The Centre for Internet and Society
https://cis-india.org
These are the search results for the query, showing results 261 to 275.
Storytelling as Performance: The Ugly Indian and Blank Noise 2
https://cis-india.org/digital-natives/making-change/storytelling-performance-2
<b>This post compares the method of storytelling with performances. To illustrate this, we explore the narratives of the Blank Noise project and The Ugly Indian, two civic groups from Bangalore making interventions in the public space. Part 2 looks at the role of actors and the stage in performances to explore the role of agency and the public space in storytelling. </b>
<p align="justify">This is part 2 of our analysis of <a href="http://blog.blanknoise.org/">Blank Noise</a> and <a href="http://www.theuglyindian.com/">The Ugly Indian</a>, two civic groups thriving in Bangalore by making a strategic use of storytelling to intervene in the public space. In the <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance">previous post</a>, we explored the mediums and narratives used by these organizations to craft an identity for themselves. This one will look at the impact of this identity on the agency and actions of their volunteers. We will also draw some final conclusions relating the analysis back to the Making Change project.</p>
<p align="justify"><strong>How to navigate this post:</strong></p>
<p align="justify"><strong> </strong></p>
<table class="plain">
<thead>
<tr>
<th>Section</th>
<th>Performance<br /></th>
<th>Storytelling<br /></th>
</tr>
</thead>
<tbody>
<tr>
<td><a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#pre-production">Pre-production</a></td>
<td>Preparing all elements involved in a performance including locations, props, costumes, special effects and visual effects.<br /></td>
<td>Preparing all elements needed to convey the message of the story including: spoken word, text, images, audio, video or other artifacts.<br /></td>
</tr>
<tr>
<td><a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#screenplay">Screenplay</a></td>
<td>A written work narrating the movements, actions, expressions and dialogues of the characters. <br /></td>
<td>Building a narrative in storytelling<br /></td>
</tr>
<tr>
<td><a href="#cast">Actors</a><br /></td>
<td>Actors performing characters in a production.<br /></td>
<td>The relationship between storytelling actors and agency<br /></td>
</tr>
<tr>
<td><a href="#stage">Stage</a><br /></td>
<td>Designated space for the performance of productions<br /></td>
<td>The public space as the stage for storytelling<br /></td>
</tr>
<tr>
<td><a href="#action">Action!</a><br /></td>
<td>Cue signifying the start of a performance<br /></td>
<td>When storytelling leads to action<br /></td>
</tr>
</tbody>
</table>
<p><strong> <a name="cast"></a> </strong></p>
<p align="center" class="callout" dir="ltr"><strong><strong>3.actor</strong><br /></strong>ˈaktə/<br />1. a person portraying a character in [a dramatic or comic] production<br />2. a participant in an action or process</p>
<p><strong> </strong></p>
<p align="justify">The cast of a production learns the script from beginning to end; rehearses the lines and internalizes the characters they have been chosen to represent. In the same way actors sustain the narrative of the production while they are on stage, we too act upon the identities we have chosen for ourselves in our day to day (Giddens, 1991). Oggs & Capps call this:<strong> constructing agentive identities:</strong> <em>“participants assume agentive stances towards present identities, circumstances and futures” (1996; Hull, 2006). Embracing a set of traits and integrating them to the ‘story of the self’ </em>(Gauntlett, 2002; Giddens 1991). This suggests there is a direct relationship between self-identity and agency, that will influence how we conduct ourselves in the public space.</p>
<p align="justify">As seen in the <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#screenplay">last section</a>, The Ugly Indian’s self-ascribed identity frames their speech and action:</p>
<div align="center">
<pre><strong><a href="http://theuglyindian.com/about_us.html">The Ugly Indian
</a></strong>
We are a group of Ugly Indians who feel strongly about the state of visible filth in our cities.
Our<strong> philosophy </strong>can be described simply as: <strong>Kaam chalu mooh bandh. Stop Talking, Start Doing.
</strong>We believe in direct action, with a common-sense problem-solving approach.
We do not finger-point or blame the system. We aim to make a change from within -
one that sustains because everyone wants it and is comfortable with it.</pre>
</div>
<p align="justify">This means the online identity of the organization (on <a href="https://www.facebook.com/theugl.yindian?fref=ts">Facebook</a>, <a href="https://www.youtube.com/channel/UCGBoRyfR4t4zyCZYWdPjzAw">Youtube</a>, <a href="https://twitter.com/theuglyindian">Twitter</a> and their <a href="http://www.theuglyindian.com/">website</a>) must be consistent with the offline actions of volunteers in clean drives and TUI inspired activities.</p>
<p align="justify"><strong> </strong></p>
<table class="plain">
<thead>
<tr>
<th><strong>Indira Nagar Rising</strong></th>
<th><strong>Koramangala Rising</strong></th>
</tr>
</thead>
<tbody>
<tr>
<td>
<p align="center"><a href="https://www.facebook.com/photo.php?fbid=629410000451592&set=pb.123459791046618.-2207520000.1393395243.&type=3&theater"><img src="https://cis-india.org/home-images/CleanDrive2.jpg/image_preview" title="Clean Drive 1" height="252" width="400" alt="null" class="image-inline image-inline" /></a></p>
</td>
<td>
<div align="center"><a href="https://www.facebook.com/photo.php?fbid=649485601777365&set=pb.123459791046618.-2207520000.1393394885.&type=3&src=https%3A%2F%2Ffbcdn-sphotos-d-a.akamaihd.net%2Fhphotos-ak-prn1%2Ft31%2F1960858_649485601777365_1050385055_o.jpg&smallsrc=https%3A%2F%2Ffbcdn-sphotos-d-a.akamaihd.net%2Fhphotos-ak-prn2%2Ft1%2F1796618_649485601777365_1050385055_n.jpg&size=1496%2C1088"><img src="https://cis-india.org/home-images/CleandriveTUI.jpg/image_preview" title="Clean Drive 2" height="238" width="462" alt="Clean Drive 2" class="image-inline image-inline" /></a></div>
</td>
</tr>
</tbody>
</table>
<p><strong> </strong></p>
<p align="center"><strong>TUI Clean Drives </strong>(Click to enlarge<strong>)</strong> <br />Photos courtesy of The Ugly Indian Facebook Album.<br /><a href="https://www.facebook.com/theugl.yindian/photos_stream">Visit the rest of the album here.</a></p>
<div id="docs-internal-guid--5cd61e2-6cd7-d431-93a1-f09c2f3c06f6" style="text-align: justify;" class="pullquote" dir="ltr">"[Join us] if you think like us, and want to achieve something meaningful in your immediate surroundings."<br />
<div align="right">The Ugly Indian</div>
</div>
<p align="justify">Given the anonymity of the voices behind the narrative, the ideas and attitudes endorsed by TUI organizers can only remain at the discursive level, and it is TUI volunteers who collectively translate the set of beliefs into action. In other words, volunteers are the agentive extension of the movement, as they use their agency to execute the plan of action designed by the anonymous TUI organizers. The narrative in this case becomes somewhat of a ‘creed’ for responsible civic action, and while most volunteers choose to “stick to the script”, they are not really given the opportunity to explore their own narrative within.</p>
<p align="justify">In the case of Blank Noise, if we take another look at its mandate, it is collaborative by definition.</p>
<div align="center">
<pre><strong>Blank Noise</strong>
Blank Noise is a public and participatory arts collective that seeks to
explore the range of street interactions and recognize 'eve teasing' as
street sexual harassment/ violence.</pre>
</div>
<p align="justify">The processes to translate the Action Hero identity into action are far more open-ended than in the case of TUI. There is further room for volunteers to interpret what being an Action Hero means to them (as an identity), how they will respond to it (as agents), and how do they fit in the larger context of the Action Hero narrative (in the collective). The role of volunteers is to participate in the construction of a new narrative for the public space, defined by how women feel, what they think and do when they navigate it. It is not conclusive, and each intervention is an invitation for further dialogue.</p>
<div align="left">
<div>
<div align="justify" class="pullquote">"Adding agency to the equation gives the actor a purpose and new -revised- conception of the self and aligns its behavior with who he wants to be. "<a name="fr1" href="#fn1">[2]</a></div>
<div align="center">
<p align="justify">Blank Noise volunteers take ownership of who they want to be in the public space. Through their testimonials and actions, they do not only draft an identity for themselves, but they create one -or many- for the streets, for women, for men, for sexy, for safety. Stretching out our 'performance' analogy even further, their type of action is what we would deem improvisational theatre: the improvisation and intuition of BN volunteers takes over the dialogue, action and characters, as these are<em> “created collaboratively by the players as [the play] unfolds in present time”</em><a name="fr1" href="#fn1">[1]</a></p>
</div>
</div>
</div>
<p><a name="stage"></a></p>
<p align="center" class="callout" dir="ltr"><strong>4. stage</strong><br />steɪdʒ/<br />a raised floor or platform, typically in a theatre, on which actors, entertainers, or speakers perform.</p>
<p style="text-align: justify;" dir="ltr">Finally, the stage. This is the space where actors display these learned identities in front of (or with) members of the audience. While stories are not necessarily presented on a conventional ‘raised floor or platform’, stories are meant to permeate "the stage" of the 'public space'. In spite of what Sartaj Anand told us in his <a href="https://cis-india.org/digital-natives/making-change/storytelling-sartaj-anand">interview</a>:<em> “stories as increasingly personal and local”,</em> in order for them to trigger imagination and public discussion they must also be public and visible. Hannah Arendt posits in<em> Essays for Understanding</em>, that the task of storytelling is to extend the meaning of the actions, symbols and allegories into the public, making them visible to broader audiences and initiating a process of critical thinking among them (Jackson, 2002; Oni, 2012; Arendt, 1994). Hence, the role of storytelling in the public space has two functions:</p>
<p align="justify">a) <strong>Visibility</strong>:</p>
<p align="justify">Enhanced visibility is an extremely powerful asset. Narratives produced by activist-oriented storytellers do not only reflect greater autonomy of production, but also enjoy a wider rate of consumption<a name="fr1" href="#fn1">[3]</a> (Vivienne, 2011). From a tech-optimist perspective, multimedia representations of these stories further this visibility, making it also accessible to broader online audiences.</p>
<p align="justify">The Ugly Indian in particular thrives on visibility, due to its beautification mission. Its highly visible presence online is used to ratify the work they are doing to erradicate "visible" filth:</p>
<blockquote>
<p align="left">"X was a big fan of the <a href="http://en.wikipedia.org/wiki/Broken_windows_theory">Broken Windows Theory</a> – which suggested that<span class="visualHighlight"> if a street looked ugly or neglected, it attracted more anti-social behaviour, while a well-maintained and beautiful street discouraged vandalism and often earned respect from passers-by.</span> [...] Could the ugly Indian’s civic behaviour be a function of the environment and the signals it gives him? If so, could changing the environment change behaviour?" <a href="http://theuglyindian.com/books/chapter-7-nudge/">Chapter 7 - Nudge</a></p>
</blockquote>
<p align="justify"><br /> In the case of Blank Noise, they use online visibility to re-introduce the testimonials collected through their interventions and installations, back into the public space.</p>
<div align="center">
<table class="plain">
<tbody>
<tr>
<td>
<p align="justify"><img src="https://cis-india.org/home-images/Reportingtoremember.png/image_preview" title="Reporting to remember" height="253" width="179" alt="Reporting to remember" class="image-inline image-inline" /></p>
</td>
<td>
<div><a href="http://blog.blanknoise.org/2009/02/reporting-to-remember_10.html">Reporting to Remember</a> (2009)<br /><br />Triggered by the Mangalore pub attack, the report wants to compile a list of incidents involving attacks on/threats to women under the pretext of culture, tradition and religion.<br /><br /></div>
<ol>
<li><strong>By who: </strong></li></ol>
<ul>
<li>Political parties</li>
<li>Religious groups</li>
<li>Individuals</li></ul>
<br />2. <strong>Nature of attack:</strong>
<ul>
<li> who they attacked</li>
<li>why they attacked</li>
<li>You can also send articles/links explaining that.</li></ul>
<br />3<strong>. When</strong>: Date<br /><br />4. <strong>Location:</strong> Region.</td>
</tr>
<tr>
<td><img src="https://cis-india.org/home-images/MakeaSign.jpeg/image_preview" title="Make a Sign" height="158" width="176" alt="Make a Sign" class="image-inline image-inline" /></td>
<td><a href="http://blog.blanknoise.org/2009/04/make-sign.html">Make a Sign</a> (2009)<br />Volunteers were welcome to say anything they wanted.<br /><br />What Blank Noise wants to say:<br />We are talking of safer cities not feared cities<br />We are talking of independent women, not paranoid women.<br />We are talking about collective responsibility- don't tell me to be even more 'cautious'.<br />We are talking about eve teasing as street sexual harassment and street sexual violence.<br />We are talking about autonomous women, not just mothers daughters and sisters amidst fathers brothers and sons.</td>
</tr>
<tr>
<td><img src="https://cis-india.org/home-images/Vocabulary.jpg/image_preview" title="Vocabulary" height="183" width="176" alt="Vocabulary" class="image-inline image-inline" /></td>
<td><a href="http://blog.blanknoise.org/2007/08/tales-of-love-and-lust-coming-soon.html#links">Tales of Love and Lust</a><br /><br />The vocabulary project, stems from a need to build a dictionary of 'eve teasing', Blank Noise asked participants to email in to comments and remarks they had heard addressed to them on the street. BN compiled them into an 'eve teasing' vocabulary. <br /><br />The vocabulary was represented in the form of charts, school-style, simple lettering and graphics, in an attempt to desexualise and remove obscene reference from the terms that are used leerily at us on the streets.</td>
</tr>
</tbody>
</table>
<p align="justify">Find the full list of interventions, campaigns and tactics <a href="http://blog.blanknoise.org/2007/09/interventions-and-techniques.html">here</a>.</p>
</div>
<p align="justify">b)<strong> Political:</strong></p>
<div align="justify" class="pullquote"><em>"</em>[Politics is] the space of appearance that comes into being whenever men are together in the manner of speech and action, predating and preceding all formal constitutions of the public realm”<em> <br /></em>
<div align="right">Hannah Arendt (1989) <a name="fr1" href="#fn1">[4]</a></div>
</div>
<p align="justify">This visibility also re-conceptualizes how we do politics by creating <strong>political spaces.</strong><a name="fr1" href="#fn1"> </a>Setting up a ground for public discussion creates the opportunity to flesh out our ability to be political (Rawls 1971 in Sen, 2005). Hence, producing and consuming a story with, for and by the public, should constitute a political experience in itself -especially in the context of civic interventions as is the case of both our productions.</p>
<p align="justify">However, this does not seem to be the case for TUI. The identity of The Ugly Indian focuses on action; on collecting manpower to fill voids left by the state in waste management. In the words of Nishant Shah, they are aligning their work with needs and systems that have <em>already i</em>dentified by the state, as opposed to devising new modes of engagement or participation. Having said that, staying away from politics is an intentional mandate, and their focus today is removing all obstacles that stand between the middle class and their action in the public space; even if that includes extricating the group from its political nature. For now, spreading ‘action’ and its ‘visibility’ in the network is a priority. The bigger their beautification spectacle grows, the better.</p>
<p align="justify">Blank Noise has a different view of how to engage the middle class <a name="fr1" href="#fn1">[5]</a>. The group has identified the need to talk about ‘sexual harassment’ in public; a conversation that has not been addressed and is continually dismissed by the state. This void is hence being filled with stories and articulations of the communities involved <a name="fr1" href="#fn1">[6],</a>as a mean of resisting the stronger dominating narrative of silence around the issue. As opposed to TUI, the priority of Blank Noise is to reassert our ability to perform our role as active, visible and political agents in the public space; initiating a larger process of social critique in their network <a name="fr1" href="#fn1">[7]<br /></a></p>
<div align="center"><img src="https://cis-india.org/home-images/WWA.png/image_preview" alt="Never asked" class="image-inline image-inline" title="Never asked" /></div>
<p align="justify"><a name="fr1" href="#fn1"><br /></a></p>
<p align="justify">(We interviewed Jasmeen Patheja earlier in the project and discussed Blank Noise's political nature. Read the article <a href="https://cis-india.org/digital-natives/making-change/blank-noise-citizenship">here)</a></p>
<p><a name="action"></a></p>
<p align="center" class="callout" dir="ltr"><strong>5. action!</strong> <strong>(and conclusions)</strong><br />ˈakʃ(ə)n/<br />something done so as to accomplish a purpose.</p>
<p align="justify">As per definition, action must be purpose-driven, and throughout the last two posts, we have unpacked how this sense of purpose can be built using storytelling. We explored this looking at its <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#pre-production">methods</a>, <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#screenplay">narrative identities</a>, <a href="#cast">actors</a> and <a href="#stage">spaces of action</a>.</p>
<p align="justify">In the case of both organizations, storytelling was imbued in their organizational identity, the interaction with their volunteers and; the way in which they disseminate information. Expanding on what we said in the <a href="https://cis-india.org/digital-natives/making-change/storytelling-sartaj-anand">first installment</a> on storytelling: its interactive nature makes it a tool for empowerment. The identities created by both organizations resonated so much with their audiences, that volunteers adapted their own identities and actions in the public space to align with them and participate in their initiatives.<br /><br />The post also brought attention to the challenges of <strong>locating the ‘political’</strong> within the spectacle. Storytelling as a mode of engagement is effective: it captures people’s attention and participation. However, it becomes problematic when the story becomes a creed adopted without question, as is the case of The Ugly Indian. The lack of opportunities to craft new arguments in public discussion leads to an equally passive participation to the one the group intended to eradicate. Citizens get involved without making critical connections with the material realities they are working to reverse. The citizen is trapped in the performance of citizen awakening and they are ceasing to articulate new ideas. In the case of Blank Noise, the political precedes the spectacle, but at the end of the day, it still relies on a visible and manageable network to disseminate its narrative and attract new story-lines and actors into the discourse.</p>
<p align="justify">On the issue of <strong>visibility: </strong>at the outset of the project we asked the question: what is it about the spectacle that makes it so enticing, and what can we borrow from it to strengthen political participation? <a name="fr1" href="#fn1">[8]</a>. This post visited the three elements that, according to Shah, makes an event visible: legibility, intelligibility and accessibility<a name="fr1" href="#fn1">[9]</a>; and started to answer some of these questions.</p>
<table class="plain">
<thead>
<tr>
<th>Performance<br /></th>
<th>Storytelling<br /></th>
<th>Visibility<br /></th>
</tr>
</thead>
<tbody>
<tr>
<td>Pre-production</td>
<td><span id="docs-internal-guid--5cd61e2-6f01-084a-6acd-e45ad9690117">The mediums chosen to tell the story (images, video, text, digital technologies) are used to give clarity to the message.</span></td>
<td>Legible</td>
</tr>
<tr>
<td>Screenplay</td>
<td><span id="docs-internal-guid--5cd61e2-6f01-45c7-d17e-68f73fb0a0ab">Creating (or borrowing narratives) from history and fiction makes stories easy to relate to, better understood and hence, better received by the audience</span></td>
<td>Intelligible</td>
</tr>
<tr>
<td>Actors</td>
<td><span id="docs-internal-guid--5cd61e2-6f01-8071-9fc1-37cb1d164a41">Acting out these identities shows the message was understood and internalized by the audience.</span></td>
<td>Intelligible</td>
</tr>
<tr>
<td>Pre-production</td>
<td><span id="docs-internal-guid--5cd61e2-6f01-9f82-8650-21c6165ebb25">Digital technologies are effective at disseminating the story and making it more accessible in the public online space.</span></td>
<td>Accessible</td>
</tr>
<tr>
<td>Stage</td>
<td><span id="docs-internal-guid--5cd61e2-6f01-b9d1-5c01-33ddfbe1a533">Telling the story in the public (online and offline) space makes participation and interaction more likely. </span></td>
<td>Accessible</td>
</tr>
</tbody>
</table>
<p align="justify">Finally, the main<strong> role of technology</strong> in storytelling is to provide and enhance visibility for stories (from all three fronts). As much as the thought piece criticizes the spectacle hype and suggests we move beyond it, this research is finding it useful to look further into: why visibility is desirable for advocacy and how it can bring new and different stakeholders into the process. At least, it seems to be working for The Ugly Indian and Blank Noise. Their outreach is for the most part<em> online</em> and digital media continues to be their best friend to scale up their visibility, showcase their actions and/or installations and sustain their narratives. <br /><br />I will not make a conclusive statement on whether we should use storytelling for social change or not. However, understanding the power of stories and learning how to craft consistent narrative structures is -as Ameen Haque, founder of <a href="http://www.thestorywallahs.com/">The Storywallahs</a> told me- as fundamental for storytelling, as it is for activism: At the end of the day, <em>"movements need supporters. Supporters need leaders; and leaders need to be good storytellers".</em></p>
<h2><strong>Footnotes:</strong></h2>
<p style="text-align: justify;">[<a name="fn1" href="#fr1">1</a>] Based on the Wikipedia Definition of Improvisational Theatre. "Improvisational Theatre, often called improv or impro, is a form of theater where most or all of what is performed is created at the moment it is performed. In its purest form, the dialogue, the action, the story and the characters are created collaboratively by the players as the improvisation unfolds in present time, without use of an already prepared, written script." <a href="http://bit.ly/1hnByRp">http://bit.ly/1hnByRp</a></p>
<p style="text-align: justify;" dir="ltr"><a href="http://bit.ly/1hnByRp">[</a><a name="fn1" href="#fr1">2]</a> <span id="docs-internal-guid--5cd61e2-6ceb-8281-8acd-a886b0543322">(Oggs & Capps, 1996; Miller, 1995; Hull, 2006).</span><br /><br />[<a name="fn1" href="#fr1">3</a>] Refer to Sonja Vivienne's ethnography: Trans Digital Storytelling: Everyday Activism, Mutable Identity and the Problem of Visibility. She puts forward the experience of activists from the LGBT community who used storytelling to reassert, negotiate and in cases, expose their identities. <br /><br /><a href="http://bit.ly/1hnByRp"> [</a><a name="fn1" href="#fr1">4</a>] Find resources to read more on Hannah Arendt's work on narrative and action here: <a href="http://stanford.io/1ge7JkX">http://stanford.io/1ge7JkX</a></p>
<p style="text-align: justify;" dir="ltr"><a href="http://bit.ly/1hnByRp">[</a><a href="http://stanford.io/1ge7JkX">5</a>] While the project does seek to collect voices across traditions, cultures, religions, etc; its reliance on digital technologies to crowdsource stories keeps the practice somewhat gentrified and homogenous. Lack of diversity in public discussion is a huge constraint for democracy, but from our conversations with Jasmeen, we understand this is a challenge to be tackled at a later stage of the project</p>
<p style="text-align: justify;" dir="ltr">[<a name="fn1" href="#fr1">6</a>] Refer to Nishant Shah's <a href="https://cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway">Whose Change is it Anyway?</a>. (Page 29): "only certain kinds of discourses are made possible through technology-mediated citizen action. This discourse is often alienated from specific histories, particular contexts, and the affective articulations of the communities involved. It leads to a gentrification of contemporary politics that discounts anything that does not fit into the quantified and enumerated rubric of citizen action in network societies."</p>
<p>[<a name="fn1" href="#fr1">7</a>] <span id="docs-internal-guid--5cd61e2-6d08-6429-ef94-e5fb081d50c7">Paulo Freire, the Brazilian educator and philosopher, was a strong proponent of using dialectics to question social structures around class, and stories come across as a way to link issues around power back to our personal experiences Refer to: Shor and Freire, 1987 and Williams, 2003.</span></p>
<p style="text-align: justify;" dir="ltr"><br />[<a name="fn1" href="#fr1">8</a>] Some of the questions we have been exploring in Methods for Social Change: <a href="http://bit.ly/OCKrgy">http://bit.ly/OCKrgy</a></p>
<p style="text-align: justify;" dir="ltr">[<a name="fn1" href="#fr1">9</a>] Refer to Nishant Shah's <a href="https://cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway">Whose Change is it Anyway?</a>. (</p>
<h2><strong>Sources:</strong></h2>
<p style="text-align: justify;" dir="ltr">Arendt, Hannah (1994) Essays in Understanding Edited with an Introduction by Jerome Kohn. The literary Trust of Hannah Arendt Bluecher.</p>
<p align="left">Holland, Lachicotte, Skinner & Cain, (1998). Identity and agency in cultural worlds. Cambridge, MA: Harvard University Press.</p>
<p align="left">Hull, Glynda A., and M. Katz. (2006) "Crafting an agentive self: Case studies of digital storytelling." Research in the Teaching of English 41, no. 1: 43.</p>
<p style="text-align: justify;" dir="ltr">Jackson, Michael. (2002) The politics of storytelling: Violence, transgression, and intersubjectivity. Vol. 3. Museum Tusculanum Press,</p>
<p style="text-align: justify;" dir="ltr">Oni, Peter (2012). "The Cognitive Power of Storytelling: Re-reading Hannah Arendt in a Postmodernist/Africanist Context."</p>
<div id="gs_cit2" class="gs_citr">Sen, Amartya. <em>The argumentative Indian: Writings on Indian history, culture and identity</em>. Macmillan, 2005.<br /><br />Shah, Nishant “Whose Change is it Anyways? <em>Hivos Knowledge Program. </em>April 30, 2013.</div>
<p><br />Shor, I. and Freire, P. (1987) A pedagogy for liberation:dialogues on transforming education. Bergin & Garvey, New York.</p>
<p style="text-align: justify;" dir="ltr">Williams, Lewis, Ronald Labonte, and Mike O’Brien. "Empowering social action through narratives of identity and culture." Health Promotion International 18, no. 1 (2003): 33-40.</p>
<p style="text-align: justify;" dir="ltr">Vivienne, Sonja (2011). "Trans Digital Storytelling: Everyday Activism, Mutable Identity and the Problem of Visibility” Gay & Lesbian Issues & Psychology Review 7, no. 1.</p>
<p>
For more details visit <a href='https://cis-india.org/digital-natives/making-change/storytelling-performance-2'>https://cis-india.org/digital-natives/making-change/storytelling-performance-2</a>
</p>
No publisherdenisseMaking ChangeResearchBlank Noise ProjectNet CulturesResearchers at Work2015-10-24T14:30:15ZBlog EntryPublic Art, Technology and Citizenship - Blank Noise Project
https://cis-india.org/digital-natives/making-change/blank-noise-citizenship
<b>Jasmeen Patheja speaks about the active citizen in the digital age, its challenges in the public and private spheres and interdisciplinary methods to overcome them.</b>
<div align="center">
<pre><img src="https://cis-india.org/copy2_of_copy_of_PhotoComic.jpg/image_preview" alt="Reconceptualizing Eve-Teasing" class="image-inline image-inline" title="Reconceptualizing Eve-Teasing" />
<strong>
CHANGE-MAKER:</strong> Jasmeen Patheja
<strong>
PROJECT</strong>: Blank Noise Project: A volunteer-led arts collective community
<strong>
STRATEGY OF CHANGE</strong>:
Fostering an active, participatory and horizontal model of citizenship,
empowering its volunteers to participate politically and address issues
of street sexual harassments in the public sphere.
<strong>
METHOD OF CHANGE</strong>: Public space interventions using community art and technology.</pre>
</div>
<p style="text-align: justify;">To open the interview series for the <a href="https://cis-india.org/digital-natives/making-change/" class="external-link">Making Change project</a>, I interviewed <a class="external-link" href="http://fellows.ted.com/profiles/jasmeen-patheja">Jasmeen Patheja</a>. She is the founder of <a class="external-link" href="http://blog.blanknoise.org/">Blank Noise</a>, a <a class="external-link" href="http://en.wikipedia.org/wiki/Blank_Noise">volunteer-led arts collective community that started in Bangalore</a> and has now spread to Mumbai, Delhi, Chennai, Calcutta, Chandigarh, Hyderabad, and Lucknow. It seeks to address street sexual harassment and violence by triggering dialogue and building testimonials around notions of "teasing" and "harassment" in the public discourse. The collective has garnered attention and momentum since it was founded in 2003, and ever since, it’s fostering a model of active citizenship across India through its volunteer network. The story of Blank Noise and the working of community art with technology highlight the need to create spaces of expression and experience in which civic and political creativity can develop and unfold organically.</p>
<p style="text-align: justify;">One of the main reflections stemming from my conversation with Jasmeen was the question of how technologies can create a sense of ownership and active citizenship. At the moment, we are moving on to a scenario in which technology has a more pervasive and complex presence. It is no longer judged merely on its connective utility, but is also understood as an actor, a space and a context within the ecosystem of social change and political democratic systems. For this reason, it is paramount to get to know the citizen that is being exposed to, influenced and impacted by these technologies and identify the ways in which his self-identity, social membership and political participation (King and Waldron 1988, Turner 1986, 1990) are being molded by them.</p>
<p style="text-align: justify;">In this post, I aim to unpack ‘active citizenship’ drawing from political science literature around citizenship and civic engagement. The analysis will be based on two dichotomies proposed by Turner: the tension between the active-passive citizen, and the contradictions between its private and public presence. I will then refer to Westmeister and Kahnein, Kabeer, Gaventa and Bennett to identify the type of citizen that Jasmeen Patheja hopes to yield through her project and the main challenges of manoeuvering in the public space. Finally, I will look at some of the tactics taken by Blank Noise to reconcile these tensions through community art and technology. This exploration of citizenship is a first stage in the journey of detecting the undertones of citizen action for social change in the digital era.</p>
<h2 align="center" style="text-align: justify;">Unpacking Citizenship</h2>
<h3><br />ACTIVE VS. PASSIVE CITIZEN</h3>
<p><strong>What is the difference between an active and a passive citizen?</strong></p>
<div class="pullquote">A passive citizen comes to existence as a subject, recipient or client of the state (...) regards its rights as privileges handed down from above (...)complies with norms yet does not act to change circumstances (...)and its security and survival are merely determined by constitutional and common law traditions</div>
<p align="justify">Turner places the citizenship question on two points of contention. The first: the vectorial nature of citizenship and how to recognize an ‘active or passive’ citizen. According to his analysis, a citizen either comes to existence from above as mere subject of the state, or from below as an active bearer of its rights (Mann 1987, Ullmann 1975, Turner 1990). The force and direction from which the citizen emerges has important implications for the self-identity of the individual, its confidence and disposition for political participation (Merrifield, 2001). A passive citizen regards its rights as privileges handed down from above, in such a way that citizenship becomes a strategy for social integration and cooperation (Mann, 1986). Westheimer and Kahne find the manifestation of this model in what they call a “Personally Responsible Citizen”: a dutiful citizen who complies with norms, pays taxes and obeys laws, yet does not act to change the circumstances of other communities (2004). However, defining the citizen as a passive actor constraints its role within its network. If the citizen’ security and survival are merely determined by constitutional and common law traditions, and the negotiation between institutions and the individual (Weber 1958 - refer to Turner 1990), the individual is a disempowered recipient or client (Cornwall, 2007) as opposed to the proactive agent Blank Noise looks to recruit and shape through heir interventions.</p>
<p>Patheja, as shown by the interview, aims to disrupt the passive citizen model by fostering political participation and putting its counterpart: ’the active citizen’ forward. Blank Noise believes the citizen must ground its claims from the grassroots and grow from below; yet still be visible and present in the public space, redefining problematic concepts looming in society’s social imaginary; what Turner would describe as revolutionary citizenship (1990).</p>
<blockquote>
<p><strong>How is your practice building a stronger model of citizenship?</strong><br />Change cannot happen only at one level. It would involve more people and different groups from different communities. For example, with citizen-led street action; we can’t end it there. It needs to push home the cause and make [the issues] visible with the government. How do we work with the government? Learning to ask and not assume it’s all their responsibility, but learning to assert our citizenship. What does it mean to do this? What does it mean to ask for safer cities in a way that it doesn’t become somebody else’s business entirely but that it’s about being able to see we are a society. We must understand the process of citizenship; what it means to be in a democratic country and what means to be a female citizen in it.</p>
</blockquote>
<p align="center"><img src="https://cis-india.org/digital-natives/making-change/blank-noise-citizenship" alt="null" align="middle" title="Public Art, Technology and Citizenship - Blank Noise Project" /><img src="https://cis-india.org/SafeCityPledgeDelhi.jpg/image_preview" alt="Safe City Pledge - Delhi" class="image-inline image-inline" title="Safe City Pledge - Delhi" /></p>
<p align="center">Safe City Pledge - Delhi<br /> <img src="https://cis-india.org/digital-natives/blog/uploads/SafeCityPledgeMumbai.jpg/image_preview" alt="Safe City Pledge - Mumbai" class="image-inline image-inline" title="Safe City Pledge - Mumbai" /><br />Safe City Pledge - Mumbai<br />Courtesy of Blank Noise blog: <span id="url_shortened"><a href="http://bit.do/fHMm">http://bit.do/fHMm</a></span></p>
<blockquote>
<p>The message is: “this is your city, this is your space. Don’t be apologetic for your presence” And over time, Action Heros are reporting change: ”I'm getting my space. I'm not thinking twice about what I have to wear.” [...]So it was not only about a vocabulary shift, but a shift in attitude.</p>
</blockquote>
<div align="justify;" class="pullquote">
<p><br />An active citizen comes from below as an active bearer of its rights (...), feels impelled to engage and mobilize its network (...) keeps government and community members in check (...) and evolves with a higher sense of individual purpose favoring solidarity and maintaining networks of community action.</p>
</div>
<p align="justify"> </p>
<p align="justify">Westheimer and Kahne label this stronger orientation towards a social-change approach as the second degree of civic engagement or as the behaviour of a <strong>‘participatory citizen</strong>’; an individual who feels impelled to engage and mobilize its network, skills and action to respond to a community need. This participation impetus is one of Patheja’s main expectations from its Action Hero Network. However, this entails relying on intimate shifts of behaviour and attitude among the volunteers, which are in essence hard to demand, inculcate and entrench by a third party.</p>
<p style="text-align: justify;">Their approach also reflects a vision of citizenship that relies on collective action (Montgomery, 2004) to, not only keep the government in check as suggested by Westheimer and Kahnne, but other community and society members as well. From Bennett’s point of view and taking the role of information technologies into account, he would define the ideal Action Hero as a self-actualizing citizen. In contrast to its counterpart: the dutiful citizen, who sees its obligation to participate in government-centered activities, the AC evolves with higher sense of individual purpose, favouring and maintaining networks of community action, backed up by a growing distrust in media and the government. In this sense the role of technology is also paramount to how Blank Noise spreads its predicament and expands its outreach:</p>
<blockquote>
<p class="normal"><strong>What is the role of technology and media in your project?</strong><br />Using the web for example, we happened to stumble upon blogging and we realized there was a community there. Once [Action Heroes] started blogging and the press started writing about it, it created a community further. So, going back to the fact that our constant thread of conversation has been the web, there is a large percentage of the English speaking youth who are action hero agents anidd now have the responsibility of taking the conversations and actions forward.</p>
<p class="normal">On the other hand, this is not always the case. In Delhi we did an event in collaboration with Action Aid. Many of the Action Aid volunteers weren’t necessarily on Facebook. They were people who were largely Hindi speaking; their stories were about harassment in slums and these were men and women wanting to do something about the issue. So being a loose volunteer is one way, but identifying different communities is also important. Every space is a point of engagement and we use different forms of media to enable that.</p>
</blockquote>
<p style="text-align: justify;">Citizen participation, communication and mobilization mechanisms, mediated by the state in the past, are now taken up by the people in the form of social protest, civil disobedience, digital activism, consumerism, etc. (Bennett, 2008). The emphasis on collective action also calls for a broader understanding of the citizen, away from the state-conferred rights and duties, and a definition that includes solidarity and membership to broader communities (Ellison 1997), Heater and Kabeer defines this as a “horizontal view” that stresses the relationship between citizens over that of the state and the individual (Heater 2002, Kabeer 2007) and Berlin has also made the connection between group identity and affiliation as a building block of citizenship (1969).</p>
<blockquote>
<p class="normal">[on Giving Letters to Strangers] We trigger a conversation and it takes its own journey. Over time, what does it take to lean back and relax? Each person participates establishing their own level of comfort and every person’s narrative is different. [The project is] happening in Delhi while it is happening in Bangalore; allowing it to happen in a very individual, self-confrontational and at the same time, collective experience. They are doing this alone knowing that others are doing the same.</p>
</blockquote>
<p style="text-align: center;"><br /><img src="https://cis-india.org/home-images/LettersStrangers.jpg/image_preview" alt="Giving out letters to Strangers" class="image-inline image-inline" title="Giving out letters to Strangers" /><br /><br /><br /><br /><strong>Dear Stranger</strong>:<br />Giving out letters to strangers in the streets of Bangalore. Courtesy of Blank Noise blog: <span id="url_shortened"><a href="http://bit.do/fHJw">http://bit.do/fHJw</a></span></p>
<p style="text-align: center;"><span id="url_shortened"><a href="http://bit.do/fHJw"><img src="https://cis-india.org/home-images/copy_of_LettersStrangers2.jpg/image_preview" alt="Giving out letters to Strangers 2" class="image-inline image-inline" title="Giving out letters to Strangers 2" /><br /></a></span></p>
<p style="text-align: justify;">In this way, Blank Noise has envisioned and designed a project that fosters an active, participatory, self-actualizing and horizontal model of citizenship. This combination builds a citizen prototype with a positive disposition and attitude to civic action; traits that Gaventa identifies as elements of empowerment and political agency that can derive into higher possibilities for social change. Having citizens identify community’s ailments as their own and their network’s responsibility, results in conversations that act as causal nexus of community action. The main challenge at the moment is the implementation of this model. To what extent will the Action Hero represent this model uniformly and steadily, preventing dissonance between Blank Noise’s discourse and its practice. And secondly, how will Blank Noise volunteers negotiate their political participation between public and private spaces?</p>
<h3>PRIVATE VS. PUBLIC SPACE</h3>
<p style="text-align: justify;"><strong>Where should the active citizen operate?</strong></p>
<p style="text-align: justify;">The second tension on citizenship, as identified by Turner, is its political expression on the public arena versus its manifestation on the individual’s private space. We asked Jasmeen about the crises and spaces in which Blank Noise is operating:</p>
<blockquote>
<p style="text-align: justify;"><strong>To what crisis is the project responding to?</strong><br />The project responds to the crises and experiences of street harassment. To the sense of getting defensive, agitated, angry; creating a wall and feeling vulnerable in a city. Blank Noise was initiated at a time were street harassment was disregarded and dismissed as teasing. This ‘eve-teasing’, just going by the pulse of things, included concepts of molestation and sexual violence. There was denial, there was silence.</p>
</blockquote>
<p style="text-align: justify;">First point on the public vs. private dilemma lies on the issue at hand. Volunteers are working to re-conceptualize social norms around ‘safety’, ‘agency’ and ‘gender’, that are not only deeply entrenched in society, but that can also be traced back to the private domain of traditions and culture at the household level. By openly discussing ‘sexual harassment’ in the public space and enabling volunteers to express and act on the basis of a new understanding of citizenship and freedom, the collective is possibly also redefining dynamics at the private space of its volunteers. What is more, the motivation and determination to be an Action Hero, as mentioned by Patheja, must be grounded in a "<em>personal shift and challenge</em>".</p>
<blockquote>
<p style="text-align: justify;"><strong>How does this translate it into citizens taking ownership of the cause and sustained behavioral change in everyday practices?</strong><br />Anger is a good starting point. It is worrying when there is no anger. And then it has to be a personal shift. We’ve learned from conversations and feedback that volunteers who would say: “we came to address the issue and we are realizing that we are doing something in ourselves”. So what is the spirit of an Action Hero? Allowing something to shift and challenging something in yourself. Last year for example we worked towards having locality specific Action Hero networks and on how this intuitive citizen can become a full citizen, in terms of being an informed citizen as well.</p>
</blockquote>
<p style="text-align: center;" class="normal"><img src="https://cis-india.org/home-images/copy_of_ActionHeroGame.jpg/image_preview" alt="Action Hero Game" class="image-inline image-inline" title="Action Hero Game" /></p>
<p style="text-align: center;" class="normal">Acton Hero Game. Courtesy of Blank Noise blog: <span id="url_shortened"><a href="http://bit.do/fHKq">http://bit.do/fHKq</a></span></p>
<p style="text-align: justify;" class="normal">The expectation of a personal pledge at the individual, community and public level, signals the project is blurring the lines between the private and public domain and fostering the politicization of the citizen at all fronts. This suggests that in order for the claims and behaviour of Action Heroes to become sustainable, they must also trickle into the common citizen’s routine. In words of Arendt: <em>“the space of appearance comes into being whenever men are together in the manner of speech and action, predating all formal constitutions of the public realm” </em>(1989). Establishing the private-public space as a common ground works towards bringing consistency and coherence to the interventions, yet it remains in many ways problematic and threatening to individual freedoms.</p>
<blockquote>
<p style="text-align: justify;"><strong>Does your project create new spaces for citizen expression and action?</strong><em><br /></em>Our role is to build testimonials and translate them back into the public domain. An example of this is the blogathon that happened in 2006, initiated by our Action Hero. She said: let’s invite bloggers to share their experiences of street harassment. 4-5 male and female Action Heroes made the event happen and in a couple of days we had hundreds and hundreds of testimonials and people talking about this for the first time. Maybe it was the first time speaking about it, remembering things that happened ages ago and that they had never shared. Suddenly the web was seen as a space where people could speak. Suddenly people had so much to say about the issue, the person dismissing the issue and their relationship with their body and the city.</p>
</blockquote>
<p style="text-align: center;"><img src="https://cis-india.org/home-images/TalktoMe1.JPG/image_preview" alt="Talk to Me" class="image-inline image-inline" title="Talk to Me" /><br /><strong>Talk To Me:</strong><br />Creating spaces for conversation and collaboration. Courtesy of Blank Noise blog: <span id="url_shortened"><a href="http://bit.do/fHKq">http://bit.do/fHKq</a></span></p>
<p style="text-align: justify;">Turner reflects on the French revolution tradition to shed light on this particular challenge for active citizenship, as what bound Frenchmen together was their citizen identity (Baker 1987). Passing on from state subjects, to actively voicing their political, civic and social aspirations coupled with meaningful mechanisms of participation. However, how do we reconcile this tradition of positive democracy with the American understanding of citizenship that enshrines the autonomous sanctity of the private space. American individualism values personal success and the main way to exercise political participation is through voluntary associations that do not represent a large-scale force -or a threat- with enough power to shape their lives (Bellah et. al 2008, Turner 1990). Translating this to the Bangalorean context: a changing society in which community- based traditions in the household are coexisting with an agitated and growingly individualist youth culture; the issues and interventions must be addressed in an implicational manner. The connections between the issue and individual freedoms must be made, in order for these actors to be willing to politicize their action in both the public and private spheres.</p>
<h3><strong>MIDDLE CLASS ACTIVISM<br /></strong></h3>
<p style="text-align: justify;"><strong>Can everybody be an active citizen?</strong></p>
<p style="text-align: justify;">The second challenge is rooted in the socio-economic group that comprises the body of volunteers of Blank Noise. I asked Jasmeen the extent to which the Action Hero Network was being led by middle class citizens.</p>
<blockquote>
<p style="text-align: justify;"><strong>Are you only reaching out to the middle class activist that has the resources to be part of the Blank Noise project?</strong><br /> Yes and no. A large percentage of our volunteers are usually web-savvy, English speaking, teenagers or in their early 20s. Others have been around for the last decade. The mainstream media also reports back mainly to the web-savvy groups. But it is also about one action hero inspiring another Action Hero. I find [the project] fascinating in terms of the spaces it leaks into. Some people tell me they were at their religious meeting and they overheard two women talking about the project, who were not necessarily web-savvy. Ultimately the media is not only reporting us but we see them as point of engagement in which more and more citizens take ownership of the issue. Although our network is largely urban middle class, we are at the point where we collaborate largely with other groups that are working with different communities so it completes the entire picture. The question is: how do you take the conversation forward? What can be that medium? and what kind of technology can get to people?</p>
</blockquote>
<div style="text-align: justify;" class="pullquote"><br />
<div align="right">
<div align="left">“We use different strategies to enable dialogue across communities. It could be on the street, on the blog, within a workshop; the web has been a constant space. If you are an Action Hero, yes you may be web-savvy, but you also carry the responsibility to take the conversation to another space."</div>
Jasmeen Patheja</div>
</div>
<p style="text-align: justify;"><br />This demographic is ultimately an interest group leading a movement and has taken on the responsibility of spreading the call to action among its network. Foregoing the assumption that every Indian citizen wants to challenge concepts of sexual harassment in the city, the fact that one group is spreading a specific opinion puts forward a tension between the dynamics of public social protest and the existence of privatized dissent. Turner reflects on Mill’s On Liberty and shows how this could entail a threat of spreading mass opinion to the extent it makes all people alike (Turner, 1990).</p>
<p style="text-align: justify;">Kabeer also highlights this by exploring the tension between universality versus particularity — a debate that questions the extent to which human rights advocacy in the public sphere will be equally received and supported by every group, given diversity of opinion within as well as obstacles to freedom of speech. Nyamu-Musembi attempts to bridge this dichotomy by framing universality as “the experience of resistance to general oppression” and particularity as “how resistance speaks to each relevant social context”. In order to have the issue speak to all citizen groups, Blank Noise is currently also depending on the the ability of its Action Heroes to pass on a message that speaks to the different needs and cultural sensibilities of communities who do not belong to the Anglo-speaking middle class it is currently operating with.<br /><br />In response to having the protest of a specific social group translate into homogenized dissent, Jasmeen is looking to increase her outreach by approaching and working with other groups.</p>
<blockquote>
<p style="text-align: justify;"><strong>How can you build effective solidarity networks among middle class activists, their networks and further communities?</strong><br />It is an attitude we are trying to push forward: have that conversation with your grandma; with your domestic help. We would love to do something with domestic workers for example. We don’t hear enough stories of who empowers or harasses them. That’s definitely a rising concern within the collective. We really need to have the complete spectrum and what kind of technology or strategies can be used to get it. Identifying these groups is a proposed future project and also an ongoing preoccupation. For now, our role is to trigger conversations and have them take their own journey.</p>
</blockquote>
<p style="text-align: justify;"> </p>
<h3 style="text-align: justify;">METHODS FOR CHANGE</h3>
<p><strong>How does the combination of art and technology foster active citizenship?<br /></strong></p>
<h3 style="text-align: justify;"></h3>
<p style="text-align: justify;">Some of the strategies Blank Noise has devised to overcome these obstacles relate back to the interdisciplinary design of its interventions. First, they are designed to be highly visible and aimed at triggering dialogue. This enables opinions and thoughts to flow from the private space into the public realm. Also, community art and technology as tools of expression and reflection, work as effective channels for responses to flow back and forth between both spaces.</p>
<blockquote>
<p style="text-align: justify;"><strong>Why did you take a multi-stakeholder approach and brought together technology and art?</strong><br />The entire collective is really based on defining strategies and identifying approaches to breaking denial and building conversation. Our role is enabling dialogue across forms of media and using different strategies to enable dialogue across communities. There are also lots of questions of how to create an art practice that can be collaborative and participatory. Where does art exist? How can art exist, be, feel confrontational? Can arte provoke? How can we build testimonials? Could be on the street, on the blog, twitter or within a workshop. The web has been a constant space. We also work with the web in a way that we have a growing community of Action Heroes, and if you are web-savvy, you carry the responsibility to take the conversation to another space.</p>
</blockquote>
<p style="text-align: center;"><img src="https://cis-india.org/home-images/copy_of_Twitter.jpg/image_preview" alt="Twitter" class="image-inline image-inline" title="Twitter" /><br />Twitter campaign. Courtesy of: <span id="url_shortened"><a href="http://bit.do/fHLK">http://bit.do/fHLK</a></span><br /><br /><img src="https://cis-india.org/home-images/Ineverasked1.jpg/image_preview" alt="I never asked for it" class="image-inline image-inline" title="I never asked for it" /><br />Public art installation to redefine sexual harassment and eve-teasing. Courtesy of Caravan Magazine: <span id="url_shortened"><a href="http://bit.do/fHLV">http://bit.do/fHLV</a></span></p>
<p align="justify">Bennett and his work on civic engagement in the digital age, notes that one of the main strategies for positive civic engagement is nurturing creative and expressive actions in this generation.</p>
<blockquote>
<p style="text-align: justify;"><strong>How does this approach work towards creating sustainable change?</strong><em><br /></em>We are creating tool kits for different ideas so the community can take it forward. There are many creative processes that equip them to initiate action in a community space. For instance, the Yelahanka Action Heroes workshop (http://yelahankaactionheroes.wordpress.com/), was a one month initiative that got Sristhi students to arrive to action heroism through games, like the Hahaha Sangha for example. We invited women out of their homes, and we would speak through pure laughter, gibberish and a sense of play. In doing that, people felt they knew each other. Anonymity was broken, people felt comfortable and safety was established. We are working towards creating safe public spaces and going beyond the biases that come from language or through age. But through the Hahaha Sangha we found there is still a need for facilitators to continue the project with the purpose of creating a safe space. Also, one of our interns is in charge of creating an Action Hero College Network and spreading information about different events, calendars, etc. It is still fluid but we are moving in that direction. Action Heroes are the strength of the project.</p>
</blockquote>
<p style="text-align: center;"><img src="https://cis-india.org/home-images/copy_of_Hahaha.jpg/image_preview" alt="Hahaha" class="image-inline image-inline" title="Hahaha" /><br />Hahaha Sangha sessions - Courtesy of Blank Noise blog <span id="url_shortened"><a href="http://bit.do/fHMb">http://bit.do/fHMb</a></span></p>
<p style="text-align: justify;">The ideal of an engaged youth must be sustained by the empowerment of young people; getting them to recognize their personal expression and identities in collective spaces (Bennett, 2008). By setting in place mechanisms and opportunities to critically dissect societal problems and develop a political perspective as put forward by Westheimer and Kahne, as well as the awareness, self-identity and political confidence to act, as noted by Gaventa, the Blank Noise interventions become a context in which active citizenship is more likely.</p>
<h3 style="text-align: justify;">Conclusion</h3>
<p style="text-align: justify;">This analysis, part of the Methods of Social Change research project, aimed to shed light on how change-makers such as Blank Noise still place a heavy consideration on the notion of citizenship when designing, framing and implementing their projects. What is more, it is paramount to identify the working characteristics of an ‘active citizen’ and reflect on whether these are desirable and necessary in the populace to make political and social change more likely. It also contributes to the Making Change project by unpacking the workings of a change actor that is not confined to the ‘category of citizen’ but is still closely linked to processes of citizen action and social change in Bangalore.</p>
<p style="text-align: justify;">As seen throughout this post, the analysis of our citizen is not grounded on its relationship with the state, but instead on its disposition, self-identity and notion of social membership. After identifying our ideal active citizen: an active bearer of his rights, that defines itself horizontally in relation to other citizens and their rights, participates in political processes and is informed about and at odds with power imbalances, the Blank Noise experience demonstrated spatial tensions in implementing this ideal and practice in the public and private realms. Designing strategies and identifying technologies that enable a flow of thought and action between both spaces is a way of restructuring the ecosystem in which volunteers from the Action Hero Network interact with each other, reclaim their citizenship and alter the status quo from within. While Blank Noise is not starting a revolution, it is consolidating a process of steady and growing resistance in the public and private discourse of sexual harassment and eve-teasing in the city.</p>
<p style="text-align: justify;">Shah also notes there are implicit codes allowing only certain people to embrace this model of citizenship. This was evident on the demographic that comprises the activist bases of Blank Noise and the risks of homogenizing the political space with their discourse of change. Jasmeen Patheja brought this point forward herself, but with full confidence on the ability of dialogue and conversation to keep luring other social groups and communities into joining the debate. We discussed opportunities from exploring the foreign women experience in the public space in India to expanding the Blank Noise basis through simultaneous international interventions enabled and coordinated through technology. The network is ever-growing and its mechanisms of change are constantly innovating and adapting through its content. In the meantime, the ‘active citizen’ remains at the core of it all, pushing the project forward; fighting among other battles, that of its identity’s reassertion in the landscape of change.</p>
<hr />
<h2 style="text-align: justify;">Sources</h2>
<ol>
<li>Arendt, Hannah (1989) The Human Condition. Chicago, IL and London: The University of Chicago Press.</li>
<li>Baker, Keith Michael. <em>The French Revolution and the creation of modern political culture</em>. Vol. 3. Pergamon Press, 1987.</li>
<li style="text-align: justify;">Bennett, W. Lance. "Changing citizenship in the digital age." <em>Civic life online: Learning how digital media can engage youth</em> 1 (2008): 1-24.</li>
<li>Berlin, Isaiah. "Two concepts of liberty." <em>Berlin, I</em> (1969): 118-172.</li>
<li style="text-align: justify;">Bellah, Robert Neelly, ed. <em>Habits of the heart: individualism and commitment in American life: with a new preface</em>. University of California Pr, 2008.</li>
<li style="text-align: justify;">Cornwall, Andrea, and Vera Schatten Coelho, eds. <em>Spaces for change?: the politics of citizen participation in new democratic arenas</em>. Vol. 4. Zed Books, 2007.</li>
<li>Ellison, N. (1997) ‘Towards a new social politics: citizenship and reflexivity in late modernity’, Sociology, 31(4): 697–717.</li>
<li style="text-align: justify;">Gaventa, John, and Rajesh Tandon “Citizen engagements in a globalizing world." <em>Globalizing citizens: New dynamics of inclusion and exclusion</em> (2010): 3-30.</li>
<li style="text-align: justify;">Heater, D. (2002) World Citizenship: Cosmopolitan Thinking and Its Opponents, London: Continuum</li>
<li>Kabeer, Naila, ed. <em>Inclusive citizenship: Meanings and expressions</em>. Vol. 1. Zed Books, 2005.</li>
<li style="text-align: justify;">Kathryn Montgomery et al., Youth as E-Citizens: Engaging the Digital Generation. Center for Social Media, 2004. Retrieved February 15, 2007. <a href="http://www.centerforsocialmedia.org/ecitizens/project.htm">http://www.centerforsocialmedia.org/ecitizens/project.htm</a>.</li>
<li style="text-align: justify;">Mann, Michael. "Ruling class strategies and citizenship". <em>Sociology </em>21, no.3 (1987): 339-354</li>
<li>Shah, Nishant “Whose Change is it Anyways? <em>Hivos Knowledge Program. </em>April 30, 2013.</li>
<li>Turner, Bryan. Outline of a Theory of Citizenship. Sociology (May 1990), 24 (2), pg. 189-217</li>
<li style="text-align: justify;">Westheimer, Joel, and Joseph Kahne. "What kind of citizen? The politics of educating for democracy." <em>American educational research journal</em> 41, no. 2 (2004): 237-269</li></ol>
<p>
For more details visit <a href='https://cis-india.org/digital-natives/making-change/blank-noise-citizenship'>https://cis-india.org/digital-natives/making-change/blank-noise-citizenship</a>
</p>
No publisherdenisseSocial MediaWeb PoliticsDigital NativesMaking ChangeBlank Noise ProjectResearchers at Work2015-04-17T10:43:55ZBlog EntryPolicy Shaping in the Indian IT Industry: Recommendations by NASSCOM on Transfer Pricing, 2014-2016
https://cis-india.org/raw/policy-shaping-in-the-indian-it-industry-recommendations-by-nasscom-on-transfer-pricing
<b>This is the final part of a series of three blog posts, authored by Pavishka Mittal, tracking the engagements by NASSCOM and iSPIRT in suggesting and shaping the IT industry policies in India during 2006-2016. This post aims to explain the law of transfer pricing in India, and the suggestions made by NASSCOM regarding the same. Transfer pricing is regarded as one of the most controversial operations of multinationals resulting in tax avoidance and arbitrage.</b>
<p> </p>
<p><strong>1.</strong> <a href="#1">Introduction</a></p>
<p><strong>2.</strong> <a href="#2">Method of Operation of Tax Avoidance through Invalid Transfer Prices</a></p>
<p><strong>3.</strong> <a href="#3">The Law of Transfer Pricing in India</a></p>
<p><strong>4.</strong> <a href="#4">Recommendations by NASSCOM in its Pre-Budget Memorandum, 2014-2015</a></p>
<p><strong>5.</strong> <a href="#5">Recommendations by NASSCOM in its Pre-Budget Memorandum, 2015-2016</a></p>
<p><strong>6.</strong> <a href="#6">Recommendations by NASSCOM in its Pre-Budget Memorandum, 2016-2017</a></p>
<p><strong>7.</strong> <a href="#7">Endnotes</a></p>
<p><strong>8.</strong> <a href="#8">Author Profile</a></p>
<hr />
<h2 id="1">1. Introduction</h2>
<p>The following blog post, the third part in the series on ‘Policy Shaping in the Indian IT Industry’ aims to explain the law of transfer pricing in India and the suggestions made by NASSCOM regarding the same. Transfer pricing is regarded as one of the most controversial operations of multinationals resulting in tax avoidance and arbitrage. The blog post proceeds with explaining how transfer pricing is used by MNCs to avoid tax. The applicable legislations and government notifications are stated to better understand the policy recommendations. The law discussed is applicable to all business concerns, including the IT industry. Judicial development as to tests for valid comparables, arms length prices discussed is with particular reference to the software industry.</p>
<p> </p>
<h2 id="2">2. Method of Operation of Tax Avoidance through Invalid Transfer Prices</h2>
<p>When an entity of a multinational organization sells goods, provides services etc to another entity of the same organization in another country, the price charged for these goods/services is called ‘transfer price’. Since transactions involving transfer pricing are between controlled or related legal entities within an enterprise, these prices may be entirely arbitrary and completely unrelated to the costs incurred in the supply of these goods/services. This is done to transfer profit made in a jurisdiction which has higher taxes to another entity of the same organization in another jurisdiction where taxes are low. Essentially, revenue is shifted to lower profits in a division of an enterprise located in a country that levies high income taxes and raise profits in a country that is a tax haven that levies no (or low) income taxes causing concern for government taxing authorities. The MNC as a whole maintains higher profits in the form of tax saving. Ideally, a transfer price should match either what the seller would charge an independent, arm's length customer, or what the buyer would pay an independent, arm's length supplier. Transfer pricing, also referred to as base erosion and profit shifting (BEPS), is a major tool for corporate tax avoidance. The Organisation for Economic Cooperation and Development (OECD) has fairly comprehensive guidelines which have been adopted with some modification by many countries.</p>
<p> </p>
<h2 id="3">3. The Law of Transfer Pricing in India</h2>
<p>The Finance Act 2012 rendered domestic transactions between related entities also subject to the law of transfer pricing, to avoid tax arbitrage between states.</p>
<p>Sections 92 to 92F of the Income Tax Act 1961, largely based on the OECD’s guidelines, deal with the law of transfer pricing for intra-group cross border and specific domestic transactions. Income or expenses arising from these international or specified domestic transactions have to be computed according to the principles applicable for the determination of the arms length price. Section 92F defines an Arms Length Price as the price applied, or proposed to be applied to transactions between persons other than associated enterprises in ‘uncontrolled conditions’ <strong>[1]</strong>.</p>
<p>The concept of a range of values representative of an Arms Length Price (ALP) is not acceptable under Indian law, a single price has to be submitted by the taxpayer by the calculation of the arithmetic mean in case of multiple values. Range benefit percentage, applicable in differences between the transfer price and the ALP, is released for each individual industry, starting from FY 2012-13. Since the burden lies on the taxpayer to prove that the deemed Transfer price is the ALP, he is required to maintain documents and information on an annual basis as specified under Rule 10D of the Income Tax Rules, 1962. Section 10D does not have to be complied with for international transactions below INR 10 million and specified domestic transactions below INR 50 million. However, the taxpayer should possess sufficient data to substantiate the ALP. Safe harbour rules, to be released by the CBDT, would obviate the need for companies to carry detailed comparability and benchmarking exercises. In Vanenburg Group B.V. and Dana Corporation, the Authority for Advance Rulings held that income not subject to tax in India would not have to comply with TP regulations of India. However, the same does not extend to entities enjoying a tax holiday in India. Thus, the transfer pricing regulations would have to be complied with by IT firms in SEZ’s etc. The use of foreign comparables is not permitted under Indian law.</p>
<p> </p>
<h2 id="4">4. Recommendations by NASSCOM in its Pre-Budget Memorandum, 2014-2015</h2>
<p>In the pre-budget memorarandum on transfer pricing issues, published on June 2014, NASSCOM made the following recommendations <strong>[2]</strong>:</p>
<ol type="a">
<li><strong>Use of Multiple Year Data:</strong> Current Indian TP regulations, Rule 10B (4) of the Income tax Rules 1962 (Rules) provide for use of data of the financial year in which the international transaction has been entered into. It further permits use of multiple year data (period not being more than two years prior to such financial year), if such data reveals facts which could have an influence on the determination of transfer prices in relation to the transactions being compared. NASSCOM argued that single year data may not adequately reflect the business conditions, performance of the taxpayer and multiple year data is useful to even out the fluctuations caused by business, economic and product life cycle. Further, if relevant data is not available in the public databases at the time when the benchmarking exercise is undertaken, multiple/prior year data should be accepted. Relevant clarifications should be incorporated in the regulations that clearly permit use of multiple year data for comparability analysis.<br /><br /></li>
<li><strong>Use of Interquartile Range instead of Arithmetic Mean:</strong> Indian transfer pricing regulations stipulate an arithmetic mean of the margins of all comparables to determine the arm's length margin in case more than one comparable is identified. It was argued that Arithmetic mean of margins leads to a skewed determination of arm’s length margins as it is influenced by outliers. While median is acceptable globally, inter-quartile range is also used in many countries as the outcome is less sensitive to extremes in the sample. The TP regulations be amended to permit application of the concept of an arm’s-length range of prices, similar to provisions contained in the OECD regulations or allow use of inter quartile range as those of other developed nations which would be more indicative of market realities.<br /><br /></li>
<li><strong>Retention of Tolerance Band as Standard Deduction:</strong> The newly inserted subsection 2A to section 92C through the Finance Act 2012 with effect from 1st April 2002 clarifies that the benefit of 5 % is not a standard deduction and overturns the laws as interpreted by various Tribunals. The tolerance band limits have themselves been amended to the price at which the international transaction or specified domestic transaction has actually been undertaken, provided that the transaction price does not exceed one per cent, in case of wholesale traders; and does not exceed three per cent, in all other cases. NASSCOM recommended that since the law requires the arm’s length price to be the arithmetical mean and does not prescribe inter quartile range which is a globally accepted best practice, the provision of tolerance band as standard deduction be retained.<br /><br /></li>
<li><strong>Certain and Consistent Guidelines should be Issued by the Board after Giving Due Consideration for the following factors:<br /><br /></strong>
<ol><li><strong>Inter-Company Loans</strong>: there should not be requirement for charging interest loans which a) are quasi-equity in nature (these loans should be regarded as equity), and b)are provided out of surpluses of the Indian parent. Global practices for benchmarking interest rates to be charged, if any, by considering comparable interest rates prevailing in the borrower’s country.<br /><br /></li>
<li><strong>Guarantee / Letter of Comfort / Undertaking:</strong> Arms length price should be determined in terms of the future benefits to be received by the company furnishing the guarantee and the business rationale involved. The association of the parent company for securing contracts as a group should not be construed as resulting in international transactions between the Indian Company and the overseas subsidiary.<br /><br /></li>
<li><strong>Headquarter and Regional Headquarter Cost Allocations:</strong> There is lack of data in the public domain as to industry benchmarks related to management payouts, guidance as to specific documentation should be given.<br /><br /></li>
<li><strong>Adjustments for Differences in Functions and Risks:</strong> Clear guidelines on carrying out economic and risk adjustments with proper methodology required. Due consideration should be awarded to business strategies and commercial realities such as market entry strategies, non-recovery of initial set-up costs and other legitimate business peculiarities while determining the arm’s length pricing.<br /><br /></li>
<li><strong>Guidance as to the Meaning of Restructuring Required to be Laid down:</strong> Section 92B considers a transaction of business restructuring or reorganization as an international transaction. However, there is no definition of restructuring or reorganization in the Act. Further, there is no clarity as to whether a transaction of business restructuring or reorganization would need to be reported if the act of business restructuring results in the enterprises becoming an AE.<br /><br /></li>
<li><strong>Invalidity of Extension of Transfer Pricing Provisions to Corporate Actions:</strong> Transactions such as issue, buyback and redemption of shares are capital transactions and are not subject to income tax, except in the case of capital gains arising out of these transactions. The understanding is that these corporate actions are initiated by the shareholders of the company and do not have a bearing on the taxable income of the entity. However, the Revenue without any rationale has been classifying these as international transactions which have to be benchmarked and documented. If this is continued, transactions such as issue of bonus shares (ratio of bonus issue), and rate of dividend declared, or discount/premium on issue or redemption of preference shares etc. may also get covered within the purview of transfer pricing provisions. NASSCOM stated that guidance as to the rationale of this transfer pricing application is necessary. Further, guidance as to the terms and conditions to be complied with in instances of issue, buyback or redemption of share to mitigate the exposure to transfer pricing litigation is required.<br /></li></ol>
</li>
<li><strong>Enlarged Scope of “International Transaction” Retrospectively:</strong> The intent of TP regulations being the reduction of tax avoidance, the provision to bring the business restructuring transactions within the transfer pricing ambit should be withdrawn. The definition of intangibles being too broad and open for interpretation needs to be rationalized. Guidance as to the appropriate methodologies to evaluate ALPs of intangibles is required. Given the increasing quantum of cross border financing and inter-company lending etc., appropriate guidance should be issued in this regard. Further, the amendment, being substantive in nature, shall be made prospective to achieve certainty and stability.<br /><br /></li>
<li><strong>Upward Revision in Monetary Threshold of TP Documentation Required:</strong> For aggregate value of transactions exceeding INR 10 million, TP documentation is required. This monetary threshold has not been altered since the introduction of TP Regulations in the Income-tax Act, 1961. Due to the increasing quantum of cross border transactions, the prescribed limit is low considering the rise in the value of software traded, requiring almost all companies in this sector to maintain onerous documentation.<br /><br /></li>
<li><strong>Penalty Provisions:</strong> Penalty provisions have been made more stringent vide Finance Act 2012. Transfer Pricing Officer can now ask the taxpayer to pay penalty under section 271AA at the rate of 2 per cent of value of international transaction due to failure to keep information in addition to another 2 per cent under section 271G for not furnishing the information besides regular penalty under section 271(1)(c) of the Act. NASSCOM suggested that the penalty should be restricted to tax in dispute and not linked to the value of transaction.<br /><br /></li>
<li><strong>Domestic Transfer Pricing:</strong> Section 92BA has been inserted vide Finance Act 2012 by which the coverage of transfer pricing has been expanded to include certain 'Specified Domestic Transactions' if the aggregate amount of all such transactions entered by the assessee in the previous year exceeds Rs. 5 crores in the previous year. NASSCOM suggested that the threshold limit be extended to Rs. 15 crore.<br /><br />
The term ‘Specified Domestic Transactions’ has a very wide coverage and a relatively low monetary threshold for exemption. It would include any expenditure in respect of which payment has been made or is to be made to a related party referred to in clause (b) of sub-section (2) of section 40A of the Act. Since such expenditure would include capital expenditure, a clarification as to the applicability of these provisions to revenue expenditure only has to be made. Further, the scope of the provision is not in sync with the SC decision in the case of Glaxo SmithKline. The Supreme Court had held that TP should be applicable to transactions between a profit making and a loss unit / company and between units / assesses having different tax rates. Other than the scenarios contemplated above, a corresponding adjustment should be allowed and hence provided for on the statute.<br /><br />
This amendment also covers a scenario wherein the payment of remuneration by the company to its director or relative of such directors is also required to be at arm's length which casts an onerous responsibility on the company vis - à- vis justification of the arm's length nature of such payments.<br /><br />
A clarification as to ambiguity in relation to the definition of the term ‘closely connected persons’ as described in section 80IA (10) of the Act is required. Guidance for benchmarking directors remuneration should be provided. Further, clarity should be provided with regard to inter-unit allocation of costs between eligible and non-eligible units i.e. whether corporate cost allocations from a non-tax holiday unit of a company to a tax holiday unit of the same company would get covered within the provisions of Section 80-IA and consequently need to be reported as a specified domestic transaction.<br /><br />
The Advance Pricing Agreement (APA) provisions, only applicable to only international transactions presently, should be extended to domestic transactions governed by TP regulations.<br /><br /></li>
<li><strong>Changes in Dispute Resolution Panel:</strong> The DRP issues directions with the stated objective of keeping the issues alive since the Revenue has filed appeals before the High Court / Supreme Court which is contrary to the objective of dispute resolution. It is structurally suffering from impaired independence owing to the fact that the DRP is a constitution of CIT/DIT. It is not able to fulfil its central purpose of dispute resolution due to the fact that CIT/DIT has to discharge their regular duties in addition to these duties involving revenue collection targets. NASSCOM recommended that DRP be constituted as an ‘independent’ judicial board with panelists from economic, legal and accounting backgrounds having knowledge of income tax matters. To avoid actual or perceived bias, specific provisions may be inserted to restrain a jurisdictional Commissioner/ Director from being appointed as a member of the DRP hearing cases falling within his/ her jurisdiction. Further cases which are covered by decisions of courts and are found to be without merit should be withdrawn suo-moto.<br /><br /></li>
<li><strong>Absence of Article 9(2) in DTAAs with Belgium, Germany, France, Singapore, and the Republic of Korea:</strong> The Tax administration has to follow the practice of not admitting cases of economic double taxation under Mutual Agreement Procedure and Advance Pricing Agreements. Negotiation of bilateral APAs (in case an Indian entity has associated enterprises in such countries), MAPs are disallowed in such countries. Though the OECD has stated that two sovereign states can mitigate double taxation arising out of TP adjustments through invoking Article 25(3), India has had reservations with such an approach on the ground OECD Model Tax Conventions do not represent internationally agreed guidance. India suggested an Inter-Governmental Commission with a balanced representation from the Governments of developing and developed countries to take decisions with regard to these provisions. To ensure continued trade with these countries, advice is needed from the government on how to address challenges arising from the absence of these provisions in tax treaties.<br /><br /></li>
<li><strong>Rollback for APAs:</strong> Currently an application for APA, once agreed upon is prospective in the sense that they are applicable for the years agreed upon in the agreement. It is recommended that once an APA is finalized, the tax payer should be allowed to close the open years for which assessment proceedings have not yet been initiated and years for which assessment or appeal proceedings are pending before the TPO, DRP/CIT (A), having regard to the agreement reached in the APA.<br /><br /></li>
<li><strong>Safe Harbour Rules and its Impact on Assessments:</strong> In contrast to APAs, the Safe harbour notifications have had limited uptake.<br /><br />
<ol><li><strong>Rationalization of Margins:</strong> The current margins varying from 20 to 30 percent depending on the characterization of the entity are very high and are not indicative of ALPs. More feasible margins should be declared after taking into account the rationalization of margins by the higher appellant authority. The imbalance APA and the Safe Harbour scheme has to be restored, especially for small and medium enterprises, to reduce unnecessary pressure on the APA system as the preferred route.<br /><br /></li>
<li><strong>Overlaps between R&D and Software Development:</strong> Both are separate categories having different limits under the safe harbour rules. The substantial overlaps between the above activities due to a very fine line of distinction between the two are not reduced through the present ambiguous definitions, subject to interpretation. Due to the exclusion of research and development from software development, information technology enabled services and knowledge process outsourcing services in the draft rules, new litigation on the classification of such service providers would arise. NASSCOM, thus, recommended that both the categories be merged and revised safe harbour rules be notified.<br /><br /></li></ol>
</li>
<li><strong>Levy of Penalty on Single Transaction to be Rationalized:</strong> Since penalty provisions are implemented with the intention to get the tax payer to adhere to the provisions of the Act rather than cause considerable hardship, only single penalties should be levied to avoid duplication of penalty. In the event that a tax payer has not maintained the documents, such taxpayer should be penalized only under section 271AA and not under both section 271 AA and section 271 G. Further, penalty should not be imposed for non-reporting of transactions which gets covered under the purview of international transaction by virtue of retrospective amendments, due to impossibility of performance.<br /><br /></li>
<li><strong>Non-Processing of Refunds when Notice Issued u/s 143(2):</strong> The Finance Act 2012 has inserted clause 1(D) to section 143 of the Act, specifying that the processing of a return under section 143(1) of the Act shall not be necessary, where a notice has been issued under section 143(2) of the Act. Though the language of the aforesaid provision suggests that it is directory and not mandatory in nature, however, it has been observed that the Tax Office is not processing any refunds under section 143(1) because of this provision. Further, in case of the aforesaid entities, a draft assessment order is passed and typically it takes almost one year more to get the final assessment order. Following the above, excess taxes if any paid over the final tax liability by any entity gets stuck for ~ five financial years. In case the final assessment order is high or there is an undue demand, assesses are required to pay further taxes without getting the refund originally due causing undue hardship to assessees. NASSCOM recommended that the clause prescribing a time limit of four years from the end of the financial for the completion of assessment of entities to which transfer pricing provision applies be deleted. This provision is also causing undue pressure on the Revenue in the form of interest liability for a longer period.<br /><br /></li></ol>
<p> </p>
<h2 id="5">5. Recommendations by NASSCOM in its Pre-Budget Memorandum, 2015-2016</h2>
<p>In addition to repeating the key contentious issues highlighted in the previous pre-budget memorandum, some additional issues were brought up <strong>[3]</strong>. NASSCOM requested the government to make the revised to be issued Transfer Pricing Policy retrospective in nature and in sync with global practices. The Finance Minister had announced significant changes in Transfer Pricing rules and policy in the July 2014 Budget with an aim to address disputes and litigations around estimating ALPs.</p>
<ol type="a">
<li><strong>Applicability of Transfer Pricing on Companies Eligible for Tax Holiday u/s 10A/10AA:</strong> NASSCOM contended that the assessing officers are “arbitrarily and/or mechanically” invoking the transfer pricing provisions even in cases where the assessees are eligible for tax relief’s u/s 10A/10AA or have related party transactions with well-regulated tax jurisdictions. It recommended that transfer pricing provisions shall not be invoked against tax payers:
<ul>
<li>who are entitled to tax holidays (section 10A/10AA reliefs) in India,</li>
<li>In respect of transactions with countries as listed in a “white list” (to be prescribed) which shall include jurisdictions having higher tax rates/best tax practices.<br /><br /></li></ul>
</li><li><strong>Filing of Form 3CEB by Foreign Companies:</strong> As per the existing Indian Transfer pricing provisions, there are conflicting views, on whether, the foreign companies are required to file Transfer Pricing report in Form 3CEB in India, even if income subject to an international transaction is not chargeable to tax in India or where the transaction entered with the foreign entity is already reported by the Indian entity in its Form 3CEB as per the provisions of the existing Indian transfer pricing law. In principle, the foreign residents not having a permanent establishment in India should not be required to file Transfer Pricing report (Form 3CEB) in India keeping in view the compliances done by the Indian entity. NASSCOM recommended the government to clarify that that the provisions of Indian transfer pricing would not apply to foreign companies/foreign residents unless they have a permanent establishment in India.<br /><br /></li></ol>
<p> </p>
<h2 id="6">6. Recommendations by NASSCOM in its Pre-Budget Memorandum, 2016-2017</h2>
<p>In addition to repeating the key contentious issues highlighted in the previous pre-budget memorandum, some additional issues were brought up <strong>[4]</strong>:</p>
<ol type="a">
<li><strong>Changes Proposed in the Rules for the Computation of the Arms Length Price:</strong> The draft rules released continue to deviate from global norms and associated statistical concepts. NASSCOM stated that the prescribed percentile range of 35th to 65th, mandating minimum number of comparables to qualify for use of range and multiple year data will not have a significant impact on the current situation.<br /><br />
<ul><li><strong>Applicability of Range and Multiple Year Data on Selected Methods:</strong> The rules restrict the application of the following to Transactional Net Margin Method, Resale Price Method and Cost Plus Method used to determine ALPs. This rule, being in contrast to international practice wherein no such restrictions on the method to be applied for using range and multiple year data for determining AlPs exist should be removed. New rules which do not confine the use of range, multiple year data to the above methods should be released.<br /><br /></li>
<li><strong>Number of Comparables for Applicability of “Range” Concept:</strong> The rules prescribe a minimum of 6 comparable companies, based on the similarity of their functions, assets and risks (FAR) with the tested party for the adoption of “range” concept which may be difficult for all transactions due to constraints such as data availability, business comparability, quantitative comparability, etc. Consequently, most taxpayers may not be able to adopt the range concept. Further, if during the audit stage the number of final comparables fall below the mandated 6, due to rejection of certain comparable companies, the method of determining ALP will change from “Range” concept to Arithmetic mean which will add to complexities and increased litigation. NASSCOM stressed that the OECD Guidelines do not outline a minimum number of comparable entities to be considered for calculation of range. NASSCOM recommended that the rules should not specify any minimum number of comparable entities as a prerequisite for the use of “range” concept. Alternatively, it suggested a reduction in minimum requirement of comparable companies for application of the range concept from 6 to 4 comparable transactions. A clarification may be issued as to the applicability of the arithmetic mean concept in case the number of comparables fall below 4. Further, guidance may be provided regarding the selection of appropriate comparables considering the various constraints thereby allowing flexibility to the taxpayers in preparing reliable set for comparable companies.<br /><br /></li>
<li><strong>“Range” between 35 to 65 Percentile instead of Inter-Quartile Range:</strong> The rules provide a range between 35 to 65 percentile of the data set which may not provide relative reliability on comparable price. The range of 35th to 65th percentile is narrow than interquartile range 25th to 75th percentile, restricting the set of finally selected comparables. Further, use of inter-quartile range (25th to 75th percentile) is amongst the globally accepted best practice and also closer to economic realities wherein prices, and or margins, are compared to those within a range and not at to a particular point. NASSCOM recommended that the rules be modified to provide that the interquartile range from the 25th to 75th percentile would be used to test the arm’s length nature of the transaction.<br /><br /></li>
<li><strong>Use of Multiple Rear Data:</strong> Rule 10B(4) as notified provides that the data to be used in analyzing the comparability of an uncontrolled transactions with an international transaction or a specified domestic transaction will be:<br /><br />
<ul>
<li>the data relating to the current year ; or</li>
<li>the data relating to the financial year immediately preceding the current year, if the data relating to the current year is not available at the time of furnishing the return of income by the assessee , for the assessment year relevant to the current year.<br /><br /></li></ul>
<p>Further data of the current year, shall be used during the transfer pricing audit if it becomes available at the time of assessment.</p>
<p>The above para prescribes the use of “Multiple year data” concept in case of only three methods viz. the Transactional Net Margin Method, Resale Price Method, or Cost Plus Method. NASSCOM highlighted that the requirement of use of the financial data of comparable companies which is not available in the public domain on or before the specified date, but which becomes available subsequently by the time of assessment, will not be in line with the contemporaneous documentation requirement under the Indian TP provisions. It is not clear whether at the time of assessment, the data of the current year can be used by both the taxpayer and the department. It further highlighted that the illustration to the notification provides for the use of the data of the current year and immediately preceding 2 years in contrast to the notification providing for the use of data of the current year or the data relating to the financial year immediately preceding the current year contributing to ambiguity. Also use of data of current year and the 2 preceding years is not in line with the global best practices which allow three years data to be used excluding current year’s data. It will be an issue for overseas tested parties, which follow rules for data as per their respective jurisdictions ( eg. previous three years data) to get and use current year data.</p>
<p>NASSCOM recommended that the taxpayer should be allowed to use data of prior three years (not including current year), which is available in the database at the time of preparation of TP documentation. Also it should be extended to CUP, PSM and other methods as well. The data of current year can be used only if it is available at the time of preparation of TP documentation and not subsequently at the time of assessment. The provision that use of data of the current year can be used during the transfer pricing assessment if it becomes available should be done away with as by that time pricing and commercial arrangements would have already been set keeping in mind the data available. The benefit of multiple year data should also be made available to past years whose assessment proceedings have not yet been completed i.e for FYE 2012, FYE 2013 and FYE 2014.</p>
</li></ul>
</li><li><strong>Concerns on APA Roll Back Provisions in cases of DTAAs Comprising Article 9(2):</strong> Rule 10 MA(3) of the APA rollback rules provides as follows: “Notwithstanding anything contained in sub-rule (2), rollback provisions shall not be provided in respect of international transaction for a rollback year, if – ….(ii) the application of rollback provisions has the effect of reducing the total income or increasing the loss, as the case may be, of the applicant as declared in the return of income of the said year.<br /><br />
NASSCOM contended that the above position of rollback is not justified in the case of bilateral APA applications wherein the treaty itself provides for corresponding deduction in the other contracting state for avoidance of double taxation, i.e., Article 9(2). It recommended that suitable modifications be made in the present rules, to allow rollback provisions which have the effect of reducing the total income or increasing the loss of the applicant for the relevant year.<br /><br /></li>
<li><strong>Risk Based Assessment Audits:</strong> NASSCOM stated that in relation to transfer pricing audits, presently a transaction value threshold is being adopted by the Revenue for case selection; which should be replaced by an objective risk based assessment approach which may be set out through instructions/circulars on an annual basis. The recent Instruction No. 8/2015 issued on October 16th, 2015 sets out that the Assessing Officer should apply more discretion in referring cases for scrutiny by the Transfer Pricing Officer. It would be helpful if some criteria or parameters are laid out based on which a referral could be made. Further, a transaction value based audit approach is not always an indicator of the need for scrutiny for such transactions and should be supplemented with some qualitative criteria for case selection.<br /><br /></li>
<li><strong>Safe Harbour Rules Not Effective for the Sector - Need for Rationalizing the Margins:</strong> Currently, the margins notified under the safe harbour vary from 20 to 30 percent depending on the characterization of the entity, which are high and are not reflective of market realities. Redefining safe harbour margins, which have so far remained ineffective, should be undertaken on a priority to encourage uptake by the Industry. Emphasizing the importance of safe harbours for easing the regulatory compliance for SMEs, NASSCOM recommended more practical and feasible margins (that are reflective of ALPs) be notified under the safe harbour rules, especially after taking into account the rationalization of margins by the higher appellant authority.<br /><br /></li>
<li><strong>Continued Aggressive Assessments:</strong> The Indian IT Industry has been facing several unwarranted assessments on account of transfer pricing adjustments. Tax authorities continue to pose problems by adopting different criteria of selecting comparables for benchmarking. Further, filters adopted by the authorities across jurisdictions are ignoring business conditions. Tax authorities use companies earning supernormal profits (margins 50% to 80%) and industry giants as comparables. Recent rulings and judgments passed in favour of the taxpayers are continued to be overlooked.<br /><br /></li>
<li><strong>Ambiguities in Domestic Transfer Pricing:</strong> The Finance Act 2015 increased the threshold for applicability of Domestic Transfer Pricing from INR 5 crores to INR 20 crores. However ambiguity around some provisions like directors’ remuneration and associated comparables continue. Domestic transfer pricing provisions should apply only in transactions involving income escaping tax and not in case tax neutral transactions i.e. where there is a transaction between two entities both of which pay tax, such a transaction will be tax neutral since a deduction in the hands of one entity will automatically be taxed in the hands of the other entity. Hence in such a case, domestic transfer pricing provisions should not apply and there should be a specific exemption introduced in the law to this effect. NASSCOM repeated its concerns highlighted in the previous pre- budget memorandum.</li></ol>
<p> </p>
<h2 id="7">7. Endnotes</h2>
<p><strong>[1]</strong> It prescribes the following methods for its computation:</p>
<ul><li>Comparable uncontrolled price (CUP) method,</li>
<li>Resale price method (RPM),</li>
<li>Cost plus method (CPM),</li>
<li>Profit split method (PSM),</li>
<li>Transactional net margin method (TNMM), and</li>
<li>Such other methods as may be prescribed.<br /></li></ul>
<p>
As notified by the CBDT, any such other method may be used which details the price for uncontrolled transactions between unassociated companies in similar circumstances after the consideration of all relevant facts.</p>
<p><strong>[2]</strong> See: <a href="http://www.nasscom.in/sites/default/files/policy_update/Transfer-Pricing_NASSCOM-Jun14.pdf">http://www.nasscom.in/sites/default/files/policy_update/Transfer-Pricing_NASSCOM-Jun14.pdf</a>.</p>
<p><strong>[3]</strong> See: <a>http://www.nasscom.in/sites/default/files/policy_update/NASSCOM%20pre-budget%20recommendations%20-%20Transfer%20Pricing.pdf.</a>.</p>
<p><strong>[4]</strong> See: <a href="http://www.nasscom.in/sites/default/files/policy_update/NASSCOM-pre-budget-recommendations-Transfer-Pricing.pdf">http://www.nasscom.in/sites/default/files/policy_update/NASSCOM-pre-budget-recommendations-Transfer-Pricing.pdf</a>.</p>
<p> </p>
<h2 id="8">8. Author Profile</h2>
<p>Pavishka Mittal is a law student at West Bengal National University of Juridical Sciences, Kolkata and has completed her second year. She takes contemporary dance very seriously and hopes to contribute to the dance community in India. Other than dancing, she indulges in binge-watching in her spare time.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/policy-shaping-in-the-indian-it-industry-recommendations-by-nasscom-on-transfer-pricing'>https://cis-india.org/raw/policy-shaping-in-the-indian-it-industry-recommendations-by-nasscom-on-transfer-pricing</a>
</p>
No publisherPavishka MittalTransfer Pricing PolicyNASSCOMNetwork EconomiesIndustrial PolicyResearchers at Work2016-07-29T08:39:48ZBlog Entry101 Ways of Starting an ISP:* No. 53 - Conversation, Content and Weird Fiction
https://cis-india.org/raw/blog_101-ways-of-starting-an-isp-no-53-conversation-content-weird-fiction
<b>This essay by Surfatial is part of the 'Studying Internet in India' series. It argues that the internet has created a space for philosophical questioning among contemporary Indian participants which can develop further, despite common assertions that online spaces are largely uncivil and abusive. It actively explores how anonymous and pseudonymous content production may offer a method for exploring and expressing the internet in India, with a certain degree of freedom, and how spam-like methods may prove effective in puncturing filter bubbles.</b>
<p> </p>
<h4>* ISP stands for Internal Surface Provider.</h4>
<hr />
<p>Mainstream institutions for learning, as we see them, are not concerned with the substance and gravity
of the present moment <a href="#B1">[B1]</a>. The professing of experience to aid learning or skill development is largely a perverted claim. There is no actual intention of enabling, nor is there even a desire to personally experience any immersion or penetration <a href="#B2">[B2]</a>. Added to this is the spectre of commodification of experience and learning today, where education has turned into a consumer product. The ivory tower of aloofness is too comfortable to deviate from. The institutionalisation of aloof posturing and the masks of professorships are too smugly fitting the exhausted bodies of those running the ship.</p>
<blockquote>Academics are like <strong>fruit on an inaccessible tree</strong>. It is there, but we cannot eat it. The moon is spoken of by poets and lovers because it is so far away and experientially inaccessible. <strong>Love is a stream</strong> and will never be in a state of harmony forever. It will remain tumultuous and <strong>rocky like the sea</strong> into which an asteroid has just fallen.</blockquote>
<p>We observe that disinterest in engaging in the immediacy of our continuing experience invariably leads us to holding on to selective bits while the rest passes. These selections then get shaped into some semblance of narratives. But how do we talk about the experience of the moment or even acknowledge the presence of what has not been selected? How does an individual’s perception and response direct to a better understanding of experiences that can harbour empathy?</p>
<blockquote>When <strong>telephones get cross-connected</strong>, we hear voices that do not belong to the conversation. What if these voices were to become a part of the conversation? We can talk to strangers. We don’t really need to talk about anything in particular - <a href="https://www.youtube.com/watch?v=bS0VCi6Jd7s">we can just get used to each other’s voice</a>.</blockquote>
<p>Surfatial is concerned with knowledge production and has been exploring the format of conversations both online and offline as a space to perform personally experienced sequences of knowledge, and talk about these to others. Somewhere in this process learning emerges. We are currently seeding a platform for the sharing and dissemination of alternate pedagogies and self-woven visions of the world. This desire responds to academia's hangover with the past and its inability to instil processes and incubate practices that can help students in a continual production of content.</p>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image001.png" alt="Can we talk about here and now?" width="250px" align="right" />
<blockquote>Narrative is processed from raw experience and so it is more easy to deal with than the complex mass of experience.</blockquote>
<h3><strong><em>Harnessing Anonymity</em></strong></h3>
<p>The internet offers you a morphing cloak - you can be selective about your identity, you can be online with selective vision and selective speech <a href="#B3">[B3]</a>. What do you choose to see online? What do you choose to reveal? And how much? <a href="#B4">[B4]</a> If you wear the cloak that covers you altogether, are you truly anonymous, or could it be that your true self leaks out as you put your hands against your eyes in an attempt to hide yourself?</p>
<blockquote>Think about a day when <strong>you want to say something</strong> and you feel that the Internet feels like too distant a medium. The Internet is so close to us, so intertwined in our lives that the perception of distance feels like a make-believe construct.</blockquote>
<p>Anonymity has potential to offer <strong>a voice to the invisible identity</strong>, the silenced perspective, the overlooked persona, the taboo desire. Could it also be harnessed for accessing and expressing that which is experienced in the present? Could anonymity be that filter which stands with the least amount of obstruction to experiencing the present as it unfolds, does it offer that means to experience more freely?</p>
<blockquote><em>Why are you online? What are you looking for online? <strong>What do you see?</strong> How does a visually impaired person experience the internet? What does that feel like? And then, what do you say online?</em></blockquote>
<p>From awkwardness and discomfort as the minimum level of experience, we are moving to anger, disinterest and boredom <a href="#B5">[B5]</a>. This social reality is being exacerbated by the manifestation of our realities on the internet. Anger is a mode of communication that rejects existing <strong>content in the pipeline</strong> and allows a relentless push mode of transmission. Disinterest is a lack of empathy that we are privileged to employ, while, at the same time, displacing and dismantling existing systems of falsehood and decay that are populating the system. Boredom is disengagement that comes from an immunity to words that don't mean anything - <strong>floating in the air</strong>, timed to music or masquerading as knowledge.</p>
<blockquote>If we keep an open mic near a flock of passionate birds, will the flapping and other sounds become a cacophony to form an interesting soundscape? Do <strong>birds become conscious</strong> of an open mic?</blockquote>
<p>Surfatial works for the frustrated seeker, seeking nourishing clarifying content on the internet. The
internet has become a shopping mall, but this doesn't mean that we can't walk around and talk to people.</p>
<p><a href="https://soundcloud.com/surfatial/production">What to do? How to act? What to produce?</a> What should the lost and wandering tribes of the world do to express with diversity? <strong>Is there some secret pathway</strong> to knowing what to do that is only accessible to deviants?</p>
<blockquote>Production means to render an output, from the flux that we encounter in our experience. We can also choose not to produce but then we end up with a mass of material and no narrative.</blockquote>
<p>Does deviation from the norm guarantee some kind of clarity? Why can't ordinary people know? Why do
they have <strong>to be inspired and awake</strong>ned and creative to know? Is there nothing that flows in the narrow channels of propriety?</p>
<blockquote>Deviation does guarantee a unique pool of content being made for us to access. But the question is
how this access is setup <strong>for a kind of secondary process</strong> - one that is possible only after the ordinary has been dealt with and has led to something. Deviant content leads us further away from the sugar-coated annals of the plain world that is meant for mass-consumption.</blockquote>
<p>We live in echo chambers online and off. An infrastructure needs to be in place for the flow of a lubricant
<a href="#B6">[B6]</a> within echo chambers so that the <strong>conversation in the closed loop</strong> becomes smooth enough, and when a disassociation from the self or a disparate viewpoint happens, it is less painful. The echo-chamber becomes the social space when multiple levels of echoes are able to inter-mingle in ambiguous
contexts and containers.</p>
<blockquote><em>If we were not productive beings we would not be able to deal with ourselves. We would be strangers to our own legacies.</em></blockquote>
<h3><em>Spaces for Speculative Content Production</em></h3>
<p>Surfatial offers an online stage for self-enactment, where there can be friction without producing sparks. As a producer of assembly line infrastructure around access to knowledge, we find denial very useful. Denial of identity, denial of social constructions, denial of expected modes of speaking in conversations. We find that we create even the room for conversation around the need for alternatives after allegiances have stopped being in existence.</p>
<blockquote>The internet is not a pool, it is a cesspool. Everyone who is trying to navigate the space feels stuck and lost. So we avoid navigation and jump from node to node in order to escape from the boiling cesspool that gets too hot if we remain in the same place for a long time.</blockquote>
<p>When the shadows of dependencies on systemic corruptions have disappeared the real possibility of ‘being’ arises. We care about this possibility. We are making access to knowledge universal, since access based on the question of privilege and capacity sets a very low bar for conversations in terms of what is allowed to be spoken, which directions of verbal exploration are politically acceptable, and who gets to abuse whom with which epithets. We are concerned with formats that are open to every participant’s perspective equally and their individual approach to contributing to the collective voice.</p>
<blockquote><a href="https://soundcloud.com/surfatial/denial"><em>The play never ends. Laugh at yourself<br />
Seek a new denial... the shift of power is a natural process</em></a>.</blockquote>
<p>Anonymous and pseudonymous forms of content production offer a method for exploring and expressing with a certain degree of <a href="http://www.museumofvestigialdesire.net/sanctuary/freedom/freedom-to-be-deluded">freedom</a>. How free we feel depends partly on how free we are allowed to feel <a href="#B7">[B7]</a>, and depends in equal parts on the level of our own disinhibition. Through degrees in the opening up, passionate potentialities are demonstrated.</p>
<blockquote>Who are you? And who are we? We do not know, we are nobody at all sometimes and then we wake from our slumber and feel like doing something again.</blockquote>
<p>Anonymity is a double edged sword. Can virtual freedom of expression lead to any insight that can transfer into real life interaction? How difficult is this jump from virtual to real life? Virtuality has evolved beyond the world of simulation, where it is now possible to experience multiple mechanisms of meaningful relationships with people. We believe there is a level of balance between virtual and physical engagements that can be struck in order for bringing one closer to a semblance of self-realisation.</p>
<blockquote>Why do players choose anonymity, if they do? Fake profiles sometimes are an expression of a desire to
play. Those who play can succumb to joy. Joy becomes a tempting emotional state. The more joyful you are, the more comfortable you feel in any garb. This could be a liberating experience, when the blurring of identities occur.</blockquote>
<blockquote>“Putting aside the baggage of ego and identity has a freeing effect on which part of our persona we
express.”<br />— Mithya J., a fake profile on Facebook.</blockquote>
<h3><strong><em>Harnessing pseudonimity</em></strong></h3>
<p>Being playful becomes possible if role-play and make-believe are accepted as valid forms of narrative ploy with a functional purpose in the everyday. The role assumed during play sometimes becomes more enjoyable than the dry person of absolute dimensions. As the rules of play are adopted, disassociation and immersion happen. The player has a choice to deny their outside-play persona and remain fully entrenched in the dynamics of play. This denial helps in the player’s engagement with our system of accessing knowledge. If the gravity and consciousness of your plain existence is lost, then communicating with you becomes easier. In short, your shadow becomes what you could never become. The being and presence of your playtime persona are much stronger than what you can ordinarily muster.
In our space, you get to deny the world outside play and conversely render your world as play.</p>
<blockquote>“being fictional is you without your physical being. If we take away the physical beings from this world, we are left with imagination, ideas and their interpretations.”<br />— Raavi Georgian, a Facebook user.</blockquote>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image002.png" alt="Play tricks." width="250px" align="left" />
<p>The garb of comedy allows you to listen with a certain distance. The Indian internet landscape is no stranger to this choice of presentation. Several personas dot the scene, there is Norinder Mudi, there is Gabbar Singh or the Cows of Benaras. In an era of cathartic sharing, where all manner of mental chatter finds channels of expression, comedy can be a balm for controlled experiments in taking potshots at sociopolitical power structures. Some platforms incentivise identity in order to legitimise the online experience, for instance, Facebook seems to place a premium on profile pictures by giving them a default public setting, and the user-base is advised by sundry guidelines about the “perfect profile pic” to adopt clear frontal images for maximum effect. Others have a policy of anonymity, like Reddit.</p>
<blockquote><a href="https://soundcloud.com/surfatial/denial"><em>Forget who you are. Just be someone else.<br />
And then you can be the one,<br />
Holding the mic in your hand</em></a><em>.</em></blockquote>
<p>The existing mechanism of algorithms make it seem like there is free and open access to information, even customised for the user’s convenience. But this customisation in fact filters information based on working out the user’s bubble. One way to beat the bubble is to role-play. This would require receivers to adopt pseudonymous/ alternate roles to have access to content outside of their own filters. A loosening of the self can expand the algorithm.</p>
<blockquote>Loosening of the self is a safe idea. The ideal is to have no cognisance of one’s identity. The network
converts you into an IP - an anonymous VPN blurs your IP, nobody knows who you are. Behaviours found in the online community show that there are several aspects of blurring in identity and the presentation of information.</blockquote>
<h3><strong><em>Harnessing disinhibition</em></strong></h3>
<p>Disinhibition is not necessarily rendered as a condition of the external ecosystem (physical and virtual
ecosystems). It has more to do with the actor’s persona and how she has framed and declared her persona. What is the pitch of the actor’s voice? What does it say? What kind of response becomes necessary?</p>
<p>The opportunity for denial emerges from the confidence gained from play. If random social play does not
cause huge rescissions of norms and contracts already in place, its extension to become a fundamental
behavioural pattern changes nothing.</p>
<blockquote><a href="https://dl.dropboxusercontent.com/u/26683259/SURFATIAL_public/Denial-(text).pdf"><em>We will convince you that when we step on your toes and snap back at you in response to your idiotic and subservient social conduct, <strong>we are just playing</strong>. And if you accept it, then we can tell you the harshest and most unpleasant truth about you on your face and get away with it</em></a>.</blockquote>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image003.png" alt="flip & blip" width="250px" align="right" />
<p>Surfatial designed a conversation game called flip & blip <a href="#A2">[A2]</a> which has the objective of enhancing empathy and sociability, via role play and assuming personas. The purpose of role-play is to help people step put of themselves and play out situations <strong>through alternate lenses</strong>. In any situation, how does another feel? <a href="#B8">[B8]</a> We are either intuitive, or we are clueless. This game opens up the space between. It uses question cards and persona cards as triggers to present scenarios to the players. The goal was to have a conversation while wearing a persona, and then to have the same conversation while being oneself. The players then reflected on the occurrence of any shifts in perspective during this process <a href="#B9">[B9]</a>.</p>
<p>A game is a format <strong>for play that has rules</strong> <a href="#B10">[B10]</a>. Even while these rules are very important, sometimes it becomes possible to play with them. The extent to which we enjoy the game depends on our interpretation of these rules. Now, socially acceptable rules of conduct are considered to be good behaviour. And if our physical social lives are viewed as some kind of a game with rulesets and interpersonal <strong>protocols of engagement</strong> (a game with heavy consequences for not playing by the rules), perhaps our online lives offer that outlet for exercising freedom from this oppressive structure, and perhaps the freeing online experience can translate into incorporating playfulness into strict routine interactions?</p>
<blockquote>“Human social structures built upon transactional attitudes don't have space for free expression, since free expression means disregarding façades and notions of "propriety" as well as hierarchy"<br />— Mithya J., a fake profile on Facebook.</blockquote>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image004.png" alt="Even if the rules keep changing, it is still a game." width="250px" align="left" />
<p>Access might supposedly <strong>require a filtration system</strong>. But we are opposed to the construction and use of filters. We are of the opinion that we need to be able to access the core content directly - no envelopes, no braces, and no reduced-sets. <a href="https://dl.dropboxusercontent.com/u/26683259/SURFATIAL_public/Access%25252520(Lyric).pdf">People fear dealing with the naked world because they fear engagement, immersion and getting overwhelmed</a>, while at the same time craving first hand knowledge, craving a removal of gatekeepers who shield them from <strong>the naked truth</strong> using agenda-coloured filters.</p>
<p>Surfatial has been working with several formats for harnessing anonymous content production and for playful engagement, via our structured study groups that actively discourage the elaboration of direct personal identification. The emergence <strong>of individual identities occurs</strong> only through the exchange of perspectives during conversation <a href="#B11">[B11]</a>.</p>
<blockquote>The study group derives itself from a group of individuals who are interested in remaining sharp as a group. The group’s concern will always be to aid others as well as itself by challenging every perspective that seems superfluous.</blockquote>
<h3><em>Our study groups</em></h3>
<p>Our study groups <a href="#A1">[A1]</a> are webinars hosted on Google Hangouts on Air, with a framework of philosophical questioning and <strong>a self-reflective exchange</strong> of individual experiences. These are structured conversations that are completely open to participation and listening, with one to three anchors. Each study group is centred around a topic, and three pre-determined questions relating to that topic are posed to the participants. The tone is detached, with not much encouragement for sharing of personal information. <strong>The conversation is fluid</strong> and anyone who has anything to say is able to start speaking. We do not follow the common conventional etiquette of introducing the guests or apologising for intrusion. Due to this it becomes rather freeing and divorced from any mode of social behaviour. The illusion we often chase is of the study group being just a set of <strong>“voices in the head”</strong>.</p>
<p> </p>
<iframe src="https://www.youtube.com/embed/lOSvW84GMM8" frameborder="0" height="315px" width="560px"></iframe>
<p> </p>
<blockquote>When an idea oversteps the terrain that it has been assigned to, it acquires the garb of being a trespasser. Ideas trespass when they uncover surprising connections. which they might otherwise not be related to in any direct way. Such connections cannot be predicted. They emerge out of the process of exploring something else. Trespass happens at perspective boundaries—one never meant to hear another’s perspective, but now that they are in a space together, one must; encroachment will invariably happen.</blockquote>
<p>Study groups have anchors who stand with markers for conversation transition points. Anchors could be Surfatial members or guests. Guest anchors are invited with the intent of extending Surfatial’s sphere of engagement and to alter the threads that connect the conversations.</p>
<blockquote>Anchors are not moderators. They are literally anchors for the discussion. They make sure that the discussion deals with the issues that it raises before moving onto other issues. Anchors seek out questions and figure if they have been answered. They are like accountants of a currency of ideas.</blockquote>
<p>The archive of all these study group conversations <a href="#A8">[A8]</a> is treated as a dynamic space for re-engagement in order to consistently pursue alternate methods of presenting it—through text, posters, books, soundtracks, videos and <a href="https://soundcloud.com/surfatialposters">conversation games</a>.</p>
<h3><em>How messages are presented</em></h3>
<p>When we start seeding a message, we feel the pull of invisible attractors. The vestiges of messages are either offered at their face value or they are so thin, light and loosely packed that they do not offer sufficient <strong>flesh to sink teeth into</strong> <a href="#B12">[B12]</a>. The least we demand from the producers of noise and meaninglessness in our environment is that they give us sufficient depth of material to bite into and suck the juice out. Density is the key.</p>
<blockquote>In compression lies our only hope. If you have to speak, speak less and mean more. If you have to produce material of any kind, make sure it is densely packed with fissile material which can all combust together to yield a message.</blockquote>
<p>By packaging our formats in diverse forms they become appealing to people in different ways.</p>
<p>But there is a danger of package and content being divorced in the process of design. Design facilitates skimming of content by packaging its appearance as eye-candy; packaging runs the danger of dissuading immersion into content. We look to destabilise this tendency, and offer value in the packaging itself. We are interested in packages with embedded content, to save the viewer the trouble of unwrapping any external cover.</p>
<blockquote><a href="https://soundcloud.com/surfatial/access">Access to free exchange is sometimes denied</a>. Free exchange ensures that ideas get modified and challenged. They grow and so it is an essential process that is needed in order for them to be change and offer strength garnered from this free exchange.</blockquote>
<p>Then what is the way? How do you get past institutional filters? If limits have been drawn, if the surfaces of knowledge are guarded, how do messages get out of the perimeter of control? Spam—unsolicited communication, yielding messages where none are requested or expected—is the answer. Spam and spam-like methods are the only tools that can get past the filters. There are no constraints which are fine enough for the <strong>fine specks of spam</strong> to be swatted out.</p>
<blockquote>We are going to populate compressed messages of the whole world's knowledge onto surfaces of mass display and then circulate them like spam.</blockquote>
<p>Posters <a href="#A9">[A9]</a> are posts that linger <a href="#B13">[B13]</a>. Posters are not just lozenges of information, they are pieces and fragments of a song that gets completed in the reader’s mind. The poster is already present on social media as a format. But not all designers use the poster in the same way. For some it is just a clever punch-line. We believe in the punch but not in the merit of <strong>clever punch-lines</strong>. We attempt a sharp contrast between the text that we write and the general experience offered by the environment for consumption of media. This sharp contrast is conveyed through our choice of the posters’ visual format as well as through the auditory means of a soundscape.</p>
<blockquote>What is a song? Who is singing? A song speaks when words are weak, when humming gets through, when drumming has no beat.</blockquote>
<p>Our tracks <a href="#A7">[A7]</a> emerge out of our words and texts. We put together sounds and speech sometimes post-fact, sometimes in the moment with everyone there in the room. We believe that fragments of words and speech can be agents of perspective shifts if placed within altered contexts and rhythms. We think of our sounds as soundscapes more than music.</p>
<h3><strong><em>Conversation as Currency</em></strong></h3>
<p>To sell, one needs to be invisible. No business survives on recurrent sales to family and friends. Businesses survive and grow because they create markets within which strangers can transact with confidence. For strangers to <strong>transact with confidence</strong>, value needs to be stable and fixed into the form of the product. And for that, products need to develop an intensely tangible form. Value of the product starts and finishes with the form. The form cannot be soft or intangible. It needs to be concrete.</p>
<p>To fix the value for a thing, one needs to have a conversation. The price of a commodity can be arrived at through conversation. But we do not care about the price. Because once we sell, <strong>our conversation is over</strong>. We do not want to end it. Besides, we will all keep having more to say and would like others to have access to it too. These are things of value for all of us. This is what we want to exchange and so, conversation is our currency. We will only transact through conversations.</p>
<p>To buy, one must be desirous. There must be a desire for change, for a perturbation of the status quo. A desire that drives motivation for the mouth to open and the hand to move towards a device that dispenses currency. All this takes a lot of effort. The seller and the buyer both have desires and motivations, but the anxiety of the approach to the final push off of the cliff-face of the mountain of the transaction must be overcome. This is the difficult part. It involves a leap of faith. Can a push be made as effortlessly as possible? Sure. We only need to find a way. Efficiency is a way. We introduce efficiency into the system by reducing steps. If we take away the step of the hand moving, we have already reduced effort. Now only the mouth has to open.</p>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image005.png" alt="You are tired of buying, we are tired of selling. Conversation as currency is the only notion of value we know." width="250px" align="right" />
<p>We have made the determination of value into a game, which is in the form of a Book of Conversation Triggers <a href="#A3">[A3]</a>. In this game, we will read each sentence in our book to you and we will ask you if you agree. After we have performed all the sentences to you, we will ask you if you feel like holding on to any sentence, or if any sentence led you to experience a new kind of thought. If you think so, we will offer those sentences to you. You may if you like, in turn play this game with whomever you choose to play it with, in order to have another conversation. You owe yourself that much at least. If conversation is a currency, it wants to grow and spread like a virus. So, <strong>why not go forth and multiply?</strong></p>
<p>What will you, the player, win? You win a sentence you can post on your fridge door or your Facebook wall, you win an insight you can talk about further. You win the memory of a delightful conversation you had with us, which we guarantee you will have again with whomever you choose to play with. This game will give you victory again and again. <a href="#C">Are you game?</a></p>
<blockquote>A poster can also be a person who posts. A post-writer is often one who reaches the point of saturation, which pushes them to producing compressed text. This act places them in a new period in the timeline of history, of being post-writers.</blockquote>
<h3><em>Publishing sans credits</em></h3>
<p>We work with the idea of credit-less production. post_writer <a href="#A5">[A5]</a> is a twitter-based monthly journal. Each issue consists of six tweets. Four by humans, one by a bot and one by a sponsor. There are only issue-wide credits but no individual credits. Which tweet is by whom is an ambiguity.</p>
<p> </p>
<img src="https://github.com/cis-india/website/raw/master/img/Surfatial_2016_Image006.png" alt="Twitter - Post-Writer" />
<p> </p>
<blockquote>As an actor, you can <strong>choose to disengage</strong> from every story you assume you are a part of, then <strong>you deal with the anxiety</strong> of performing for free in an under-documented and under-credited fashion. When this anxiety subsides, awakening might happen.</blockquote>
<p>We look to expand the study group format to have anchors interested in exploring their own questions in a nondescript manner. We are also looking at shorter capsules of study groups which will be podcast, with a question dedicated for an individual’s consideration, to capture their particular perspective of experience sharing.</p>
<p>We would rather model the world as a space swarming with individuals who actively produce content, rather than as a space with an abundance of consumers and a scarcity of commercially viable producers enveloped in the gloss of the culture of page-hits and celebrity <a href="#B14">[B14]</a> <a href="#B15">[B15]</a>. Today we have a competitive marketplace of market-validated content that goes into profiling our consumption. Our profiles are then further recycled as fodder by the market, <strong>to be fed back to us</strong> <a href="#B16">[B16]</a>. We are not valued as producers; we are valued as consumers of products, and vessels for marketing those very products.</p>
<p>The current state of the world has many different sources of validation but does not have a space for the self-validated. If we choose to be blind to the sociality of the content we see, then we have nothing at all. Every package of content is socialised, everything is floating in mediated space <a href="#B17">[B17]</a>. The isolated, untouched (by mind or hand) content has no place in the world. We are surrounded by content which has no fidelity, coils through minds at will, and yields their message to anyone who enquires. There is no knowledge personally reserved for you in this pool of content. Reading is supposed to lead to synthesis and this synthesis is meant to culminate into a development of personal perspectives and opinions. However, in a pool of commonly read content there is more likelihood for the development of <strong>cliques and clouds</strong> of common belief and little space for individualised synthesis. Some get hit more directly by some threads of content and identify the hit as a personal facet of discovery.</p>
<blockquote>“The smart way to keep people passive and obedient is to strictly limit the spectrum of acceptable opinion, but allow very lively debate within that spectrum....”<br />— <a href="http://www.goodreads.com/work/quotes/38115">Noam Chomsky, <em>The Common Good</em></a></blockquote>
<p>To hit upon a truly personal facet of content that doesn’t belong to a popular cesspool, a flow of production has to be initiated and self-validated. Entire knowledge-systems need be constructed without any building blocks but with content generated from the knowledge of the moment <a href="#B18">[B18]</a>. Insights gleaned from here and there come together as a granular pool of content that is personal, special and hitherto unseen in our context. A unique association between the individual and message gets formed. And this association is incoherent and unfamiliar in ways, because it doesn't belong to the popularly socialised frameworks of knowledge. This weird fiction gets overlooked and thereby remains safe from being intruded upon or being misconstrued. <strong>The obscure and the hidden</strong> breed mysteries waiting to be tapped.</p>
<p>Time to break <a href="#B19">[B19]</a> from packaged commodified sound byte capsules.</p>
<hr />
<h3><strong>A) Index of Surfatial Projects</strong></h3>
<p><a id="A1"></a>1. Study groups on Google Hangouts on Air</p>
<ol type="a">
<li>Study groups with Surfatial anchors</li>
<li>Study groups with guest anchors</li></ol>
<p><a id="A2"></a>2. Conversation based games: <a href="https://www.dropbox.com/sh/cz23jdonfo9ebs5/AACyd1mrUdpxRHL9l2XEQSWfa?dl=0">flip & blip</a></p>
<p><a id="A3"></a>3. Book of Conversation Triggers: <a href="https://dl.dropboxusercontent.com/u/26683259/SURFATIAL_public/Can%25252520we%25252520talk%25252520about%25252520here%25252520and%25252520now.pdf">PDF</a></p>
<p><a id="A4"></a>4. Online Residency on Surfatial’s Facebook page</p>
<p><a id="A5"></a>5. Post-writer: <a href="https://twitter.com/post_writer">https://twitter.com/post_writer</a>.</p>
<ol type="a">
<li>Each issue is based on public contributions</li></ol>
<p><a id="A6"></a>6. Interactive performances and exhibitions</p>
<p><a id="A7"></a>7. Tracks based on our archives of text and audio: <a href="https://soundcloud.com/surfatial/tracks">Soundcloud</a></p>
<p><a id="A8"></a>8. Digital archives of games, performance and study-groups: <a href="https://www.youtube.com/channel/UCjekKNce4kvdoHSyDBmP03g">YouTube</a></p>
<p><a id="A9"></a>9. Poster: <a href="https://web.facebook.com/surfatial/photos/?tab=album&album_id=236317999892398">Facebook</a></p>
<h3><strong>B) References <a href="#B20">[B20]</a></strong></h3>
<p><a id="B1"></a>1. Pulp - “Glory Days” - This is Hardcore (1998)</p>
<p><a id="B2"></a>2. Pink Floyd - “The Happiest Days of Our Lives” - The Wall (1979)</p>
<p><a id="B3"></a>3. Weezer - “The Futurescope Trilogy” - Everything Will Be Alright In The End (2014)</p>
<p><a id="B4"></a>4. Radiohead - “How to Disappear Completely” - Kid A (2000)</p>
<p><a id="B5"></a>5. Nirvana - “Smells Like Teen Spirit” - Nevermind (1991)</p>
<p><a id="B6"></a>6. Pink Floyd - “Empty Spaces” - The Wall (1979)</p>
<p><a id="B7"></a>7. Metallica - “The Unforgiven” - Metallica (The Black Album) (1991)</p>
<p><a id="B8"></a>8. Backstreet Boys - “Quit Playing Games with My Heart” - Backstreet Boys (1995)</p>
<p><a id="B9"></a>9. Sting - “Shape of My Heart” - Ten Summoner’s Tales (1993)</p>
<p><a id="B10"></a>10. Kenny Rogers - “Rules of the Game” - The Gambler (1978)</p>
<p><a id="B11"></a>11. Boyzone - “If We Try” - BZ20 (2013)</p>
<p><a id="B12"></a>12. Bangles - “Mixed Messages” - Doll Revolution (2003)</p>
<p><a id="B13"></a>13. Cranberries - “Linger” - Everybody Else's Doing It, So Why Can't We? (1993)</p>
<p><a id="B14"></a>14. Lady Gaga - “Paparazzi” - The Fame (2008)</p>
<p><a id="B15"></a>15. Eminem - “The Real Slim Shady” - The Marshal Mathers LP (2000)</p>
<p><a id="B16"></a>16. Kraftwerk - “Hall of Mirrors” - Trans-Europe Express (1977)</p>
<p><a id="B17"></a>17. Marshall McLuhan - “The Medium is the Message” - The Medium is the Message (1967)</p>
<p><a id="B18"></a>18. Chicks on Speed - “Utopia” - UTOPIA (2014)</p>
<p><a id="B19"></a>19. Queen - I Want to Break Free - The Works (1984)</p>
<p><a id="B20"></a>20. DJ Shadow - “Right Thing / GDMFSOB” - The Private Press (2002)</p>
<h3><strong>C) Game - 101 Ways of starting an ISP: No. 54</strong></h3>
<p>Instructions for playing:</p>
<ol>
<li><a href="http://bots.post-writer.xyz/RiTaJS-master%202/examples/p5js/HaikuGrammar/">Click here to access the game</a>.<br /><br /></li>
<li>On every left-click, you will receive a new poster.<br /><br /></li>
<li>If you like what you see, right-click and save as an image. (This works on the Google Chrome and Firefox browsers).<br /><br /></li>
<li>You can then choose to share the image on your Facebook or Twitter pages and tag <a href="https://paper.dropbox.com/?q=%25252523Surfatial">#Surfatial</a>. We use conversation as currency, so we will contact you and converse with you to complete the transaction process.</li></ol>
<h3><strong>Authors' Profile</strong></h3>
<p>Surfatial is a trans-local collective that operates through the internet. We use conversations to aid learning outside established structures. We are concerned with enabling disinhibition through the internet, for expressing what may not be feasible in physical reality. We organise internet-based audio conferences called study-groups where we deal with philosophical questions and a self-reflective exchange of individual experiences. We have previously presented our work at <em>Soundphile 2016</em>, Delhi; <em>play_book</em> (in collaboration with Thukral & Tagra), Gurgaon; CONA, Mumbai, and Mumbai Art Room. Our upcoming engagement is with ZK/U, Berlin.</p>
<p>Facebook - <a href="https://www.facebook.com/surfatial">https://www.facebook.com/surfatial</a></p>
<p>Website - <a href="http://www.museumofvestigialdesire.net/offices/surfatial">http://www.museumofvestigialdesire.net/offices/surfatial</a></p>
<p>Twitter - <a href="https://twitter.com/surfatial">https://twitter.com/surfatial</a></p>
<p>Surfatial is Malavika Rajnarayan, Prayas Abhinav, Satya Gummuluri, and No.55, a bot.</p>
<h4>Prayas Abhinav</h4>
<p>Prayas is an artist and teacher. He works on his capacity to learn through performance. He has worked in the last few years on numerous pieces of speculative fiction, software, games, interactive installations, public interventions and curatorial projects. He is the initiator of the <a href="http://museumofvestigialdesire.net/">Museum of Vestigial Desire</a>. He has developed his practice with the support of fellowships by Sarai, Openspace, the Center for Experimental Media Arts (CEMA), TED and Lucid. He has been in residencies at Khoj (India), Coded Cultures (Austria) and dis-locate (Japan). He has shared his work at festivals including Transmediale, 48c, Futuresonic, ISEA and Wintercamp.</p>
<h4>Satya Gummuluri</h4>
<p>Satya is an artist originally from Bombay currently based in Germany. She works with music, writing and photography as well as doing freelance translation, editorial and research work. She has lived in Chicago for several years, collaborating, recording, performing and traveling with musicians and dancers in Chicago, NYC and Lisbon, and has appeared with them at the Chicago Jazz and World Music Festivals, and Austin’s SXSW. As a writer and translator, her work has appeared in online and print journals such as Almost Island and SAADA’s Tides magazine. She also works with activist groups engaged with feminism and urban issues in India and the US.</p>
<h4>Malavika Rajnarayan</h4>
<p>Malavika is an artist based in India. Her paintings use the human figure to explore larger issues of collective consciousness. Her works have also been exhibited in Mumbai, Delhi, Bangalore, Chennai and Ahmedabad in India and at the 2007 Sosabeol Art Expo in South Korea. She has presented lectures at EWHA University in Seoul, South Korea, College of Fine Arts, Karnataka Chitrakala Parishath, SITE art space, Baroda and conducted short workshops at NID, Ahmedabad and at non-profit organisations for women and children. She has been an artist-in-residence at The Collective Studio Baroda, The Contemporary Artists Centre, Troy, New York and at CAMAC Centre for Art in Marnay sur-Seine, France, supported by the K. K. Hebbar Art foundation and the Indian Council for Cultural Relations.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/blog_101-ways-of-starting-an-isp-no-53-conversation-content-weird-fiction'>https://cis-india.org/raw/blog_101-ways-of-starting-an-isp-no-53-conversation-content-weird-fiction</a>
</p>
No publisherSurfatialAnonymityInternet StudiesRAW BlogResearchers at Work2016-08-03T12:47:31ZBlog EntryDo I Want to Say Happy B’day?
https://cis-india.org/raw/blog_do-i-want-to-say-happy-bday
<b>When it comes to greeting friends on their birthdays, social media prompts are a great reminder. So why does an online message leave us cold?</b>
<p> </p>
<h4>This article was published in <a class="external-link" href="http://indianexpress.com/article/technology/social/facebook-do-i-want-to-say-happy-bday-notifications-2957653/">Indian Express</a> on August 7, 2016</h4>
<hr />
<p>Every morning, I wake up to a Facebook notification that reminds me of the birthdays in my friends group. A simple click takes me to a calendar view that shows me people who are celebrating the day, prompting me to wish them and let them know that I am thinking of them. Just so that I don’t miss the idea, the notifications are surrounded by ribbons and balloons in gold and blue. The message is simple. Somebody I know has a birthday. Social convention says that I should wish them and Facebook has designed a special interface that makes the communication so much simpler, faster, easier.</p>
<p>And yet, every morning I seem to face a small crisis, not sure how to respond to this prompt. Now, I am notorious for forgetting dates and numbers, so I do appreciate this personalised reminder which has enabled me to wish people I love and care for. But I generally find myself hovering tentatively, trying to figure out whether I want to greet these people.</p>
<p>This has perplexed me for a while now. Why would I hesitate in leaving a message on Facebook for people who I have added as “friends”? Why would I not just post on their wall, adding to the chorus of greetings that would have also emerged from the automated reminder on Facebook? I went on to the hive-mind of the social web to figure out if this was a unique problem, customised to specific neuroses, or whether this is more universal. It was a great surprise (and relief) to realise that I’m not alone.</p>
<p>When trying to figure out our conflicted sociality on social media, several conversations pointed to three things worth dwelling on. Almost everybody on that long discussion thread pointed out that the entire process is mechanised.</p>
<p>It feels like Facebook has a script for us, and we are just supposed to follow through. There is very little effort spent in crafting a message, writing something thoughtful, and creating a specific connection because it is going to get submerged in a cacophony of similar messages. Also, the message, though personal, is public. So anything that is personal and affective just gets scrubbed, and most people end up mechanically posting “Happy Birthday” with a few emojis of choice, finding the whole process and the final performance devoid of the personal.</p>
<p>Another emerging concern was that social media sustains itself on reciprocity. However, it is almost impossible to expect the birthday person to respond to every single message and post that comes their way. In fact, as somebody pointed out, if your friend spends their entire day on Facebook, responding to 500 comments and thanking everybody who spent three seconds writing a banal post, you should stage an intervention because it is a clear cry for help. You should have been a better friend and made their day more special by being with them. So the message feels like shouting in a ravine, expecting an echo and getting nothing. This lack of reciprocity, even when expected, is still disconcerting enough for people to shy away from it.</p>
<p>The most frequent experience that was shared was by people who wanted to make the person feel special and cherished. Facebook and the social media sites are now so quotidian and pedestrian that it seems an almost uncaring space. It was intriguing to figure out that people made choices of whom to wish based on their actual proximity and intimacy with the person. If it is a colleague, a distant acquaintance, or just a companion at work, they throw a quick greeting on their wall and move on. But for actual friends, loved ones, families, they take the prompt but then refuse to follow the script. They take that moment to call, to write, to meet, but not perform it on Facebook.</p>
<p>This need for connectivity and the suspicion of its meaning continues to mark our social media interaction. If it were not for social media networks, a lot of us would feel distinctly disconnected, unable to get glimpses in the lives of the large number of people we know.</p>
<p>At the same time, this thinned out connection that characterises most of social media also seems to make us realise that not all friends are the same friends, and that Facebook might be social media, but it isn’t quite personal media.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/blog_do-i-want-to-say-happy-bday'>https://cis-india.org/raw/blog_do-i-want-to-say-happy-bday</a>
</p>
No publishernishantDigital MediaResearchers at WorkRAW BlogSocial Media2016-08-22T09:53:03ZBlog EntryThe Curious Incidents on Matrimonial Websites in India
https://cis-india.org/raw/the-curious-incidents-on-matrimonial-websites-in-india
<b>This essay by Abhimanyu Roy is part of the 'Studying Internet in India' series. The author explores how the curious interplays between the arranged marriage market in India the rise of matrimonial sites such as Jeevansathi.com and Shaadi.com. The gravity of the impact that such web-based services have on the lives of users is substantially greater than most other everyday web-enabled transactions, such as an Uber ride or a Foodpanda order. From outright fraud to online harassment, newspaper back pages are filled with nightmare stories that begin on a matrimonial website. So much so that the Indian government has set up a panel to regulate matrimonial sites. The essay analyses the role of matrimonial websites in modern day India, and the challenges this awkward amalgamation of the internet and love gives rise to.</b>
<p> </p>
<blockquote><em>A successful marriage requires falling in love many times, always with the same person.</em><br />— Mignon McLaughlin <strong>[1]</strong></blockquote>
<blockquote><em>People say ours is an arranged marriage. In a way, our meeting was arranged by our parents but eventually it was the two of us who decided on the marriage. We met and went out together for a few times. We dated for a while and then agreed to marry...</em><br />— Madhuri Dixit <strong>[2]</strong></blockquote>
<p>Mignon McLaughlin was a pioneer American journalist. Madhuri Dixit is one of the most popular Indian film actresses in recent memory. They are both women who have led very public lives and they have also had long and happy marriages. Yet, their quotes offer an insight into the very different ways in which they began their marital lives. Unlike the West, love is not inextricably linked to marriage in India. A number of factors such as class, race, caste and financial considerations come into the picture in matrimony – it is not far-fetched to think Ms. Dixit’s parents would not have introduced her to her future groom if he did not fulfill certain criteria.</p>
<p>This makes internet-enabled disruption extremely complex. Any system that aims to disrupt needs to take into consideration systemic elements. E.g. Uber needs to consider fuel prices, regulations, economic fluctuations and real-time demand while setting their prices. However, when unpredictable emotions, sociology and psychological states of not just the individuals involved in the union but also others such as their families come into the picture, things become incredibly complicated. This gives rise to a number of unwanted situations from fraud to blackmail. At the same time, websites such as Jeevansathi.com and Shaadi.com continue to gain more users – an indication that a lot of people have found their life partners on these platforms. To gain an understanding of this situation, let us first ask a question – who is the modern Indian?</p>
<h3>Identity Crash</h3>
<p>In their contribution to the 2002 book <em>Building Virtual Communities</em>, Dorian Wiszniewski and Richard Coyne first put forth the concept of the mask in the context of online interactions. The authors stated that idiosyncrasies of internet interactions – lack of physical presence, relative anonymity etc. – allowed individuals to reveal more about self-identity than conventional social interactions <strong>[3]</strong>. In particular, the authors point out that the choices that online contributors make regarding their profiles, style of writing and topics that they follow represent an ideal version of themselves as opposed to their offline social identity which depends more on the perceptions of others about the individual.</p>
<p>Perhaps no-where is this more evident than the modern online media landscape in India. A look at some of the most popular content on the Indian sub-sections of Buzzfeed, Huffington Post and YouTube presents a revealing picture of modern young India that runs counter to the conventional notion of family-centricity and social conservatism. Channels such as Being Indian on YouTube that has videos asking Bengaluru citizens about penis sizes and Mumbaikars on office romances, content produced by popular Buzzfeed authors such as Rega Jha and Sahil Rizwan and hard-hitting editorials from outlets such as Quartz and Huffington Post regarding love, marriage, sexuality and abuse reflect an undercurrent of social liberalism that is unseen in conventional social circles.</p>
<p>But for all that online liberalism, a 2013 survey commissioned by the Taj Group of Hotels and carried out by market research agency IPSOS revealed that 75% of Indians in the age group of 18 to 35 preferred arranged marriages <strong>[4]</strong>. What explains this apparent cognitive dissonance? A possible answer comes from a study commissioned by the UK government in 2013. The study called ‘What is the relationship between identities that people construct, express and consume online and those offline?’ posits that it is easier to deconstruct online identities compared to offline ones – upload pictures, share content, post status updates. The offline identity, on the other hand, has a sense of permanence associated with it and more difficult to rebuild. In clash between a malleable identity and a permanent one, the permanent one wins out <strong>[5]</strong>.</p>
<p>This gives rise to an interesting conundrum – is it possible for one to take a decision for their offline identity based on information provided by someone who is representing their online self?</p>
<h3>Shaadi</h3>
<p>Anupam Mittal was working in a business intelligence firm in America during the dot com boom. Every year he used to visit his family back in India. On one of these visits in 1997, he had a chance meeting with a match-maker. After wriggling his way out of the encounter (there were many uncomfortable personal questions for his liking), he came up with an idea for a portal where prospective brides and grooms would be able to upload their profiles and cut out the middleman in India’s marriage ecosystem. This idea led to sagaai.com, which would eventually become shaadi.com <strong>[6]</strong>.</p>
<p>By 2008, Shaadi.com was one of India’s five most popular websites. It had over 300 million page views each month and 6000 profiles were added every day <strong>[7]</strong>. Since then, the online matrimony market has become more segmented and numerous clones have cropped up – most notably, Jeevansaathi.com and BharatMatrimony.com. While this has somewhat taken the sheen off from Shaadi’s dominance, the portal still remains the market leader in India.</p>
<p>In the numerous interviews that Mittal has given since the launch of Shaadi, he always attributes the success of the portal to one attribute – it makes the process of marriage easier <strong>[8]</strong>. This statement, however simple it may seem on the surface, actually encompasses a number of factors – a wider pool of prospective spouses, circumventing match-makers, objective representation, and testimonials of satisfied clients. However, collating a large number of prospective brides and grooms and facilitating the union is not a new phenomenon. It has been around for years in India – centuries in fact.</p>
<p>For a very long time, parents who wanted their children to be wedded in India would contact a marriage broker. This individual (or in some cases, agency) would keep on record the details of a large number of prospective life partners. Thereafter, much like a recruitment agency, they would match the details to the request of their clients and arrange a meeting. As news media began to grow in prominence in the nation, matrimony-seekers started to find a way around marriage brokers. This led to the emergence of matrimonial ads in newspapers <strong>[9]</strong>. The main advantage that matrimonial ads had was that they allowed people access to a huge number of prospective spouses – a much larger pool than those of marriage brokers <strong>[10]</strong>.</p>
<p>To understand why matrimonial websites supplanted both brokers and newspaper advertisements one has to look at the deficiencies in both systems. Brokers while primarily only facilitating introductions actually impact every facet of the wedding <strong>[11]</strong>. They would make the wedding arrangements, find the purohit (priest), fix the guest list, determine astrological suitability and (in the past) even negotiate the dowry. In each of these transactions, the broker has a profit motive, which is what makes brokers a very troubling medium – they have an incentive to do what is best for them and not for their clients. At its best, this might involve getting more expensive flowers for the ceremony. At its worst, they may knowingly push a bride into a marriage they know is unsuitable but would yield them greater profits.</p>
<p>Of course, if one wanted to not get into this system, they could always put out a matrimony ad in the newspaper. Except, the greatest advantage of matrimonial ads is also their greatest weakness. While it’s true that putting out an ad in a newspaper opened up a large number of choices for a man or woman, it also opened them up to the general public <strong>[12]</strong>. Instead of having a broker narrow down their options to a few people, the advertisers would now have to sift through a plethora of propositions – many of which they would never even consider. Shaadi was a game-changer in both these aspects. Customizability allowed users to pick and choose who was able to view their profiles on the website – thus eliminating solicitors who did not meet their criteria for a spouse <strong>[13]</strong>. At the same time, Shaadi’s revenue model limited its operations to only facilitating a meeting between the two parties. This kept in check the profit incentive that was inherent to brokers <strong>[14]</strong>. By identifying weak points in both models and catalyzing a beneficial change for the user, Shaadi.com (and other matrimonial websites) were able to gain a foothold in India’s marriage industry.</p>
<p>With over 2 million unions that were initiated online since the inception of Shaadi.com, it would seem as though online matrimony is a success <strong>[15]</strong>. However, there is a dark side to this phenomenon – a 2012 report by the Economic Times found that almost half the divorces in metros were by couples who met through a matrimony website. Unsurprisingly, the main reason for this was misrepresentation of details on online profiles <strong>[16]</strong>.</p>
<p>While the increasing acceptance of online matrimony points to its popularity and the success of decision-making based on the representation of the self-identity of individuals, the high number of divorces suggests that there are clear gaps in the system that can lead to some very uncomfortable situations. An examination of the decision-making process for internet-based tractions is required to understand why online matrimony-seekers make the decisions that they do and the consequences of those choices when it comes to marriage.</p>
<h3>Choices</h3>
<p>Economic theory bases decision-making on the principle of utility maximization <strong>[17]</strong>. Fundamentally, given a set of choices we would pick the option that gives us the greatest benefit for the lowest cost. Individuals weigh benefits on a set of criteria that are subjective in nature and differ from person to person – Akash may like 2 chocolates and 1 ice cream for Rs. 10 but Megha might prefer 2 ice creams and 1 chocolate for Rs. 10 instead.</p>
<p>The basic assumption in this model is that the choices are well-defined, i.e. there is no hidden information that might change the decision-maker’s opinion. Any hidden information changes the context within which the decision is taken – Megha certainly would not prefer to have ice creams if it was very cold that day. This has serious implications for a medium where decision-making is governed by trust on the parties furnishing the decision-maker with the facts upon which to make their choice.</p>
<p>Although there are many factors upon which an online suitor would base their decision to pursue a potential spouse, evidence from the operation of matrimonial websites has found that there are actually six criterions that matter the most – education, religion, age, height, work area and caste.[18] Evidence about misrepresentation among these six factors in Indian matrimony is sparse. However, research into western dating websites suggests that most of the fudging tends to occur for height, age and weight <strong>[19]</strong>. It should come as no surprise that these are the hardest factors to verify – a bride’s family may ask to see proof of the groom’s employment and education but would think twice before asking to measure his height or test his age.</p>
<p>Ensuring honesty on a matrimonial website is a difficult proposition. The profile creators are governed by the same economic theory of decision-making that was laid out earlier. If a prospective suitor thinks he would get a better spouse by increasing their height by a couple of inches or decreasing their age by a few years, why wouldn’t they lie? On the operators’ end, verifying the truth behind any of the claims is also problematic – how do you gauge the veracity of someone’s age by a picture? The problem on the operators’ end goes much deeper though and this is where the situation starts to get murky.</p>
<p>While physical characteristics are the easiest ones to be deceptive about one can also lie about their educational and employment credentials. The mandate of matrimonial websites is to connect brides and grooms. The onus of verifying the truth behind the claims made by either party lies on the opposite group and not on the operators of the medium <strong>[20]</strong>. Besides, verifying whether someone went to a particular university or not or is employed in the same capacity as their claims requires resources that matrimonial websites do not possess. This gives rise to the most troubling aspect of such websites – fraud.</p>
<h3>Deception</h3>
<p>In 2014, a Mumbai-based woman met a man named Michael Williams who claimed to be based in the United Kingdom on BharatMatrimony.com. After some weeks of courtship, Williams had swept her off her feet. In late July of that year, he informed her that he would be visiting India but upon his arrival, he informed her that he had been detained by the customs department for carrying excessive foreign currency and would require an ‘anti-terrorist certificate’ in order to be allowed in the country. He asked her for some money – the customs department required Indian currency – and she obliged. However, after receiving her assistance she did not hear from him again. Williams had duped her out of 2.93 lakhs.</p>
<p>Upon contacting BharatMatrimony.com, the portal informed her that they had suspended Williams’ profile and the responsibility of verifying his claims lay with her. After a protracted legal case, the Mumbai High Court ruled that the portal was not liable for fraud <strong>[21]</strong>.</p>
<p>This is not a unique case. Several cases of fraud, sexual abuse and harassment have occurred on matrimony websites <strong>[22]</strong>. Users have tried several mechanisms to verify the details that they are provided with on these sites. From asking probing questions to discern any possible duplicity to even hiring detectives to find the truth about their possible spouses and (more recently) checking social media profiles, men and women on matrimonial sites go to extreme lengths to determine the veracity of the information that they have been provided with <strong>[23]</strong>. However, not everyone is as vigilant and quite a few times terrible experiences ranging from theft to sexual assault have begun through a meeting on a matrimonial website <strong>[24]</strong> <strong>[25]</strong> <strong>[26]</strong>.</p>
<p>The lack of clear regulation and policy coupled with India’s lax laws governing online transactions make it difficult to draw a line where the responsibility of the websites end and that of the users begin. Fortunately, this situation is changing.</p>
<h3>Oversight</h3>
<p>Governments in most countries have an unusually significant role to play in an institution that is supposed to be between two people. From inheritance laws to prohibition of certain types of unions – most prominently and controversially the Defense of Marriage Act in the United States – governments straddle a complicated middle ground between having too much influence in marital affairs to having too little.</p>
<p>Even so, the Indian government’s involvement in marriage in especially extensive. From anti-dowry legislation to prohibition of child marriage, the government has always had a vital role to play.</p>
<p>In November 2015, the Indian government decided to set up a panel that would make recommendations for the regulation of matrimonial websites in order to check abuse <strong>[27]</strong>. The initiative is an undertaking of the Women and Child Development (WCD) ministry. The panel consists of members from the WCD ministry, Home ministry and Department of Electronics and Information Technology along with representatives from matrimonial websites such as Shaadi.com and Jeevansathi.com. Ministry officials pointed out that the growing number of cases of fraud and abuse occurring on such websites was the prevailing reason for the formation of the panel.</p>
<p>In June 2016, the panel made its recommendations. It was now mandatory for websites to keep track of the IP addresses of its users. Documentation from users would now also be solicited to verify their identity and curb instances of fraud. Matrimonial websites are also required to now explicitly spell out that they are for matrimony and not for dating <strong>[28]</strong>.</p>
<p>While the government has cited that these regulations are to protect users of these websites, the operators of these websites have so far declined to comment on the guidelines (at the time of writing of this essay, the full list of guidelines has not yet been made public and have not formally been presented to the operators of matrimonial websites) <strong>[29]</strong>. However, any protestations from operators notwithstanding, regulation will be an integral part of the future of matrimonial websites in India. This brings us to an important question – what indeed is the future of these websites? Will they withstand the crime that occurs on them or will they become an irreplaceable part of life in India?</p>
<h3>Future</h3>
<p>The online matrimony industry in India is estimated to be worth $225 million by 2017 <strong>[30]</strong>. In 2013 over 50 million new subscribers registered across these websites <strong>[31]</strong>. Despite, the stories of fraud and abuse that start on these portals and end in courts, matrimonial websites are growing and are here to stay.</p>
<p>Operators of these websites are undertaking various market development exercises to bring in new customers. The most visible of these is the segmentation of the market – BharatMatrimony and Shaadi, have launched a number of targeted community driven portals such as PunjabiMatrimony.com, EliteMatrimony.com, Bengalishaadi.com among others <strong>[32]</strong>.</p>
<p>In an interview of February 2015, Gourav Rakshit Chief Operating Officer of Shaadi.com laid out operational changes that the market leader is contemplating implementing. To prevent deceptive information provided by users, stricter guidelines regarding the upload of photographs on the website are being implemented as well as the implementation of a screening procedure for profiles and the development of a stronger relationship with the cyber-crime branch of law enforcement agencies <strong>[33]</strong>.</p>
<p>The final cog in the future of matrimony websites is technology. Mobile and real-time engagement strategies are being actively considered by these websites in their quest to drive up their user base and find new streams of revenue <strong>[34]</strong>.</p>
<p>But this not where the journey of matrimony websites ends. As with every great voyage, its conclusion is the beginning of another great expedition. Just as Shaadi.com and others had rode the early wave of disruption in the Indian wedding industry, so too are a number of new and upcoming internet-based services. Companies such as 7Vachan, Big Indian Wedding and ShaadiMagic offer a host of options for banquet halls, priests, makeup artists, photographers etc. These startups simplify the long process that is planning an Indian wedding. Would-be brides and grooms or their families can easily connect with vendors, make their final choices and organize every aspect of the wedding in a pristine manner instead of the general chaos that ensues while planning a wedding. As these companies prove, the disruption of the wedding industry that was started by matrimonial websites will continue in the foreseeable future <strong>[35]</strong>.</p>
<h3>Conclusion</h3>
<p>In the March 2005 issue of New York magazine, a New York-based author of Indian-origin chronicles her and her family’s trysts with arranged marriage <strong>[36]</strong>. The article titled ‘Is Arranged Marriage any worse than Craigslist?’ is an examination of the experiences of the Indian diaspora with an institution that is deeply ingrained in their identity. In it, the author recalls an experience from her childhood wherein she had fallen out of the window of their home as a baby and had broken her arm. According to her father, the primary concern of her mother was that they should never mention this incident to anyone as it would greatly increase the dowry her family would have to pay her husband. Aside from being an event that shows the contradictions that Indian expats face in a western countries, it also shows how deeply the institution of marriage is rooted in Indians’ identity.</p>
<p>According to UNICEF, 90% of marriages in India are arranged <strong>[37]</strong>. Parents center their children’s lives on the event right from the outset. To industrialize an environment that has such deep emotional connections within it is fraught with dangers and the online matrimony business has had to deal with fraud and abuse. But along the way, they have permanently disrupted the way Indians get married. The growing popularity of these websites are a testament not just to their efficacy but also to the spirit of a new India. Government intervention and the oversight of website operators is bringing about greater improvements in fraud detection and abuse prevention on these websites. As the market continues to evolve, bring in more users and cater to new audiences, online matrimony will continue to thrive in India for a very long time to come.</p>
<h3>Endnotes</h3>
<p><strong>[1]</strong> Anonymous. (n.d.). Mignon McLaughlin. In Wikipedia. Retrieved July 31, 2016, from https://en.wikipedia.org/wiki/Mignon_McLaughlin.</p>
<p><strong>[2]</strong> Anonymous. (n.d.). Madhuri Dixit Quotes. In BollyNook. Retrieved July 31, 2016, from http://www.bollynook.com/en/madhuri-dixit-quotes.</p>
<p><strong>[3]</strong> Renninger, K. A., & Shumar, W. (2002). Building virtual communities: Learning and change in cyberspace. Cambridge University Press.</p>
<p><strong>[4]</strong> IANS. (March 20, 2013). Indians swear by Arranged Marriage. In India Today. Retrieved July 31, 2016, from http://indiatoday.intoday.in/story/indians-swear-by-arranged-marriages/1/252496.html.</p>
<p><strong>[5]</strong> Miller, D. (2012). What is the relationship between identities that people construct, express and consume online and those offline?.</p>
<p><strong>[6]</strong> Anonymous. (May 11, 2012). Shaadi.com’s Anupam Mittal: A Bachelor Finds Success as an Online Matchmaker. In Knowledge@Wharton. Retrieved July 31, 2016, from http://knowledge.wharton.upenn.edu/article/shaadi-coms-anupam-mittal-a-bachelor-finds-success-as-an-online-matchmaker/.</p>
<p><strong>[7]</strong> Challapalli, S. (October 2, 2008). Online matrimonial services open new tech fronts. In The Hindu Business Line. Retrieved July 31, 2016, from http://www.thehindubusinessline.com/todays-paper/online-matrimonial-services-open-new-tech-fronts/article1638067.ece.</p>
<p><strong>[8]</strong> Pratap, R. (April 18, 2014). Right Click. In The Hindu Business Line. Retrieved July 31, 2016, from http://www.thehindubusinessline.com/blink/work/right-click/article5925468.ece.</p>
<p><strong>[9]</strong> Anonymous. (March 2015). History of Matrimonial Sites. In HatkeShaadi. Retrieved August 24, 2016, from www.hatkeshaadi.com/blog/2015/03/history-of-matrimonial-sites/.</p>
<p><strong>[10]</strong> Anonymous. (May 17, 2016). Are you contemplating Marriage? If Yes, Then Find A Soul-Mate via Amar Ujala. In myAdvtCorner.com. Retrieved August 24, 2016, from http://blog.myadvtcorner.com/matrimonial-newspaper-advertisement/are-you-contemplating-marriage-if-yes-then-find-a-soul-mate-via-amar-ujala/.</p>
<p><strong>[11]</strong> Anonymous. (April 14, 2014). Matrimonial India sites are better than marriage brokers. In Bharat Bhasha. Retrieved August 24, 2016, from http://www.bharatbhasha.com/marriage.php/440432.</p>
<p><strong>[12]</strong> Ahmed, A. (March 19, 2012). Online Matrimonial Sites versus Conventional Matrimonial Methods. In Bharat Bhasha. Retrieved August 24, 2016, from http://www.bharatbhasha.com/marriage.php/356114.</p>
<p><strong>[13]</strong> Anonymous. (n.d.). Understand SimplyMarry Better. In SimplyMarry.com. Retrieved August 24, 2016, from http://www.simplymarry.com/matrimonial/faq.</p>
<p><strong>[14]</strong> Anonymous. (April 14, 2014). Matrimonial India sites are better than marriage brokers. In Bharat Bhasha. Retrieved August 24, 2016, from http://www.bharatbhasha.com/marriage.php/440432.</p>
<p><strong>[15]</strong> Albright, J. M., & Simmens, E. (2014). Flirting, Cheating, Dating, and Mating. The Oxford Handbook of Virtuality, 284.</p>
<p><strong>[16]</strong> Julka, H. and Vishwanath, A. (June 26, 2013). Matrimony portals making serious efforts to counter rising tide of divorces, ensure lasting unions. In Economic Times. Retrieved July 31, 2016, from http://articles.economictimes.indiatimes.com/2013-06-26/news/40206906_1_portals-online-bharatmatrimony-com.</p>
<p><strong>[17]</strong> Margalit, L. (July 4, 2014). The Rational Model and Online Decision Making. In Psychology Today. Retrieved July 31, 2016, from https://www.psychologytoday.com/blog/behind-online-behavior/201407/the-rational-model-and-online-decision-making.</p>
<p><strong>[18]</strong> Anonymous. (May 11, 2012). Shaadi.com’s Anupam Mittal: A Bachelor Finds Success as an Online Matchmaker. In Knowledge@Wharton. Retrieved July 31, 2016, from http://knowledge.wharton.upenn.edu/article/shaadi-coms-anupam-mittal-a-bachelor-finds-success-as-an-online-matchmaker/.</p>
<p><strong>[19]</strong> Hodge, G. (December 10, 2012). The Ugly Truth of Online Dating: Top 10 Lies Told by Internet Daters. In Huffington Post. Retrieved July 31, 2016, from http://www.huffingtonpost.in/entry/online-dating-lies_b_1930053.</p>
<p><strong>[20]</strong> Dhawan, H. (February 2, 2016). ID proof may become mandatory for registering on Shaadi websites. In Times of India. Retrieved July 31, 2016, from http://timesofindia.indiatimes.com/tech/tech-news/ID-proof-may-become-mandatory-for-registering-on-Shaadi-websites/articleshow/50814355.cms.</p>
<p><strong>[21]</strong> Khan, A. (March 29, 2015). HC quashes FIR filed by ‘duped’ woman against matrimonial site. In The Indian Express. Retrieved July 31, 2016, from http://indianexpress.com/article/cities/mumbai/hc-quashes-fir-filed-by-duped-woman-against-matrimonial-site/.</p>
<p><strong>[22]</strong> Nair, S. (November 19, 2015). Government panel to check fraud on matrimonial websites. In The Indian Express. Retrieved July 31, 2016, from http://indianexpress.com/article/india/india-news-india/govt-panel-to-check-fraud-on-matrimonial-websites/.</p>
<p><strong>[23]</strong> Hema. (September 15, 2012). Tips for assessing genuineness of a matrimonial profile. In Matrimonial Blog. Retrieved August 24, 2016, from http://matrimonialblog.com/general/2012/tips-for-assessing-genuineness-of-a-matrimonial-profile-stop-fraud/.</p>
<p><strong>[24]</strong> Praveen, P. (July 11, 2015). The web of deceit. In Deccan Chronicle. Retrieved August 28, 2016, from http://www.deccanchronicle.com/150710/lifestyle-relationship/article/web-deceit.</p>
<p><strong>[25]</strong> Aman, S. (November 24, 2014). Fraud and Cheats Rule Matrimonial Sites. In The New Indian Express. Retrieved August 28, 2016, from http://www.newindianexpress.com/cities/hyderabad/2014/11/24/Fraud-and-Cheats-Rule-Matrimonial-Sites/article2537595.ece.</p>
<p><strong>[26]</strong> Ameer, T. (August 12, 2015). Matrimonial portals set to face the music over dubious profiles. In Millenium Post. Retrieved August 28, 2016, from http://millenniumpost.in/NewsContent.aspx?NID=145048.</p>
<p><strong>[27]</strong> Philip, S. (June 3, 2016). No casual hookups on matrimonial sites as govt lays down rules. In Live Mint. Retrieved July 31, 2016, from http://www.livemint.com/Politics/1PFh6Uakl1mhEaQTxzGZuK/No-casual-hookups-on-matrimonial-sites-as-government-lays-do.html.</p>
<p><strong>[28]</strong> Philip, S. (June 3, 2016). No casual hookups on matrimonial sites as govt lays down rules. In Live Mint. Retrieved July 31, 2016, from http://www.livemint.com/Politics/1PFh6Uakl1mhEaQTxzGZuK/No-casual-hookups-on-matrimonial-sites-as-government-lays-do.html.</p>
<p><strong>[29]</strong> Philip, S. (June 3, 2016). No casual hookups on matrimonial sites as govt lays down rules. In Live Mint. Retrieved July 31, 2016, from http://www.livemint.com/Politics/1PFh6Uakl1mhEaQTxzGZuK/No-casual-hookups-on-matrimonial-sites-as-government-lays-do.html.</p>
<p><strong>[30]</strong> PTI. (December 17, 2013). Online matrimony business likely to touch Rs. 1,500 cr by 2017. In The Hindu Business Line. Retrieved July 31, 2016, from http://www.thehindubusinessline.com/info-tech/online-matrimony-business-likely-to-touch-rs-1500-cr-by-2017/article5470871.ece.</p>
<p><strong>[31]</strong> Ganapathy, N. (June 15, 2016). More fraud cases as India embraces marriage sites. In Straits Times. Retrieved July 31, 2016, from http://www.straitstimes.com/asia/more-fraud-cases-as-india-embraces-marriage-sites.</p>
<p><strong>[32]</strong> afaqs! News Bureau. (September 9, 2009). Bharatmatrimony.com unveils 250 community based matrimonial sites. In afaqs!. Retrieved July 31, 2016, from http://www.afaqs.com/news/story/24904_Bharatmatrimonycom-unveils-250-community-based-matrimonial-sites.</p>
<p><strong>[33]</strong> Nair, S. (February 16, 2015). Mobile will disrupt matrimonial space in India, says Gourav Rakshit of Shaadi.com. In First Post. Retrieved July 31, 2016, from http://www.firstpost.com/business/corporate-business/mobile-will-disrupt-matrimonial-space-in-india-says-gourav-rakshit-of-shaadi-com-2097637.html.</p>
<p><strong>[34]</strong> Nair, S. (February 16, 2015). Mobile will disrupt matrimonial space in India, says Gourav Rakshit of Shaadi.com. In First Post. Retrieved July 31, 2016, from http://www.firstpost.com/business/corporate-business/mobile-will-disrupt-matrimonial-space-in-india-says-gourav-rakshit-of-shaadi-com-2097637.html.</p>
<p><strong>[35]</strong> Soni, S. (September 19, 2015). The great Indian wedding is now an online affair . In Entrepreneur India. Retrieved August 24, 2016, from https://www.entrepreneur.com/article/250863.</p>
<p><strong>[36]</strong> Jain, A. (March 2005). Is Arranged Marriage Really Any Worse Than Craigslist?. In New York Magazine. Retrieved July 31, 2016, from http://nymag.com/nymetro/news/culture/features/11621/index1.html.</p>
<p><strong>[37]</strong> Lai, J. (June 1, 2012). Arranged Marriage: CNN Examines The Age-Old Practice In India. In Huffington Post. Retrieved July 31, 2016, from http://www.huffingtonpost.in/entry/arranged-marriage_n_1560049.</p>
<h3>Author's Profile</h3>
<p>Abhimanyu Roy is a researcher who specializes in the social applications of emerging technologies for the urban poor. His work has been featured at conferences at MIT and the World Bank and in publications by Harvard University.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/the-curious-incidents-on-matrimonial-websites-in-india'>https://cis-india.org/raw/the-curious-incidents-on-matrimonial-websites-in-india</a>
</p>
No publisherAbhimanyu RoyResearchers at WorkInternet StudiesRAW Blog2016-08-30T10:52:50ZBlog EntryReport on Understanding Aadhaar and its New Challenges
https://cis-india.org/internet-governance/blog/report-on-understanding-aadhaar-and-its-new-challenges
<b>The Trans-disciplinary Research Cluster on Sustainability Studies at Jawaharlal Nehru University collaborated with the Centre for Internet and Society, and other individuals and organisations to organise a two day workshop on “Understanding Aadhaar and its New Challenges” at the Centre for Studies in Science Policy, JNU on May 26 and 27, 2016. The objective of the workshop was to bring together experts from various fields, who have been rigorously following the developments in the Unique Identification (UID) Project and align their perspectives and develop a shared understanding of the status of the UID Project and its impact. Through this exercise, it was also sought to develop a plan of action to address the welfare exclusion issues that have arisen due to implementation of the UID Project.</b>
<p> </p>
<h4>Report: <a href="https://cis-india.org/internet-governance/files/report-on-understanding-aadhaar-and-its-new-challenges/at_download/file">Download</a> (PDF)</h4>
<hr />
<p style="text-align: justify;">This Report is a compilation of the observations made by participants at the workshop relating to myriad issues under the UID Project and various strategies that could be pursued to address these issues. In this Report we have classified the observations and discussions into following themes:</p>
<p><strong>1.</strong> <a href="#1">Brief Background of the UID Project</a></p>
<p><strong>2.</strong> <a href="#2">Legal Status of the UIDAI Project</a></p>
<ul>
<li><a href="#21">Procedural issues with passage of the Act</a></li>
<li><a href="#22">Status of related litigation</a></li></ul>
<p><strong>3.</strong> <a href="#3">National Identity Projects in Other Jurisdictions</a></p>
<ul>
<li><a href="#31">Pakistan</a></li>
<li><a href="#32">United Kingdom</a></li>
<li><a href="#33">Estonia</a></li>
<li><a href="#34">France</a></li>
<li><a href="#35">Argentina</a></li></ul>
<p><strong>4.</strong> <a href="#4">Technologies of Identification and Authentication</a></p>
<ul>
<li><a href="#41">Use of Biometric Information for Identification and Authentication</a></li>
<li><a href="#42">Architectures of Identification</a></li>
<li><a href="#43">Security Infrastructure of CIDR</a></li></ul>
<p><strong>5.</strong> <a href="#5">Aadhaar for Welfare?</a></p>
<ul>
<li><a href="#51">Social Welfare: Modes of Access and Exclusion</a></li>
<li><a href="#52">Financial Inclusion and Direct Benefits Transfer</a></li></ul>
<p><strong>6.</strong> <a href="#6">Surveillance and UIDAI</a></p>
<p><strong>7.</strong> <a href="#7">Strategies for Future Action</a></p>
<p><strong>Annexure A</strong> <a href="#AA">Workshop Agenda</a></p>
<p><strong>Annexure B</strong> <a href="#AB">Workshop Participants</a></p>
<hr />
<h3 id="1" style="text-align: justify;"><strong>1. Brief Background of the UID Project</strong></h3>
<p style="text-align: justify;">In the year 2009, the UIDAI was established and the UID project was conceived by the Planning Commission under the UPA government to provide unique identification for each resident in India and to be used for delivery of welfare government services in an efficient and transparent manner, along with using it as a tool to monitor government schemes. The objective of the scheme has been to issue a unique identification number by the Unique Identification Authority of India, which can be authenticated and verified online. It was conceptualized and implemented as a platform to facilitate identification and avoid fake identity issues and delivery of government benefits based on the demographic and biometric data available with the Authority.</p>
<p style="text-align: justify;">The Aadhaar (Targeted Delivery of Financial and Other Subsidies, Benefits and Services) Act, 2016 (the “<strong>Act</strong>”) was passed as a money bill on March 16, 2016 and was notified in the gazette March 25, 2016 upon receiving the assent of the President. However, the enforceability date has not been mentioned due to which the bill has not come into force.</p>
<p style="text-align: justify;">The Act provides that the Aadhaar number can be used to validate a person’s identity, but it cannot be used as a proof of citizenship. Also, the government can make it mandatory for a person to authenticate her/his identity using Aadhaar number before receiving any government subsidy, benefit, or service. At the time of enrolment, the enrolling agency is required to provide notice to the individual regarding how the information will be used, the type of entities the information will be shared with and their right to access their information. Consent of an individual would be obtained for using his/her identity information during enrolment as well as authentication, and would be informed of the nature of information that may be shared. The Act clearly lays that the identity information of a resident shall not be sued for any purpose other than specified at the time of authentication and disclosure of information can be made only pursuant to an order of a court not inferior to that of a District Judge and/or disclosure made in the interest of national security.</p>
<h3 id="2" style="text-align: justify;"><strong>2. Legal Status of the UIDAI Project</strong></h3>
<p style="text-align: justify;">In this section, we have summarised the discussions on the procedural issues with the passage of the Act. The participants had criticised the passage of the Act as a money bill in the Parliament. The participants also assessed the litigation pending in the Supreme Court of India that would be affected by this law. These discussions took place in the session titled, ‘Current Status of Aadhaar’ and have been summarised below.</p>
<h3 id="21" style="text-align: justify;">Procedural Issues with Passage of the Act</h3>
<p style="text-align: justify;">The participants contested the introduction of the Act in the form of a money bill. The rationale behind this was explained at the session and is briefly explained here. Article 110 (1) of the Constitution of India defines a money bill as one containing provisions only regarding the matters enumerated or any matters incidental to the following: a) imposition, regulation and abolition of any tax, b) borrowing or other financial obligations of the Government of India, c) custody, withdrawal from or payment into the Consolidated Fund of India (CFI) or Contingent Fund of India, d) appropriation of money out of CFI, e) expenditure charged on the CFI or f) receipt or custody or audit of money into CFI or public account of India. The Act makes references to benefits, subsidies and services which are funded by the Consolidated Fund of India (CFI), however the main objectives of the Act is to create a right to obtain a unique identification number and provide for a statutory mechanism to regulate this process. The Act only establishes an identification mechanism which facilitates distribution of benefits and subsidies funded by the CFI and this identification mechanism (Aadhaar number) does not give it the character of a money bill. Further, money bills can be introduced only in the Lok Sabha, and the Rajya Sabha cannot make amendments to such bills passed by the Lok Sabha. The Rajya Sabha can suggest amendments, but it is the Lok Sabha’s choice to accept or reject them. This leaves the Rajya Sabha with no effective role to play in the passage of the bill.</p>
<p style="text-align: justify;">The participants also briefly examined the writ petition that has been filed by former Union minister Jairam Ramesh challenging the constitutionality and legality of the treatment of this Act as a money bill which has raised the question of judiciary’s power to review the decisions of the speaker. Article 122 of the Constitution of India provides that this power of judicial review can be exercised to look into procedural irregularities. The question remains whether the Supreme Court will rule that it can determine the constitutionality of the decision made by the speaker relating to the manner in which the Act was introduced in the Lok Sabha. A few participants mentioned that similar circumstances had arisen in the case of Mohd. Saeed Siddiqui v. State of U.P. <a href="#ftn1">[1]</a>.</p>
<p style="text-align: justify;">where the Supreme Court refused to interfere with the decision of the Uttar Pradesh legislative assembly speaker certifying an amendment bill to increase the tenure of the Lokayukta as a money bill, despite the fact that the bill amended the Uttar Pradesh Lokayukta and Up-Lokayuktas Act, 1975, which was passed as an ordinary bill by both houses. The Court in this case held that the decision of the speaker was final and that the proceedings of the legislature being important legislative privilege could not be inquired into by courts. The Court added, “the question whether a bill is a money bill or not can be raised only in the state legislative assembly by a member thereof when the bill is pending in the state legislature and before it becomes an Act.”</p>
<p style="text-align: justify;">However, it is necessary to carve a distinction between Rajya Sabha and State Legislature. Unlike the State Legislature, constitution of Rajya Sabha is not optional therefore significance of the two bodies in the parliamentary process cannot be considered the same. Participants also made another significant observation about a similar bill on the UID project (National Identification Authority of India (NIDAI) Bill) that was introduced before by the UPA government in 2010 and was deemed unacceptable by the standing committee on finance, headed by Yashwant Sinha. This bill was subsequently withdrawn.</p>
<h3 id="22" style="text-align: justify;">Status of Related Litigation</h3>
<p style="text-align: justify;">A panellist in this session briefly summarised all the litigation that was related to or would be affected by the Act. The panellist also highlighted several Supreme Court orders in the case of <em>KS Puttuswamy v. Union of India</em> <a href="#ftn2">[2]</a> which limited the use of Aadhaar. We have reproduced the presentation below.</p>
<ul>
<li style="text-align: justify;"><em>KS Puttuswamy v. Union of India</em> - This petition was filed in 2012 with primary concern about providing Aadhaar numbers to illegal immigrants in India. It was contended that this could not be done without a law establishing the UIDAI and amendment to the Citizenship laws. The petitioner raised concerns about privacy and fallibility of biometrics.</li>
<li style="text-align: justify;"> Sudhir Vombatkere & Bezwada Wilson <a href="#ftn3">[3]</a> - This petition was filed in 2013 on grounds of infringement of right to privacy guaranteed under Article 21 of the Constitution of India and the security threat on account of data convergence.</li>
<li style="text-align: justify;">Aruna Roy & Nikhil Dey <a href="#ftn4">[4]</a> - This petition was filed in 2013 on the grounds of large scale exclusion of people from access to basic welfare services caused by UID. After their petition, no. of intervention applications were filed. These were the following:</li>
<li style="text-align: justify;">Col. Mathew Thomas <a href="#ftn5">[5]</a> - This petition was filed on the grounds of threat to national security posed by the UID project particularly in relation to arrangements for data sharing with foreign companies (with links to foreign intelligence agencies).</li>
<li style="text-align: justify;">Nagrik Chetna Manch <a href="#ftn6">[6]</a> - This petition was filed in 2013 and led by Dr. Anupam Saraph on the grounds that the UID project was detrimental to financial service regulation and financial <em>inclusion.</em></li>
<li style="text-align: justify;">S. Raju <a href="#ftn7">[7] </a> - This petition was filed on the grounds that the UID project had implications on the federal structure of the State and was detrimental to financial inclusion.</li>
<li style="text-align: justify;"><em>Beghar Foundation</em> - This petition was filed in 2013 in the Delhi High Court on the grounds invasion of privacy and exclusion specifically in relation to the homeless. It subsequently joined the petition filed by Aruna Roy and Nikhil Dey as an intervener.</li>
<li style="text-align: justify;">Vickram Crishna – This petition was originally filed in the Bombay High Court in 2013 on the grounds of surveillance and invasion of privacy. It was later transferred to the Supreme Court.</li>
<li style="text-align: justify;">Somasekhar – This petition was filed on the grounds of procedural unreasonableness of the UID project and also exclusion & privacy. The petitioner later intervened in the petition filed by Aruna Roy and Nikhil Dey in 2013.</li>
<li style="text-align: justify;">Rajeev Chandrashekhar– This petition was filed on the ground of lack of legal sanction for the UID project. He later intervened in the petition filed by Aruna Roy and Nikhil Dey in 2013. His position has changed now.</li>
<li style="text-align: justify;">Further, a petition was filed by Mr. Jairam Ramesh initially challenging the passage of the Act as a money bill but subsequently, it has been amended to include issues of violation of right to privacy and exclusion of the poor and has advocated for five amendments that were suggested to the Aadhaar Bill by the Rajya Sabha.</li></ul>
<h3 id="23" style="text-align: justify;">Relevant Orders of the Supreme Court</h3>
<p>There are six orders of the Supreme Court which are noteworthy.</p>
<ul>
<li style="text-align: justify;">Order of Sept. 23, 2013 - The Supreme court directed that: 1) no person shall suffer for not having an aadhaar number despite the fact that a circular by an authority makes it mandatory; 2) it should be checked if a person applying for aadhaar number voluntarily is entitled to it under the law; and 3) precaution should be taken that it is not be issued to illegal immigrants.</li>
<li style="text-align: justify;">Order of 26th November, 2013 – Applications were filed by UIDAI, Ministry of Petroleum & Natural Gas, Govt of India, Indian Oil Corporation, BPCL and HPCL for modifying the September 23rd order and sought permission from the Supreme Court to make aadhaar number mandatory. The Supreme Court held that the order of September 23rd would continue to be effective.</li>
<li style="text-align: justify;">Order of 24th March, 2014 – This order was passed by the Supreme Court in a special leave petition filed in the case of <em>UIDAI v CBI</em> <a href="#ftn8">[8] </a> wherein UIDAI was asked to UIDAI to share biometric information of all residents of a particular place in Goa to facilitate a criminal investigation involving charges of rape and sexual assault. The Supreme Court restrained UIDAI from transferring any biometric information of an individual without to any other agency without his consent in writing. The Supreme Court also directed all the authorities to modify their forms/circulars/likes so as to not make aadhaar number mandatory.</li>
<li style="text-align: justify;">Order of 16th March, 2015 - The SC took notice of widespread violations of the order passed on September 23rd, 2013 and directed the Centre and the states to adhere to these orders to not make aadhaar compulsory.</li>
<li style="text-align: justify;">Orders of August 11, 2015 – In the first order, the Central Government was directed to publicise the fact that aadhaar was voluntary. The Supreme Court further held that provision of benefits due to a citizen of India would not be made conditional upon obtaining an aadhaar number and restricted the use of aadhaar to the PDS Scheme and in particular for the purpose of distribution of foodgrains, etc. and cooking fuel, such as kerosene and the LPG Distribution Scheme. The Supreme Court also held that information of an individual that was collected in order to issue an aadhaar number would not be used for any purpose except when directed by the Court for criminal investigations. Separately, the status of fundamental right to privacy was contested and accordingly the Supreme Court directed that the issue be taken up before the Chief Justice of India.</li>
<li style="text-align: justify;">Orders of October 16, 2015 – The Union of India, the states of Gujarat, Maharashtra, Himachal Pradesh and Rajasthan, and authorities including SEBI, TRAI, CBDT, IRDA , RBI applied for a hearing before the Constitution Bench for modification of the order passed by the Supreme Court on August 11 and allow use of aadhaar number schemes like The Mahatma Gandhi National Rural Employment Guarantee Scheme MGNREGS), National Social Assistance Programme (Old Age Pensions, Widow Pensions, Disability Pensions) Prime Minister's Jan Dhan Yojana (PMJDY) and Employees' Providend Fund Organisation (EPFO). The Bench allowed the use of aadhaar number for these schemes but stressed upon the need to keep aadhaar scheme voluntary until the matter was finally decided.</li></ul>
<p style="text-align: justify;">Status of these orders<br />The participants discussed the possible impact of the law on the operation of these orders. A participant pointed out that matters in the Supreme Court had not become infructuous because fundamental issues that were being heard in the Supreme Court had not been resolved by the passage of the Act. Several participants believed that the aforementioned orders were effective because the law had not come into force. Therefore, aadhaar number could only be used for purposes specified by the Supreme Court and it could not be made mandatory. Participants also highlighted that when the Act was implemented, it would not nullify the orders of the Supreme Court unless Union of India asked the Supreme Court for it specifically and the Supreme Court sanctioned that.</p>
<h3 id="3" style="text-align: justify;"><strong>3. National Identity Projects in Other Jurisdictions</strong></h3>
<p style="text-align: justify;">A panellist had provided a brief overview of similar programs on identification that have been launched in other jurisdictions including Pakistan, United Kingdom, France, Estonia and Argentina in the recent past in the session titled ‘Aadhaar - International Dimensions’. This presentation mainly sought to assess the incentives that drove the governments in these jurisdictions to formulate these projects, mandatory nature of their adoption and their popularity. The Report has reproduced the presentation here.</p>
<h3 id="31" style="text-align: justify;">Pakistan</h3>
<p style="text-align: justify;">The Second Amendment to the Constitution of Pakistan in 2000 established the National Database and Regulation Authority in the country, which regulates government databases and statistically manages the sensitive registration database of the citizens of Pakistan. It is also responsible for issuing national identity cards to the citizens of Pakistan. Although the card is not legally compulsory for a Pakistani citizen, it is mandatory for:</p>
<ul>
<li>Voting</li>
<li>Obtaining a passport</li>
<li>Purchasing vehicles and land</li>
<li>Obtaining a driver licence</li>
<li>Purchasing a plane or train ticket</li>
<li>Obtaining a mobile phone SIM card</li>
<li>Obtaining electricity, gas, and water</li>
<li>Securing admission to college and other post-graduate institutes</li>
<li>Conducting major financial transactions</li></ul>
<p style="text-align: justify;">Therefore, it is pretty much necessary for basic civic life in the country. In 2012, NADRA introduced the Smart National Identity Card, an electronic identity card, which implements 36 security features. The following information can be found on the card and subsequently the central database: Legal Name, Gender (male, female, or transgender), Father's name (Husband's name for married females), Identification Mark, Date of Birth, National Identity Card Number, Family Tree ID Number, Current Address, Permanent Address, Date of Issue, Date of Expiry, Signature, Photo, and Fingerprint (Thumbprint). NADRA also records the applicant's religion, but this is not noted on the card itself. (This system has not been removed yet and is still operational in Pakistan.)</p>
<h3 id="32" style="text-align: justify;">United Kingdom</h3>
<p style="text-align: justify;">The Identity Cards Act was introduced in the wake of the terrorist attacks on 11th September, 2001, amidst rising concerns about identity theft and the misuse of public services. The card was to be used to obtain social security services, but the ability to properly identify a person to their true identity was central to the proposal, with wider implications for prevention of crime and terrorism. The cards were linked to a central database (the National Identity Register), which would store information about all of the holders of the cards. The concerns raised by human rights lawyers, activists, security professionals and IT experts, as well as politicians were not to do with the cards as much as with the NIR. The Act specified 50 categories of information that the NIR could hold, including up to 10 fingerprints, digitised facial scan and iris scan, current and past UK and overseas places of residence of all residents of the UK throughout their lives. The central database was purported to be a prime target for cyber attacks, and was also said to be a violation of the right to privacy of UK citizens. The Act was passed by the Labour Government in 2006, and repealed by the Conservative-Liberal Democrat Coalition Government as part of their measures to “reverse the substantial erosion of civil liberties under the Labour Government and roll back state intrusion.”</p>
<h3 id="33" style="text-align: justify;">Estonia</h3>
<p style="text-align: justify;">The Estonian i-card is a smart card issued to Estonian citizens by the Police and Border Guard Board. All Estonian citizens and permanent residents are legally obliged to possess this card from the age of 15. The card stores data such as the user's full name, gender, national identification number, and cryptographic keys and public key certificates. The cryptographic signature in the card is legally equivalent to a manual signature, since 15 December 2000. The following are a few examples of what the card is used for:</p>
<ul>
<li>As a national ID card for legal travel within the EU for Estonian citizens</li>
<li>As the national health insurance card</li>
<li>As proof of identification when logging into bank accounts from a home computer</li>
<li>For digital signatures</li>
<li>For i-voting</li>
<li>For accessing government databases to check one’s medical records, file taxes, etc.</li>
<li>For picking up e-Prescriptions</li>
<li>(This system is also operational in the country and has not been removed)</li></ul>
<h3 id="34" style="text-align: justify;">France</h3>
<p style="text-align: justify;">The biometric ID card was to include a compulsory chip containing personal information, such as fingerprints, a photograph, home address, height, and eye colour. A second, optional chip was to be implemented for online authentication and electronic signatures, to be used for e-government services and e-commerce. The law was passed with the purpose of combating “identity fraud”. It was referred to the Constitutional Council by more than 200 members of the French Parliament, who challenged the compatibility of the bill with the citizens’ fundamental rights, including the right to privacy and the presumption of innocence. The Council struck down the law, citing the issue of proportionality. “Regarding the nature of the recorded data, the range of the treatment, the technical characteristics and conditions of the consultation, the provisions of article 5 touch the right to privacy in a way that cannot be considered as proportional to the meant purpose”.</p>
<h3 id="35" style="text-align: justify;">Argentina</h3>
<p style="text-align: justify;">Documento Nacional de Identidad or DNI (which means National Identity Document) is the main identity document for Argentine citizens, as well as temporary or permanent resident aliens. It is issued at a person's birth, and updated at 8 and 14 years of age simultaneously in one format: a card (DNI tarjeta); it's valid if identification is required, and is required for voting. The front side of the card states the name, sex, nationality, specimen issue, date of birth, date of issue, date of expiry, and transaction number along with the DNI number and portrait and signature of the card's bearer. The back side of the card shows the address of the card's bearer along with their right thumb fingerprint. The front side of the DNI also shows a barcode while the back shows machine-readable information. The DNI is a valid travel document for entering Argentina, Bolivia, Brazil, Chile, Colombia, Ecuador, Paraguay, Peru, Uruguay, and Venezuela. (System still operational in the country)</p>
<h3 id="4" style="text-align: justify;"><strong>4. Technologies of Identification and Authentication</strong></h3>
<p style="text-align: justify;">The panel in the session titled ‘Aadhaar: Science, Technology, and Security’ explained the technical aspects of use of biometrics and privacy concerns, technology architecture for identification and inadequacy of infrastructure for information security. In this section, we have summarised the presentation and the ensuing discussions on these issues.</p>
<h3 id="41" style="text-align: justify;">Use of Biometric Information for Identification and Authentication</h3>
<p style="text-align: justify;">The panelists explained with examples that identification and authentication were different things. Identity provides an answer to the question “who are you?” while authentication is a challenge-response process that provides a proof of the claim of identity. Common examples of identity are User ID (Login ID), cryptographic public keys and ATM or Smart cards while common authenticators are passwords (including OTPs), PINs and cryptographic private keys. Identity is public information but an authenticator must be private and known only to the user. Authentication must necessarily be a conscious process and active participation by the user is a must. It should also always be possible to revoke an authenticator. After providing this understanding of the two processes the panellist then explained if biometric information could be used for identification or authentication under the UID Project. Biometric information is clearly public information and it is questionable if it can be revoked. Therefore it should never be used for authentication, but only for identity verification. There is a possibility of authentication by fingerprints under the UID Project, without conscious participation of the user. One could trace the fingerprints of an individual from any place the individual has been in contact with. Therefore, authentication must certainly be done by other means. The panellist pointed out that there were five kinds of authentication under the UID Project, out of which two-factor authentication and one time password were considered suitable but use of biometric information and demographic information was extremely threatening and must be withdrawn.</p>
<h3 id="42" style="text-align: justify;">Architectures of Identification</h3>
<p style="text-align: justify;">The panelists explained the architecture of the UID Project that has been designed for identification purposes, highlighted its limitations and suggested alternatives. His explanations are reproduced below.</p>
<p style="text-align: justify;">Under the UID Project, there is a centralised means of identification i.e. the aadhaar number and biometric information stored in one place, Central Identification Data Repository (CIDR). It is better to have multiple means of identification than one (as contemplated under the UID Project) for preservation of our civil liberties. The question is what the available alternatives are. Web of trust is a way for operationalizing distributed identification but the challenge is how one brings people from all social levels to participate in it. There is a need for registrars who will sign keys and public databases for this purpose.</p>
<p style="text-align: justify;">The aadhaar number functions as a common index and facilitates correlation of data across Government databases. While this is tremendously attractive it raises several privacy concerns as more and more information relating to an individual is available to others and is likely to be abused.</p>
<p style="text-align: justify;">The aadhaar number is available in human readable form. This raises the risk of identification without consent and unauthorised profiling. It cannot be revoked. Potential for damage in case of identity theft increases manifold.</p>
<p style="text-align: justify;">Under the UID Project, for the purpose of information security, Authentication User Agencies (“<strong>AUA</strong>”) are required to use local identifiers instead of aadhaar numbers but they are also required to map these local identifiers to the aadhaar numbers. Aadhaar numbers are not cryptographically secured; in fact they are publicly available. Hence this exercise for securing information is useless. An alternative would be to issue different identifiers for different domains and cryptographically embed a “master identifier” (in this case, equivalent of aadhaar number) into each local identifier.</p>
<p style="text-align: justify;">All field devices (for example POS machines) should be registered and must communicate directly with UIDAI. In fact, UIDAI must verify the authenticity (tamper proof) of the field device during run time and a UIDAI approved authenticity certificate must be issued for field devices. This certificate must be made available to users on demand. Further, the security and privacy frameworks within which AUAs work must be appropriately defined by legal and technical means.</p>
<h3 id="43" style="text-align: justify;">Security Infrastructure of CIDR</h3>
<p style="text-align: justify;">The panelists also enumerated the security features of the UID Project and highlighted the flaws in these features. These have been summarised below.</p>
<p>The security and privacy infrastructure of UIDAI has the following main features:</p>
<ul>
<li>2048 bit PKI encryption of biometric data in transit</li>
<li>End-to-end encryption from enrolment/POS to CIDR</li>
<li>HMAC based tamper detection of PID blocks</li>
<li>Registration and authentication of AUAs</li>
<li>Within CIDR only a SHA 1 Hash of Aadhaar number is stored</li>
<li>Audit trails are stored SHA 1 encrypted. Tamper detection?</li>
<li>Only hashes of passwords and PINs are stored. (biometric data stored in original form though!)</li>
<li>Authentication requests have unique session keys and HMAC</li>
<li>Resident data stored using 100 way sharding (vertical partitioning). First two digits of Aadhaar number as shard keys</li>
<li>All enrolment and update requests link to partitioned databases using Ref IDs (coded indices)</li>
<li>All accesses through a hardware security module</li>
<li>All analytics carried out on anonymised data</li></ul>
<p style="text-align: justify;">The panellists pointed out the concerns about information security on account of design flaws, lack of procedural safeguards, openness of the system and too much trust imposed on multiple players. All symmetric and private keys and hashes are stored somewhere within UIDAI. This indicates that trust is implicitly assumed which is a glaring design flaw. There is no well-defined approval procedure for data inspection, whether it is for the purpose of investigation or for data analytics. There is a likelihood of system hacks, insider leaks, and tampering of authentication records and audit trails. The ensuing discussions highlighted that the UIDAI had admitted to these security risks. The enrolment agencies and the enrolment devices cannot be trusted. AUAs cannot be trusted with biometric and demographic data; neither can they be trusted with sensitive user data of private nature. There is a need for an independent third party auditor for distributed key management, auditing and approving UIDAI programs, including those for data inspection and analytics, whitebox cryptographic compilation of critical parts of the UIDAI programs, issue of cryptographic keys to UIDAI programs for functional encryption, challenge-response for run-time authentication and certification of UIDAI programs. The panellist recommended that there was a need to to put a suitable legal framework to execute this.</p>
<p style="text-align: justify;">The participants also discussed that information infrastructure must not be made of proprietary software (possibility for backdoors for US) and there must be a third party audit with a non-negotiable clause for public audit.</p>
<h3 id="5" style="text-align: justify;"><strong>5. Aadhaar for Welfare?</strong></h3>
<p style="text-align: justify;">The Report has summarised the discussions that took place in the sessions on ‘Direct Benefits Transfers’ and ‘Aadhaar: Broad Issues - II’ where the panellists critically analysed the claims of benefits and inclusion of Aadhaar made by the government in light of the ground realities in states where Aadhaar has been adopted for social welfare schemes.</p>
<h3 id="51" style="text-align: justify;">Social Welfare: Modes of Access and Exclusion</h3>
<p style="text-align: justify;">Under the Act, a person may be required to authenticate or give proof of the aadhaar number in order to receive subsidy from the government (Section 7). A person is required to punch their fingerprints on POS machines in order to receive their entitlement under the social welfare schemes such as LPG and PDS. It was pointed out in the discussions that various states including Rajasthan and Delhi had witnessed fingerprint errors while doling out benefits at ration shops under the PDS scheme. People have failed to receive their entitled benefits because of these fingerprint errors thus resulting in exclusion of beneficiaries <a href="#ftn9">[9]</a>. A panellist pointed out that in Rajasthan, dysfunctional biometrics had led to further corruption in ration shops. Ration shop owners often lied to the beneficiaries about functioning of the biometric machines (POS Machines) and kept the ration for sale in the market therefore making a lot of money at the expense of uninformed beneficiaries and depriving them of their entitlements.</p>
<p style="text-align: justify;">Another participant organisation also pointed out similar circumstances in the ration shops in Patparganj and New Delhi constituencies. Here, the dealers had maintained the records of beneficiaries who had been categorized as follows: beneficiaries whose biometrics did not match, beneficiaries whose biometrics matched and entitlements were provided, beneficiaries who never visited the ration shop. It had been observed that there were no entries in the category of beneficiaries whose biometrics did not match however, the beneficiaries had a different story to tell. They complained that their biometrics did not match despite trying several times and there was no mechanism for a manual override. Consequently, they had not been able to receive any entitlements for months. The discussions also pointed out that the food authorities had placed complete reliance on authenticity of the POS machines and claim that this system would weed out families who were not entitled to the benefits. The MIS was also running technical glitches as a result there was a problem with registering information about these transactions hence, no records had been created with the State authority about these problems. A participant also discussed the plight of 30,000 widows in Delhi, who were entitled to pension and used to collect their entitlement from post offices, faced exclusion due to transition problems under the Jan Dhan Yojana (after the Jandhan was launched the money was transferred to their bank accounts in order to resolve the problem of misappropriation of money at the hands of post office officials). These widows were asked to open bank accounts to receive their entitlements and those who did not open these accounts and did not inform the post office were considered bogus.</p>
<p style="text-align: justify;">In the discussions, the participants also noted that this unreliability of fingerprints as a means of authentication of an individual’s identity was highlighted at the meeting of Empowered Group of Ministers in 2011 by J Dsouza, a biometrics scientist. He used his wife’s fingerprints to demonstrate that fingerprints may change overtime and in such an event, one would not be able to use the POS machine anymore as the machine would continue to identify the impressions collected initially.</p>
<p style="text-align: justify;">The participants who had been working in the field had contributed to the discussions by busting the myth that the UID Project helped to identify who was poor and resolve the problem of exclusion due to leakages in the social welfare programs. These discussions have been summarised below.</p>
<ul>
<li style="text-align: justify;">It is important to understand that the UID Project is merely an identification and authentication system. It only helps in verifying if an individual is entitled to benefits under a social security scheme. It does not ensure plugging of leakages and reducing corruption in social security schemes as has been claimed by the Government. The reduction in leakage of PDS, for instance, should be attributed to digitization and not UID. The Government claims, that it has saved INR 15000 crore in provision of LPG on identification of 3.34 crore inactive accounts on account of the UID Project. This is untrue because the accounts were weeded by using mechanisms completely unrelated to the UID Project. Consequently, the savings on account of UID are only of INR 120 crore and not 15000 crore.</li>
<li style="text-align: justify;">The UID Project has resulted in exclusion of people either because they do not have an aadhaar number, or they have a wrong identification, or there are errors of classification or wilful misclassification. About 99.7% people who were given aadhaar numbers already had an identification document. In fact, during enrolment a person is required to produce one of 14 identification documents listed under the law in order to get an aadhaar number which makes it very difficult for a person with no identity to become entitled to a social welfare scheme.</li></ul>
<p style="text-align: justify;">A participant condemned the Government’s claim that the UID Project had helped in removing fake, bogus and duplicate cards and said that these terms could not be used synonymously and the authorities had no clarity about the difference between the meanings of these terms. The UID Project had only helped in removal of duplicate cards but had not helped in combating the use of fake and bogus cards.</p>
<h3 id="52" style="text-align: justify;">Financial Inclusion and Direct Benefits Transfer</h3>
<p style="text-align: justify;">The participants also engaged in the discussions about the impact of the UID project on financial inclusion in India in the sessions titled ‘Aadhaar: Broad Issues - I & II’. We have summarised these discussions below.</p>
<p style="text-align: justify;">The UID Project seeks to directly transfer money to a bank account in order to combat corruption. The discussions highlighted that this was nothing but introducing a neo liberal thrust in social policy and that it was not feasible for various reasons. First, 95% of rural India did not have functioning banks and banks are quite far away. Second, in order to combat this dearth of banks the idea of business correspondents, who handled banking transactions and helped in opening of bank accounts, had been introduced which had created various problems. The Reserve Bank of India reported that there was dearth of business correspondents as there was very little incentive to become one; their salary is merely INR 4000. Third, there were concerns about how an aadhaar number was considered a valid document for Know Your Customer (KYC) checks. There was a requirement for scrutiny and auditing of documents submitted during the time of enrolment which, in the present scheme of things, could not be verified. Fourth, there were no restrictions on number of bank accounts that could be opened with a single aadhaar number which gave rise to a possibility of opening multiple and shell accounts on a single aadhaar number. Therefore, records only showed transactions when money was transferred from an aadhaar number to another aadhaar number as opposed to an account-to-account transfer. The discussion relied on NPCI data which shows which bank an aadhaar number is associated with but does not show if a transaction by an aadhaar number is overwritten by another bank account belonging to the same aadhaar number.</p>
<h3 id="6" style="text-align: justify;"><strong>6. Surveillance and UIDAI</strong></h3>
<p style="text-align: justify;">The participants had discussed the possibility of an alternative purpose for enrolling Aadhaar in the session titled ‘Privacy, Surveillance, and Ethical Dimensions of Aadhaar’. The discussion traced the history of this project to gain insight on this issue. We have summarised below the key take aways from this discussion.</p>
<p style="text-align: justify;">There are claims that the main objective of launching the UID Project is not to facilitate implementation of social security schemes but to collect personal (financial and non-financial) information of the citizens and residents of the country to build a data monopoly. For this purpose, PDS was chosen as a suitable social security scheme as it has the largest coverage. Several participants suggested that numerous reports authored by FICCI, KPMG and ASSOCHAM contained proposals for establishing a national identity authority which threw some light on the commercial intentions behind information collection under the UID Project.</p>
<p style="text-align: justify;">It was also pointed out that there was documented proof that information collected under the UID Project might have been shared with foreign companies. There are suggestions about links established between proponents of the UID Project and companies backed by CIA or the French Government which run security projects and deal in data sharing in several jurisdictions.</p>
<h3 id="7" style="text-align: justify;"><strong>7. Strategies for Future Action</strong></h3>
<p>The participants laid down a list of measures that must be taken to take the discussions forward. We have enumerated these recommendations below.</p>
<ul>
<li>Prepare and compile an anthology of articles as an output of this workshop. </li>
<li>Prepare position papers on specific issues related to the UID Project </li>
<li>Prepare pamphlets/brochures on issues with the UID Project for public consumption </li>
<li>Prepare counter-advertisements for Aadhaar</li>
<li>Publish existing empirical evidence on the flaws in Aadhaar.</li>
<li>Set up an online portal dedicated to providing updates on the UID Project and allows discussions on specific issues related to Aadhaar.</li>
<li>Use Social Media to reach out to the public. Regularly track and comment on social media pages of relevant departments of the government.</li>
<li>Create groups dedicated to research and advocacy of specific aspects of the UID Project. </li>
<li>Create a Coordination Committee preferably based in Delhi which would be responsible for regularly holding meetings and for preparing a coordinated plan of action. Employ permanent to staff to run the Committee.</li>
<li>Organise an advocacy campaign against use of Aadhaar in collaboration with other organisations and build public domain acceptance. </li>
<li>The campaign must specifically focus on the unfettered scope of UID and expanse, misrepresentation of the success of Aadhaar by highlighting real savings, technological flaws, status of pilot programs and increasing corruption on account of the UID Project</li>
<li>Prepare a statement of public concern regarding the UID Project and collect signatures from eminent persons including academics, technical experts, civil society groups and members of parliament.</li>
<li>Organise events and discussions on issues relating to Aadhaar and invite members og government departments to speak and discuss the issues. </li>
<li style="text-align: justify;">Write to Members of Parliament and Members of Legislative Assemblies raising questions on their or their parties’ support for Aadhaar and silence on the problems created by the UID Project. </li>
<li style="text-align: justify;">Organise public hearings in states like Rajasthan to observe and document ground realities of the UID Project and share these outcomes with the state government and media. </li>
<li>Plan a national social audit and public hearing on the working of UID Project in the country. </li>
<li style="text-align: justify;">File Contempt Petitions in the Supreme Court and High Courts against mandatory use of Aadhaar number for services not allowed by the Supreme Court. </li>
<li style="text-align: justify;">Reach out to and engage with various foreign citizens and organisations that have been fighting on similar issues. The organisations and individuals who could be approached would include EPIC, Electronic Frontier foundation, David Moss, UK, Roger Clarke, Australia, Prof. Ian Angel, Snowden, Assange and Chomsky.</li>
<li style="text-align: justify;">Work towards increasing awareness about the UID Project and gaining support from the student and research community, student organisations, trade unions, and other associations and networks in the unorganised sector.</li></ul>
<h3 id="AA" style="text-align: justify;"><strong>Annexure A – Workshop Agenda</strong></h3>
<h4>May 26, 2016</h4>
<table>
<tbody>
<tr>
<td>
<p>9:00-9:30</p>
</td>
<td>
<p><strong>Registration</strong></p>
</td>
</tr>
<tr>
<td>
<p>9:30-10:00</p>
</td>
<td>
<p>Prof. Dinesh Abrol - <em>Welcome</em><br />
<em>Self-introduction and expectations of participants</em><br />
Dr. Usha Ramanathan - <em>Overview of the Workshop</em></p>
</td>
</tr>
<tr>
<td>
<p>10:00-11:00</p>
</td>
<td>
<p><strong>Session 1: Current Status of Aadhaar</strong><br />
Dr. Usha Ramanathan, Legal Researcher, New Delhi - <em>What the 2016 Law Says, and How it Came into Being</em><br />
S. Prasanna, Advocate, New Delhi - <em>Status and Force of Supreme Court Orders on Aadhaar</em><br /> <em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>11:00-11:30</p>
</td>
<td>
<p><strong>Tea Break</strong></p>
</td>
</tr>
<tr>
<td>
<p>11:30-13:30</p>
</td>
<td>
<p><strong>Session 2: Direct Benefits Transfers</strong><br />
Prof. Reetika Khera, Indian Institute of Technology, Delhi - <em>Welfare Needs Aadhaar like a Fish Needs a Bicycle</em><br />
Prof. R. Ramakumar, Tata Institute of Social Sciences, Mumbai - <em>Aadhaar and the Social Sector: A critical analysis of the claims of benefits and inclusion</em><br />
Ashok Rao, Delhi Science Forum - <em>Cash Transfers Study</em><br />
<em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>13:30-14:30</p>
</td>
<td>
<p><strong>Lunch</strong></p>
</td>
</tr>
<tr>
<td>
<p>14:30-16:00</p>
</td>
<td>
<p><strong>Session 3: Aadhaar: Science, Technology, and Security</strong><br />
Prof. Subashis Banerjee, Dept of Computer Science & Engineering, IIT, Delhi - <em>Privacy and Security Issues Related to the Aadhaar Act</em><br />
Pukhraj Singh, Former National Cyber Security Manager, Aadhaar, New Delhi - <em>Aadhaar: Security and Surveillance Dimensions</em><br />
<em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>16:00-16:30</p>
</td>
<td>
<p><strong>Tea Break</strong></p>
</td>
</tr>
<tr>
<td>
<p>16:30-17:30</p>
</td>
<td>
<p><strong>Session 4: Aadhaar - International Dimensions</strong><br />
Joshita Pai, Center for Communication Governance, National Law University, Delhi - <em>Biometrics and Mandatory IDs in Other Parts of the World</em><br />
Dr. Gopal Krishna, Citizens Forum for Civil Liberties - <em>International Dimensions of Aadhaar</em><br />
<em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>17:30-18:00</p>
</td>
<td>
<p><strong>High Tea</strong></p>
</td>
</tr>
</tbody>
</table>
<h4>May 27, 2016</h4>
<table>
<tbody>
<tr>
<td>
<p>9:30-11:00</p>
</td>
<td>
<p><strong>Session 5: Privacy, Surveillance and Ethical Dimensions of Aadhaar</strong><br />
Prabir Purkayastha, Free Software Movement of India, New Delhi - <em>Surveillance Capitalism and the Commodification of Personal Data</em><br />
Arjun Jayakumar, SFLC - <em>Surveillance Projects Amalgamated</em><br />
Col Mathew Thomas, Bengaluru - <em>The Deceit of Aadhaar<em></em><br />
<em>Discussion</em></em></p>
<em>
</em></td>
</tr>
<tr>
<td>
<p>11:00-11:30</p>
</td>
<td>
<p><strong>Tea Break</strong></p>
</td>
</tr>
<tr>
<td>
<p><em>11:30-13:00</em></p>
</td>
<td>
<p><strong>Session 6: Aadhaar - Broad Issues I</strong><br />
Prof. G Nagarjuna, Homi Bhabha Center for Science Education, Tata Institute of Fundamental Research, Mumbai - <em>How to prevent linked data in the context of Aadhaar</em><br />
Dr. Anupam Saraph, Pune - <em>Aadhaar and Moneylaundering</em><br />
<em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>13:00-14:00</p>
</td>
<td>
<p><strong>Lunch</strong></p>
</td>
</tr>
<tr>
<td>
<p>14:00-15:30</p>
</td>
<td>
<p><strong>Session 7: Aadhaar - Broad Issues II</strong><br />
Prof. MS Sriram, Visiting Faculty, Indian Institute of Management, Bangalore - <em>Financial lnclusion</em><br />
Nikhil Dey, MKSS, Rajasthan - <em>Field witness: Technology on the Ground</em><br />
Prof. Himanshu, Centre for Economic Studies & Planning, JNU - <em>UID Process and Financial Inclusion</em><br />
<em>Discussion</em></p>
</td>
</tr>
<tr>
<td>
<p>15:30-16:00</p>
</td>
<td>
<p><strong>Session 8: Conclusion</strong></p>
</td>
</tr>
<tr>
<td>
<p>16:00-18:00</p>
</td>
<td>
<p><strong>Informal Meetings</strong></p>
</td>
</tr>
</tbody>
</table>
<h3 id="AB" style="text-align: justify;"><strong>Annexure B – Workshop Participants</strong></h3>
<p>Anjali Bhardwaj, Satark Nagrik Sangathan</p>
<p>Dr. Anupam Saraph</p>
<p>Arjun Jayakumar, Software Freedom Law Centre</p>
<p>Ashok Rao, Delhi Science Forum</p>
<p>Prof. Chinmayi Arun, National Law University, Delhi</p>
<p>Prof. Dinesh Abrol, Jawaharlal Nehru University</p>
<p>Prof. G Nagarjuna, Homi Bhabha Center for Science Education, Tata Institute of Fundamental Research, Mumbai</p>
<p>Dr. Gopal Krishna, Citizens Forum for Civil Liberties</p>
<p>Prof. Himanshu, Jawaharlal Nehru University</p>
<p>Japreet Grewal, the Centre for Internet and Society</p>
<p>Joshita Pai, National Law University, Delhi</p>
<p>Malini Chakravarty, Centre for Budget and Governance Accountability</p>
<p>Col. Mathew Thomas</p>
<p>Prof. MS Sriram, Indian Institute of Management, Bangalore</p>
<p>Nikhil Dey, Mazdoor Kisan Shakti Sangathan</p>
<p>Prabir Purkayastha, Knowledge Commons and Free Software Movement of India</p>
<p>Pukhraj Singh, Bhujang</p>
<p>Rajiv Mishra, Jawaharlal Nehru University</p>
<p>Prof. R Ramakumar, Tata Institute of Social Sciences, Mumbai</p>
<p>Dr. Reetika Khera, Indian Institute of Technology, Delhi</p>
<p>Dr. Ritajyoti Bandyopadhyay, Indian Institute of Science Education and Research, Mohali</p>
<p>S. Prasanna, Advocate</p>
<p>Sanjay Kumar, Science Journalist</p>
<p>Sharath, Software Freedom Law Centre</p>
<p>Shivangi Narayan, Jawaharlal Nehru University</p>
<p>Prof. Subhashis Banerjee, Indian Institute of Technology, Delhi</p>
<p>Sumandro Chattapadhyay, the Centre for Internet and Society</p>
<p>Dr. Usha Ramanathan, Legal Researcher</p>
<p><em>Note: This list is only indicative, and not exhaustive.</em></p>
<hr />
<p><a name="ftn1"><strong>[1]</strong></a> Civil Appeal No. 4853 of 2014</p>
<p><a name="ftn2"><strong>[2]</strong></a> WP(C) 494/2012</p>
<p><a name="ftn3"><strong>[3]</strong> </a>. WP(C) 829/2013</p>
<p><a name="ftn4"><strong>[4]</strong></a> WP(C) 833/2013</p>
<p><a name="ftn5"><strong>[5]</strong></a> WP (C) 37/2015; (Earlier intervened in the Aruna Roy petition in 2013)</p>
<p><a name="ftn6"><strong>[6]</strong></a> WP (C) 932/2015</p>
<p><a name="ftn7"><strong>[7]</strong></a> Transferred from Madras HC 2013.</p>
<p style="text-align: justify;"><a name="ftn8"><strong>[8]</strong></a> SLP (Crl) 2524/2014 filed against the order of the Goa Bench of the Bombay HC in CRLWP 10/2014 wherein the High Court had directed UIDAI to share biometric information held by them of all residents of a particular place in Goa to help with a criminal investigation in a case involving charges of rape and sexual assault.</p>
<p><a name="ftn9"><strong>[9]</strong></a> See :http://scroll.in/article/806243/rajasthan-presses-on-with-aadhaar-after-fingerprint-readers-fail-well-buy-iris-scanners</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/internet-governance/blog/report-on-understanding-aadhaar-and-its-new-challenges'>https://cis-india.org/internet-governance/blog/report-on-understanding-aadhaar-and-its-new-challenges</a>
</p>
No publisherJapreet Grewal, Vanya Rakesh, Sumandro Chattapadhyay, and Elonnai HickockBig DataData SystemsPrivacyResearchers at WorkInternet GovernanceAadhaarWelfare GovernanceBiometricsBig Data for DevelopmentUID2019-03-16T04:42:52ZBlog EntryIIRC: Reflections on IRC16
https://cis-india.org/raw/iirc-reflections-on-irc16
<b>The first edition of the Internet Researchers' Conference (IRC) series was held on February 26-28, 2016. It was hosted by the Centre for Political Studies at Jawaharlal Nehru University, and was supported by the CSCS Digitial Innovation Fund. Here we share our reflections on the Conference, albeit rather delayed, and lessons towards the next edition to be held in March 2017.</b>
<p> </p>
<em><strong>Note:</strong> IIRC stands for 'if I remember correctly' in ancient internet acronym culture. Thanks to Sebastian for the inspiration.</em>
<hr />
<p>For several months, we have been trying to organise our thoughts, as well as post-conference documentation efforts, emerging from the Internet Researchers' Conference 2016. We have not been very successful in either till now. And like most unsuccessful ventures, it has been a robust learning experience. We are working on giving the IRC16 Reader a final shape, before it becomes more of an academic legend. We hope to launch the beta version of the Reader in mid-September. Here, let me quickly share my reflections on IRC16, at least what I remember of it.</p>
<h3><strong>A Game of Selections</strong></h3>
<p>The Conference departed from most other academic conferences in two obvious ways: 1) the sessions were not selected by a programme committee but through votes cast by all the teams that proposed a session, and 2) the Conference programme consisted of both panel discussions and workshop sessions, and there was no requirement for the panel discussions to be structured around papers (though some sessions did involve presentation of papers). At the feedback session of the Conference, and also in conversations afterwards, it was pointed out that this manner of session selection (not based on paper abstracts, and through voting by peers) is perhaps “too democratic / too wiki-like,” which undermines the ability to curate the Conference effectively. Several participants also presented the opposite viewpoint – that a more peer-driven selection of sessions better reflects the immediate interests and priorities of the community of internet researchers who are gathering at the Conference. As one participant articulated: “we must have faith in our ignorance.”</p>
<p>We at CIS are still confident about this mode of selection but at the same time we do recognise three key concerns in conducting the selection process:</p>
<ul>
<li><strong>Anonymity:</strong> The anonymous selection process breaks down since we expect the potential participants of the Conference to share early ideas about their potential sessions, and scout for potential session team members, through the mailing list (and elsewhere) before actually submitting the panel proposal. We still prefer that participants discuss the session before proposing it, so perhaps we will have to live with the incomplete anonymity when it comes to the session selection process. Perhaps we can make the votes non-anonymous too to keep parity – that is, all the proposed sessions would be published with the names of their proposers, and all the teams will publicly indicate which other sessions they are voting for.<br /><br /></li>
<li><strong>Disciplinary capture:</strong> While peer-based voting works very well when it comes to reflecting the interests of the community, it might quite easily break down if there is a concentration of teams coming from a specific disciplinary background. How we approach research objects and questions, and hence how we appreciate how exciting a research object or question is, can be quite intimately shaped by our disciplinary locations. A dominance of a specific discipline among the peer-group (that is among all the teams that have proposed sessions) can potentially lead to a 'capture' of the Conference by research objects and questions of interest to specific disciplines. This is something we have to be more aware of when casting our votes.<br /><br /></li>
<li><strong>Peer-review before peer-votes:</strong> The process followed last year only allowed a session team to vote on the sessions proposed by other teams, but not to review and comment on those proposals. This review process is not only useful to infuse the session proposals with ideas and concerns coming from other disciplinary and methodological locations, but also to support the teams to revisit their articulation and structuring of the session before their peers start to cast votes. This is something we must aspire to do during the selection process for IRC17.</li></ul>
<h3><strong>A Clash of Disciplines</strong></h3>
<p>Continuing from the “disciplinary capture” point above, the presence of researchers and practitioners from various fields and disciplines was, according to me, the most exciting part of the IRC16, and also the part that led to significant frustration. I felt that we were able to gather people from various disciplinary backgrounds – academic and otherwise – but could not provide sufficient space or time for the inter-disciplinary conversations to a take more fuller form. We saw clear disagreements emerging between researchers coming from different disciplinary locations, though most of them did not have the opportunity to be developed into a detailed discussion.</p>
<p>This is quite a high ambition for a conference of this kind; that is given the conference was not focused narrowly on a set of topics. Nonetheless, this remains one of the key objectives of the IRC series, and we need to understand how better to create opportunities for participants to communicate their disciplinary concerns and create inter-disciplinary discussions.</p>
<p>One possible way to create context for more inter-disciplinary conversations is by requesting all the sessions’ teams to include members from different disciplines. Also, we can try to keep more open discussion space (but that means less selected sessions) to provide time for the discussions spilling over from the sessions. Thirdly, we can think of including “inter-disciplinary conversations” as one of the key themes for potential sessions of IRC17.</p>
<p>Further, though we experienced several clashes of disciplines, methods, and approaches, these were all limited to a completely anglophone intellectual environment. We failed substantially, as was pointed out by a participant at the feedback session, to create space at the Conference for Indic language practices and concerns – both for researchers and practitioners working in these languages, and the criticisms of anglophone academic framings and practices coming from such researchers and practitioners. This is something we must address proactively during the future editions of the Conference.</p>
<h3><strong>A Storm of Sessions</strong></h3>
<p>One of the often heard criticisms of the conference was regarding the decision to have parallel sessions. While the decision was taken purely to accommodate as many sessions as possible, this of course imposed an undesirable burden upon the participants to choose between two rather desirable sessions. We as organisers of IRC16 faced the same tough decision of choosing between sessions that should both be part of the Conference agenda, and conveniently decided to let the participants choose (instead of us choosing for them). It is quite likely that we would do this again, or at least would like to do this again – that is, we expect that for IRC17 too we would receive a lot of wonderful sessions and decide against a fully single-track conference.</p>
<p>The question of sessions, however, is not only one of tracks. It is also about formats. In the feedback session, there was a clear recognition of the value of “workshop” sessions – that is sessions that involved <em>all</em> the participants <em>doing</em> something – in a conference like this, which is explicitly interested in the conceptual and technical challenges of digital media research. There was also a demand that we have more workshop sessions in IRC17, as opposed to “discussion” sessions that involved paper presentations. While the original plan was that all the participants will primarily be <em>learning</em> or <em>doing</em> something at a workshop session, and will not be talking, as the discussion sessions were primarily meant for talking, the actual sessions in the Conference differed from each other essentially in terms of whether papers were presented or not.</p>
<p>Thus, it perhaps makes sense, for the IRC17 call for sessions, to not to separate out these session types in terms of workshop/discussion but in terms of paper-driven/non-paper-driven. Maybe this separation itself is avoidable and all that we need to say is that the Conference is fundamentally interested in sessions that drive conversations, both intra- and inter-disciplinary. While presentation of papers can surely drive conversations, they are not necessary at all.</p>
<h3><strong>A Feast for Researchers and Practitioners</strong></h3>
<p>A key objective, if not <em>the</em> key objective, of IRC16 was to build a temporary space for researchers and practitioners studying internet and society in India (though not necessarily from or located in India) to gather and share thoughts. While we felt that the conference has been quite effective in doing that, we have been rather clueless when it comes to sustaining the momentum of interactions that was achieved at the Conference, or documenting the various kinds and threads of conversations taking place there.</p>
<p>The first problem, we may say, is not something that CIS (as the organiser of the conference series) should be concerned with too much, since our aim and responsibility is to make possible this <em>temporary</em> space and not to host <em>all</em> conversations and collaborations coming out of it. In fact, we should <em>not</em> be interested in hosting and/or facilitating all such initiatives. The second problem, however, is a serious one for us. Since the Conference is not organised around pre-written papers, we will have to depend on the efforts by the participants either during, or after (or both) the Conference to produce an <em>output</em> that documents, narrates, and/or reflects on the conversations that took place. Such an approach, thus, is fundamentally based upon the trust that the participants will prepare and share these materials <em>after</em> the Conference. On a lighter note, we also hope that social embarrassment and pressure will also play a role here (but that only works when the majority of the participants are actually sharing).</p>
<p>There are two connected points here:</p>
<ul>
<li>While the majority of the documentation happens either at the Conference or after that, what kind of pre-Conference efforts (by the participants) would be useful in ensuring productive sessions?<br /><br /></li>
<li>Who all contribute to this post-Conference Reader? Should it be restricted to teams/people whose sessions were selected, or all who proposed a session, and/or took part in the Conference?</li></ul>
<p>A recommendation at the feedback session of IRC16 touched upon the first question, while the second question is derived from a critical question posed at the same session. The recommendation was that the teams whose sessions get selected for the Conference should share a more detailed session agenda note before the Conference to better inform the participants about the content and approach of the same. The critical question mentioned earlier was regarding the imagination of the <em>community</em> of researchers and practitioners being gathered at the Conference, and if it is only limited to the people whose sessions got selected. In our minds it is clear that everyone gathering at these conferences, and those who proposed sessions but could not attend, are all part of this imagined community, and thus should also contribute to the post-Conference Reader.</p>
<h3><strong>A Dance with Sustainability</strong></h3>
<p>IRC16 was supported very generously by the Centre for Political Studies at JNU (as part of an ongoing project titled <em>UPE2 Project: Politics on Social Media</em>), the CSCS Digital Innovation Fund, and CIS. The first provided us with the conference venue and accommodation, the second provided financial support towards food and travel expenses (and bit of accommodation too), and the third picked up all the remaining expenses and efforts. While we will keep doing what it takes to organise the next editions of IRC, we are dependent on academic and other institutes that are willing to host the event and accommodate the participants, and on various sources of funding that may be available to cover the miscellaneous expenses.</p>
<p>When we started planning for IRC16, we decided not to conceptualise this as part of an ongoing or future project – that is, the conference series should not itself become a <em>deliverable</em> under a project at CIS. While this gives us intellectual and functional independence, it entails serious financial limitations. We are of course open to the conference series becoming a site for developing or communicating a <em>deliverable</em> under an ongoing project at CIS or any other involved actor (especially the host and funding agencies) but such matters, we feel, are best discussed in a case-to-case basis. The bottom line remains that we need financial and human support to take this conference series forward. This is definitely something to be discussed further at IRC17.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/iirc-reflections-on-irc16'>https://cis-india.org/raw/iirc-reflections-on-irc16</a>
</p>
No publishersumandroIRC16Researchers at WorkInternet Researcher's Conference2016-09-06T09:28:51ZBlog EntryInstitute for Internet & Society 2014, Pune
https://cis-india.org/telecom/blog/institute-for-internet-society-2014-pune
<b>Last month, activists, journalists, researchers, and members of civil society came together at the 2014 Institute for Internet & Society in Pune, which was hosted by CIS and funded by the Ford Foundation. The Institute was a week long, in which participants heard from speakers from various backgrounds on issues arising out of the intersection of internet and society, such as intellectual property, freedom of expression, and accessibility, to name a few. Below is an official reporting summarizing sessions that took place.</b>
<p style="text-align: center; "><iframe frameborder="0" height="500" src="http://www.slideflickr.com/iframe/J3JYk2bm" width="700"></iframe></p>
<p> </p>
<p> </p>
<h1></h1>
<h1></h1>
<h1>Day One</h1>
<p>February 11, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">9.30 a.m. – 9.40 a.m.</p>
</td>
<td>
<p>Introduction: Sunil Abraham, <i>Executive Director Centre for Internet and Society</i><i> </i></p>
</td>
</tr>
<tr>
<td>10.00 a.m. – 10.15 a.m.<br /></td>
<td>
<p>Introduction of Participants</p>
</td>
</tr>
<tr>
<td>10.15 a.m. – 12.00 p.m.</td>
<td>
<p>Internet Governance and Privacy: Sunil Abraham</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.00 p.m. – 12.30 p.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.30 p.m. – 1.00 p.m.</p>
</td>
<td>
<p>Keynote: Bishakha Datta, <i>Filmmaker and Activist, and Board Member, Wikimedia Foundation</i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.00 p.m. – 2.00 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Participant Presentations<i> </i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea Break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Histories, Bodies and Debates around the Internet: Nishant Shah, <i>Director-Research, CIS</i></p>
</td>
</tr>
</tbody>
</table>
<p style="text-align: justify; ">This year’s Internet Institute, hosted by the Centre for Internet & Society (CIS), kicked off in Pune to put a start to a week of learnings and discussions surrounding internet usage and its implications on individuals of society. Twenty two attendees from all over India attended this year, from backgrounds of activism, journalism, research and advocacy work.</p>
<p style="text-align: justify; ">Attendees were welcomed by<b> Dr. Ravina Aggarwal</b>, Program Officer for Media Rights & Access at the Ford Foundation, the event’s sponsor, who started off the day by introducing the Foundation’s initiatives in pursuit of bridging the digital divide by addressing issues of internet connectivity.</p>
<table class="invisible">
<thead>
<tr>
<th><img src="https://cis-india.org/home-images/DSC_0050.JPG/image_preview" title="Pune_Sunil" height="243" width="367" alt="Pune_Sunil" class="image-inline image-inline" /><br /></th>
<td>
<p style="text-align: justify; "><b>Internet Governance & Privacy</b>, Sunil Abraham <br />The Institute’s first session was led by <b>Sunil Abraham</b>, Executive Director of CIS, and engaged with issues of internet governance and privacy with reference to four stories: 1) a dispute between tweeters from the US and those in South Africa over the use of hashtag <a href="http://www.thoughtleader.co.za/khayadlanga/2009/11/05/yesterday-a-short-lived-war-broke-out-between-america-and-south-africa/comment-page-1/">#thingsdarkiesays</a>, which is said not to be as racially derogatory as it is in the US; 2) Facebook’s contested policies on <a href="http://www.zdnet.com/blog/facebook/facebook-clarifies-breastfeeding-photo-policy/8791">photos featuring users breastfeeding</a>, 3) a lawsuit between <a href="http://www.theguardian.com/environment/2010/jul/26/tata-sue-greenpeace-turtle-game">Tata and Greenpeace</a> over the organization’s use of Tata’s logo in a video game created for public criticism of their environmentally-degrading practices, and lastly, 4) the case of <a href="http://en.wikipedia.org/wiki/Savita_Bhabhi">Savita Bhabhi</a>, an Indian pornographic cartoon character which had been banned by India’s High Court and which had served as a landmark case in expanding the statutory laws for what is considered to be pornographic.</p>
</td>
</tr>
</thead>
<tbody>
</tbody>
</table>
<p style="text-align: justify; ">Each of these stories has one major thing in common: due to their nature of taking place over the internet, they are not confined to one geographic location and in turn, are addressed at the international level. The way by which an issue as such is to be addressed cuts across State policies and internet intermediary bodies to create quite a messy case in trying to determine who is at fault. Such complexity illustrates how challenging internet governance can be within today’s society that is no longer restricted to national or geographic boundaries.</p>
<p style="text-align: justify; ">Sunil also goes on in explaining the relationship between privacy, transparency, and power, summing it up in a simple formula; <b>privacy protection s</b>hould have a <i>reverse</i> relationship to <b>power</b>—the more the power, the less the privacy one should be entitled to. On the contrary, a <i>direct correlation</i> goes for <b>power</b> and <b>transparency</b>—the more the power, the more transparent a body should be. Instead of thinking about these concepts as a dichotomy, Sunil suggests to see them as absolute rights in themselves—instrumental in policies and necessary to address power imbalances.</p>
<p style="text-align: justify; "><b>The Web We Want</b>, Bishakha Datta<br />The Institute’s kickoff was also joined by Indian filmmaker and activist, <b>Bishakha Datta</b>, who had delivered the keynote address. Bishakha bridged together notions of freedom of speech, surveillance, and accessibility, while introducing campaigns that work to create an open and universally accessible web, such as the <a href="https://webwewant.org/">Web We Want</a> and <a href="http://www.sexualityanddisability.org/">Sexuality and Disability</a>. Bishakha stresses how the internet as a space has altered how we experience societal constructs, which can be easily exhibited in how individuals experience Facebook in the occurrence of a death, for example. Bishakha initiated discussion among participants by posing questions such as, “what is our expectation of privacy in this brave new world?” and “what is the society we want?” to encompass the need to think of privacy in a new way with the coming of the endless possibilities the internet brings with it.</p>
<p style="text-align: justify; "><b>Histories, Bodies and Debates around the Internet</b>, Nishant Shah<br />CIS Research Director, <b>Nishant Shah</b>, led a session examining internet as a technology more broadly, and our understandings of it in relation to the human body. Nishant proposes the idea that history is a form of technology, as well as time, itself, for which our understanding only comes into being with the aid of technologies of measurement. Although we are inclined to separate technology from the self, Nishant challenges this notion while suggesting that technology is very integral to being human, and defines a “cyborg” as someone who is very intimate with technology. In this way, we are all cyborgs. While making reference to several literary pieces, including Haraway’s <i>Cyborg: Human, Animus, Technology</i>; Kevin Warwick’s <i>Living Cyborg</i>; and Watt’s small world theory, Nishant challenges participants’ previous notions of how one is to understand technology in relation to oneself, as well as the networks we find ourselves implicated within.</p>
<p style="text-align: justify; ">Also brought forth by Nishant, was the fact that the internet as a technology has become integral to our identities, making <i>us</i> accessible (rather than us solely making the technology accessible) through online forms of documentation. This digital phenomenon in which we tend to document what we know and experience as a means of legitimizing it can be summed in the modern version of an old fable: “If a tree falls in a lonely forest, and nobody tweets it, has it fallen?”</p>
<p style="text-align: justify; ">Nishant refers to several case studies in which the use of online technologies has created a sense of an extension of the self and one’s personal space; which can then be subject to violation as one can be in the physical form, and to the same emotional and psychological effect—as illustrated within the 1993 occurrence referred to as “<a href="http://en.wikipedia.org/wiki/A_Rape_in_Cyberspace">A Rape in Cyberspace</a>.”</p>
<p style="text-align: justify; "><b>Attendee Participation</b><br />Participants remained engaged and enthusiastic for the duration of the day, bringing forth their personal expertise and experiences. Several participants presented their own research initiatives, which looked at issues women face as journalists and as portrayed by the media; amateur pornography without the consent of the woman; study findings on the understandings of symptoms of internet addiction; as well as studies looking at how students engage with college confession pages on Facebook.</p>
<div></div>
<hr />
<h1>Day Two</h1>
<p>February 12, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>Wireless Technology: Ravikiran Annaswamy, <i>CEO and Co-founder at Teritree Technologies</i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Wired Technology: Ravikiran Annaswamy</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Network, Threats and Securing Yourself: Kingsley John, <i>Independent Consultant</i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea Break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Practical Lab: Kingsley John</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">4.45 p.m. – 5.00 p.m.</p>
</td>
<td>
<p>Wrap-up: Sunil Abraham</p>
</td>
</tr>
</tbody>
</table>
<table class="invisible">
<thead>
<tr>
<td>
<p style="text-align: justify; ">Day Two of the Institute entailed a more technical orientation to “internet & society” across sessions. Participants listened to speakers introduce concepts related to wired and wireless internet connectivity devices and their networks, along with the network of internet users and how one may secure him or herself while “online.”</p>
<p style="text-align: justify; "><b>Wireless & Wired Technology</b>, Ravikiran Annaswamy<br />Senior industry practitioner, <b>Ravikiran Annaswamy</b> had aimed to enable the Institute’s participants to “understand the depth and omnipresent of telecom networks” that we find ourselves implicated within. Ravikiran went through the basics of these networks—including fixed line-, mobile-, IP-, and Next Generation IP-networks—as well as the technical structuring of wired and wireless broadband. Many participants found this session to be particularly enriching as their projects aimed to provide increased access to internet connectivity to marginalized areas in India, and had been without the know-how to go about it.</p>
</td>
<th><img src="https://cis-india.org/home-images/5.JPG/image_preview" alt="Pune_Participants" class="image-inline image-inline" title="Pune_Participants" /><br /></th>
</tr>
</thead>
<tbody>
</tbody>
</table>
<p style="text-align: justify; "><b>Network, Threats and Securing Yourself</b>, Kinglsey John<br />An instructional session on how to protect oneself was given by <b>Kingsley John</b>, beginning with a lesson on IP Addresses—what they are and the different generations of such, and how IP addresses fit into a broader internet network. Following, Kingsley demonstrated and explained <a href="http://www.slideshare.net/lupucosmin/encrypting-emails-using-kleopatra-pgp">email encryption through the use of software, Kleopatra</a>, and how it may be used to generate keys to <a href="http://thehackernews.com/2014/01/PGP-encryption-Thunderbird-Enigmail_12.html">encrypt emails through Thunderbird mail client</a>.</p>
<p style="text-align: justify; "><b>Evening Discussion</b></p>
<p style="text-align: justify; ">A handful of participants voluntarily partook in an evening discussion, looking at the role of big players in the global internet network, such as Google and Facebook, how they collect and utilize users’ data, and what sorts of measures can be taken to minimize the collecting of such. Due to the widely varying backgrounds of interest among participants, those coming from this technical orientation towards the internet were able to inform their peers on relevant information and types of software that may be found useful related to minimizing one’s online presence.</p>
<hr />
<h1>Day Three</h1>
<p style="text-align: justify; ">February 13, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p>9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>Free Software: Prof. G. Nagarjuna, <i>Chairperson, Free Software Foundation</i></p>
</td>
</tr>
<tr>
<td>
<p>11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Open Data: Nisha Thompson, <i>Independent Consultant</i></p>
</td>
</tr>
<tr>
<td>
<p>12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Freedom of Expression: Bhairav Acharya, <i>Advocate and Adviser, Centre for Internet and Society</i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Copyright: Nehaa Chaudhari, <i>Program Officer, Centre for Internet and Society</i></p>
</td>
</tr>
</tbody>
</table>
<p style="text-align: justify; ">The third day of the Internet Institute incorporated themes presented by speakers ranging from free software, to freedom of expression, to copyright.</p>
<p style="text-align: justify; "><b>Free Software</b>, Prof. G. Nagarjuna<br />Chairman on the Board of Directors for the Free Software Foundation of India, <b>Professor G. Nagarjuna</b> shared with the Institute’s participants his personal expertise on <b>software freedom</b>. Nagarjuna mapped for us the network of concepts related to software freedom, beginning with the origins of the <b>copyleft movement</b>, and also touching upon the art of hacking, the <b>open source movement</b>, and what role software freedom plays in an interconnected world.</p>
<p style="text-align: justify; ">Nagarjuna looks at the free software movement as a political movement in the digital space highlighting the <a href="http://www.gnu.org/philosophy/free-sw.html">user’s freedoms</a> associated to the use, distribution, and modification of software for the greater good for all. This is said to distinguish this movement from that of Open Source—a technical and more practical development-oriented movement. The free software movement is not set out to compromise the fundamental issues for the sake of being practical and in that sense, ubiquitous. Instead, its objective is “not to make everybody <i>use</i> the software, but to have them understand <i>why</i> they are using the software,” so that they may become “authentic citizens that can also resonate <i>why </i>they’re doing what they’re doing. We want them to understand the ethical and political aspects of doing so,” Nagarjuna says.</p>
<p style="text-align: justify; "><b>Open Data</b>, Nisha Thompson<br />Participants learned from <b>Nisha Thompson</b> on Open Data; what it is, its benefits, and how it is involved in central government initiatives and policy, as well as civil society groups—generally for uses such as serving as evidence for decision making and accountability. Nisha explored challenges concerning the use of open data, such as those pertaining to privacy, legitimacy, copyright, and interoperability. The group looked at the <a href="http://www.indiawaterportal.org/">India Water Portal</a> as a case study, which makes accessible more than 300 water-related datasets already available in the public space for use from anything from sanitation and agriculture to climate change.</p>
<p style="text-align: justify; "><b>Freedom of Expression</b>, Bhairav Acharya<br /><b>Bhairav Acharya</b>, a constitutional lawyer, traced the development of the freedom of speech and expression in India. Beginning with a conceptual understanding of censorship and the practice of censorship by the state, society, and the individual herself, Bhairav examines the limits traditionally placed by a nation-state on the right to free speech.</p>
<p style="text-align: justify; ">In India, modern free speech and censorship law was first formulated by the colonial British government, which broadly imported the common law to India. However, the colonial state also yielded to the religious and communitarian sensitivities of its subjects, resulting in a continuing close link between communalism and free speech in India today. After Independence, the post-colonial Indian state carried forward Raj censorship, but tweaked it to serve to a nation-building and developmental agenda. Nation-building and nationalism are centrifugal forces that attempt to construct a homogenous 'mainstream'; voices from the margins of this mainstream (the geographical, ethnic, and religious peripheries) and of the marginalised within the mainstream (the poor and disadvantaged), are censored.</p>
<p style="text-align: justify; ">Within this narrative, Bhairav located and explained the evolution of the law relating to press censorship, defamation, obscenity, and contempt of court. Free speech law applies equally online. Broadly, censorship on the internet must survive the same constitutional scrutiny that is applied to offline censorship; but, as technology develops, the law must innovate.</p>
<p style="text-align: justify; "><b>Copyright</b>, Nehaa Chaudhari<br />CIS Programme Officer, <b>Nehaa Chaudhari</b> examined the concept of Copyright as an intellectual property right in discussing its fundamentals, purpose and origins, and Copyright’s intersection with the internet. Nehaa also explained the different exceptions to Copyright, along with its alternatives, such as opposing intellectual property protection regimes, including the Creative Commons and Copyleft. Within this session, Nehaa also introduced several cases in which Copyright came into play with the use of the internet, including Hunter Moore’s “<a href="http://en.wikipedia.org/wiki/Is_Anyone_Up%3F">Is Anyone Up</a>?” website, which had showcased pornographic pictures obtained by submission bringing rise to the phenomenon of “revenge porn.” Instances as such blur the lines of what is commonly referred to as intellectual property, and what specific requirements enables one to own the rights to such.</p>
<hr />
<h1>Day Four</h1>
<p>February 14, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>E-Accessibility and Inclusion: Prashant Naik, <i>Union Bank</i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Patents: Nehaa Chaudhari</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 2.00 p.m.</p>
</td>
<td>
<p>Fieldwork Assignment</p>
</td>
</tr>
</tbody>
</table>
<table class="invisible">
<thead>
<tr>
<th><img src="https://cis-india.org/home-images/DSC_0053.JPG/image_preview" alt="Pune_Rohini" class="image-inline" title="Pune_Rohini" /><br /></th>
<td style="text-align: justify; ">
<p style="text-align: justify; ">Day Four of the Internet Institute introduced concepts of eAccessibilty and Inclusion on the internet for persons with disabilities, along with patents as an intellectual property right. Participants were also assigned a fieldwork exercise as a hands-on activity in which they were to employ what they’ve learned to initiate conversation with individuals in public spaces and collect primary data while doing so.</p>
<p style="text-align: justify; "><b>eAccessibility and Inclusion</b>, Prashant Naik</p>
<b>Prashant Naik</b> started off the day with his session on E-Accessibility and Inclusion. Prashant illustrated the importance of accessibility and what is meant by the term. Participants learned of assistive technologies for different disability types and how to create more accessible word and PDF documents, as well as web pages for users. Prashant demonstrated to participants what it is like to use a computer as a visually impaired individual, which provided for an enriching experience.</td>
</tr>
</thead>
<tbody>
</tbody>
</table>
<p style="text-align: justify; "><b>Patents</b>, Nehaa Chaudhari<b><br />Nehaa Chaudhari </b>led a second session at the Internet Institute on intellectual property rights—this one looking at patents particularly and their role within statutory law. Nehaa traced the historical origins of patents before examining the fundamentals of them, and addresses the questions, “Why have patents? And is the present system working for everyone?” Nehaa also introduced notions of the Commons along with the Anticommons, and perspectives within the debate around software patents, as well as different means by which the law can address the exploitation of patents or “patent thickets”—such as through patent pools or compulsory licensing.</p>
<p style="text-align: justify; "><b>Fieldwork Assignment</b>, Groupwork<br />Participants were split into groups and required to carry out a mini fieldwork assignment in approaching individuals in varying public spaces in Pune in attempts to collect primary data. Questions asked to individuals were to be devised by the group, so long as they pertained to themes examined within the Internet Institute. Areas visited by groups included the Pune Central Mall, MG Road, and FC Road.</p>
<hr />
<h1>Day Five</h1>
<p>February 15, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p>9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>E-Governance: Manu Srivastav, <i>Vice President, eGovernments Foundation</i></p>
</td>
</tr>
<tr>
<td>
<p>11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Market Concerns: Payal Malik, <i>Economic Adviser, Competition Commission of India</i></p>
</td>
</tr>
<tr>
<td>
<p>12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Digital Natives: Nishant Shah</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Fieldwork Presentations</p>
</td>
</tr>
</tbody>
</table>
<table class="invisible">
<thead>
<tr>
<td>
<p style="text-align: justify; ">Day Five of the Internet Institute brought with it sessions related to themes of e-governance, market concerns of telecommunications, and so called “Digital Natives.”</p>
<p style="text-align: justify; "><b>eGovernance</b>, Manu Srivastava<br />Vice President of the eGovernments Foundation, <b>Manu Srivastava</b> led a session on eGovernance—the utilization of the internet as a means of delivering government services communicating with citizens, businesses, and members of government. Manu examined the complexities of the eGovernance and barriers to implementation of eGovernance initiatives. Within discussion, participants examined the nuanced relationship between the government and citizens with the incorporation of other governing bodies in an eGovernance system, as well as new spaces for corruption to take place.</p>
</td>
<th><img src="https://cis-india.org/home-images/19.JPG/image_preview" alt="Pune_Chatting" class="image-inline image-inline" title="Pune_Chatting" /><br /></th>
</tr>
</thead>
<tbody>
</tbody>
</table>
<p style="text-align: justify; "><b>Market Concerns</b>, Payal Malik<br /><b>Payal Malik</b>, Advisor of the Economics Division of the Competition Commission of India shared her knowledge on market concerns of the telecommunications industry, and exclaimed the importance of competition issues in such an industry as a tool to create greater good for a greater number of people. She demonstrated this importance by stating that affordability as a product of increased access can only be possible once there is enough investment, which generally only happens in a competitive market. In this way, we must set the conditions to make competition possible, as a tool to achieve certain objectives. Payal also demonstrated the economic benefits of telecommunications by stating that for every 10% increase in broadband penetration, increase in GDP of 1.3%. She also examined the broadband ecosystem in India and touched upon future possibilities of increased broadband penetration, such as for formers and the education sector.</p>
<p style="text-align: justify; "><b>Digital Natives</b>, Nishant Shah<br /><b>Nishant Shah</b> shed some light on one of the areas that the Centre for Internet & Society looks at within their research scope, this being the “<a href="https://cis-india.org/digital-natives">Digital Native</a>.” As referred to by Nishant, the Digital Native is not to categorize a specific type of internet user, but can be said for simply any person who is performing a digital action, while doing away with this false dichotomy of age, location, and geography.</p>
<p style="text-align: justify; ">Nishant examines varying case studies in which “the digital is empowering natives to not merely be benefactors of change, but agents of change,” from the <a href="http://blog.blanknoise.org/2012/07/i-never-ask-for-it.html">Blank Noise Project</a>’s “I NEVER Ask for it…” campaign in efforts to rethink sexual violence, to <a href="http://www.wherethehellismatt.com/">Matt Harding</a>’s foolish dancing with groups of individuals from all over the world.</p>
<p style="text-align: justify; ">As occurrences in the digital realm, however, these often political expressions may be rewritten by the network when picked up as a growing phenomenon, in order to make it accessible to online consumers by the masses. In doing so, the expression is removed from its political context and is presented in the form of nothing more than a fad. For this reason, Nishant stresses the need to become aware of the potential of the internet in becoming an “echo-chamber”—in which forms of expression are amplified and mimicked, resulting in a restructuring of the dynamics surrounding the subject—whether it be videos of <a href="http://en.wikipedia.org/wiki/Back_Dorm_Boys">boys lipsyncing to Backstreet Boys</a> in their dorm room going viral, or a strong and malicious movement to punish the Chinese girl who had taken a video of her heinously and wickedly killing a kitten after locating her using the <a href="http://en.wikipedia.org/wiki/Human_flesh_search_engine">Human Flesh Search Engine</a>.<b><br /></b></p>
<p><b>Fieldwork Presentations</b>, Groupwork</p>
<p style="text-align: justify; ">To end off the day, participant groups presented findings collated from the prior evening’s fieldwork exercise, in which they were to ask strangers in various public places of Pune questions pertaining to themes looked at from within this year’s Institute. Participants were divided into four groups and visited Pune’s FC Road, Mahatma Gandhi Road, and Central Mall.</p>
<p style="text-align: justify; ">Groups found that the majority of those interviews primarily accessed the phone via the mobile. There was also a common weariness of using the internet and concern for one’s privacy while doing so, especially with uploading photos to Facebook and online financial transactions. People were also generally concerned about using cyber cafes for fear of one’s accounts being hacked. Generally people suspected that so long as conversations are “private” (i.e. in one’s Facebook inbox), so too are they secure. Just as well, those interviewed shared a sense of security with the use of a password.</p>
<hr />
<h1>Day Six</h1>
<p>February 16, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>Wikipedia: Dr. Abhijeet Safai</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Open Access: Muthu Madhan (TBC)</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Case Studies Groupwork</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Case Studies Presentations</p>
</td>
</tr>
</tbody>
</table>
<p style="text-align: justify; ">As the Institute came closer to its end, participants got the opportunity to hear from speakers on topics pertaining the Wikipedia editing in addition to Open Access to scholarly literature. Participants also worked together in groups to examine specific case studies referenced in previous sessions, and then presented their conclusions.</p>
<p style="text-align: justify; "><b>Wikipedia</b>, Dr. Abhijeet Safai<br />The Institute was joined by Medical Officer of Clinical Research at Pune’s Symbiosis Centre of Health Care, <b>Dr. Abhijeet Safai</b>, who led a session on Wikipedia. Having edited over 3700 Wikipedia articles, Dr. Abhijeet was able to bring forth his expertise and familiarity in editing Wikipedia to participants so that they would be able to do the same. Introduced within this session were Wikipedia’s different fundamental pillars and codes of conducts to be complied with by all contributors, along with different features and components of Wikipedia articles that one should be aware of when contributing, such as how to cite sources and discuss the contents of an article with other contributors.</p>
<p style="text-align: justify; "><b>Open Access</b>, Muthu Madhan<br /><b>Muthu Madhan</b> joined the Internet Institute while speaking on Open Access (OA) to scholarly literature. Within his session, Muthu examined the historical context within which the scholarly journal had arisen and how the idea of Open Access began within this space. The presence of Open Access in India and other developing nations was also examined in this session, and the concept of Open Data, introduced.</p>
<p style="text-align: justify; "><b>Case Studies</b>, Groupworks</p>
<table class="invisible">
<tbody>
<tr>
<td><img src="https://cis-india.org/home-images/11.JPG/image_preview" alt="Pune_Group2" class="image-inline image-inline" title="Pune_Group2" /><br /></td>
<td><img src="https://cis-india.org/home-images/8.JPG/image_preview" alt="Pune_Group" class="image-inline image-inline" title="Pune_Group" /><br /></td>
</tr>
</tbody>
</table>
<p style="text-align: justify; ">Participants were split up into groups and assigned particular case studies looked at briefly in previous sessions. Case studies included <a href="http://siditty.blogspot.in/2009/11/things-darkies-say.html"><i>#thingsdarkiessay</i></a><i>,</i> a once trending Twitter hashtag in South Africa which had offended many Americans for its use of “darkie” as a derogatory term; the literary novel, <a href="http://en.wikipedia.org/wiki/The_Hindus:_An_Alternative_History"><i>The Hindus</i></a>, which offers an alternative narrative of Hindu history had been banned in India for obscenity; a case in which several users’ avatars had been controlled by another in a virtual community and forced to perform sexual acts, referred to as <a href="http://en.wikipedia.org/wiki/A_Rape_in_Cyberspace"><i>A Rape Happened in Cyber Space</i></a>; and lastly, a pornographic submission website, <a href="http://en.wikipedia.org/wiki/Is_Anyone_Up%3F">Is Anyone Up?</a>, for which content was largely derived from “revenge porn.” Each group then presented on the various perspectives surrounding the issue at hand.<b><br /></b></p>
<p style="text-align: justify; "><b>The Cyborg</b>, Nishant Shah<br />Nishant Shah led an off-agenda session in the evening looking more closely at the notion of the human cyborg. Nishant deconstructs humanity’s relationship to technology, in suggesting that we “think of the human as <i>produced</i> with the technologies… not who <i>produces</i> technology.” Nishant explores the Digital Native as an attained identity for those who, because of technology, restructure and reinvent his or her environment—offline as well as online. Among other ideas shared, Nishant refers to works by Haraway on the human cyborg in illustrating our dependency on technology and our need to care for these technologies we depend on.</p>
<hr />
<h1>Day Seven</h1>
<p>February 17, 2014</p>
<table class="listing">
<tbody>
<tr>
<td>
<p><b>Time</b></p>
</td>
<td>
<p><b>Detail</b></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">9.30 a.m. – 11.00 a.m.</p>
</td>
<td>
<p>Internet Activism: Laura Stein, <i>Associate Professor, University of Texas </i>and <i>Fulbright Fellow<br /></i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.00 a.m. – 11.15 a.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">11.15 a.m. – 12.45 p.m.</p>
</td>
<td>
<p>Domestic and International Bodies: Chinmayi Arun, <i>Research Director<br /></i></p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">12.45 p.m. – 1.30 p.m.</p>
</td>
<td>
<p>Lunch</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">1.30 p.m. – 3.00 p.m.</p>
</td>
<td>
<p>Participant Presentations</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.00 p.m. – 3.15 p.m.</p>
</td>
<td>
<p>Tea-break</p>
</td>
</tr>
<tr>
<td>
<p align="center" style="text-align: center; ">3.15 p.m. – 4.45 p.m.</p>
</td>
<td>
<p>Hot Question Challenge</p>
</td>
</tr>
</tbody>
</table>
<p style="text-align: justify; "><b> </b>The last day of the week-long Internet Institute examined concepts of Internet Activism and Domestic and International Bodies. Some participants led presentations on topics of personal familiarity, before a final wrap-up exercise, calling upon individuals to share any new formulations resulting from the Institute.</p>
<p style="text-align: justify; "><b>Internet Activism</b>, Laura Stein</p>
<table class="invisible">
<tbody>
<tr>
<td><img src="https://cis-india.org/home-images/17.JPG/image_preview" alt="Pune_Laura" class="image-inline image-inline" title="Pune_Laura" /><br /></td>
<td style="text-align: justify; ">Associate Professor from the University of Texas, <b>Laura Stein</b>, spoke on activism on the internet. Laura examined some grassroots organizations and movements taking place on the online and the benefits that the internet brings in facilitating their impact, such as its associated low costs, accessibility and possibility for anonymity. Despite the positive effects catalyzed by the internet, Laura stresses that the “laying field is still unequal, and movements are not simply transformed by technology.” Some of the websites exemplifying online activism that were examined within this session includes the <a href="http://www.itgetsbetter.org/">It Gets Better Project</a>, which aims to give hope to LGBT youth facing harassment, and the national election watch by the <a href="http://adrindia.org/">Association for Democratic Reforms</a>. Additionally, Laura spoke on public communication policy, comparing that of the US and India, and how this area of policy may influence media content and practice.</td>
</tr>
</tbody>
</table>
<p style="text-align: justify; "><b>Domestic and International Bodies</b>, Chinmayi Arun<br />As the Internet Institute’s final speaker, Research Director for Communication Governance at National Law University<i> </i>,<b> Chinmayi Arun</b>, explores the network of factors that affect one’s behavior on the internet—these including: social norms, the law, the markets, and architecture. In referring to Lawrence Lessig’s <a href="http://en.wikipedia.org/wiki/Pathetic_dot_theory">pathetic dot theory</a>, Chinmayi illustrates how individual’s—the pathetic dots in question—are functions of the interactions of these factors, and in this sense, regulated, and stresses the essential need to understand the system, in order to effectively change the dynamics within it. It is worth noting that not all pathetic dots are equal, and Google’s dot, for example, will be drastically bigger than a single user’s, having more leveraging power within the network of internet bodies. Also demonstrated, is the fact that we must acknowledge the need for regulation by the law to some extent, otherwise, the internet would be a black box where anything goes, putting one’s security at risk of violation.</p>
<p style="text-align: justify; "><b>Hot Question Challenge</b><br />The very last exercise of the Institute entailed participants asking each other questions on demand, relating back to different themes looked at within the last week. Participants had the chance, here, to bridge together concepts across sessions, as well as formulate their own opinions, while posing questions to others that they, themselves, were still curious about.</p>
<p style="text-align: justify; "><img src="https://cis-india.org/home-images/DSC_0371.JPG/image_large" alt="Pune_Everyone" class="image-inline image-inline" title="Pune_Everyone" /></p>
<p>
For more details visit <a href='https://cis-india.org/telecom/blog/institute-for-internet-society-2014-pune'>https://cis-india.org/telecom/blog/institute-for-internet-society-2014-pune</a>
</p>
No publishersamanthaAccess to KnowledgeDigital NativesTelecomResearchers at WorkWikipediaAccessibilityInternet GovernanceFeaturedWikimediaOpennessHomepage2014-04-07T11:31:23ZBlog EntryMultimedia Storytellers: Panel Discussion
https://cis-india.org/digital-natives/making-change/multimedia-storytellers
<b>This post brings three storytellers together to find points of intersection between their methods. The format will be that of a panel discussion and it features: Arjun Srivathsa from Pocket Science India, Ameen Haque from the Storywallahs, and Ajay Dasgupta from The Kahani Project. They discuss technology, interpretation and action in storytelling. </b>
<pre>CHANGE-MAKERS: Arjun Srivathsa, Ameen Haque and Ajay Dasgupta
ORGANIZATIONS:Pocket Science India, The Storywallahs and The Kahani Project
METHOD OF CHANGE: Storytelling</pre>
<p align="justify">Over the last couple of weeks, I had the privilege of interviewing three storytellers. What struck me the most, besides from their fascinating ideas about storytelling, was how many of their ideas overlapped. As much as I would love to sit all of them in the same room and enjoy the fireworks, there are a number of logistical constraints that shut my storyteller reunion daydreams down; so for this post, I decided to be a self-appointed liaison between you and them. I will mimic this discussion by putting my conversations with them side by side, in the format of a panel discussion. Their interaction will have to happen in the realm of your imagination.</p>
<p align="justify">The questionnaire I used for my interviews was open-ended. I was curious to hear what they wanted to share about their work, as opposed to filtering and steering the conversation in a certain direction; so I let them take their own turn. While I clearly inquired about the relationship between storytelling and making change, it was fascinating to see each storyteller reach the question of ‘social impact' through different channels; testimony of the influence of their education and professional backgrounds in their work.</p>
<p align="justify">If I were to bring them together, the topic of the discussion would be: '<strong>Technology, Interpretation and Action in Storytelling</strong>'. We briefly discussed mediation and semiotics<strong><a name="fr1" href="#fn1">[1]</a></strong> in the <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance#pre-production">Pre-Production</a> section of the <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance">Storytelling as Performance</a> post. We mentioned then:</p>
<p align="justify" class="callout"><em>"mediums are combined to enhance the visibility of the message and the power of the experience of stories. [...] Each medium: video, audio, text, music, etc.- becomes “a new literate space” or “symbolic tool” storytellers use to portray narratives about the self, community and society (Hull, 2006)”</em></p>
<em>
</em>
<p align="justify">These thoughts were triggered by the work of the French philosopher, <a href="http://plato.stanford.edu/entries/ricoeur/">Paul Ricoeur</a>, who considers our self-identity a result of sign mediation and interpretation. Other themes in his work include: discourse and action, temporality, narrative and identity; also useful and relevant when exploring how storytelling and reality intersect. For example, how does building a narrative develop into a discourse that mirrors our context and existence? How does the medium chosen to carry this narrative define the language system of our discourse? Finally, let’s not forget this discussion is happening amid the digital question: how does the mediation of digital technologies enable or constrain our narratives of change?</p>
<p align="justify">Against this background, I would like to propose a discussion around five points of intersection that came up organically* during my conversations with them.</p>
<blockquote>
<p>a)<strong> The power of storytelling</strong>: <br />What makes it a powerful vehicle of communication? How does this practice break from more traditional strategies of information dissemination?</p>
<p>b) <strong>Storytelling as a vehicle to make change: <br /></strong>How does the practice of storytelling intervene in the social imagination of its audience? Is it the experience or the content of stories what drives the message of change forward? Where does change happen: at the value, behavioral, community or macro level?</p>
<p>c)<strong> The role of technology in storytelling:</strong> <br />What is the part technology plays in storytelling vis-a-vis traditional storytelling? Is it a static infrastructure or does it shape the force and direction of the story? How does technology influence and impact their work</p>
<p>d) <strong>Translating awareness to action through stories: </strong><br />Can you guarantee the ideas and values imbued by the story will translate into action in the public space?</p>
<p>e)<strong> Influence of stories on citizenship and political participation:</strong> <br />Can the power of stories be leveraged to instill a sense of responsibility in the audience?</p>
<p align="justify" class="discreet">* With the exception of Arjun Srivathsa, who addressed these points in a conference I attended. He later responded to a questionnaire in which I inquired about the intersections specifically.</p>
</blockquote>
<h2 align="justify">Introductions<br /></h2>
<p align="justify">We first have <strong>Arjun Srivathsa</strong>. He has a Masters in Wildlife Biology and Conservation and currently works as a Research Associate for the Centre for Wildlife Studies (CWS India). In tandem, he started Pocket Science India, an initiative that combines wildlife science with art and cartoons to promote conservation in India and disseminate information from scientific journal articles. He aims to bridge the gap between the work of scientists and people using art and humour.</p>
<p class="callout">
<strong>Arjun:</strong> I find the world of science and scientists very cool. Finding new things, discovering and inventing ways to understand the world better is an awesome way of life. I chose a career in science for this reason, second only to my love for nature and wildlife. But the essence of science, according to me, is not just to discover, but also to communicate. Even though wildlife research in India has progressed massively in the past few decades, the only notion people have is that of exaggerated scenes from television documentaries. When I discovered that most of the work by Indian scientists on wildlife and conservation of India is making no difference to people (mostly because they are unaware), I decided to use the easiest way to bridge the gap: through humour and art.</p>
<p align="justify">Second speaker<strong> </strong>is<strong> Ameen Haque</strong> from <a href="http://www.thestorywallahs.com/">The Storywallahs</a>. In what he calls his past life, he worked for 18 years in Advertising and Brand Strategy Consulting. Ameen also has a background in theatre and now works as as storyteller for The Storywallahs.</p>
<p align="center"><iframe src="//www.youtube.com/embed/F8U5HAI-0TI" frameborder="0" height="315" width="420">&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;lt;/center&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;gt;</iframe></p>
<p align="justify">Finally, we have <strong>Ajay Dasgupta</strong>, the founder of <a href="http://thekahaniproject.org/">The Kahani Project</a>, who also has a background in theatre and believes listening to stories is a fundamental right of children. His team works to capture stories in audio format and make them accessible.</p>
<iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633144&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe>
<p>I will now invite them to share their thoughts on the points described above. Each panelist will respond to the questions using<strong> a different medium</strong>: Arjun will comment with text and images, Ameen will comment with video and Ajay will comment using audiobytes. The idea is for each storyteller to use the medium and language they use for their own storytelling: cartoons, body language and audio respectively, as we explore how this choice mediates how they conceptualize change. I will act as a moderator and comment on common themes in the light of Paul Ricoeur’s characteristics of narratives.</p>
<h2>1. The Power of Storytelling<br /></h2>
<h3>What makes it a powerful vehicle of communication?</h3>
<p> </p>
<h2></h2>
<div class="pullquote"><span id="docs-internal-guid-10dcb36e-642b-76be-1e09-54a2a3103a5c">“narrative attains full significance when it becomes a condition of temporal existence” Time and Narrative<br /></span></div>
<div><span id="docs-internal-guid-10dcb36e-642b-76be-1e09-54a2a3103a5c"></span></div>
<p align="justify">The first characteristic of narratives according to Ricoeur is:<strong> the ability to bring independent elements and episodes together into a plot within a specific context and time</strong>. The relationship between time and narrative is addressed by the philosopher in his work <em>'Oneself as Another</em>,' in which he frames narratives as the most 'faithful articulations of human time'. This leads to an understanding of time as a framework where we can locate unique events and patterns, trajectories and sequences. Our three storytellers comment on how stories are an effective mean to communicate information, and how this information resonates because it can be located in the frame of our human existence.</p>
<p class="callout">
<strong>Arjun:</strong> Storytelling really is the nascence of any communication technique. As kids we were all told stories with bees and birds, which spoke and thought. The moral life lessons and similar “information” were served to us on these fascinating platters.</p>
<div align="center"> <img src="https://cis-india.org/home-images/1524964_614398581930298_1037858013_n.jpg/image_preview" alt="Pocket Science 1" class="image-inline image-inline" title="Pocket Science 1" /></div>
<div align="center">
<div align="center"><span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption"><em>Dugongs are closely related to whales and dolphins. They are peaceful mammals that swim around gracefully and feed on sea grass. <br />They are categorized as “VULNERABLE” because there are not too many of them left in the world. </em>
</span></span></div>
<span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption">
<p align="center">Find full cartoon <a href="https://www.facebook.com/photo.php?fbid=614398581930298&set=a.614397888597034.1073741836.609687355734754&type=1&theater">here</a></p>
</span></span></div>
<p class="callout">At some point in life, we all seem to stop appreciating the power of storytelling. Plain reporting of information has been done to death. Even an amazing discovery written as a formal report will fail to excite audience. It is time we all get back to appreciating stories. They sell. Movies generally do better than documentaries don’t they?</p>
<p align="justify"><strong>Ameen:</strong></p>
<p align="center"><iframe src="//www.youtube.com/embed/Q5fphRoT-2k" frameborder="0" height="315" width="420"></iframe></p>
<p align="justify"> </p>
<p><strong>Ajay:</strong></p>
<p align="center"><iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633135&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe></p>
<h2>2. Storytelling as a vehicle to make change</h2>
<h3> How and where does change happen?</h3>
<p> </p>
<div class="pullquote">“All action is in principle interaction [...] change happens through interaction, as others are also encouraged to change” From Text to Action</div>
<p style="text-align: justify;" dir="ltr">The second characteristic of narratives is how the <strong>episodes in our narratives involve contingencies that will be shaped and reformulated through the development of the story</strong>. The narratives are constructed in such a way that induce us to imagine possible events in the future and how we would act in said circumstances. This characteristic is supported by Ricoeur's understanding of the <a href="http://plato.stanford.edu/entries/ricoeur/#3.2">'self' as an 'agent'</a>, who can act and influence causation by taking initiative or interfering<strong><a name="fr1" href="#fn1">[2]</a></strong> in the story. Even if the listener cannot necessarily influence the outcome of the story (unless it is participatory storytelling), it triggers thoughts about its capability to act and its ability to change future realities, as he imagines himself n the situation of its characters. This out-of-body experience is what turns story into experience.</p>
<p style="text-align: justify;" dir="ltr">Our storytellers comment on how stories can influence and activate our agency and enable listeners to act towards creating change.</p>
<p class="callout"><strong>Arjun: </strong>Of course! Like I said, it is easier to influence people when you are not being preachy. Storytelling sidesteps the moral high ground that change makers are often blamed to occupy and takes a pleasantly shrewd path, as silly as it may sound.</p>
<table class="plain">
<thead>
<tr>
<th>
<div align="center"><img src="https://cis-india.org/home-images/PS.jpg/image_preview" alt="Pocket Science 4" class="image-inline image-inline" title="Pocket Science 4" /></div>
</th>
<th>
<div align="center"><img src="https://cis-india.org/home-images/PSI2.jpg/image_preview" alt="PSI2" class="image-inline image-inline" title="PSI2" /></div>
</th>
</tr>
</thead>
<tbody>
<tr>
<td>
<em> </em><em><span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption">#2:
Increase in wildlife tourism has been brought about by the increasing
population of the ‘Tourist’. This species is easy to recognize (see
figure). The species has created an ecosystem of its own. It eats any
kind of high or low profile food. Lives in resorts. Seeks charismatic
animals like the tiger. Its daily activity involves excessive use of its
camera. This species facilitates wildlife tourism </span></span></em></td>
<td><span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption"></span></span><em>#9: Wildlife tourism is an excellent way to
expose people of India and abroad to its rich natural heritage [...] We
definitely need to regulate the number of tourists to avoid crowding in
the forests, but we also need to educate tourists, especially the
first-timers, about wildlife and its conservation. The tourist can be an important tool in conservation –
let’s not let it go waste!</em>"<br /></td>
</tr>
</tbody>
</table>
<p align="center">Find full cartoon <a href="https://www.facebook.com/photo.php?fbid=609780439058779&set=pb.609687355734754.-2207520000.1396426793.&type=3&theater">here</a>.</p>
<p align="justify" class="callout">To the question of where we locate change, it depends on what this change is. Through my work, I often target <strong>individuals and smaller communities</strong> (say students, villagers etc.). I don't necessarily grab my paintbrush and declare that I will change the world. My idea of change is a tailored, targeted and therefore an efficient influence on individuals.</p>
<p align="justify"><strong>Ameen:</strong></p>
<p align="center"><iframe src="//www.youtube.com/embed/GJpeQMltaT4" frameborder="0" height="315" width="420"></iframe></p>
<p align="justify"><strong>Ajay:</strong></p>
<iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633137&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe>
<h2><br /></h2>
<h2>3. The role of technology in storytelling</h2>
<h3>How does technology influence and impact your work?</h3>
<p> </p>
<p style="text-align: justify;" dir="ltr">Ricoeur’s thoughts on the relationship between text and action, makes us reconsider how we think about ‘<em>text</em>’ and how this reading can be applied to technology. According to him, the distinction between text and action is not at the linguistic, but at the discursive level. This is how he differentiates language from discourse:</p>
<table class="plain">
<thead>
<tr>
<th><br /></th>
<th>Language<br /></th>
<th>Discourse<br /></th>
</tr>
</thead>
<tbody>
<tr>
<td>Structure</td>
<td>A system: timeless and static<br /></td>
<td>Located at a given time and moment<br /></td>
</tr>
<tr>
<td>Composition</td>
<td>A sequence of signs<br /></td>
<td>A sequence of events that describe, claim and represent the world<br /></td>
</tr>
<tr>
<td>Meaning</td>
<td>Refers to signs<br /></td>
<td>Refers to the world<br /></td>
</tr>
<tr>
<td>Communication</td>
<td>Provides codes for communication. <br />Necessary but not sufficient<br /></td>
<td>Communicates</td>
</tr>
</tbody>
</table>
<p align="justify">Using these working definitions, we can understand the medium as <strong>a language:</strong> a system that provides us with signs and codes for communication. A creative use of language and mediums will hence, enable us to create narratives and produce meaning (which will be generated and negotiated by the audience). Technology is in this case our language, and how each storyteller uses it determines new ways to create meaning: experiences, connections and associations with and within their stories. We now ask them if/how the use of this 'language' mediates and impacts their work.</p>
<p align="justify" class="callout"><strong>Arjun:</strong> Technology is the best facilitator in the realm of my science-art-communication. I depend on it extensively, to first educate myself. Then to create artwork (computer, tablet, smartphone). And then eventually I depend heavily on social media to broadcast my work. I will definitely credit the power of technology for fostering and enabling effective communication.</p>
<div align="center"><img src="https://cis-india.org/home-images/PSI3.jpg/image_preview" alt="PSI3" class="image-inline image-inline" title="PSI3" /></div>
<p align="center"><em># 11: The story of Ajoba was carried far and wide in newspapers, television news and the internet</em>. Find full cartoon <a href="https://www.facebook.com/photo.php?fbid=610114332358723&set=pb.609687355734754.-2207520000.1396426793.&type=3&theater">here</a>.</p>
<p align="justify" class="callout">In my capacity, I feel most confident targeting students and urban youth. But thanks to the power of social media, putting my work out there has grabbed the attention of change-makers who are capable of things that is beyond my scope. This has led to collaborations through which the reach has become wider. Teachers use my art work in their classes, some organisations are using it in forest department buildings to educate visitors, some local groups have translated my work into regional languages.</p>
<p align="justify"><strong>Ameen:</strong></p>
<p align="center"><iframe src="//www.youtube.com/embed/25EAnt1yi94" frameborder="0" height="315" width="420"></iframe></p>
<p align="justify"><strong>Ajay:</strong></p>
<iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633141&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe>
<h2><br /></h2>
<h2>4. Translating awareness into action through stories<br /></h2>
<h3>Can you guarantee the ideas and values imbued by the story translate into action in the public space?</h3>
<p> </p>
<div class="pullquote"> “what must be the nature of action...if it is to be read in terms of change in the world?” From Text to Action</div>
<p id="docs-internal-guid-10dcb36e-6935-a65e-1136-120c46ff2174" style="text-align: justify;" dir="ltr">So far they have told us about the power and content of stories. However, we have yet to find out what is it in stories that make listeners translate fiction into real life action. Ricoeur's final characteristic of narratives points us in the direction of empathy and interpretation.</p>
<p style="text-align: justify;" dir="ltr">Like discourse, action is open to interpretation. He posits t<strong>hat characters of our stories rise to the status of ‘persons’ when we evaluate their actions, including their doings and sufferings</strong>. This ethical verdict determines the identity of the character in the eyes of the audience (above any other physical or emotional characteristics) and this is what ultimately adds meaning to the events of the story, as it inspires the audience to emulate or reject this behavior through their actions.</p>
<p style="text-align: justify;" dir="ltr">We asked our storytellers their thoughts on how to translate stories' messages into meaningful action, or if it was even possible to guarantee this transition to begin with:</p>
<p align="justify" class="callout"><strong>Arjun:</strong> I don’t [know]. One never does, I feel. But a lot of good awareness programs have made me change little things in my life. The people or groups who initiated those campaigns don't know of this, do they? This is somewhat similar. I believe that even if ONE person in the thousand who view my work gets influenced into making little changes, then it was worth my time and effort.</p>
<p align="justify"><strong>Ameen:</strong></p>
<p align="center"><iframe src="//www.youtube.com/embed/neFe7kj8dIc" frameborder="0" height="315" width="420"></iframe></p>
<p align="left"><strong><br /></strong></p>
<p align="left"><strong>Ajay: </strong>(Ajay commented on the impact of stories while we were discussing how to gauge the impact of his work. In our first conversation he said:<em> "Change is happening but there are no tests that can measure it and quantify it.</em>" and he elaborates on this idea below:)</p>
<iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633138&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe>
<p align="left"> </p>
<h2 align="left">5. Influence of stories on citizenship and political participation<br /></h2>
<h3>Can the power of stories be leveraged to instill a sense of responsibility in the audience?</h3>
<div class="pullquote"><br />"You can only achieve power in common by including the opinions of as many people as possible in the discourse"</div>
<p align="justify"> </p>
<p align="justify">Finally, as stated in the brief of the project on methods for change, we are also interested in defining how political participation should be manifested in the public space. Ricoeur frames political action as a result of discourse and political deliberation.For a brief discussion of the relationship between storytelling and our political identity visit <a href="https://cis-india.org/digital-natives/making-change/storytelling-performance-2">Part 2 of Storytelling as Performance</a>.)</p>
<p align="justify">This last section captures the storytellers' point of view on how stories may affect our sense of citizenship and political responsibility.</p>
<p align="left" class="callout"><strong>Arjun</strong>: We are living in a society which is becoming increasingly insensitive and arrogant. There seems to be no time to stop and see the big picture: what are we doing? are our demands and lifestyles sustainable? Is the future generation secure? Impacts of our actions on the natural world.</p>
<table class="plain">
<tbody>
<tr>
<td><img src="https://cis-india.org/home-images/1511040_609776472392509_490391694_n.jpg/image_preview" alt="Pocket Science 2" class="image-inline image-inline" title="Pocket Science 2" /></td>
<td><img src="https://cis-india.org/home-images/copy_of_1533944_609777242392432_1081033930_n.jpg/image_preview" alt="Pocket Science 3" class="image-inline image-inline" title="Pocket Science 3" /></td>
</tr>
<tr>
<td> <span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption">#1: Most of us love seafood. And why shouldn't we? It tops the charts as some of the most delicious delicacies in the world! It so happens that we rarely think about what goes on
“behind-the-scenes” and take many things for granted. The story behind
how food reaches your plate is quite a scary one!</span></span></td>
<td> <span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption">#12: So next time you feel like a getting a seafood dinner, do it with some perspective.</span></span></td>
</tr>
</tbody>
</table>
<div align="center">Find full cartoon <a href="https://www.facebook.com/media/set/?set=a.609776052392551.1073741831.609687355734754&type=1">here</a></div>
<strong>Ameen:</strong>
<p> </p>
<p align="center"><iframe src="//www.youtube.com/embed/lO0y0QZ3vhQ" frameborder="0" height="315" width="420"></iframe></p>
<p> </p>
<p><strong>Ajay</strong>:</p>
<iframe src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/144633136&color=00aabb&auto_play=false&hide_related=false&show_artwork=true" frameborder="no" scrolling="no" height="166" width="100%"></iframe>
<p> </p>
<h2>Closing Remarks</h2>
<p align="justify">I hope you enjoyed reading, watching and listening these three wonderful storytellers share their ideas on technology, interpretation and action. The question that remains unresolved is whether the effect of the story is shaped by the use of technology or not. At the end of the day it is the interpretation of stories -more than what it is said and how it is being said- what will determine the sustainability of these intents for change. The answers of our storytellers reinforce the notion that technology is a system, a language, a medium that transports our messages and intentions, but that inherently lacks the ability to provide guarantees for action and sway users into a lifestyle of responsible citizenship the second they pull out from their cartoon, screen or mp3.</p>
<p> The box below includes a quick run through the main ideas discussed throughout the post:</p>
<blockquote>
<p>1. <strong>On the power of storytelling: </strong></p>
<ul><li>Arjun argues that storytelling is the origin of all communication techniques, and this makes it extremely attractive for the public. <br /></li><li>Both Ajay and Ameen bring up the ability to influence behavior, shape the minds of people and transmit experiences, values and beliefs.</li><li>Both also brought up how dominant religions, ideologies, markets governments use storytelling to build movements and sustain their support</li><li>Finally Ajay comments on the issue of access: stories are powerful yet only a small share of stories are being told Hence, the need for this method to become more pervasive.</li></ul>
<br />
<p>2. <strong>Storytelling as a vehicle for change:</strong><br />Each storyteller locates change in different yet complementary spaces:</p>
<ul><li>Arjun believes it must occur at the community level and hence the approach (stories) must be tailored and targeted in order to achieve an effective influence. His approach to change is very contextual.</li><li>Ameen locates it at the behavioral level; in our ability to make decisions and choices. His approach to change is based on how we use information from stories to interact with our surroundings.</li><li>Ajay locates it at the value level: He believes stories should influence us to adjust our values and only then, we will shape our behavior accordingly.</li></ul>
<br />
<p><strong>3. Role of technology:<br /></strong>We approached technology as a 'text' and as a 'language' that creates new possibilities for meaning and interpretation.</p>
<ul><li>For Arjun and Ajay, technology enabled them to connect with other organizations and increased possibilities for partnerships and collaborations. </li></ul>
<ul><li>The three of them believe technology is an accelerator of the journey of stories and that it enables them to reach a larger audience.</li><li>Ameen argued that each medium requires different fluencies, and that the language of each medium should be adapted for the story. For example, a story will be told in different ways if using body language, video, audio, etc. He uses the example of the <a href="https://cis-india.org/digital-natives/making-change/Twitter">Twitter adaption of the Mahabharata.</a><br /></li><li>Ajay closes by noting that although technology enables, it cannot replace the storyteller. <br /></li></ul>
<br />
<p><strong>4. Translating awareness into action</strong></p>
<ul><li>Arjun and Ameen comment on the power of effectively and positively influencing <em>one</em> person. They believe the impact will exponentially spread and grow through that person's network or community.</li><li>Arjun believes you can guarantee it will turn into action.</li><li>Ameen believes you need to move them and inspire them through your characters to the point they feel they can be the hero of that story and act accordingly.</li><li>Ajay takes a more pragmatic approach towards action and shares some of the activities The Kahani Project uses to complement his storytelling sessions, such as: story-thons, story-booths and interactive storytelling, where they engage the audience in the production of their own stories.</li></ul>
<br />
<p><strong>5. Impact of storytelling on citizenship and political participation</strong></p>
<ul><li>Arun and Ajay believe this will come as a result of self-reflection and an evaluation of our impact in the world.</li><li>Ameen believes effective stories transmit the 'responsibility of action' through rhetoric. He uses the example of the popularity of India Against Corruption movement.</li><li>Ajay believes storytelling is a humanizing force that has the power of healing. He recommends institutions should utilize this method to spread confidence and inclusion among society and particularly with excluded groups. <br /></li></ul>
</blockquote>
<h2>Footnotes</h2>
<p align="justify">[<a href="https://cis-india.org/digital-natives/making-change/multimedia-storytellers#fr1" name="fn1">1</a>] Semiotics is defined as the study of signs and symbols and their use or interpretation. It is the study of making meaning and is essential to understand communication processes. While we will not look at any specific semiotics theory, we will focus on how stories create meaning through different signs and mediums, and how this meaning can be leveraged for making change.<br /><br />[<a name="fn1" href="#fr1">2</a>] Refer to Stanford Encyclopedia of Philosophy’s <a href="http://plato.stanford.edu/entries/ricoeur/">page on Paul Ricoeur</a> and the section on ‘Selves and Agents’ to learn more about how action is mediated by causation, interference and intervention. Some interesting thoughts that inspired the above post</p>
<p dir="ltr">“What must be the nature of the world … if human beings are able to introduce changes into it?. Ricoeur adopts the analysis of interference or intervention that G. H. von Wright gives in Explanation and Understanding, and shows that for there to be interference, there must be both: an ongoing anterior established order or course of things and a human doing that somehow intervenes in and disturbs that order. Moreover, interference is always purposeful. Hence an interference is not merely ascribable to an agent. It is also imputable to the agent as the one whose purpose motivates the interference.”</p>
<p>
“The second crucial question about action is “What must be the nature of action … if it is to be read in terms of a change in the world?” Ricoeur argues that every action involves initiative, i.e., “an intervention of the agent of action into the course of the world, an intervention that effectively causes changes in the world” (Oneself as Another, 109, translation modified). Initiative requires a bodily agent possessing specific capabilities and vulnerabilities who inhabits some concrete worldly situation.”</p>
<h2>Sources:</h2>
<p> </p>
<p>Dauenhauer, Bernard and Pellauer, David, "Paul Ricoeur", <em>The Stanford Encyclopedia of Philosophy </em> (Winter 2012 Edition), Edward N. Zalta (ed.),
URL = <http://plato.stanford.edu/archives/win2012/entries/ricoeur/>.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/digital-natives/making-change/multimedia-storytellers'>https://cis-india.org/digital-natives/making-change/multimedia-storytellers</a>
</p>
No publisherdenisseMaking ChangeNet CulturesResearchFeaturedResearchers at Work2015-10-24T14:26:51ZBlog Entry‘Doing’ Digital Humanities: Reflections on a project on Online Feminism in India
https://cis-india.org/raw/digital-humanities/doing-digital-humanities
<b>A core concern of Digital Humanities research has been that of method. The existing discourse around the field of DH assumes a move away from traditional humanities and social sciences research methods to more open, collaborative and iterative forms of scholarship spanning some conventional and other not so conventional practices and spaces. In this guest blog post, Sujatha Subramanian reflects upon her experience of undertaking a research study on online feminist activism in India and its various challenges. </b>
<p style="text-align: justify;">When the chance to do a research project on Digital Humanities presented itself, I deliberated over the possible topics I could explore. As a student of Media and Cultural Studies, I have on previous occasions studied digital technology and online spaces. Those studies, however, were simply “social sciences” research. I had little understanding of what Digital Humanities as a discipline entailed. While I admit that I am still unable to come up with a concrete definition of the same, the process of conducting the research and the DH workshop organised at CIS led to some clarity about the field and methods of Digital Humanities.</p>
<p style="text-align: justify;">Before beginning the research I asked myself what could I, a feminist media scholar, learn from Digital Humanities and how could I contribute to the same. I wondered if the lack of familiarity with technological skills such as design, statistics and coding- knowledge that I saw as prerequisite to Digital Humanities- meant that I couldn’t really engage with the field of Digital Humanities. While grappling with this question, I chanced upon the #TransformDH project. At the heart of the project is the question- “How can digital humanities benefit from more diverse critical paradigms, including race/ethnic studies and gender/sexuality studies?” <a name="fr1" href="#fn1">[1]</a></p>
<p>In a blogpost titled “Queer Studies and the Digital Humanities”,<a name="fr2" href="#fn2">[2]</a> the author states,</p>
<blockquote style="text-align: justify;" class="quoted">"...a lot of queer/critical ethnic studies/similar scholars also lack access to the resources that make it easier to combine digital and humanities work. That might not only mean physical access and training in technology, but also the time to add yet another interdisciplinary element to a project...my experience suggests that many, many politicized queers and people of color engaged in scholarly work in and out of the academy do use digital tools and think critically about them and even create them; they just don’t necessarily do so under the sign of the digital humanities."</blockquote>
<p style="text-align: justify;">As someone who used the space of Facebook to initiate conversations around feminist issues and was actively engaged in fighting the sexism entrenched in social media spaces, was I then already “doing” digital humanities? I reflected that since feminist activism finds such little space in mainstream media, a worthwhile Digital Humanities project could be to document and archive the contemporary feminist movement and the ways in which it is transforming our understanding of the digital space. As part of the project, I explored how feminist activists have revolutionised digital spaces for the creation of alternative public spheres, constituted of not just women but also other marginalised communities. The project gave me the opportunity to study the inclusions and exclusions facilitated by the digital space, with questions of gender, sexuality, class, caste and disability as central to the enquiry. The project also raised questions regarding popular assumptions of digital space as a disembodied, liberatory space free of power relations by exploring gendered and sexualised violence that these feminist activists face.</p>
<p style="text-align: justify;">While the political vision of my project was clear, my methodological skills needed a little honing. The DH workshop organised at CIS was of great help in this regard. The feedback received at the workshop was instrumental in recognising the importance of “big data”. As a feminist researcher, life histories, personal narratives and stories remain important sources of knowledge for me. However, in studying social movements and their impact, the limitations of such methodological tools are revealed. Understanding how a feminist activist with 11,000 followers on Twitter offers important insight into public discourse is contingent on the ability to analyse such data. The workshop also helped me in realising that in my definition of activism, I had precluded many feminist engagements with digital technology, including the efforts of feminist Wikipedians, feminist gamers and feminist encounters with STEM (science, technology, engineering and mathematics). While these remain the shortcomings of my project, the workshop helped in foregrounding the scope for collaboration that lies at the heart of all our projects. A discussion of my project alongside Ditilekha’s project on LGBT Youth and Digital Citizenship brought to fore the intersections as well as the different activist strategies employed by the two movements in their use of social media. Sohnee’s project on the gender gap on Wikipedia underlines that an important aspect of working towards a feminist epistemology, and changing the relations of power that characterise technology, are issues of access and participation. Rimi’s use of a text mining tool to analyse the different patterns of language on confessions pages highlighted the value of such technological tools in socio-cultural analysis. The workshop which brought together scholars from different disciplinary backgrounds, helped in highlighting shared concerns of methodology, content and political visions and prompted discussions on innovative approaches to conducting research. This attempt at collaborative knowledge production- whether it is the constant communication between the research scholars through email, the workshop with the scholars and the mentors or even the dissemination of our reports on an open access site- has been the essence of my engagement with Digital Humanities. The ethos of collaboration as central to Digital Humanities is reflected in Joan Shaffer’s definition of Digital Humanities as “...a community interested in collaborative projects and sharing knowledge across disciplines." <a name="fr3" href="#fn3">[3] </a>This ethos of learning from fellow researchers and working together to create accessible knowledge is something that I shall carry forward to my future research endeavours.</p>
<hr />
<p>[<a name="fn1" href="#fr1">1</a>]. <a class="external-link" href="http://transformdh.org/2012/01/">http://transformdh.org/2012/01/</a></p>
<p>[<a name="fn2" href="#fr2">2</a>]. <a class="external-link" href="http://www.queergeektheory.org/2011/10/conference-thoughts-queer-studies-and-the-digital-humanities/">http://www.queergeektheory.org/2011/10/conference-thoughts-queer-studies-and-the-digital-humanities/</a></p>
<p>[<a name="fn3" href="#fr3">3</a>]. <a class="external-link" href="http://dayofdh2012.artsrn.ualberta.ca/members/echoln/profile/">http://dayofdh2012.artsrn.ualberta.ca/members/echoln/profile/</a></p>
<hr />
<p style="text-align: justify;"><strong>Sujatha Subramanian is an M.Phil. Scholar at the Tata Institute of Social Sciences, Mumbai. This research study was part of a series of six projects commissioned by </strong><a href="http://cscs.res.in/irps/heira"><strong>HEIRA-CSCS,</strong></a><strong> Bangalore as part of a collaborative exercise on mapping the Digital Humanities in India. See </strong><a href="https://cis-india.org/raw/digital-humanities/digital-humanities-in-india-mapping-changes-at-intersection-of-youth-technology-higher-education"><strong>here</strong></a><strong> for more on this initiative.</strong></p>
<p>
For more details visit <a href='https://cis-india.org/raw/digital-humanities/doing-digital-humanities'>https://cis-india.org/raw/digital-humanities/doing-digital-humanities</a>
</p>
No publishersnehaResearchers at WorkMapping Digital Humanities in IndiaDigital Humanities2015-03-30T12:48:16ZBlog EntryAtmanirbhar Bharat Meets Digital India
https://cis-india.org/raw/files/atmanirbhar-bharat-meets-digital-india.pdf
<b></b>
<p>
For more details visit <a href='https://cis-india.org/raw/files/atmanirbhar-bharat-meets-digital-india.pdf'>https://cis-india.org/raw/files/atmanirbhar-bharat-meets-digital-india.pdf</a>
</p>
No publisherankanRAW ResearchRAW PublicationsResearchers at Work2021-06-03T12:32:47ZFileSeptember 2013 Bulletin
https://cis-india.org/about/newsletters/september-2013-bulletin
<b>Our newsletter for the month of September 2013 can be accessed below. </b>
<p style="text-align: justify; ">The Centre for Internet and Society (CIS) welcomes you to the ninth issue of its newsletter for the year 2013. During this month we signed an MoU with the Goa University to enhance digital literacy in Konkani language, submitted a report on Inclusive Disaster and Emergency Management for persons with disabilities to the National Disaster Management Authority, published an updated version of the Privacy Protection Bill, 2013 based on feedback collected from the Privacy Round Table held on August 24, and published an analysis of the Crucifixion Protests in Paraguay. Further, updates on our upcoming events and media coverage are brought in this newsletter.</p>
<p style="text-align: justify; ">Our policies on Ethical Research Guidelines, Non-Discrimination and Equal Opportunities, Privacy, Terms of Website Use, and Travel can be <a class="external-link" href="http://bit.ly/19dQSOV">accessed here</a>.</p>
<h3 style="text-align: justify; ">Accessibility</h3>
<p style="text-align: justify; ">As part of our project on creating a national resource kit of state-wise laws, policies and programmes on issues relating to persons with disabilities in India with the Hans Foundation, we bring you a new draft chapter on the union territory of Andaman and Nicobar. With this we have completed compilation of draft chapters for 21 states and 4 union territories. Feedback and comments are invited from readers for this chapter:</p>
<p style="text-align: justify; "><b>National Resource Kit Chapter</b></p>
<ul>
<li>The <a class="external-link" href="http://bit.ly/18knnIq">Andaman and Nicobar Chapter</a> (by CLPR, September 30, 2013)<a href="http://bit.ly/18knnIq"></a>.</li>
</ul>
<p><b>Reports</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1ccMz7R">Inclusive Disaster and Emergency Management for Persons with Disabilities</a> (by Deepti Samant Raja and Nirmita Narasimhan, September 17, 2013). It was submitted to the National Disaster Management Authority of India (NDMA) on September 17 for their action. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18E7Tjc">The ICT Opportunity for a Disability-Inclusive Development Framework</a> (by leading international organisations such as G3ict, ITU, Microsoft, UNESCO, et.al.) was released on September 24. CIS gave its inputs to this report.</li>
</ul>
<h3>Access to Knowledge and Openness</h3>
<p style="text-align: justify; ">The Access to Knowledge team at CIS is working on <a class="external-link" href="http://bit.ly/SPqFOl">expanding the Indic language Wikipedia in partnership with the Wikimedia Foundation</a><a href="http://bit.ly/SPqFOl"></a>. As <a class="external-link" href="http://bit.ly/X80ELd">part this project</a>, we held seven Wikipedia workshops. Our project on Pervasive Technologies examines the relationship between production of pervasive technologies and intellectual property and we have produced a column in EuroScientist as part of our efforts of promoting openness including open government data, open standards, open access, and free/libre/open source software:</p>
<p style="text-align: justify; "><b><span>Open Access </span></b><br /><b>Column</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1bdPdup">Open Access: An Opportunity for Scientists around the Globe</a> (by Subbiah Arunachalam, Euro Scientist, September 25, 2013).</li>
</ul>
<p><b>Blog Entries</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1f5xdBG">e - DIRAP Google+ Hangout: Open Government</a> (by Christine Apikul, September 18, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1fWE6Wr">The Indian Council of Agricultural Research Adopts an Open Access Policy</a> (by Nehaa Chaudhari, September 30, 2013). </li>
</ul>
<p style="text-align: justify; "><span><b>Wikipedia</b></span><br />Wikipedians from various communities can request for outreach programmes, technical bugs, logistics-merchandize and media, public relations and communications <a class="external-link" href="http://bit.ly/TOcXId">here</a>.</p>
<p style="text-align: justify; "><b>Announcements<br /></b></p>
<ul>
<li style="text-align: justify; ">CIS Signs MoU with Goa University: The A2K team at CIS has signed an MoU with the Goa University to digitize the “Konkani Vishwakosh” under the Creative Commons license and build a digital knowledge partnership to enhance digital literacy in Konkani language. See <a class="external-link" href="http://bit.ly/1fBZXlR">here for more details</a>.</li>
</ul>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/15Idlh7">Konkani Vishwakosh Digitization Project</a>: The Centre for Internet and Society in collaboration with the University of Goa invites you to a two-month project on digitization of Konkani Vishwakosh. Please send in your applications by October 5, 2013.</li>
</ul>
<p><b>Video</b></p>
<ul>
<li style="text-align: justify; ">Wikipedians Speak: Piotr Konieczny: This episode brings you a <a class="external-link" href="http://bit.ly/16jYsBF">conversation with Piotr Konieczny</a>, a veteran Wikipedian from Poland. He has contributed to over 514 DYK articles on Wikipedia.</li>
</ul>
<p><b>Columns and Blog Entries</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19KtIwo">Recap on Konkani Wikipedia Workshop</a> (by Subhashish Panigrahi, Startup Goa Blog, September 9, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/14QQkIo">ଅବସର ପରର ଦ୍ବିତୀୟ ଜୀବନ, ଅବସର ପରେ ସକ୍ରିୟ ଭାବେ ଓଡ଼ିଆ ଉଇକିପିଡ଼ିଆରେ ଲେଖାଲେଖି ଜାରୀ ରଖିଥିବା ଜଣେ ଡାକ୍ତରଙ୍କ ସହ ଭାବାଲୋଚନା</a> (by Subhashish Panigrahi, Odiapua, September 10, 2013)<a href="http://bit.ly/14QQkIo"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1fU7Ikl">Selection of Programme Officer — Pilot Projects, CIS-A2K</a> (by Nitika Tandon, September 10, 2013)<a href="http://bit.ly/1fU7Ikl"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18f9n1o">Wikipedia reaches Classrooms in Hyderabad</a> (by Syed Muzammiluddin, September 20, 2013).</li>
</ul>
<p><b>Events Organised</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/15LPoKZ">A Kannada Wikipedia Workshop in Mysore</a> (University of Mysore, August 6, 2013): This is a report of the workshop conducted last month. Dr. Pavanaja conducted the workshop<a href="http://bit.ly/15LPoKZ"></a>. </li>
<li style="text-align: justify; ">Wikipedia Introductory Workshop (Department of Computer Science and Technology, University of Goa, September 28, 2013). Nitika Tandon conducted this workshop. <i>The details will be posted soon</i>.</li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1f1KOvm">Train the Trainer — Four-day long Residential Training Workshop in Bangalore</a> (organised by CIS-A2K, Bangalore, October 3 – 6, 2013). </li>
</ul>
<p><b>Events Co-organised</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/174pugy">Digital Resources in Telugu: A Workshop for Research Scholars</a> (co-organised by CIS-A2K and the English and Foreign Languages University, Hyderabad, September 13, 2013). T. Vishnu Vardhan participated in this event. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18SsChu">Re-releasing Konkani Vishwakosh & Building Konkani Wikipedia</a> (organised by CIS-A2K and the University of Goa, Conference Hall, Goa University, Taleigao, September 26, 2013). </li>
<li style="text-align: justify; ">Wikipedia Introductory Workshop (co-organised by CIS-A2K and wikipedians John Noronha and Supriya Kankumbikar, September 27, 2013). Nitika Tandon participated in this workshop.</li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/15NsTjM">Odisha: Wikipedia workshop at IIMC, Dhenkanal</a> (co-organised by CIS-A2K and Odia Wikimedia community, September 30, 2013). Subhashish Panigrahi coordinated the entire event along with members of Odia Wikipedia, Dr Subas Chandra Rout, Mrutyunjaya Kar and Sasanka Sekhar Das. This was covered by Odisha Diary (<a href="http://bit.ly/1bna9zd">http://bit.ly/1bna9zd</a>), and eOdisha Samachar (<a href="http://bit.ly/1aNJvv4">http://bit.ly/1aNJvv4</a>).</li>
</ul>
<p><b>Events Participated In</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16HNZpy">Workshop on e-Content Development</a> (organised by Centre for Staff Training and Development, Dr. B.R. Ambedkar Open University, Hyderabad, September 4 – 6, 2013). Vishnu Vardhan gave a guest lecture on Open Source to Open Knowledge, Building Knowledge Bases and Platforms via Mass Collaboration on the Internet, e-Content in Indian languages – History, Challenges and Opportunities, Wikipedia Users to Wikipedia Authors – Exploring Wikipedia as an OER Tool, and e-Content, e-Student, e-Faculty – Reimagining classroom in the digital Age. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/183Atq0">Kannada Wikipedia Workshop</a> (organised by Department of Journalism and Mass Communication, SDM College, Ujire, September 15, 2013). Dr. U.B.Pavanaja participated in this workshop<a href="http://bit.ly/183Atq0"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1eGviTY">Konkani Wikipedia Workshop</a> (organised by St. Aloysius College, AIMIT, St Aloysius College (Autonomous), Beeri, Mangalore, September 13, 2013). Dr. U.B. Pavanaja participated in this<a href="http://bit.ly/1eGviTY"></a>.</li>
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<p style="text-align: justify; "><b>Media Coverage</b></p>
<ul>
<li style="text-align: justify; ">'<a class="external-link" href="http://bit.ly/152vA0g">Help Konkani Wikipedia come out of incubation</a>' (Deccan Herald, September 13, 2013): The article talks about the relative lack of content in Konkani Wikipedia. “To get it out of incubation, many should write Konkani articles for Wikipedia,” Dr. Pavanaja was quoted as having said. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18VgnEN">Konkani Vishwakosh relaunch tomorrow</a> (The Hindu, September 26, 2013). A coverage of the re-release of the Konkani encyclopaedia under Creative Commons license. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18VgnV8">Goa university re-releasing Konkani encyclopaedia on Sept 26</a> (The Times of India, September 24, 2013): Goa University and CIS-A2K re-released the four volume 3632 page Konkani Vishwakosh (encyclopaedia) in Goa. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/174rmpA">Goa University announces plan to upload Konkani encyclopedia on Wikipedia</a> (Navhind Times, September 27, 2013)<a href="http://bit.ly/174rmpA"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19EYl5T">Konkani Wikipedia from Goa University in 6 months</a> (The Times of India, September 27, 2013): Goa University becomes the first varsity in India to allow data produced and copyrighted by an Indian university to be used by internet users. Professors, students and anyone with expertise or love for Konkani can come forward to help with the project for which training will be provided, says Vishnu Vardhan. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18jiG1B">Konkani Wikipedia in the making</a> (by Prakash Kamat, The Hindu, September 29, 2013): Goa University re-launched a four-volume Konkani encyclopaedia and will upload it on Wikipedia. The process will be completed in six months times, says Vishnu Vardhan<a href="http://bit.ly/18jiG1B"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1bV5XWH">For the love of Konkani: Preserving Goa's official language</a> (by Joanna Lobo, DNA, September 29, 2013): Konkani has 24 lakh speakers as per the Census Department of India 2001 but online documentation is limited. CIS-A2K wants to strengthen the Konkani Wikipedia, says Nitika Tandon<a href="http://bit.ly/1bV5XWH"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18ROmfb">Goa University to make available online Konkani Wikipedia, within 6 months</a> (by Jagran Josh, September 30, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1bsZW4u">Goa University Partners CIS India to Build Konkani Wikipedia</a> (by Apurva Chaudhary, Medianama, September 30, 2013)<a href="http://bit.ly/1bsZW4u"></a>. </li>
</ul>
<h3>Access to Knowledge (Copyright and Pervasive Technologies)</h3>
<p style="text-align: justify; ">The Access to Knowledge programme addresses the harms caused to consumers, developing countries, human rights, and creativity/innovation from excessive regimes of copyright, patents, and other such monopolistic rights over knowledge:</p>
<p style="text-align: justify; "><b>Event Participated In</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/17J3g55">The Law and Economics of Copyright Users Rights</a> (organised by the American University Washington College of Law, Massachusetts Ave., NW, Washington DC, September 26, 2013). Sunil Abraham presented the Pervasive Technologies project. </li>
</ul>
<h3>Internet Governance</h3>
<p style="text-align: justify; ">We are doing a project on conducting research on surveillance and freedom of expression (SAFEGUARDS) with Privacy International and IDRC. So far we have organised six privacy round tables and drafted the Privacy (Protection) Bill. This month we bring you the latest version of the Privacy (Protection) Bill and an analysis of the six privacy round tables. We are also doing a project on mapping cyber security actors in South Asia and South East Asia with the Citizen Lab, Munk School of Global Affairs, University of Toronto and IDRC. We did an interview with Lawrence Liang on privacy and free speech:</p>
<p><span><b>SAFEGUARDS Project<br /></b></span><b>Bill</b></p>
<ul style="text-align: justify; ">
<li><a class="external-link" href="http://bit.ly/14WAgI7">Privacy (Protection) Bill, 2013</a>: Updated Third Draft (by Bhairav Acharya, September 30, 2013): CIS has been researching privacy in India since 2010 with the objective of raising public awareness around privacy, completing in depth research, and driving a privacy legislation in India. As part of this work, we drafted the Privacy (Protection) Bill, 2013. This is the latest version with changes based on feedback from the Privacy Round Table held on August 24. </li>
</ul>
<p><b>Event Reports</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/15Fj6vY">A Privacy Meeting with the Federal Trade Commission</a> (co-organised by CIS and the Federal Trade Commission, Imperial Hotel, Janpath, New Delhi, September 20, 2013). Elonnai Hickok participated in this meeting. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/158ayNW">The National Privacy Roundtable Meetings</a> (by Bhairav Acharya, September 19, 2013). Bhairav provides an analysis of the six round table meetings held in the cities of New Delhi, Bangalore, Chennai, Mumbai, and Kolkata.</li>
</ul>
<p><b>Interview</b></p>
<ul>
<li><a class="external-link" href="http://bit.ly/15AutoE">An Interview with Suresh Ramasubramanian</a> (by Elonnai Hickok, September 6, 2013): Suresh Ramasubramanian from IBM speaks about cyber security and issues in the cloud. </li>
</ul>
<p><b>Articles and Blog Entries</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1g5QbZj">India: Privacy in Peril</a> (by Bhairav Acharya, Frontline, July 12, 2013). <i>The article was published in Frontline in July but was mirrored only recently on our website</i>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19DNYjs">Privacy Law Must Fit the Bill</a> (by Sunil Abraham, Deccan Chronicle, September 9, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19NYTal">Transparency Reports — A Glance on What Google and Facebook Tell about Government Data Requests</a> (by Prachi Arya, September 12, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16yLYFq">The National Cyber Security Policy: Not a Real Policy</a> (by Bhairav Acharya, Observer Research Foundation's Cyber Security Monitor Vol. I, Issue.1, August 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1fln2vu">The Central Monitoring System: Some Questions to be Raised in Parliament</a> (by Bhairav Acharya, September 19, 2013). </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18oOTDk">CIS and International Coalition Calls upon Governments to Protect Privacy</a> (by Elonnai Hickok, September 25, 2013).</li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16dKyoo">An Analysis of the Cases Filed under Section 46 of the Information Technology Act, 2000 for Adjudication in the State of Maharashtra</a> (by Bhairav Acharya, September 30, 2013): This is a brief review of some of the cases related to privacy filed under section 46 of the Information Technology Act, 2000 seeking adjudication for alleged contraventions of the Act in the State of Maharashtra.</li>
</ul>
<p><b>Media Coverage</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1bys2I1">Gmail ban looms for Indian gov't workers</a> (by Beatrice Thomas, Arabian Business.com, September 1, 2013): The article says that government would ban Gmail for official communication in light of cyber spying by the US. Sunil Abraham agrees with the ban. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1dJiSvF">Indien: Regierung will Nutzung von US-Mailprovidern in Verwaltungen verbieten</a> (Netzpolitik, September 3, 2013). Sunil Abraham was quoted in this German newspaper. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19KvQV7">A dangerous trend: social media adds fire to Muzaffarnagar clashes</a> (by Zia Haq, The Hindustan Times, September 9, 2013). The article speaks about censorship in wake of publication of malicious content. In such cases the government has a legitimate reason to censor speech, says Sunil Abraham<a href="http://bit.ly/19KvQV7"></a>. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/18VgnVe">Three Years Later, IPaidABribe.com Pays Off</a> (by Jessica McKenzie, TechPresident, September 23, 2013): The article talks about IPaidABribe.com, an online portal focusing on civic engagement and improving governance. But the real problem in India is “high ticket bribes...at the top of the pyramid,” Sunil Abraham was quoted as having said. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/174yjHr">Indian biometric ID plan faces court hurdle</a> (by John Ribeiro, Computer World, September 25, 2013): The article talks about Aadhar (India’s biometric system). The Aadhaar number now allows different agencies including private organizations to collect and exchange data between them, says Pranesh Prakash. </li>
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<p style="text-align: justify; "><b>Upcoming Event</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/GAsStr">Privacy Round Table, New Delhi</a> (co-organised by FICCI, DSCI and CIS, FICCI Federation House, Tansen Marg, New Delhi, October 19, 2013). </li>
</ul>
<p><b>Event Organised</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/GAGLXL">Public Law and Jurisprudential Issues of Privacy</a> (CIS, Bangalore, September 27, 2013): Abhayraj Naik, a graduate from the National Law School of India University, Bangalore, and the Yale Law School gave a talk on public law and jurisprudential issues related to privacy.</li>
</ul>
<p><b>Events Participated In</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1byqRZg">Young Scholar Tutorials</a> (organised by Communication Policy Research South, September 3-4, 2013). Nehaa Chaudhari participated in this event. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1eqxUb1">Privacy and Surveillance in India</a> (organised by the Centre for Culture, Media and Governance, Jamia Millia Islamia, New Delhi, September 18, 2013). Sunil Abraham gave a talk. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1dJT43q">Syllabus: “Policy and regulation conducive to rapid ICT sector growth in Myanmar: An introductory course”</a> (organised by LIRNEasia in collaboration with Myanmar ICT Development Organization, and with support from the Open Society Foundation and the International Development Research Centre of Canada, September 28 – October 5, 2013). Sunil Abraham is supporting Prof. Samarajiva on the last optional day of this course in Yangon.</li>
<li style="text-align: justify; ">Congress on Privacy and Surveillance (organised by Swiss Federal Institute of Technology, Lausanne, September 30, 2013). Maria Xynou participated in this event.</li>
</ul>
<p><span><b>Cyber Security Project</b></span><b><br />Video Interview</b><span><b> </b></span></p>
<ul>
<li>Part 10: <a class="external-link" href="http://bit.ly/17TMNsT">Interview with Lawrence Liang</a> (September 10, 2013): In the ecology of online communication it is crucial for us to look at right to privacy and right to free speech as inseparable.</li>
</ul>
<p><b>Forthcoming Events</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16KOTvA">11th India Knowledge Summit 2013</a> (organised by ASSOCHAM India, Hotel Shangri-La, New Delhi, October 14-15, 2013). CIS is one of the organisations supporting this event. </li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/19HyyIZ">CYFY 2013: India Conference on Cyber Security and Cyber Governance</a> (organised by Observer Research Foundation and the Federation of Indian Chambers of Commerce and Industry, Oberoi Hotel, New Delhi, October 14-15, 2013). Sunil Abraham will participate in this event as a speaker. </li>
</ul>
<p style="text-align: justify; "><span><b>Knowledge Repository on Internet Access</b></span><br />CIS in partnership with the Ford Foundation is executing a project to create a knowledge repository on Internet and society. This repository will comprise content targeted primarily at civil society with a view to enabling their informed participation in the Indian Internet and ICT policy space. The repository is available at <a href="http://www.internet-institute.in">www.internet-institute.in</a>.</p>
<p style="text-align: justify; "><b>Modules</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/193RPYr">International Telecommunication Union</a> (by Snehashish Ghosh and Anirudh Sridhar, September 30, 2013).</li>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16MiB9u">Internet Corporation for Assigned Names and Numbers</a> (ICANN) (by Snehashish Ghosh and Anirudh Sridhar, September 30, 2013).</li>
</ul>
<h3>Telecom</h3>
<p style="text-align: justify; ">Shyam Ponappa, a Distinguished Fellow at CIS is a regular columnist with the Business Standard. The articles published on his blog Organizing India Blogspot is mirrored on our website:</p>
<p style="text-align: justify; "><b>Newspaper Column<br /></b></p>
<ul>
<li><a class="external-link" href="http://bit.ly/18RcDCm">Regrouping for Growth - Interest Rates – III</a> (originally published in the Business Standard on September 4, 2013 and mirrored in Organizing India Blogspot on September 6, 2013). </li>
</ul>
<h3>Digital Natives</h3>
<p style="text-align: justify; ">Digital Natives with a Cause? examines the changing landscape of social change and political participation in light of the role that young people play through digital and Internet technologies, in emerging information societies. Consolidating knowledge from Asia, Africa and Latin America, it builds a global network of knowledge partners who critically engage with discourse on youth, technology and social change, and look at alternative practices and ideas in the Global South:<br /><b>Event Report</b></p>
<ul>
<li><a class="external-link" href="http://bit.ly/188MWfr">Bangalore + Sustainability Summit</a> (organized by Ashoka India, Green Lungi and IDEX, September 21, 2013, CIS, Bangalore): Denisse Albornoz has summarised the happenings in this report.</li>
</ul>
<p><b>Media Coverage</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1dIA9Cv">Youths brainstorm at social summit</a> (The Times of India, September 21, 2013): A coverage of the Bangalore + Sustainability Summit hosted at CIS.</li>
</ul>
<p><b>Blog Entry + Video</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/16tulHY">Revealing Protesters on the Fringe: Crucifixion Protest in Paraguay</a> (by Denisse Albornoz, September 20, 2013): Denisse provides an analysis of the crucifix protest in Paraguay in the light of Nishant Shah’s piece: Whose Change is it Anyway?.</li>
</ul>
<h3>Digital Humanities</h3>
<p style="text-align: justify; ">CIS is building research clusters in the field of Digital Humanities. The Digital will be used as a way of unpacking the debates in humanities and social sciences and look at the new frameworks, concepts and ideas that emerge in our engagement with the digital. The clusters aim to produce and document new conversations and debates that shape the contours of Digital Humanities in Asia:</p>
<p style="text-align: justify; "><b>Interview</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1e5hDai">Thinking Digital Beyond Tools: Interview with Dr. Nishant Shah</a> (by Noopur Raval, HASTAC, September 10, 2013): Nishant speaks about his interest in digital studies, the future of humanities, and his HASTAC experience. </li>
</ul>
<p><b>Event Participated In</b></p>
<ul>
<li style="text-align: justify; "><a class="external-link" href="http://bit.ly/1dIA6GV">Reclaim Open Learning Symposium</a> (organized by the Digital Media and Learning Research Hub, University of California Humanities Research Institute, UC Irvine, September 26-27, 2013): Nishant Shah participated in this event as a panelist. </li>
</ul>
<hr />
<p style="text-align: justify; "><b>About CIS</b><br />The Centre for Internet and Society is a non-profit research organization that works on policy issues relating to freedom of expression, privacy, accessibility for persons with disabilities, access to knowledge and IPR reform, and openness (including open government, FOSS, open standards, etc.), and engages in academic research on digital natives and digital humanities.</p>
<p><b>Follow us elsewhere</b></p>
<p><b> </b></p>
<ul>
<li>Twitter:<a href="https://twitter.com/CISA2K"> </a><a href="https://twitter.com/CISA2K">https://twitter.com/CISA2K</a></li>
</ul>
<ul>
<li>Facebook group: <a href="https://www.facebook.com/cisa2k">https://www.facebook.com/cisa2k</a></li>
</ul>
<ul>
<li>Visit us at:<a href="https://cis-india.org/"> </a>https://meta.wikimedia.org/wiki/India_Access_To_Knowledge</li>
</ul>
<ul>
<li>E-mail: <a href="mailto:a2k@cis-india.org">a2k@cis-india.org</a></li>
</ul>
<p style="text-align: justify; "><b>Support Us</b><br />Please help us defend consumer / citizen rights on the Internet! Write a cheque in favour of ‘The Centre for Internet and Society’ and mail it to us at No. 194, 2nd ‘C’ Cross, Domlur, 2nd Stage, Bengaluru – 5600 71.</p>
<p style="text-align: justify; "><b>Request for Collaboration</b>:<br />We invite researchers, practitioners, and theoreticians, both organisationally and as individuals, to collaboratively engage with Internet and society and improve our understanding of this new field. To discuss the research collaborations, write to Sunil Abraham, Executive Director, at sunil@cis-india.org or Nishant Shah, Director – Research, at nishant@cis-india.org. To discuss collaborations on Indic language wikipedia, write to T. Vishnu Vardhan, Programme Director, A2K, at vishnu@cis-india.org</p>
<p><i>CIS is grateful to its donors, Wikimedia Foundation, Ford Foundation, Privacy International, UK, Hans Foundation and the Kusuma Trust which was founded by Anurag Dikshit and Soma Pujari, philanthropists of Indian origin, for its core funding and support for most of its projects</i>.</p>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<p class="normal"><b> </b></p>
<ul>
</ul>
<ul>
</ul>
<ul style="text-align: justify; ">
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<ul>
</ul>
<p>
For more details visit <a href='https://cis-india.org/about/newsletters/september-2013-bulletin'>https://cis-india.org/about/newsletters/september-2013-bulletin</a>
</p>
No publisherpraskrishnaAccess to KnowledgeTelecomAccessibilityInternet GovernanceOpennessResearchers at Work2013-10-24T06:48:33ZPageDigitally Enhanced Civil Resistance
https://cis-india.org/digital-natives/blog/digitally-enhanced-civil-resistance
<b>This reflection looks at how civil disobedience unfolds in network societies. It explores the origins of nonviolence, describes digital and non-digital tactics of non-violent protest and participation and finally comments on the possibilities of this form of civil resistance to foster individual and collective civic engagement. </b>
<p style="text-align: justify;">Reflections of the possibilities of non-violence flooded newspapers on October 2, commemorating Gandhi’s birthday and the long-lasting legacy of civil resistance and non-violence. Debashish Chatterjee reflected on India’s founding father as <em>“the true source</em>” of timeless principles on his column in the <a class="external-link" href="http://newindianexpress.com/opinion/Gandhi-was-a-true-source/2013/10/02/article1813747.ece">New Indian Express</a>. He claimed that his unswerving commitment to the core purpose of truth and having non-violence as the main way to achieve his goals was the formula behind the success of his bloodless revolution for political independence. Rajni Bakshi questioned the power and relevance of non-violence in our times in his article for <a class="external-link" href="http://www.thehindu.com/todays-paper/tp-opinion/the-science-of-nonviolence/article5191397.ece">the Hindu</a>. <em>“Stating and repeatedly restating our intention in favour of non-violence is an essential starting point (…) so vital to our species’ present and future”. </em>Courage and ‘the ability to strike’, states Bakshi, are the pre-requisites of non-violence tactics; a claim that ignited reflections and considerations on the political motivations of Digital Natives and the nature of the strategies behind digital activism.</p>
<p style="text-align: justify;">The idea of nonviolence that underpin civil resistance or ‘civil disobedience’ if you will, as outlined in the foreword of Richard Gregg’s essay <em>The Power of Nonviolence, </em>had its origins in the Upanishads back in the 500 BC. Since then, it traveled through Buddhism, Jainism, Jesus, Socrates, and Tolstoy among others, before making its way back to India and Gandhi in 1910. Since then, this idea has gathered “meaning, momentum, organization, practical effectiveness and power” as non-violence tactics are put into action in several instances of political and social resistance. Dr. Gene Sharp drew for the first time in 1973 a list of one hundred ninety eight methods to engage in nonviolent protest, persuasion and noncooperation in his book <em>The Politics of Nonviolent Action</em>. This repository was taken up in 2011 by digital activism scholars Mary Joyce and Patrick Meier, who are identifying the ways in which these methods have been digitally enhanced, in their crowd-source project <a class="external-link" href="http://www.meta-activism.org/2012/04/civil-resistance-2-0-a-new-database-of-methods/">Civil Resistance 2.0</a>. Regardless of the larger debate that evaluates the effectiveness of non-violent tactics to deter the use of violence, the conceptualization of non-violent civil resistance is a body of knowledge that has not been explored from the point of view of network and information societies as of yet (Joyce, 2011).</p>
<p style="text-align: justify;">Furthermore, tracing the idea of non-violent resistance in the light of Gandhi’s legacies is an interesting point to discuss digital strategies towards change. Is digital activism mainstreaming the use and proliferation of non-violent tactics of protest, taking them from a booming trend to an advocacy norm? Do non-violent online tactics make offline self-sustainable and continuous change more likely? Are these methods more conducive to citizen engagement and a consequent behavioral change in everyday practices? To start answering these questions we will refer back to the principles of Ahimsa and Satyagraha taken up by Gandhi for civil disobedience, complement them with Gregg’s work of the power of nonviolence, and finally with Sharp’s work on the tactics and complexities of defiance, resistance and struggles with social, economic, environmental and political objectives. These three texts will dialogue throughout this entry with the objective of understanding the nature of these methods and how they touch on civic and digital natives’ engagement.</p>
<p style="text-align: justify;"><strong>Digital nonviolence and collective action</strong></p>
<p style="text-align: justify;">In Christopher Chapple’s account of nonviolence in Asian traditions, he describes the fundamentals of Ahimsa or non-violence as “the absence of the desire to kill or harm”. This concept, coupled with Satyagraha, the ‘power of truth’, was translated into what is civil disobedience and non-cooperation. Both methods were utilized to break unjust laws back in Gandhi’s struggle for political independence from the British. Aside from the moral debate on what constitutes truth and evil, we can already identify a relationship between these precepts and what sustains collective action. Mario Diani identified “<em>shared beliefs and ties of solidarity attached to specific collective events” </em>and <em>“political and cultural conflicts arising for social change”</em> as two fundamental characteristics in all sorts of social movements. The power of non-violent action and large-scale disobedience requires the intervention of suitably organized and disciplined individuals, acting collectively to stand up against authorities such as the thousands of peasants who stood up against soldiers under Gandhi’s leadership, or the thousands of Egyptian citizens who distributed copies of Sharp’s work on 198 non-violent methods to foster civil resistance and overthrow Mubarak’s regime. As stated by Gregg, the approach unified Indians by giving them the necessary self-respect, self-reliance, courage and persistence to collectively withstand the resistance efforts that ultimately led them to independence. In other words, in the midst of different ‘truths’, a shared set of beliefs and the use of non-violent methods invoked unity among citizens.</p>
<p style="text-align: justify;">How are digital technologies mainstreaming these methods in the social imaginary of digital natives? Collective action requires the mobilization, organization and coordination of “networks of informal interactions” according to Diani’s characterization. This task is being facilitated and amplified by rapid and low-cost communication enabled by digital technology as argued in Anastasia Kavada’s essay on digital activism. She adds that the potential of internet for social movement activities lies on the possibilities of information dissemination, decision-making, and a crucial pillar for citizen engagement: the building of trust and a sense of collective identity. Therefore, although connectivity and collectivity are indeed made more likely through technology, digital tools are still value and content neutral. The challenge for digital non-violent civil resistance is the degree to which it is appeals to the populace and persuades them into being actors of the movements as opposed to loosely connected by-standers; in other words, the need for Gandhian digital leaders that transmit the need and power of civic involvement and public opinion.</p>
<p style="text-align: justify;"><strong>Individual and collective resistance</strong></p>
<p style="text-align: justify;">The concept of non-violent civil resistance should be feasible and desirable for the 21<sup>st</sup> century digital native, both in the digital and offline realm due to its individual and collective possibilities. In terms of individual resistance; while collective defiance is powerful it starts through individual awareness and everyday actions that build up the public opinion (Gregg, 1960). As Nishant Shah notes while distinguishing resistance from revolution: resistance-based change comes about to correct failures of infrastructure, administration, policy or law, and is not only an integral part of the system but it is also an encouraged form of citizen action, among others (2011). Individuals have now broader options than before to exert this resistant, starting with Sharp’s list of 198 methods. From group-coordinated persuasion strategies including social non-cooperation boycotts, withdrawal from institutions to the use of arts and symbolisms and psychological interventions, there is plenty of room for creativity and action. Furthermore, 196 of these methods have been digitally enhanced through peer-production, self-broadcasting, media attention-competition and other methods which, according to Joyce and Meier, can be feasibly executed by the fluent digital native.</p>
<p style="text-align: justify;">What is more, aside from coordinating offline activities, individuals can also exert civil disobedience on the online realm as demonstrated by Andrew Chadwick’s list of online defiance tactics in <em>Internet Politics</em>. Instances of <em>hacktivism</em>, denial-of-service boycotts and virtual sit-ins (Kavada, 20120) are a few examples of expressions of activism through non-cooperation that showcase the digital autonomy of netizens. For example, recently, the Vietnamese activist group Viet Tan launched a visible and creative online campaign showing citizens how to remove the block from the Facebook site, denouncing state’s censorship and advocating for freedom of expression through ethical hacking. Ultimately, non-violent resistance methods have never been as relevant as today, when citizens are recurring to new mechanisms of participation and contestation to claim their rights, reclaim citizenship and assert democratic freedoms through increased participation (Sharp, 2002; Khanna, 2012).</p>
<p style="text-align: justify;">On the side of possibilities for enhanced collectivity, it is worth looking into the moral covenants present in social justice struggles. Gregg’s work, in spite of being written in 1935 and revised in 1960, provides a very up to date description of the power of information in network societies<em>: </em></p>
<p style="text-align: justify;"><em>“Although there have been violations of moral laws in the world, there has never been such clear, strong recognition on the part of the holders of power of the importance of public opinion […] shown by propaganda and censorship practiced by governments and the press”</em>.</p>
<p style="text-align: justify;">Whether it comes from the state, civil society or the citizens; attempts to put justice, democracy and rightness at the forefront of all public discourse is today a norm, demonstrating the persuasive power of moral laws if put at the core of citizen action. Glasius and Pleyers also state that democracy, social justice and dignity are the main tenets of collective action enabling solidarity networks and the rise of a collective consciousness that transcends borders (2012). In this respect, it seems that connectivity and collectivity to engage in non-violent resistance is made more likely through technology, and although these tools remain ‘value neutral’, the processes of change will be defined by the consistency between methods and rhetoric brought forward by the citizen. This will also lead to a more complete model of citizenship as these individuals take ownership of the methods, content and the values cross-cutting both; not only for and during the protest, but as a value system defining coherent every day activities and the exercise of responsible democracy beyond the spectacle of mass protests (Pleyers, 2012; Shah, 2013).</p>
<h3 style="text-align: justify;">Conclusion</h3>
<p style="text-align: justify;">Gandhi’s implementation of civil disobedience methods and his adherence to Ahimsa were the result of a combination of religious and cultural factors, which coupled with education and experience, deemed his beliefs a lifestyle as opposed to a mere political strategy. This reflection puts the citizen on the spot light. Having non-violent and digitally facilitated methods of protest and participation on hand what is defining the political motivations and engagement of the digital native? Having the flexibility to adapt these methods to their skills and lifestyles, what is holding back the civic energy of the 21st century citizen? According to Gaventa and Barrett, confidence, awareness and self-identity are the pre-conditions for citizenship and action. The first two can be fostered by non-violence: Sharp argues that experience in applying effective non-violent struggles increases self-confidence, while Gregg explains how unity is a result of adding oneself to a mass civil movement. The latter: self-identity and how the citizen looks at its role in the larger discourse of social struggles, as well as other factors that enhance its civic engagement, sense of citizenship and creativity in political movements, is a question I will leave open to explore in my following blog posts.</p>
<hr />
<h3 style="text-align: justify;">Sources</h3>
<ul>
<li style="text-align: justify;">“198 Methods of Nonviolent Action” The Albert Einstein Institution <a href="http://www.aeinstein.org/organizations103a.html">http://www.aeinstein.org/organizations103a.html</a></li>
<li style="text-align: justify;">“iRevolution. From Innovation to Revolution” last updated April 26, 2012 <a href="http://irevolution.net/tag/gene/">http://irevolution.net/tag/gene/</a></li>
<li style="text-align: justify;">Chapple, Christopher. <em>Nonviolence to animals, earth, and self in Asian traditions</em>. SUNY Press, 1993.</li>
<li style="text-align: justify;">Gaventa, John, and Gregory Barrett. "So what difference does it make? Mapping the outcomes of citizen engagement." <em>IDS Working Papers</em> 2010, no. 347 (2010): 01-72.</li>
<li style="text-align: justify;">Gregg, Richard Bartlett, and Mahatma Gandhi. <em>The power of non-violence</em>. Clarke, 1960.</li>
<li style="text-align: justify;">Horgan, John. “<a title="Permanent Link to Egypt’s revolution vindicates Gene Sharp’s theory of nonviolent activism" href="http://blogs.scientificamerican.com/cross-check/2011/02/11/egypts-revolution-vindicates-gene-sharps-theory-of-nonviolent-activism/">Egypt’s revolution vindicates Gene Sharp’s theory of nonviolent activism</a>” Last updated February 11, 2010. Scientific American: <a href="http://blogs.scientificamerican.com/cross-check/2011/02/11/egypts-revolution-vindicates-gene-sharps-theory-of-nonviolent-activism/">http://blogs.scientificamerican.com/cross-check/2011/02/11/egypts-revolution-vindicates-gene-sharps-theory-of-nonviolent-activism/</a></li>
<li style="text-align: justify;">Joyce, Mary C. ed. <em>Digital activism decoded: the new mechanics of change</em>. IDEA, 2010.</li>
<li style="text-align: justify;">Joyce, Mary. Last updated November 29, 2012. “Webinar on Digital Nonviolence” Meta-Activism: Activism analysis for the digital age. <a href="http://www.meta-activism.org/2012/11/wedinar-on-digital-nonviolence/">http://www.meta-activism.org/2012/11/wedinar-on-digital-nonviolence/</a></li>
<li style="text-align: justify;">Khanna, Akshay. "Seeing Citizen Action through an ‘Unruly’Lens."<em>Development</em> 55, no. 2 (2012): 162-172.</li>
<li style="text-align: justify;">Meier, Patrick. Last updated April 25, 2012. “Civil Resistance 2.0: A new database of methods” Meta-Activism: Activism analysis for the digital age<em> </em><a href="http://www.meta-activism.org/2012/04/civil-resistance-2-0-a-new-database-of-methods/">http://www.meta-activism.org/2012/04/civil-resistance-2-0-a-new-database-of-methods/</a><em></em></li>
<li style="text-align: justify;">Pleyers, Geoffrey. "Beyond Occupy: Progressive Activists in Europe." <em>Open Democracy: free thinking for the world</em> 2012 (2012): 5pages-8.</li>
<li style="text-align: justify;">Sharp, Gene. "The politics of nonviolent action, 3 vols." <em>Boston: Porter Sargent</em>(1973). </li>
<li style="text-align: justify;">Sharp, Gene “From Dictatorship to Democracy: A conceptual framework for liberation” <em>The Albert Einstein Institution.</em>(2010)</li>
<li style="text-align: justify;">Travers, Will. “Civil disobedience for the digital age” Last updated December 23, 2010. <em>Waging NonViolence </em><a href="http://wagingnonviolence.org/feature/civil-disobedience-for-the-digital-age/">http://wagingnonviolence.org/feature/civil-disobedience-for-the-digital-age/</a><em></em></li></ul>
<p>
For more details visit <a href='https://cis-india.org/digital-natives/blog/digitally-enhanced-civil-resistance'>https://cis-india.org/digital-natives/blog/digitally-enhanced-civil-resistance</a>
</p>
No publisherdenisseWeb PoliticsResearchers at WorkDigital Natives2015-04-17T10:46:50ZBlog EntryInternet Researchers' Conference 2018 (IRC18): Offline - Call for Sessions
https://cis-india.org/raw/irc18-offline-call
<b>Does being offline necessarily mean being disconnected? Beyond anxieties such as FOMO, being offline is also seen as disengagement from a certain milieu of the digital (read: capital), an impediment to the way life is organised by and around technologies in general. However, being offline is not the exception, as examples of internet shutdown and acts on online censorship illustrate the persistence and often alarming regularity of the offline even for the ‘connected’ sections of the population. The *offline* is the theme of the third Internet Researchers' Conference (IRC18). We invite teams of two or more members to submit sessions proposals by Sunday, November 19 (final deadline). The session selection process is described below. The Conference will be hosted by the Sambhaavnaa Institute of Public Policy and Politics (Kandbari, Palampur, Himachal Pradesh) on February 22-24, 2018.</b>
<p> </p>
<h4><a href="#offline">IRC18: Offline</a></h4>
<h4><a href="#call">Call for Sessions</a></h4>
<h4><a href="https://cis-india.github.io/irc/irc18/proposed-sessions.html" target="_blank">Proposed Sessions</a> (Conference Website)</h4>
<h4><a href="http://www.sambhaavnaa.org/" target="_blank">Sambhaavnaa Institute of Public Policy and Politics</a> (External Link)</h4>
<hr />
<h3 id="offline"><strong>IRC18: Offline</strong></h3>
<p>Does being offline necessarily mean being disconnected? Beyond anxieties such as FOMO, being offline is also seen as disengagement from a certain milieu of the digital (read: capital), an impediment to the way life is organised by and around technologies in general. However, being offline is not the exception, as examples of internet shutdown and acts on online censorship illustrate the persistence and often alarming regularity of the offline even for the ‘connected’ sections of the population.</p>
<p>State and commercial providers of internet and telecommunication services work in tandem to produce both the “online” and the “offline” - through content censorship, internet regulation, generalised service provision failures, and so on. Further, efforts to prioritise the use of digital technologies for financial transactions, especially since demonetisation, has led to a not-so-subtle equalisation of the ‘online economy’ with the ‘formal economy’; thus recognising the offline as the zones of informality, corruption, and piracy. This contributes to the offline becoming invisible, and in many cases, illegal, rather than being recognised as a condition that necessarily informs what it means to be digital.</p>
<p>Who is offline, and is it a choice? The global project of bringing people online has spurred several commendable initiatives in expanding access to digital devices, networks, and content, and often contentious ones such as Free Basics / internet.org, which illustrate the intersectionalities of scale, privilege, and rights that we need to be mindful of when we imagine the offline. Further, the experience of the internet, for a large section of people is often mediated through prior and ongoing experiences of traditional media, and through cultural metaphors and cognitive frames that transcend more practical registers such as consumption and facilitation. How do we approach, study, and represent this disembodied internet – devoid of its hypertext, platforms, devices, it's nuts and bolts, but still tangible through engagement in myriad, personal and often indiscernible ways.</p>
<h4>For the third edition of the Internet Researchers’ Conference (IRC18), we invite participants to critically discuss the *offline*. We invite sessions that present or propose academic, applied, creative, or technical works that explore social, economic, cultural, political, infrastructural, or aesthetic dimensions of the *offline*.</h4>
<p>For example, the sessions may explore one or more of the following themes:</p>
<ul><li>Geographies of internet access: Infrastructural, socio-political, and discursive forces and contradictions</li>
<li>Terms, objects, metaphors, and events of the internet and their offline remediation and circulation</li>
<li>Minimal computing, maker cultures, and digital collaboration and creativity in the offline</li>
<li>Offline economic cultures and transition towards less-cash economy</li>
<li>Offline as democratic choice: the right to offline lives in the context of global debates on privacy, surveillance, and data justice</li>
<li>Methodologies of studying the *offline* at the intersections of offline and online lives</li></ul>
<p><strong>Please note that the above are not sub-themes or tracks under which a session should be proposed, but are illustrations of possible session themes and concerns.</strong></p>
<p> </p>
<h3 id="call"><strong>Call for Sessions</strong></h3>
<p>We invite teams of two or more members to propose sessions for IRC18. All sessions will be one and half hours long, and will be fully designed and facilitated by the team concerned, including moderation (if any). Please remember this when planning the session. Everything happening during the session, except for logistical support, will be led and managed by the session team.</p>
<p>The sessions are expected to drive conversations on the topic concerned. They may include presentation of research papers but this is not mandatory.</p>
<p>We look forward to sessions that involve collaborative work (either in groups or otherwise), including discussions, interactions, documentation, learning, and making, are most welcome.</p>
<p>We also look forward to sessions conducted in Indic languages. The proposing team, in such a case, should consider how participants who do not understand the language concerned may engage with the session. IRC organisers and other participants shall help facilitate these sessions, say by offering translation support.</p>
<p>The only eligibility criteria for proposing sessions are that they must be proposed by a team of at least two members, and that they must engage with the *offline*.</p>
<p>The deadline for submission of sessions proposals for IRC18 is <strong>Sunday, November 19 (final deadline)</strong>.</p>
<p><strong>To propose a session, please send the following documents (as attached text files) to raw@cis-india.org:</strong></p>
<ul><li><strong>Title of the Session:</strong> The session should be named in the form of a hashtag (check the <a href="https://cis-india.org/raw/irc17-selected-sessions">IRC17 selected sessions</a> for example).</li>
<li><strong>Context of the Session:</strong> This should be a 300 words note discussing the context, the motivations, and the expectations behind the proposed session.</li>
<li><strong>Session Plan:</strong> This should describe the objectives of the session, what will be done and discussed during the session, and who among the people organising the session will be responsible for what. This note need not be more than 300 words long. If your session involves inviting others to present their work (say papers), then please provide a description and timeline of the process through which these people will be identified.</li>
<li><strong>Session Team Details:</strong> Please share brief biographic notes of each member of the session team, and contact details.</li></ul>
<p>There is no registration fee for the Conference, but participants are expected to pay for their own travel and accommodation (to be organised by CIS) expenses. Limited funding will be available to support travel and accommodation expenses of few participants who are unemployed or under-employed.</p>
<p><strong>Session selection process:</strong></p>
<ul><li><strong>November 19:</strong> Deadline of submission of session proposals.All submitted sessions will be posted on the CIS website, along with the names and details of the session team members.</li>
<li><strong>November 20 - December 17:</strong> Open review period. All session teams, as well as other interested contributors, are invited to review and comment upon each other's submitted proposals and revise their own. Read the proposed sessions here: <a href="https://cis-india.github.io/irc/irc18/proposed-sessions.html">Conference Website</a>.</li>
<li><strong>December 18-31:</strong> The selection process takes place. All session teams will select 10 sessions to be included in the IRC18 programme. The votes will be anonymous, that is no session team will know which other sessions have voted for their session.</li>
<li><strong>January 08:</strong> Announcement of selected sessions.</li>
<li><strong>February 22-24:</strong> IRC18 at Sambhaavnaa Institute!</li></ul>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/irc18-offline-call'>https://cis-india.org/raw/irc18-offline-call</a>
</p>
No publishersneha-ppResearchers at WorkInternet Researcher's ConferenceIRC18RAW Events2017-11-29T12:30:13ZBlog Entry