Centre for Internet and Society

Tweet a Review of Digital AlterNatives with a Cause Books

praskrishna — 2012-01-07T14:42:32Z

Essays from 'Digital AlterNatives with a Cause?' books are getting reviewed. We invite everyone to participate in this book review event! Deadline: January 31

Read one essay from the 'Digital AlterNatives with a Cause?' books published by the Centre for Internet & Society and HIVOS.
Download PDFs here.

Post a review on your blog

Tweet the review's link on Twitter using #TweetReview and copy @cis_india

For e.g. "Unpacking the shiny packaging of Digital Natives" Book 2 To Think #TweetReview http://cis-india.org/digital-natives/unpacking-from-shiny-packaging @cis_india
Send us a link to your view

For more details about the event and the essays you want to review, email: nilofar.ansh@gmail.com

Tweet-a-Review is a monthly event organized as part of the 'Digital Natives with a Cause?' project.

Read previous reviews here

For more details visit https://cis-india.org/digital-natives/events/tweet-a-review

To Act or to Watch

guerassimova.lyuba — 2012-02-17T05:18:13Z

I want to explore the border between the urge to act and the collective irresponsibility created by online media. In initial stages of the spread of digital communication methods, they can empower, and if used smartly, they can create changes even in the more digitalized communities/countries. However, there is a big 'but': collective irresponsibility - the potential for change has in many societies become diffused into pointless social networking, which creates only passive supporters for a cause but does not lead to any positive action. I want to look at the choices we have to make and how we can learn from communities that are not so digitized in order to 'remember' where our power for change lies.

Video Genre: Documentary / film

Lyuba Guerassimova

Location
Bulgaria

Age
25

Profession
Student

Bio

Hi there! I am a 25 year old student from Bulgaria and my video has been inspired from all the revolutions happening around us and how their success or failure is attributed to Facebook, Twitter, etc. However, I have remained very skeptical, even more so when it comes to my country and online campaigns - the public has been relying on the Internet as a method of self expression but has forgotten how to act. As a result, from 10 000 supporters online, only 50 show up for a protest. It is inspired by the overall theme of Book 3 of the Digital AlterNatives with a Cause (published by Centre for Internet & Society and HIVOS) and the essay stories where communities are empowered by technology.

For more details visit https://cis-india.org/digital-natives/video-contest/entries/to-act-or-to-watch

The Write Stuff

praskrishna — 2011-11-14T03:32:00Z

“Digital natives are no longer those youngsters who fit in the bracket of a Harvard return professional, glued to their PC all day,” says Nishant Shah, director of research, Centre for Internet and Society, a Bengaluru-based organisation. For Nishant, and many youngsters across the globe, digital natives are not any of those secluded geeks who spend hours on the Internet. “I am a homemaker, yet I am a digital native,” says Nilofer Ansher, a community manager who manages members from across three continents.

A housewife, a young college graduate, a freelance writer, an NGO professional and many other individuals are behind the Internet activist flurry. Digital Natives, Fair Observer, PC Tech Magazine are just a few of the newsletters and forums that are connecting youngsters from across the globe and are mobilising them to do something beyond information gathering.

Youth-related discussions, inventions in make-shift laboratories from the backyards of homes in Nigeria and action against corruption across the globe; these are just some of the activities that these netizens are involved in. “The idea was to build a network of people from across the globe who are passionate about what they do. We are not talking countries, it is all to do with people with similar interests,” says Shah, who collaborated with Hivos to create the online platform called Digital Natives.

The members collaborate online to write about various issues. But these online movements can have serious repercussions, “In fact, Alaa Abdel-Fattah, one of Egypt’s most vocal activists and bloggers, has been detained. He is our team member. We are now running a campaign supporting his early release,” says Ansher who doubles up as a co-editor of one of these newsletters. Various discussions have led to solutions. “My first challenge was to create a communication system for illiterate farmers. But I wanted a definite solution. So another member from mobile active community sent a message and it worked and we are following the same system,” says Ajay Kumar, manager, ICT operations.

This article was published in the Deccan Chronicle on 14 November 2011. It can be read here

For more details visit https://cis-india.org/news/write-stuff

The Stranger with Candy

nishant — 2015-04-17T11:00:04Z

Beware of online threats, as the distinction between friends and foes is false on the internet.

Nishant Shah's column was published in the Indian Express on June 16, 2013.

My parents and I were in Oslo, when after a long day in the city, we returned to an intriguing situation. My father, who is quite a digital migrant and uses the internet for daily exchanges, found an email from an uncle waiting in his inbox. The email begins with the uncle travelling to Madrid, Spain, to help an ailing cousin who needs a surgery and requested that my father help the writer, his cousin, with €2,500. The email ended with a note of urgency, "I will check my email every 30 minutes for your reply".

My father, who was by now rather agitated, asked my brother and me what could be done. People asking for money over email is the modern day equivalent of strangers bearing candy in a car. We were both immediately wary and when we saw the mail, we knew that it was a scam. Somebody had cracked into somebody's account and was now sending out emails to everybody in their contact list, hoping to make a quick buck. The only action we took was to inform the relative that his account seemed to have been compromised and that he needed to protect it.

This incident, in the context of disallowing children below 13 years on Facebook in India, got me thinking. How do we trust somebody, or something online? There is a presumption that digital natives instinctively know how to deal with dubious situations online. True, one seldom hears of a digital native falling for scams of Nigerian princes offering their inheritance or widows of bank managers in Saudi Arabia wanting to transfer millions to their bank accounts. But that might be because digital natives live more in gift and attention economies and have always been suspicious of anybody waving a wad of notes.

However, we do know that the young are often susceptible to other predators on the Web. While it might occasionally seem that the West's paranoia around paedophiles online, preying on young children as sexual victims might have reached the limits of logical absurdity, it remains indisputable that young adults haven't yet developed the codes to trust somebody online. We encounter countless stories of the young who endanger their futures by documenting their follies and foibles in the unforgiving and unforgetting space of the internet. Let us not forget the names of Adnan Patrawala and Koushambi Layek, who fell prey to strangers pretending to be friends and lovers on the social networking site Orkut.

I am not suggesting that the World Wide Web is any more dangerous than the brick and mortar world that we live in. Our flesh- and-bone bodies are under equal danger in our everyday lives. But over time, we have learned and have been taught how to decode conditions that might harm us. We have learned to distance ourselves from strangers with grins, and people who look hostile. The authorities have created visible signposts of danger all around us — from red traffic lights to surveillance cameras — that constantly remind us that safety is not the default mode of our existence but something that we need to incessantly create for ourselves.

The digital world has no such guidelines. The mammoth corporations, which now govern a large part of the cyberspace, individually try to create structures that would save us from falling victim to such attacks. So the filter on your Gmail account is an intelligent system that scans every byte of information that goes in and out of your inbox, learning both your behaviour patterns and your interaction modes, to filter out not only the obvious hoax emails but also things that you might deem as clutter. Smart browsers like Firefox identify IP addresses that are regularly abusive and warn us about installing any software that might originate there. On Facebook, certain pictures and posts with offensive content are censored even before they get into your data stream. The friendship algorithm, further ensures that you increasingly see content from your 'close friends' rather than strangers. In all these mechanisms, which use big data mining tools to recognise harmful patterns as well as encourage you to devise your own vouchsafes, there is an implicit understanding that the people we know will do us less harm. They are designed to keep out unwanted or potentially harmful people because it might lead to danger or conflict.

However, as we saw in the case of the email to my father, the distinctions between strangers and friends on the internet, is a forced one. When all digital avatars are a performance of a kind, it becomes easy for an imposter to take on that identity. The only credentials we have of somebody's authenticity are often their user accounts and email — data which can be stolen and manipulated effortlessly. And increasingly, we have learned that when it comes to the online world, the people who infect us with viruses, rob us of our money and crash our digital worlds are people who are our 'friends'.

While we shall learn through experience and through stories, there remains a need to develop a larger social discussion around trust online. This debate cannot be whether content needs to be censored online or whether certain groups should be allowed to get on to social network systems. Instead, it has to be a debate that realises the notions of friendship and trust, of networks and connections, are not merely extensions of the physical into the digital. On the infobahn, these are new modes of operation and being and it is not going to be easy to create a handbook of online safety. What we will need is an involved and inter-generational debate about the social, political and economic safety online and create signposts that remind us of the dangers of being online.

For more details visit https://cis-india.org/digital-natives/blog/indian-express-june-16-2013-nishant-shah-the-stranger-with-candy

The Rules of Engagement

nishant — 2015-04-24T11:48:54Z

Why the have-nots of the digital world can sometimes be mistaken as trolls. I am not sure if you have noticed, but lately, the people populating our social networks have started to be more diverse than before.

Nishant Shah's column was published in the Indian Express on October 29, 2012.

Oh, sure, we are still talking about a fairly middle-class hang-out that happens largely in English and is restricted to people in urban environments who have the economic and cultural capital of access. But if you browse through your friends’ lists and compare it with, say, the network from five years ago, you will realise that the age demography has changed quite dramatically. I am not suggesting that the Web was only the realm of the young – let us face it, the people who actually created the infrastructure of the Web were not tiny tots. However, with Web 2.0 at the turn of the millennium, we have had an extraordinary focus on young people online.

But as the networks grow to include more people, there are now a lot of people online, who might not be the 16-year-old BlackBerry-wielding digital native, nor be in the “business of internet” but are finding a space for themselves, tentatively and steadily negotiating with this new space. Some of it might be because, those of us who were new kids on the block in the Nineties, are now older by a decade and are still on the block, but replaced by newer kids around the block. Some of it might be because there is an ease of access as portable computing devices grow more personal and get more people to use their smartphones as a gateway into the online worlds. But a lot of it is actually because the fold of the Web is expanding. The digital spaces of conversation are being integrated into our everyday lives and practices, replacing older forms of media and information structures and processes of social and cultural belonging.

And so, even though the penetration of the interwebz is not as rapid in countries like India as one would have hoped for, we do see a wide age group of people coming online, forming networks, and entering into conversations. I hadn’t really realised this, even though I was adding them to my social networks, that the digital immigrants are now here, and they are here to stay. It suddenly surfaced in my thoughts, because I recently heard a few narratives which made me dwell on the effort and the learning that one takes for granted but is a prerequisite for belonging to these new social spaces.

One of the first complaints I heard was about a hostility that many digital immigrants face when they start engaging with the social media. They follow the manuals. They read the FAQs. They look at patterns, and learn. And yet, even when they seem to be doing what seems to be exactly what everybody else is doing, they are often told that they got it all wrong. This is bewildering for many, because they cannot really see the difference. And the reason is that the social web is governed by a whole lot of unwritten rules and codes, which clearly are the rites of passage into the online world. These are not things that can be taught. These are not written in a guideline that tells you how to behave on Facebook or how to sift through the live-streams on Twitter. It is a fiercely guarded set of dos and don’ts which clearly distinguish between the digital natives and the digital immigrants, reinforcing exclusivity and exclusion. And when the digital immigrant violates these rules, they are often faced with a sneer, a sarcastic comment, or a dismissal as “not with it”.

The second thing I have repeatedly noticed is “calling troll” to people who do not always know these rules. Trolling is not new to the world of the internet. People who disrupt conversations and discussions by posting provocative or tangential information, by voicing hateful opinions, by passing harsh judgments, or sometimes by willfully breaking the rules of the communities, in order to seek attention and interrupt the flow of conversations are called trolls. Trolls are universally frowned upon and trolling wars often take up epic proportions because people get emotionally invested in them. Trolls are often shamed publicly, their mistakes brought into an embarrassing spot-light and ridiculed in back-channels or even in public discussions.

Calling somebody a troll presumes that the user is conversant with the rules of the game and is then breaking them, working with the idea that if you are online, you are naturally a digital native. The digital immigrants often create noob mistakes that can appear troll-like but are not intended to be so, and are often on the receiving end of a community’s hostility. And it is time, now that our online networks are growing, for us to realise that our presumptions about who is online need to change. If we are looking at an inclusive Web, we need to stop imagining that the person on the other side of the interface is necessarily like us, and develop new networks of nurture, which allows the digital immigrants safe spaces to experiment, make mistakes, and learn like the best of us. The next time, before you call somebody a troll, see if it might just be somebody learning the tricks of the trade. If they are doing something wrong, just politely point it out to them. And remember, acceptance is not only for people who are like us, but about people who are markedly unlike us.

For more details visit https://cis-india.org/digital-natives/blog/india-express-news-nishant-shah-oct-29-2012-the-rules-of-engagement

The Right Words for Love

nishant — 2018-10-02T06:23:58Z

Queer love is legal. Which means that all of us are finally free to find a language that can match our desires.

The article was published in Indian Express on September 23, 2018.

I don’t think, in all my years of growing up, I ever had my parents say “I love you” to me. Not because they did not love me, but because in Gujarati, the language we predominantly use at home, there is no possibility of saying it. Any attempt — ‘Hoon tane prem karu chu’, or ‘Mane tara par prem che’, would sound bookish, and thus, empty. But Gujarati has lots of words for love. The love between father and son is pitrutva, that of a mother towards her child is mamta, and of the child for its parents is vatsalya; the sister’s preet finds a brother’s whal, and siblings are bound in sneh. But these words have no translation outside the rich tapestry of sociality they exist in, and this is the same for almost all of our Indian languages.

These are words that are nouns and it is difficult to use their verb forms. They remain ideal types of feeling rather than descriptions of action. So, it wasn’t a surprise to me that our parents didn’t — not till long after we left home and English entered our family spaces — ever tell us that they love us. We did not have the vocabulary for the precise sentiment, and so we never said it. Instead, it manifested in the touch, the embrace, the smile and the active intimacy of actions which stood as testimony of the love that we could not define.

The lexicon of touching — the natural expression of love for me — was the vocabulary of intimacy, trust, affection and acceptance in my sociality. The clap on the back between friends, the hand on the shoulder or the exuberant hug were manifestations of love. Who you can and cannot touch was linked closely to who you can and cannot love, and how. While the expression “I love you” waited for a reciprocal response, the hand held in silence demanded no answer. Love in India, be it social, familial or romantic, has always had that sense of the tactile. Perhaps, that is the reason why kissing came to Bollywood so late, because to kiss was to also claim and express love. To kiss without love was obscene. Love, in India, is a physical verb.

Queer love, then, is no exception. It also did not have a local vocabulary or language to express itself in. Our myths, legends, fables, and epics are filled with queer practices — male gods taking female forms, consummating their desire with same-sex persons, changing their sexuality and genders in a fluid allegory of social intimacy. These were not merely practices. They were the physical verbal languages, signposts and registers of desire and love.

In implementing Section 377, the British ensured that they colonised not only our country but also our bodies. They imported shame and put it on practices and desires, which were accepted and celebrated in the country. They insisted that the only acceptable love is one of penile transaction that essentially leads to procreation — a violent law that not only denied the actions of love between consenting adults of same and different sexes, it alsoactively disallowed any local grammar of love to emerge in the country.

The judgment decriminalising consensual sex between adults, irrespective of their orientation or sex, is momentous because it doesn’t just condone an action. It suggests that we are finally free to locate and celebrate a language that can match our desires. The British law criminalised our many ways of claiming love. This judgment elevates our right to love as a fundamental right, and continues our Swaraj movements by decolonising our intimacies.

Decriminalisation of homosexuality, then, is not about queer love. It is about all love. It is about recognising that as a society we can only grow strong if we learn to love at intersections. In our increasingly polarised times when actions of hate — lynching, murdering, intimidation, bullying, trolling, and abuse — are on the rise, this judgment reminds us that the only counter to such violence is going to be in our right to love without fear, and, in any form that brings happiness in our lives.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-september-23-2018-the-right-words-for-love

The power of the next click...

nishant — 2012-03-13T10:43:41Z

P2P cameras and microphones hooked up to form a network of people who don't know each other, and probably don't care; a series of people in different states of undress, peering at the each other, hands poised on the 'Next' button to search for something more. Chatroulette, the next big fad on the internet, is here in a grand way, making vouyers out of us all. This post examines the aesthetics, politics and potentials of this wonderful platform beyond the surface hype of penises and pornography that surrounds this platform.

In his futuristic novel 1984, George Orwell conceived of a Big Brother who watches us all the time, tracking every move we make, every step we take, and reminding us that we are being watched. The Internet has often been seen as the embodiment of this fiction. There are many who unplug computers, look over surreptitious shoulders and wear tin-foil hats so that their movements cannot be traced. While this caricatured picture might seem absurd to funny, there is no denying the fact that we are being stalked by technologies. As our world gets more connected and our dependence on digital and internet objects grow, we are giving out more and more of our private and personal information for an easy trade-off with convenience and practicality.

As a reply to the question “Who watches the watchman?” several Internet theorists had suggested as a reply, a model where everybody looking at everybody else so that there is no one person who has exclusive powers of seeing without being seen. In this utopian state, people would be looking at each other (thus keeping a check on actions), looking after each other (forming virtual care networks) and looking for each other (building social networks with familiar strangers). After about 20 years of the first emergence of this discussion vis-à-vis the World Wide Web , comes an internet platform that produces a strange universe of people looking at.for.after each other in a condition of extreme vouyerism, performance, exhibitionism, surveillance and playfulness. It is a website that the Digital Natives are flocking to because it changes the way they look at each other. Literally.

Chatroulette! is a new MMORPG (Massively Multiple Online Role Playing Game) that uses a Peer-2-Peer network to constantly pair random people using their web cams, to look at each other. You start a Game and you begin a series of ‘lookings’ as people look back at you. Connect, cruise, watch, interact, boot – that is the anatomy of a Chatroullete! game. If you like what you see, you can linger a while or begin a conversation, or just ‘boot’ your ‘partner’ and get connected to somebody else in the almost infinite network. In the process you come across the unexpected, unpredictable and the uncanny. In the last one month of betting my time on Chatroullete!, I have seen it all and then some more – masturbating teenagers, strip teasing men and women, animals (including a very handsome tortoise) staring back at me, groups of friends eating dehydrated noodles and giggling, partners in sexual intercourse, graphic images of human gentilia, clever advertisements, pictures, art, musicians performing, dancers dancing, conference delegates staring bemusedly at a screen, ... the list is endless and probably exhausting. A growing community of users now dwell on Chatroulette! to connect in this new way that is part speed dating, part networking, part performance, part voyeurism.

The verdict on the blogosphere is still not in whether this is a new fad or something more long-lasting. Irrespective of its longevity, what Chatroullete! has done is show us a new universe of social interaction that Digital Natives around the world find appealing. The possibilities of cultural exchange, collaborative working, love, longing and learning that emerge around Chatroullete! are astounding. For Digital Natives the appeal of Chatroullete! is in forging viral and temporary networks which defy the Facebook way of creating sustained communities of interaction. This is the defining moment of virtual interaction and online networking –A model that is no longer trying to simulate ‘Real Life’ conditions online by forming permanent networks of ‘people like us’. Chatroulette! marks the beginning of a new way of spreading the message to completely random strangers, enticing them into thought, exchange and mobilisation through the world of gaming. The potentials for drawing in thousands of unexpected people into your own political cause are astounding. It might be all cute cats and sexual performance now, but it is only a matter of time when Digital Natives start exploring the possibility of using Chatroulette! to mobilise resources for dealing with crises in their personal and public environments. The wheel has been spun. We now wait to see where the ball lands.

For more details visit https://cis-india.org/digital-natives/blog/chatroulette

The Philosophy of Black & White

gathejoe — 2012-02-17T05:27:47Z

Name: Joseph Gathecha
Location: Nairobi, Kenya
Age: 27
Profession: Reporter

Black and White is a colour combination for the layman, but intensely they may be used in multiple ways or forms: as signs and symbols, as animations, decorations, and to convey myths, beliefs, taboos and many other concepts. Kibera’s slum, in the surburb of Nairobi, Kenya, is the perfect place to showcase this contrast of extremes and how digital technology is a thread connecting what I want to convey.

Video Genre

Film

For more details visit https://cis-india.org/digital-natives/video-contest/entries/the-philosophy-of-black-white

The Many Faces Within

maesy — 2011-08-04T10:41:53Z

Blank Noise, as many other digital native collectives, may seem to be complete horizontal at first glance. But, a closer look reveals the many different possibilities for involvement and a unique way the collective organize itself.

One day, during an afternoon stroll to the M.C. Escher museum in The Hague, I stumbled upon a painting called ‘Fish and Scales’. On the first glance, I saw two big black-and-white fishes and some smaller ones, but on a closer look I found hundreds of fishes, heading to different directions and merging seamlessly into the bigger fishes as their scales. Upon this discovery, I exclaimed out loud, “This is just like Blank Noise!”

No, I do not mean to imply in any way that the Blank Noise Project is like a fish, although it is definitely as fascinating as the painting. Rather, I found that this painting from the master of optical illusion is a great analogy to the structures of Blank Noise.

In the words of Kunal Ashok, one of the male volunteers, the collective consists not only of “people who volunteer or come to meetings, but anyone that have contributed in any way they can and identified with the issue.” In this sense, Blank Noise today consists of over 2,000 people who signed up to their e-group as volunteers.

How does a collective with that many people work? Firstly, although these people are called ‘volunteers’ for registering in the e-group, I would argue that a majority of them are actually what I call casual participants – those who comment on Blank Noise interventions, re-Tweet their call for action, promote Blank Noise to their friends through word of mouth, or simply lurk and follow their activities online. In the offline sense, they are the passers-by who participate in their street interventions or become intrigued to think about the issue afterwards. These people, including those who do the same activities without formally signing up as volunteers, are acknowledged to be a part of Blank Noise as much as those who really do volunteer.

Blank Noise is open to all who shares its concern and values, but its volunteers must go beyond articulating an opinion and commit to collective action. However, Blank Noise applies very little requirement for people to identify themselves with the collective. The main bond that unites them is their shared concern with street sexual harassment. Blank Noise’s analysis of the issue is sharp, but it also accommodates diverse perspectives by exploring the fine lines of street sexual harassment and not prescribing any concrete solution, while the latter is rarely found in existing social movements. The absence of indoctrination or concrete agenda reiterated through the public dialogue approach gives room for people to share different opinions and still respect others in the collective.

Other than these requirements, they are able to decide exactly how and when they want to be involved. They can join existing activities or initiate new ones; they can continuously participate or have on-and-off periods. This is reflected in the variety of volunteers’ motivations, activities, and the meaning they give to their involvement. For some people, helping Blank Noise’s street interventions is exciting because they like street art and engaging with other young people. Many are involved in online campaigns because they are not physically based in any of the cities where Blank Noise is present. Some others prefer to do one-off volunteering by proposing a project to a coordinator and then implementing it. There are people who started volunteering by initiating Blank Noise chapters in other cities and the gradually have a more prominent role. Some stay for the long term, some are active only for several times before going back to become supporters that spread Blank Noise through words of mouth. The ability to personalize volunteerism is also what makes Blank Noise appealing, compared to the stricter templates for volunteering in other social movements.

Any kind of movement requires a committed group of individuals among the many members to manage it. The same applies to Blank Noise, who relies on a group of people who dedicate time and resources to facilitate volunteers and think of the collective’s future: the Core Team. Members of the Core Team, about ten people, are credited in Blank Noise’s Frequently Asked Question page and are part of a separate e-group than the volunteers. In its seven years, the Core Team only went for a retreat once and mostly connected through the e-group. In this space, they raise questions, ideas, and debates around Blank Noise’s interventions, posters, and blog posts. Consequently, for them the issue is not only street sexual harassment but also related to masculinities, citizenship, class, stereotyping, gender, and public space. However, there are also layers in the intensity of the Team members’ engagement.

The most intense is Jasmeen, the founder and the only one who has been with Blank Noise since its inception until today. Jasmeen is an artist and considers Blank Noise to be a part of her practice; she has received funds to work for Blank Noise as an artist. Thus, she is the only one who dedicates herself to BN full time and becomes the most visible among the volunteers and the public eye. According to Jasmeen, she is not alone in managing the whole process within Blank Noise. Since Hemangini Gupta came on board in 2006, she has slowly become the other main facilitator. “It is a fact that every discussion goes through her. I may be the face of it, but I see Hemangini and me working together. We rely on each other for Blank Noise work,” Jasmeen said.

Hemangini, a former journalist who is now pursuing a PhD in the U.S., explains her lack of visibility. “Blank Noise could never be my number one priority because it doesn’t pay my bills, so I can only do it when I have free time and my other work is done.” The same is true for others in the Core Team: students, journalists, writers, artists. Unlike Hemangini who still managed to be intensively involved, they have dormant and active periods like the volunteers.

The Core Team’s functions as coordinators that facilitate the volunteers’ involvement in Blank Noise and ensure that the interventions stay with the values Blank Noise upholds: confronting the issue but not aggravating the people, creating public dialogue instead of one-way preaching. This role emerged in 2006 when the volunteer applications mounted as the result of the aforementioned blogathon. They have also initiated or made Blank Noise chapters in other cities grew. Although some of them have also moved to another city due to work, they remain active touch through online means. Together, the Core Team forms the de-facto leadership in Blank Noise.

I am tempted to describe Blank Noise as having a de-facto hierarchy in its internal organization. The form would be a pyramid, with Jasmeen on top, followed by the coordinators, long-term project-based volunteers, one-off-project-initiator volunteers, and then the casual participants. After all, it was clear from my conversations with the many types of volunteers within Blank Noise that they acknowledge that some people are involved more intensely and carry more responsibilities than others in the collective, that there is an implicit leadership roles. This is also shown by the reluctance of many volunteers to call themselves as an ‘activist’, claiming that the title is only suitable for people within those leadership roles and preferring to call themselves ‘supporters’, ‘part of the group’, or ‘volunteers’ instead.

However, doing this will be a mistake in interpreting the internal dynamics within Blank Noise. Firstly, the line between the types of participation is not as clear-cut as it appears to be. With the exception of Jasmeen, everyone from the coordinators to the one-off volunteers has active and dormant periods depending on what happens in their personal lives; they can shift roles quite easily. Some of Blank Noise coordinators, for instance, are now pursuing higher education abroad and could only be very active when the return to India during the holidays or when the school schedule is not as demanding. During momentary dormant periods, they turn into casual participants because those are the only roles they are able to take. Secondly, a hierarchy implies that casual participants are not important for the collective, whereas they turn out to be the main “target group” and the reason why Blank Noise has grown internally and in the public eye.

This is again a reason why I was so taken by Escher’s painting. There are definitely “big fish” leadership figures, but their scales are actually smaller fishes in different forms, symbolizing how the roles of a person in the collective could shift from “big” to “small” and vice versa depending on your perspective. The many fishes are not depicted horizontally, but also not in a clear hierarchy. Instead, they are interconnected with each other. The type of connection is not very clear and the fishes seem to be swimming in different directions, but they make a cohesive unity. This is the beauty of both Escher’s creation and Blank Noise.

This is the eighth post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS Digital Natives Knowledge Programme.

The photo of M.C. Escher’s painting ‘Fish and Scales’ is borrowed from:

http://www.mathacademy.com/pr/minitext/escher/big.asp?IMAGE=fish_and_scales

For more details visit https://cis-india.org/digital-natives/blog/the-many-faces-within

The geek shall inherit the earth

praskrishna — 2012-01-03T10:34:03Z

Demystifying the mysterious -agents changing the world around you.

I met somebody last night who called herself a digital dinosaur. She grew up in the ’80s, got her first computer in the ’90s, trained herself as a geek, found a career as a coder (moonlighted as a hacker), helped people create their personal web pages, and has worked in the IT industry for more than a decade now. In her day, she was the cyber-guru, instructing friends, families, acquaintances and people who wrote to her on the dos and don’ts of cyber-living. And now, she finds herself strangely disconnected from Web 2.0, which is expanding faster than we can understand it.

Her relationship with Internet technologies was one of creation; coding, cracking, hacking, controlling the world in binaries, in bits and in bytes, and that world is now receding.

The new wave of Internet users, who are Born Digital, relate to technologies in new ways. Coding has become the domain of the professional developer and programming is limited to a handful of geeks.

These digital natives occupy environments where it is more about game and expression. Their relationship with the internet is about creation and dissemination of information. They create networks and webs of relationships, with machines and people alike. They treat their gadgets as extensions of themselves and map their physical lives on to their virtual worlds. They are different, even from the earlier generation of technocrats, in how they relate to and understand the new technologies.

Digital natives are everywhere. They are in universities and colleges, multitasking, preparing a classroom presentation while chatting with friends and tracking their online gaming avatars. They occupy offices, glued with equal passion, to dating or social networking sites, and moderating geek mailing lists.

We chance upon them in homes and bedrooms, sharing their most intimate details using live cam feeds and audio/video podcasts. If these images are familiar to you, you have encountered a digital native. It might have, recently, been a child who knows how to use the mobile phone more effectively than you do, or a teenager who can connect your machine online while thumb-typing on the cell-phone, in a language which is not very familiar to you.

It could also be the saucy colleague in office, who is always on the information highway, making jazzy presentations or playing games with his virtual avatar, or the taxi driver who has learned the power of GPS maps or even the chaiwallah who uses his mobile phone to download new music and conduct a romantic affair.

It is no surprise then that the digital natives appear mystifying, slightly frightening figures to those around them. Parents are concerned that they are losing touch with these youth who inhabit first and Second Lives seamlessly. Teachers lament that they value everyday cultural production on YouTube and blogs over canons and classics.

Policymakers are worried that they unwittingly break law and regulations through peer-to-peer sharing of information. Cultural industries are startled at how they produce as much as they consume, using easily available inexpensive tools to push the boundaries of cultural production; remixing, distorting, morphing and harvesting the potential of digital objects.

While many of these concerns are serious and need to be addressed, this column tries to focus on demystifying the digital native. Across borders, digital natives have been responsible for changing the contours of our world. They have fought repressive governments, like we saw in Iran’s Twitter revolution. They have mobilised people to challenge fundamentalism (the Pink Chaddi campaign in India). They have come to the aid of the needy and the ailing, like we saw during the recent natural disasters in Chile and Taiwan.

Digital natives are behind awareness initiatives to protect their privacy and right to information on social networking sites like Facebook.

They have changed the way knowledge is produced and consumed on online encyclopaedias like Wikipedia. They demand better education, transform their societies and show us the familiar through strange and uncanny lenses. Around the globe, in developed and developing information societies, digital natives are introducing radical changes that recalibrate our reality even as we live it.

Read the article in the Indian Express

For more details visit https://cis-india.org/digital-natives/blog/geek-inherit-earth

The Digital Tipping Point

maesy — 2011-08-04T10:36:56Z

Is Web 2.0 really the only reason why youth digital activism is so successful in mobilizing public engagement? A look into the transformation of Blank Noise’s blog from a one-way communication medium into a site of public dialogue and collaboration reveals the crucial factors behind the success.

What images popped in your head when you hear the term ‘digital activism’? Those that popped in mine are of campaigns that originated in the Internet, perhaps with a blog, a Youtube video, or a Facebook group, mobilizing people to take part in a certain action to advocate for a cause or to respond to a specific event. Whether the request is to sign a petition for a new legislation or to wear a specific colour on a specific day, the campaigns also ask people to spread the message, usually responded by re-tweets, status updates, and link-shares that appear on my timeline. These campaigns, like the famous Wear Red for Burma or the Pink Chaddi, are usually responses to certain events and dwindle after the events have passed.

With its four blogs, two Facebook groups, a YouTube channel, and a Twitter account, at first glance Blank Noise certainly resembles the images in my head. However, they popped one by one as I got to know Blank Noise better. For one, as I have shared before, Blank Noise was not a response to a specific event but rather the long term, ongoing, structural problem of street sexual harassment. For another, street interventions started as the main core of Blank Noise and have remained a crucial element despite its prolific online presence. Blank Noise did not start in the Internet nor did it immediately turn to Web 2.0 for its mobilization.

The main blog was created soon after Blank Noise started in 2003 to serve as an archive, information center, and space to announce future street events. The diverse online campaigns, lively discussions in the comment section of blog posts, and abundant blog post contributions by people who have experienced, witnessed, or committed street sexual harassment started after two unexpected events that I call ‘the digital tipping point’.

The first was when Jasmeen Patheja, the founder of Blank Noise, started uploading pictures of her harasser, taken with her mobile phone, to the blog in March 2005. The first picture was of a man who had stalked and pestered her for coffee despite her rejection to his unwelcomed advances. While some readers applauded her action, many challenged the post. How is the action different from “Can I buy you a drink?” Can it trigger the change wanted, especially since the guy might not even have access to the Internet? Is the action of publicly labeling the man as a perpetrator of street sexual harassment ethical, especially since the man has not been proven guilty?

These challenges then spiraled into a long discussion (72 comments!) about the grey areas of street sexual harassment and the ethics around confronting perpetrators. Although Blank Noise still continue to upload snapshots of harassers (this intervention is called ‘Unwanted’), their pictures have since then been blurred until the face is unrecognizable, including the one in the original post. This event was when Jasmeen realized that the blog also has the potential of being a space for discussions, opinions, and debates – the public conversation that Blank Noise aims for.

The second tipping point was when one of Blank Noise volunteers proposed an idea of a blogathon to commemorate the International Women’s Day in 2006. Blogging had become a major trend in India around 2004 and the blogathon basically asked bloggers around India to write about their experience with street sexual harassment in their private blogs and link the post to the Blank Noise blog. The bloggers invited were both women and men, people who have either experienced, witnessed, or committed street sexual harassment. The blogathon was an immense success, perhaps due to the frustration on the silence and downplay of street sexual harassment into eve teasing. Suddenly, eve teasing became a booming topic on the web and Blank Noise received media and (mostly the cyber) public attention.

This is when the idea of online interventions started. In the following year, Blank Noise created the first of its blogs that consist entirely of contributions from the public: the Action Heroes blog, a growing compilation of women’s experiences in dealing with street sexual harassment. It is then followed by Blank Noise Guys and Blank Noise Spectators, which respectively concentrates on the experiences of men and people who have witnessed street sexual harassment. Other than the community blogs, the main blog also introduced collaborative online campaigns in 2008, such as the ‘Museum of Street Weapons’ (a poster project that explores how women uses everyday objects to defend themselves against street sexual harassment) and ‘Blank Noise This Place’ (a photo collection of places where street sexual harassment occurs). These interventions were not only online; they were also collaborative and invited the public to participate.

These tipping points are intriguing not only for being the triggers to Blank Noise’s transformation to one of the most important digital activism in India (Mishra, 2010), but also for the reason why they are successful in doing so: they are able to attract public participation.

The first tipping point was able to attract people to participate by commenting on a post. The said post was very simple; it consists of a picture and a one-paragraph text that depicts a conversation between the harasser and the woman:

“stalker no. 1: " Excuse me, have we met before?" machlee: no Stalker no. 1: Yes we have! On commercial street! I work in a call centre. I am a science graduate." machlee: why are you telling me all this? stalker no. 1: can I have coffee with you? machlee: can i photograph you? stalker no. 1: yes! sure you can! stalker no.1: blah blah blah” (Patheja, 2005)

Having been used to NGO pamphlets and blog posts, I have come to equate discussion on sexual harassment as a very serious discussion with long text and formal language. This post is so different from what I was used to, but it was clear to me that even though the language was casual, the issue and intention were serious. The casual presentation spoke to me “we would like to share our thoughts and activities with you” rather than “we are an established organization and this is what we do”. It is not the space of professionals, but passionate people. As a blogger myself, I recognize the space as being one of my peer’s and immediately felt more attracted and comfortable to jump into the conversation.

The second tipping point attracted the more active, substantial participation than commenting; many people actually created texts, photos, or posters for Blank Noise. It was possible because Blank Noise opened itself. Jasmeen opened up to an idea of a volunteer, who opened up to the possibilities offered by the cybersphere. Instead of depending on a core team to conduct an intervention, Blank Noise opened up to a project that entirely depended on the public’s response to be successful. Moreover, Blank Noise opened up to diverse points of views and many types of experiences with street sexual harassment.

It is widely acknowledged that the success of a digital activism lies on its ability to attract public collaboration; however, the digital tipping points of Blank Noise underline several important factors behind the ability. Attracting public engagement is not always a result of a meticulous pre-planned intervention. On the contrary, it might spawn from unintentional events that welcome diverse points of view, adopt a peer-to-peer attitude, invite contributions, and most importantly, touched an issue that is very important for many different people. Web 2.0 is an enabling tool and site for dialogue, but it is certainly not the only reason behind the success of digital activism in galvanizing youth’s engagement.

This is the fifth post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.

Reference:

Mishra, G. (2010) ‘The State of Citizen Media in India in Three Short Ideas’. Accessed

19 May 2010 < http://www.gauravonomics.com/blog/the-state-of-citizen-media-in-india-in-three-short-ideas/>

Patheja, J. (2005) ‘Unwanted. Section 354 IPC.’ Accessed 25 October 2010. < http://blog.blanknoise.org/2005/03/stalker-no.html>

SOURCE OF PICTURE

http://blog.blanknoise.org/2005/07/he-placed-his-hand-on-my-breast-and.html

For more details visit https://cis-india.org/digital-natives/blog/the-digital-tipping-point

The Digital Other

nishant — 2015-05-14T12:07:42Z

Based on my research on young people in the Global South, I want to explore new ways of thinking about the Digital Native. One of the binaries posited as the Digital ‘Other’ -- ie, a non-Digital Native -- is that of a Digital Immigrant or Settler.

I am not comfortable with these terms and they probably need heavy unpacking if not complete abandonment. Standard caricatures of Digital Others show them as awkward in their new digital ecologies, unable to navigate through this brave new world on their own. They may actually have helped produce digital technology and tools but they are not ‘born digital’ and hence are presumed to always have an outsider’s perspective on the digital world order.

As I’ve interacted with young people in the Global South, one thing suddenly started emerging in dramatic fashion -- that many of the youth working extensively with digital technologies in emerging ICT contexts often shared characteristics of the Digital Other. In countries like India, where the digital realm became accessible and affordable to certain sections of the society as late as 2003, there is a learning curve among youth that does not necessarily match the global thinking on Digital Natives. Even though these young people might be considered Digital Natives, because they are at the center of the digital revolution in their own countries, there is no doubt they are also Digital Others relative to Global North and West conceptions of young people in digital networks.

There is a very popular tweet that was making the rounds recently, which suggested that Digital Natives don’t have an account of the digital just like fish don’t have a theory of water -- they take to the digital as fish take to water. In this analogy lies a very important distinction between Digital Others and Digital Natives. Out of necessity, Digital Others have a relationship of production, control and design with the technologies they work with. They have a critical engagement with technology, as they code, hack, design, and create protocols and digital environments to suit their needs and resources. Digital Natives, on the other hand, have a purely consumption based interaction with the technology they use.

I want to repeat that. The Digital Natives I’ve observed have a purely consumption based interaction with the technologies they use. I know this sounds weird in the face of widespread perceptions that Digital Natives have participatory, engaged, intuitive relationships with technology. We are supposed to be living in prosumer times, where the user on the Infobahn is a consumer and producer of information. But Web 2.0 entities like Facebook have created a business where the user is not just consuming but indeed the user is the consumed. While Facebook and Twitter revolutions are interesting in how users have been able to ‘abuse’ information censorship and create new communities of political protest, we still have to remember that the technologies that supported these revolutions were closed, proprietary, and coercive -- often even putting users in danger.

From my perspective and my research, we have conflated access to information with access to technology, and we have misread this increased access as a sign of intimate relationship with digital technology and the Internet. However, for many youth, media production and information sharing are actually merely forms of consumption.

What is most alarming to me is that the individual’s relationship with original production and design of technology is on the decline. More and more, technology platforms and apps that Digital Natives interact with are closed hardware and software systems. Private corporations produce and shape the tools of interaction, producing seductive interfaces and information engagement choices that make opaque the actual working of the technologies we use. I am concerned that, increasingly, Digital Natives are acting as pure consumers of technology and gadgets, and seem willing to do so.

Banner image credit: World Bank Photo Collection http://www.flickr.com/photos/worldbank/3492673512/

Nishant wrote the original blog post in DML Central. Read it here

For more details visit https://cis-india.org/digital-natives/the-digital-other

The Digital Classroom: Social Justice and Pedagogy

nishant — 2015-05-08T12:36:29Z

What happens when we look at the classroom as a space of social justice? What are the ways in which students can be engaged in learning beyond rote memorisation? What innovative methods can be evolved to make students stakeholders in their learning process? These were some of the questions that were thrown up and discussed at the 2 day Faculty Training workshop for participant from colleges included in the Pathways to Higher Education programme, supported by Ford Foundation and collaboratively executed by the Higher Education Innovation and Research Application and the Centre for Internet and Society, Bangalore.

The workshop focused on 3 chief challenges in contemporary pedagogy and teaching in higher education in India as identified by HEIRA: The need for innovative curricula, challenges to social justice in education, and possibilities offered by the intersection of digital and internet technologies with classroom teaching and evaluation. In the open discussions, the participating faculty members used their multidisciplinary skills and teaching experience to look at possibilities that we might implement in our classrooms to create a more inclusive and participatory environment. The conversations were varied, and through 3 blog entries I want to capture the focus points of the workshop. In this first post, I focus specifically on the changing nature of student engagement with education and innovative ways by which we can learn from the digital platforms of learning and knowledge production and implement certain innovations in pedagogy that might better help create inclusive and just learning environments in the undergraduate classroom in India.

Peer 2 Peer: One of the observations that was made unanimously by all the faculty members was that students respond better, learn faster, engage more deeply with their syllabus when the instructor has a personal rapport with them. Traditionally, the teachers who have established human contact which goes beyond the call of duty are also the teachers that have become catalysts and inspirations for the students. Especially with the digital aesthetics of non-hierarchical information interaction, this has become the call of the day.

Establishing the teacher as a peer within the classroom, rather than the fountainhead of information flow, is an experiment worth conducting. Like on other digital platforms, can we think of the classroom as a space where the interlocutors each bring their life experience and learning to start an information exchange and dialogue that would make them stakeholders in the process of learning? This would mean that the teacher would be a facilitator who builds conditions of knowledge production and dissemination, thus also changing his/her relationship with the idea of curriculum and teaching.

Reciprocal evaluation: It was pointed out that the grade oriented academic system often leads to students disengaging with innovative and meaningful learning practices. With the pressure of completing the curriculum, the students’ instrumental relationship with their classroom learning and the highly conservative structures of higher education that do not offer enough space to experiment with the teaching methods, it often becomes difficult to initiate innovative pedagogic practices. Learning from the differently hierarchised digital spaces, it was suggested that one of the ways by which this could be countered is by introducing reciprocal evaluation patterns which might not directly be associated with the grades but would recognise and appreciate the skills that students bring to their learning.

Inspired by the Badges contest at HASTAC, it was suggested that evaluation has to take into account, more than grades. Different students bring different skills, experiences, personalities and behaviours to bear upon the syllabus. They work individually and in clusters to understand and analyse the curriculum. Recognising these skills and the roles that they play in their learning environments is essential. Getting students to offer different badges to each other as well as to the teachers involved, helps them understand their own learning process and engages them in new ways of learning.

Role based learning: Within the Web 2.0 there is a peculiar condition where individuals are recognised simultaneously as experts and novices. They bring certain knowledges and experiences to the table which make them credible sources of information and analysis in those areas. At the same time, they are often beginner learners in certain other areas and they harness the power of the web to learn. Such a distributed imagination of a student as not equally proficient in all areas, but diversely equipped to deal with different disciplines is missing from our understanding of the higher education classroom.

We discussed the possibility of making the student responsible not only for his/her own learning but also the learning of the peers in the classroom. Making the student aware of what s/he is good at and where s/he is lacking allows them to gain confidence and also realise that everybody has differential strengths and aptitudes. Such a classroom might look different because the students don’t have to be pitched in stressful competition with each other but instead work collaboratively to learn, research and produce knowledge in a nurturing and supportive learning environment.

These initial discussions look at the possibility of innovative classroom teaching that can accommodate for the skills and differences of the students in higher education in India. The conversations opened up the idea that the classroom can be reshaped so that it becomes a more inclusive space where the quality of students’ access to education can be improved. It also ties in with the larger imagination of classrooms as spaces where principles of social justice can be invoked so that students who are disadvantaged in language, learning skills, socio-economic backgrounds, are not just looked at as either ‘beyond help’ or ‘victims of a system’. Instead, it encourages to look at the students as differential learners who need to be made stakeholders in their own processes of learning and education.

For more details visit https://cis-india.org/digital-natives/pathways/facultyworkshop

The Class Question

maesy — 2011-09-22T12:45:35Z

Blank Noise aims to be as inclusive as possible and therefore does not identify any specific target groups. Yet, the spaces and the methods they occupy do attract certain kinds of volunteers and public. This raises the class question: what are the dilemmas around class on digital interventions? Are they any different from the dilemmas on street interventions?

My first click to Blank Noise’s main blog was a surprise. Having read so many media coverage about them, I expected to see a professional, minimalist looking website like other women’s organizations[1] where the menu is immediately visible. Instead, I have arrived at the most common and basic form of blogging: the personal blog.

I was greeted by entries on their latest thoughts and activities with photos and text with red font against a black background. I scrolled down a long list of permanent links on the right side of the site and arrived only at its Frequently Asked Questions link on the 28^th item while it would be one of the easiest to spot in other websites. For me, this discovery said, “we would like to share our thoughts and activities with you” rather than “we are an established organization and this is what we do”. It is not the space of professionals, but passionate people. As a blogger myself, I recognize the space as being one of my peer’s and immediately felt more attracted to it.

Reflecting on my own position, my familiarity with the space is due to my background as a young, urban, educated, English-speaking woman for whom the Internet is a key part of life. My ‘peers’ who are also attracted to this place apparently share the same background with me. The main demography of Blank Noise’s volunteers, almost equally men and women, are those between 16-35 years, urban, and English speaking (Patheja, 2010). My interviewees were all at least university educated, some in the U.S. Ivy league, and are proficient users of social media, most of them being bloggers or Twitter and Facebook users.

This dominant base reflects the discourse on the ‘youth of India’, which represents only a fragment of India’s vast population of young people. The two narratives on the youth of India are described by Sinha-Kerkhoff (2005) as ‘the haves’ and ‘have-nots’, a reflection on the broader discourse on the deep social economic inequities in India. ‘The have-nots’ are the majority of Indian youth who are struggling with the basic issues of livelihood, health, and education, while ‘the haves’ are painted as the children of liberalization: the mostly urban, middle class, technologically savvy, and highly educated students and young professionals up who maintain a youthful lifestyle up to their 30s.

Although ‘the haves’ only consist 10% of the total youth population, they are the ones identified as the youth of India by popular discourses. Lukose (2008) explained this by stating that youth as a social category in India is linked to the larger sense of India’s transformation into an emerging global economic powerhouse together with Brazil, Russia, and China (popular as BRIC) after its liberal economic reform in the 1990s. India’s information and technology industry is spearheading this transformation, thus it feeds into the discourse of youth as Digital Natives.

Although there are exceptions to this dominant demography, they are far fewer. Does this then mean that Blank Noise is ‘contextually empowering’ (Gajjala, 2004), given that it reaches only ‘the haves’ due to the digital divide and their sites of participation?

The classed nature of the virtual public space is something Blank Noise fully acknowledges. Some interviewees stated that this is why street interventions are so important; they reach people who may not be Internet users. However, people who have been involved in Blank Noise for more than two years acknowledged that class issues are also present in the physical public space.

Dev Sukumar, one of Blank Noise’s male volunteers, explained to me that the British colonial legacy still shape the way public spaces in Bangalore are organized. The commercial areas in the city centre where Blank Noise interventions were initially organized, such as M.G. Road and Brigade Road, are dominantly inhabited by English speaking people, but in other parts of the city there are many who can only speak the local language, Kannada. After recognizing this, Blank Noise organized street interventions in such places, like the Majestic bus stand, and making flyers and stencils in Kannada. In order to do this, Blank Noise specifically called for volunteers who knew the local language.

The interventions might be in a non-elite space, but the main actors remain those from the middle class. Hemangini articulated the class issue in Blank Noise, saying “Like it or not, a lot of the people in Blank Noise are from the middle class and a lot of the people we have been talking to on the streets are of a certain class. What is the ethics in a middle class woman asking ‘why are you looking at me?’ to lower class men? It is if we already assumed that most perpetrators are lower class men while it is definitely not true.”

The reflexivity Hemangini shows led me to rethink the assumptions around digital activism. It is often dismissed as catering only to the middle class, privileging only one side of the digital divide. But then again, the class issue is also present in the physical sphere. If middle class youth mostly attracts their peers in their digital activism, is it problematic by default or is it only problematic when there is no accompanying reflection on the political implications of such engagement? How is it more problematic than the ethical dilemma of middle class people addressing their ‘Others’ in street interventions? Is the problem related to the sphere of activism (virtual versus physical), or is it more about the methods of engagement and the reflexivity required for it?

Hemangini told me that her dilemma is being shared and discussed with other members in Blank Noise’s core group, consisting of those who dedicate some time to reflect on the growth and development of the collective. They have no answer just yet, but they intend to continue reflecting on it. I have no idea what their future reflection looks like, but I do know that the class implications of the cyber sphere will be resolved with more than simply taking interventions to the streets. Considering that the actors of youth digital activism are, like it or not, urban, middle class, educated digital natives, Blank Noise’s reflection will indeed be relevant for all who is interested in this issue. And if you have your own thoughts on the strategies to resolve this dilemma, why don’t you drop a comment and reflect together with us?

This is the seventh post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.

References:

Gajjala, R. (2004) Cyber selves: Feminist Ethnographies of South Asian Women. Walnut Creek: Almitra Press.

Lukose, R. (2008) ‘The Children of Liberalization: Youth Agency and Globalization

in India’, in Dolby, N. and Rizvi, F. (eds.) Youth Moves: Identities and Education in a Global Perspective, pp. 133-150.

Patheja, J. (2010) Case Study: Blank Noise. Accessed 7 November 2010 <http://www.indiasocial.in/case-study-blank-noise/>

Sinha-Kerkhoff, K. (2006) ‘Youth Activism in India’, in Sherrod, L.R., Flanagan, C.A.

and Kassimir, R. (eds.) Youth Activism: An International Encyclopedia, pp. 340-348. London: Greenwood Press.

Source for picture: http://www.facebook.com/home.php?#!/photo.php?fbid=73473166363&set=o.2703755288&pid=2095143&id=687356363

[1] For example: http://www.jagori.org/ , one of the most established women organizations in India.

For more details visit https://cis-india.org/digital-natives/blog/the-class-question

The Bots That Got Some Votes Home

Nilofar Ansher — 2015-04-24T11:56:10Z

Nilofar Ansher gives us some startling updates on the "Digital Natives Video Contest" voting results declared in May 2012, in this blog post.

It was a hint of suspicion raised by one of our colleagues at the Centre for Internet & Society that spurred our Web Analytics team to check into the voting activity of the contest that was all about the ‘Everyday Digital Native’. And while we acknowledged and celebrated the ‘digital’ in the native (users of technology), we forgot the human part that the digital has to engage with. Following weeks of deliberations, we now have conclusive evidence that points to irregularities in voting numbers of the Top 10 contestants. We are now staring at the elephant in the room: those innocuous little automated scripts we sweetly nicknamed, ‘bots’.

Internet bots, also known as web robots or simply bots, are software applications that run automated tasks over the Internet. Typically, bots perform tasks that are both simple and structurally repetitive, at a much higher rate than would be possible for a human alone. The largest use of bots is in web spidering, in which an automated script fetches, analyzes and files information from web servers at many times the speed of a human. Each server can have a file called robots.txt, containing rules for the spidering of that server that the bot is supposed to obey. In addition to their uses outlined above, bots may also be implemented where a response speed faster than that of humans is required (e.g., gaming bots and auction-site robots) or less commonly in situations where the emulation of human activity is required, for example chat bots (Source: Wikipedia).

What irregularities?

You would see how a script or bot would have played a role in ‘automating’ the votes for a video. The Top 10 videos received a combined voting number of 20,000+. The discrepancy occurs at the juncture where the votes polled on the front end (the webpage where the contestant video was visible to the public) did not match with the number of hits the page received on the backend (this is the analytics part). For instance, the top polled video has some few thousand votes more than the number of people who actually visited our CIS website in the same duration. This prompted a review of the logs and the possible “hand” of a nonhuman agent acting on its human creator’s command to drive up the votes.

How was this done? The Technicalities

The following graph shows the extremely high level of voting requests just before the closing date (March 31, 2012). This would not be extraordinary except for the fact that two or three entries had an exceptionally higher vote count relative to their page views as per the analytics statistics.

Analysis of the voting against the http requests for the voting link against page views

Entry	Actual Votes Recorded (1)	Direct http requests to votes (2)	http requests for normal page view access (3)	Recommended adjusted vote count (4)
Digital Dance	268	448	198	198
Big Stories, Small Town	3	10	112	3
Connecting Souls, Bridging Dreams	1113	2018	1685	1113
Deployed	191	479	195	191
From The Wild Into The Digital World	10317	11880	810	810
I Am A Ghetto Digital Native	321	365	844	321
Life in the City Slums	13	18	94	13
Digital Natives	111	328	102	102
With No Distinction	369	557	1232	369
Digital Coverage in a Digital World	9622	13650	181	181

These are the public votes displayed on the contestant’s page through the thumbs up icon
These are http requests to the voting link against each video when the user clicked on the thumbs up icon.
These are http requests which are collectively related to the video page (page view). A normal human user would browse through a page first, which downloads some other urls, such as the HTML for the page, JavaScript, images, and so on. A normal vote request would be included collectively. A direct http request to the voting link on the other hand does not do this, and only makes a specific request to vote without downloading the other parts that make up the page.
A normal human vote count should be the same or less than the number of page views. Only three videos highlighted show abnormal behaviour and it is recommended these be adjusted to the page view counts.

Are you saying contestants cheated?

While the use of programming scripts to accrue votes is no new tactic and we should, in fact, have a more robust mechanism to monitor such activity during a contest, we cannot prove the culpability of the human agents. The contestants might be innocent actors with overzealous friends or colleagues who ran the voting scripts. As of now, since there is no way to ascertain their part in this irregularity, it’s best we give them the benefit of the doubt. What comes through loud and clear is that once you do away with the scripted votes, four contestants still manage to have enough votes to maintain their positions in the final five. In the fifth position, we now have a contestant from the top ten finalists, who has secured the requisite votes (after vote adjustment) to propel him into the final five.

Recommendation

‘Digital Dance’ (Cijo Abraham), ‘From the Wild into the Digital World’ (John Musila) and ‘Digital Coverage in a Digital World’ (T.J. Burks) had additional vote url counts than page views. It is recommended that the total votes for these videos be adjusted to the page view counts, and not the actual vote counts as displayed on their individual web pages (thumbs up icon) during the voting period.

The rankings of the adjusted voting would now read as:

Connecting Souls, Bridging Dreams – Marie Jude Bendiola (1113)
From The Wild Into The Digital World - John Musila (810)
With No Distinction - T.J. K. M. (369)
I Am A Ghetto Digital Native – MJ (321)
Digital Dance – Cijo Abraham (198)

Transparency at CIS

‘The Digital Natives with a Cause?’ research inquiry is shaped around concerns of transparency, equity and community accountability. In our research methods as well as in outputs of the different activities, we have always maintained a complete transparency of decision making processes as well as in depending upon the incredible people we work with to help us learn, grow and reflect openly on the concerns that we have been engaged with. We strive to follow this method and in publishing these statistics, we want to ensure that there is complete transparency about the votes that were accrued and how the final winners were selected. We also take this opportunity as a learning experience to re-think the question of the non-human actors in our networks and further about the nature of participation and reputation online. We hope that the publishing of these results will help answer any inquiries on how the process unfolded.

View Logs and Source Code

All logs from the web server for this period (24.7MB) Identical IPs are from caching server.
R script to evaluate data for table

What next?

Since we spotted the error in time, we haven’t disbursed the prize money of EUR 500 to each of the Top 5 contestants. They will now receive the prize along with a chance to participate in the Digital Native workshop-cum-Webinar, slated to be held in July 2012. The top 10 videos will be showcased in this event.

For more details visit https://cis-india.org/digital-natives/bots-got-some-votes-home