Centre for Internet and Society

Universal Service for Persons with Disabilities: A Global Survey of Policy Interventions and Good Practices

nirmita — 2012-10-08T05:43:46Z

The Global Initiative for Inclusive Information and Communication Technologies and the Centre for Internet and Societies in cooperation with the Hans Foundation have published the Universal Service for Persons with Disabilities: A Global Survey of Policy Interventions and Good Practices. The book consists of a Foreword by Axel Leblois, an Introduction and four chapters. Deepti Bharthur, Axel Leblois and Nirmita Narasimhan have contributed to the chapters.

Foreword

Universal Service definitions have been developed by 125 countries and are the foundation for policies and programs ensuring that telecommunications are available to all categories of population. Universal service funds are the main vehicle used to fund those programs, primarily addressing imbalances such as lack of availability of services in rural areas. While geographic coverage has vastly improved over the past decade with wireless infrastructure, the scope of Universal Service has expanded to include other categories of underserved populations.

Among those, persons with disabilities and senior citizens, who represent 15% of the world population[1] are an increasing concern for legislators and regulators. Basic accessibility features for public telephone booths, fixed line or wireless handsets, customer services in alternate formats such as Braille, or assistive services such as relay services for hard of hearing or deaf persons are in fact not implemented in a majority countries.[2]

To address those issues, several countries have expanded the scope of their national definition of Universal Service Obligation to include persons with disabilities allowing programs promoting the accessibility of information and communication technologies to be covered by Universal Service Funds.

The adoption of the Convention on the Rights of Persons with Disabilities by over 150 countries since March 31st, 2007 will likely accelerate this trend: States Parties have an obligation to ensure that Information and Communication Technologies and Services are made accessible to persons with disabilities. This can be done by aligning the definition of Universal Service Obligation with article 9 of the Convention and expanding the charter of Universal Service Funds to cover programs promoting accessibility for persons with disabilities. This report is the first attempt to document how Universal Service definitions and related policies and programs have been implemented by various countries to ensure that persons with disabilities have full access, on an equal basis with others,to telecommunication services.G3ict would like to express its sincere appreciation to the Center for Internet and Society for its support of this project, to Nirmita Narasimhan for researching and editing this report;to the International Telecommunication Union for providing references and helping identify countries to be surveyed, and to the Hans Foundation for funding the print version of the report. Promoting universal service for persons with disabilities can affect positively the lives of millions of users around the world. We hope that this report may serve as a useful reference for policy makers, operators, organizations of persons with disabilities, and as a framework for good practice sharing among countries currently implementing the Convention on the Rights of Persons with Disabilities.

Axel Leblois
Executive Director
G3ict – Global Initiative for Inclusive ICTs

Introduction

The advent of the Internet and accessible information and communication technologies (ICT) has opened up exciting possibilities and opportunities for persons with disabilities.The United Nations Convention on the Rights of Persons with Disabilities (the ‘UNCRPD’)3 has explicitly recognized the right of persons with disabilities to seek, receive and impart information on an equal basis with others4 and has placed specific obligations on member states to ensure that all ICT based facilities and services (which include telecommunications services) must be made available and accessible to all. To this end, member states are required to formulate and implement appropriate laws and policies at national, regional and global levels. In an age where almost all spheres of life are inextricably woven with and dependent on ICT, Article 9 of the UNCRPD on Accessibility is possibly one of the most powerful and critical tools in the hands of policy makers to ensure that persons with disabilities are assured of basic human rights such as education, health, employment and access to information and participation.While the lack of awareness amongst governments is undeniably a serious impediment to implementing accessible ICT in any country, an equally serious and perhaps more realistic problem is the lack of resources which is plaguing many countries, especially developing nations. The fact that governments are already struggling to ensure basic human rights for all citizens by judiciously dividing their limited resources for the whole gamut of needs makes it difficult for them to outlay separate and substantial budgets which may be required for implementing ICT accessibility. In such a scenario it becomes very important to look around and identify sources of funding, new or existing, which can be leveraged by governments to fulfill their obligation towards making all ICT based applications and services accessible and promoting assistive technologies for persons with disabilities.

This report aims to highlight the extreme suitability of leveraging the Universal Service Fund (USF) to implement accessibility and assistive technologies in telecommunications. It examines the evolution of the concept of USF, its minimum mandate and scope, funding sources, as well as project implementation mechanisms and showcases countries which are using the USF to fund accessibility projects through policies and programmes.

[1].WHO Global Report on Disability, June 2011 - http://www.who.int/disabilities/world_report/2011/en/index.html

[2].CRPD Progress Report on ICT Accessibility – 2010 by G3ict - http://g3ict.org/resource_center/publications_and_reports

Click here for the Braille format
Download the Daisy version here
Download the book here PDF [302 KB]

For more details visit https://cis-india.org/universal-service-for-persons-with-disabilities

The Last Cultural Mile

kaeru — 2015-04-03T10:59:23Z

Ashish’s monograph follows the career of a priori contradiction, one that only mandates a state mechanism to perform an act of delivery, and then disqualifies the state from performing that very act effectively. This contradiction which he names as the Last Mile problem is a conceptual hurdle, not a physical one and when put one way, the Last Mile is unbridgeable, when put another, it is being bridged all the time.

This monograph provides a set of four case studies of the Indian State. The case studies address four technologies, television, telecommunications, networked higher education and the Unique Identity project. It also looks at Wireless-in-Local Loop (or WLL) technology that constituted the first revolution in telecommunications in the early 1990s, the arrival of satellite television also in the 1990s, the low-end IT ‘device’ with which the Ministry of HRD plans to use digitized distance education to increase enrolment of Indian students by five per cent of the overall population, and the celebrated Aadhaar.

Download the Monograph here

For more details visit https://cis-india.org/raw/histories-of-the-internet/blogs/the-last-cultural-mile/the-last-cultural-mile-blog-old

Know your Users, Match their Needs!

rebecca — 2012-02-27T15:06:14Z

As Free Access to Law initiatives in the Global South enter into a new stage of maturity, they must be certain not to lose sight of their users’ needs. The following post gives a summary of the “Good Practices Handbook”, a research output of the collaborative project Free Access to Law — Is it Here to Stay? undertaken by LexUM (Canada) and the South African Legal Institute in partnership with the Centre for Internet and Society.

Almost ten years have passed since the Montreal Declaration on Free Access to Law (FAL) was signed by eight legal information institutes and other FAL initiatives. Today, the Free Access to Law Movement (FALM) is growing with over 30 initiatives having signed onto the Declaration and providing free, online access to legal information. While the movement continues to gain momentum, the big question no longer remains why we need free access to law, but instead how FAL initiatives can continue to do so sustainably in the long-term. The principles of access and justice underpinning the FALM have been well-argued and few would dispute the notion that citizens ought to have access to the laws under which they are governed. As the Montreal Declaration states: "Public legal information from all countries and international institutions is part of the common heritage of humanity…Maximizing access to his information promotes justice and the rule of law" (2002).

Regardless of legal system or political context, the importance of securing free online access to the law has been recognized from a variety of perspectives. Whether FAL is considered a critical democratic function or simply an essential efficiency within any legal system, it is difficult to contest that the internet has increased the accessibility of and ease with which legal information is being published and shared online. Setting the ideological and practical foundations of the movement aside, effectively demonstrating the impact of FAL initiatives and to secure their sustainability in the long-term remains the next big challenge for the FALM. Today, there is a growing necessity for grounded and realistic indicators that can validate some of the long-held assumptions around the impacts and outcomes of FAL initiatives. Furthermore, and perhaps more importantly, there is also a need for a more nuanced understanding of the factors that influence the sustainability of FAL initiatives— particularly in resource-scarce and often nebulous legal systems of the Global South.

This blog post provides some insight into the questions above through a brief summary of the results of the study Free Access to Law—Is it Here to Stay? This global comparative study was carried out by LexUM (Canada) and the South African Legal Institute in partnership with the Centre for Internet and Society. The project set out to begin providing answers to some of these critical questions around the impacts and sustainability of the FALM. It was initially hypothesized in the study that the sustainability of a FAL initiative rests upon a particular string of contingent factors. To begin, a particular condition would incentivize the creation of the FAL initiative — more often than not meeting the unmet needs of those requiring access to legal information. Next, if the FAL initiative is able to provide the service within a favourable context, it was suspected that it would produce favourable outcomes for both users and society at large. In turn, if the FAL initiative was able to provide benefits to users, it was theorized that these benefits would then stimulate reinvestment into the FAL initiative — forming a positive and sustainable feedback loop.

As the Good Practices Handbook highlights, the research hypothesis provided an accurate reading of what the sustainability chain of a FAL initiative might look like in practice. If unable to keep up with the evolving information requirements of their users, this study suggests that FAL initiatives run the risk of FAL becoming outdated and even outperformed by either government-based or private sector initiatives. This is why FAL initiatives must continue to be innovative and find new ways to meet users’ needs. Approaches take my include keeping their collections up to date, fine-tuning their services or even reinventing themselves through the provision of value-added services. Gathered from the experiences of the eleven countries across Africa and Asia examined in this study, the following is a brief summary of the nine “Good Practices” that emerging FAL initiatives can consider:

The FAL initiative should establish clear objectives: Before doing anything, the FAL initiative should decide what exactly it’s setting out to do…critical components such as content selection, targeted audience, expected reach, search functionalities and other website features help determine priorities and evaluate capacity to achieve these objectives.
How to be small and do big things: Most of the FAL initiatives studied as part of this project were formed of small teams (often less than five individuals). Initially, this may appear to pose a risk for sustainability. However, we saw a number of ways in which small teams have proven to be innovative, flexible, and able to thrive in environments of scarcity. However, as much as small teams can be seen as a source of innovation, they may also pose a risk in the medium to long-term.
FAL initiatives require expertise in both IT and legal information: Legal information management experts understand how the law is applied, how different texts and parts of texts speak to one another, and how these documents are used. IT experts can imagine a variety of ways to address these needs. If both forms of expertise is not available within the team of a FAL initiative, institutional partnerships provide promising sites for collaborative support. For example, the FALM constitutes a rich source of expertise and has proven to be a site of collaboration between established and emerging FAL initiatives. Further, universities have proven to be a significant source of human and financial resources for several FAL initiatives.
FAL initiatives should look to where they are headed (but not too far ahead): Because the purpose of a FAL initiative is to provide free online access to the law, it must secure access to this data for regular publication. How will legal information be received and organized by the initiative? In what format will it be published in? Early on, FAL initiatives need to develop both internal and external workflow processes to ensure that the initiative is able to provide regular access to updated information. Furthermore, an important finding of the study suggests that context plays a much larger role in a project’s sustainability. Consideration should be given to a country’s ICT infrastructure, the transparency of a government and their access to information regimes, and the nature of the legal information market when designing the workflows of an FAL initiative.
FAL initiatives should work with the ICT infrastructure in place: The quality and consistency of internet access varies across countries in the Global South. FAL initiatives should remain aware of how stakeholders and users are accessing the internet and develop their service accordingly. Considering the often intermittent nature of internet connectivity in the Global South, providing users with offline access to databases is a practical alternative.
FAL initiatives should use Free and Open Source Software: FAL initiatives should maximise their use of FLOSS. All FAL initiatives use FLOSS to some extent and without these flexible and cost-effective alternatives, it would be safe to infer that the FALM would have grown as quickly as it has.
FAL initiatives should be sensitive to culture: FAL initiatives rely on stakeholders and communities of users. Staying mindful of the professional and organizational cultures within a country may provide the initiative with a source of community support which may become a sustainability strategy. Further, integrated or parallel social networking platforms can play an essential role in community-building around the FAL initiatives and can also serve as another source of content in resource-scarce environments.
Find your users, match their needs: Project goals and appropriate strategies should be based on an in-depth understanding of the needs of those using the FAL initiative. As the sustainability chain suggests, when FAL initiatives produce positive outputs and outcomes, stakeholders will reinvest in the initiative to ensure its sustainability. If a user’s needs are effectively met by an FAL initiative, this group can provide either the resources or impetus for its continued success. Identifying who your users are and staying aware of their needs is a good way to secure reinvestment into the project.
FAL initiatives should diversify funding sources: This may be easier said than done — reinvestment can be the most challenging aspect of sustaining a FAL initiative. Early on, initiatives that receive donor-based funding benefit substantially upon investment. However, these initiatives are put at significant risk once initial seed funding has been depleted. Similarly, FAL initiatives that partnerships with other during their start up phase face similar fates as securing long-term service delivery can become a challenge. Possible funding sources included throughout the study include, among others: government, international development agencies or NGOs, the judiciary, law societies and the sale of value-added services.

In addition to these good practices, this study has emphasized the role the that the FALM has played in helping redefine online legal information as a public good. Each of the case studies demonstrates in a unique way the value openness plays in a legal information ecosystem, and how a robust digital legal information commons can be of benefit to users. Traditionally, the legal information market has been dominated by a select number of commercial players. In response, the FALM has created an important transnational space within which conversations around the provision of and access to legal information as a political right rather than a commodity to be bought and sold can take place. Encouragingly, governments in the Global South are catching and FAL initiatives from the South have proven to be immense sources of innovation in their own right. In Indonesia, for example, FAL initiatives have laid the groundwork for emerging government initiatives that are now prioritizing the provision of free, online access to legal and other government information. Today, I believe that we are witnessing an important paradigm shift as governments are beginning to recognize that “access” to legal information is a right to be held by the public.

Despite such headway, it is needless to say that FAL initiatives in the Global South continue to face immense sustainability challenges. However, it is hoped that this study can provide some practical insights for emerging initiatives and partnerships. However, as more FAL initiatives begin entering into the next stage of maturity and growth, it is more important than ever that they are able to adapt to adverse environmental changes and form long-lasting partnerships with information sources within government. Most importantly, FAL initiatives must remain dynamic and responsive to users’ needs. To do so, they must be able to tailor and expand their services, offerings and user-base. To secure their sustainability and relevance in the long term, they must also be continuously strengthening their ties and maintain open communication flows with users. If FAL initiatives are able to successfully make the transition from being supply side initiatives to becoming demand driven services, the FALM will be well-positioned for another decade of sustainable growth.

Download the collection below:

Good Practices Handbook (426 kb)
Environmental Scan Report (860 kb)
Local Researcher's Methodology Guide (1225 kb)

The full collection of case studies and the Good Practices Handbook was originally published on the Project Website. The Centre for Internet and Society oversaw the following case studies: India, Hong Kong, Indonesia and Philippines.

For more details visit https://cis-india.org/openness/blog-old/know-your-users

Material Cyborgs; Asserted Boundaries: Formulating the Cyborg as a Translator

nishant — 2015-10-25T05:57:08Z

In this peer reviewed article, Nishant Shah explores the possibility of formulating the cyborg as an author or translator who is able to navigate between the different binaries of ‘meat–machine’, ‘digital–physical’, and ‘body–self’, using the abilities and the capabilities learnt in one system in an efficient and effective understanding of the other. The article was published in the European Journal of English Studies, Volume 12, Issue 2, 2008. [1]

Download the paper here.

Read the original paper published by Taylor & Francis here.

I, the cyborg

The cyborg, a combination of hardware, software and wetware, stands as one of the most visible figures of the cybernetic age. A portmanteau of two words: cybernetic and organism, the term cyborg refers to a biological being with a kinetic state that can be transferred with ease from one environment to another, able to adapt to changing environments through technological augmentation. The first living Cyborg to find its way into the human family tree was a rat. Manfred Clynes and Nathan Kline – two astrophysicists, in 1960, thought of a ‘hybrid-organism’ system (a rat with an osmotic pump) that provided biological stability to an organism in response to its constantly changing environment. In their paper in Astronautics they wrote:

For the exogenously extended organizational complex ... we propose the term ‘cyborg’. The Cyborg deliberately incorporates exogenous components extending the self-regulating control function of the organism in order to adapt it to new environments. (Clynes and Kline, 1960: 1)

Notwithstanding this, the cyborg is most commonly thought of in a futuristic vein, escaping the confines of the physical body and recreated through various digital forms like databases, networks and archives.

With the emergence of the WorldWide Web, the cyborg has strategically evolved in our imaginations as a metaphor of our times.We are already in the age where the ‘first living cyborg’ (Warwick, 2000: 15) has announced his arrival. In his autobiography I, Cyborg, Stephen Warwick, a professor of cybernetics and robotics, unveils how he became the first human cyborg through a series of path-breaking experiments. He begins his narrative by saying, ‘I was born human. But this was an accident of fate – a condition of time and place. I believe it’s something we have the power to change’ (Warwick, 2000: 5). Cybercultures theorist David Bell, on the other hand, especially with the proliferation of new digital technologies, in his preface to The Cybercultures Reader, locates the cyborg in ‘the crucial mechanics of urban survival’ (Bell, 2000: xxi) that produce everyday cyborgs through digital transactions and technologically augmented practices. Sherry Turkle, looking at the experiments in genetic engineering and reproductive practices, traces the processes of ‘cyborgification’ in the production of ‘techno-tots’ (Turkle, 1992: 154) – a new generation of designer babies who have been augmented by technology to have the perfect genetic composition.

In this paper, I seek to explore the possibility of formulating the cyborg as an author or translator, who is able to navigate between the different binaries of ‘meat– machine’, ‘digital–physical’, ‘body–self’, using the abilities and the capabilities learnt in one system in an efficient and effective understanding of the other. What does the cyborg as a translator add to our understanding of the processes of translation? If we were to examine the formation of a cyborg identity embedded in the digital circuits of the World Wide Web, what is the text of translation? What are the translated objects? Who performs these translations? Is the user the omnipotent translator who brings to this site, her special knowledge of distinct systems to make meaning? When inflected by technology, does the process of translation, performed by the cyborg, enter into realms of incomprehensibility which get translated as illegality? How does the figure of the translating cyborg enable an analysis of the cyborg as materially bound and geographically contained, rather than the earlier ideas of the cyborg as residing in a state of ‘universal placelessness’ (Sorkin, 1992: 217)?

Configuring the cyborg as a translator

The cyborg, as fashioned by science fiction narratives, cinema and cartoons, conjures images of human–machine hybrids and the physical merging of flesh and electronic circuitry. Different representations of the cyborg abound in science fiction narratives in print, film, animation and games, from reengineered human bodies showcasing fin de millennia nostalgia for large robotic machines of power and strength to sleek and suave microchip-implanted silicon-integrated human beings who work in their artificially mutated enhancements. The cyborg has covered a wide imaginative range from looking at a happy human–machine synthesis to a degenerate human body made grotesque by machinistic implants to a rise of a potent cyborg community that threatens to overcome the human world of biological certainty and mortality. Some of the most famous instances of cyborgs in popular narratives illustrate this wide spectrum; from Maria the robot in Metropolis (Fritz Lang, 1927) to Lara Croft in the The Tomb Raider series (Toby Gard, 1996); from Case in William Gibson’s Neuromancer (1984) to Mr Anderson a.k.a. Neo in The Matrix Trilogy (The Wachowski Brothers, 1999–2003); from Johnny Quest (Hannah-Barbara Cartoons, 1996–7) in the eponymous animated series to avatars created on social networking sites and MMORPGs [2] like Second Life.

However, with the popularization and democratization of new digital technologies of information and communication (ICTs), we see a certain evolutionary production of the cyborg as an increasing number of people interact with digital spaces and sites and adopt mobile gadgets of computation and information dissemination as an extension of their bodies. The cyborg, as imagined within the digital realms of cyberspace, is imagined differently from the more hyper-real, hypervisible constructs within the fictional narratives.

Arjun Appadurai (1996), in his formulation of post-electronic modernity, explores how electronic media offer new everyday resources and disciplines for the imagination of the self and the world. He argues that the individual body and its ownership are wedded to the logic of capitalism and the notion of ownership that characterized most of the twentieth century. Appadurai suggests that the body becomes a site of critical inquiry and contestation because a capitalist state grants the individual the rights to his/her body and the choice to fashion that body through consumption patterns. When talking of Technoscapes [3], Appadurai posits the idea of a technologically enhanced sphere of activities and identity formation that defy the processes of capitalism and produce new instabilities in the creation of subjectivities.

Cyberspace has become such a site where the individual body, marked in its being (genetically, biologically, socially and culturally) and circumscribed by the (physical, reluctant and cumbersome) space, can free itself from the relentless materiality of a capitalist set of reference points, to create a truly global self and a universally accessible space. Katie Hafner and Matthew Lyon, in their comprehensive history of the origins of the web, mention how in 1968 Joseph Carl Robnett Licklider and Robert Taylor, who were research directors of the United States of America’s Department of Defense’s Advanced Research Projects Agency (ARPA) and who also set in place the first online community (ARPANET), prophesied that online interactive communities ‘will consist of geographically separated members, sometimes grouped in small clusters and sometimes working individually. They will be communities not of common location but of common interest’ (Hafner and Mathew, 1996: 44). This prophesy was realised by the end of the twentieth century, as scholars announce the construction of the ‘discontinuous, global agoras’ (Mitchell, 1996: 27) and the arrival of the new commons shaped within the technoscapes of the internet. The imagination of the internet as the new public sphere of communication, interaction and collaboration also brought into focus the skills that a cyborg requires in order to materially exist on the intersections of various domains. Donna Haraway, in her seminal essay ‘A cyborg manifesto’ (1991), posited one of the most influential imaginations of the cyborg as residing in the ‘optical illusion between social reality and science fiction’ (Haraway, 1991: 151) Haraway’s cyborg hints at the possibility of imagining the cyborg as a translator:

The cyborg is resolutely committed to partiality, irony, intimacy, and perversity. It is oppositional, utopian and completely without innocence. No longer structured by the polarity of public and private, the cyborg defines a technological polis based partly on a revolution of social relations in the oikos, the household.
(Haraway, 1991: xxii)

This cyborg, in the blurring of the public and the private, in the diffusion of the physical and the virtual, and in the yoking together of economic practices and social identities, becomes an agential subjectivity that translates one system into another, using the referents of meaning making and processes of knowledge production in one system for deciphering and navigating through the other system. Haraway’s cyborg is a willing and conscious extension; an illustration of what Judith Butler, in Bodies That Matter (1993) calls the ‘performative’, thus infusing the figure of the cyborg with the ability to negotiate with its immediate environment and shape it through the material practices it engages with. The cyborg as a translator, thus has an interesting role as a mediator between the two systems. The cyborg no longer makes the distinction between an original and a translated text – the two systems occupy equal and often contesting zones of reality and authenticity for the cyborg.

Sandy Stone, in her anthropological study on technosociality – the technologised social order that emerges with ICTs and the social order of the technologised communities – emphasizes this very critical role of the cyborg:

In technosociality, the social world of virtual culture, technics is nature. When exploration, rationalisation, remaking, and control mean the same thing, then nature, technics, and the structure of meaning have become indistinguishable. The technosocial subject is able successfully to navigate through this treacherous new world. S/he is constituted as part of the evolution of communication and technology and of the human organism, in a time in which technology and organism are collapsing, imploding, into each other.
(Stone, 1991: 81)

Stone’s idea of the cyborg as collapsing the binary between the organism and technology is indicative of how the cyborg, in its processes of translation, reproduces both the worlds, and in fact allows for a dual process of translation between the two so that systems implode to form a complex set of references that determine the meanings of the text. This dual process of translation produces a critical episteme to revisit the notion of translation where the skills of the translator and the figure of the translator are generally looked upon as residing in a nuanced and close reading of the original text and the interpretative techniques by which it is reproduced in the ‘new’ or translated text, making sure that the original gets suffused with the meaning and ironies of the other language. Stone also adds to Haraway’s conception of the cyborg as she recognizes another distinction that the cyborg as a translator blurs in its being – the distinction between technique and the structure of meaning.

The cyborg as a translator, because it produces its identities through the same techniques that it produces the translated texts, internalizes the very techniques of translation. However, this process of internalization, instead of making the techniques invisible, foregrounds them as essential to the comprehension and understanding of the meanings which have been produced in this dual process of translation. The next section of this paper does a close reading of an instance of particular cyberspatial form – the social networking systems – to illustrate the dual processes of translation and the textuality of the texts involved.

Lost in translation

Both Haraway and Stone imagine the cyborg in a process of self-authorship through the interaction with the digital technologies. However, both of them only deal with the conceptual category of the cyborg and do not really examine the specific practices that this cyborg produces. Within cyberspaces, social networking systems, blogs, MMORPGs, multiple user dungeons (MUD), discussion boards, media sharing platforms, p2p networks [4], etc., all create different conditions within which the physical users, through their digital avatars, interact with each other and form complex models of social networking and personal narratives. In this section I look at the notion of this self-authoring cyborg, embedded in the social networking system of ‘Orkut’, to illustrate and examine the discussions in the preceding section.

Orkut, a Google project, is one of the most thriving social networking systems that allows people to reacquaint themselves with people they have known in the past – friends, colleagues, acquaintances, family – who might be distributed across geography and lifestyles. Orkut also enables people with similar interests to form communities and interact, network and form new relationships with strangers in an unprecedented fashion. Orkut follows the AmWay [5] Economic model for its social networking, whereby an individual person inherits the friends of friends, thus often connecting themselves down more than 50 levels of friendship. Such a connection, such possibilities of networking, and the overall feeling of belonging to a dynamic, ever-growing network, gives the users a heady rush of emotions, using Orkut for various personal and professional reasons – from dating to holding meetings, from public performances to professional networking.

Most users within Orkut find themselves members of communities which are created around themes, hobbies, issues, ideas, movies, heroes, idols, books, religions, universities and schools, organizations, institutions, subjects, disciplines and music. One of the pre-requisites for using the various services on Orkut to their full potential is the creation of a profile. The profile, unlike a personal ad, is a concentrated effort at translating the ‘physical’ self of the person into ‘digital’ avatars that refer to the ‘original’ user behind the profile. Because of the pseudonymous nature of cyberspatial interactions, there is also an extra effort at making these avatars more verifiable, more real and more trustworthy. As an increasing number of users use social networking systems to find friends, to connect with partners and form communities that often translate back into the physical world, they spend a lot of effort on their profiles, trying to simulate (or translate) their personal identities and ideas into the digital world.

Most users put pictures of their face, along with populating their own virtual photo album with pictures of their pets, partners, friends, family and places they have visited. Profiles often change, adding ‘new pictures uploaded’ as a caption, to invite friends to visit their space and find out what is new about their virtual lives. Users can also keep track of all the changes that the people in their networks are making to their profiles, thus giving the sense of a fluid and a changing persona rather than a static description. Applications which allow the users to track birthdays, special dates, online calendars and the important events in their friends’ lives, add to the nature of communication and interaction. Most profiles have a fairly detailed narrative, using poetic imagery, exaggerated style, witticisms and pop philosophy to translate the person behind the screen. The profiles are also filled with their favourite activities, TV shows, music and books. This process of mapping a virtual body and producing texts of the physical body is the first level of translation that the users perform. The model of cyborgs that Haraway and Stone posit look upon the possibility of role playing, of fantasy, of adaptation and of authoring the self, in this process of cyborgification, as extremely liberating and subversive.

The social networking system and the related profiles also draw our attention to the dynamic interactions of the translated self within the digital domains. Through a metonymic process, the digital profile – the translated self – comes to stand in for the bodies of the users who not only create the translated self but also mark it with desires and aspirations. The translated self is largely under the control of the physical body. And yet, there are several ways in which the translated self does not allow for the physical body to emerge as the original, the authentic or the primary self within the dynamics of this site. On the one hand, it is the physical body of the user that authors the digital self, and hence it should be looked upon as the primary or the authentic text. On the other hand, the interactions that happen within the social networking system are interactions of the authored/translated self. The responses that the profile receives, the way in which the self is represented, the techniques used to engage with more people or invite strangers to communicate, are all the practices of the digital self.

Within Orkut, the profile of the person is bound to the physical body of the user behind the profile. While it is of course necessary to invoke a virtual avatar, because of the nature of social networking with people one already knows or has known, there is a certain disinvestment of fantasy within Orkut. Several users select pseudonyms which allow them to remain totally anonymous, but most of them have a visible face which tries to approximate their real-life persona online. Unlike the circuits of blogging or role playing games, Orkut emphasizes the need to be a ‘real’ person, thus validating its unique feature of ‘scrapping’. By employing it, users are encouraged to publicly perform their intimacies and relationships, which can be easily documented and tracked by others outside the one-to-one interaction. Thus, there seems to be a specific need to narrativize the self though the profile and the various functionalities available on Orkut. Members of the Orkut community are encouraged to think of themselves as part of a larger database – transmutable, transferable sets of data which they have authored for themselves – and can mobilize their virtual self across different networks to enhance their sense of social interaction and networking.

Also, the digital self is not translated solely by the physical user. Orkut has a feature of testimonials where the people in the networks of the translated self, also author opinions, observations and endorsements for the profile. Moreover, the public nature of communication and the archiving of this, add to the meaning and the functioning of this translated self. This production of the meta-data introjects the translated self into a circuit of meaning making and producing narratives that is beyond the scope of the physical body. Thus, there is a strange tension between the physical body of the user and the translated self that the user produces, which leads to the emergence of a cyborg identity. The cyborg is neither the physical body nor the translated digital self. It resides in the interface between the two, each constantly referring to the other, creating an interminable loop of dependence. The cyborg, because it is produced by the very technologies of the two systems that it is straddling, makes these techniques or the technologisation of the self synonymous with the processes of producing the narratives or making meaning.

This production of narratives of the self through different multimedia environments is not simply a process of writing biography or making self-representations. The users on Orkut (as well as other social networking sites like MySpace or blogging communities like Livejournal) are authoring avatars or substitute selves which are intricately and extensively a part of who they are. These translated selves do not live independent lives, but are firmly entrenched in the physical body and practices of the users. While there is a certain flexibility in the scripting of the avatar, the projections are more often than not premised upon the possibility of a Real. The avatars are also scripted as engaging in extremely mundane and daily activities to create verisimilitude and to map the physical body on to the avatar. To leave status messages like ‘stepped out for lunch’ or ‘Working really hard’ or ‘I am bored, entertain me’ is common practice for the users. As increasingly more users stay connected but are not always present on these digital platforms, they also let the avatars ‘sleep’ or ‘eat’ or ‘go away for some time’, synchronizing the avatar’s actions with their own.

A look at many other similar sites like blogging communities on ‘Livejournal’, or dating communities like ‘Friendster’, can give us an idea that the first stage in authoring a cyborg rests in creating these profiles, or avatars. Users spend an incredible amount of time trying to create for themselves the best avatars, which will be continued projections of the self. These tend to rely mainly on the visual component, as in games like ‘Second Life’ and chatting platforms like ‘Yahoo!’, but they can also rely on a combination of visual and verbal elements. Thus, the cyborg starts a process of translation whereby both the physical body and the translated self are distilled into data sets that get distributed across different practices and platforms, changing continuously and feeding into each other. Thus, just the first step of translation – the translation of the physical body into the digital avatar – is already a complex state, where we it is not as if the cyborg exists ex-nihilo and then translates from one system to the other but that the cyborg is produced in this very process of translation. Moreover, the translated text is not simply the sole authorship of the cyborg but has other players, who are a part of either of the systems, adding meanings and layers to the text.

The second step in this process is a reverse translation. Even within role playing games, where the alienation of the avatar from the body reaches its highest levels, there is an invested effort on the part of the gamer to provide physical and material contexts to the imagined bodies which they have created. Mizuki Ito (1992), in her work about online gamers, looks at how, with an increased investment in the digital lives, users tend to shape their own physical selves around their projected avatars. Many chronic users of cyberspaces have their language, their social interaction and even the way they dress and behave affected by their practices online. Sherry Turkle, in her analysis of the MUD world in Life on the Screen (1996), points out that an increasing number of users start looking upon their screen lives as a constitutive part of their reality rather than an escape from it.

A computer’s ‘windows’ have become a potent metaphor for thinking about the self as a multiple and distributed system. The hypertext links have become a metaphor for a multiplicity of perspectives. On the internet, people who participate in virtual communities may be ‘logged on’ to several of them (open as several open-screen windows) as they pursue other activities. In this way, they may come to experience their lives as a ‘cycling through’ screen worlds in which they may be expressing different aspects of self.
(Turkle, 1996: 43)

In another essay, titled ‘Playblog: Pornography, Performance and Cyberspace’ (Shah, 2005), I illustrate how the process of ‘reverse embodiment’ takes place in the lifecycle of bloggers. This process entails a mapping of the translated avatar on to the physical body of the users. This process of reverse translation often leads to the users abandoning their avatars, cutting down on their public presence or sometimes actually committing ‘digital suicides’, killing their own selves to start new identities and networks. Julian Dibbell, in his celebrated essay, ‘A Rape Happened in Cyberspace’ (1994) looks at the dynamics of this reverse mapping or inverted translation as well. Dibbell was witness to one of the most popular cases of ‘digital violence’ in the late 1990s, when in an MUD, a particular user called Dr Bungle, devised a ‘voodoo doll’ on the Lambda MOO MUD, which gained control over two of the other users, making them enter into a series of involuntary sexual acts of deviousness and perversion, in a public ‘room’ where all the other users could see them. What might be looked upon as a simple gaming aesthetic of a more powerful player taking over the avatars of two players with lesser power became a topic of huge discussion as the physical users behind the translated avatars complained of feeling violated and ‘raped’. This claim had very serious consequences because it no longer allowed for a linear notion of the physical body being translated into a digital avatar but insisted that the translated avatar is always, because of the users’ emotional involvement but also because of the practices that the avatar initiates, mapped back on to the body of the physical user. This is a process of reverse embodiment where the presumed ‘original’ is now re-shaped and re-configured to suit the translated object. Such a phenomenon is perhaps possible only in the domains of the cyberspace. Also, the cyborg, generally presumed as residing in the physical body, is now relocated in this two-way process, at the borders where it not only facilitates meaning but also realizes itself in the process of facilitation.

The digital transactions in which the users within such spaces engage have huge social, economic and cultural purport. The authoring of these selves, of these digital avatars, leads to the idea of the cyborg as not simply a synthesis – a site upon which the synthesis happens – but as a dynamic situation in which all subjects participate, producing and supporting its own identity. The cyborg exists in the interstices of the different oppositions of the real and the virtual, the physical and the digital, the temporal and the spatial, the biological and the technological. Moreover, the cyborg does not reside simply within the digital domains but becomes and embodied technosocial being, with a material body that enters into other realms of authorship and subjectification. It is necessary to recognize that the cyborg is not simply a self authored identity but is also subject to various other realms of governance. These material cyborgs, then, assert the need for the body as central to their imagination.

This bounded cyborg is also subject to the territories that it resides within. The last section of the paper looks at the State as a critical part of the production of these material cyborg identities and analyses how the incomprehensibility of this particular identity reproduces it in a condition of illegality, rescuing it from the boundless universal imagination and reasserting the geographical and the territorial boundaries that the cyborg exists within. In this particular analysis, because of my own familiarity with the context and also because new digital technologies are still emerging and unfolding into new forms in India, I shall speak specifically of the Indian State but hope that the particular case that I analyse shall have resonances for other geo-cultural and socio-political contexts as well.

The state of the cyborg

The cyborg, thus residing on the interstices of so many different paradigms, can no longer be limited to aesthetized representations and narratives, but is becoming a part of everyday practices of global urbanism. The range of human–machine relationships is diverse and increasingly varied. We might not be complete cyborgs but we do deal with ‘intimate machines’ (Turkle, 1996: 142) and live in ‘cyborg societies’ (Haraway, 1991: 179). The cities where we we live constantly remind us of the machinations we are dependent on; sometimes they blind us of our dependence on the technology, sometimes they make it starkly visible. Different organizations like the Military, Space Studies, Medicine, Human Research and Education are using new forms of organism–technology interactions in the increasingly urbanised world. Just like the interactions of the translated avatara and the physical users, David Bell and Barbara Kennedy, in their introduction to The Cybercultures Reader, look at the interactions with various different technologies of communication and transport, and posit the notion of an ‘Everyday Cyborg’ that gets produced in everyday practices:

Taking Viagra, or [using] a pacemaker, or riding a bike, or withdrawing cash from an ATM, or acting out [our] fantasies as Lara Croft in the latest Tomb Raider game or as a Nato bomber pilot blitzing Kosovo, or anyone watching footage from Kosovo live on the late-night news.
(Bell, 2000: ix)

In their list, the authors are more interested in looking at human–machine interaction and making historical continuities to the production of a technosocial identity or a cyborg self. This ‘naturalized’ cyborg robs the cyborg of its criticality or importance. It seems to posit the cyborg as simply a coupling of organism and machine, and hence a benign cultural formulation which can now be decontextualized and analysed in the digital domains. The cyborg as a translator – initiating a complex and intricate set of relationships between the different systems of meaning making that it

straddles – questions this trvialization of the cyborg and instead helps produce the cyborg identity as an epistemological category which needs to be analysed to see the processes that produce it and the crises it produces in the pre-digital understanding of text and textuality.

It is with these questions that I begin the analysis of what has popularly been dubbed as the ‘Lucknow Gay Scandal’ in India. In India, under the Section 377 of the Indian Penal Code, as a part of larger ‘Unnatural Sex Acts’, homosexual activity is a punishable offence [6]. However, the reading of this particular act has always been invoked in dealing with the act of same-sex sexual behaviour and not to punish a particular identity. However, when the queer rights and gay collectives started gaining momentum because of the rise of digital technologies (Singh, 2007), the production of the queer cyborg produced an anxiety about the fantasies, the digital avatars and the material practices of the users behind the avatars. In January 2006, policemen in the city of Lucknow, masquerading as gay men, registered with a popular queer dating website called ‘Guys4men’. Explicitly a gay dating site, it allows users to create their profiles, add pictures and text, translate their personal data in a scripted space, exchange messages and chat. Like the earlier discussed social networking sites, Guys4men also allows users to search and befriend each other, encouraging public discussions and arranging for physical encounters at a personal or a collective level.

These policemen created profiles and listed themselves as gay men, to start interacting with the members of the site. They solicited sex and meetings and finally invited five men to come and meet them in a public garden in Lucknow. When four of the five men turned up for the rendezvous, they were arrested on charges of obscenity, of soliciting sex in public and engaging in homosexual fantasies. The media reported this as ‘Gay Club Running on the Net Unearthed’ (The Times of India, 5 January 2006). The website was looked upon as a physical space where people indulged in ‘unnatural sex acts’.

The four men were punished, not for anything that they did in public or in the physical world but for their projected fantasies online. They were publicly humiliated, exhibited to the media as a ‘homosexual coup’ and put under arrest by the police. While a large part of the political society in India erupted in fury at the gross violation of the human rights and the punishment of fantasies, leading to a raging court case which still has not found resolution, what this paper hopes to glean from this particular case are four interesting points. Firstly, three of the four men, in their physical existence, were married and had children. They were not suspected to have homosexual inclinations by their family or friends, to whom this came as a huge shock. The evidence of the material practices of their physical bodies was not looked upon as strong enough to acquit them. Secondly, the policemen who were luring these men towards a homosexual encounter were themselves projecting similar fantasies. However, as theirs were sanctioned by some high authority, they gained validity and were not to be punished. It was almost as if the fantasies and the avatars that the policemen had were legitimate, sanctified translations of their selves, which made them different. Thirdly, while the men were caught in the physical meeting space, the charges against them were all based on their online activities. What was being produced was not even the act of translating their physical bodies into digital avatars. What was at stake in the particular case was the fact that, in the processes of translation, a reverse translation was also set into place, where the digital avatars and the circuits of consumption and interaction that these avatars entered into were mapped on to the physical bodies, reconfiguring them and marking them as queer. The men were punished not because they claimed a queer identity or because they had fantasies online which did not subscribe to the State’s directive. These men were being punished for the production of a cyborg self – a self which on the one hand was contained by the physical bodies of the users, thus subject to the processes of governance and administration applicable in the geography that they are located in, and on the other hand produced by the imagined selves – the translated avatars which reside outside of the geo-territorial regimes. It is this production of the queer cyborg, residing on the boundaries of sexuality, of nationality and subjectivity that was sought to be punished in this particular case.

On the whole, this case seems to prove that there is a very definite move, on the part of the State, towards the recognition of online avatars as not only extensions of the self but as more powerful identities than the physical self. The State imagines the users of cyberspace as ‘real’ cyborgs and conceives their online activities, fantasies and role-plays as punishable offences. The State also recognizes their translated selves – their datasets that they authored – as verifiable proof of their existence and actions online. The story of the Lucknow incident brings to the fore the possibility that there might also be reluctant cyborgs. The notion of the translator is always somebody who is in a conscious condition of deploying knowledge in order to bridge the gap between different paradigms. However, as the digital world becomes more democratic and becomes a part of our daily transactions, an increasing number of users enter into conditions of translation which they might not recognize as translation. It is also imaginable that a large number of users might resort to the cyberspace to reach a particular aim, without wishing to produce any elaborate narratives of themselves. They might be completely unaware of the processes of reverse translation which follow. However, because of the State’s investment in digital technologies and its infrastructures, individuals get authored as cyborgs, having to take responsibility for their actions and fantasies online, against their will and outside of their knowledge.

The implication of the State or other State-like bodies in the production of these cyborg identities and texts makes us aware of the fact that processes of translation are not simply about the intention and the effort of the translator, but are also severely embedded in the techniques used for translation and the contexts within which the translator and the translated identities are produced. In earlier discussions of testimonials and scraps on Orkut or commentating and editing on blogging platforms, we had already looked upon how the translated text, even when it is a self-narrative, on the digital interfaces, is already a product of multiple authorships and can no longer be attributed to a single individual translator. Similarly, the cyborg identity that is produced in the processes of translation – the cyborg as a translator – is also not a product of individual desire or intention but is often brought into being through the various other players within the internet as well as within the physical contexts of the users.

Why cyborg?

The everyday embodied cyberspace cyborg thus becomes subject to the state as well as the technology. People who enter the digital matrices are made accountable for their actions and travels in cyberspaces. There is an increased anxiety around monitoring these processes of translation, of reverse translation and production of translated cyborg identities that are becoming such an integral part of cyberspatial platforms.

The virtual avatars are re-mapped onto the body of the user, thus reconfiguring the notion of the self and the body. The state, through its efforts, becomes a major player in the authoring of the cyberspace cyborg. Other surveillance technologies like Close Circuit Television (CCTV) for instance, also produce unwilling or unwitting technologized narratives of the users caught under the camera. It is possible to use CCTV in public spaces and capture users in different actions which they can be held responsible for later. However, the cyberspace cyborg differs significantly from this model because the users of cyberspace are willing participants of the spaces which they occupy.

The positing of the cyborg as a translator and as an identity that emerges out of translation practices defines a clearer role for translation and a larger definition for translation as it gets inflected by digital technologies. Instead of the universal hyperreal agent, the cyborg as a translator emphasizes one of the fundamental principles of understanding translation – the context of the translator, the agential negotiations of the translator with the original text, the processes by which the self of the translator get produced and the importance of the technologies within which the translation occurs. The collaborative nature of digital technologies and cyberspatial forms illustrates how the process of translation is not singular and that the relationship between the presumed original and the translated text also need to be re-visited. However, more that anything else, the cyborg as a translator makes it clear that the translated text is not produced in isolation or by a single author. There are various contributions that emerge from the networks within which the cyborg translator operates and from the different technologies of governance that the cyborg translators as well as the translated texts are subject to. On the other hand, to the body of cybercultures which has sustained interest in the production and imagination of the cyborg, the cyborg as a translator offers a different way of locating the cyborg identity – not as an identity produced through cyberspaces, but as an embodied cyborg that emerges as an epistemological category to explain the processes of collaboration, sharing, collective authoring and possession of the new digital spaces.

Notes

[1] This paper owes huge intellectual and emotional debt to Rita Kothari who first invited me to contribute to this issue, helping me formulate the germ of the idea and to Elena Di Giovanni who has been an extremely patient editor, guiding me through the many drafts that gave shape to this final version.

[2] MMORPG – Massively Multiple Online Role – playing game is a genre of gaming in which a large number of players interact with one another in a virtual world. The MUDs that Sherry Turkle studied can be looked upon as the direct antecedents to MMORPGs like Second Life and War of Warcraft – two of the most popular gaming platforms in current times.

[3] Technoscapes are the landscapes of technology. They refer to technology as both high and low, informational and mechanical, and the speed at which it travels between previously impassible boundaries. Appadurai uses the idea of Technoscape to imagine a fluid and transmittable topography of technology, where the different transactions and the identities formed online have material consequences in economic flows and societal formations. The cyborg thus produced actively chooses and negotiates its identity. Identities are no longer solid, but become fractured, in that we no longer have to choose the identities or accept the ideas of the local community. We are actively choosing our programming based on that which is available to us. While the cyborg may choose to act in a manner most appropriate or relative to the cultures and geographies it is embedded within, that is no longer the only programming option available to it and many are choosing to look beyond their own cultural arenas.

[4] P2P networks – peer-to-peer networks – inherit the cyberspatial aesthetics of decentralized networks; of nodes being distributed across the circuits of the internet and talking to each other, collaborating in projects, sharing information and exchanging digital material. The p2p networks have been under severe focus because they allow for unmonitored piracy and exchange of information

[5] AmWay emerged in the 1960s as the first of its kind of multi-level marketing company where the individuals inherit each other’s customers and profits through a simple system of multi-directional networking.

[6] The Wikipedia entry for IPC Section 377 reads: ‘Homosexual relations are technically still a crime in India under an old British era statute dating from 1860 called Section 377 of the Indian Penal Code which criminalises ‘‘carnal intercourse against the order of nature.’’ Since this is deliberately vague in the past it has been used against oral sex (heterosexual and homosexual), sodomy, bestiality, etc. The punishment ranges from ten years to lifelong imprisonment’. The relevant section reads: ‘Whoever voluntarily has carnal intercourse against the order of nature with any man, woman or animal, shall be punished with imprisonment for life, or with imprisonment of either description for a term which may extend to ten years, and shall also be liable to fine’.

References

Appadurai, Arjun (1996). Modernity At Large. New Delhi: Oxford UP.

Bell, David (2000). ‘Introduction I Cybercultures Reader: a User’s Guide’. The Cybercultures Reader. Eds David Bell and Barbara M. Kennedy. London and New York; Routledge.

Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of ‘Sex’. New York: Routledge.

Clynes, Manfred and Nathan Kline (1960). ‘Cyborgs in Outerspace’ 20 November 2002. http://search.nytimes.com/library/cyber/surf/022697surf-cyborg.html.

Dibbell, Julian (1994). ‘A Rape in Cyberspace, or How an Evil Clown, a Haitan Trickster Spirit, Two Wizards, and a Cast of Dozens Turned a Database into a Society’. The Village Voice.

‘Gay Club Running on Net Unearthed’. The Times of India. 5 January 2006. http://timesofindia.indiatimes.com/Cities/Lucknow/Gay_club_running_on_Net_unearthed/articleshow/msid-1359203,curpg-2.cms.

Gibson, William (1994). Neuromancer. New York: Ace Books.

Hafner, Katie and Mathew Lyon (1996). Where Wizards Stay up Late: The Origins of the Internet. New York: Simon and Shuster.

Haraway, Donna (1991). ‘A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century’. Simians, Cyborgs, and Women. New York: Routledge, 149–81.

Ito, Mizuko (1992). ‘Inhabiting Multiple Worlds: Making Sense of SimCity2000TM in the Fifth Dimension’. Cyborg Babies: From Techno-Sex to Techno-Tots. Eds Robbie Davis-Floyd and Joseph Dumit. New York: Routledge.

Licklider, C. R. and Robert Taylor (1968) ‘The Computer as Communication Device’. Science and Technology, 21–31 April. http://www.cc.utexas.edu/ogs/alumni/events/taylor/licklider-taylor.pdf. Accessed 5 November 2005.

Mitchell, William (1996). City of Bits: Space, Place and the Infobahn. Cambridge: MIT.

Shah, Nishant (2005). ‘Playblog: Pornography, Performance and Cyberspace’. http://networkcultures.org/blog/publication/the-art-and-politics-of-netporn/.

Singh, Pawan Deep (2007). ‘Inside Virtual Queer Subcultures’. MA Thesis. Hyderabad Central University.

Sorkin, Michael (1992). ‘See you in Disneyland’. Variations on a Theme Park: The New American City and the End of Public Space. New York: Noonday Press.

Stone, Sandy (1991). Cyberspace: First Steps. Ed. Michael Benedikt. Cambridge, MA: MIT Press. 81–118.

Turkle, Sherry (1992). ‘Cyborg Babies and Cy-dough-plasm’. Cyborg Babies: From Techno-Sex to Techno-Tots. Eds Robbie Davis-Floyd and Joseph Dumit. New York: Routledge.

Turkle, Sherry (1996). Life on the Screen: Identity in the age of the internet. London: Weidenfeld and Nicolson.

Warwick, Stephen (2000). I, Cyborg. London: University of Reading Press.

For more details visit https://cis-india.org/raw/material-cyborgs-asserted-boundaries-formulating-the-cyborg-as-a-translator

e-Accessibility Policy Handbook for Persons with Disabilities (Russian Version)

praskrishna — 2012-04-26T10:04:08Z

The e-Accessibility Policy Handbook for Persons with Disabilities is based upon the online ITU-G3ict e-Accessibility Policy Toolkit for Persons with Disabilities (www.e-accessibilitytoolkit.org) which was released in February 2010. This is the Russian translation of the same.

The Toolkit and its companion handbook have contributions from more than 60 experts around the world on ICT accessibility and is a most valuable addition to policy makers and regulators, advocacy and research organisations and persons with disabilities on the implementation of the ICT dispositions of the CRPD.

The handbook is a joint publication of ITU, G3ict and the Centre for Internet and Society, in cooperation with The Hans Foundation. The book is compiled and edited by Nirmita Narasimhan. Preface by Dr. Hamadoun I. Toure, Secretary-General, International Telecommunication Union. Introduction by Dr. Sami Al-Basheer, Director, ITU-D. Foreword by Axel Leblois, Executive Director, G3ict.

UNIC Moscow (United Nations Information Centre - Moscow) has translated the English version of the kit to Russian. For more information on the translation initiative by UNIC Moscow, click here.

Download the Russian version here (PDF, 1045 kb)

For more details visit https://cis-india.org/accessibility/e-accessibility-kit-in-russian

Porn: Law, Video, Technology

Namita A Malhotra — 2015-04-14T12:43:14Z

Namita Malhotra’s monograph on Pornography and Pleasure is possibly the first Indian reflection and review of its kind. It draws aside the purdah that pornography has become – the forbidden object as well as the thing that prevents you from looking at it – and fingers its constituent threads and textures.

This monograph is not so much about a cultural product called porn as it is a meditation on visuality and seeing, the construction and experience of gazing, technology and bodies in the law, modern myths, the interactions between human and filmic bodies. And technology not necessarily as objects and devices that make pornography possible (but that too), but as history and evolution, process and method, and what this brings to understanding what pornography is.

Namita’s approach brings film studies, technology studies, critical theory, philosophy, literature and legal studies into a document that reads as part literature review, part analysis, going deep, as a monograph should. Reading through this I was struck by the ways of seeing and writing, that a subject like pornography demands – and allows for. I found the structure of the entire piece well conceived, akin to 3D models of spirals rather than linear, much like the experience of watching itself, perhaps. Personally, I know I’m going to keep going back to this monograph for its rich references as much as for how Malhotra examines visual (con)texts across multiple disciplines. And, far from being a distant academic paper, I see how Namita has worked in and been informed by her own fond appreciation of diverse texts with useful and unusual departures into literature and philosophy.

The emphasis on amateur pornography is critical considering the pandemic of hysterical blindness that afflicts public conversations in India around this phenomenon in particular, and the Obscene more generally. A line from the monograph ‘pornography does ideological work’ stands out for me, as Namita shows how it (the monograph, amateur porn, pornography) effectively slices through the careful fabrications called Nation, Culture and Justice in particular; and also in terms of how porn constitutes particular kinds of knowing, speech and experience that reflect on the status quo of politics and of seeing/visuality. The deep engagement with the Mysore Mallige movie/case is an interesting and tender one, perhaps one of the first such in-depth analyses, and a great example of how amateur porn works and what it means.

Considering the appalling lack of insight in responding to the Obscene and the Pornographic, the messy rhetoric and outrage that result when the Pornographic is made public, when the law acts on the visual, on technology, Namita’s analysis is a sharp lens that provides much-needed rejoinders. The sections dealing with these kinds of past events – the moment of public outrage around the revelation of a piece of porn, it’s journey of creation and circulation, the public and institutional esponses to it, are really excellent analyses of a particular kind of moment in contemporary Indian society that have become (to my mind) increasingly difficult to talk about.

There can only be more sharing of this document, perhaps re-purposed, in parts, to become more accessible to communities engaged with commenting, acting and responding to the Obscene, the Visual and the Law (I say this from a perspective of utility and instrumentality that “activism” necessarily deploys, but within what is possible for cannibalisation. Also, because people don’t read) because there just isn’t enough thoughtful work on pornography in the current climate.

The monograph moves to examining the ‘being’ of the pornographic artifact as a digital image and how and why it, especially “video pornography provides a new model for relating to the mass-produced, one in which the body’s susceptibility constitutes both a yielding and a resistance to the hypnotic seduction of the image.”

I find this quote tantalising for it offers a critical perspective on pornography as a challenging politics rather than as ‘merely’ text, which is what this monograph attempts to do. To take this further and to explore the response between the visual and the human, the “something that takes place between the text and the person watching”, could be to move towards reception studies and studies of the experiencing of porn either as star/creator, fan or audience. There are fascinating possibilities here for inventive methodologies and formats in which this could be done, montage-ing academic text with visual ethnographies, online aggregation and collation of visual data and experiences, and so on. This next stage could be exciting in how it could really engage with the body of porn and its people.

Introduction by Maya Ganesh

Download the monograph here [PDF, 3.73 MB]

For more details visit https://cis-india.org/raw/histories-of-the-internet/porn-law-video-technology

Internet, Society & Space in Indian Cities

Pratyush Shankar — 2016-06-29T09:41:25Z

The monograph on Internet, Society and Space in Indian Cities, by Pratyush Shankar, is an entry into debates around making of IT Cities and public planning policies that regulate and restructure the city spaces in India with the emergence of Internet technologies. Going beyond the regular debates on the modern urban, the monograph deploys a team of students from the field of architecture and urban design to investigate how city spaces – the material as well as the experiential – are changing under the rubric of digital globalisation. Placing his inquiry in the built form, Shankar manoeuvres discourse from architecture, design, cultural studies and urban geography to look at the notions of cyber-publics, digital spaces, and planning policy in India. The findings show that the relationship between cities and cyberspaces need to be seen as located in a dynamic set of negotiations and not as a mere infrastructure question. It dismantles the presumptions that have informed public and city planning in the country by producing alternative futures of users’ interaction and mapping of the emerging city spaces.

Chapter 1 (City, Technology and Cyberspace) talks about the presence of a new technology of information communication in the society and how it can possibly impact cities in terms of their material production and other cultures. Does the rush of Information Technology in our society and space mark a radical shift in a manner in which cities will develop or is it a part of a larger continuous process that started with the Industrial revolution and reorganization of cities?

Chapter 2 (The Idea of Space) examines that cities not only provide the necessary environment for such a change but also readjust their own spatial configurations. It aims to understand the nature of such transformation both from the perspective of the change in material culture and in imagination of cities due to the advent of Internet related technologies.

Chapter 3 (The Imagination) looks at the fact that city is not only lived in but also imagined. Representation of the city and its part play an important role in shaping the imagination. The imagination is one that often collapses the past with present and future. The perception of the city is as much mediated by the collective imagination (as well as individual interpretation of the same) as by our experience of the space itself.

Chapter 4 (The Transformation) examines the city restructuring process. Cities like nations are now competing for investments from private corporate. The networked cities of India, Bangalore and Gurgaon have been studied further to understand the phenomenon of this IT related restructuring from the point of view of its transformed physical morphology and its repercussion on the nature of its public places.

Pratyush concludes by saying that cities seem to derive their identities with two kinds of imagination structures when it comes to space. First and foremost is the imagination resulting from the meta narratives of mythology, religious belief structure, position of humans in this world. The other imagination structure is the one, which engages with the land, folk and the immediate cultural practices of the community group. He further elaborates that the city restructuring process in India is supposed to symbolize the existence of the information technology but it is really real estate and economic opportunism more than anything else.

Download the monograph: PDF (9.8 MB)

For more details visit https://cis-india.org/raw/histories-of-the-internet/internet-society-space

Re:Wiring Bodies

Asha Achuthan — 2015-04-14T12:49:46Z

Asha Achuthan initiates a historical research inquiry to understand the ways in which gendered bodies are shaped by the Internet imaginaries in contemporary India. Tracing the history from nationalist debates between Gandhi and Tagore to the neo-liberal perspective based knowledge produced by feminists like Martha Nussbaum; Asha’s research offers a unique entry point into cyberculture studies through a feminist epistemology of science and technology. The monograph establishes that there is a certain pre-history to the Internet that needs to be unpacked in order to understand the digital interventions on the body in a range of fields from social sciences theory to medical health practices to technology and science policy in the country.

Section I (Attitudes to Technology) attempts to trace the trajectories of the critiques of technology standing in for science in the Indian context. This section traces the methodology of critique itself that animates the political in India and shows the ways in which these critiques access anterior difference, the ways in which they posit resistance as providing the crisis to closure of hegemonic western science and the ways in which this resistance fails to meet the promise of crisis.

Section II (Mapping Transitions) explores in detail the responses to science and technology in feminist and gender work in India. Here, Asha presents an ‘attitude’ to technology as discrete from ‘man’. Feminist and gender work in India have articulated four responses to technology across state and civil society positions. These being the presence of women as agents of technological change, the demand for improved access for women to the fruits of technology, the demand for inclusion of women as a constituency that must be specifically provided for by technological amendments a need for recognition of technology’s ills particularly for women and the consequent need for resistance to technology on the same count.

Keeping in mind that woman’s lived experiences have served as the vantage point for all four of the responses to technology in the Indian context, Asha suggests the need to revisit the idea of such experience itself, and the ways in which it might be made critical, rather than valorising it as an official counterpoint to scientific knowledge, and by extension to technology. Section III (Working towards an Alternative) does not address the ‘technology question’ in a direct sense but makes an effort to make that exploration.

Asha concludes by saying that she treats technology as a part of the philosophy of modern western science and the relationship between technology and bodies is the more obvious relationship upon which the formulations of human-technology relationships are built.

Download the monograph here [PDF, 2.58 MB]

For more details visit https://cis-india.org/raw/histories-of-the-internet/rewiring-bodies

Archives and Access

praskrishna — 2015-04-17T11:06:20Z

The monograph by Aparna Balachandran and Rochelle Pinto, is a material history of the Internet archives. It examines the role of the archivist and the changing relationship between the state and private archives for looking at the politics of subversion, preservation and value of archiving. By examining the Tamil Nadu and Goa state archives, along with the larger public and state archives in the country, the monograph looks at the materiality of archiving, the ambitions and aspirations of an archive, and why it is necessary to preserve archives, not as historical artefacts but as living interactive spaces of memory and remembrance. The findings have direct implications on various government and market impulses to digitise archives and show a clear link between opening up archives and other knowledge sources for breathing life into local and alternative histories.

Download the Monograph

For more details visit https://cis-india.org/raw/histories-of-the-internet/blogs/archives-and-access/archives-and-access

Digital AlterNatives with a Cause?

nishant — 2015-04-10T09:22:29Z

Hivos and the Centre for Internet and Society have consolidated their three year knowledge inquiry into the field of youth, technology and change in a four book collective “Digital AlterNatives with a cause?”. This collaboratively produced collective, edited by Nishant Shah and Fieke Jansen, asks critical and pertinent questions about theory and practice around 'digital revolutions' in a post MENA (Middle East - North Africa) world. It works with multiple vocabularies and frameworks and produces dialogues and conversations between digital natives, academic and research scholars, practitioners, development agencies and corporate structures to examine the nature and practice of digital natives in emerging contexts from the Global South.

Introduction

In the 21^st Century, we have witnessed the simultaneous growth of internet and digital technologies on the one hand, and political protests and mobilisation on the other. Processes of interpersonal relationships, social communication, economic expansion, political protocols and governmental mediation are undergoing a significant transition, across in the world, in developed and emerging Information and Knowledge societies.

The young are often seen as forerunners of these changes because of the pervasive and persistent presence of digital and online technologies in their lives. The “ Digital Natives with a Cause?” is a research inquiry that uncovers the ways in which young people in emerging ICT contexts make strategic use of technologies to bring about change in their immediate environments. Ranging from personal stories of transformation to efforts at collective change, it aims to identify knowledge gaps that existing scholarship, practice and popular discourse around an increasing usage, adoption and integration of digital technologies in processes of social and political change.

Methodology

In 2010-11, three workshops in Taiwan, South Africa and Chile, brought together around 80 people who identified themselves as Digital Natives from Asia, Africa and Latin America, to explore certain key questions that could provide new insight into Digital Natives research, policy and practice. The workshops were accompanied by a ‘Thinkathon’ – a multi-stakeholder summit that initiated conversations between Digital Natives, academic researchers, scholars, practitioners, educators, policy makers and corporate representatives to share learnings on new questions: Is one born digital or does one become a Digital Native? How do we understand our relationship with the idea of a Digital Native? How do Digital Natives redefine ‘change’ and how do they see themselves implementing it? What is the role that technologies play in defining civic action and social movements? What are the relationships that these technology based identities and practices have with existing social movements and political legacies? How do we build new frameworks of sustainable citizen action outside of institutionalisation?

Rationale

One of the knowledge gaps that this book tries to address is the lack of digital natives’ voices in the discourse around them. In the occasions that they are a part of the discourse, they are generally represented by other actors who define the frameworks and decide the issues which are important. Hence, more often than not, most books around digital natives concentrate on similar sounding areas and topics, which might not always resonate with the concerns that digital natives and other stake-holders might be engaged with in their material and discursive practice. The methodology of the workshops was designed keeping this in mind. Instead of asking the digital natives to give their opinion or recount a story about what we felt was important, we began by listening to their articulations about what was at stake for them as e-agents of change. As a result, the usual topics like piracy, privacy, cyber-bullying, sexting etc. which automatically map digital natives discourse, are conspicuously absent from this book. Their absence is not deliberate, but more symptomatic of how these themes that we presumed as important were not of immediate concerns to most of the participants in the workshop who are contributing to the book.

Structure

The conversations, research inquiries, reflections, discussions, interviews, and art practices are consolidated in this four part book which deviates from the mainstream imagination of the young people involved in processes of change. The alternative positions, defined by geo-politics, gender, sexuality, class, education, language, etc. find articulations from people who have been engaged in the practice and discourse of technology mediated change. Each part concentrates on one particular theme that helps bring coherence to a wide spectrum of style and content.

Book 1: To Be: Digital AlterNatives with a Cause? Download here

The first part, To Be, looks at the questions of digital native identities. Are digital natives the same everywhere? What does it mean to call a certain population ‘Digital Natives”? Can we also look at people who are on the fringes – Digital Outcasts, for example? Is it possible to imagine technology-change relationships not only through questions of access and usage but also through personal investments and transformations? The contributions help chart the history, explain the contemporary and give ideas about what the future of technology mediated identities is going to be.

Book 2: To Think: Digital AlterNatives with a Cause? Download here

In the second section, To Think, the contributors engage with new frameworks of understanding the processes, logistics, politics and mechanics of digital natives and causes. Giving fresh perspectives which draw from digital aesthetics, digital natives’ everyday practices, and their own research into the design and mechanics of technology mediated change, the contributors help us re-think the concepts, processes and structures that we have taken for granted. They also nuance the ways in which new frameworks to think about youth, technology and change can be evolved and how they provide new ways of sustaining digital natives and their causes.

Book 3: To Act: Digital AlterNatives with a Cause? Download here

To Act is the third part that concentrates on stories from the ground. While it is important to conceptually engage with digital natives, it is also, necessary to connect it with the real life practices that are reshaping the world. Case-studies, reflections and experiences of people engaged in processes of change, provide a rich empirical data set which is further analysed to look at what it means to be a digital native in emerging information and technology contexts.

Book 4: To Connect : Digital AlterNatives with a Cause? Download here

The last section, To Connect, recognises the fact that digital natives do not operate in vacuum. It might be valuable to maintain the distinction between digital natives and immigrants, but this distinction does not mean that there are no relationships between them as actors of change. The section focuses on the digital native ecosystem to look at the complex assemblage of relationships that support and are amplified by these new processes of technologised change.

We see this book as entering into a dialogue with the growing discourse and practice in the field of youth, technology and change. The ambition is to look at the digital (alter)natives as located in the Global South and the potentials for social change and political participation that is embedded in their interactions through and with digital and internet technologies. We hope that the book furthers the idea of a context-based digital native identity and practice, which challenges the otherwise universalist understanding that seems to be the popular operative right now. We see this as the beginning of a knowledge inquiry, rather than an end, and hope that the contributions in the book will incite new discussions, invoke cross-sectorial and disciplinary debates, and consolidate knowledges about digital (alter)natives and how they work in the present to change our futures.

Click here to order your copy. We invite readers to contribute reviews of an essay they found particularly interesting. Contact us: nishant@cis-india.org and fjansen@hivos.nl if you want more information, resources, or dialogues

Nishant Shah

Fieke Jansen

For media coverage and book reviews, read here.

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