Centre for Internet and Society

The Digital is Political

nishant — 2012-03-21T09:14:23Z

Technologies are not just agents of politics, there is politics in their design, writes Nishant Shah in this article published in Down to Earth in the Issue of June 15, 2011.

The links between digital technologies and politics, especially in the light of the recent West Asian-North African uprisings, have been well-established. But there is a pervasive belief that the technologies of computing, in themselves, are apolitical. There are two warring groups when it comes to debates around political participation and social change that the digital and Internet technologies have fostered.

On the one hand are people who celebrate the negotiation- and intervention-making power of these technologies and attribute to them great power that can change the world. On the other are those who look at these developments with suspicion, trying to make a case for the power of the human will rather than the scope of technology design.

Both sides remain convinced that there is a cause-and-effect link between technology and politics, but nobody talks about the politics of technology. The functional focus on digital technologies—economic prosperity, time-space shrinkage, transparent interaction and governance—has been overwhelming. This fosters a pervasive belief that technologies of computation and communication are agnostic to politics: there is a disconnect between everyday practices of technology and spectrum of politics within which we operate.

Let me give an example to explain this. Take a blank sheet of paper. To all appearances, it is completely agnostic to the uses it can be put to. It can become a letter of love, it can become a note of dismissal, shattering the dreams of somebody who is fired, it can be a promissory note facilitating legal and economic transactions, or it can become the rag to mop a spill on your desk. It is generally presumed that the piece of paper does not have any design or agency. And yet, it is obvious from history that this sheet of paper did indeed revolutionise the world.

The advent of the printing press, the ability to mass-produce paper, the possibility of sending disembodied messages, the power of the paper to store information which can then be retrieved, has been transforming the world the last 500 years. It is a technologised platform that, by its very design possibilities and limitations, is able to shape, not only how we have communicated with each other, but also how we think. Let us remember the first proof of our identity is not in images or in sounds, but in a document, printed on a piece of paper, that declares us human and alive and legally present—the birth certificate.

We have grown so used to the world of writing and of printing that we have appropriated paper as an integral part of the human socio-cultural fabric. However, technology interfaces and products have not only a political agenda in their design, but also the power to shape the ways in which human history and memory function. The blank sheet of paper, in its inability to capture oral traditions, eradicates them. The tyranny of a piece of paper brings a fixity to articulations which are fluid. To think of the paper as bereft of political design, ambition and destiny, would be to neglect the lessons learned in history.

The digital interface needs to be understood through similar prisms. It is presumed that the digital interface in itself is not political in nature. Or politics is reduced to the level of content. In the process certain significant questions remain unanswered: who owns the digital technologies? Who supports them? Who benefits from them? Who controls them? Who remains excluded? Who is being made to bear the burdens?

Questions about exclusion and discrimination, built into the very structure of technology, are often overlooked. How do technologies determine who gets a voice? How do the digital webs exclude those who shall always remain outcasts? What happens to our understanding of the relationship between the state and the citizen? What are our digital rights? How does the technology design mitigate social evils? How does technology emerge as the de-facto arbitrator of law?

Politics plays a part in the very presence and design of these technologies. It is perhaps time to proclaim that like the personal, the “The Technological is the Political.”

Read the original here

For more details visit https://cis-india.org/internet-governance/blog/digital-is-political

3G Life

nishant — 2012-05-10T10:54:02Z

You can video chat, stream music and watch TV on your phone. Offering high-speed internet access, 3G would change the world of mobile computing. Nishant Shah's article was published in the Indian Express on 14 November 2010.

In the days of dial-up connections in the late 1990s, this was the procedure for downloading a picture from the Internet:
Step 1: Switch on the modem and make sure the phone line is working.
Step 2: Press connect on the dialog box and wait with bated breath to hear the sound of the “handshake” connecting the modem to the server.
Step 3: Try three-five times to finally get that connection. Increase your ability in creative swearing in the meantime.
Step 4: Hope that nobody calls on the landline while the connection is running. If somebody calls, go to Step 2. Type the URL, press Enter. Go to the kitchen. Brew a cup of coffee and come back.
Step 5: Click on the link of the picture you want to load. Go for a walk, take a long shower, eat your dinner and get back to the screen. Swear profusely because the connection went kaput in the middle of loading the picture and all you can see are pixellated patterns. Begin at Step 2, promise to be a better person who will be kind to puppies and smile at strangers.

And this is only the truncated version. If your karma was on a particular bad spin, you might have other additional steps (including turning your modem or computer on and off, because it had hung) that would increase your faith in god. To all of us who grew up in those days, the arrival of broadband was an answer to the collective prayers sent by geeks across the (mother)board in the dark hours of internet despair. The world changed with broadband, as email, blogs, sharing of pictures and information, making voice-over IP calls and connecting with people from different parts of the world became a matter of clicks.

True, there were the irritations of buffering and the heartfelt angst of that slight lag between Send and Receive over IM and email, but the accelerated speeds changed our notions of time and space. Instead of Bulletin Boards, which were more like post-it notes on refrigerators, left and collected within 12-hour intervals, we moved to Instant Messaging, which was like passing notes in the classroom to see immediate reactions and responses. For us in India, the World Wide Web opened up, for the first time, not only as something we consume but we also contribute to, adding data, providing alternative perspectives and questioning the existing views. Since the arrival of broadband, geographies have shrunk, time zones have blurred, lifestyles have become homogeneous, the singular silence of solitary voices has been replaced by the cacophony of multiple presences and everybody knows just a little bit more about their neighbours than is beneficial to anybody.

What broadband did to the snail-paced but exciting world of text-based communication and slow information transfers, 3G promises to do to the burgeoning world of mobile data access. 3G, which stands for third generation, promises to change the face of mobile computing drastically. The interface of the computer has become increasingly mobile in the past few years. Smartphones and PDAs have already unanchored us from the tyranny of sitting in one position to use the Net. Mobile technologies combined with access to the internet have led to interesting ways in which digital natives have straddled physical and virtual worlds. It has also led to new forms of participation where first-hand witnesses, citizen journalism and new interaction channels have resulted in structures of good governance and democracy. Wireless networks of mobile phones also mean that remote areas with poor infrastructure are now able to get on the Infobahn to access information.

The opening up of the 3G spectrum and the easy availability of high-speed data access on devices like smartphones, tablets, laptops, netbooks, e-book readers, etc, promises to accelerate these advantages. With extremely high-speed internet available on mobile devices with rich browsing capacities, one of the paradigm shifts will be in how we visually relate to the internet. We often forget that cyberspace, even though it is a visual medium, is also a text-heavy medium. This emphasis on text means that it excludes a lot of people who might not be conversant with English, the de facto language for most international discussions. It also excludes people who might be visually or print-challenged. 3G is hopefully going to change the way in which we interact with information online and bring in more multimedia, audio and video elements into it. And this means that video chatting on phones is now just a dial away.

In countries like Japan, North Korea, Syria, Singapore and the US, where 3G has been rolled out, there have been dramatic changes. Content generation and cultural production have gone up tremendously. As more inexpensive devices offer internet gateway through 3G, people think of themselves as not mere consumers but also producers of online content. Citizen journalism has flourished and events that are often glossed over by mainstream media find visibility and space in an international dialogue. 3G promises easy, affordable and extensive networking possibilities to communities and people who often exist in remote and isolated areas.

Technologies in themselves do not change the world. However, there is no denying that ease of access, scope of expanse and affordability that the 3G spectrum brings is going to create populations, and eventually generations, who are one step closer to Singularity — the vision of creating perfect networks where human memories, thoughts and ideas work in synchrony with technology networks. This Diwali, when Tata Docomo offered 3G services in 20 cities, the biggest bang was in the noisy silence of data travelling at huge speeds in the ether. New service providers will transform your digital device into a magic box, combining entertainment, interaction, communication and information access to stitch you in better into the fabric of a world that is quickly becoming digital.

The ABC of 3G...
How will 3G change the way I use my phone?

3G enables you to access internet on your phone at extremely high speeds. Which means, you can play a YouTube clip on your phone without buffering; check PDF files and attachments on your BlackBerry with ease; download music and transfer files faster. Video calls from one network to another will become easier, and more popular. You can also watch television on your cellphone.

Will CDMA and GSM phones support 3G?

3G will be available to both GSM and CDMA customers, if you are on a 3G network.

Can I use my existing handset to get 3G speeds?

Only if your handset (whether a smart-phone or not) is 3G or 3.5G-ready.

How can I make video calls?

You will need a 3G-enabled handset and a front-facing camera. The person you are calling should have a 3G handset and be on a 3G network. If you don't have a front-facing camera, you will be able to watch the person you are speaking to, but he/she won’t be able to see you. If your phone supports Skype, you will be able to make free calls to another Skype user.

Is a front-facing camera a must on all 3G phones?

It is if you want to make video calls. If you are only going to use 3G speeds to access email, check Facebook, and share documents, you won’t need it.

How does 3G change entertainment options?

Worldwide, the biggest consumption on 3G networks is of television. And not without reason: there is plenty of bandwidth available and phones with 3” to 4” screens make watching TV on the go a pleasure. Most mobile TV users in 3G countries are people who use public transport. But with many urban Indians still driving to work, I don’t know if mobile TV will catch on. You can, though, check the latest news or catch one over of a Test match between meetings.

How does 3G affect the way I interact with my environment?

A friend in Singapore saves approximately $100 every month on parking fees, as his 3G connection tells him about the cheapest parking options in and around his geographical location, at the press of a qwerty key. Similarly, you can find out about places to dine out, the deals the nearest mall is offering or the location of the nearest ATM. In India, such location-based services have not taken off, though some malls and shopping centres send you information about their deals of the day on Bluetooth.

Will I need to pay separately for 3G?

Yes, there will be a subscription charge for data access, above your current voice plan. Though the operators have not revealed price plans, you should typically look at plans in the range of Rs 300 per month and upwards for 3G usage.

Will I be able to use 3G on my PC?

If your phone allows using you to tether its internet connection to your personal computer (or Mac), you can access internet at 3G speeds on your PC. Some laptops now also include a SIM card slot, in which you can slide a 3G SIM to get 3G connectivity. Devices like Apple’s iPad with a 9.7” screen, the Samsung Galaxy Tab (7”) and the Olivepad (7”) can also connect to 3G networks, letting you surf, stream music or videos, or work on the move.

Do I need 3G?

Like with each technology, there will be late movers and early adopters. I know of a lot of people like me who would like to have high-speed internet access on the move. And I also know of people who don’t want to check email more than once a day. It will depend on where and when you want to get connected.

What kind of speeds can I expect?

Depends on your service provider, but you can expect an average of 1 megabits per second download speed, allowing you to stream videos and music without buffering, as well as do high-speed file transfers. There might be a limit of 300 Kbps on upload speeds. So sending large files may still take more time, but downloading will be faster.

What tariff plan should I choose?

If you are going to use 3G mostly for video calls, choose a service provider with a good tariff plan for video calls. If you are going to use 3G to access internet services such as Flickr, YouTube and Facebook, and are a heavy Web user, unlimited data transfer plans make more sense.

What are the 3G plans available now?

Currently, MTNL provides 3G services in Delhi and Mumbai; BSNL offers it across the country. Tata and Reliance have high-speed USB data cards, which work on the 3G platform but provide data access to PCs, not phones. Tata Docomo launched its 3G services in select circles this month. Aircel, Airtel and Vodafone also plan to start 3G services by early next year.

Read the original article in the Indian Express here

For more details visit https://cis-india.org/telecom/blog/3-g-life

Digital Natives : Talking Back

nishant — 2015-05-15T11:50:19Z

One of the most significant transitions in the landscape of social and political movements, is how younger users of technology, in their interaction with new and innovative technologised platforms have taken up responsibility to respond to crises in their local and immediate environments, relying upon their digital networks, virtual communities and platforms. In the last decade or so, the digital natives, in universities as well as in work spaces, as they experimented with the potentials of internet technologies, have launched successful socio-political campaigns which have worked unexpectedly and often without precedent, in the way they mobilised local contexts and global outreach to address issues of deep political and social concern. But what do we really know about this Digital Natives revolution?

Press Release

Youth are often seen as potential agents of change for reshaping their own societies. By 2010, the global youth population is expected reach almost 1.2 billion of which 85% reside in developing countries. Unleashing the potential of even a part of this group in developing countries promises a substantially impact on societies. Especially now when youths thriving on digital technologies flood universities, work forces, and governments and could facilitate radical restructuring of the world we live in. So, it’s time we start listening to them.

Because of the age bias and the dependence of a large section of Digital Natives around the world, on structures of authority, there has always been a problem of power that has restricted or reduced the scope of their practice and intervention. For younger Digital Natives, Parental authority and the regulation from schools often becomes a hindrance that thwarts their ambitions or ideas. Even when they take the initiative towards change, they are often stopped and at other times their practices are dismissed as insignificant. In other contexts, because of existing laws and policies around Internet usage and freedom of expression, the voices of Digital Natives get obliterated or chastised by government authorities and legal apparatuses which monitor and regulate their practices. The workshop organised at the Academia Sinica brings in 28 participants from contested contexts – be it the micro level of the family or the paradigmatic level of governance – to discuss the politics, implications and processes of ‘Talking Back’.

What does it mean to Talk Back? Who do we Talk Back against? Are we alone in our attempts or a part of a larger community? How do we use digital technologies to find other peers and stake-holders? What is the language and vocabulary we use to successfully articulate our problems? How do we negotiate with structures of power to fight for our rights? These are the kind of questions that the workshop poses. The workshop focuses on uncovering the circuitous routes and ways by which Digital Natives have managed to circumvent authorities in order to make themselves heard. The workshop also dwells on what kind of support structures need to be developed at global levels for Digital Natives to engage more fruitfully, with their heads held high and minds without fear, with their immediate environments.

The proceedings of the first workshop in Taipei, 16-18th August, 2010 are available at http://digitalnatives.in/

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

Political is as Political does

nishant — 2011-08-04T10:30:51Z

The Talking Back workshop has been an extraordinary experience for me. The questions that I posed for others attending the workshop have hounded me as they went through the course of discussion, analysis and dissection. Strange nuances have emerged, certain presumptions have been questioned, new legacies have been discovered, novel ideas are still playing ping-pong in my mind, and a strange restless excitement – the kind that keeps me awake till dawning morn – has taken over me, as I try and figure out the wherefore and howfore of things. I began the research project on Digital Natives in a condition of not knowing, almost two years ago. Since then, I have taken many detours, rambled on strange paths, discovered unknown territories and reached a mile-stone where I still don’t know, but don’t know what I don’t know, and that is a good beginning.

The researcher in his heaven, all well with the world

This first workshop is not merely a training lab. For me, it was the extension of the research inquiry, and collaboratively producing some frames of reference, some conditions of knowing, and some ways of thinking about this strange, ambiguous and ambivalent category of Digital Natives. The people who have assembled at this workshop have identified themselves as Digital Natives as a response to the open call. They all have practices which are startlingly unique and simultaneously surprisingly similar. Despite the great dissonance in their geo-political contexts and socio-cultural orientations, they seem to be bound together by things beyond the technological.

Each one chose a definition for him/herself that straddles so many different ideas of how technologies interact with us; there are writers who offer a subjective position and affective relation to technologies and the world around them; there are artists who seek to change the world, one barcode at a time; there are optimist warriors who have waged battles against injustice and discrimination in the worlds they occupy; there are explorers who have made meaning out of socio-cultural terrains that they live in; there are leaders who have mobilized communities; there are adventurers who have taken on responsibilities way beyond their young years; there are researchers who have sought higher grounds and epistemes in the quest of knowledge. The varied practice is further informed by their own positions as well as their relationship with the different realities they engage with.

How, then, does one make sense of this babble of diversity? How does one even begin to articulate a collective identity for people who are so unique that sometimes they are the only ones in their contexts to initiate these interventions? Where do I find a legacy or a context that makes sense of these diversities without conflating or coercing their uniqueness? This is not an easy task for a researcher, and I have struggled over the two days to figure out a way in which I can start develop a knowledge framework through which I can not only bring coherence to this group but also do it without imposing my questions, suggestions or agendas on you. And it is only now, at a quarter to dawn, as I think and interact more with the different digital natives that things get shapes for me – shapes that are not yet clear, probably obscured by the blurriness of sleep and the rushed time that we have been living in the last few days – and I now attempt to trace the contours if not the details of these shapes.

Questioning the Question

The first insight for me came from the fact that the Digital Natives in the workshop talked back – not only to the structures that their practice engages with, but also the questions that I posed to them. “What does it mean to be Political?” I has asked on the first day, knowing well that this wasn’t going to be an easy dialogue. Even after years of thinking about the Political as necessarily the Personal (and vice versa), it still is sometimes difficult to actually articulate the process or the imagination of the Political. It is no wonder that so many people take the easy recourse of talking about governments, judiciaries, democracies and the related paraphernalia to talk about Politics.

I knew, even before I posed the question, that this was going to lead to confusion, to conditions of being lost, to processes of destabilising comfort zones. However, what I was not ready for was a schizophrenic moment of epiphany where I tried to ask myself what I understood as the Political. And as I tried to explain it to myself, to explain it to others, to push my own knowledge of it, to understand others’ ideas and imaginations, I came up with a formulation which goes beyond my own earlier knowledges. There are five different articulations of the legacies and processes of the Political that I take with me from the discussions (some were suggested by other people, some are my flights of fancy based on our conversations), and it is time to reflect on them:

Political as dialogue

This was perhaps, the easiest to digest because it sounds like a familiar formulation. To be political is to be in a condition of dialogue. Which means that Talking Back was suddenly not about Talking Against or Being Talked To. It was about Talking With. It was a conversation. Sometimes with strangers. Sometimes with people made familiar with time. Sometimes with people who we know but have not realised we know. Sometimes with the self. The power of names, the strength of being in a conversation – to talk and also to listen is a condition of the Political. In dialogue (as opposed to a babble) is the genesis of being political. Because when we enter a dialogue, we are no longer just us. We are able to detach ourselves from US and offer a point of engagement to the person who was, till now, only outside of us.

Political as concern

This particular idea of the political as being concerned was a surprise to me. I have, through discourses and practice within gender and sexuality fields, understood affective relationships as sustaining political concerns and subjectivities. However, I had overlooked the fact that the very act of being concerned, what a young digital native called ‘being burned’ about something that we notice in our immediate (or extended) environments is already a political subjectivity formation. To be concerned, to develop an empathetic link to the problems that we identify, is a political act. It doesn’t always have to take on the mantle of public action or intervention. Sometimes, just to care enough, is enough.

Political as change

This is a debate that needs more conversations for me. Politics, Knowledge, Change, Transformation – these are the four keywords (further complicated by self-society binaries) that have strange permutations and combination. To Know is to be political because it produces a subjectivity that has now found a new way of thinking about itself and how it relates to the external reality. This act of Knowing, thus produces a change in our self. However, this change is not always a change that leads to transformation. Knowledge for knowledge’s sake can often be indulgent. Even when the knowledge produces a significant and dramatic change, often this change is restricted to the self.

When does this knowing self, which is in a condition of change, become a catalyst for transformation? When does this knowing-changing translate into a transformation for the world outside of us? Just to be in a condition of knowing does not grant the agency required for the social transformation that we are trying to understand. Where does this agency come from? How do we understand the genesis and dissemination of this agency? And what are the processes of change that embody and foster the Political?

Political as Freedom

On the first thought, the imagination of Political as Freedom seemed to obvious; commonsense and perhaps commonplace. However, I decided put the two in an epistemological dialogue and realised that there are many prismatic relationships I had not talked about before I was privy to these conversations. Here is a non-exhaustive list: Political Freedom, Politics of Freedom, Free to be Political, Political as Freedom, Freedom as Political... is it possible to be political without the quest of freedom? Is the freedom we achieve, at the expense of somebody else’s Political stance? How does the business of being Political come to be? Not Why? But How? If Digital Natives are changing the state of being political what are they replacing? What are they inventing? Where, in all these possibilities lies Freedom?

Political as Reticence

We all talked about voice – whose, where, for whom, etc. It was a given that to give voice, to have voice, to speak, to talk, to talk back were conditions of political dialogue and subversion, of intervention and exchange. So many of us – participants or facilitators – talked about how to speak, what technologies of speech, how to build conditions of interaction... and then, like the noise in an otherwise seamless fabric of empowerment came the idea of reticence. Is it possible to be silent and still be political? If I do not speak, is it always only because I cannot? What about my agency to choose not to speak? As technologies – of governance, of self, and of the social constantly force us to produce data and information, through ledgers and censuses and identification cards – make speech a normative way of engagement, isn’t the right of Refusal to Speak, political?

Sometimes, it is necessary to exercise silence as a tool or a weapon of political resistance. The non-speaking subject holds back and refuses to succumb to pressures and expectations of a dominant erstwhile, and in his/her silence, produces such a cacophony of meaning that it asks questions that the loudest voices would not have managed to ask.

The Beginning of a Start; Perhaps also the other way round

These are my first reflections on the conversations we have had over the two days. I feel excited, inspired, moved and exhilarated as I carry myself on these flights of ideation, thought and conceptualisation. It is important for me that these are questions that I did not think of in a vacuum but in conversation and dialogue with this varied pool of people who have spent so much of their time and effort to not only make their work intelligible but also to reflect on the processes by which we paint ourselves political. I have learned to sharpen questions of the political that I came with and I have learned to ask new questions of Digital Natives practice. I don’t have a definition that explains the work that these Digital Natives do. But I now have a framework of what is their understanding of the political and what are the various points of engagement and investment.

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

Change has come to all of us

nishant — 2012-03-13T10:43:38Z

The general focus on a digital generational divide makes us believe that generations are separated by the digital axis, and that the gap is widening. There is a growing anxiety voiced by an older generation that the digital natives they encounter — in their homes, schools and universities and at workplaces — are a new breed with an entirely different set of vocabularies and lifestyles which are unintelligible and inaccessible. It is time we started pushing the boundaries of what it means to be a digital native.

In this connected world, the geek is everyone — from a grandma on Skype to a teen on Second Life.

Two self-proclaimed digital natives, on a cold autumn morning in Amsterdam, decided to leave the comforts of their familiar virtual worlds and venture into the brave new territories of real-life shopping. Though slightly confused by the lack of click-and-try options and perplexed by the limitations of the physical spaces of shopping, we plodded along, shop after shop, thinking how much easier it is to chat on IM while flying through Second Life as opposed to face-to-face interactions while walking on crowded streets. After we had run out of shops (and patience), we decided that it was time to rely on better resources than our own wits. The Dutch girl fished out her Android smartphone and with the single press of a button, opened up channels of information. She called her mother. She asked for the location of the store that was eluding us. And then she looked at me in silence before bursting into laughter. Her 64-year-old mother, in response to our question, had said, “Why don’t you just Google it?”

We spent five minutes in stunned laughter when we realised that we should have instinctively done that and that we were being asked by somebody from Generation U to “get with it”. Funny (and slightly embarrassing) as it is, it brings into focus, the question, “Who is a digital native?” For those of you who have been reading this column, it has been defined in terms of age and usage. A digital native is generally somebody young, somebody who is tech-savvy, somebody who can perform complicated calisthenics with digital technologies — throwing virtual sheep, having instant relationships, writing complex stories and pirating their favourite movies — in one nonchalant click of the mouse. However, these kinds of digital natives are only stereotypes.

If we move away from these descriptions of novelty, of excitement and of youth, a different kind of digital native emerges for us. A digital native is somebody whose way of thinking (about himself and the world around) is significantly informed because of the presence of and familiarity with the internet and digital technologies. In other words, a digital native is a person who has experienced (and is often led to) change because of their interactions with new technologies.

It can be a middle-aged man whose business changed when he started tracking his supplies using complex and sophisticated databases. It can be a mother of two, finding support and help raising her children on online communities like Bing. It can be a senior teacher re-discovering pedagogy through distributed knowledge systems on Wikipedia. It can be grandparents who interact with their grandchildren over Skype and text messaging, across international borders and lifestyles. It can be a mother telling her digital native daughter to “just Google it!” over the cellphone.

And as things might be, Shamini, my 15-year-old bonafide digital native correspondent from Ahmedabad, recently wrote that she got off Facebook and deleted her account. “It felt like I had retired from a job,” she said. But she was away from Facebook only for four months, dissociated from all the “time, energy and drama that it caused” and was quite enjoying it. After four months of self-imposed exile, she, however, resurfaced on Facebook. And it was to stay in touch with her aunt and uncle, who live in faraway lands, and cannot keep in touch with her unless she is on Facebook. Shamini was surprised at this. After spending much time convincing them about trying to use email and phones to keep connected, she finally gave in and started a new account that nobody knows of. And she asked me the important question: Who is the digital native now?

My grandmother used to tell us, “Nobody is born knowing a language.” I think it is time to start applying the same logic here. Nobody is born with technologies. But there are people — perhaps not yet a generation, but still a population — who are changing their lives and significantly transforming the world by turning Google and Facebook and Twitter into verbs and a way of doing things. So the next time, somebody asks you if you know a digital native, don’t look for somebody out there — it might just be you!

The original column can be read in The Indian Express

For more details visit https://cis-india.org/digital-natives/blog/change-has-come

Digital Natives with a Cause?

nishant — 2015-05-15T11:31:14Z

Digital Natives With A Cause? - a product of the Hivos-CIS collaboration charts the scholarship and practice of youth and technology with a specific attention for developing countries to create a framework that consolidates existing paradigms and informs further research and intervention within diverse contexts and cultures.

The Centre for Internet and Society, Bangalore and Hivos have assessed the state of knowledge on the potential impact of youth for social transformation and political engagement in the South. This report ‘Digital Natives with a Cause?’ charts the scholarship and practice of youth and technology and informs further research and intervention within diverse contexts and cultures.

The report displays that digital natives have a potential impact as agents of change. It concludes that multidisciplinary theoretical approaches venturing beyond the cause-and-effect model and providing the necessary vocabulary and sensitivity are crucial to understanding Digital Natives. The lament that youths are apolitical is a result of insufficient attention to activities that do not conform to existing notions of political and civil society formation. Digital Natives are sensitive and thoughtful. It is time to listen to them and their ideas, and to focus on their development as responsible and active citizens rather than on their digital exploits or technologised interests.

The report specifically focuses on youth as e-agents of change within emerging information societies to explore questions of technology mediated identities, embedded conditions of social transformation and political participation, as well as potentials for sustained livelihood and education. It identifies the knowledge gaps and networks and further areas of intervention in the field of Digital Natives.

As a first step in working towards enabling Digital Natives for social transformation and political engagement, Hivos and CIS will organize a Multistakeholder Conference Fall 2010.

A summary of the report, as well as the detailed narrative are now available for discussion, debate, suggestions and ideas.

Digital Natives with a Cause? - Report Download Pdf document Here

Digital Natives with a Cause? - Report Summary Download Pdf document Here

The report is also available at http://http://www.hivos.net/Hivos-Knowledge-Programme/Themes/Digital-Natives-with-a-Cause/News/New-Publication-on-Digital-Natives

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

Meet the Web 2.0 Suicide Machine

nishant — 2011-08-04T10:34:22Z

Digital Natives live their lives differently. But sometimes, they also die their lives differently! What happens when we die online? Can the digital avatar die? What is digital life? The Web 2.0 Suicide machine that has now popularly been called the 'anti-social-networking' application brings some of these questions to the fore. As a part of the Hivos-CIS "Digital Natives with a Cause?" research programme, Nishant Shah writes about how Life on the Screen is much more than just a series of games.

In the new year, 2010, one of the most startling stories was of mass suicides. About 50,000 people were affected. Legal cases were filed. The interwebz were abuzz with the tale of how they did it. There was talk about a website that was responsible for this. The blogosphere went into a frenzy discussing the ‘new lease of life’ that these suicides provided. Videos of people caught in the act found their way onto popular video distributing spaces. And for everybody who talked about it, it was partly a joke and partly a gimmick. However, for a significant population, across the globe, the news came as a shock and a moment of self-reflection.

Meet the Web 2.0 Suicide Machine. It is a simple online machine which helps people commit digital suicide by destroying their digital identities on popular social networking sites like Facebook, Twitter, LinkedIn and Myspace. It is software that deletes every single transaction which you may have ever performed in your digital avatar. Messages sent to and received from friends, stored notes, results of viral quizzes, pictures of the last party that you attended, status messages describing state of mind, high scores and social assets on social networking games, links shared, videos uploaded – everything gets deleted, allowing you one last chance to re-live your digital life before it locks you out of the 2.0 web for once and for all. To many this might sound funny, but for the people, whose lives are lived, stored, shared and experienced in the online spaces that Web 2.0 has developed.

We find them in universities and colleges, multitasking, preparing a classroom presentation while chatting with friends and keeping track of their online gaming avatars. We encounter them in 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 the most private and intimate details of their lives 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 and animations or playing games with their virtual avatars, or the taxi driver who has learned the power of GPS maps or even the chaiwallah around the corner who uses his mobile phone to download new music and conduct a romantic affair.

These techno-mutants are slowly, but surely taking over the world. By the end of 2010, the global youth population will be about 1.2. Billion and 85 per cent of it will be in the developing countries of the world, growing up with digital and Internet technologies as an integral part of their life. They might not be a significant number now, but they are going to be the citizens of the future, taking important decisions about the destinies of nations and states, creating businesses and running economies, educating young learners and shaping public opinions. And they are learning the fundamentals of these actions in their online interactions on Web 2.0 spaces using digital tools to morph, mobilise, mutate, and manage their social, cultural and political lives and identities. It is of these people that this column writes of – people who are marked by digital and Internet technologies in strange and unprecedented ways.

Originally published at http://www.hivos.net/Hivos-Knowledge-Programme/Themes/Digital-Natives-with-a-Cause/News as a part of the Knowledge Programme: "Digital Natives with a Cause?"

For more details visit https://cis-india.org/digital-natives/blog/dn1

Colour Me Political

nishant — 2011-08-04T10:34:27Z

What are the tools that Digital Natives use to mobilise groups towards a particular cause? How do they engage with crises in their immediate environments? Are they using their popular social networking sites and web 2.0 applications for merely entertainment? Or are these tools actually helping them to re-articulate the realm of the political? Nishant Shah looks at the recent Facebook Colour Meme to see how new forms of political participation and engagement are being initiated by young people across the world.

On Facebook, now acclaimed as one of the most popular social networking sites in the world, the one thing that almost all the users engage is, in updating their status updates. These updates can be varied – capturing personal moods and emotions, reporting on things that strike one in the course of a normal day, offering political opinions, suggesting movies and books to friends, and often making public announcements of important events in life. The updates appear as a live feed, updates in almost-real time, letting people in networks connect, know, discuss and share information about their personal lives. Often, to outsiders, these updates would appear pointless; I remember somebody asking me, “But why would I want to know what you had for breakfast?” Many status updates indeed border on the everyday and ordinary, of no interest to anybody but the immediate networks.

However, in the first half of January in 2010, Facebook users across the world started observing a strange pattern. Many people in their networks were making one word status updates with the name of a colour. Just that. A colour. Facebook users woke up to find “Green!”, “Red!”, “White!” “Black!” in their live feed. No explanations and a cryptic silence. It was a viral phenomenon, with the colours appearing across the board, in different parts of the world, spanning all languages, cultures, and contexts. Also, it was observed, almost all of the users putting this update, were women. It created a lot of discussion, speculation, curiosity and conspiracy theories. Blog posts discussing this phenomenon started appearing. People were twitting about it. There was an element of surprise, and perhaps of frustration, because the people making those colour updates were refusing to offer any explanations.

Eventually, after a few internet years (about 3 days, I think!) the word got out. It was a meme. A meme is an internet gene (because it replicates) which spreads virally, through different social communication and networking sites. It invites people to participate in a series of actions, either to answer a question or perform a certain act, and pass it along. The colour updates were a part of the meme which was doing the rounds on the internet:

"Some fun is going on.... just write the color of your bra in your status. Just the color, nothing else. And send this on to ONLY girls, no men .... It will be neat to see if this will spread the wings of cancer awareness. It will be fun to see how long it takes before the men will wonder why all the girls have a color in their status."

What the message managed to do was take an important cause and through fun, and play, and a little bit of excitement, got young women around the world to ponder on the possibility, cure and prevention of breast cancer. What was just a personal update capturing space suddenly became a place of political mobilisation and participation. Both, men and women, reading those colours, took a moment to think about breast cancer and spread the word among their friends. Discussions, which started with curiosity, ended with a sombre note. While there are speculative theories about how some women in Detroit started this particular meme, there is no credible source of information.

What is particularly of interest, is how, without any apparent funding, or organisation, or the infrastructure that generally accompanies such behemoth projects, this viral meme captured more attention and had more people participating than most campaigns started by traditional activists or governments. What Facebook, and other spaces like it offer, is the infrastructure and the potential for such massive movements. As the Digital Natives grow up with new technologies, they change the landscape of political and social transformation. And the cryptic colour updates is telling us the story of how things will change in the future.

For more details visit https://cis-india.org/digital-natives/blog/dn2

Digital Natives at Republica 2010

nishant — 2015-05-15T11:35:48Z

Nishant Shah from the Centre for Internet and Society, made a presentation at the Re:Publica 2010, in Berlin, about its collaborative project (with Hivos, Netherlands) "Digital Natives with a Cause?" The video for the presentation, along with an extensive abstract is now available here.

Abstract:

As a growing population in emerging Information Societies, particularly in Asia, experience a lifestyle mediated by digital technologies, there is also a correlated concern about the young digital natives constructing their identities and expressions through a world of incessant consumption, while remaining apathetic to the immediate political and social needs of their times. Governments, educators, civil society theorists and practitioners, have all expressed alarm at how the digital natives across the globe are so entrenched in practices of incessant consumption that they have a disconnect with the larger external reality and contained within digital deliriums. They discard the emergent communication and expression trends, mobilisation and participation platforms, and processes of cultural production as trivial or unimportant. Such a perspective is embedded in a non-changing view of the political landscape and do not take into account that the Digital Natives are engaging in practices which might not necessarily subscribe to the earlier notions of political revolution, but offer possibilities for great social transformation and participation.

The oldest Digital Native in the world – if popular definitions of Digital Natives are accepted – turned 30 this year, whereas the youngest is not yet born. In the last three decades, a population has been growing up born in technologies, and mediated their sense of self and their interactions with external reality through digital and internet technologies. These interactions lead to significant transitions in the landscape of the social and political movements as the Digital Natives engage and innovate with new technologies to respond to crises in their local and immediate environments. However, more often than not, these experiments remain invisible to the mainstream discourses. The mechanics, aesthetics and manifestation of these localised and contextual practices hold the potentials for social transformation and political participation for the future. This presentation looks at three different case studies to look at how, through processes and productions which have largely been neglected as self indulgent or frivolous, Digital Natives around the world are actively participating in the politics of their times, and also changing the way in which we understand the political processes of mobilisation, participation and transformation.

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

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

Make a Wish

nishant — 2013-04-16T06:37:16Z

It is that time of the year again, where we ring in the new, ring out the old, and say goodbye to another year that has passed us by. The earnest will take the time to reflect on things gone by, the romantics will look forward with hope to the future and the realists will point out that we are now one decade into the 21st century, and the world is changing. However, if you are a true digital native, you are probably going to head over to a website that helps you figure out 43 things that you want to do, not just in the next year, but in your foreseeable future.

43things.com is a unique social networking site, where you make a to-do list of things that you want to do in life. The list is a zeitgeist of possibilities: from losing that extra weight that has always bothered you, to spending quality time with your family to getting that degree you have desired for long from the university of your choice, to finding bliss. The lists are varied, unique and challenging. In almost six years of its existence, this website has drawn more than 2 million users from 82 countries, who have created a list of more than 30,000 unique goals that people want to fulfil in their lives.

Why is making such a list important? And why would you want a website to do it? Probably because in our humdrum lives, where every minute is spent in thinking about the next, we often forget the dreams that are important. On an everyday basis, the most interesting or important things in our lives are always things that we shall do “tomorrow”.

43 Things injects life back into the passions and hopes that we have for our future. It helps people to take a step back from routine life, to reflect on what is important to them. It works on the old idea of birds of a feather flocking together, this time enabling it through the power of the Web. People find connections because other people want to do the same thing as them. People describe their experiences, their failures, obstacles and the strategies they deployed in order to reach goals they thought were unreachable. There are stories being told and lessons being learned. And if nothing else, you are bound to get “cheer” from a passing stranger because your goal made them smile. Often a unique goal becomes a source of inspiration for others who might shape their lives around it. Sure, some goals will lose their charm, some will be replaced, and some will never be achieved, but you will always have the space to know that you have a dream, and you shared it with somebody else.

My favourite story is of a 22-year-old friend who, ever since she was three years old, wanted to be a fairy. As she grew up, she realised that it is not something that you can share with everybody. She knew that she would be laughed at, if she ever made it public. Earlier this year, she stumbled across 43 Things and just on a whim, put down as one of her goals “I want to become a fairy”. To her surprise, she discovered other adults around the world who have the same goal. They don’t really want to become fairies, but it is a dream about how they see themselves, and they all got together to voice it on the website. They connected and started talking about what attracted them to fairies, and why there is more to fairies than magic wands and gossamer wings.

They realised that what attracts them to thinking about themselves as fairies are kindness, generosity and the happiness in helping each other. From this discussion, 19 people from 11 countries, who were involved in the conversation, decided to do 12 random acts of kindness through 2010. And as the year draws to an end, they tell the stories of how in their role as fairies, they brought joy and smiles to strangers because they went out of their way to do something special for them. As my friend tells me the story, her eyes sparkle, and there is a big grin on her face. “I know this sounds stupid, but I feel like a fairy,” she wrote in her notes, as she was going through her goals. And somewhere out there, 18 other people also put a small tick-mark against their goals and dreamt of fairy dust.

Read the original in the Indian Express

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

Uploads

nishant — 2009-11-12T07:35:46Z

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

Histories of the Internet

nishant — 2010-06-17T07:45:03Z

For the first two years, the CIS-RAW Programme shall focus on producing diverse multidisciplinary histories of the internet in India.

Histories of internets in India

The CIS-RAW programme is designed around two-year thematics. Every two years, we shall, looking at our engagement and the questions that are emerging around us, come up with new themes that we would like to commission, enable and encourage research on.

The selection of the theme of the History of Internet and Society is a unanimous decision made by our researchers in-house, the members of the Society, distinguished fellows, supporters, and peers who all gathered for a launch workshop for the CIS. There is a severe dearth of material on the histories of Internet and Society in India and we find it necessary to contextualise and historicise the contemporary in order to fruitfully and critically engage with the questions and concerns we are committed to. In the first two years of its programme, the CIS-RAW hopes to come up with alternative histories of the Internet and Society, which chart a wide terrain of the field that we are engaging with and produce one of the first such resources for researchers working in this field.

Scope of the Theme:

We are looking at a wide range of accounts of the different forms, imaginations, materialities and interactions of the internets in India. As we excavate its three-decade growth in India, it becomes increasingly clear that there is no homogenised Internet that has evolved in the country; Instead, what we have is a technology, which, through its interactions and intersections with various objects, people, contexts and regulation, has emerged in many different ways. The theme of 'Histories of internets in India' hopes to address these pluralities of the internets and how they have been shaped in the unfolding of these technologies.

We have collaborated on the following histories with different researchers in India:

Rewiring Bodies - Asha Achuthan, Centre for Contemporary Studies, Indian Institute of Sciences, Bangalore.
Archive and Access - Rochelle Pinto (Centre for the Study of Culture and Society, Bangalore; Aparna Balachandran, Centre for the Study of Culture and Society, Bangalore; and Abhijit Bhattacharya, Centre for Sudies in Social Sciences, Calcutta.
Pleasure and Pornography - Namita Malhotra, Alternative Law Forum, Bangalore
Transparency and Politics - Zainab Bawa, Centre for the Study of Culture and Society
Rethinking the Last Mile Problem - Ashish Rajadhyaksha, Centre for the Study of Culture and Society, Bangalore
Using the Net for Social Change - Anja Kovacs, (Research) Fellow, Centre for Internet and Society, Bangalore
Queer Histories of the Internet - Nitya Vasudevan, Centre for Study of Culture and Society and Nithin Manayath, Mount Carmel College

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

Re:wiring Bodies: Call for Review

nishant — 2015-04-03T10:50:15Z

The Researchers At Work Programme, at the Centre for Internet and Society, advocates an Open and transparent process of knowledge production. We recognise peer review as an essential and an extremely important part of original research, and invite you, with the greatest of pleasures, to participate in our research, and help us in making our arguments and methods stronger.

Dr. Asha Achuthan's research project on "Rewiring Bodies" is a part of the Researchers @ Work Programme at the Centre for Internet and Society, Bangalore. From her vantage position, straddling the disciplines of medicine an Cultural Studies, through a gendered perspective. Dr. Achutan historicises the attitudes, imaginations and policies that have shaped the Science-Technology debates in India, to particularly address the ways in which emergence of Internet Technologies have shaped notions of gender and body in India. Her work at the Centre for Contemporary Studies (IISC, Bangalore) gives a further context to unpack Internet Technologies in a larger context of Technology-Society interface. This original monograph draws from Gender studies, STS research, extand policies, empirical data, Cultural Studies and Feminist epistemological of Sciences, to build a new knowledge framework to address the Internet questions which popular cybercultures or mainstream media studies have ignored.

The monograph by Dr. Asha Achuthan, has emerged out of the "Rewiring Bodies" project which started nine months ago. The project has involved many public entries available at http://www.cis-india.org/research/cis-raw/histories/rewiring. The first draft of the monograph is now available for public review and feedback. Please click on the links below to choose your own format for accessing the document.

Word [word file, 339 kb]
PDF [PDF, 712 kb]

We appreciate your time, engagement and feedback that will help us to bring out the monograph in a published form. Please send all comments or feedback to nishant@cis-india.org or you can use your Open ID to login to the website and leave comments to this post.

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

Inquilab 2.0? Reflections on Online Activism in India*

nishant — 2011-08-02T09:25:30Z

Research and activism on the Internet in India remain fledgling in spite the media hype, says Anja Kovacs in her blog post that charts online activism in India as it has emerged.

Since the late 1990s when protesters against the WTO in Seattle used a variety of new technologies to revolutionize their ways of protesting so as to further their old goals in the information age, much has been made of the possibilities that new technologies seem to offer social movements. The emergence of Web 2.0 seems to have only multiplied the possibilities of building on the Internet's democratising potentials, so widely heralded since the rise of the commercial Internet in the 1990s, and since then, the use of social media for social change has received widespread media attention worldwide. From Spain to Mexico, activists used the Internet as a central tool in their efforts to organise and mobilise – be it to express their stand against a war in Iraq, against a Costa Rican Free Trade Agreement with the United States, to mobilise support for the Zapatistas of Chiapas, or more recently, to push for a change of guard in Iran.

In 2009, when Nisha Susan launched the Pink Chaddi campaign, the 'ICT for Revolution' buzz finally seemed to have reached India as well. Phenomenally successful in terms of the attention it generated for the issue it sought to address, the campaign sought to protest in a humorous fashion against attacks on women pub-goers in Karnataka by Hindu right wing elements. In only a matter of weeks, Facebook associated with the campaign – 'The Consortium of Pub-going, Loose and Forward Women', which gathered tens of thousands of members. It was ultimately killed off when Susan's Facebook account was cracked by rivals. The campaign was perhaps the singular most successful account of ‘digital activism’ in India so far, and an impressive one by all measures.

The creativity of the campaign should not come as a surprise to those familiar with the long and rich history of activism for social change in India. Organised social actors have been critical influences in the emergence of new social identities as well as on critical policy junctures from colonial times onwards, developing a fascinating and unmistakably Indian language of protest in the process (see Kumar 1997 and Zubaan 2006 for examples from feminist movement).

As Raka Ray and Mary Faizod Katzenstein (2006) have pointed out, in the post-independence period, such organised activism for long was connected by at least verbal – if not actual – commitment to the common master frame of poverty alleviation and the ending of inequality and injustice, and this irrespective of the particular issues groups were working on. Since the late 1980s, however, a number of far-reaching changes have taken place in India. This period has been marked by the definite demise of secular democratic socialism as the dominant script of the Indian state and its simultaneous replacement by neo-liberalism. Moreover, in the same period, Hindu nationalism as an ideology too has gone from strength to strength, with only in the last five years a slowdown in its ascendancy. While for many traditional social movements of the Left the commitment to social justice remains, in this context a space has undeniably been created for groups with a very different agenda. The considerable popularity of organisations such as Vishwa Hindu Parishad and Rashtriya Swayamsevak Sangh, both Hindu nationalist organisations, are prime indications of these transformations. However, the fragmentation of the activist space did not only benefit reactionary elements of society. The final emergence into visibility of a well-articulated middle class queer politics, for example, too, may well in many ways have been facilitated by the evolutions of the past 20 years. Although this point has been mostly elaborated in the context of the US (Hennessey 2000), in India, too, this seems to ring true at least in some senses.

The general shape-shifting of activism in India since the 1990s is not the only contextual factor that deserves obvious consideration in a study like this. In addition, since independence a close link has been forged in policy and people's imagination alike between science and technology on the one hand and development paradigms in India on the other. Not everyone agrees on the benefits of this association: all too frequently, the struggles of grassroots social movements are directed precisely against the outcomes or consequences of a supposedly 'scientifically' inspired development policy. The neo-liberal era is no exception to this: as Carol Upadhya (2004) has shown quite convincingly, the economic reform policies that are at the heart of neo-liberalism have been inspired first and foremost by the information technology sector in India, which has also in turn been their first beneficiary. And today as earlier, Asha Achuthan (2009) has pointed out, in the resistance to these policies, the subaltern who is the agent of grassroots social movements is frequently associated with a pre-technological purity that needs to be maintained in order to resist discourses and material consequences of technological change themselves. In popular discourses, at least, attitudes towards technology inevitably come in a binary mode.

Seeing the context in which digital activism in India has emerged, a number of pressing questions regarding the new forms that even progressive activism takes as it adopts new tools and methods, then, immediately offer themselves. Leaving aside the activities of right wing groups in India, who are the actors that occupy this space for activism and what are their relationship with offline activists groups? Which are the issues online activism seeks to address, and what are its master narratives, goals and audiences? Where does it locate problems in today's society, and what kind of solutions does it propose? How does it posit its relation to the global/international and to the offline-local; to dominant understandings of science and technology, development, or desirable social change? How are these understandings reflected in online activism, including in the choice and use of technologies but also in the discourses that are deployed and the audiences that are targeted? What are its methods, its strategies, its ways of organising? What role is played by organisations, collectives, networks, individuals? In what ways is the field marked by the conjuncture at which it emerged? Do those who first occupy (most of) it also set the parameters? Or do its tools fashion online activism's very conditions of existence?

The value of greater insight into these issues is not immediately apparent to all. For one thing, some would argue that, as connectivity in the emerging IT superpower remains limited, the importance of these questions to those concerned with social justice in India is really marginal. It is true that while commercial Internet services have been available in the country since 1995, for long the number of connections remained abysmally low. Even today, the number of subscriptions has only just crossed the 14 million mark, and barely half of these are broadband subscriptions, severely limiting the usefulness of a wide range of potential online activism tools (Telecom Regulatory Authority of India 2009 – figures are for the second quarter of 2009). According to I-Cube 2008 report (IMRB and Internet and Mobile Association of India 2008), there were an estimated 57 million claimed urban Internet users in the country in September 2008 and an estimated 42 million active urban Internet users. Corresponding figures for Internet users in rural areas in March 2008 were 5.5 million and 3.3 million respectively. Almost 88 million Indians were believed to be computer-literate at the time. Clearly, then, online activists are a tiny section of an already fairly small, privileged group, and at least in a direct sense, the availability of new tools is thus indeed unlikely to affect all activists or activism in the country.

Some of my own starting points while embarking on this study may seem to further give fuel to arguments against the value of this research. The idea of investigating online activism in India as it emerges followed from my observation – and a troubling one at that for me – that so far, and despite all the hype internationally, more traditional grassroots movements in India seem to have been slow to embrace the Internet as an integral part of their awareness raising and mobilisation strategies. Although they may attract the largest numbers of activists offline, the many so-called 'new' social movements that have emerged since the 1970s and that remain important actors pushing for social change seem most conspicuous by their relative absence online. This is especially true of those critical of current development paradigms and practices: movements fighting against dams, special economic zones or land acquisitions for “development” purposes seem visible only in relatively fragmented and generally marginal ways. Instead, middle-class actors addressing middle class audiences on middle class issues seem to be the flag bearers of Internet activism in India – the Pink Chaddi campaign or VoteReport India, a “collaborative citizen-driven election monitoring platform for the 2009 Indian general elections” (see votereport.in/blog/about) perhaps among the most well-known illustrations of this argument.

Both points are valid, and yet, while inquilab it may not be, to conclude from this that the study of online activism automatically is of only very limited value would be short-sighted. Indeed, even if the hypothesis that Internet activism is dominated by middle class actors who address middle class concerns is validated (note that in any case considerable segments of the leadership and cadre of grassroots movements, too, tend to come from middle class backgrounds), this is likely to affect all those interested in affecting social change, even if perhaps in varying degrees. For one thing, it would mean that as the public sphere is reshaped, important new quarters of its landscape are inhabited only be the elite, contradicting the still widely popular and even cherished belief (at least among those who are familiar with the Internet) that the Internet is a democratising force. Instead, the proportional visibility in the public sphere of dissenting viewpoints on development, science, neo-liberalism, progress, the state will only decrease. In addition, then, it may also indicate a further refracting of the activism landscape and its master narratives and methods, where different segments of activists increasingly need to vie with each other for recognition and validation of their respective understandings of political processes and of appropriate forms of engaging with these. As such battles intensify it is not too risky to make a prognosis on who will be the main losers. If, in an era in which the old activist master narrative of justice for all remains under strident attack, civil society has come to occupy at the expense of political society (a useful distinction first made by Parth Chatterjee in Chatterjee 2004) a whole arena of activism, this would indeed need to be a cause of concern for all. In order to gauge its ramifications, it is however, crucial to first of all understand in which ways and to what extent this statement rings true.

The current study may well not be able to fully develop all the above and other theoretical strands as they emerge in the course of this research. But what it does promise to do is to outline the breaks and continuities that mark the make-up, strategies, audiences and goals of those who embrace the new possibilities that the Internet provides at the same time as the information age so fundamentally reconstitutes our society. As a starting point for the analysis, this research will therefore, attempt to map the online activism that has taken place in India so far, focusing more specifically on the forms of activism that leave a public record on the Internet (a more extensive debate of various definitional issues is in order – I will take this up in a separate blog post, to follow later, however). At the core of the research will be the construction of a database pertaining to online activism in India with links to email lists, blogs, Facebook groups, popular hash tags and the like. Although much of the activism I will be looking at will be centred around what has come to be known as 'social media', my focus is thus broader than that, as older tools such as e-petitions, discussion boards and list servs, too, will be included in this study. The aim is to be as comprehensive as possible, although for the database to ever be complete will, of course, be an impossibility. Moreover, since only data available in the English language will be collected, the database will automatically have its limitations. The database will be further complemented by interviews with activists who have been involved in key online campaigns and, where appropriate, case studies. It is the data thus gathered that will form the basis of our analysis.

While the scope of the study is thus admittedly ambitious, the fact that online activism in India is a fairly recent affair – little happened before 2002, and it has only really taken off in the past three years or so – makes this venture not an impossible one. The contribution I hope to make through this research is not simply to work on the Indian context, however. Despite the media hype surrounding the possibilities of the Internet for social change, research on the Internet and activism more generally remains limited so far. The paucity is perhaps particularly acute where activism and social media are concerned (Postill 2009). Moreover, the work that does exist, I argue, tends to look mostly at activists' use of one particular tool, for example YouTube, or Facebook. Sight is thus generally lost of the larger cyberecology of communication in which this use must be located, preventing an opportunity for genuine insight into the ways in which activism is reconfigured from materialising. By using a much wider lens, this research hopes to make a beginning to correcting this lacuna. It is in this way that the importance of the changes that are underway in the Indian activist landscape as elsewhere can be appropriately assessed.

* Inquilab means revolution

References

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Chatterjee, Partha (2004). The Politics of the Governed: Reflections on Popular Politics in Most of the World. Delhi: Permanent Black.

Hennessy, Rosemary (2000). Profit and Pleasure: Sexual Identities in Late Capitalism. London: Routledge.

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Ray, Raka and Mary Fainsod Katzenstein (2006). Introduction: In the Beginning, There Was the Nehruvian State. In Raka Ray and Mary Fainsod Katzenstein (eds.). Social Movements in India: Poverty, Power, and Politics. New Delhi: Oxford University Press.

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Upadhya, Carol (2004). A New Transnational Capitalist Class: Capital Flows, Business Networks and Entrepreneurs in the Indian Software Industry. Economic and Political Weekly, 39(48): 5141-5151.

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For more details visit https://cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/digiactivprop