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Kannada Wikipedia Workshop at SDM
https://cis-india.org/news/kannada-wiki-workshop-sdm
<b>The Department of Journalism and Mass Communication, SDM College, Ujire is holding a wiki workshop on September 15, 2013. Dr. U.B. Pavanaja from CIS-A2K team is participating in this workshop.</b>
<p style="text-align: justify; ">The workshop is being held to teach post-graduate students studying Journalism and Mass Communication on contributing and editing Wikipedia. The students will be particularly trained to edit Kannada Wikipedia.</p>
<p style="text-align: justify; ">More about SDM College, Ujire <a class="external-link" href="http://www.sdmcujire.in/">here</a>.</p>
<p>
For more details visit <a href='https://cis-india.org/news/kannada-wiki-workshop-sdm'>https://cis-india.org/news/kannada-wiki-workshop-sdm</a>
</p>
No publisherpraskrishnaAccess to KnowledgeWikimediaWikipediaWorkshopOpenness2013-09-12T06:16:36ZNews ItemKannada Wikipedia Workshop
https://cis-india.org/openness/events/kannada-wikipedia-workshop
<b>A Kannada Wikipedia workshop is being organized by the Centre for Internet and Society in Mysore on March 24, 2013. Dr. U.B. Pavanaja will be participating in this workshop. The one day workshop will begin at 10 a.m. in the morning and shall end at 5.00 p.m. in the evening.</b>
<h1 class="firstHeading" id="firstHeading"><span dir="auto">ವಿಕಿಪೀಡಿಯ:ಸಮ್ಮಿಲನ/೯</span></h1>
<p style="text-align: justify; ">ಕನ್ನಡ ವಿಕಿಪೀಡಿಯಕ್ಕೆ ಇನ್ನಷ್ಟು ಮಾಹಿತಿ ಸೇರಿಸುವ ಸಲುವಾಗಿ ಕನ್ನಡ ವಿಕಿಪೀಡಿಯ ಸಮುದಾಯ ಮಾರ್ಚ್ ೨೪ರಂದು ಮೈಸೂರಿನ ಇನ್ಸ್ಟಿಟ್ಯೂಶನ್ ಆಫ್ ಇಂಜಿನಿಯರ್ಸ್ ಸಭಾಂಗಣದಲ್ಲಿ ಒಂದೆಡೆ ಸೇರುತ್ತಿದೆ. ಕನ್ನಡದ ಸ್ವತಂತ್ರ ವಿಶ್ವಕೋಶದ ಸಂಪಾದನೆಯಲ್ಲಿ ಆಸಕ್ತಿ ಉಳ್ಳವರು, ಬ್ಲಾಗಿಗರು, ಪತ್ರಕರ್ತರು, ಲೇಖಕರು ಎಲ್ಲ ಈ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ಭಾಗವಹಿಸಬಹುದು.</p>
<h2><span class="mw-headline" id=".E0.B2.B8.E0.B2.AE.E0.B3.8D.E0.B2.AE.E0.B2.BF.E0.B2.B2.E0.B2.A8.E0.B2.A6_.E0.B2.89.E0.B2.A6.E0.B3.8D.E0.B2.A6.E0.B3.87.E0.B2.B6">ಸಮ್ಮಿಲನದ ಉದ್ದೇಶ</span></h2>
<ul>
<li>ವಿಕಿಪೀಡಿಯ ಪರಿಚಯ</li>
<li>ವಿಕಿಪೀಡಿಯಕ್ಕೆ ಸಂಪಾದಕ ಆಗುವ ವಿಧಾನ</li>
<li>ವಿಕಿಪೀಡಿಯಕ್ಕೆ ಲೇಖನಗಳನ್ನು ಸೇರಿಸುವ ಬಗ್ಗೆ ಪ್ರಾತ್ಯಕ್ಷಿಕೆ</li>
<li>ವಿಕಿಪೀಡಿಯಕ್ಕೆ ಚಿತ್ರಗಳನ್ನು ಸೇರಿಸುವ ಬಗ್ಗೆ ಪ್ರಾತ್ಯಕ್ಷಿಕೆ</li>
<li>ಕನ್ನಡದ ವಿಶ್ವಕೋಶದಲ್ಲಿ ಇರಲೇ ಬೇಕಾದ ವಿಷಯಗಳ ಪಟ್ಟಿ ತಯಾರಿಸುವುದು</li>
<li>ವಿಕಿಪೀಡಿಯಕ್ಕೆ ಲೇಖನ ಮತ್ತು ಚಿತ್ರ ಸೇರಿಸುವುದು</li>
</ul>
<h2><span class="mw-headline" id=".E0.B2.AF.E0.B2.BE.E0.B2.B0.E0.B3.81_.E0.B2.AD.E0.B2.BE.E0.B2.97.E0.B2.B5.E0.B2.B9.E0.B2.BF.E0.B2.B8.E0.B2.AC.E0.B2.B9.E0.B3.81.E0.B2.A6.E0.B3.81">ಯಾರು ಭಾಗವಹಿಸಬಹುದು</span></h2>
<p style="text-align: justify; ">ಕನ್ನಡದ ಸ್ವತಂತ್ರ ವಿಶ್ವಕೋಶದ ಸಂಪಾದನೆಯಲ್ಲಿ ಆಸಕ್ತಿ ಉಳ್ಳವರು, ಬ್ಲಾಗಿಗರು, ಪತ್ರಕರ್ತರು, ಲೇಖಕರು, ಕನ್ನಡ ವಿಕಿಪೀಡಿಗರು(ವಿಕಿಪೀಡಿಯಾದ ಬಗ್ಗೆ ಆಸಕ್ತಿ ಉಳ್ಳವರು)</p>
<h2><span class="mw-headline" id=".E0.B2.A6.E0.B2.BF.E0.B2.A8.E0.B2.BE.E0.B2.82.E0.B2.95_.E0.B2.AE.E0.B2.A4.E0.B3.8D.E0.B2.A4.E0.B3.81_.E0.B2.B8.E0.B3.8D.E0.B2.A5.E0.B2.B3">ದಿನಾಂಕ ಮತ್ತು ಸ್ಥಳ</span></h2>
<ul>
<li><b>ಇನ್ಸ್ಟಿಟ್ಯೂಶನ್ ಆಫ್ ಇಂಜಿನಿಯರ್ಸ್</b></li>
</ul>
<p>ಜೆ.ಎಲ್.ಬಿ. ರಸ್ತೆ<br /> ಮೈಸೂರು - ೫೭೦೦೦೫</p>
<ul>
<li><b>ದಿನಾಂಕ</b>: ಮಾರ್ಚ್ ೨೪, ೨೦೧೩, ಭಾನುವಾರ (ಇಡೀ ದಿನ)</li>
</ul>
<h2><span class="mw-headline" id=".E0.B2.95.E0.B2.BE.E0.B2.B0.E0.B3.8D.E0.B2.AF.E0.B2.95.E0.B3.8D.E0.B2.B0.E0.B2.AE_.E0.B2.AA.E0.B2.9F.E0.B3.8D.E0.B2.9F.E0.B2.BF">ಕಾರ್ಯಕ್ರಮ ಪಟ್ಟಿ</span></h2>
<table class="listing">
<tbody>
<tr>
<td style="text-align:center; "><b>ಸಮಯ</b></td>
<td style="text-align:center; "><b>ಕಾರ್ಯಸೂಚಿ</b></td>
<td style="text-align:center; "><b>ಮಾತನಾಡುವವರು</b></td>
<td style="text-align:center; "><b>ಟಿಪ್ಪಣಿ, ಉಪಯೋಗ</b></td>
</tr>
<tr>
<td>೯:೫೦ ಬೆಳಗ್ಗೆ</td>
<td>ನೊಂದಣಿ</td>
<td><br /></td>
<td>ನಿಮ್ಮ ಹೆಸರು/ಇ-ಅಂಚೆ/ಮೊಬೈಲ್/ವಿಕಿಪೀಡಿಯ ಬಳಕೆದಾರರ ಹೆಸರು ಜೊತೆಗೆ,<br /> ಭಾಗಿಯಾಗುತ್ತಿರುವುದರ ಉದ್ದೇಶವನ್ನು ಸ್ವಾಗತಕಾರರ ಬಳಿ ತಿಳಿಸಿ</td>
</tr>
<tr>
<td>೧೦:೦೦</td>
<td>ಸ್ವಾಗತ</td>
<td>ಪವನಜ</td>
<td>ಕಾರ್ಯಕ್ರಮದ ಉದ್ದೇಶ ಮತ್ತು ಅದರ ಪ್ರತಿಪಲಾಪೇಕ್ಷೆಗಳ ವಿವರಣೆ</td>
</tr>
<tr>
<td>೧೦:೧೫ - ೧೧:೧೫</td>
<td>ವಿಕಿಪೀಡಿಯ</td>
<td>ಪವನಜ</td>
<td>ವಿಕಿಪೀಡಿಯ ಎಂದರೆ ಏನು?<br /> ಇದನ್ನು ಸಂಪಾದಿಸುವವರು ಯಾರು ಮತ್ತು ಏಕೆ?<br /> ವಿಕಿಪೀಡಿಯದ ಇತರೆ ಯೋಜನೆಗಳು</td>
</tr>
<tr>
<td>೧೧:೧೫ - ೧೧:೩೦</td>
<td align="center" colspan="3">ಚಾ</td>
</tr>
<tr>
<td>೧೧:೩೦ - ೧೨:೦೦</td>
<td>ಕ್ರಿಯೇಟಿವ್ ಕಾಮನ್ಸ್</td>
<td>ಕಿರಣ್ ರವಿಕುಮಾರ್</td>
<td>ಕ್ರಿಯೆಟೀವ್ ಕಾಮನ್ಸ್ (Creative Commons) ಬಗ್ಗೆ ವಿವರಣೆ.</td>
</tr>
<tr>
<td>೧೨:೦೦ - ೧೩:೦೦</td>
<td>ಪ್ರಾತ್ಯಕ್ಷಿಕೆ</td>
<td>ಪವನಜ</td>
<td>ವಿಕಿಪೀಡಿಯ ಸಂಪಾದಕ ಆಗುವುದು ಹೇಗೆ, ಸಂಪಾದಿಸುವುದು ಹೇಗೆ, ಇತ್ಯಾದಿ</td>
</tr>
<tr>
<td>೧೩:೦೦ - ೧೪:೦೦</td>
<td align="center" colspan="3">ಊಟ</td>
</tr>
<tr>
<td>೧೪:೦೦ - ೧೪:೧೫</td>
<td>ಕರ್ನಾಟಕ ೧೦೦೦ ಯೋಜನೆ ಪರಿಚಯ</td>
<td>ಪವನಜ</td>
<td>ಕನ್ನಡ ಮತ್ತು ಕರ್ನಾಟಕಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಪ್ರಮುಖ ಲೇಖನಗಳನ್ನು ಪಟ್ಟಿ ಮಾಡಿ,<br /> ಸಮುದಾಯದ ಆಯ್ಕೆಯ ಮೇರೆಗೆ ಲೇಖನಗಳ ಸಂಪಾದನೆ, ಪರಿಷ್ಕರಣೆ ಇತ್ಯಾದಿಗಳ ಅವಶ್ಯಕತೆ, ಭಾಗವಹಿಸುವಿಕೆ</td>
</tr>
<tr>
<td>೧೪:೧೫ - ಕೊನೆಯವರೆಗೆ</td>
<td>ಪ್ರಯೋಗ (hands-on)</td>
<td>ಎಲ್ಲರೂ</td>
<td>ವಿಕಿಪೀಡಿಯದಲ್ಲಿ ವಿಜ್ಞಾನಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಲೇಖನಗಳನ್ನು ಸೇರಿಸುವ ಪ್ರಯತ್ನ</td>
</tr>
</tbody>
</table>
<h2><span class="mw-headline" id=".E0.B2.B8.E0.B3.8D.E0.B2.B5.E0.B2.AF.E0.B2.82.E0.B2.B8.E0.B3.87.E0.B2.B5.E0.B2.95.E0.B2.B0.E0.B3.81">ಸ್ವಯಂಸೇವಕರು</span></h2>
<ol>
<li><a href="http://kn.wikipedia.org/wiki/%E0%B2%B8%E0%B2%A6%E0%B2%B8%E0%B3%8D%E0%B2%AF:Pavanaja" title="ಸದಸ್ಯ:Pavanaja">Pavanaja</a> (<a href="http://kn.wikipedia.org/wiki/%E0%B2%B8%E0%B2%A6%E0%B2%B8%E0%B3%8D%E0%B2%AF%E0%B2%B0_%E0%B2%9A%E0%B2%B0%E0%B3%8D%E0%B2%9A%E0%B3%86%E0%B2%AA%E0%B3%81%E0%B2%9F:Pavanaja" title="ಸದಸ್ಯರ ಚರ್ಚೆಪುಟ:Pavanaja">talk</a>) ೦೭:೩೭, ೧೧ ಮಾರ್ಚ್ ೨೦೧೩ (UTC)</li>
<li>ಕಿರಣ್ ರವಿಕುಮಾರ್</li>
<li>ನವೀನ್ ಜೋಯಿಸ್</li>
</ol>
<h2 style="text-align: justify; "><span class="mw-headline" id=".E0.B2.AD.E0.B2.BE.E0.B2.97.E0.B2.B5.E0.B2.B9.E0.B2.BF.E0.B2.B8.E0.B2.B2.E0.B3.81_.E0.B2.87.E0.B2.9A.E0.B3.8D.E0.B2.9B.E0.B2.BF.E0.B2.B8.E0.B3.81.E0.B2.B5.E0.B2.B5.E0.B2.B0.E0.B3.81">ಭಾಗವಹಿಸಲು ಇಚ್ಛಿಸುವವರು</span></h2>
<p style="text-align: justify; ">ನೀವೂ ಭಾಗಿಯಾಗಲು ಇಚ್ಚಿಸುವುದಾದರೆ ನಿಮ್ಮ ಹೆಸರನ್ನು # ಮುಂದೆ ಸೇರಿಸಿ ಅಥವಾ ~ ಅನ್ನು ನಾಲ್ಕು ಭಾರಿ ಟೈಪಿಸಿ ಸಹಿ ಮಾಡಿ.</p>
<ol style="text-align: justify; ">
<li>ಹಾಲತಿ ಸೋಮಶೇಖರ</li>
<li>ಮಾಲಿನಿ ಅಭ್ಯಂಕರ್</li>
</ol>
<h2 style="text-align: justify; "><span class="mw-headline" id=".E0.B2.B8.E0.B2.AE.E0.B3.8D.E0.B2.AE.E0.B2.BF.E0.B2.B2.E0.B2.A8.E0.B2.95.E0.B3.8D.E0.B2.95.E0.B3.86_.E0.B2.B8.E0.B2.B9.E0.B2.BE.E0.B2.AF">ಸಮ್ಮಿಲನಕ್ಕೆ ಸಹಾಯ</span></h2>
<dl style="text-align: justify; "><dt>ಬೆಂಬಲ</dt></dl>
<ul style="text-align: justify; ">
<li>ಸೆಂಟರ್ ಫಾರ್ ಇಂಟರ್ ನೆಟ್ ಅಂಡ್ ಸೊಸೈಟಿ, ಬೆಂಗಳೂರು</li>
</ul>
<dl style="text-align: justify; "><dt>ಉಪಯುಕ್ತ ಕೊಂಡಿಗಳು</dt><dt>
<h2><span class="mw-headline" id=".E0.B2.B8.E0.B3.82.E0.B2.9A.E0.B2.A8.E0.B3.86">ಸೂಚನೆ</span></h2>
<p style="text-align: justify; ">ಭಾಗವಹಿಸುವವರು ಲ್ಯಾಪ್ಟಾಪ್, ಪವರ್ ಸ್ಟ್ರಿಪ್ (extension switchboard) ಮತ್ತು ಅಂತರಜಾಲ ಸಂಪರ್ಕ ಡಾಂಗಲ್ ತಂದರೆ ಒಳ್ಳೆಯದು.</p>
</dt></dl><ol style="text-align: justify; "> </ol><ol style="text-align: justify; "> </ol>
<ul style="text-align: justify; ">
</ul>
<ul style="text-align: justify; ">
</ul>
<p>
For more details visit <a href='https://cis-india.org/openness/events/kannada-wikipedia-workshop'>https://cis-india.org/openness/events/kannada-wikipedia-workshop</a>
</p>
No publisherpraskrishnaAccess to KnowledgeWikimediaWikipediaWorkshopOpennessEvent2013-03-15T09:52:18ZEventIntroductory Wikipedia session at BITS Goa
https://cis-india.org/openness/blog-old/wikipedia-session-at-bits-goa
<b>The Access to Knowledge team at the Centre for Internet and Society was invited by Nikhil Dixit, Public Relations Officer at the Birla Institute of Technology & Science, Pilani – Goa (BITS Goa) to organise Wikipedia session on March 7, 2013. Nitika Tandon participated in this workshop and shares with us the developments.</b>
<p style="text-align: justify; ">Despite the fact that students were busy with their exams and lab tests nearly 30 of them turned up for the event. Many of the students had already tried a bit of IP editing but had not bothered to create accounts. When asked why they hadn't created user accounts many of them said they didn't feel that it is important to create accounts till they are able to correct or add information that they want to share using IPs. The participants were then told about the importance of creating user accounts: using it as an identity with the Wikipedia community, each edit being added to their edit count, helping them build trust, friends and connections with other editors, being able to become Wikipedia administrators or system operators, etc.</p>
<p align="JUSTIFY">As most of the participants had some knowledge of Wikipedia editing, having made sporadic edits in the past, they wanted to know more about advanced editing. About an hour was therefore spent on actual hands on editing where students tried — adding references, wiki markups, info boxes, etc. Students were also taught on how to use user talk pages to interact with other editors. During the course of the workshop we figured that one of the participants had worked on <a href="http://live.wikimedia.in/">live.wikimedia.in</a> search in 2011 and we invited him to talk a little about his project, experience and involvement. A lot of students were surprised that one amongst their fellow students had worked with the Wikimedia movement in India and achieved so much success. His story really inspired several in the room and many participants made promises to get more involved as editors. Many participants were also curious to know more about Hackathons.</p>
<p align="JUSTIFY"><i>Our next step is to connect participants from all the workshops organised in Goa at <a class="external-link" href="https://en.wikipedia.org/wiki/BITS_Goa">BITS Goa</a>, <a class="external-link" href="https://en.wikipedia.org/wiki/Goa_University">Goa University</a>, <a class="external-link" href="https://en.wikipedia.org/wiki/Goa_State_Central_Library">Central State Library</a> and Nirmala Institute of Education, since December last year, to enable and support them to organise regular Wiki meet-ups and programs, etc., and strengthen the Wikimedia movement in Goa</i>.</p>
<p>
For more details visit <a href='https://cis-india.org/openness/blog-old/wikipedia-session-at-bits-goa'>https://cis-india.org/openness/blog-old/wikipedia-session-at-bits-goa</a>
</p>
No publishernitikaAccess to KnowledgeWikimediaWikipediaWorkshopOpenness2013-07-26T11:40:41ZBlog EntryIntroducing Odia Wikipedia to students of Utkal University, Bhubaneswar
https://cis-india.org/openness/introducing-odia-wikipedia-to-students-of-utkal-university-bhubaneswar
<b>A four-hour-long workshop was organised at Utkal University, Bhubaneswar, Odisha on February 25, 2016 for the students of Master of Computer Applications (MCA) and Master in Arts, Department of Odia-language.</b>
<p dir="ltr">70 participants consisting of 35 male and 25 female students from the two departments joined in this workshop. Three active Wikimedians; Mrutyunjaya Kar, Subas Chandra Rout and Jnanaranjan Sahu supported in mentoring the new editors. Two other Wikimedians; Chinmayee Mishra and Rajalaxmi Mishra, who are students in the university, organized the event.</p>
<p dir="ltr">During the introductory session, we introduced the students about Odia Wikipedia, the Wikimedia community, and the <a href="https://or.wikipedia.org/s/yea">Bhubaneswar WikiTungi</a>, a local user collaborative in the city of Bhubaneswar. <a href="https://or.wikipedia.org/wiki/User:MKar">Mrutyunjaya Kar</a>, administrator of Odia Wikipedia and Odia Wikisource presented about the Odia Wikimedia projects, how the students enhance their skills while contributing to these projects and introduced the <a href="https://or.wikipedia.org/s/jxw">Wikipedia policies</a> to the new editors. “Even though we announced that students can leave by 2 pm, most students stayed back over an hour. Even in a conservative expectation, there will at least be 3-4 students who will be actively contributing in the future. As Chinmayee is associated with us from before, she could lead the local activities in the university”, he adds. <a href="https://or.wikipedia.org/wiki/User:Jnanaranjan_sahu">Jnanaranjan Sahu</a> who has been active in building several tools and software for Odia Wikimedia projects introduced about <a href="https://www.mediawiki.org/">Mediawiki</a> and the Optical Character Recognition and its application in growing <a href="https://or.wikisource.org/s/266">Odia Wikisource</a>. He also suggests for regular follow-up outreach in the university so that the new editors get constant support and this enthusiasm does not stop here.</p>
<p>Out of the 70 participants, more than 50 participants managed to create their accounts and even made more than 200 edits during the workshop. They selected articles of their own interest and edited. Four faculty members from the MCA department participated in the workshop and were eager to learn how Wikipedia editing works. Rajalaxmi Mishra, who always wanted to edit but never edited Odia Wikipedia made her debut edit this day. She elaborates, “Chinmayee being a batchmate and a good friend always talked about Odia Wikipedia but I personally never did much beyond reading the English Wikipedia article. This workshop was more of a real starting point for me and I started writing about many renowned women like <a href="https://en.wikipedia.org/wiki/Annie_Besant">Annie Besant</a>, <a href="https://en.wikipedia.org/wiki/Kalpana_Chawla">Kalpana Chawla</a> and <a href="https://en.wikipedia.org/wiki/Sudha_Chandran">Sudha Chandran</a>. Being a student of Computer Science, I am also planning to write more articles in my own subject area. I have just finished writing about a popular bird of Odisha Chinmayee is my batchmate, was helping her”.</p>
<p>
For more details visit <a href='https://cis-india.org/openness/introducing-odia-wikipedia-to-students-of-utkal-university-bhubaneswar'>https://cis-india.org/openness/introducing-odia-wikipedia-to-students-of-utkal-university-bhubaneswar</a>
</p>
No publisherSailesh PatnaikCIS-A2KOdia WikipediaWorkshop2016-05-20T10:52:41ZBlog EntryIndic Wikisource Community Consultation 2018 report at Asomiya Pratidin ePaper- Highest Circulated Assamese Daily
https://cis-india.org/indic-wikisource-community-consultation-2018-report-at-asomiya-pratidin-epaper-highest-circulated-assamese-daily
<b>Indic Wikisource Community Consultation 2018 report at Asomiya Pratidin ePaper- Highest Circulated Assamese Daily</b>
<p><em>Volunteers from various Indic Wikisource projects took part in a discussion organized by Centre for Internet and society: access to knowledge (CIS:A2K) in Kolkata recently. Dr. Gitartha Bordoloi participated in this consultation on behalf of the Assamese Wikisource which included other Indic languages like Bengali, Odia, Marathi, Malayalam, Hindi, Kannada, Gujarati, Punjabi, Telugu and Sanskrit. It is worth mentioning here that Wikisource is another important project like Wikipedia, Wiktionary etc operated by Wikimedia Foundation. Anyone can contribute to this wikisource project which stores copyright-free books, plays, lyrics, speeches, translated works etc. Such works are first scanned and digitalized and then converted to unicode so that everything becomes searchable. Assamese Wikisource (<a href="http://as.wikisource.org/" target="_blank">as.wikisource.org</a>), started in 2013, so far includes various literary works of Guru Sankardeva and Madhavdev, Jyotiprasad Agarwala, Lakshminath Bezbaroa, Padmanath Gogain Baruah, Chandraprasad Agarwala, Amulya Barua, Dandinath Kalita etc. Measures to popularize Wikisource among masses, increasing numbers of readers and contributors, correct techniques to digitalize a book etc were discussed at the event in Kolkata.</em></p>
<p> </p>
<p><em>Translated from Assamese by Dr. Gitartha Bordoloi </em></p>
<p>
For more details visit <a href='https://cis-india.org/indic-wikisource-community-consultation-2018-report-at-asomiya-pratidin-epaper-highest-circulated-assamese-daily'>https://cis-india.org/indic-wikisource-community-consultation-2018-report-at-asomiya-pratidin-epaper-highest-circulated-assamese-daily</a>
</p>
No publisherjayantaCIS-A2KAccess to KnowledgeIndic WikisourceBooksDigitisationWikisourceIndic ComputingWorkshopIndic Scripts2018-12-10T15:08:56ZNews ItemIndic Wikisource Community Consultation 2018
https://cis-india.org/indic-wikisource-community-consultation-2018
<b>A group of Indian Wikisource leader from 12 different language communities gathered in Kolkata to attend the Indic Wikisource Community Consultation 2018</b>
<p> </p>
<p> </p>
<p>There was a long time required of <a href="https://en.wikipedia.org/wiki/Optical_character_recognition">Optical Character Recognition (OCR)</a> for Indic language computing. There was not at per OCR available in Indic languages before 2015. Most of the Indic subdomain was created in 2007 to 2011, but due to not availability of OCR, the Indic Wikisource Community used to type the whole book or import the Unicoded text from other non-reliable sources. In 2015 the after Google Drive OCR released Indic community relief from the typing era.</p>
<p>Later <a href="https://github.com/tshrinivasan">Shrinivasan T</a><strong> </strong>developed an <a href="https://github.com/tshrinivasan/OCR4wikisource">OCR4wikisource</a> script to use the Google Drive OCR as Bot. Since the implementation of the OCR, there has been a lot of progress in Indic Wikisource. But we have realized the there should be a common platform where we can share our knowledge. Then one-month planning we have organized <a href="https://meta.wikimedia.org/wiki/Indic_Wikisource_Community_Consultation_2018">Indic Wikisource Community Consultation 2018</a>. in Kolkata. this is first such consultation at this scale, convened by the CIS A2K team. </p>
<p>The meeting had a representation of one volunteer from the Assamese, Bangla, English, Gujarati, Hindi, Kannada, Malayalam, Marathi, Odia, Punjabi, Telugu, and Sanskrit language Wikisource communities. <a title="User:Ananth subray" href="https://meta.wikimedia.org/wiki/User:Ananth_subray">Ananth Subray</a> (Kannada ) <a title="User:Bodhisattwa" href="https://meta.wikimedia.org/wiki/User:Bodhisattwa">Bodhisattwa</a> (Bengali) <a title="User:Hrishikes (page does not exist)" class="gmail-new" href="https://meta.wikimedia.org/w/index.php?title=User:Hrishikes&action=edit&redlink=1">Hrishikes</a> Sen (English ) <a title="User:Gurlal Maan" href="https://meta.wikimedia.org/wiki/User:Gurlal_Maan">Gurlal Maan</a> (Punjabi ) G<a title="User:Gitartha.bordoloi" href="https://meta.wikimedia.org/wiki/User:Gitartha.bordoloi">itartha Bordoloi</a> (Assamese ) <a title="User:Pooja Jadhav" href="https://meta.wikimedia.org/wiki/User:Pooja_Jadhav">Pooja Jadhav</a> (Marathi ) <a title="User:Pmsarangi" href="https://meta.wikimedia.org/wiki/User:Pmsarangi">Pankajmala Sarangi</a> (Oriya ) <a title="User:Shubha" href="https://meta.wikimedia.org/wiki/User:Shubha">Shubha</a> (Sanskrit ) <a title="User:Sushant savla" href="https://meta.wikimedia.org/wiki/User:Sushant_savla">Sushant Savla</a> (Gujurati ) R<a title="User:Ranjithsiji" href="https://meta.wikimedia.org/wiki/User:Ranjithsiji">anjith siji</a> (Malayalam ) <a title="User:अजीत कुमार तिवारी (page does not exist)" class="gmail-new" href="https://meta.wikimedia.org/w/index.php?title=User:%E0%A4%85%E0%A4%9C%E0%A5%80%E0%A4%A4_%E0%A4%95%E0%A5%81%E0%A4%AE%E0%A4%BE%E0%A4%B0_%E0%A4%A4%E0%A4%BF%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%80&action=edit&redlink=1">A</a>jit Kumar Tiwari (Hindi ) <a title="User:Ramesam54 (page does not exist)" class="gmail-new" href="https://meta.wikimedia.org/w/index.php?title=User:Ramesam54&action=edit&redlink=1">Ramesam54</a> (Telugu ) <a title="User:Jayprakash12345" href="https://meta.wikimedia.org/wiki/User:Jayprakash12345">Jayprakash</a> (Indic Tech team) <a title="User:Chinmayee Mishra" href="https://meta.wikimedia.org/wiki/User:Chinmayee_Mishra">Chinmayee Mishra</a> (Oriya ) as well as Tito Dutta, Tanveer Hasan, Subodh Kulkarni and Jayanta Nath, four members of the <a href="https://meta.wikimedia.org/wiki/India_Access_To_Knowledge">Access to Knowledge Programme</a> of the <a href="https://en.wikipedia.org/wiki/Centre_for_Internet_and_Society_%28India%29">Centre for Internet and Society</a> (CIS-A2K) .</p>
<p>The <a href="https://meta.wikimedia.org/wiki/Indic_Wikisource_Community_Consultation_2018#Objectives">objectives</a> of the consultation are:</p>
<ol><li>Share views and preferences on the most effective ways to pursue our shared vision of creating and sharing free knowledge in India and in the Indian languages (including English) around the world through the Indic Wikisource Project.</li><li>Attempt to come to an agreement on a roadmap for a future where our resources are better utilized, our volunteers are better served, and progress on our mission is more steadily attained.</li></ol>
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<p>We have started our discussion on day zero with the agenda of the main aims of this consultation and what all participants want from this program. The discussion was started at 6 PM and ended at 10 PM night. After discussion, we have summarized and set-up for two days agenda which was actually coming from the participants. The CIS-A2K team arranged for the travel and stay of all participants, as well as a night stay for all participants between the zero and second day, to ensure that the programme started on time on.</p>
<p>Day one started with Introduction of Wikisource by me were introduce the workflow of Wikisource, adding text, finding the source, basic copyright checking, creating Index pages, OCRed the page, Proofreading, layout with typography, Validation, Transclusion and Finishing touch. Later on, <a title="User:Hrishikes (page does not exist)" class="gmail-new" href="https://meta.wikimedia.org/w/index.php?title=User:Hrishikes&action=edit&redlink=1"><span id="gmail-1205" class="gmail-gr_ gmail-gr_1205 gmail-gr-alert gmail-gr_gramm gmail-gr_inline_cards gmail-gr_run_anim gmail-Style gmail-replaceWithoutSep">Hrishikes</span></a> Sen demonstrated each segment broadly. <a title="User:Bodhisattwa" href="https://meta.wikimedia.org/wiki/User:Bodhisattwa"><span id="gmail-1204" class="gmail-gr_ gmail-gr_1204 gmail-gr-alert gmail-gr_gramm gmail-gr_inline_cards gmail-gr_run_anim gmail-Style gmail-replaceWithoutSep">Bodhisattwa</span></a> (Bengali) demonstrated Wikisource Tool, like IA-UPLOAD, Vicuna Uploader, URL2COMMONS, Fill index Gadget etc. And all participants implement hands-on. Bodhisatta showed the <a class="external-link" href="https://commons.wikimedia.org/wiki/File:%E0%A6%A6%E0%A7%81%E0%A6%A8%E0%A6%BF%E0%A6%AF%E0%A6%BC%E0%A6%BE_%E0%A6%AF%E0%A6%96%E0%A6%A8_%E0%A6%A6%E0%A7%8B%E0%A6%B0%E0%A6%97%E0%A7%8B%E0%A6%A1%E0%A6%BC%E0%A6%BE%E0%A6%AF%E0%A6%BC.webm">Bengali Wikisource promotional videos.</a></p>
<p>Day two was started with Google <span id="gmail-94" class="gmail-gr_ gmail-gr_94 gmail-gr-alert gmail-gr_gramm gmail-gr_inline_cards gmail-gr_run_anim gmail-Punctuation gmail-only-ins gmail-replaceWithoutSep">Drive</span> OCR without using Bot solution developed by <a title="User:Jayprakash12345" href="https://meta.wikimedia.org/wiki/User:Jayprakash12345">Jayprakash</a> (Indic Tech team). Later on OTRS process by Jayanta Nath, Wikisource Roadmap by Tanveer Hasan, Institutional Partnership - by Subodh Kulkarni and Transclusion in Wikisource by Susant Salva presented. The most achievements of this meeting were the second day, <a title="User:Jayprakash12345" href="https://meta.wikimedia.org/wiki/User:Jayprakash12345">Jayprakash</a> leads the task myself to clear the <a href="https://meta.wikimedia.org/wiki/Indic-TechCom/Requests/IWCC2018">Wikisource technical backlog</a>. </p>
<p>There were also some ideas coming up by the session by Tanveer. This included awareness, outreach, followups, and evaluation. A report about this meeting was published at <a href="https://www.cis-india.org/indic-wikisource-community-consultation-2018-report-at-asomiya-pratidin-epaper-highest-circulated-assamese-daily">Asomiya Pratidin</a>. Some feedback from the participants can be found <a class="external-link" href="https://meta.wikimedia.org/wiki/Talk:Indic_Wikisource_Community_Consultation_2018">here</a>.</p>
<p>
For more details visit <a href='https://cis-india.org/indic-wikisource-community-consultation-2018'>https://cis-india.org/indic-wikisource-community-consultation-2018</a>
</p>
No publisherjayantaCIS-A2KOdia WikisourceAccess to KnowledgeCommonsIndic WikisourceAutomationWorkshoparchivesWikisourceKannada WikisourceIndic ScriptsMobile AppsMarathi Wikisource2018-12-08T18:22:29ZBlog EntryIndian Women and Craft Edit-a-thon
https://cis-india.org/a2k/blogs/indian-women-and-craft-edit-a-thon-1
<b>A two-day long edit-a-thon aimed to archive the Women achievers in the field of art and craft on Kannada Wikipedia was held with the help of Srishti Institute and Janastu on 8th March and 25th March 2018.
</b>
<p dir="ltr">On 8th March 2018, The Access to Knowledge program in collaboration with the<a href="http://srishti.ac.in/"> Srishti Institute of Art, design, and technology</a> organised a Kannada Wikipedia workshop at<a href="http://janastu.org/home/index.html#/about-us"> Janastu</a>, Bangalore. Srishti Institute is a Bangalore based non-residential institute which provides art and design education to various individuals, and Jantsu is a Non-profit organisation which provides FOSS support to NGOs and NPOs. The theme of the event was to create articles on Indian women and crafts, Padmini, the course leader for Digital Humanities at Srishti Institute helped the A2K program in preparing a list of articles which can be added into Wikipedia.</p>
<p dir="ltr">Near about 15 staffs of Janastu attended the workshop, as the majority of the participants had Kannada language background the event was conducted in the Kannada language. During the workshop, the participants were introduced to their user sandbox, and after the orientation program, they started creating articles on them. A total number of<a href="https://etherpad.wikimedia.org/p/janastu"> 7 articles</a> were developed on the same day, we also introduced Wikimedia Commons to the participant, on how to upload images to Commons and how to add images from Commons to Wikipedia articles.</p>
<p dir="ltr">After the workshop at Janastu, a follow-up edit-a-thon was also conducted on 25th March 2018 at The CIS office. Five participants from the previous workshop joined us for the edit-a-thon and eight articles were created or improved as a part of that edit-a-thon, of which <a href="https://en.wikipedia.org/wiki/Daroji_Eramma">Daroji Eramma’</a>s article was one among them. Daroji Eramma was a Kannada folk singer and performer of a South Indian folk art called Burrakatha. At the end of the event, a Wikidata training was given to the participants which helped them to translate a few labels on Wikidata.</p>
<p>
For more details visit <a href='https://cis-india.org/a2k/blogs/indian-women-and-craft-edit-a-thon-1'>https://cis-india.org/a2k/blogs/indian-women-and-craft-edit-a-thon-1</a>
</p>
No publisherGopalakrishna A.Edit-a-thonKannada WikipediaAccess to KnowledgeWorkshop2018-07-04T16:30:28ZBlog EntryHabits of Living Thinkathon — Day 4 Live Blog: Wendy Chun on Friends
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-wendy-chun-on-friends
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; "><b>Wendy Chun</b> talked to us today about what it means to be a friend. She began with a brief overview of network theory, with a focus on the dilemmas of the constant mapping. Moving on, she asked us to think about how networks are related to habits, as habits focus us on the duration of events. This is important for the understanding of networks, as networks require the constant generation of associated events that seem stable. Wendy then asked us to think about the difference between communities and networks, and helped us to think about the extent that networks are imagined (in Benedict Anderson’s sense of the imagined). Throughout this discussion, she continues to come back to the theme of “you,” the idea that networks enable us not only to see ourselves and our place in relation to other nodes in the network, but that simultaneous access of a network, a moment of “we,” will actually cause the network to fall into crisis,</p>
<p style="text-align: justify; ">Using this “you” framework, Wendy moves onto a discussion of the internet and how it has moved from being seen as a anonymous free space to a semi-private space where freedom stems from private authentication by others in your network. It is at this point that she asks us how we understand the idea of “friend”; are friendships mutual bonds created for support in times of crisis, or are they sometimes one-way affections where the act of requesting friendship creates the connection? How much has friendship become about broadcasting our connections—our place in the network?</p>
<p style="text-align: justify; ">Cyber friendship, especially in the Facebook understanding of “friend,” becomes a method that we can use to understand our strange relationship with safety on online spaces—we desire security, and want to trust and authenticate our relationships with friends, but by pursuing this we can often put our friends into danger, or at least into realms that may not always be seen as “safe”, which now is often interpreted as “private.” For example, by “liking” a friend’s link on Facebook, we create tangible information for Facebook to collect and use about both our friends and ourselves. This method of capturing data only works when you are enmeshed in a network of friends. If our need for safety/privacy is what places in danger on the Internet, it is not security that tames networks by personalizing them that will help us; instead, we need to understand and accept that intimacy and danger in online spaces go hand-in-hand.</p>
<p style="text-align: justify; ">As a finishing note, Wendy describes to us a phishing attack that she suffered. After clicking a link sent to her by a friend on Facebook, she sent phishing spam to all of her friends—all of the members of her network. This event created a moment of understanding for her, as she realized that her spam messages reminded her friends that they were part of her network, and that she liked them enough to put them at risk.</p>
<p style="text-align: justify; ">Participant discussion began with a focus on how theory becomes implicated into networks, and how networks can be used to give oversights of theory. Participants asked: what does theorizing networks do to the networks, and the members in the networks? Can Facebook be seen as theory, particularly in the ideas of the existence of events without witnesses and how friendships are created and understood?</p>
<p style="text-align: justify; ">Participants also pointed out that it is wrong to be suspicious of organizations like Facebook, because it is not Facebook that betrays you but your friends. This is the implicit agreement of Facebook friendship—the agreement to be friends implicates the transmission of secrecy/vulnerability. Machines cannot betray, but humans, friends, can and often do, even in ways that may be involuntary.</p>
<p style="text-align: justify; ">Further discussion focused on both how friendships and application suggestions give us the ability to understand how we are building and presenting ourselves. This two-way communication with technologies that implicate networks puts us into a state of permanent crisis where we must continue to be active to connect, as connecting becomes the main activity of becoming and staying networked. This moved into a discussion on the creation of traces of networks that are constantly in motion, and constantly on the verge of disappearing.</p>
<p style="text-align: justify; ">Wendy’s discussion of friendship as an often one-way activity, particularly on Facebook where one member must request friendship with another, was a completely new way of thinking about the essence of friendship for me. How much does this cyber, “Facebook” method of creating friendship through the declaration of association cut into the real world? Are nonhuman agreements of friendship (i.e.: Facebook friends) reflections of significant real-world events, in the sense that they are often a nonhuman promise to pursue future friendship in the physical world that is made real through its broadcast on the network? What does this mean for real-world meetings that don’t cumulate in “friending”? What happens to the structure of real-world friendship if the promise of friendship that was broadcasted is never followed through? What does “defriending” mean? What does defriending do to networks?</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-wendy-chun-on-friends'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-wendy-chun-on-friends</a>
</p>
No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:18:59ZBlog EntryHabits of Living Thinkathon — Day 4 Live Blog: Namita A Malhotra on Amateur Pornography
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-amateur-photography
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; ">We found <b>Namita Malhotra</b>’s presentation on amateur video porn to be particularly stimulating. However, she begins her discussion not with porn but with the Sumeet Mixie, the first mixie made for Indian food. At the time that the Sumeet Mixie had its heyday, it was largely inaccessible to most Indians, even those in the mid-level middle class. The mixie, Namita claimed, was a representation of a crisis of the middle class in India in the 1980s, a representation of the progress that was promised to them through Nehru’s development programs that was still largely out of reach for the average Indian. Namita draws parallels between a picture of her father, a young engineer, with Nehru and the famous picture of Nehru with the Santhali tribal girl, who, at some point after the famous shot of her inaugurating a dam, placed a garland around Nehru and was subsequently ostracized from her village on the grounds that she had become married to him. Namita’s father’s life was also heavily influenced by Nehru and his call for engineers, as he was pressured to become an engineer when he had little interest in doing so.</p>
<p style="text-align: justify; ">Both the lives of her father and the Santhali girl were changed by the actions that they were asked to perform for the good of the country. Indians across the country were pushed to change their life, their dreams, and their habits in return for progress, for development, especially that of the Western kind. The reward was liberalization and a move towards consumerism, a duty that was placed upon the middle class as an activity of their earned progression but remained largely impossible. This struggle between the expectation to consume as a function of their hard-earned middle class status and their inability to do so was just one of many crises of the 1980s Indian middle class. Namita describes this period using two iconic phrases: “Life was hard and slow” and “a long afternoon of underdevelopment.”</p>
<p style="text-align: justify; ">Moving on from discussions of Nehru and the middle class, Namita presents to us her work, jointly titled: Nehru’s Technologically Enabled Future or It Could Be Me. She enters into the discussion of amateur porn in India by showing us a 2-3 minutes video clip of the women’s section of a bus. The women are standing or sitting, and their activity barely changes over the period of the video. The eroticism, she suggests, could be in the suggestion of activities that could take place. It is the seemingly non-erotic images in India that have become some of the most defining features of amateur porn in India, both currently and in the past.</p>
<p style="text-align: justify; ">In past decades, the consumption of porn largely took place in communal male spaces. However, the event of a somewhat non-erotic clip of a teenage couple negotiating the terms of oral sex being auctioned on a website led to what Namita calls a “moment of sexual eureka”: the realization that amateur clips could be shared online. This led to a flood of amateur porn being circulated and shared through online networks. This eventually prompted a response from the state, though the response was largely one of confusion towards who or what was really responsible—the individual, the network or the technology? The state, of course, is not afraid of the content of the clips but the networks and connections that they cannot see nor trace.</p>
<p style="text-align: justify; ">Namita then moves on to a discussion of content of much amateur Indian porn. Much of the media that is created and consumed on mobile phones is grainy and low resolution, and even higher-resolution image clips tend to be highly un-staged with little to no focus on performance. There is a creation of anonymity through the way many clips are filmed, with one participant holding the camera and focuses being placed on body parts instead of faces. Where, then, does the eroticism come from? Namita argues that the familiarity and ability to relate and be present as a viewer in these amateur videos creates its own eroticism. The same can be said about the realness of videos whose purpose is not performance of sexual acts by ideal bodies.</p>
<p style="text-align: justify; ">This creation of eroticism indicates possible discussion of surrogacy. Erotica stands in for sex, masturbation stands in for sex, etc. Surrogacy may be useful in completing this conversation about eroticism and Indian amateur porn.</p>
<p style="text-align: justify; ">Participants were unsure about the connection between Nehru’s paradigms and amateur porn, and felt that it needed a bit more fleshing out. Discussion then moved towards ideas of transgressive epistemologies, and whether or not the culture and networks situated around amateur porn where sites of transgressive practices. There was debate around what the purpose of the transgression is—recovering ground in visual culture? Gaining control over one’s corporeality? Ultimately, Namita was wary of invoking a transgressive framework around these cultures, and put forth pleasure as a more interesting and useful frame, as there is always a sexual layer involved. She felt that a transfessive framework may be limiting in the exploration of these cultures.</p>
<p>
For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-amateur-photography'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-amateur-photography</a>
</p>
No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:23:05ZBlog EntryHabits of Living Thinkathon — Day 4 Live Blog: Finding and Funding the Masses
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-finding-and-funding-the-masses
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p class="p1" style="text-align: justify; ">Nishant Shah of the Centre for Internet and Society in Bangalore began the final day of the THinkathon with his presentation “Citizen action in the time of the network: beyond spectacles of change.” Nishant begins by describing the climate of the current digital moment. We are dealing with unprecedented questions of territory. Democratic states are facing resistance with their promising notes for the future. With increasingly queer boundaries between ‘citizen’ and ‘State’ mediated by digital relations, we are looking at a radical re-imagining of the role of the State and its sovereignty.</p>
<p class="p1" style="text-align: justify; ">These past few years – in the midst of the Arab Spring – we’ve heard a lot about the <i>new</i> era of digital activism. Shah is interested in pinpointing what is actually ‘new’ about this activism. He begins with a bold assertion: this newness is indicative of new forms of citizen action, but not necessarily <i>new infrastructures</i> of activism. Shah argues that what is actually ‘new’ about this activism is that these digital technologies present an imperative that (activist) events be rendered intelligible and accessible within their paradigms. These technologies presume that a legible and intelligible network exists, despite temporal and geographical differences. What becomes evident is that the system makes invisible those actions that cannot be interpreted by the system – they only recognise actions that can be accounted for by the system. The study of networks presents a problematic proposition because of its self-referential network – any phenomenon is explained only through its relationality with other phenomena. To illustrate this, Shah presents the provocative question: “If a tree falls in a lonely forest and nobody tweets about it, has it really fallen?” The very acts of witnessing have been replaced by tools of networking.</p>
<p class="p1" style="text-align: justify; ">Shah roots his epistemology within a case study of the Shanzhai Spring Festival Gala in China. He shows how discourse around this event has marked it as a ‘failed’ event and representative of how there can be no citizen action within authoritarian contexts. Shah suggests that another way of looking at this event is a phenomenon which cannot be accounted for by the network – a radical critique presented by activists that cannot be rendered intelligible by the current system. This raises a larger anxiety for Shah and the participants: if events do not become accessible it always gets counted as a failure and gets lost in public memory.</p>
<p class="p1" style="text-align: justify; ">Shah’s presentation raised vibrant discussion on the politics of visibility, knowing, and the avante-garde. Participants suggested that Nishant look into the work of artists and theorists like Ariella Azoulay who attempt to conceptualise actions outside of the paradigm of rights, citizenship, and propriety. What does it mean to do in action <i>knowing</i> that it will be shut down – a politics of despair, if you will. What also becomes apparent is the <i>limits</i> of revolution – there has not been a transformation of a system. Rather, the system has included more citizens into its fold. The conversation reveals that we need to find a more critical way to discuss networks – a language in which the network is not clichéd, but rather porous.</p>
<p class="p1" style="text-align: justify; ">Renée Ridgway from NEWS Amsterdam follow’s Shah’s presentation with her presentation “Surrogacy: Bodies, States, Networks: Crowdfunding for funding the crowds, a new model for the distribution of wealth?” Ridgway takes a departure from other presentations by directly implicated the participants in one of her current art projects. Ridgway reviews one of her current research-art projects on documenting indigenous plants in Kochin Kerela – a location with histories of Dutch colonialism. Ridgway has visited and exhibited in Kerela in the past and is now interested in expanding on her work and developing a documentary about these issues. She asks the participants: how does she fund this project without the State?</p>
<p class="p1" style="text-align: justify; ">In rooting questions of State reparation, (neo)colonialism, race, and other central political questions within a tangible project – Ridgway invites the crowd into critical discussion. Participants remain wary of the way in which technology can serve as a ‘trojan horse’ to build collaboration with communities. What becomes apparent is that Ridgway, as an artist, has become a surrogate for the State for the people she worked with on the project in India. Questions of collaboration remained central to this discussion – how do we imagine collaboration as a condition of care by the network, one that requires investment and material labour to perform a particular task. Also, questions of neoliberalism emerged. What is a collective process that relies on affective and material labour by diverse peoples becomes lost in the narrative of ‘individual’ artist.</p>
<p class="p1" style="text-align: justify; ">I share participants concern that we complicate the role of an artist. What becomes apparent is that dynamics of class, race, and (neo)colonilism can manifest themselves in the technological realm. While I agree that technology can present a compelling platform to explore solidarities and collaborations across difference, it can simultaneously function as a site that reifies these oppressions.</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-finding-and-funding-the-masses'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-4-finding-and-funding-the-masses</a>
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No publisheralokLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:55:50ZBlog EntryHabits of Living Thinkathon — Day 3 Live Blog: Rijuta Mehta on Militant Hindu Nationalist Networks
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-militant-hindu-nationalist-networks
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; "><b>Rijuta Mehta</b> talked to us today about networks of Hindu militant nationalism, which she has termed “Hindutva” networks. Through her back in cultural media studies, she has become interested in the creation and existence of non-citizens as well as the interaction between the state and the stateless person. Using the larger framework of non-citizenship and the media, Rijuta has been trying to make sense of the militant Hindutva movements that are abound in India.</p>
<p style="text-align: justify; ">Rijuta argues that a good way of understanding these movements is by using a network framework, particularly one that recognizes the integral part that is played by interaction between the various networks and that these networks are characterized by the politics of non-citizenship—that is, those that are excluded from the Hindutva networks are non-citizens. Mehta asks us: What is the form of these networks, and what do they have to do with the persecution of non-citizens in India? To what extent does Hindutva make the form of the network visible in political society and political violence? How do networks of dispossession and externalism give and take form? What is the form of the Hindutva network(s)?</p>
<p style="text-align: justify; ">To help answer some of these questions, Mehta walks us through a brief history of the growth of Hindutva groups in India, and describes to us how their characterization has changed over time. Hindutva has moved from being a collection of networks of those who identify as Hindu to a multilevel movement known for its violence against Muslims and those it views as non-citizens. The Hindutva organization is characterized by many branches of networks, which has allowed for the expression of many different beliefs and ideologies within the overarching framework of Hindutva. However, though the networks may appear to be decentralized, the groups are still dependent on a hierarchal stratification of central nodes of power. This complex structure of authority allows for niches for petty/local sovereigns.</p>
<p style="text-align: justify; ">Mehta points out at this point that the public often sees networks as being emancipatory, but in the example of the Hindutva, this has to be questioned. We should expect to see networks being created in instances of mediated rule and patron-clientalism, both of which lead to the structure of civil society being characterized by the creation of multiple networks centralized around middlemen. Networked associations such as these tend to enable higher incidences of violence, and can even lead to long-term entrenched violence. Consequently, networks should not be seen as being ultimately emancipatory, as they can be the cause of more established structures of oppression.</p>
<p style="text-align: justify; ">Participants were quick to discuss the use of the word “Hindutva” when describing these networks. It was pointed out that in a Supreme Court of India ruling, Hindutva was defined as “the way of life of the Indian people and the Indian culture or ethos,” and that Hindutva could encompass any type of Hinduism. Discussion arose over whether or not there are non-problematic Hindutva networks. Many participants argued that though Hindutva is now associated with the militant right-wing, it may still be incorrect to called the violent or aggressive Hindu nationalist movement Hindutva because the borders between the militant Hindutva networks and various other non-militant or even non-nationalistic Hindu networks are not clear.</p>
<p style="text-align: justify; ">Bringing it back to habits and living, discussions were brought up about the similarities between Hinduism as a lifestyle, as being part or a guiding structure to habits and living, and Christianity as a lifestyle. In many places in the USA, many people who are not orthodoxly religious still perform religious activities simply because it is part of their habit and lifestyles, and those practices are so deeply engrained into the culture and everyday life of those Americans. This is where the term Hindutva becomes problematic as simply a term to describe militant nationalist networks, as Hindutva can also be seen as a structure of everyday life for many Indians.</p>
<p style="text-align: justify; ">I thought the discussion about the use of the term Hindutva was very important, as the use of an all-encompassing term with unclear boundaries can vilify groups or individuals who do not identify with the popular understanding of Hindutva as a militant nationalist group. I also thought that the point about mediated rule and patron-clientalism is a highly interesting avenue for the research of networks and how network structures interact with the state and the political sphere, as they can influence both the development of a legitimate political regime as well as the creation of citizen and non-citizen identities.</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-militant-hindu-nationalist-networks'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-militant-hindu-nationalist-networks</a>
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No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:34:59ZBlog EntryHabits of Living Thinkathon — Day 3 Live Blog: Joshua Neves on Media Archipelagos
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-media-archipelagos
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; "><b>Joshua Neves</b> presents two areas of his work today. The first presentation is about his research on what he calls “media archipelagos,” a project that was inspired by island studies and grew into a focus on inter-Asian film festivals. The use of the term “archipelagos,” Neves argues, is a much more useful way of conceptualizing islands and “edge” communities—regions that are often thought about in terms of their isolation or juxtaposition against the mainland—than the current understanding of these regions as disconnected or “fringe.”</p>
<p style="text-align: justify; ">The idea of an archipelago of these fringe regions becomes particularly useful when we attempt to realize, or even map, the networks that are beginning to characterize the media industries in these areas of the world, especially in the study of film festivals. Exclusively Asian film festivals like BUSAN represent the emergence of what Neeves calls “minor media capitals” in the periphery, which are significant entry points (nodes) in a network or multitude of networks that exist outside of or even parallel to the core’s networks (the implications of the use of dependency theory terms was not discussed). Increasingly, these minor media capitals are becoming important sites of the production of Asian experience and Asian identity.</p>
<p style="text-align: justify; ">Of course, true to network theory, the mapping of these media networks, even within the archipelago framework, only leads to the discovery of more networks, or at least ways of thinking about these networks. Joshua asks us: are these networks at the edge or networks made up of edges? Do different networks characterize continental islands and oceanic islands? The only certainty is that there are many different ways of imagining these networks.</p>
<p style="text-align: justify; ">In his second presentation, Neves discusses with us another one of his research projects focused around mobile TV in post-socialist China. Mobile television has become common-place in most public spaces in urban China. Public squares, train stations, subways and buses—Television screens, and almost constant programming, can be found in all of the spaces. Many of these screens are aimed towards capturing the gaze of migrant populations, which Joshua finds particularly interesting and has become a major site of inquiry in this work.</p>
<p style="text-align: justify; ">Because mobile TV is tailored to time and location, the common model of televisuality as being distant and uninfluenced by the individual viewer has been reconstructed. Specific viewers at specific places are viewing programming that has been created specifically for their consumption, and the experience is becoming seamless, in that the average urban Chinese individual moves from one screen to the next throughout their daily activities. Joshua asks: what is it to be seamless? How do we become seamless? How does homelessness interplay with seamlessness in this context?</p>
<p style="text-align: justify; ">In the discussion, participants debated the use of the term “archipelagos,” particularly for islands, because there was a worry that the term did not invoke the complexity of many of the regions that it could encompass. Issues were also brought up with conceptualizing periphery media centres in the same way as core media centres, the structures of power in the dependency theory framework, and whether or not seamlessness could be invoked in the characterization of archipelago networks. Discussions about the habits of living as being temporal or spatial were also brought up, which led into a discussion of habits versus practice and habitus.</p>
<p style="text-align: justify; ">I actually found Neves' use of the word Archipelagos to be very useful for the conceptualization of "fringe" networks, as I felt that it was a term that invoked geography more than essence. I was troubled by the use of dependency theory in his presentation, but his reasoning for its use ("I like using problematic terms; they create dialogue") was satisfying for me. I think, though, that we must look closer at the film festival as a site of identity creation. How is this process happening? Why? Through films or the event itself? What type of films, then, are being rewarded? Is this influencing the types of identities being produced? Are these sites also producing restrictions on what is acceptable as "Asian" and asian identity?</p>
<p style="text-align: justify; ">I was also very intrigued by the participants’ further discussion of habitus and its relation to the entrenchment of power relations and unequal systems. Development, participants reasoned, is impeded by habits as they reinforce an understanding of the socio-cultural world. Without getting into a discussion on highly troublesome use of the word development, this is a problematic claim for me, as it infers that habitus is homogenous across multiple individuals. While I do not disagree that there must be patterns of habitus in certain groups or networks, the experience of socialization that leads to habitus must be different for each individual, especially overtime as their navigate the creation of their own identity. This idea of habitus-as-impediment also gestures towards a set of habits that are static over time.</p>
<p style="text-align: justify; ">This is an interesting claim for development theory, especially in the context of relating networks to habits, as the starting point of development would then be to identify the cultural habitus (i.e. map the network), which would cause the network to fall into crisis. Is this not similar to the colonial process of dismantling local culture?</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-media-archipelagos'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-media-archipelagos</a>
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No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:04:53ZBlog EntryHabits of Living Thinkathon — Day 3 Live Blog: Eivind Rossaak on Archives in Motion
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-archives-in-motion
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; "><b>Eivind Rossaak</b> talks to us today about Archives in Motion, and how networks, especially those created though interaction with technology and social media, have consequences for the way we conceptualize the idea of the archive. He runs us through a brief introduction to archival theory to helps us understand how the purpose, structure, and function of archives and their artifacts have changed over time, and leads us into an exploration of contemporary developments and discourses on archives. Currently, Rossaak is interested in themes of counter-memory practices, software vs. memory, and whether or not social media is a form of archives in motion.</p>
<p style="text-align: justify; ">When approaching social media as forms of archives in motion, Rossaak calls on us to think differently about how we understand archival activities. Using the example of Youtube, Rossaak reminds us that we can’t just think of Youtube as a video archive or a repository of confessionary personal information, but instead we should begin to see Youtube as a platform of networked documents, and a site of network creation. Youtube videos are essentially linked; they are not just video logs, but emerge as the expressions of nodes in a complex network database.</p>
<p style="text-align: justify; ">Eivind calls upon the example of the Boxxybabe meme to help us understand this new way of being networked. The Boxxybabe video did not just go viral, it cut across many spheres of human interaction and activity, to the point where the identities and activities created by the Boxxybabe meme were experienced in both the online and offline worlds. The Boxxybabe video becomes a technological article in itself, as it testifies to multiple networks. Further, it represents new forms of associations created between objects that are both human and non-human, and motions towards a cyborg turn in the way we become human through the extension of human lives in cybernetic networks. The networks created by this plasticity between the human and nonhuman leads to new methods of social memory creation, and therefore new understandings of archives in motion.</p>
<p style="text-align: justify; ">Rossaak’s presentation prompts an ardent response from the participants. Participants discussed issues of anxiety associated with memory failure and how this leads to the desire to preserve. This leads into an exploration of what an archive really is and whether archives require institutionality or can be understood as personal. In this understanding, there is no need for counter-archives because archives are being built everywhere, all the time, and this facilitates the understanding of social media as archives. Participants agree that further study should be pursued around this concept.</p>
<p style="text-align: justify; ">Other issues are brought up around subjects that were not addressed in the summary of archival theory, mainly around ideas of locationality and objectivity in the collection of information for archives, selectivity of information that goes into archives, the labor of the archive, and the implication of locationality in the understanding and function of archives.</p>
<p style="text-align: justify; ">A large amount of further discussion is centered on the human and non-human elements of archive and network creation, and the activity of becoming human through the creation of non-human networks. Nishant Shah, our facilitator, sums up the main theme of this discussion with the following tweet: “If our idea of the human is mitigated through the non-human, then all attempts at being human will always be about being networked.”</p>
<p style="text-align: justify; ">Personally, I thought the concept of archives in motion was incredibly interesting, and I would like to push the ideas of the motion and a recreation of what it is to be human a bit further. I wonder if these structures of social memory and complex offline/online networks that are created through interaction with social media actually represent a movement not only towards our abandonment of the concept of an event or object of being rooted in time, only able to be understood and documented once it has ended (therefore allowing us, using a linear structure of time, to understand it by viewing its beginning point and end point), but also towards viewing ourselves as being in motion, as well. What does it mean to be a human in motion? Does it mean the abandonment of linear temporality? Am I able to see myself, my identity, as not rooted in time but as a node in a network of my self? Can personal conceptualizations of “self” be networked? Is this what it means to be a human in motion?</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-archives-in-motion'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-archives-in-motion</a>
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No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:39:46ZBlog EntryHabits of Living Thinkathon — Day 3 Live Blog: Akansha Rastogi's Performance on Exhibition Space
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-exhibition-space
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; "><b>Akansha Rastogi </b>changes the pace of the afternoon session with a lecture—nay, a performance—on the form in exhibition spaces. Using language that can only be called poetry, she leads us through the biology of an image, and asks us to archive the image to the point of exhaustion and non-meaning. Though image analysis, she helps us to think about images through how they are accessed, to read their stories through their creators, their viewers, their past and present and their correspondences with the elements inside and out of the exhibition space—everything but the actual meaning of the image as art.</p>
<p style="text-align: justify; ">Towards the end of her presentation, Rastogi switches from prose to a discussion of her work, in which she divulged to us that many of the images she works with are from events that she was not involved in, and that she approached them as an outsider, a lurker. This allowed her to imagine and map the networks that were implicated in the exhibitions.</p>
<p style="text-align: justify; ">The participants were very pleased by the form that Rastogi had used in her presentation, though a debate was generated around whether or not it was art piece. Another artist in the crowd interpreted it as a performance lecture, and was critical of the discussion of Rastogi’s work in the end. Other participants and Rastogi herself defended the discussion of the project in the end, as it was useful in helping the participants understand the layers and context of the documentation.</p>
<p style="text-align: justify; ">Another large discussion that was spurred by the performance was centered on the method of network mapping that Rastogi put forward, and whether or not the claim that we must be outside of a network to see it is valid or not. Further, participants debated the role that locationality played in the mapping of networks, especially if networks could be mapped from within.</p>
<p style="text-align: justify; ">Participants were also interested in the concepts of “parasite” in the performance and its relation to surrogacy. While it was almost universally agreed that surrogacy was a troublesome concept that required further study, there was general contention around whether characterized terms like “parasite” or “epiphyte” were useful for discussion of surrogacy, and if more useful conceptualizations of surrogacy needed to move beyond the use of bounded language.</p>
<p style="text-align: justify; ">I was very intrigued by the discussions of inclusion and exclusion in the viewing and mapping of networks. Like many participants, I found the claims of required exclusion in order to view a network to be problematic. I agree that it may be easier to perceive a network when we are on the outside of it, but I don’t agree that it’s a pre-requisite. I think that this sort of “logical-academic” way of thinking about networks—that we need to be in a position of <i>study</i>, which requires an overview of all the various bits and pieces—places networks in an essence of structure that I am not sure is useful or not. Maybe the ability to see only certain parts of a network, which may be a position we find ourselves in when we are part of the network, is a better way of understanding the network, particularly its locationality, its presence, and its purpose, than comprehending it through the identification of all of its parts (i.e.: mapping).</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-exhibition-space'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-day-3-exhibition-space</a>
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No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital HumanitiesWorkshop2012-10-09T06:09:29ZBlog EntryHabits of Living Thinkathon — Day 2 Live Blog: Radhika Gajjala Lectures on e-Philanthropy
https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-radhika-gajjala-lectures-on-e-philanthropy
<b>The Habits of Living Thinkathon (Thinking Marathon) is being hosted by the Centre for Internet and Society in Bangalore, India, from September 26 to 29, 2012. The event brings together a range of multi-disciplinary scholars and practitioners. The aim of the workshop is to generate a dialogue on the notion of surrogate structures that have become visible landmarks of contemporary life, and to produce new conceptual frameworks to help us understand networks and the ways in which they inform our everyday practice and thought. </b>
<p style="text-align: justify; ">Today, Radhika Gajalla gave a lecture about a body of work which she called as "Emerging forms of Surrogacy, E-Philanthropy and Digital Globalization through Online Micro-transactional Platforms". It looks at online micro-transaction platforms. She ran us through some of the history of micro-finance theory, from Yunis' methods of female empowerment to micro-finance as a profit-generating activity, and the newer online micro-finance platforms like KIVA, microplace and CARE's online micro-finance portal.</p>
<p style="text-align: justify; ">Radhika also spoke about labor organization and supply chains forming for handicraft micro-enterprises in India. She identified two categories of platforms that entrepreneurs could use: sites that link buyers directly to producers, like Etsy and Ebay, and mirco-finance websites that solicit (usually Western) donors. In some cases, resources like Ebay cannot be used in India (or couldn’t in the past) because of barriers like the banning of paypal, and there is more demand for the micro-finance platforms from lenders (Westerners); these forces have worked to make the empowered entrepreneur a much more legitimate and accessible image for lenders.</p>
<p style="text-align: justify; ">Consequently, Radhika begins to identify the politics of imagery on online micro-finance platforms, and identified two aspects of the images common on these online platforms: the empowered receiver (who is being directly empowered by the loans) and the empowered giver (who is being made to feel good by being enablers for these receivers). The images being used by the MFIs are strategically used to create the sense of connection or the belonging to mutual networks with the lenders — an example of this is individuals in the West who weave seeing a picture of an Indian weaver and want to fund her not just because they interpret her as poor but also as a fellow weaver. This philanthropic model of giving also uses guilt relief as a motivation — the return on the loan is the relief of guilt.</p>
<p style="text-align: justify; ">In the participant discussions, it was pointed out that the images also spur lending through the promise of improving lives. Also, this concept of using moral responsibility to prompt giving can be paralleled with the movement in Western business spheres of social responsibility.</p>
<p style="text-align: justify; ">Another participant brought up the idea of mobilization, and asks us to think about what mobilizes individuals or groups to give in to these micro-finance organizations? Is it really hope, or is it shame? To what extent can these really motivate us?</p>
<p style="text-align: justify; ">Further, participant interaction caused us to wonder if, on websites like KIVA, both lenders and receivers become nodes and entry-points into new networks, or even the sites of new network creation.</p>
<p style="text-align: justify; ">As for my own thoughts, I was particularly interested in a point that one participant made on the expression of poverty in the images on KIVA: they do not showcase destitution. While they are images of poverty, they are also images of hope — the colours are bright, the subjects are smiling. Are these images much more powerful as motivators for Western donations because Westerners are desensitized to images of destitute poverty? Or are they just more accessible to Western viewers?</p>
<p style="text-align: justify; ">While destitution suggests a rigidity of causal structures that cannot be altered by either the subject or the viewer, the image of the smiling Indian woman standing in front of the spinning wheel expresses the concept that poverty is escapable using the inherent tools and skills possessed by the subject, to the only thing missing that is capital — an idea that is much more accessible to the Western donor. It is also possible that the movement in international aid and development media from images of destitution to images of hope impresses upon the donor that there has been progress in the Global South, possibly progress that can be attributed to actions of Western development initiatives, which legitimizes the donation by implicating that improvement is possible and currently taking place.</p>
<p style="text-align: justify; ">Continue to follow our live blog of the Thinkathon for more thought-provoking discussion!</p>
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For more details visit <a href='https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-radhika-gajjala-lectures-on-e-philanthropy'>https://cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living-radhika-gajjala-lectures-on-e-philanthropy</a>
</p>
No publisherJadine LannonLive BlogThinkathonHabits of LivingDigital NativesWorkshop2012-10-09T05:40:08ZBlog Entry