Centre for Internet and Society

Revisiting Techno-euphoria

nishant — 2015-04-24T11:53:49Z

In my last post, I talked about techno-euphoria as a condition that seems to mark much of our discourse around digital technologies and the promise of the future. The euphoria, as I had suggested, manifests itself either as a utopian view of how digital technologies are going to change the future that we inhabit, or woes of despair about how the overdetermination of the digital is killing the very fibre of our social fabric.

Published in DML Central on July 5, 2012

A way out of it, for some of us working with young people and their relationships with (as opposed to usage of) technologies, is to think of digital technologies as a paradigm through which everyday life is reconfigured, or as contexts within which we evolve new relationships of power and negotiation. Or to put it plainly, it has forced us to think of digital technologies not in terms of tools and gadgets, infrastructure and logistics (though those are also important) but as embodied experiences that reshape the very ways in which we conceptualize our everyday life.

When we talk of digital natives in India, the immediate spaces that they inhabit conjure up images of big crowded IT cities that are transforming into hubs of international outsourcing industries and IT development. We presume that digital natives would be found in the 12% of the Indian sub-continent where broadband access is available. We often narrow our focus to look at urban, middle class, affluent, English speaking, educated youth who occupy extremely privileged positions in their social, cultural and economic practice.

However, the story* I want to share with you today comes from an unusual location in India – from the village of Banni in the desert region of Kutch, located at the North-Western borders of India and Pakistan. In this small village that is about 80 kilometers from the biggest town with amenities like hospitals and schools, almost every household has a smart phone with access to the internet. In the absence of more popular forms like radio, which are disallowed because of the proximity to the turbulent India-Pakistan borders, the Chinese-made smart phones become the de facto interface of communication and cultural production. The phones become not only the life-line in times of crises, but also everyday objects through which the villages stay connected with the world of cultural production and entertainment. The internet services on the phones allow them to access Bollywood songs and movies, images and games, popular television programming and other popular cultural products in the country. In many ways, Banni is probably more digitally connected than many parts of the larger cities in the country.

However, the strong influence of Islam in this fairly homogenized community means differential access for the people who live in it. Women, according to the village doctrines, are not allowed access to technologies for fear of corruption. Hence the smart phones are all exclusively owned by men who have complete access to the information highway whereas the women do not have immediate ownership of such interfaces. And yet, the women in the village are quite updated about the latest news, gossip, politics, information about the weather, and cultural productions like TV soaps and Bollywood movies. This discrepancy between lack of access to digital technologies on the one hand, and a fairly comprehensive access to information of their choice is perplexing at first. Till you turn your attention to the children, who, in their pre-pubertal space, are not segregated so clearly into the technology publics and privates, and hence can navigate the spaces which are otherwise so gender exclusive.

These children would not usually be recognized as digital natives because they are not particularly tech savvy and they do not have direct and unlimited access to the digital devices or connectivity. However, they become interfaces through which the information consumed by the male population permeates and travels to the female population in the village. The children become embodied interfaces, who imbibe the information from these digital devices and re-enact it for the women in their own private spaces. The village now has its own child-stars who not only pass on the local news and information, but also re-enact, on a daily basis, scenes, songs, and story-lines from the soaps and movies that are popular with the women in the village.

While the gendered politics of technology access and the creative ways in which children are able to work as embodied interfaces is interesting – and perhaps needs more space than is afforded here – what remains interesting to me is how this story disrupts the regular narratives of techno-euphoria. It cannot be explained away merely in terms of usage. It cannot be used to claim radical social change in community and gendered relationships. It is difficult to make a technology-empowerment argument though this. What is perhaps most interesting is that it shows how we need to start thinking about digital technologies as producing new ecosystems that reconfigure our understanding of who we are and the roles we play in developing social relationality. The digital natives in these stories are not merely the children – though their embodied interface produces startling insights into how personal relationships with technologies are produced. The men who have access to the phones and have mastered digital literacy in navigating through these phones, the women who become the last-mile consumers who have found creative ways of staying connected despite their lack of access, and the children who become the nodes in this technology-information infrastructure, are all digital natives of a certain kind. They might not have claimed that identity and indeed might never want to. And yet, the very conditions of everyday life, as they are mediated by the presence of digital technologies in Banni, help us understand the social structures and information relationships in ways which are more complex than theorized by our techno-euphoric attention to network visualizations which are heavily determined by usage and action.

This story from Banni is layered and needs unpacking at many different levels. However, it shall always remain, for me, a catalyst to re-think the focus and framework of our technology discourse, and talk about digitally mediated identities (digital natives or otherwise) in a vocabulary that moves beyond usage, infrastructure and access. It emphasizes, for me, the idea that the gadgets and tools we use are, actually, only material manifestations of the digital -- which operates at the level of a paradigm or a context, through which we are slowly reshaping the material, social, and cultural notions of who we are and how we connect to the world around us.

Read Nishant's last post here
Link to the picture here

* I am greatly thankful to my friend Rita Kothari at the Indian Institute of Technologies, Gandhinagar, for first introducing me to this context and its peculiar technology ecosystem.

For more details visit https://cis-india.org/digital-natives/revisiting-techno-euphoria

Across Borders

nishant — 2015-04-24T11:55:41Z

A friend and I were at a cafe in Bangalore the other day, when an acquaintance walked in. After the initial niceties, and invitation to join us for coffee, the new person looked at us and asked a question that sounded so archaic and so unexpected that we had no answers for it: How do you two know each other? This innocuous question threw us both off the loop because we didn’t have an immediate answer.

Nishant Shah's article was published in the Indian Express on July 5, 2012

How do we two know each other? My story would begin with Livejournal — a community-based blogging platform that was popular in the early Noughties and was the first large-scale digital network I belonged to, and where I spoke with and befriended people writing in that closed social network. My friend probably pins it down to Twitter and how our blogging-friendship solidified through the charms of 140-character direct messages. There is another story somewhere, that we discovered later, when we added each other on Facebook and realised that we have a few close friends in common. Over the last many years, we have also worked together on a couple of projects, have caught up IRL (In Real Life) whenever we visit each others’ cities — Mumbai and Bangalore — and have thought of ourselves as friends, without trying to form a narrative that identifies the point of origin.

When you compare this state of being, which is increasingly the default mode of being for many young people who cement their relationships through digital connections, with how we used to get to know people even two decades ago, we know that things have changed dramatically. For the longest time, the act and fact of knowing somebody was to find physical, material and communitarian similarities — filters that allowed us to hobnob with others like us. Of course, we were always progressive and cosmopolitan, but a quick sweep of any social circle would show that we were mostly confined to people who shared common stories with us. Sometimes these stories were of material proximity, we grew up in the same neighbourhoods, went to the same schools, etc. Sometimes these stories were of class and affordability, we belonged to the same clubs and hung out at similar places. Sometimes these stories were about an imaginary sameness, of religion, community, family etc.

If there is a truly democratising principle that the digital revolution brought to the fore, it can be seen in this destabilising of an older world order, where we are quite comfortable in coexisting and embracing those who are unlike us. I do not mean this to be a celebratory moment where the flat, non-discriminatory and inclusive societies are finally being built. Indeed, the digital networks have their own set of filters that eventually allow us to connect only with people of the same ilk. If you are online in India, you are necessarily talking to people who speak in a particular language and speak it in a particular way. Grammar, diction, fluency, references to global cultural icons and productions, consumption-based lifestyles, all betray the different locations (physical or otherwise) that people come from and serve as extremely strong filters to determine who we connect with.

This, sometimes, even translates into gadget snobbery. For example, a young friend told me that she finds it impossible to connect with people who don’t have a BlackBerry phone because she doesn’t know how she can sustain relationships without being constantly in touch through the BlackBerry Messenger. Similarly, the celebration of social applications like Instagram, which were available only to iPhone users, warns us that there are severe economic, social, cultural and political prejudices that abound in cyberspaces.

However, in the middle of these complications, digital natives are not only a mobile-wielding generation, but also a mobile generation. They are fluid, not necessarily tied to the geographies of their origin, and often imagine themselves, as travelling across different networks and systems, like the information traffic on the internet. This dislocation of the fixity of where we are from and who we are, is one of the most exciting results of the digital turn. The fact that we are able to not only step out of these older networks, which are often entrenched in old-world politics that perpetuate mindless discrimination, but also fabricate new communities and collectives that bring together a diversity, for me, is heartening. While these new social forms will have their own set of problems — gendered, social, linguistic and class-based — they are also the new forms of our socio-cultural being. And there is hope that as the physical translates into the digital, there is a possibility of reconfiguring our pasts and recycling them for more collaborative and shared futures.

For more details visit https://cis-india.org/digital-natives/across-borders

How Facebook is Blatantly Abusing our Trust

nishant — 2012-06-28T12:42:32Z

‘Don’t fix it, if it ain’t broken’ is not an adage Facebook seems to subscribe to. Nishant Shah's column on privacy and Facebook was published in First Post on June 27, 2012.

Facebook is just re-emerging from the controversies around how it conducted the voting on its new privacy policies, when it goes and digs itself deeper by trying to push down its email services down the throats of its users. If you have recently logged-in to Facebook, you will have received a notification that says that you have been ‘gifted’ with a free Facebook email account.

However, that is a later phenomenon. A couple of days ago, the whole community of Facebook users went about their usual way, without knowing that something substantial had changed.

Facebook, who launched their email service as a part of their social networking empire, with or without your consent, has given us a ‘yourname@facebook.com’ email account. I know free things are considered good, but not an email account that I did not sign up for!

And to make things worse, this email account was, without our consent, added to our time-line and displayed as the primary email address.

In itself, it is a small move – with the redesign of the Timeline, Facebook had already introduced many such forced disclosures and changes that most of just had to accept, even if it might have had us fuming. However, with this change, Facebook has now started showing exactly what it can do in building your public profile and creating information about you, without your consent.

In their lame PR spiel, the company tried to pass it off as a freebie that they were gifting their users. But anybody who was not born yesterday realises that this is a desperate attempt to make a floundering service work.

Facebook messaging may work despite the clunky user interface, but its email services remain terribly underused. One of the paradoxes for this lies in the fact that you cannot open a Facebook account without a primary email account with another service, which is used as your authentication as well as the system through which Facebook notifications work.

Thus, many times, when introducing Facebook to first-time users of the web, we have to first train them in creating and using an email account before they can get on to the social network.

Hence, when Facebook did offer users the option of using a Facebook email service, most of them politely declined because nobody in their right mind is going to migrate to new a email services unless there was a substantial range of benefits being offered.

So how did Facebook respond? It just forced the email service upon its millions of users. While this is no different from the other kind of restrictions that are imposed upon us within the Facebook universe – the advertisements we see, the design and layout, the insipid white-and-blue background, the kind of information we can and cannot share and display – etc. this is the first time that Facebook actually added to our information profile and displayed it to the public.

Which means, that the next time somebody looks you up on Facebook – and let’s face it, one of the things we all use Facebook for, is to find people we know and get connected with them – they will see your Facebook email id listed as your contact address. And while you might get a notification in your primary email about any mails that you receive in your Facebook account, the fact is that, all those emails will become a part of Facebook’s huge data farms.

In a move that is almost a pale imitation of Google’s growing monopoly over our private information, Facebook seems to be now looking to expand its data empires. However, while Google did it through strategic design and marketing, offering innovations and incentives for its users to use their services, Facebook seems to have decided to build a Trojan horse and sneak these services in through the back door.

While this might not seem a big deal right now, it has deeper repercussions for what this corporate behemoth can do, not only with our data, but also to our data that we think is actually our own.

If your alarm bells aren’t already ringing, they should be, as Facebook demonstrates a blatant abuse of the trust that we have put in its system, to keep our private data safe.

The million dollar question – or maybe a slightly reduced price, given its public listing status on the stock-exchange right now – is that while Facebook might keep us safe from other people using our data, will it also be able to keep us safe from itself?

Read the original here

For more details visit https://cis-india.org/internet-governance/how-facebook-is-blatantly-abusing-our-trust

Beyond Anonymous: Shit people say on Internet piracy

nishant — 2012-06-13T14:01:59Z

This post is a series of provocations around piracy, censorship and the state of Internet in India. Like all good tasting things, these observations need to be taken with a pinch of salt. But it is the hope of the author that this serves as a response to otherwise very persistent voices that have been demonizing file-sharing online.

Firstpost published Nishant Shah's column along with the video that CIS and ALF had made on 'shit people say about piracy' as a lead story on June 7, 2012.

9 June is going to be a big day in India, for all concerned with internet regulation, censorship and the current attacks on file-sharing.

The International Hacker group Anonymous – a group that has become iconic with its members wearing Guy Fawkes mask as they mobilise protest and hacker attacks on what they see as tyrannical regimes – has called for marched protests in 16 Indian cities, to demand a free and open Internet.

They have already started launching Denial of Service attacks and taking down websites owned by the Indian government to express their displeasure about the recent regulation of the internet. Whether or not their guerrilla tactics are efficient and effective, in the right or not, is something that has been discussed quite popularly.

There are hordes of people who think of them as the NewAge Mutant Ninja Hackers, who are protecting our digital worlds from being clamped down. There are others who paint them as the Big Bad Wolf who huffed and puffed and will blow our houses away.

You might be sympathetic, suspicious or scared of the emergence of such a ‘crowd vigilante’, sporting the slogan that has spawned Internet memes galore – Y U No Wake up? – But there is no doubt that the rise of such a collective signals how discourse around piracy, rights, and openness is no longer in the domain of the uber-geek and the academic researcher.

These are concepts with very material realities that affect our everyday functioning and require not only better policies but also a more nuanced public discourse. Today, I look at some of the most ludicrous things that have been said about file-sharing, around the world, wondering why this idea of sharing has evoked such startling responses from different quarters.

File sharing and depression: There has always been a concern about the physical well-being of internet users. From Internet addiction rehabilitation clinics in China to online support groups for internet addicts (I swear I am not making this up!), from doctors worried about posture and eye-sight to mothers concerned about violent video games, we thought we had heard it all.

And then came the extraordinary study that suggested that file sharing might lead to depression. Or rather, if you are an avid file-sharer on the internet, you are prone to attacks of depression. This had the twitter world abuzz, where people were trying to make sense of this ‘scientific’ study that connected spending long hours on the interwebz with mental illness. A trending tweet just about summed up the situation, when it said, “File sharers are depressed only because of what is done to them when they share”.

File sharing and jobs: There was a time when the Music and Film Industry Associations (MAFIA) around the world used to protest file sharing by painting a romanticised picture of the independent starving artists, from whose mouths, we stole morsels, as we shared their work without paying for it. But that argument collapsed in the days of Napster (remember that?) and it has been proven over and over again, that the artist almost always benefits from their work being shared.

However, lately, research from respectable universities (expensively funded by respectable interested parties) have started hitting the real you, rather than the imagined artist. Every torrent being downloaded on the web is correlated with a lost job, because these companies can no longer afford to hire as many people as they used to, because of the growing losses. And then it goes into complicated mumbo-jumbo about how that one torrent that sits merrily on your computer, actually affects all the jobs to kingdom come and will be responsible for your children’s unemployment.

They remain silent about the jobs lost because of the funding that went into buying supporting this research.

I am not a Pirate: And lest you go away with the idea that the rest of the junta does not gaff, here are some of the gems that have come our way while working with people in the field. It is common, for instance, for people to take a moral stance on piracy, radiating a holier-than-thou ethical persona, without realising that recording that last IPL match to watch later on your tablet is also an act of piracy.

Then there are those who only consume material pirated by others, happily ignoring the fact that the ring-tone that they copied from their friend is also an act of piracy. Ditto, people who claim “I am not a pirate”, meaning that they haven’t yet figured out the bittorrent system and hence go to the local corner shop to buy pirated DVDs of the latest releases. In their heads, they have paid somebody for the material and hence it must be alright.

Piracy is not a one-point source process. It is a networked ecosystem, and I am still to find that one person who has never shared anything and make a video of them saying “I am not a pirate”. But that is probably just wishful thinking.

There are many more such instances which make your mind boggle and your eyes goggle and you wonder if you heard it right for the first time. Do share your favourite ones if you can. In the meantime you might also want to look at the new meme video ‘Sh!t People say about Piracy’ that captures some of these responses in their absurdity.

Video

(Video by The Centre for Internet and Society , and the Alternative Law Forum)

Follow the video on YouTube

For more details visit https://cis-india.org/internet-governance/shit-people-say-on-internet-piracy

IPv6: Embrace The Change

nishant — 2012-06-13T06:09:43Z

A moment of transition is always filled with anxiety. There is concern over the unknown and there is a reluctance to move out of the familiar. However, a transition does not necessarily mean migration; or in other words, as we transition to IPv6 as the new protocol for digital and electronic communication, it does not mean that we are going to abandon the internet as we know it.

In fact, for most of the users, it is going to be a transparent transition, where their devices are going to be able to harness the powers of IPv4 and 6. While there are huge benefits at the back-end, leading to better security protocols and low maintenance, there are a few advantages that the user should also celebrate.

Faster Internet: Because IPv6 will open up a huge range of IP addresses, direct routing of data becomes a possibility. As data does not have to be routed through many servers or nodes within a network, it can reach its destination faster. With the way our digital access and sharing is going right now, this is not to be taken lightly. In many ways this is the same transition we had from the dial-up connections, where the transfer of picture and video files within minutes was totally unheard of, while now we’re in an age where we stream high density video on all our computing devices with ease.

More collaborative and shared Internet: With the abundance of IP addresses coming our way, there is going to be more scope for multiple devices to be connected online. New platforms of collaborative knowledge production and sharing can be designed to become infinite and inclusive in their scale and architecture.

More connected devices: The inter-operability features of IPv6 ensure that more devices are able to communicate with each other with ease. The science-fiction futuristic dream of a completely connected environment where human and artificial intelligence can work together, using a range of devices, is actually a material possibility with large scale IPv6 implementation. This can also trigger new innovation that helps reconstruct some of our existing devices in new forms and shapes.

While affordability and the migration to new network infrastructure are the gating factors to this transition, these are diminishing costs and we are looking at more interesting internet architecture as we move towards IPv6. Perhaps, one of the most reassuring points of this transition is that we do not need to abandon the familiar internet we are already working with; the transition is not a moving on, but a moving to, and in it are the promises of a safe, secure and speedy internet. Global technology organisations like Tata Communications have embraced this change; it’s only a matter of time before others too recognise the need for IPv6 and the huge difference it will make to our lives.

This communique is brought to you by Tata Communications and the Centre for Internet and Society.

Nishant Shah is Director-Research at the Bangalore based Centre for Internet and Society.

If you would like any further information on IPv6 at Tata Communications, please reach out to: divya.anand@tatacommunications.com

For more details visit https://cis-india.org/internet-governance/ip-v-6-embrace-the-change

IPv6: The Transition Challenge

nishant — 2012-06-13T09:59:27Z

The future of our connected networks is Internet Protocol version 6 (IPv6). Not only is it more efficient and faster than IPv4 which we are currently working with, it is also more reliable and secure.

The IPv6, for instance, has an in-built security protocol called IPSec, which authenticates and secures all IP data. The data carrying capacity of IPv6 networks is also going to be higher. This means that more devices with more features will be able to work seamlessly through these networks. Despite the larger load of information, IPv6 packets are easier to handle and route, just like postcards with pincodes in their addresses are easier to deliver than those without.

We have already seen great examples of successful implementation during the 2008 Beijing Olympics. Every aspect from the security surveillance to managing vehicles and the coverage of the Olympic events was done over IPv6, including live streaming of the events over the Internet. The Chinese government, in fact, has already launched a ‘China Next Generation Internet’ (CNGI) project to build IPv6 networks which are going to radically change the face of high-speed internet in the country. With all these benefits available to us in this next generation protocol, the question that remains is why only a meagre 2% of the world’s internet traffic is conducted through it? Why haven’t more ISPs shifted to IPv6?

There are two very clear reasons. The first one is that of costs and infrastructure. The IPv6 platforms do not communicate easily with the IPv4 networks. We have the choice of a mammoth transition of all IPv4 websites and networks to new IPv6 protocols. This idea of abandoning IPv4 and moving to a new protocol is not only redundant; it is also futile, because IPv4 is already running the largest network in human history quite efficiently. What we need is translators which will be able to speak to both the different versions and help our devices work through them seamlessly. Older, more successful technologies have been able to do this. So, television, for instance, whether it receives terrestrial data, satellite images or data transferred via cable, is able to translate and render them into images and sounds which we can consume with ease. However, the translators for the IPv4 – IPv6 still expensive and we need more resources diverted towards making them affordable.

The second reason is linked to the first. In order for IPv6 to become popular, it needs a minimum threshold of service providers and users riding that network. As long as the deployment remains nascent, there will be no concentrated energy to actually try and make the bridges between versions 4 and 6. While global technology organisations like Tata Communications are ready for the transition, we are going to need a systemic change among all stakeholders to make IPv6 a reality, towards a faster, safer and more robust Internet.

This communique is brought to you by Tata Communications and the Centre for Internet and Society.

Nishant Shah is Director-Research at the Bangalore based Centre for Internet and Society.

If you would like any further information on IPv6 at Tata Communications, please reach out to: divya.anand@tatacommunications.com

The above blog post was reproduced in MIS Asia, CIO Asia, Computer World Singapore, and Computer World Malaysia.

For more details visit https://cis-india.org/internet-governance/ip-v-6-the-transition-challenge

IPv6: The First Steps

nishant — 2012-06-05T07:18:16Z

The Centre for Internet & Society has entered into a small collaboration with Tata Telecommunications in India to celebrate the IPv6 day on June 6th. We will write 5500 word vignettes, which will be sent to their global database consisting of more than 900,000 users in the Asia-Pacific.

It is commonplace to interchange the words Internet and Cyberspace. However, we should make a distinction between the two. Cyberspace is an experiential phenomenon, supported by the Internet but smaller. It refers to the actions, transactions, negotiations performed within the digital network.

The Internet is a protocol – a set of rules that allows for a digitally connected network of databases to interact with each other. This happens through a standard set of commonly accepted rules, Internet Protocol version 4 – IPv4. IPv4 allows differently configured networks, working on different platforms, and designed through different technologies to communicate effectively by agreeing on a bare minimum of universally accepted codes for data to navigate cyberspace with the least bit of effort.

IPv4 was defined in 1981, when there were few computers in the world with even fewer connected to networks. It was the protocol that assigned a computer on the Internet, with an IP address, the unique name of a connected device which can be recognised by digital networks. Packets of data transmitted over the Internet need an unique IP address associated to their origin and destination, so that information can travel smoothly. IPv4 was developed so that 4,294,967,296 (2^32) unique IP addresses could be accommodated within the network. When it was designed, it looked like an almost infinite system. No one had ever imagined that the World Wide Web would emerge so quickly! We have reached a point now, where the last free IP addresses have been allotted in February of 2012, and we are now reaching a ‘real-estate’ crisis on the Internet.

Since every device with Internet connectivity has a unique IP address – computers, servers, tablets, smart-phones, e-book readers and even alarm clocks – we need a lot more IP addresses. IPv6 – or Internet Protocol version 6 – is a new standard by which we are now going to expand the ‘land’ upon which the Internet can grow. IPv6 is an overhaul of the existing system which will be able to handle 340 undecillion (2^128) unique addresses. Leading global Internet Service Providers and technology companies like Tata Communications have recognised this as the need of the hour since increasingly we are living in digital information societies. However, IPv6 is going to have a range of serious implications for our hardware and software needs as well as our usage patterns and how the Internet is going to expand in the future.

This communique is brought to you by Tata Communications and the Centre for Internet and Society.

If you would like any further information on IPv6 at Tata Communications, please reach out to: divya.anand@tatacommunications.com or write to Nishant Shah, Director-Research at the Bangalore based Centre for Internet and Society.

For more details visit https://cis-india.org/internet-governance/ip-v-6

Beyond Sharing: Towards our Digital Futures

nishant — 2012-06-01T04:39:12Z

The battle is not about file sharing and a petty film producer wanting to rake in the box office earnings. It is about the law’s incapacity to deal with post-analogue practices and processes.

Down to Earth published Nishant Shah's Op-ed on May 31, 2012

Unless you have been hiding under an analogue rock, wearing a tin-foil hat and staying away from electricity, chances are you have heard about the recent court order that bans access to a massive number of file-sharing websites from India. A John Doe order by the Madras High Court, following a complaint by the producers of the movie 3, has meant Internet Service Providers across the country have had to deny access to a number of websites that have been listed as providing free access to copyrighted material. In an attempt to ensure box-office collections for their movie, whose claim to fame, ironically, is the viral ‘Kolaveri Di’ song that had captured the country’s pulse last year, the producers have now denied access to something that is the basic function of anybody immersed in Web 2.0 environments–sharing of information.

Much has been written about this ban. The battlelines are clearly drawn and from both sides we have strong arguments being made for and against piracy. Various media and culture industry people are supporting this ban, recounting losses that they have made because of people accessing pirated material online. Hacker and civil liberties groups are decrying this heavy censorship, providing numerous instances of how piracy has actually helped cultural productions gain more fame and money than they would have otherwise. There are yet others, who, while they respect the rights of the right-holders to protect themselves against copyright infringement, are furious that this blanket ban also disallows them to access material which was under a public license and material that they had produced and shared through these networks.

International Hacker groups like Anonymous are mobilising people in large numbers to come to the streets as a sign of protest against such draconian measures.

Most of these debates eventually are at loggerheads, with each side becoming louder and shriller, their positions attaining cult-like devotion and faith. In this cacophony there are some other points which get missed out. This issuance of the John Doe order has betrayed some startling flaws in how the Internet is governed in India and the alarming implications it has to the future of free, open and inclusive information societies.

One thing that this court order has made excruciatingly clear is how the Internet is not the utopian space of exchange, collaboration, crowd sourcing and sharing it was meant to be. Despite the government’s own investments in building digital infrastructure, and its rhetoric of becoming more accountable, transparent and accessible by granting digital access to the citizens, it is obvious that this is still a space that is looked at with great suspicion.

It comes as a shock to many of us that a high court issued an order which does not only impinge on freedom of speech and expression, but also fails to understand the nature of the Internet. In all reality, this ban is a farce. Everybody who has been used to the shared cultures of the online world, has found proxy servers and Internet anonymisers which allow them to hide their identity and continue with their everyday practice online. The cool kids are already doing this anyway. All we have is a stark realisation that the state might be investing heavily in digital technologies but it still has not been able to get out of the centralised broadcast ways of thinking about it.

All sharing is not piracy. Some of it is just actually sharing. All debates seem to centre only around the copyrighted material being accessed through the file sharing websites. It is a concern which is legitimate. What about all the material that is in the public domain, in the commons and available for free? The user generated content, content which might not have direct economic value but is valuable to the people who created and shared it, is also now inaccessible. In order to protect some people from piracy we have also violated the rights of many more to share. And that is a distinction that is worth preserving, as we increasingly move into becoming an information society.

In the Web 2.0 world, we are all producers of data. We not only leave traces but also put out material of cultural significance–from videos of dancing babies to knowledge that we want to share–through these peer-2-peer networks. A sudden collapse of this infrastructure almost seems to show how it is only the money-making material that is important to the state and not the other.

There is not going to be a clear, correct position in this case against file-sharing. The legal technicalities will always be hollow in the face of ideologies of openness and inclusion. The moral indignation will always be countered by facts and numbers. But in the middle of all the fights and discussions, it is also good to pay attention to what is at stake. This battle is not merely about file sharing, though there is nothing “mere” about file sharing. This battle is not about a petty film producer wanting to rake in the box office earnings. This battle is about the law’s incapacity to deal with post-analogue practices and processes.

The way we resolve these differences is going to determine the future of what it means to be public, open, free, and inclusive. Those of us who are fighting to get the word out, are not doing it only because the access to our favourite cultural products has become cumbersome, but because scared that this might well be the beginning of the end of all that we had dreamt of our digital futures.

For more details visit https://cis-india.org/internet-governance/beyond-sharing

Digitally Analogue

nishant — 2015-04-24T12:00:09Z

Why there is nothing strictly analogue anymore, examines Nishant Shah in this column that he wrote for the Indian Express.

It is a given, that in the fight between the digital and the analogue, you have a certain perspective or an opinion. If you are a bibliophile and crave for the smell of second-hand books and the feel of freshly uncut pages, you probably object to e-readers and tablets which give you a book-like experience that is not quite the same. If you enjoy photography, you still value old film rolls, techniques of complex editing, and the sepia-coloured flatness that the film has to offer. If you are a cinegoer, you cherish a secret fondness for those days when the camera attempted to capture a realism which was stark and more believable than reality. You might miss receiving and writing letters, might get annoyed by the lightning fast expectations of communication, and are horror struck at the idea of buying clothes online, foregoing the pleasures of window shopping.

For each argument that is made in favour of the analogue, there will be an equally strong and strident voice that elucidates the joys and possibilities that the digital has to offer. The techno-savant will point out that the easy availability of digital technologies has democratised the realms of cultural production, granting more access and diversity to expressions from different cultures. It should be mentioned that the huge possibilities of manipulating, reproducing and transferring digital data, without any loss to the original has resulted in new forms of intricate and subversive cultural production. The speed of access and communication has mobilised resources and people in unprecedented ways, to make changes in their environments, empowering the citizen as an agent of change rather than a beneficiary of change.

In all these debates, there will be valid and contradictory arguments that will coexist, each extolling the virtues of their analogue or digital positions. While there is no correct position to take in this debate, there is something else that I want to draw our attention to. In both these debates, which seem to be about technologies, there is a presumed focus only on consumption of technology products. Or, in other words, in this over-emphasis about whether the final product should be consumed using digital or other technologies, there is a complete and total neglect of technologies of production that shape these cultural objects. This betrays two things for us to ponder over.

The first is about our relationship with the technologies that we use. As technologies, especially digital technologies become ubiquitous, easily affordable and available to us on mobile interfaces, and emphasises ease of access, there also seems to be an alienation of the user from conditions and modes of production. We seem to position ourselves only as consumers of tech products — often reducing our interaction with these technologies as spectators, or audiences or users. This is ironical because, it seems to perpetuate the schism between the digital and the analogue, while actually hiding the fact that most of our so-called analogue products have undergone dramatic change in their modes of production, which are facilitated and shaped almost entirely by digital technologies. You might enjoy the tactical experience of picking up a print book, but it might be good to realise that the entire book was put together by using digital interfaces. And while the book might seem to be a non-digital object, even the way it reaches the last mile — through e-commerce websites like Flipkart, or even your local stores, where it gets stored, sorted, and indexed — is also through a digital environment.

The second thing that this faux debate exposes to us is the futuristic dream of convergence. Convergence as a concept has been bandied around for about a decade now, where all our existing modes of living, facilitated by different technologies, are to be translated into the digital, thus seamlessly available through a single device which can perform everything. Convergence is the Holy Grail that marks our aspirations of the future. And debates of the analogue versus the technological sustain that illusion that it hasn’t really been achieved yet. However, as you look around you, you quickly realise that the analogue networks that we fantasise about very rarely exist. The analogue-digital divide is often reduced to the physical-virtual dichotomy and this is a false one. Analogue referred to certain kinds of technological practices where the human agent, by using the technological network could perform certain functions. So the older telephone networks, for instance, were electronic but analogue. However, our telecommunication went digital way before the phone became smart.

While those of us who were not born digital natives — we still remember what an audio cassette looks like and the smell of screen printing — will negotiate with the form of our access to cultural objects, it is also time to realise that being non-digital is no longer an option. And that what we think of as analogue, is often only a form, because the mode of production, design and distribution has gone digital when we were not looking. So it is good that you are reading this in print, as a part of a newspaper, but this column (like all other items in this publication) was conceived, written, delivered and printed entirely using digital interfaces. These are objects which now need to be thought of as digitally analogue.

Read the original published by the Indian Express on May 27, 2012

For more details visit https://cis-india.org/digital-natives/digitally-analogue

Non human intelligence is closer than you think!

nishant — 2012-05-24T06:36:57Z

In one of the research projects that I have been involved in, I was recently a part of a jury, for a contest which required on-line voting. It sounded like a fun thing, giving the participants a chance to bring in their inherited networks and also expanding the reach of the contest entries.

Nishant Shah's article was published in FirstPost on April 25, 2012.

We were just about to close shop and announce the clear winners who had a landslide victory in the contest, when following up on a clue – a simple mismatch between the number of people who had visited the webpage and the number of votes polled – sniffed up by a colleague, we were suddenly faced with the suggestion that a lot of the votes cast in the contest were by non-human actors.

The first instincts for many of us involved were that an act of deception or fraud had happened. It felt natural, to most of us that when we asked for votes, we were specifically looking for human votes. Our relationship with technologies – digital or otherwise – has been primarily defined through usage. We use technologies so that we can perform an intended task. Especially with transparent and wearable portable technologies, we constantly think of them as disposable extensions which help execute our ideas and actions with efficiency.

In this one-way functional understanding of technologies, we often forget that these technologies are not merely tools. More often than not, the technologies that we interact with and engage with, shape the ways in which we look at the world. This is true even of the simplest of tools – If you have a hammer in your hand, the whole world appears to be a nail.

Within large-scale digital networks this becomes so much more complicated because the lines between human and non-human actors within those networks are very blurred. Our engagement with the network is not merely to use it as a conduit for communication. The network is an intelligent entity. It grows, learns, watches and responds to our different actions. There are actors within the network which can perform actions which might resemble, if they are not exactly the same, as the human actions in the same environment.

In fact, we are often faced with non-human actors – call them bots, scripts, artificial intelligence, or any other name – which are more efficient in performing certain repetitive and recursive actions which are necessary to sustain the network, that the human actor might be unable to cope with.

Think of your favourite social network and realise that there are so many ways by which the interface and the network, aided by a range of non-human actors, are interacting with you constantly to customise and ease your interactions within the network. Anthropomorphised guides give you tours of new applications. Email based bots notify of activity in your network. Sniffers detect your browser, your ISP, your connectivity speed, your browser, your access device, your preferred language, your customised settings, etc. to render the social network legible on your screen.

We increasingly depend upon these transparent workers, very much like the magical servants in Beast’s enchanted castle in the fairy tale about Beauty and the Beast. If you do a measure of who you interact with the most within a network you will quickly realise that what you actually interact with, within a network, is these non-human actors who facilitate your peer-2-peer connections in the digital domain.

And this is not limited to your social networking systems. As we move towards a more intuitive internet that operates through multiple nodes and forms pervasive and persuasive networks of being, we are increasingly living with non-human actors who can mimic life more efficiently in their native environments. The bots that perform edits on Wikipedia entries to clean the language and correct styles are made out of code.

Scripts that relay information about your usage so that it gets logged, tracked and visually presented in Google Analytics are also bits and bytes. The IVR that you use for your financial transactions or indeed the very systems which authenticate your credit card details, without you worrying about fraud is because it is done without human intervention. It is despite these transactions, or perhaps, because of it, that we refuse to think of technologies as sapient.

We often think of ourselves in technology terms and sometimes also Disnefy our gadgets by giving them names and talking of them as almost-human. However, when it comes to questions of actions or doing things, there is a false presumption that the human proposes and the technological does it, despite the contrary evidence that we generally have the technological dictating terms and us following them through within digital networks.

We resolved our small crisis by counting only the human votes. But that resolution is not one that we will be able to live with for long. We are soon going to enter worlds where the non-human actor in the network is going to have equal rights, agency, will and choices, and it will perform actions that will have equal credibility as the human one. If not more.

For more details visit https://cis-india.org/internet-governance/non-human-intelligence

The Private Eye

nishant — 2012-05-24T06:25:48Z

The world’s largest digital social networking system, oh ok, Facebook, to just name names, was recently in a lot of buzz.

Nishant Shah's article was published in the Indian Express on May 14, 2012

The world’s largest digital social networking system, oh ok, Facebook, to just name names, was recently in a lot of buzz. For once, it was not about the laments of how we are downgrading the meaning of friendship, eroding social relationships, and visions of an apocalyptic future where people will lose the knack of face-time to interface intimacies. Instead, the buzz was about Facebook’s collaboration with the American non-profit coalition Donate Life America to encourage more people to sign themselves up as organ donors. The feature that allows the American users to sign up as organ donors, promising their organs, in the event of their death, to others who might live through them, has been an instant hit. More than a lakh people have updated their status to reflect their volunteering as organ donors, and thousands others have signed up for the noteworthy initiative.

There is no doubt that harnessing the powers of social networks for such causes is laudable, and indeed, follows the trends that we have been witnessing the last few years, where people have mobilised their networks for a range of things — from overthrowing governments to dancing in flash mobs. It is interesting that initiatives which were already working with large-scale networks are now collaborating within the social media space to tap into the immense potential of social networking. It is also noteworthy that Facebook Connect, which is a slowly growing system by which users authenticate themselves to different portals and can use their Facebook credentials instead of creating new profiles with more passwords to remember, was used effectively to facilitate registering for a new system. It is a testimony to Facebook’s growing omnipresence, that initiatives like these can use those credentials in their systems.

There is a wide range of interests that punctuate this phenomenon and there is a rich discourse that reports, analyses and maps it. However, I want to take this opportunity to make a distinction between data types that is often lost in the presumption that all information on a social network is the same kind of information. With the enabling of this feature, Facebook has started mining a new set of personal data that is at once fiercely private and vulnerable. Till now, Facebook and other such social networking systems were already harvesting a wide range of data — personal data such as name, gender, birth-date, pictures, etc.; social data such as relationships, interactions, communities, groups, likes, etc.; usage data like preferences, navigation, search, frequency of interaction et al. While all this data has been about the personal, it is also data that we share and display in our everyday life. Who we are, what we look like, the politics that we subscribe to, the communities we are a part of, languages we speak, products we consume and people we hang out with is physical data that is available to anybody who cares to watch us.

While there are serious repercussions on what happens when such data falls into malicious hands, there is still objectivity to this data. This is data which we can understand as personal — as referring to the person, but not necessarily private. Private data is actually the information that we have singular access to. And this distinction between the personal and the private is good to understand, because with the Organ Donor badge, Facebook has entered a new realm of data mining, which is truly private. Till now, privacy arguments around Facebook have not been as fuelled as they might otherwise be, because there is an innate understanding that there is a certain performative aspect to our personal data, because it facilitates different kinds of negotiations, transactions and engagements. However, with private data — health and medical history, gender and sexual orientations, desires and fantasies, moral and ethical choices — we are entering murky waters. This happens because while violation of personal data can be easily rectified by resorting to the law, the private is more in the grey zone, subject to interpretations and often unquantifiable in its intensity.

The concerns that will emerge are the same kinds that we have seen in other large projects that deal with private data like the Aadhar project that uses biometric identification data to identify citizens in India. While Facebook might not be collecting biometric data, it is important to recognise that this new kind of data disclosure, which puts our private information in the public domain, only mandates better security and privacy control within these social networks. As we move towards a data-driven future, we need to be more aware of the different kinds of data sets that we are making public and educate ourselves about the risks of this disclosure, without being carried away by the sway of meme-like behaviour and viral trends online. The next time you decide to reveal some new kinds of data about yourself, pause for a moment and reflect on whether it is personal or private, and whether it is absolutely necessary to facilitate your interaction within that information system and the rewards and dangers it comes with.

For more details visit https://cis-india.org/internet-governance/private-eye

We Are All Cyborgs

nishant — 2015-04-24T12:00:54Z

The cyborg reminds us that who we are as human beings is very closely linked with the technologies we use.

Nishant Shah's article was published in the Indian Express on April 29, 2012

If you look at any illustrated history of human civilisation, you will quickly realise that it is also a history of technology. From the discovery of fire by Homo sapiens to the contemporary homo digitalis, there is no escaping that technologies of different kinds have not only changed the way we live but also helped us realise what it means to be human. Often, we treat these technologies as external to us, thinking of them as tools that we deploy to perform a particular task. However, as our technologies become more transparent, intimate and customised, we realise that we are developing relationships with the technological devices that surround us. So, if your laptop crashes, you feel crippled. There are people who proclaim that they feel amputated without their cellphone. It is quite reasonable to feel lost without the information compass of the internet.

This relationship between human beings and technologies has been very concisely defined in the idea of a cyborg. A cyborg is a human-technology synthesis which enhances our capacities to live as human beings. While it might seem like a slightly new idea, once you realise that we constantly live with technologies and often internalise them in our bodies, it is not difficult to wrap our head around it. Think of people with pacemakers or prosthetic limbs or different implants in their bodies, who experience technologies as an integral part of their everyday life. Similarly, think of the wide range of technology apparatus that you depend on to live a “regular” human life. We have also seen iconic cyborg representations in popular movies — from the absolutely unforgettable Arnold Schwarzenegger in Terminator 2 to our very own dimpled Shah Rukh Khan as Ra.One — there has been a persistent imagining of the human being as we know it, evolving to become some sort of a super man, enhanced by advancements in digital technologies of virtual reality.

There has been a growing anxiety, almost a moral panic, about how technologies are alienating us, replacing face-time with inter-face time so that we are all growing “alone together”. There is also, across generations and users, a growing separation of those who work with technologies and those who don’t. There is much concern about the human becoming corrupt because of the ubiquitous presence of the pervasive and invasive technologies around us. In the face of these anxieties, the cyborg stands as a culturally significant and timely reminder that we, as human beings, are very closely linked with the technologies that we use. And that we need to stop thinking of technologies as merely gadgets and tools that surround us. The different objects that remind us of the presence of technology are not the same thing as technology itself. Technology is a way of thinking about things, a way of relating to the world around us. The most intrinsic forms of technologies are the ones that we don’t even recognise as a part of our innate mental make up.

Do this simple experiment. Right now, while you are reading this, do not look at any clock or time-measuring device and guess what time it is. Chances are that you will be, give or take a few minutes, more or less accurate. Even if you are temporally challenged, you will at least know what part of the day it is, morning, afternoon, evening or night. The point is that we are absolutely and completely creatures of time. We cannot think of ourselves outside of it and even when we might be dramatically wrong about it, there is no escaping the fact that we are always thinking of ourselves and the world around us through time.

We experience our lives and our relationships in cyclical notions of the clock’s face, thinking of our actions as borrowed from the future, lived in the present, and relegated to the archives of the past. It then, must come as a bit of a shock (it certainly did to me, the first time I was made to realise it) that time is not natural. Time is a human way of measuring a passage of actions. Time is a technology which has now become such a potent metaphor of life that we have forgotten to make the separation of the human and the technological.

And thus, whether you might be a tech-savvy digital native or a byte-fearing luddite, there is no denying the idea that when it comes to technologies of time, you are already a natural born cyborg. This ability of technologies to become transparent and an inalienable part of who we are forms cyborgs. The process through which they become transparent is not easily accessible, but it does begin by an internalisation of the technology’s processes in our everyday vocabulary. So the next time you think of yourself as a system that needs to be upgraded, or unable to pay attention because you don’t have enough bandwidth, remember that you are engaging in a flirtatious relationship with the digital. And slowly, but surely, we are all turning into cyborgs, as the new technologies rearrange patterns of our life and living.

digitalnative@expressindia.com

For more details visit https://cis-india.org/digital-natives/we-are-cyborgs

Open letter to Kolaveri Di makers: How Dare You!

nishant — 2012-05-23T07:02:03Z

When it comes to piracy, you are sure to have an opinion. You might either make a virtue out of it, talking about cultural commons and collaborative conditions of production. Or you might vilify it as the social fault-line that is destroying the very pillars of commerce and cultural negotiations.

This article by Nishant Shah was published in First Post on May 22, 2012.

No matter which part of the fault-line you fall under, this is the time for all good (and otherwise ambiguously identified) people to come to the aid of the party. This is an open call for anybody who has been on the interwebz, to share and distribute one particular object whose rights protector have recently taken your right to access countless platforms which are a part of your everyday life online.

If you haven’t yet grasped it, I am referring to the recent events where, following a John Doe order from the High Court of Chennai, all kinds of file sharing platforms are suddenly being blocked by Internet Service Providers (ISPs) across India.

The film producers of ‘3’, the movie whose claim to fame has been the spectacular viral success of the Kolaveri Di song, have moved the courts to issue a blanket order that has suddenly made it impossible for Indian netizens to access file sharing, user-generated-content hosting websites which allowed for digital cultural texts – from print to music to movies to presentations – to be shared and disseminated freely online.

The producers and those who support them, are glorying in this legal battle where they have identified nodes in our networks, through which their copyright information was potentially being pirated. They are hoping that by ensuring this lack of digital mobility for their film, they will be able to entice audiences to come into the theatres and spend their money ‘legitimately’ on the film.

They are revelling in the fact that hundreds of thousands of users have been thwarted in their attempts at copyright infringement. What they haven’t realised is that they have justified their box-office greed by infringing on your and my rights to perform everyday activities online.

I am sure there is going to be a smart-aleck riding a moral high horse, who will applaud this move and point out to me about the rights of the producers to protect their content. There are many who support this high-censorship which not only betrays the power of the Music And Film Industry Association (MAFIA, to friends) to curb us of our rights, but also the completely depraved technology apparatus of the State which seems to have no understanding of how the internet actually works.

However, i want to shift the focus from the rights of these victimised producers and right-holders to the right of the individual who is actually the structural unit of cyberspaces. And I want to suggest to you that these right-holders, who incidentally, have such global value only because the Kolaveri Di song put them on the global meme map, have now infringed upon my right to access my content which I had put out to share.

There are open content videos on Vimeo that we have produced through years of research and a huge amount of financial investment, which are now no longer available to people who want to view them.

There are powerpoint presentations and publications on file sharing sites, seeded through torrents, which are now impossible to access for people in India. A large amount of our personal research and lectures, which we have shared for educational purposes, are now not even available for us to download.

And we are not alone in this. Hundreds of thousands of individuals, who have shared openly licensed material, have now lost the ability to access that information because one private company wanted to make sure it made its profits.

I am not going to write a manifesto for the digital world, but I do want to put it out there, this new cultural MAFIA, grant to me my rights which their actions have violated. For every site that they have included in their banned list, they have disrespected the open, collaborative licenses that enabled sharing of information whose value, usage and worth is more than their commercial pot boiler, which shall hopefully be forgotten before we realise it was released in the markets.

Their commercially driven arrogance has suddenly demanded that we pay a price for the shared information, and that price should be to those who hold rights over the movie.

And so I am writing this open call, for you to come and demand your right. If that movie producer has the right to protect his interests, you and I have the right to protect ours. I demand that for every site that I am not able to access, for public domain information that I am entitled to, they pay us a penalty.

For more details visit https://cis-india.org/internet-governance/open-letter-to-kolaveri-di

Sharing in the time of Facebook, or Why I’m not a Pirate

nishant — 2012-04-10T10:38:27Z

It is now over a month that my favourite network has been dead. Library.nu the rare space for sharing of academic resources to a free and open community has succumbed to the pressures of publishing industry stalwarts who, in their quest for promoting the knowledge industry, are killing sources through which knowledge survives.

Nishant Shah's article was published in FirstPost on April 9, 2012.

True, Library.nu, that Mecca for those of us who live in countries where public libraries are not well stocked and resources for procurement of books are low, was essentially a file sharing network. It allowed people to offer digital copies of books in their possession to be shared around the world for no commercial gain.

For scholars and learners around the world, this was the place to find books which would otherwise be unavailable in their local contexts without expending a lot of time and effort. And now it is closed with an R.I.P. sign on their website which once offered such promises of joy.

This shutting down of Library.nu is not new or unexpected. Large scale global networks of sharing information online have been persecuted ever since the emergence of the WWW. From the historic battles that Napster had to fight to allow users to share music which was under copyright to large companies, to the persistent wars that ThePirateBay resolutely fights, networks which counter the logic of the libertarian web dream have always come under huge pressures to shut down.

This is a part of a much larger debate around intellectual property rights and infringement within the digital world that we live in, and voices on both the sides are always going to be strident in their discussions of free and open knowledge. However, what I want to talk about is how these acts of sharing, which are being condemned as acts of ‘stealing’ or ‘piracy’ are actually endemic conditions of building digital networks.

The network is not merely a combination of elements. While the infrastructure and logistics of a network are crucial to its sustenance, the mere assemblage of these objects does not make a network.

It is now known that the networks that we occupy are alive and need different investments of human and non-human efforts and energies to sustain them. Or in other words, just putting together of servers and platforms is not what Facebook is about. Or what is the most important thing on Pinterest is actually what you do with it.

Similarly, just getting people on to the networks is not enough – Remember Diaspora? You don’t? That’s the point. It is highly possible to have failed networks that have all requisite infrastructures and a wide corpus of people who are a part of it. What really sustains a network is the ability of the members to act within them. Networks are not only places to occupy but also sites where people can perform different activities.

And it should come as a surprise to nobody that within the digital networks, the primary activity that people perform, is sharing. We share information about our lives, relationships, likes, political causes, and cultural objects that we are fond of. We share data about things that intrigue us, things we are concerned about, things that we need to know about. We share content including books that we like, videos that amuse us, and music that we need to connect through. All these social networks of sharing and collaboration form the basis of innovation and radical change, shaping our futures.

And yet, these corporate networks which also allow for sharing are never looked at as piracy. Once in a while, a video on YouTube gets revoked because it has a sound track that might be owned by a big Music Industry. There might be an instance where Orkut or Google Plus might take down content which might be objectionable. Facebook alleges that it has bots which check for possible pirated content. But all in all, because these networks are so obviously tied in to both the circulation and production of capital and filling the coffers of wealthy corporate houses, remain unaffected by charges of piracy.

However, smaller independent networks – networks that are established to realise the true potentials of openness, sharing and collaboration – and do not necessarily run up big balances for private sectors, immediately get vilified as vice houses of piracy. The introduction of piracy as the demon to fight on the Internet has provoked many false advertisements that equate it to stealing a car, or robbing a bank.

In this, they try to obscure the fact that piracy – sharing of material – is a community activity. It subscribes to the logical flows of information and opens it to new audiences, interpretations and dialogues continually. What is often pathologised as piracy, is the basis of new and innovative knowledge practices, granting access to knowledge for constituencies and demographies which have been excluded from knowledge practice in the past.

What piracy threatens is not knowledge but the industries that seek to make their wealth out of knowledge economies. And to protect the interests of these limited few, independent file-sharing networks get targeted as promoting piracy whereas activities within corporate social networks are tolerated as benign.

Piracy, when it affects small scale producers or independent artists does need to be thought about. But at stake in those events is the larger conditions of commoditised cultural production and the alienation of the artist from their own products – forfeiting their rights to large corporate houses. What sharing as a phenomenon offers to us, is the promise of a new knowledge economy where affordability or remoteness do not become discriminatory factors for those keen to consume and share cultural products and knowledge.

The Pirate Party in Sweden has announced that File Sharing is a religion and is trying to make it into a practice that is sacred to all of us who thrive in these conditions of free and open knowledge. I want to join my voice to theirs, in the memory of that Promised Land – Library.nu – and the lords of free books, and ask for my right to Pirate Share in networks of my choice.

For more details visit https://cis-india.org/internet-governance/sharing-in-the-time-of-facebook

The Idea of the Book

nishant — 2012-04-10T09:53:27Z

Its future lies in a trans-media format that is ever evolving, writes Nishant Shah in an article which was published in the Indian Express on April 8, 2012.

If you are a true bibliophile, you have long transcended making mortal judgements about books, based on insignificant factors such as plot, narrative, or writing style. A true bibliophile is in love with the form of the book — the joy that comes from the rustle of a turned page, the euphoria of holding a book in your arms, the satisfaction that rises from watching a tottering stack of books. For hardcore bibliomaniacs, the love is at a sub-molecular level, so to speak, finding their happiness and content in shapes of fonts, thickness of paper, methods of binding, imprints and meta-data that tells its own story. For all these true lovers of books, their affection goes beyond the content of the book. They love the book as an artefact, as an object of desire. It is as if there was a “bookness” to the book that they deeply appreciate.

It is these people, along with many others, who mourn the death of the book in the age of digital mass production. With the advent of the e-book and the ubiquitous presence of reading devices, many have announced the death of the book. The ‘dead-tree book’, as it is often derisively described in many circles, is a thing of the past. As we live in worlds of increasing interface, the surfaces we read on, the way we read, and the forms that we read have undergone a dramatic reconfiguration. Swype-and-touch has replaced turn-and-fold and the book as we know it, is growing extinct.

Professor Bruno Latour — one of the first theorists and critics of digital technologies, large-scale networks, and new methods of knowledge production — from Sciences Po in Paris, during his recent visit to Bangalore, suggested that instead of accepting the imminent death of the book and mourning its demise, it might be more fruitful to look at its future. The digital, he says, does not question the idea of the book, but merely the form. This, for me, is a fascinating idea. We often recognise the book as a form — something that is written, something that is bound, or something that is found in libraries. If you were to define a book, you would talk about the different kinds, shapes, colours and sizes of books but you won’t necessarily be able to explain it. This is because a book is only a material manifestation of a much larger idea and this is what we need to focus on.

The book has seen many transitions in its form from the pre-print, hand-written manuscripts by trained scribes to the print-on-demand paperbacks which can be assembled easily. Technologies have not threatened but actually helped it change, evolve and keep up with the times. When we think of the digital book and the possibilities it offers, these are much more exciting than the rather Luddite lament about how the book is dead.

In the digital medium, the future of multimedia narratives is convergence. An ability to tell stories, record knowledge, share information and make connections through a variety of media forms and styles changes the future of the book. Imagine a book that begins with a text, continues through music, blends into user-generated pictures and ends with a video. Imagine this book being written, not only in different media but also by different people, simultaneously, resulting in a layered palimpsest rather than a static page. Imagine each page and every word on the page not as a fixed thing but one of a series of alternatives. Imagine a book that is written as it is read, and no longer excludes print-challenged or differently-abled people from contributing to the writing, reading and sharing process.

A trans-media format would stay true to the democratic and inclusive vision of a book and correct the limitations of print. Such a book would also free knowledge and information from businesses — let’s not forget that the publishing and education system is a business — and allow a new audience to participate in knowledge production. This is not a mere fantasy. We already have new models such as mash-ups which give us a new logic to sort and store information. Imagine Facebook as a collaborative platform where different information can come together to supplement the traditional book. Wikipedia is a space of knowledge production, which might simulate the older encyclopaedia form, but it is written by unpaid contributors, collaboratively, even as the Encyclopaedia Britannica announces its last ever print publication.

The form of the book is going to change as it has over the last 500 years. However, the idea of the book — a receptacle that contains and records collective wisdom, information, ideas, knowledge, experiences and imagination of humankind – is here to stay. The digital book has to be understood not merely as a digitisation of an older book, but has to be imagined as a smorgasbord of possibilities which will revolutionise the form of the book and bring it closer to its intended vision. It is time indeed to announce, ‘The Book is Dead! Long Live the Book!’

Read the original from the Indian Express

For more details visit https://cis-india.org/internet-governance/idea-of-the-book