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Reading from a Distance – Data as Text
http://editors.cis-india.org/raw/reading-from-a-distance-data-as-text
<b>An extended survey of digital initiatives in arts and humanities practices in India was undertaken during the last year. Provocatively called 'mapping digital humanities in India', this enquiry began with the term 'digital humanities' itself, as a 'found' name for which one needs to excavate some meaning, context, and location in India at the present moment. Instead of importing this term to describe practices taking place in this country - especially when the term itself is relatively unstable and undefined even in the Anglo-American context - what I chose to do was to take a few steps back, and outline a few questions/conflicts that the digital practitioners in arts and humanities disciplines are grappling with. The final report of this study will be published serially. This is the third among seven sections.</b>
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<h2>Sections</h2>
<p>01. <a href="http://cis-india.org/raw/digital-humanities-in-india">Digital Humanities in India?</a></p>
<p>02. <a href="http://cis-india.org/raw/a-question-of-digital-humanities">A Question of Digital Humanities</a></p>
<p>03. <strong>Reading from a Distance – Data as Text</strong></p>
<p>04. <a href="http://cis-india.org/raw/the-infrastructure-turn-in-the-humanities">The Infrastructure Turn in the Humanities</a></p>
<p>05. <a href="http://cis-india.org/raw/living-in-the-archival-moment">Living in the Archival Moment</a></p>
<p>06. <a href="http://cis-india.org/raw/new-modes-and-sites-of-humanities-practice">New Modes and Sites of Humanities Practice</a></p>
<p>07. <a href="http://cis-india.org/raw/digital-humanities-in-india-concluding-thoughts">Digital Humanities in India – Concluding Thoughts</a></p>
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The concepts of text and textuality have been central to the discourse on language and culture, and therefore by extension to most of the humanities disciplines, which are often referred to as text-based disciplines. The advent of new digital and multimedia technologies and the internet has brought about definitive changes in the ways in which we see and interpret texts today, particularly as manifested in new practices of reading and writing facilitated by these tools and dynamic interfaces now available in the age of the digital. The ‘text’ as an object of enquiry is also central to much of the discussion and literature on DH given that many scholars, particularly in the West trace its antecedents to practices of textual criticism and scholarship that stem from efforts in humanities computing. Everything from the early attempts in character and text encoding <strong>[1]</strong> to new forms and methods of digital literary curation, either on large online archives or in the form of social media such as Storify <strong>[2]</strong> or Scoop-it <strong>[3]</strong> have been part of the development of this discourse on the text. Significant among these is the emergence of processes such as text analysis, data mining, distant reading, and not-reading, all of which essentially refer to a process of reading by recognising patterns over a large corpus of texts, often with the help of a clustering algorithm <strong>[4]</strong>. The implications of this for literary scholarship are manifold, with many scholars seeing this as a point of ‘crisis’ for the traditional practices of reading and meaning-making such as close reading, or an attempt to introduce objectivity and a certain quantitative aspect, often construed as a form of scientism, into what is essentially a domain of interpretation (Wieseltier 2013). But an equal number of advocates of the process also see the use of these tools as enabling newer forms of literary scholarship by enhancing the ability to work with and across a wide range and number of texts.
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<p>The simultaneous emergence of new kinds of digital objects, and a plethora of them, and the supposed obscuring of traditional methods in the process is perhaps the immediate source of this perceived discomfort. There are different perspectives on the nature of changes this has led to in understanding a concept that is elementary to the humanities. Apart from the fact that digitisation makes a large corpus of texts now accessible, subject to certain conditions of access of course, it also makes texts '<em>massively addressable at different levels of scale</em>' as suggested by Michael Witmore (Witmore 2012: 324-327, emphasis as in the original). According to him: "[A]ddressable here means that one can query a position within the text at a certain level of abstraction" (Ibid. 325). This could be at the level of character, words, lines etc that may then be related to other texts at the same level of abstraction. The idea that the text itself is an aggregation of such ‘computational objects’ is new, but as Witmore points out in his essay, it is the nature of this computational object that requires further explanation. In fact, as he concludes in the essay, "textuality is addressability and further ... this is a condition, rather than a technology, action or event" (Ibid. 326). What this points towards is the rather flexible and somewhat ephemeral nature of the text itself, particularly the digital text, and the need to move out of a notion of textuality which has been shaped so far by the conventions of book culture, which look to ideal manifestations in provisional unities such as the book (Ibid. 327).</p>
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<h2>Of Texts and Hypertextuality</h2>
<p>An example much closer home of such new forms of textual criticism is that of 'Bichitra' <strong>[5]</strong>, an online variorum of Rabindranath Tagore’s works developed by the School of Cultural Texts and Records at Jadavpur University. The traditional variorum in itself is a work of textual criticism, where all the editions of the work of an author are collated as a corpus to trace the changes and revisions made over a period of time. The Tagore variorum, while making available an exhaustive resource on the author’s work, also offers a collation tool that helps trace such variations across different editions of works, but with much less effort otherwise needed in manually reading through these texts. Like paper variorum editions, this online archive too allows for study of a wider number and diversity of texts on a single author through cross-referencing and collation. Prof. Sukanta Chaudhuri <strong>[6]</strong>, Professor Emeritus, Department of English and School of Cultural Texts and Records at Jadavpur University, Kolkata has been part of the process of setting up this variorum. According to him the most novel aspects of this platform, or as he calls it - 'integrated knowledge site' - are to do with these functions of cross-referencing and integration. The bibliography is a hyperlinked structure, which connects to all the different digital versions of a particular text (the most being 20 versions of a single poem). The notion of a bibliography has always evoked hypertextuality – the possibility to link and cross - reference texts, but with the advent of the digital, this possibility has been fully realized, as seen in the case of the hypertext <strong>[7]</strong>. For collation, the project team developed a unique software, titled 'Prabhed,' (meaning difference in Bengali) that helps to assemble text at three levels (a) chapter in novel, act/scene in drama, canto in poem; (b) para in novel or other prose, speech in drama, stanza in poem; (c) individual words.. For instance, you can choose a particular section of a book, poem or play - and compare its occurrences across different editions and versions of the work to note their matches and differences. If two paragraphs have been removed from one chapter, and put into another, that can be traced through the collation software. If a particular word has been omitted in a later edition, or if certain lines have been rearranged in a poem, these changes can be tracked <strong>[8]</strong>. What makes the search engine 'integrated' is not simply that it can search all Tagore's works in one go, but that it links up with the bibliography and thereby with the actual text of the works. It is interesting to note here the different changes that the text undergoes to become available for study on a digital platform, where it is amenable to intense searching and querying of this kind. It is now possible to search across a large corpus of texts, for minute changes in words or sentences, and ask questions of these in terms of their usage, instances and contexts of their occurrence, thus facilitating a kind of enquiry previously never undertaken in textual studies.</p>
<p>The project however is not without its challenges, as Prof. Chaudhuri further outlines. Working with Indic scripts is a persistent problem for digital initiatives in India. In Bengali some work has been done in the form of a scientifically designed keyboard software called Avro, which stores all the conjunct letters preserving their separate characteristics <strong>[9]</strong>. Developing Optical Character Recognition (OCR) for scanned material in Indian languages remains a crucial issue for most digitization and archival initiatives in India. Other issues include the problem of vowel markers appearing before the consonants, even if phonetically they follow and are keyed in afterwards. To get the font and keyboard software to recognize this is a big challenge. The third challenge, especially in the case of works printed from the nineteenth century to the middle of the twentieth century, is that there are vast differences in spelling; the same word can be spelt in different ways, and as there is no lexicon, one may not do any kind of general search. There is also the issue of a high degree of inflection in the language. A word may have a suffix (or, <em>vibhakti</em>) attached to it to indicate the case: one for the subject of the sentence, another for the object, another for the possessive case and so on. These are multiplied by the different forms of the verbs. The development of a lexicon in Bengali would be one of the ways to resolve many of these issues. However, as most people can only see and interact with the digital interface of Bichitra, and not really understand the process behind it, or the amount of work involved in making the platform work the way it does, funding for research and development, maintenance and sustainability is difficult to obtain. Backroom file management, which includes both paper and digital files remains a big but largely invisible task on such a platform. The total number of files generated from Bichitra is tens of millions or hundreds of millions, and many of these are offline files which would not even go on to the website. Hence while uploading the files, the basic groundwork for a retrieval system for different files serving different functions had already been laid, including the creation of a bibliography, which was a huge exercise in itself. The process of making text available as hypertext is labor that is invisibilized, and is rarely or never available to the end user.</p>
<p>Prof. Chaudhuri also speaks of ways in which the notion of textuality has been rendered differently through the use of the internet and digital technologies. Digital or electronic text has helped theorize better the notion of a fluid text - the fact that a text is never complete, but only bound between the covers of a book at a given point of several processes that are technological as well as social. The notion of the text itself as an object of enquiry has undergone significant change in the last several decades. Various disciplines have for long engaged with the text - as a concept, method or discursive space - and its definitions have changed over time that have added dimensions to ways of doing the humanities. With every turn in literary and cultural criticism in particular, the primacy of the written word as text has been challenged, what is understood as ‘textual’ in a very narrow sense has moved to the visual and other kinds of objects. The digital object presents a new kind of text that is difficult to grasp - the neat segregations of form, content and process seem to blur here, and there is a need to unravel these layers to understand its textuality. As Dr. Madhuja Mukherjee, with the Department of Film Studies, at Jadavpur University points out, with the opening up of the digital field, there are more possibilities to record, upload and circulate, as a result of which the very object of study has changed; the text as an object therefore has become very unstable, more so that it already is. Film is an example, where often DVDs of old films no longer exist, so one approaches the 'text' through other objects such as posters or found footage. Such texts also available through several online archives now offer possibilities of building layers of meaning through annotations and referencing. Another example she cites is of the Indian Memory project, where objects such as family photographs become available for study as texts for historiography or ethnographic work. She points out that this is not a new phenomenon, as the disciplines of literary and cultural studies, critical theory and history have explored and provided a base for these questions, but there is definitely a new found interest now due the increasing prevalence of digital methods and spaces.</p>
<p>Shaina Anand, artist and filmmaker, further espouses this thought when she talks about the new possibilities of textual analysis of film that are now possible, particularly in terms of temporal control, first with the DVD, then the internet and now with online archival platforms like Indiancine.ma <strong>[10]</strong> and the Public Access Digital Media Archive, or Pad.ma <strong>[11]</strong>. The first is an online archive of Indian film from the pre-copyright era (so effectively before 1955), while the second is an archive of found and archival footage, images sound clips and unfinished films <strong>[12]</strong>. Both platforms allow the user to search through an array of material, view/listen to them download or embed them as links. They make available to users not just an online database for storage and retrieval but also a space to work with a range of materials in multiple video and audio formats and themes through annotations and referencing. The annotation tool is perhaps the most innovative aspect of these platforms, wherein a user can pause, isolate a section of a sequence and annotate it using a range of options and filters. The annotations are textual, in the form of comments, commentary and marginalia (in the case of Pad.ma) and can also link to other paraphernalia around the film object, such as posters, images, advertisements and other literature. Users can also contextualize material by adding transcripts, descriptions, events, keywords, and even locating the events in the video on a map. These have brought to the fore several questions on relevance, accessibility and ownership, as in the case of raw footage from films, and opened up possibilities for such materials to be re-contextualized by the reader in different ways. This layering of annotations around the film object also creates a new research object, or text that then necessitates new methods of studying it as well. As opposed to the earlier practice of the researcher/critic having to watch the film first and then comment or analyse it, and relying on memory to generate the scholarship, it is now possible to pause, analyse or read and come back to the film and annotate the text in several ways. What does this do to the film text - the process documenting the form is new, not cinema as a form itself – is a question that comes up quite prominently here. The computational aspect also is important here, given the vast amount of footage that is now available, which then requires better lexical indexing to compute and manage large data sets. This has been a constant endeavour with Pad.ma and Indiancine.ma as well.</p>
<p>As in the case of film, what becomes prominent here is the move to a digital text of some sort. One such example of a digital text perhaps is the hypertext. George Landow in his book on hypertext draws upon both Barthes and Foucault’s conceptualisation of textuality in terms of nodes, links, networks, web and path, which has been posited as the 'ideal text' by Barthes (Landow 2006: 2). Landow’s analysis emphasises the multilinearity of the text, in terms of its lack of a centre, and therefore the reader being able to organise the text according to his own organising principle - possibilities that hypertext now offers which the printed book could not. While hypertext illustrates the possibilities of multilinearity of a text that can be realised in the digital, it may still be linear in terms of embodying certain ideological notions which shape its ultimate form. Hypertext, while in a pragmatic sense being the text of the digital is still at the end of a process of signification or meaning-making, often defined within the parameters set by print culture. As such it is only the narrative, and not the form itself that is multi-linear in hypertext fiction.</p>
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<h2>Textual Criticism in the Digital</h2>
<p>But to return to what has been one of the fundamental notions of textual criticism, the 'text' is manifested through practices of reading and writing (Barthes 1977). So what have been the implications of digital technologies for these processes which have now become technologised, and by extension for our understanding of the text? While processes such as distant reading and not-reading demonstrate precisely the variability of meaning-making processes and the fluid nature of textuality, they also seem to question the premise of the method and form of criticism itself. Franco Moretti, in his book <em>Graphs, Maps and Trees</em> talks about the possibilities accorded by clustering algorithms and pattern recognition as a means to wade through corpora, thus attempting to create what he calls an 'abstract model of literary history' (Moretti 2005: 1). He describes this approach as "within the old territory of literary history, a new object of study." He further says, "Distant reading, I have once called this type of approach, where distance is however not an obstacle, but a <em>specific kind of knowledge</em>: fewer elements, hence a sharper sense of their overall interconnection. Shapes, relations, structures. Forms. Models" (Moretti 2005: 1, emphasis as in original). The emphasis for Moretti therefore is on the method of reading or meaning-making. There seem to be two questions that emerge from this perceived shift - one is the availability of the data and tools that can 'facilitate' this kind of reading, and the second is a change in the nature of the object of enquiry itself, so much so that close reading or textual analysis is not engaging or adequate any longer and calls for other methods of reading.</p>
<p>As is apparent in the development of new kinds of tools and resources to facilitate reading, there is a problem of abundance that follows once the problem of access has been addressed to some extent. Clustering algorithms have been used to generate and process data in different contexts, apart from their usage in statistical data analysis. The role of data is pertinent here; and particularly that of big data. But the understanding of big data is still shrouded within the conventions of computational practice, so much so that its social aspects are only slowly being explored now, particularly in the context of reading practices. Big data as not just a reference to volume but also its other aspects of data such as velocity, scope, and granularity among others significantly increases the ambit of what the term covers, with implications for new epistemologies and modes of research (Kitchin 2014). But if one were to treat data as text, as is an eventual possibility with literary criticism that uses computational methods, what becomes of the critical ability to decode the text – and does this further change the nature of the text itself as a discursive object, and the practice of reading and textual criticism as a result. Reading data as text then also presupposes a different kind of reader, one that is no longer the human subject. This would be a significant move in understanding how the processes of textuality also change to address new modes of content generation, and how much the contours of such textuality reflect the changes in the discursive practices that construct it. Most of the debate however has been framed within a narrative of loss - of criticality and a particular method of making meaning of the world. Close reading as a method too came with its own set of problems - which can be seen as part of a larger critique of the Formalists and later New Criticism, specifically in terms of its focus on the text. As such, this further contributes to canonising a certain kind of text and thereby a certain form of cultural and literary production (Wilkens 2012). Distant reading as a method, though also seen as an attempt to address this problem by working with corpora as opposed to select texts, still poses the same issues in terms of its approach, particularly as the text still serves as the primary and authoritative object of study. The emphasis therefore comes back to reading as a critical and discursive practice. The objects and tools are new; the skills to use them need to be developed. However, as much of the literature and processes demonstrate, the critical skills essentially remain the same, but now function at a meta-level of abstraction. Kathleen Fitzpatrick in her book on the rise of electronic publishing and planned technological obsolescence dwells on the manner in which much of our reading practice is still located in print or specifically book culture; the conflict arises with the shift to a digital process and interface, in terms of trying to replicate the experience of reading on paper (Fitzpatrik 2011). Add to this problem of abundance of data, and processes like curation, annotation, referencing, visualisation, abstraction etc. acquire increased valence as methods of creatively reading or making meaning of content (Ibid.). More importantly, it also points towards a change and diversity in the disciplinary method. Where close reading was once the only method by which a text became completely accessible to the reader, it is now possible to approach it through a set of processes, thus urging us to rethink the method of enquiry itself.</p>
<p>Whether as object, method or practice, the notion of textuality and the practice of the reading have undergone significant changes in the digital context, but whether this is a new domain of enquiry is a question we may still need to ask. Matthew G. Kirschenbaum in his essay on re-making reading (quoted earlier in this chapter) suggests that perhaps the function of these clustering algorithms, apart from serving to supplant or reiterate what we already know is to also ‘provoke’ new ideas or questions (Kirschenbaum XXXX: 3). The conflict produced between close and distant reading, the shift from print to digital interfaces would therefore emerge as a space for new questions around the given notion of text and textuality. But if one were to extend that thought, it may be pertinent to ask if DH can now provide us with a vibrant field that will help produce a better and more nuanced understanding of the notion of the text itself as an object of enquiry. This would require one to work with and in some sense against the body of meaning already generated around the text, but in essence the very conflict may be where the epistemological questions about the field are located. The digital text, owing to the possibilities of ‘massive addressability,’ mentioned earlier is now more fluid and socialized. The renewed focus on the textual is most apparent in this manner of imagining the text, using the metaphor of a highly interlinked, networked and shared text. It also puts forth important questions then of how we understand technology a certain way, especially in the context of language and representation as an important factor of understanding new textual objects. Is technology a tool for textual analysis, or is it in inherent to our understanding of the nature of the text? Is the development of these methods of enquiry shaped by certain disciplinary requirements, and do they also challenge or create new conflicts for traditional methods of enquiry? The growth in the study of different media objects, such as video and cinema, and the advent of areas such as media studies, oral history, media archaeologies has further prompted concerns regarding the study of the digital object in these disciplines, and a rethinking of how we understand the notion of the text.</p>
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<h2>Notes</h2>
<p><strong>[1]</strong> "The Text Encoding Initiative (TEI) is a consortium which collectively develops and maintains a standard for the representation of texts in digital form. Its chief deliverable is a set of Guidelines which specify encoding methods for machine-readable texts, chiefly in the humanities, social sciences and linguistics. Since 1994, the TEI Guidelines have been widely used by libraries, museums, publishers, and individual scholars to present texts for online research, teaching, and preservation." See: <a href="http://www.tei-c.org/">http://www.tei-c.org/</a>.</p>
<p><strong>[2]</strong> See: <a href="https://storify.com/">https://storify.com/</a></p>
<p><strong>[3]</strong> See: <a href="http://www.scoop.it/">http://www.scoop.it/</a></p>
<p><strong>[4]</strong> For more on text mining see Lisa Guernsey in 'Digging for Nuggets of Wisdom,' in The New York Times, October 16, 2003 <a href="http://www.nytimes.com/2003/10/16/technology/circuits/16mine.html?pagewanted=print">http://www.nytimes.com/2003/10/16/technology/circuits/16mine.html?pagewanted=print</a>. For more on data mining, distant reading, and the changing nature of reading practices see Matthew Kirschenbaum in 'The Remaking of Reading,' <a href="http://www.csee.umbc.edu/~hillol/NGDM07/abstracts/talks/MKirschenbaum.pdf">http://www.csee.umbc.edu/~hillol/NGDM07/abstracts/talks/MKirschenbaum.pdf</a>.</p>
<p><strong>[5]</strong> See: <a href="http://bichitra.jdvu.ac.in/">http://bichitra.jdvu.ac.in/</a>.</p>
<p><strong>[6]</strong> Interview with author, July 30, 2015.</p>
<p><strong>[7]</strong> A term coined by Theodor H. Nelson, which he describes as "a series of text chunks connected by links which offer the reader different pathways." As quoted in George Landow, <em>Hypertext: The Convergence of Contemporary Critical Theory and Technology</em>, Baltimore: John Hopkins University Press, 1992, 2-12.</p>
<p><strong>[8]</strong> Bichitra, 'Collation Guide,' accessed on September 17, 2015, <a href="http://bichitra.jdvu.ac.in/bichitra_collation_guide.php">http://bichitra.jdvu.ac.in/bichitra_collation_guide.php</a>.</p>
<p><strong>[9]</strong> Omicron Lab, accessed September 17, 2015. <a href="https://www.omicronlab.com/avro-keyboard.html">https://www.omicronlab.com/avro-keyboard.html</a>.</p>
<p><strong>[10]</strong> See: <a href="http://pad.ma/">http://pad.ma/</a>.</p>
<p><strong>[11]</strong> See: <a href="http://indiancine.ma/">http://indiancine.ma/</a>.</p>
<p><strong>[12]</strong> For more on these platforms see the section on DH institutions in India.</p>
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<h2>References</h2>
<p>Barthes, Roland. "From Work to Text". In <em>Image, Music, Text</em>. London: Fontana Press, 1977.</p>
<p>Fitzpatrick, Kathleen. "Texts" in <em>Planned Obsolescence: Publishing, Technology and the Future of the Academy</em>. New York: New York University Press, 2011.</p>
<p>Kirschenbaum, Matthew. "The Remaking of Reading". <a href="http://www.csee.umbc.edu/%7Ehillol/NGDM07/abstracts/talks/MKirschenbaum.pdf">http://www.csee.umbc.edu/~hillol/NGDM07/abstracts/talks/MKirschenbaum.pdf</a>.</p>
<p>Kitchin, Rob. 'Big Data, New Epistemologies, and Paradigm Shifts,' <em>Big Data & Society</em>, 2014, April–June, pp. 1–12, DOI: 10.1177/2053951714528481.</p>
<p>Landow, George. <em>Hypertext: The Convergence of Contemporary Critical Theory and Technology</em>. Baltimore: Johns Hopkins University Press, 1992.</p>
<p>Moretti, Franco. <em>Graphs, Maps, Trees: Abstract Models for a Literary History</em>, Verso, 2005.</p>
<p>Wieseltier, Leon, 'Crimes Against Humanities,' The New Republic, September 3, 2013, <a href="http://www.newrepublic.com/article/114548/leon-wieseltier-responds-steven-pinkers-scientism">http://www.newrepublic.com/article/114548/leon-wieseltier-responds-steven-pinkers-scientism</a>.</p>
<p>Wilkens, Mathew. "Canons, Close Reading and the Evolution of Method". In <em>Debates in the Digital Humanities </em> Ed. M.K. Gold. Minneapolis: University of Minnesota Press, 2012.</p>
<p>Witmore, Michael. "Text: A Massively Addressable Object". In <em>Debates in the Digital Humanities</em>, Ed. M.K. Gold. Minneapolis: University of Minnesota Press, 2012</p>
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For more details visit <a href='http://editors.cis-india.org/raw/reading-from-a-distance-data-as-text'>http://editors.cis-india.org/raw/reading-from-a-distance-data-as-text</a>
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No publishersneha-ppDigital KnowledgeMapping Digital Humanities in IndiaResearchDigital HumanitiesResearchers at Work2016-06-30T05:06:58ZBlog EntryInterface Intimacies
http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies
<b>Sherry Turkle, in her book Alone Together, talked about how the digital technologies, replacing interface time with face-time, are slowly alienating us from our social networks. There has been an increasing amount of anxiety around how people in immersive and ubiquitous computing and web environments are living lives which are connected online but not connected with their social and political contexts.</b>
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<p>While there are instances and examples of mobilisation, social networking meets, group formations, etc. there is a growing worry that on an everyday basis, we live our lives more in the company of gadgets, ambience technologies and digital platforms than with people.</p>
<p>At the same time, users of technologies often express their engagement with technologies in affective terms, where they seem to form intimate relationships with their technologies. The interfaces that we see all around us, constantly deflect our attention, emotions and desires on to different surfaces, creating flattened universes with the promises of deep immersion. Especially as the internet becomes mobile and digital interfaces become ubiquitous – from large scale billboards to small wearable devices; from sites of work to spaces of pleasure – there is a new form of intimacy which is shaped, designed, experienced, and lived through interfaces.</p>
<p>The digital interfaces become polymorphous sites of affection, love, desire, aspiration, seduction, transgression and stability. The interface is growing so integral to our everyday lives, that we start thinking of them as metaphors through which we understand ourselves and the world that we connect to. We talk about ourselves as systems that need to be ‘upgraded’ or ‘connected’. We think of the world as a network through which we ‘recycle’ our lives and ‘connect’ to our ‘peers’. The interfaces, are simultaneously opaque and transparent – They allow us to connect to the digital other, crossing boundaries of geography and time, and they also deny us access to the actually mechanics which bring the interfaces to life.</p>
<p><em>Interface Intimacies</em> is a research cluster that is interested in digging deep into interfaces, to examine peoples’ relationships with the digital interfaces around them. What are the affective relationships that people have with their interfaces? What goes into anthropomorphising an interface? What are the larger politics of labour, performance and ownership that surround interface design? What are the ways in which people simulate presence and connections through their interfaces? How is the human presumed in Computer-Human interface design? What aesthetic and political moves are we witnessing with the rise of interface mediated publics? What and who is made opaque when interfaces become transparent? When interfaces get distributed, what are the possibilities and potential for art, theory and practice to move into new forms of politics?</p>
<p>These are the kind of questions that this research cluster seeks to address with a special focus on Asia. The intention is to build a knowledge network of researchers from different disciplines – Art, Architecture, Computer Human Interaction Design, Digital Humanities, New Media Theory, Urban Planning, Public Infrastructure Design, Software Studies, Interface Design etc. – to enter into a dialogue around Interfaces and how they define contemporary conditions of life in their contexts.</p>
<p>The project hopes to organise a workshop exploring these ideas leading to an edited anthology and a special journal issue of peer-reviewed academic scholarship. The project hopes to kick off in February 2012 and take about 18 months till completion.</p>
<p>Collaborators: Audrey Yue (Melbourne University), Namita Malhotra (ALF)</p>
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For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies'>http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies</a>
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No publisherAudrey Yue and Namita A MalhotraInterface IntimaciesNet CulturesResearchers at WorkResearch2015-10-24T13:40:18ZBlog EntryDigital Humanities Alliance of India - Inagural Conference 2018 - Keynote by Puthiya Purayil Sneha
http://editors.cis-india.org/raw/dhai-inagural-conference-2018-puthiya-purayil-sneha-keynote
<b>The inaugural conference of the Digital Humanities Alliance of India (DHAI) was held at the Indian Institute of Management (IIM), Indore on June 1-2, 2018. The event was co-organised by the IIM and the Indian Institute of Technology, Indore, with support from the Centre for Internet and Society, Bangalore. Puthiya Purayil Sneha was a keynote speaker at the event. Her talk was titled ‘New Contexts and Sites of Humanities Practice in the Digital’. Drawing upon excerpts from a study on mapping digital humanities initiatives in India, and ongoing conversations on digital cultural archiving practices, the keynote address discussed some pertinent concerns in the field, particularly with respect to the growth of digital corpora and its intersections with teaching learning practices in arts and humanities, including the need to locate these efforts within the context of the emerging digital landscape in India, and its implications for humanities practice, scholarship and pedagogy.</b>
<p> </p>
<h4>Tweets from the Conference: <a href="https://twitter.com/hashtag/dhai2018?f=tweets&vertical=default" target="_blank">#DHAI2018</a></h4>
<p>The above photograph of Sneha presenting at the Conference is courtesy of <a href="https://twitter.com/meldelury/status/1002760287223549952">Melissa DeLury</a>.</p>
<hr />
<h3><strong>Abstract of the Keynote</strong></h3>
<p>The discourse around the field of digital humanities in India has emerged at an interesting and crucial juncture, where the ‘digital’ has been the focal point of several changes in governance, policy, industry, education and creative practice among other areas over the last couple of decades. Even as the field has garnered much interest globally, it has also invited criticism, especially due to its largely Anglo-American framing, which traces a history in humanities computing and textual studies, located within a larger neoliberal imagination of the university and academia. Now with increasing efforts to address issues of representation and diversity in emerging digital initiatives, it is imperative to trace where efforts within India have been speaking to these concerns within the global discourse as well.
In India, as with several parts of the world, a large part of the work and scholarship around digital humanities, as we have seen so far has centered around two key processes/concepts - that of digitization, or the creation of a corpora of cultural content, enabled by the availability of the internet and digital technologies, and the need for new methods and tools to work with or study them. These conversations have largely organized around two thematic areas of work within digital humanities and related digital practices - namely the creation of digital corpora in the form of archives and repositories, and the advancement of digital technologies and methods of research, or more specifically through the development of digital pedagogies. Drawing upon excerpts from a study on mapping digital humanities initiatives in India, and ongoing conversations on digital cultural archiving practices, this talk discussed some pertinent concerns in the field, particularly with respect to the growth of digital corpora and its intersections with teaching learning practices in arts and humanities, including the need to locate these efforts within the context of the emerging digital landscape in India, and its implications for humanities practice, scholarship and pedagogy.</p>
<h3><strong>Conference Agenda</strong></h3>
<div><img src="http://editors.cis-india.org/DHAIConf2018_About.jpg/image" alt="DHAIConf2018 - About" class="image-inline image-inline" title="DHAIConf2018 - About" /></div>
<div> </div>
<div><img src="http://editors.cis-india.org/DHAIConf2018_Day1.jpg/image" alt="DHAIConf2018 - Day 1" class="image-left image-inline" title="DHAIConf2018 - Day 1" /></div>
<div> </div>
<div><img src="http://editors.cis-india.org/DHAIConf2018_Day12.jpg/image" alt="DHAIConf2018 - Day 1+2" class="image-left image-inline" title="DHAIConf2018 - Day 1+2" /></div>
<div> </div>
<div><img src="http://editors.cis-india.org/DHAIConf2018_Day2.jpg/image" alt="DHAIConf2018 - Day 2" class="image-left image-inline" title="DHAIConf2018 - Day 2" /></div>
<div> </div>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/dhai-inagural-conference-2018-puthiya-purayil-sneha-keynote'>http://editors.cis-india.org/raw/dhai-inagural-conference-2018-puthiya-purayil-sneha-keynote</a>
</p>
No publishersneha-ppDHAIDigital KnowledgeResearchDigital ScholarshipDigital HumanitiesResearchers at Work2018-06-26T12:02:09ZBlog EntryPornography & the Law - A Call for Peer Review
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/pornography-and-law
<b>Namita Malhotra's research project on "Pornography & the Law". is a part of the Researchers @ Work Programme at the Centre for Internet and Society, Bangalore. Her monograph is an attempt to unravel the relations between pornography, technology and the law in the shifting context of the contemporary.</b>
<p>It is these shifts that push the arguments here to be relevant beyond specific occurrences or phenomenon in the digital world (the moment of video pornography, interactive cyber sex, webcam sex, camfrog, social networking and sexual behaviour, chatroulette, facebook, confessional and sexualized blogging, sexting and mobile phones, etc.) to attempt to understand the nature of affects that surround pornography, especially as reflected in the law and its desire to contain it, and how law’s desire to contain is also about subjectivities and practices around technology. The structure of the monograph is somewhere between a willful literature review and a dressing room, where various concepts, ideas, images or visions around law, film/video, technology and new media are tried on for size to explain or unravel parts or whole of the picture around pornography in the Indian context.</p>
<p>The Researchers At Work Programme, at the Centre for Internet and Society, advocates an Open and transparent process of knowledge production. We recognise peer review as an essential and an extremely important part of original research, and invite you, with the greatest of pleasures, to participate in our research, and help us in making our arguments and methods stronger. The first draft of the monograph is now available for public review and feedback. Please click on the links below to choose your own format for accessing the document.</p>
<ul>
<li><a href="http://editors.cis-india.org/raw/histories-of-the-internet/law-and-pornography" class="internal-link" title="Law and Pornography Word File">Word</a></li>
<li><a href="http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-pornography" class="internal-link" title="Law & Pornography">PDF</a></li>
</ul>
<p>We appreciate your time, engagement and feedback that will help us to bring out the monograph in a published form. Please send all comments or feedback to nishant@cis-india.org or you can use your Open ID to login to the website and leave comments to this post.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/pornography-and-law'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/pornography-and-law</a>
</p>
No publisherpraskrishnahistories of internet in IndiaObscenityResearch2012-12-14T12:12:17ZBlog EntryDigital Transition in Newspapers in India: A Pilot Study
http://editors.cis-india.org/raw/digital-transition-in-newspapers-in-india-pilot-study
<b>This pilot study situates itself at the intersection of global trends in news and journalism, and emergent practises of legacy print media in India. Our aim is to explore how legacy print newspapers are transitioning to the online space. The study will address questions in two thematic clusters: 1) the work of journalism, and 2) how the emergence of the digital, both as a source of news, and the medium of distribution, is shaping the work of newspaper journalists.</b>
<p> </p>
<h2>Introduction</h2>
<p>This pilot study situates itself at the intersection of global trends in news and journalism, and emergent practises of legacy print media in India. Our aim is to explore how legacy print newspapers are transitioning to the online space. The study will address questions in two thematic clusters: 1) the work of journalism, and 2) how the emergence of the digital, both as a source of news, and the medium of distribution, is shaping the work of newspaper journalists, which has expanded to include various functions particular to the digital environment. And two, newsroom practices, which focus on the different modalities of convergence emerging in Indian newsrooms, and the organisational re-engineering that is being attempted in order to do journalism in a space where professional editors and journalists no longer have dominance with respect to the production and distribution of content.</p>
<p> </p>
<h2>News Culture in Transition</h2>
<p>The influx of digital technology combined with advancements in the field of telecommunications has had a disruptive effect on the global news industry. This year’s World Press Trends survey, released last month, reports that at least 40 per cent of global internet users read newspapers online and that in most developed countries, readership on digital platforms has surpassed that in print(WAN-INFRA, 2016). However, while revenue from print is said to be declining, it still makes up for more than 92 per cent of all newspapers revenues. At the same time, circulation increased by 4.9 per cent globally, mostly owing to the 7.8 per cent growth in numbers from India, China and other parts of Asia which made up 62% of the global average daily print unit circulation in 2015. This growth, the report suggests, is a function of low prices and expanding literacy in these markets.</p>
<p>While newspapers are a thriving industry in India, newspaper organisations and journalists are adopting new technology in order to remain relevant in a fast changing environment (Chattopadhyay 2012, Panda 2014). One one hand, they are swept up in the disruptive shifts in the global media economy, while on the other, they are in a unique position to convert this disruption into an opportunity.</p>
<p>The WPT report also notes, perhaps to the relief of those struggling to find a sustainable revenue model for digital news, that revenue from paid digital circulation has increased 30 per cent in 2015 and that one in five readers from the countries studied are willing to pay for online news. Revenue from digital advertising on the other hand, is growing at the slower pace of 7.3 per cent.</p>
<p>The report points out that there is a huge opportunity in mobile growth, with more than 70 per cent of readers in countries like USA, UK, Australia and Canada reading newspapers via a mobile device. Similar trends can be seen in India, as internet usage here is increasingly shaped by mobile growth (Google India Report, 2015). The fact that many digital-born news sites are adopting a mobile-first strategy (Sen and Nielsen, 2016) reflects this. More recently, Hindustan Times has hired a mobile editor to build a team of over 700 journalists specialising in mobile journalism.</p>
<p>Earlier this year the Reuters Institute for the Study of Journalism released a report on digital news start-ups in India (Sen and Nielsen, 2016), which explores how digital-born news start-ups are developing new editorial priorities, funding models and distribution strategies for news in the Indian digital media market. The study, which included observing the practices of The Quint, Scroll, The Wire, Khabar Lahariya, Daily Hunt and InShorts, concluded that India was not short of noteworthy experiments in journalism and online news. It also found that more news publishers are adopting mobile-first approaches, given that internet use in India is increasingly through mobile devices. More relevant to this study, the report established that social media has emerged as a tool for distribution and also stated that digital news start-ups are turning their focus to Hindi and local language content, in order to serve new audiences.</p>
<p> </p>
<h2>Studying the Effects of Convergence</h2>
<p>Their digital transition can be witnessed on two counts: publishing with digital and publishing for digital. The first involves a shift towards using the digital in the process of sourcing and publishing news. Workflow is managed by advanced content management systems, news articles contain multimedia and interactivity that require technical expertise, and the web and social media are increasingly becoming a reliable source of primary and secondary information for journalists. Second, publishing for the highly competitive comes with it’s own challenges. Distribution and consumption of news is increasingly being carried out on digital platforms, fostering a culture of interdependence that impacts news providers in previously unforeseen ways. As the decision to prioritise their digital products take hold, newsrooms themselves evolve to contain a diverse range of skill and expertise.</p>
<p>According to the 2015 Trends in Newsroom report, editors and senior reporters in newsrooms across the globe are experimenting with new ways of storytelling using podcasts, chat apps, automation, virtual reality and gamification, as well as dealing with new challenges with respect to source protection in the face of increased surveillance and intermediaries like Facebook and Google and reporting on culturally sensitive subjects(World Editors Forum, 2015).</p>
<p>The dynamics of these shifts in different countries may be shaped by several factors including the availability of human and financial resources, and pace of adoption of new technologies by the readers. In markets like Japan, complexities of the existing newspaper trade in the country act as a deterrent to technological change (Villi and Hayashi, 2014). Given the pace at which the media ecology of the web evolves; this transition is an ongoing process characterised by experiments in business, marketing and editorial strategies. A good example of such an experiment is last week’s decision by leading Indian newspapers, to make their content unavailable to those consumers who had ad-blocking software installed.</p>
<p>Such a shift also demands that we ask new questions of news in journalism. In his paper on studying computational and algorithmic journalism, C. W. Anderson tackles how sociologists and media scholars can frame inquiries related to journalism, given its computational turn (Anderson, 2012). He suggests using the added lens of ‘technology’ and ‘institutions and fields’ to Michael Schudson’s (Schudson, 2010) typology on the sociology of news which approaches the study of news from economic, political, cultural and organisational approaches. While most of these are self-explanatory, by institutions and fields, he refers to the ‘field of journalism’ as a whole and the different actors that shape it. This frame will examine the cultural power struggles that occur within the field and the way these struggles shape newsroom practises and news content (Anderson, 2012). Anderson adds that it is imperative to understand that the dynamics of the field of journalism are closely connected to nearby fields which now include computer science, web development and digital advertising.</p>
<p>We adopted a similar approach for our study. We began our inquiry by asking questions about how the emergence of digital technologies and the Internet are changing the process of producing news and how news organisations are rising up to the challenges posed by the digital space: what technologies and software are being used in the production and distribution of news in India, how are these technologies and softwares influencing the process of news production and distribution, how are the everyday practices and roles with respect to journalistic and editorial work transforming with their transition to digital, how do media agencies conceptualise and measure online viewership, and how do these metrics impact journalistic and editorial practices.</p>
<p>These questions led us to explore how leading legacy print newspapers across three language markets - English, Hindi and Malayalam - are making the transition from producing news stories exclusively for print to producing multimedia stories for the highly competitive and and diverse media ecology of the web.</p>
<p> </p>
<h2>Research Plan</h2>
<p>As already mentioned, the study is divided into two thematic clusters: <strong>work of journalism</strong> and <strong>newsroom practises</strong>.</p>
<p>The former will include asking questions related to strategies and skills of information gathering and validation, methods and tools of communicating a news story in an online-first (or simultaneously print and online) environment, personal engagements with audiences via social media websites, new methods of performance assessment and sources and practices of learning and capacity building.</p>
<p>The latter will explore how choice/emphasis of content and reportage is being re-shaped by the digital environment by inquiring into changes in editorial responsibilities, dynamics of decision making, news-making workflows, technical diversity of the work force, and interaction between news producers within an increasingly convergent newsroom.</p>
<p>This being a pilot study, we will conduct intensive interviews with journalists, editors, and management personnel associated with one newspaper in each language market: 1) <strong>Hindustan Times</strong> in English, 2) <strong>Dainik Jagran</strong> in Hindi, and 3) <strong>Malayala Manorama</strong> in Malayalam. We selected these three languages due to their large market sizes and geographic distribution, and selected the newspapers for either their pioneering efforts in adopting digital technologies, or their dominant position in terms of circulation.</p>
<p>The research team includes Zeenab Aneez and Sumandro Chattapadhyay from CIS, and RISJ Director of Research Rasmus Kleis Nielsen. Vibodh Parthasarathi from CCMG, Jamia Millia Islamia, will contribute to the study as an advisor.</p>
<p> </p>
<h2>References</h2>
<p>Anderson, Christopher W. 2013. ‘Towards a Sociology of Computational and Algorithmic Journalism’. <em>New Media & Society</em> 15 (7): 1005-1021.</p>
<p>Bajaj, Ambrish. 2016. “Indian news sites lost 100 million page views and $500K in three weeks - and had no clue why” <a href="http://factordaily.com/indian-news-sites-lost-100-million-page-views-500k-three-weeks-no-clue/">http://factordaily.com/indian-news-sites-lost-100-million-page-views-500k-three-weeks-no-clue/</a>.</p>
<p>Chattopadhyay, Saayan. 2012. ‘Online Journalism and Election Reporting in India’. <em>Journalism Practice</em> 6 (3): 337-48. doi:10.1080/17512786.2012.663596.</p>
<p>Coddington, Mark. 2014. ‘Defending Judgment and Context in “original Reporting”: Journalists’ Construction of Newswork in a Networked Age’. <em>Journalism</em> 15 (6): 678–95.</p>
<p>– 2015. ‘The Wall Becomes a Curtain: Revisiting Journalism’s News–business Boundary’. <em>Boundaries of Journalism: Professionalism, Practices, and Participation</em>. New York: Routledge. [forthcoming]. Accessed from
<a href="http://markcoddington.com/wp-content/uploads/2014/09/CoddingtonFINAL.NewReferences.docx">http://markcoddington.com/wp-content/uploads/2014/09/CoddingtonFINAL.NewReferences.docx</a>.</p>
<p>Diakopoulos, Nicholas, and Mor Naaman. 2011. ‘Towards Quality Discourse in Online News Comments’. In <em>Proceedings of the ACM 2011 Conference on Computer Supported Cooperative Work</em>, 133–42. ACM. <a href="http://dl.acm.org/citation.cfm?id=1958844">http://dl.acm.org/citation.cfm?id=1958844</a>.</p>
<p>Diakopoulos, Nicholas, Mor Naaman, and Funda Kivran-Swaine. 2010. ‘Diamonds in the Rough: Social Media Visual Analytics for Journalistic Inquiry’. In Visual Analytics Science and Technology (VAST), 2010 IEEE Symposium on, 115–22. IEEE. <a href="http://ieeexplore.ieee.org/xpls/abs_all.jsp?arnumber=5652922">http://ieeexplore.ieee.org/xpls/abs_all.jsp?arnumber=5652922</a>.</p>
<p>Hermida, Alfred. 2010. ‘Twittering the News: The Emergence of Ambient Journalism.’ <em>Journalism Practice</em>. Special Issue on the Future of Journalism. 4 (3): 297-308. doi:10.1080/17512781003640703.</p>
<p>Jalarajan, Sony, Rohini Sreekumar, and Nithin Kalorth. 2014. ‘“Tweeting” the News: Twitter Journalism as a New Age Crowd News Disseminator in India’. <a href="http://euacademic.org/UploadArticle/317.pdf">http://euacademic.org/UploadArticle/317.pdf</a>.</p>
<p>Kilman, Larry. 2015. ‘World Press Trends: Newspaper Revenues Shift To New Sources - WAN-IFRA’. World Press Trends. June 1. <a href="http://www.wan-ifra.org/press-releases/2015/06/01/world-press-trends-newspaper-revenues-shift-to-new-sources">http://www.wan-ifra.org/press-releases/2015/06/01/world-press-trends-newspaper-revenues-shift-to-new-sources</a>.</p>
<p>K. J., Shashidar. 2016. ‘Hindustan Times has appointed a Mobile Editor’. Published online on Medianama.com. <a href="http://www.medianama.com/2016/07/223-hindustan-times-has-appointed-a-mobile-editor/">http://www.medianama.com/2016/07/223-hindustan-times-has-appointed-a-mobile-editor/</a>.</p>
<p>Nielsen, Rasmus Kleis, Frank Esser, and David Levy. 2013. ‘Comparative Perspectives on the Changing Business of Journalism and Its Implications for Democracy’. <em>The International Journal of Press/Politics</em> 18 (4): 383-91. doi:10.1177/1940161213497130.</p>
<p>Örnebring, Henrik. 2010. ‘Technology and Journalism-as-Labour: Historical Perspectives.’ <em>Journalism</em>. February. 11 (1): 57-74. doi: 10.1177/1464884909350644.</p>
<p>Panda, Jayanta K. 2014. ‘Impact of Media Convergence on Journalism: A Theoretical Perspective’. <em>Pragyaan</em>, 14.</p>
<p>Paulussen, Steve and Pieter Ugille. 2008. ‘User Generated Content in the Newsroom: Professional and Organisational Constraints on Participatory Journalism.’ <em>Westminster Papers in Communication and Culture</em>. 5(2): 24-41.</p>
<p>Royal, Cindy. 2010. ‘The Journalist as Programmer: A Case Study of The New York Times Interactive News Technology Department.’ Presented at the International Symposium in Online Journalism, The University of Texas at Austin, April 20. Accessed from <a href="https://online.journalism.utexas.edu/2010/papers/Royal10.pdf">https://online.journalism.utexas.edu/2010/papers/Royal10.pdf</a>.</p>
<p>Schudson, Michael. 2010. ‘Political Observatories, Databases * News in the Emerging Ecology of Public Information’. <em>Daedalus</em>. 139(2): 100–109. doi:10.1162/daed.2010.139.2.100.</p>
<p>Scott, Ben. 2005. ‘A Contemporary History of Digital Journalism.’ <em>Television & New Media</em>. February. 6(1): 89-126. doi: 10.1177/1527476403255824.</p>
<p>Sen, Arijit and Nielsen, Rasmus Kleis. 2016. <em>Digital Journalism Start-Ups in India</em>. Reuters Institute for the Study of Journalism. Accessed from: <a href="http://reutersinstitute.politics.ox.ac.uk/sites/default/files/Digital%20Journalism%20Start-ups%20in%20India_0.pdf">http://reutersinstitute.politics.ox.ac.uk/sites/default/files/Digital%20Journalism%20Start-ups%20in%20India_0.pdf</a>.</p>
<p>‘Nine top #TrendsinNewsrooms’. 2015. WAN-IFRA blog. <a href="http://blog.wan-ifra.org/2015/06/02/nine-top-trendsinnewsrooms-of-2015">http://blog.wan-ifra.org/2015/06/02/nine-top-trendsinnewsrooms-of-2015</a>.</p>
<p>Villi, M., and K. Hayashi. 2014. ‘“The Mission Is to Keep This Industry Intact”: Digital Transition in the Japanese Newspaper Industry’. In 64th Annual International Communication Association (ICA) Conference, Seattle, WA, 22-26 May.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-transition-in-newspapers-in-india-pilot-study'>http://editors.cis-india.org/raw/digital-transition-in-newspapers-in-india-pilot-study</a>
</p>
No publisherzeenabDigital NewsDigital KnowledgeResearchDigital MediaResearchers at Work2016-07-20T11:43:53ZBlog EntryUnderstanding Feminist Infrastructures: An Exploratory Study of Online Feminist Content Creation Spaces in India
http://editors.cis-india.org/raw/understanding-feminist-structures
<b>This report explores the growth of feminist infrastructures (including the various interpretations of the term), through research on feminist publishing, content creation and curation spaces and how they have informed the contemporary discourse on feminism, gender, and sexuality in India. The rise of online feminist publications, and related digital media content creation and curation spaces, has engendered new forums for debate, networking, and community-building. This report looks at some of the challenges of developing such publications and platforms, and the role of digital infrastructures in mediating contemporary feminist work and politics.</b>
<p style="text-align: justify;"> </p>
<p style="text-align: justify;"><a href="http://editors.cis-india.org/Feminist_Infrastructures_Report" class="external-link">Click here</a> to download the full report.</p>
<hr />
<p style="text-align: justify;">The internet and digital media technologies have played an important role in contemporary feminist practice – in addition to social media activism, their growing prevalence in academia, advocacy, and creative expression illustrate how digital media contributes to efforts to question asymmetries of power and knowledge. In the last few years, the concept of a feminist internet and forms of feminist infrastructures have emerged as crucial entry points to understand the affordances of the digital and its many challenges, especially for women and other structurally disadvantaged communities.Feminist content creation has been integral to contemporary feminist work in India, and is an entry-point into discussions on what could be a feminist internet. The growth of online feminist publications, and related digital media content creation and curation spaces, has engendered new forums for debate, networking, and community-building. This study looks at the development of feminist infrastructures (including various interpretations of the term) through an exploration of online feminist publishing, content creation and curation spaces, and their impact on the contemporary discourse on feminism, gender, and sexuality in India.</p>
<p style="text-align: justify;">Through conversations with select online feminist publishing, content creation, and curation spaces, this study outlines motivations for choosing certain media, nature of content, languages and design, and how such choices inform practice and politics. In addition to the above, we also conducted two workshops on feminist infrastructure wishlists, and feminist principles of design and infrastructure. These conversations have offered several insights on the landscape of feminist content creation in India, and the affordances and challenges of digital technologies in facilitating contemporary feminist work. An overarching aim of the project is to unpack the term ‘feminist infrastructure’ and its interpretations in the context of the transition to digital content creation and publication. We aim to continue these conversations with a focus on the larger, often invisible role of digital infrastructures in the development of discourse on human rights, free speech and safety, to understand what are challenges to, and efforts being undertaken to create an inclusive, accessible and feminist internet.</p>
<hr />
<h3>Contributors</h3>
<div><strong>Research and Writing </strong>Puthiya Purayil Sneha and Saumyaa Naidu
<strong><br /></strong></div>
<div><strong>Review </strong>Dr. Padmini Ray Murray, Design Beku</div>
<div><strong>Design </strong>Saumyaa Naidu and Yatharth</div>
<div><strong>Copy</strong> <strong>Editing </strong>The Clean Copy</div>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/understanding-feminist-structures'>http://editors.cis-india.org/raw/understanding-feminist-structures</a>
</p>
No publisherPuthiya Purayil Sneha and Saumyaa NaiduResearchers at WorkRAW BlogResearch2024-03-25T13:02:28ZBlog EntryPorn: Law, Video & Technology
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/law-video-and-technology-old
<b>Namita Malhotra’s monograph on Pornography and Pleasure is possibly the first Indian reflection and review of its kind. It draws aside the purdah that pornography has become – the forbidden object as well as the thing that prevents you from looking at it – and fingers its constituent threads and textures. This monograph is not so much about a cultural product called porn as it is a meditation on visuality and seeing, the construction and experience of gazing, technology and bodies in the law, modern myths, the interactions between human and filmic bodies. And technology not necessarily as objects and devices that make pornography possible (but that too), but as history and evolution, process and method, and what this brings to understanding what pornography is.</b>
<p><span class="Apple-style-span"> </span></p>
<div><b><a href="http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/pornography-and-law" class="internal-link"><span class="internal-link">Click here</span></a> to read the full introduction.<br /></b><b><a href="http://editors.cis-india.org/raw/histories-of-the-internet/porn-law-video" class="internal-link" title="Porn: Law, Video, Technology">Click here</a> to download the Monograph.</b></div>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/law-video-and-technology-old'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/law-video-and-technology-old</a>
</p>
No publisherNamita A MalhotraResearch2011-11-10T09:39:24ZCollection (Old)Digital mediation of domestic and care work in India: Project Announcement
http://editors.cis-india.org/raw/digital-domestic-work-india-announcement
<b>It is our great pleasure to announce that we are undertaking a study on digital mediation of domestic and care work in India, as part of and supported by the Feminist Internet Research Network led by the Association for Progressive Communications (APC), funded by the International Development Research Centre (IDRC). The study is exploring the ways in which structural inequalities, such as those of gender and class, are being reproduced or challenged by digital
platforms. The project sites are Delhi and Bangalore, where we are conducting interviews with workers, companies, and unions. In Bangalore, we are collaborating with Stree Jagruti Samiti to collect qualitative data from different stakeholders. The outputs of the research will include a report, policy brief, and other communication materials in English, Hindi, and Kannada. This study is being led by Ambika Tandon and Aayush Rathi, along with Sumandro Chattapadhyay.</b>
<p> </p>
<h4>Feminist Internet Research Network: <a href="https://www.apc.org/en/project/firn-feminist-internet-research-network" target="_blank">apc.org/en/project/firn-feminist-internet-research-network</a></h4>
<hr />
<h3>Introduction to the Project</h3>
<p>This project seeks to investigate the mediation of domestic and care work through digital platforms in India. These forms of labour fall within the informal economy, which employs the largest share of non-agricultural workers in the global South [1]. Workers and economic units in the informal economy differ widely in terms of all metrics, including income levels, size and type of enterprise, and status of worker. According to the International Labour Organisation’s Resolution on decent work and the informal economy, it refers to “all economic activities by workers and economic units that are - in law of practice - not covered or insufficiently covered by formal arrangements” [2]. What this implies in practice for workers in the informal economy is greater vulnerability to poor work conditions, poverty, and violation of labour rights [3].</p>
<p>Women, particularly those with intersectional marginalities, including that of caste and class, are overrepresented in the informal economy globally and in India. Domestic work in particular has been stratified along the lines of caste and gender historically. Further, class has become more salient in producing stratifications in labour relations following urbanisation and gentrification. These intersections have shaped employment relations in the sector in different ways, which range from feudal to contractual models. Digital platforms are increasingly becoming intermediaries in this space, mediating between so called ‘semi-skilled’ or ‘low-skilled’ workers from lower classes, and millions of middle and upper class employers in tier I cities. This is expected to shift the stratification of workers and employment relations in key ways.</p>
<p>Through a feminist approach to digital labour, our project aims to examine platforms offering domestic or reproductive care work. This will be situated within larger feminist critiques around the devaluation and invisibilisation of women’s labour within patriarchal-capitalist economic discourse. The project further seeks to unpack technocratic imaginaries of the platform economy by looking at access and meaningful use of technology and qualifying narratives around labour market optimisation, empowerment, and agency. We will include within this
scope two kinds of platforms: marketplaces for workers to post their profiles; and on-demand platforms with algorithmic matching of workers and employers.</p>
<h3>Research Questions</h3>
<p>Our hypothesis is that platforms are reconfiguring labour conditions, which would empower and/or exploit workers in ways qualitatively different than non-standard work off the platform. In order to interrogate this further, we will study wages, conditions of work, social security, skill levels, and worker surveillance off platforms. This will be used to develop contextual knowledge around the conditions of work among (a) domestic workers on and off platforms in particular, and (b) informal sector workers joining the web-based gig economy in general.</p>
<p>The overarching question that the research will address is, <strong>what are the ways in which structural inequalities are challenged or reproduced through the growth of digital platforms in reproductive and care work?</strong></p>
<ul><li>How are relations of social inequality, including along the axes of caste and gender, reworked through digital platforms, especially in a context where domestic and care work remains historically undervalued and dominated by women workers with intersectional marginalities?<br /><br /></li>
<li>How do workers on platforms envision the role of the state, market, and informal networks of kinship in intervening in employment relations?<br /><br /></li>
<li>How is inequality and exploitation in informal labour reconfigured through platforms, with specific reference to work conditions (including hours of work, and physical and mental demands of the workplace), wages, social security, and surveillance?<br /><br /></li>
<li>What strategies of negotiation are being and have been adopted by care workers on and off platforms?<br /><br /></li>
<li>Is collectivisation an aspiration for care workers across different models of employment?<br /><br /></li>
<li>How can negotiation and collectivisation strategies inform the ongoing challenges faced by both care workers and platform workers?</li></ul>
<h3>Endnotes</h3>
<p>[1] International Labour Office, (2018). Women and men in the informal economy: A statistical picture. Third Edition. International labour Organisation. <a href="https://www.ilo.org/wcmsp5/groups/public/---dgreports/---dcomm/docu-&#xA;ments/publication/wcms_626831.pdf" target="_blank">https://www.ilo.org/wcmsp5/groups/public/---dgreports/---dcomm/docu-
ments/publication/wcms_626831.pdf</a></p>
<p>[2] International Labour Organisation, (2002). 2002 ILC Resolution and Conclusions on Decent Work and the Informal Economy. <a href="https://www.ilo.org/global/topics/employment-promotion/informal-economy/lang--en/index.htm&#xA; target=">https://www.ilo.org/global/topics/employment-promotion/informal-economy/lang--en/index.htm</a></p>
<p>[3] Ibid.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-domestic-work-india-announcement'>http://editors.cis-india.org/raw/digital-domestic-work-india-announcement</a>
</p>
No publisherAmbika Tandon and Aayush RathiDigital EconomyDigital LabourResearchResearchers at WorkDigital Domestic Work2019-10-10T08:09:34ZBlog EntryDoing Standpoint Theory
http://editors.cis-india.org/raw/doing-standpoint-theory
<b>Feminist research methodology has evolved from different epistemologies, with several different schools of thought. Some of the more popular ones are feminist standpoint theory, feminist empiricism, and feminist relativism. Standpoint theory holds the experiences of the marginalised as the source of ‘truth’ about structures of oppression, which is silenced by traditional objectivist research methods as they produce knowledge from the standpoint of voices in positions of power. In this essay published on the GenderIT website, Ambika Tandon and Aayush Rathi [1] discuss the practical applicability of these epistemologies to research practices in the field of technology and gender.</b>
<p> </p>
<h4>Cross-posted from <a href="https://www.genderit.org/articles/doing-standpoint-theory" target="_blank">GenderIT</a>, September 1, 2019</h4>
<hr />
<p><img src="http://editors.cis-india.org/CatalinaAlzate.jpg/image" alt="Catalina Alzate - Speech Bubbles" class="image-left image-inline" title="Catalina Alzate - Speech Bubbles" /></p>
<h6>Image description: Three speech bubbles on different textures. Artist: <a href="https://www.genderit.org/users/catalina-alzate" target="_blank">Catalina Alzate</a><br /></h6>
<p>Feminist research methodology has evolved from different epistemologies, with several different schools of thought. Some of the more popular ones are feminist standpoint theory, feminist empiricism, and feminist relativism. Standpoint theory holds the experiences of the marginalised as the source of ‘truth’ about structures of oppression, which is silenced by traditional objectivist research methods as they produce knowledge from the standpoint of voices in positions of power [2]. Feminist empiricism does not eschew traditional modes of knowledge production, but emphasises diversity of research participants for feminist (and therefore also rigorous) knowledge production [3]. Relativists have critiqued standpoint theory for its tendency to essentialise the experience of marginalised groups, and subsume them into one homogenous voice to achieve the goal of ‘emancipatory’ research [4]. Relativists instead focus on multiple standpoints, which could be Dalit women, lesbian women, or women with disabilities [5]. We will be discussing the practical applicability of these epistemologies to research practices in the field of technology and gender.</p>
<h4>Standpoint theory holds the experiences of the marginalised as the source of ‘truth’ about structures of oppression, which is silenced by traditional objectivist research methods as they produce knowledge from the standpoint of voices in positions of power.</h4>
<p>As part of the Feminist Internet Research Network, the Centre for Internet and Society is undertaking research on the <a href="https://cis-india.org/raw/digital-domestic-work-india-announcement" target="_blank">digital mediation of domestic and care work in India</a>. The project aims to assess shifts in the sector, including conditions of work, brought on by the entry of digital platforms. Our starting point for designing a methodology for the research was standpoint theory, which we thought to be the best fit as the goal of the project was to disrupt dominant narratives of women’s labour in relation to platformisation. In the context of dalit feminis, Rege warns that standpoint research risks producing a narrow frame of identity politics, although it is critical to pay attention to lived experience and the “naming of difference” between dalit women and savarna women [6]. She asserts that neither ‘women’ nor ‘dalit women’ is a homogenous category. While feminist researchers from outside these categories cannot claim to “speak for” those within, they can “reinvent” themselves as dalit feminists and ally themselves with their politics.</p>
<p>In order to address this risk of appropriating the voices of domestic workers (“speaking for”), we chose to directly work with a domestic workers’ union in Bengaluru called Stree Jagruti Smiti. Bengaluru is one of the two cities we are conducting research in (the other being Delhi, with very few registered unions). This is meant to radically destabilise power hierarchies and material relations within the research process, as benefits of participatory research tend to accumulate with the researchers rather than participants [7].</p>
<p>Along with amplifying the voices of workers, a central objective of our project is to question the techno-solutionism that has accompanied the entry of digital platforms into the domestic work sector, which is unorganised and unregulated. To do so, we included companies and state labour departments as participants whose standpoint is to be interrogated. By juxtaposing the standpoints of stakeholders that have differential access to power and resources, the researcher is able to surface various conflicts and intersections in dominant and alternative narratives. This form of research also brings with it unique challenges, as researchers could find themselves mediating between the different stakeholders, while constantly choosing to privilege the standpoint of the least powerful - in this case the workers. Self-reflexivity then becomes necessary to ensure that the project does not slip into an absolutely relativist position, rather using the narratives of workers to challenge those of governments and private actors. This can also be done by ensuring that workers have agency to shape the agenda of researchers, thereby producing research which is instrumental in supporting grassroots campaigns and movements.</p>
<h4>Self-reflexivity then becomes necessary to ensure that the project does not slip into an absolutely relativist position, rather using the narratives of workers to challenge those of governments and private actors.</h4>
<p>Feminist participatory research itself, despite its many promises, is not a linear pathway to empowerment for participants [8]. At the very outset of the project, we were constantly asked the question by domestic workers and unions – why should we participate in this project? Researchers, in their experience, acquire information from the community throughout the process of data collection by positioning themselves as allies. However, as all such engagements are bound to limited timelines and budgets, researchers are then often absent at critical junctures where the community may need external support. We were also told that all too often, the output of the research itself does not make its way back to the participants, making it a one-way process of knowledge extraction. Being mindful of these experiences, we have integrated a feedback loop into our research design, which will allow us to design outputs that are accessible and useful to collectives of domestic workers.</p>
<p>Not only domestic workers and their organisations, many corporations operating these online portals and platforms often questioned the benefits of participating in the project. However, the manner of articulation differed. While attempting to reject the hierarchical nature of the researcher/participant relationship, we increasingly became aware that the underlying power equation was not a monolith. Rather, it varied across stakeholder groups and was explicitly contingent on the socially constructed positionalities already existing outside of the space of the interview. Companies, governments and workers all exemplified varying degrees of engagement with, knowledge of, and contributions to research. Interviews with workers and unions, and even some bootstrapped (i.e. without much external funding) , socially-minded companies, were often cathartic with an expectation of some benefits in return for opening themselves up to researchers. This was quite different for governments and larger companies, as conversations typically adhered to the patriarchal and classed notions of professionalism in sanitised, formal spaces [9] and the strict dichotomy between public and personal spaces. Their contribution seemingly required lesser affective engagement from the interviewee, thereby resulting in lesser investment in the outcome of the research itself.</p>
<p>The cathartic nature of interviews also speak to the impossibility of the distanced, Platonic, school of research. We were often asked politically charged questions, our advice solicited and information sought. Workers and representatives from platform companies alike would question our motivations with the research and challenge us by inquiring about the benefits accruing to us. Again, both set of stakeholders would often ask differently about how other platforms were; workers already registered on a platform would wonder if another platform would be ‘better’ and representatives of platform companies would be curious about competition. This is perhaps a consequence of attempting to design a study that is of use and of interest to the workers we have been reaching out to [10]. At times, we found ourselves at a place in the conversation where we were compelled to respond to political positions for the conversation to continue. There were interviews where notions of caste hierarchies (within oppressed classes) as a justification/complaint for engaging/having to engage in certain tasks would surface. Despite being beholden to a feminist consciousness that disregards the idea of the interviewer as neutral, we often found ourselves only hesitantly forthcoming. At times, it was to keep the interview broadly focused around the research subject, at others it was due to our own ignorance about the research artefact (in this instance, platforms mediating domestic work services). This underscores the challenges of seeing the interview as a value ridden space, where the contradictions between the interview as a data collection method and as a consciousness raising emerged - how could we share information about the artefact we were in the process of collecting data about?</p>
<h4>We were often asked politically charged questions, our advice solicited and information sought.</h4>
<p>The fostering of ‘rapport’ [11] has made its may into method, almost unknowingly. Often, respondents across stakeholder groups started from an initial place of hesitation, sometimes even suspicion. Several structural issues could be at work here - our inability in being able to accurately describe research itself, the class differences and at times, ideological ones as well. While with most participants, rapport was eventually established, its establishment was a laboured process. Especially given that we were using one-off, in-depth interviews as our method, securing an interview was contingent on the establishment of rapport. This isn’t to suggest that feminist research mandatorily requires the ‘doing of rapport’ [12], but that when it does, it’s a fortunate outcome and that feminist researchers engage with it more critically.</p>
<p>Building rapport creates an impression of having minimised the exploitation of the participant, however the underlying politics and pressures of building rapport need to be interrogated. Rapport, like research itself, is at times a performance; rapport is often not naturally occuring. Rather, rapport may also be built to conceal the very structural factors preventing it. For instance, during instances of ideological differences during the interview, we were at times complicit through our silence. This may have been to further a certain notion of ‘objectivity’ itself whereby the building and maintenance of rapport is essential to surfacing a participant’s real views. This then raises the questions: What are the ethical questions that the suppression of certain viewpoints and reactions pose? How does the building, maintenance and continuance of rapport inform the research findings? Rapport, then, comes in all shapes and sizes and its manifold forms implicate the research process differently. Another critical question to be addressed is - why does some rapport take less work than others? With platform companies, building rapport came by easier than it did with workers both on and off platforms. If understood as removing degrees of distance between the researcher and participants, several factors could play into the effort required to build rapport. For instance, language was a critical determinant of the ease of relationship-building. Being more fluent in English than in colloquial Hindi enabled clearer articulation of the research. Further, familiarity with the research process was, as expected, mediated along class lines. This influenced the manner in which we articulated research outcomes and objectives to workers with complete unfamiliarity with the meaning of research. Among workers, this unfamiliarity often resulted in distrust, which required the underlying politics of the research to be more critically articulated.</p>
<p>By and large, the feminist engagement with research methods has been quite successful in its resistance and transformation of traditional forms. Since Oakley’s conception of the interview as a deeply subjective space [13] and Harding’s dialectical conception of masculinist science through its history [14], the application of feminist critical theory has increasingly subverted assumptions around the averseness of research to political motivations. At the same time, it has made knowledge-production occur in a more equitable space. It is in this context that standpoint theory has had wide purchase, but challenges persist in its application. As the foregoing discussion outlines, we have been able to achieve some of the goals of feminist standpoint research while missing out on others. We also found the ‘multiple standpoints’ approach of relativists to be useful in a project involving multiple stakeholders - thereby also avoiding the risk of essentialisation of the identities of domestic workers. However, unlike the tendency of relativists to focus on each perspective as ‘equally valid truth’, we are choosing to focus on the conflicts and intersections between emerging discourses. Through this hybrid theoretical framework, we are seeking to make knowledge production more equitable. At the same time, the discussion around rapport shows that this may nevertheless happen in a limited fashion. Feminist research may never be fully non-extractive. The reflexivity exercised and choices made during the course of the research are key.</p>
<h4>Unlike the tendency of relativists to focus on each perspective as ‘equally valid truth’, we are choosing to focus on the conflicts and intersections between emerging discourses.</h4>
<p> </p>
<h3><strong>Endnotes</strong></h3>
<p>[1] The names of the authors are in alphabetical order.</p>
<p>[2] Harding, S. (2003) The Feminist Standpoint Theory Reader: Intellectual and Political Controversies, Routledge.</p>
<p>[3] M. Wickramasinghe, Feminist Research Methodology: Making meaning out of meaning-making, Zubaan, 2014</p>
<p>[4] Pease, D. (2000) Researching profeminist men's narratives: participatory methodologies in a postmodern frame. In B. Fawcett, D. Featherstone, J. Fook ll)'ld A. Rossiter (eds) Restarching and Practising in Social Work: Postmodern Feminist Perspectives (London: Routledge).</p>
<p>[5] Stanley, L. and Wise, S. (1983) Breaking Out: Feminist Consciousness and Feminist Research (London: Routledge and Kegan Paul).</p>
<p>[6] Rege, S. 1998. ” Dalit Women Talk Differently: A critique of ‘Difference’ and Towards a Dalit Feminist Standpoint.” Economic and Political Weekly, Vol. 33, No.44, pp 39-48.</p>
<p>[7] Heeks, R. and Shekhar, S. (2018) An Applied Data Justice Framework: Analysing Datafication and Marginalised Communities in Cities of the Global South. Working Paper Series, Centre for Development Informatics, University of Manchester.</p>
<p>[8] Stone, E. and Priestley, M. (1996) Parasites, pawn and partners: disability research and the role of nondisabled researchers. British Journal of Sociology, 47(4), 699-716.</p>
<p>[9] Evans, L. (2010). Professionalism, professionality and the development of education professionals. Br. J. Educ. Stud. 56, 20–38. doi:10.1111/j.1467-8527.2007.00392.x</p>
<p>[10] Webb C. Feminist methodology in nursing research. J Adv Nurs. 1984 May;9(3):249-56.</p>
<p>[11] Berger, R. (2015). Now I see it, now I don’t: researcher’s position and reflexivity in qualitative research. Qual. Res. 15, 219–234. doi:10.1177/1468794112468475; Pitts, M. J., and Miller-Day, M. (2007). Upward turning points and positive rapport development across time in researcher-participant relationships. Qual. Res. 7, 177–201. doi:10.1177/1468794107071409</p>
<p>[12] Dunscombe, J., and Jessop, J. (2002). “Doing rapport, and the ethics of ’faking friendship’,” in Ethics in Qualitative Research, eds T. Miller, M. Birch, M. Mauthner, and J. Jessop (London: SAGE), 108–121.</p>
<p>[13] Oakley, A. (1981). “Interviewing women: a contradiction in terms?” in Doing Feminist Research, ed. H. Roberts (London: Routledge and Kegan Paul), 30–61.</p>
<p>[14] Harding, S. (1986). The Science Question in Feminism. Ithaca: Cornell University Press.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/doing-standpoint-theory'>http://editors.cis-india.org/raw/doing-standpoint-theory</a>
</p>
No publisherAmbika Tandon and Aayush RathiDigital EconomyGenderDigital LabourResearchPublicationsResearchers at WorkDigital Domestic Work2019-12-06T04:59:35ZBlog EntryWho Owns Your Phone?
http://editors.cis-india.org/raw/indian-express-nishant-shah-september-18-2016-who-owns-your-phone
<b>The capacity of companies to defy standards that work tells an alarming story of what we lose when we lose control of our devices.</b>
<p style="text-align: justify; ">The article was <a class="external-link" href="http://indianexpress.com/article/technology/social/who-owns-your-phone-3035925/">published in Indian Express</a> on September 18, 2016.</p>
<hr style="text-align: justify; " />
<p style="text-align: justify; ">We have a conflicted relationship with our digital devices. On the one hand, everything we own is cutting-edge — your regular smartphone does computation that is more advanced and powerful than the computers currently functioning on the space probe on Mars. On the other, everything that we own, is almost on the verge of becoming old — by the time you are used to your phone, a new model with a different letter or a number is in the market. The TV screen which was the crowning glory of your house now feels old because it is not thin enough, sleek enough or big enough; waiting to be replaced by the Next Big Thing.<br /><br />Strangely, the Next Big Thing is never really big enough for it to have longevity. The next phone that you buy, the new laptop you covet, the app that you update, will already feel temporary. Patricia Fitzpatrick, a historian of new media, calls this phenomenon “Planned Obsolescence”. It means that private corporations think of their digital products as fast-moving and ready to die. They might sell the phone with a 10-year guarantee, but the only guarantee that exists is that in 10 years, they will have discontinued all support for that phone, and you will have forgotten that you owned that device. Planned Obsole-scence is a marketing strategy, where everything that is introduced as a technological innovation has a limited shelf-life and is made to be replaced by something new.<br /><br />What is interesting about this strategy is that it doesn’t mean that your device has become redundant. In fact, even as you desire the new, you know perfectly well that your existing device has many years of functionality. Hence, the companies often produce the new as path-breaking, innovative and futuristic. They want you to feel primitive or out-of-touch by introducing features that you don’t need, transforming the familiar and the habitual device with something that becomes alien, enchanting and mystical.</p>
<p style="text-align: justify; "><iframe frameborder="0" height="260" scrolling="auto" src="http://content.jwplatform.com/players/faRwxnwA-xe0BVfqu.html" width="320"></iframe></p>
<p style="text-align: justify; ">While planned obsolescence has its value — it propels innovation and pushes at the boundary of what is possible — it also needs to be understood as a marketing strategy that keeps us consuming as part of our digital habits. One of the best examples to understand this trend is Apple’s latest announcement that it has removed the standard earphone jack from its new iPhone7 and is presenting us with wireless earplugs that work with the new phone. Apple insists that this is the future, and in its hyperbolic presentation, announced that by removing one of the most enduring industry standard for audio hardware, they are revolutionising the future of music listening.</p>
<p style="text-align: justify; ">This comes particularly as a shock because ever since the 1990s, Apple’s iconic presence in the music industry has been the white dangling ear-bud wire against black silhouettes, marking the Apple music device as a sign of privacy, maturity, creativity, and elite affordability. By replacing recognisable image with a new one is the company’s way of signalling that every Apple device you now own is ready for trash. It is letting you know that your older Apple music player now needs to be replaced by a new one that uses the wireless ear buds. That the only way you can now listen to music on an Apple iPhone is on Apple’s own standards, so that the regular industry hardware will no longer work with this unique phone that eschews universal standards and seeks to create private monopolies.</p>
<p style="text-align: justify; ">The missing headphone jack in the iPhone 7 is a resounding testimony to what happens when we make our digital hardware subject to closed development and production. Instead of building phones that are more durable, more efficient, more connected, more affordable, and more versatile, Apple just showed us how a private company can arrogantly define the future, by turning almost every existing device into “primitive” or “incompatible” with the new phones that it is making. The capacity of companies like Apple to defy standards that work and build their own unique hardware tells an alarming story of what we lose when we lose control of our devices. The digital cultures scholar Wendy Chun had once sagaciously written, “the more our devices turn transparent, the more opaque they become”. And Apple’s move towards making your new iPhone seamless and without holes, mimics how the phone is being designed to both kill fast and die early, promoting corporate ambitions over public interest.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-september-18-2016-who-owns-your-phone'>http://editors.cis-india.org/raw/indian-express-nishant-shah-september-18-2016-who-owns-your-phone</a>
</p>
No publishernishantDigital GovernanceResearchDigital MediaRAW ResearchResearchers at Work2016-09-18T16:18:35ZBlog EntryCPOV : Wikipedia Research Initiative
http://editors.cis-india.org/research/conferences/conference-blogs/cpov
<b>The Second event, towards building the Critical Point of View Reader on Wikipedia, brings a range of scholars, practitioners, theorists and activists to critically reflect on the state of Wikipedia in our contemporary Information Societies. Organised in Amsterdam, Netherlands, by the Institute of Network Cultures, in collaboration with the Centre for Internet and Society, Bangalore, the event builds on the debates and discussions initiated at the WikiWars that launched off the knowledge network in Bangalore in January 2010. Follow the Live Tweets at #CPOV</b>
<p>Second international conference of the <em>CPOV Wikipedia Research
Initiative</em> :: March 26-27, 2010 :: OBA (Public Library Amsterdam,
next to Amsterdam central station), Oosterdokskade 143, Amsterdam.</p>
<p>Wikipedia is at the brink of becoming the de facto global reference
of dynamic knowledge. The heated debates over its accuracy, anonymity,
trust, vandalism and expertise only seem to fuel further growth of
Wikipedia and its user base. Apart from leaving its modern counterparts
Britannica and Encarta in the dust, such scale and breadth places
Wikipedia on par with such historical milestones as Pliny the Elder’s
Naturalis Historia, the Ming Dynasty’s Wen-hsien ta- ch’ eng, and the
key work of French Enlightenment, the Encyclopedie. <span id="more-10604"></span>The multilingual Wikipedia as digital
collaborative and fluid knowledge production platform might be said to
be the most visible and successful example of the migration of FLOSS
(Free/ Libre/ Open Source Software) principles into mainstream culture.
However, such celebration should contain critical insights, informed by
the changing realities of the Internet at large and the Wikipedia
project in particular.</p>
<p>The CPOV Research Initiative was founded from the urge to stimulate
critical Wikipedia research: quantitative and qualitative research that
could benefit both the wide user-base and the active Wikipedia community
itself. On top of this, Wikipedia offers critical insights into the
contemporary status of knowledge, its organizing principles, function,
and impact; its production styles, mechanisms for conflict resolution
and power (re-)constitution. The overarching research agenda is at once a
philosophical, epistemological and theoretical investigation of
knowledge artifacts, cultural production and social relations, and an
empirical investigation of the specific phenomenon of the Wikipedia.</p>
<p>Conference Themes: Wiki Theory, Encyclopedia Histories, Wiki Art,
Wikipedia Analytics, Designing Debate and Global Issues and Outlooks.</p>
<p>Follow the live tweets on http://twitter.com/#search?q=%23CPOV</p>
<p>Confirmed speakers: Florian Cramer (DE/NL), Andrew Famiglietti (UK),
Stuart Geiger (USA), Hendrik-Jan Grievink (NL), Charles van den Heuvel
(NL), Jeanette Hofmann (DE), Athina Karatzogianni (UK), Scott Kildall
(USA), Patrick Lichty (USA), Hans Varghese Mathews (IN), Teemu Mikkonen
(FI), Mayo Fuster Morell (IT), Mathieu O’Neil (AU), Felipe Ortega (ES),
Dan O’Sullivan (UK), Joseph Reagle (USA), Ramón Reichert (AU), Richard
Rogers (USA/NL), Alan Shapiro (USA/DE), Maja van der Velden (NL/NO),
Gérard Wormser (FR).</p>
<p>Editorial team: Sabine Niederer and Geert Lovink (Amsterdam), Nishant
Shah and Sunil Abraham (Bangalore), Johanna Niesyto (Siegen), Nathaniel
Tkacz (Melbourne). Project manager CPOV Amsterdam: Margreet Riphagen.
Research intern: Juliana Brunello. Production intern: Serena Westra.</p>
<p>The CPOV conference in Amsterdam will be the second conference of the
CPOV Wikipedia Research Initiative. The launch of the initiative took
place in Bangalore India, with the conference WikiWars in January 2010.
After the first two events, the CPOV organization will work on
producing a reader, to be launched early 2011. For more information or
submitting a <a href="http://networkcultures.org/wpmu/cpov/reader">reader</a>
contribution.</p>
<p>Buy your ticket <a href="http://networkcultures.org/wpmu/cpov/practical-info/tickets/">online</a>
(with iDeal), or register by sending an email to: info (at)
networkcultures.org. One day ticket: €25, students and OBA members:
€12,50. Full conference pass (2 days): €40, students and OBA members:
25.</p>
<p>Organized by the Institute of Network Cultures Amsterdam, in
cooperation with the Centre for Internet and Society in Bangalore,
India.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/research/conferences/conference-blogs/cpov'>http://editors.cis-india.org/research/conferences/conference-blogs/cpov</a>
</p>
No publishernishantConferenceOpen StandardsDigital ActivismDigital GovernanceDigital AccessPublic AccountabilityResearchFeatured2011-08-23T02:52:25ZBlog EntryLocating Internets: Histories of the Internet(s) in India — Research Training and Curriculum Workshop: Call for Participation
http://editors.cis-india.org/research/conferences/conference-blogs/workshop
<b>Deadline for submission: 26th July 2011-06-08;
When: 19th - 22nd August, 2011;
Where: Centre for Environmental Planning and Technology (CEPT) University, Ahmedabad;
Organised by: Centre for Internet and Society, Bangalore and CEPT University, Ahmedabad.
Please Note: Travel support is only available for domestic travel within India.</b>
<p>LOCATING INTERNETS is an innovative, multi-disciplinary, workshop that engages with some of the most crucial debates around Internet and Society within academic scholarship, discourse and practice in India. It explores Where, When, How and What has changed with the emergence of Internet and Digital Technologies in the country. The Internet is not a singular monolithic entity but is articulated in various forms – sometimes materially, through accessing the web; at others, through our experiences; and yet others through imaginations of policy and law. Internets have become a part of our everyday practice, from museums and archives, to school and university programmes, living rooms and public spaces, relationships and our bodily lived realities. It becomes necessary to reconfigure our existing concepts, frameworks and ideas to make sense of the rapidly digitising world around us. The Internet is no longer contained in niche disciplines or specialised everyday practices. LOCATING INTERNETS invites scholars, teachers, researchers, advanced research students and educationalists from any discipline to learn and discuss how to ask new questions and design innovative curricula in their discipline by introducing concepts and ideas from path-breaking research in India.</p>
<p>Comprised of training, public lectures, open discussion spaces, and hands-on curriculum building exercises, this workshop will introduce the participants to contemporary debates, help them articulate concerns and problems from their own research and practice, and build knowledge clusters to develop innovative and open curricula which can be implemented in interdisciplinary undergraduate spaces in the country. It showcases the research outputs produced by the Centre for Internet and Society’s Researchers @ Work Programme, and brings together nine researchers to talk about alternative histories, processes, and bodies of the Internets, and how they can be integrated into mainstream pedagogic practices and teaching environments.</p>
<h3>Knowledge Clusters for the Workshop</h3>
<p>LOCATING INTERNETS is designed innovatively to accommodate for various intellectual and practice based needs of the participants. While the aim is to introduce the participants to a wide interdisciplinary range of scholarship, we also hope to address particular disciplinary and scholarly concerns of the participants. The workshop is further divided into three knowledge clusters which help the participants to focus their energies and ideas in the course of the four days.</p>
<ul><li><strong>Bridging the Gap</strong>: This workshop seeks to break away from the utopian public discourse of the Internets as a-historical and completely dis-attached from existing technology ecologies in the country. This knowledge cluster intends to produce frameworks that help us contextualize the contemporary internet policy, discourse and practice within larger geo-political and socio-historical flows and continuities in Modern India. The first cluster chartsdifferent pre-histories of the Internets, mapping the continuities and ruptures through philosophy of techno-science, archiving practices, and electronifcation of governments,to develop new technology-society perspectives.</li><li><strong>Paradigms of Practice</strong>:One of the biggest concerns about Internet studies in India and other similar developed contexts is the object oriented approach that looks largely at specific usages, access, infrastructure, etc. However, it is necessary to understand that the Internet is not merely a tool or a gadget. The growth of Internets produces systemic changes at the level of process and thought. The technologies often get appropriated for governance both by the state and the civil society, producing new processes and dissonances which need to be charted. The second cluster looks at certain contemporary processes that the digital and Internet technologies change drastically in order to recalibrate the relationship between the state, the market and the citizen.</li><li><strong>Feet on the Ground</strong>: The third cluster looks at contemporary practices of the Internet to understand the recent histories of movements, activism and cultural practices online. It offers an innovative way of understanding the physical objects and bodies that undergo dramatic transitions as digital technologies become pervasive, persuasive and ubiquitous. It draws upon historical discourse, everyday practices and cultural performances to form new ways of formulating and articulating the shapes and forms of social and cultural structures.</li></ul>
<h3>Workshop Outcomes</h3>
<p>The participants are expected to engage with issue of Internet and it various systemic processes through their own disciplinary interests. Apart from lectures and orientation sessions, the participants will actively work on their own project ideas during the period in groups and will be guided by experts. The final outcome of the workshops would be curriculum for undergraduate and graduate teaching space of various disciplines in the country.</p>
<h3>Participation Guidelines</h3>
<p>LOCATING INTERNETS is now accepting submissions from interested participants in the following format:</p>
<ol><li>Name:</li><li>Institutional affiliation and title:</li><li>Address:</li><li>Email address:</li><li>Phone number:</li><li>A brief resume of work experience (max. 350 words)</li><li>Statement of interest (max. 350 words)</li><li>Key concerns you want to address in the Internet and Society field (max. 350 words)</li><li>Identification with one Knowledge-cluster of the workshop and a proposal for integrating it in your research/teaching practice (max. 500 words)</li><li>Current interface with technologies in your pedagogic practices (max. 350 words)</li><li>Additional information or relevant hyperlinks you might want to add (Max. 10 lines)<br /></li></ol>
<pre>Notes:</pre>
<ul><li>Submissions will be accepted only from participants in India, as attachments in .doc, .docx or .odt formats at <a class="external-link" href="mailto:locatinginternets@cis-india.org">locatingInternets@cis-india.org</a></li><li>Submissions made beyond 26th July 2011 may not be considered for participation. <br /></li><li>Submissions will be scrutinized by the organisers and selected participants will be informed by the 30th July 2011, about their participation.</li><li>Selected participants will be required to make their own travel arrangements to the workshop. A 2nd A.C. train return fare will be reimbursed to the participants. Shared accommodation and selected meals will be provided at the workshop.</li><li>A limited number of air-fare reimbursements will be available to participants in extraordinary circumstances. All travel support is only available for domestic travel in the country.<br /></li></ul>
<p><strong>Chairs</strong>: Nishant Shah, Director-Research, Centre for Internet and Society Bangalore;</p>
<p>Pratyush Shankar, Associate Professor & Head of Undergraduate Program, Faculty of Architecture, CEPT University</p>
<p><strong>Supported by</strong>: Kusuma Foundation, Hyderabad</p>
<p><strong>Experts</strong>:Anja Kovacs, Arun Menon, Asha Achuthan, Ashish Rajadhykasha, Aparna Balachandran, Namita Malhotra, Nithin Manayath, Nithya Vasudevan, Pratyush Shankar, Rochelle Pinto and Zainab Bawa</p>
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For more details visit <a href='http://editors.cis-india.org/research/conferences/conference-blogs/workshop'>http://editors.cis-india.org/research/conferences/conference-blogs/workshop</a>
</p>
No publisherpraskrishnaDevelopmentGamingDigital ActivismDigital GovernanceResearchCISRAWFeaturedCyberculturesarchivesNew PedagogiesWorkshopIT Cities2011-07-21T06:00:39ZBlog EntryBetween the Stirrup and the Ground: Relocating Digital Activism
http://editors.cis-india.org/raw/between-the-stirrup-and-the-ground-relocating-digital-activism
<b>In this peer reviewed research paper, Nishant Shah and Fieke Jansen draws on a research project that focuses on understanding new technology, mediated identities, and their relationship with processes of change in their immediate and extended environments in emerging information societies in the global south. It suggests that endemic to understanding digital activism is the need to look at the recalibrated relationships between the state and the citizens through the prism of technology and agency. The paper was published in Democracy & Society, a publication of the Center for Democracy and Civil Society, Volume 8, Issue 2, Summer 2011.</b>
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<p><span class="Apple-style-span"><em>Cross-posted from <a class="external-link" href="http://www.democracyandsociety.com/blog/wp-content/uploads/2011/08/CDACS-DS-15-v3-fnl.pdf">Democracy and Society</a></em>.</span></p>
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<h2>Introduction</h2>
<p>The first decade of the 21st century has witnessed the simultaneous growth of the Internet and digital technologies on the one hand and political protests and mobilization on the other. As a result, some stakeholders attribute magical powers of social change and political transformation to these technologies.</p>
<p>In the post-Wikileaks world, governments try to censor the use of and access to information technologies in order to maintain the status quo (Domscheit-Berg 2011). With the expansion of markets, technology multinationals and service providers are trying to strike a delicate balance between ethics and profits. Civil Society Organizations for their part, are seeking to counterbalance censorship and exploitation of the citizens’ rights. Within discourse and practice, there remains a dialectic between hope and despair: Hope that these technologies will change the world, and despair that we do not have any sustainable replicable models of technology-driven transformation despite four decades of intervention in the 6eld of information and communication technology (ICT).</p>
<p>This paper suggests that this dialectic is fruitless and results from too strong of a concentration on the functional role of technology. The lack of vocabulary to map and articulate the transitions that digital technologies bring to our earlier understanding of the state-market-citizen relationship, as well as our failure to understand technology as a paradigm that defines the domains of life, labour, and language, amplify this knowledge gap.</p>
<p>This paper draws on a research project that focuses on understanding new technology, mediated identities, and their relationship with processes of change in their immediate and extended environments in emerging information societies in the global south (Shah 2009). We suggest that endemic to understanding digital activism is the need to look at the recalibrated relationships between the state and the citizens through the prism of technology and agency.</p>
<h2>Context</h2>
<p>It is appropriate, perhaps, to begin a paper on digital activism, with a discussion of analogue activism[<a href="#1">1</a>] (Morozov 2010). In the recent revolutions and protests from Tunisia to Egypt and Iran to Kryzygystan, much attention has been given to the role of new media in organizing, orchestrating, performing, and shaping the larger public psyche and the new horizons of progressive governments. Global media has dubbed several of them as ‘Twitter Revolutions” and “Facebook Protests” because these technologies played an important role in the production of :ash-mobs, which, because of their visibility and numbers, became the face of the political protests in di)erent countries. Political scientists as well as technology experts have been trying to figure out what the role of Twitter and Facebook was in these processes of social transformation. Activists are trying to determine whether it is possible to produce replicable upscalable models that can be transplanted to other geo-political contexts to achieve similar results,[<a href="#2">2</a>] as well as how the realm of political action now needs to accommodate these developments.</p>
<p>Cyber-utopians have heralded this particular phenomenon of digital activists mobilizing in almost unprecedented numbers as a hopeful sign that resonates the early 20th century rhetoric of a Socialist Revolution (West and Raman 2009). (ey see this as a symptom of the power that ordinary citizens wield and the ways in which their voices can be ampli6ed, augmented, and consolidated using the pervasive computing environments in which we now live.</p>
<p>In a celebratory tone, without examining either the complex assemblages of media and government practices and policies that are implicated in these processes, they naively attribute these protests to digital technologies.</p>
<p>Cyber-cynics, conversely, insist that these technologies are just means and tools that give voice to the seething anger, hurt, and grief that these communities have harboured for many years under tyrannical governments and authoritarian regimes. They insist that digital technologies played no role in these events — they would have occurred anyway, given the right catalysts — and that this overemphasis on technology detracts from greater historical legacies, movements, and the courage and efforts of the people involved.</p>
<p>While these debates continue to ensue between zealots on conflicting sides, there are some things that remain constant in both positions: presumptions of what it means to be political, a narrow imagination of human-technology relationships, and a historically deterministic view of socio-political movements. While the objects and processes under scrutiny are new and unprecedented, the vocabulary, conceptual tools, knowledge frameworks, and critical perspectives remain unaltered. They attempt to articulate a rapidly changing world in a manner that accommodates these changes. Traditional approaches that produce a simplified triangulation of the state, market and civil society, with historically specified roles, inform these discourses, “where the state is the rule-maker, civil society the do-gooder and watchdog, and the private sector the enemy or hero depending on one’s ideological stand” (Knorringa 2008, 8).</p>
<p>Within the more diffuse world realities, where the roles for each sector are not only blurred but also often shared, things work differently. Especially when we introduce technology, we realize that the centralized structural entities operate in and are better understood through a distributed, multiple avatar model. For example, within public-private partnerships, which are new units of governance in emerging post-capitalist societies, the market often takes up protostatist qualities, while the state works as the beneficiary rather than the arbitrator of public delivery systems. In technology-state conflicts, like the well-known case of Google’s conflict with China (Drummond 2010), technology service providers and companies have actually emerged as the vanguards of citizens’ rights against states that seek to curb them.</p>
<p>Similarly, civil society and citizens are divided around the question of access to technology. The techno-publics are often exclusive and make certain analogue forms of citizenships obsolete. While there is a euphoria about the emergence of a multitude of voices online from otherwise closed societies, it is important to remember that these voices are mediated by the market and the state, and often have to negotiate with strong capillaries of power in order to gain the visibility and legitimacy for themselves. Additionally, the recalibration in the state-market-citizen triad means that there is certain disconnect from history which makes interventions and systemic social change that much more difficult.</p>
<h2>Snapshots</h2>
<p>We draw from our observations in the “Digital Natives with a Cause?”[<a href="#3">3</a>] research program, which brought together over 65 young people working with digital technologies towards social change, and around 40 multi-sector stakeholders in the field to decode practices in order to gain a more nuanced understanding of the relationships between technology and politics.</p>
<p>The first case study is from Taiwan, where the traditionally accepted uni-linear idea of senders-intermediaries-passive receivers is challenged by adopting a digital information architecture model for a physical campaign.[<a href="#4">4</a>] The story not only provides insight into these blurred boundaries and roles, but also offers an understanding of the new realm of political intervention and processes of social transformation.</p>
<p>As YiPing Tsou (2010) from the Soft Revolt project in Taipei explains, "I have realised how the Web has not only virtually reprogrammed the way we think, talk, act and interact with the work but also reformatted our understanding of everyday life surrounded by all sorts of digital technologies."</p>
<p>Tsou’s own work stemmed from her critical doubt of the dominant institutions and structures in her immediate surroundings. Fighting the hyper-territorial rhetoric of the Internet, she deployed digital technologies to engage with her geo-political contexts. Along with two team members, she started the project to question and critique the rampant consumerism, which has emerged as the state and market in Taiwan collude to build more pervasive marketing infrastructure instead of investing in better public delivery systems. The project adopted a gaming aesthetic where the team produced barcodes, which when applied to existing products in malls and super markets, produced random pieces of poetry at the check-out counters instead of the price details that are expected. The project challenged the universal language of barcodes and mobilized large groups of people to spread these barcodes and create spaces of confusion, transient data doubles, and alternative ways of reading within globalized capitalist consumption spaces. The project also demonstrates how access to new forms of technology also leads to new information roles, creating novel forms of participation leading to interventions towards social transformation.</p>
<p>Nonkululeko Godana (2010) from South Africa does not think of herself as an activist in any traditional form. She calls herself a storyteller and talks of how technologies can amplify and shape the ability to tell stories. Drawing from her own context, she narrates the story of a horrific rape that happened to a young victim in a school campus and how the local and national population mobilized itself to seek justice for her. For Godana, the most spectacular thing that digital technologies of information and communication offer is the ability for these stories to travel in unexpected ways. Indeed, these stories grow as they are told. They morph, distort, transmute, and take new avatars, changing with each telling, but managing to help the message leap across borders, boundaries, and life-styles. She looks at storytelling as something that is innate to human beings who are creatures of information, and suggests that what causes revolution, what brings people together, what allows people to unify in the face of strife and struggle is the need to tell a story, the enchantment of hearing one, and the passion to spread it further so that even when the technologies die, the signal still lives, the message keeps on passing. As Clay Shirky, in his analysis of the first recorded political :ash-mob in Phillipines in 2001, suggests, "social media’s real potential lies in supporting civil society and the public sphere — which will produce change over years and decades, not weeks or months."</p>
<h2>Propositions</h2>
<p>These two stories are just a taste of many such narratives that abound the field of technology based social transformation and activism. In most cases, traditional lenses will not recognize these processes, which are transient and short-lived as having political consequence. When transformative value is ascribed to them, they are brought to bear the immense pressure of sustainability and scalability which might not be in the nature of the intervention. Moreover, as we have seen in these two cases, as well as in numerous others, the younger generation — these new groups of people using social media for political change, often called digital natives, slacktivists, or digital activists — renounce the earlier legacy of political action. They prefer to stay in this emergent undefined zone where they would not want an identity as a political person but would still make interventions and engage with questions of justice, equity, democracy, and access, using the new tools at their disposal to negotiate with their immediate socio-cultural and geo-political contexts.</p>
<p>In their everyday lives, Digital Natives are in different sectors of employment and sections of society. They can be students, activists, government officials, professionals, artists, or regular citizens who spend their time online often in circuits of leisure, entertainment and self-gratification. However, it is their intimate relationship with these processes, which is often deemed as ‘frivolous’ that enables them, in times of crises, to mobilize huge human and infrastructural resources to make immediate interventions.</p>
<p>It is our proposition that it is time to start thinking about digital activism as a tenuous process, which might often hide itself in capillaries of non-cause related actions but can be materialized through the use of digital networks and platforms when it is needed. Similarly, a digital activist does not necessarily have to be a full-time ideology spouting zealot, but can be a person who, because of intimate relationships with technologized forms of communication, interaction, networking, and mobilization, is able to transform him/ herself as an agent of change and attain a central position (which is also transitory and not eternal) in processes of social movement. Such a lens allows us to revisit our existing ideas of what it means to be political, what the new landscapes of political action are, how we account for processes of social change, and who the people are that emerge as agents of change in our rapidly digitizing world.</p>
<h3>About the Authors</h3>
<p><span class="Apple-style-span">NISHANT SHAH is Director-Research at the Bangalore based Centre for Internet and Society. He is one of the lead researchers for the “Digital Natives with a Cause?” knowledge programme and has interests in questions of digital identity, inclusion and social change.</span></p>
<p><span class="Apple-style-span">FIEKE JANSEN is based at the Humanist Institute for Development Cooperation (Hivos). She is the knowledge officer for the Digital Natives with a Cause? knowledge programme and her areas of </span><span class="Apple-style-span">interest are the role of digital technologies in social change processes.</span></p>
<h2><span class="Apple-style-span">References</span></h2>
<p>Domscheit-Berg, Daniel. 2011. <em>Inside Wikileaks: My Time with Julian Assange at the World’s Most Dangerous Website</em>. New York: Crown Publishers.</p>
<p>Drummond, David. 2010. “A New Approach to China.” Available at: http:// googleblog.blogspot.com/2010/01/new-approach-to-china.html.</p>
<p>Godana, Nonkululeko. 2011. “Change is Yelling: Are you Listening?” <em>Digital Natives Position Papers</em>. Hivos and the Centre for Internet and Society publications. Available at: http://www.hivos.net/content/download/ 40567/260946/file/Position%20Papers.pdf. Retrieved: February 3, 2011.</p>
<p>Knorringa, Peter. 2010. A Balancing Act — Private Actors in Development, Inaugural Lecture ISS. Available at: http://www.iss.nl/News/Inaugural-Lecture-Professor-Peter-Knorringa. Retrieved: February 3, 2011.</p>
<p>Morozov, Evgeny. 2011. <em>The Net Delusion: The Dark Side of Internet Freedom</em>. New York: Public Affairs.</p>
<p>Shirky, Clay. 2011. “The Political power of Social Media: Technology, the Public Sphere, and Political Change.” <em>Foreign Affairs</em> 90, (1); p. 28-41.</p>
<p>Shah, Nishant and Sunil Abraham. 2009. “Digital Natives with a Cause.” Hivos Knowledge Programme. Hivos and the Centre for Internet and Society publications. Available at: http://cis-india.org/research/dn-report. Retrieved: February 3, 2011.</p>
<p>Tsou, YiPing. 2010. “(Re)formatting Social Transformation in the Age of Digital Representation: On the Relationship of Technologies and Social Transformation”, <em>Digital Natives Position Papers</em>. Hivos and the Centre for Internet and Society publications. Available at: http://www.hivos.net/ content/download/40567/260946/file/Position%20Papers.pdf. Retrieved: February 3, 2011.</p>
<p>West, Harry and Parvathi Raman. 2009. <em>Enduring Socialism: Exploration of Revolution and Transformation, Restoration and Continuation</em>. London: Berghahn Books.</p>
<h2><span class="Apple-style-span">End Notes</span></h2>
<p class="discreet"><a name="1">[1]</a> Morozov looks at how ‘Digital Activism’ often feeds the very structures against we protest, with information that can prove to be counter productive to the efforts. The digital is still not ‘public’ in its ownership and a complex assemblage of service providers, media houses and governments often lead to a betrayal of sensitive information which was earlier protected in the use of analogue technologies of resistance.</p>
<p class="discreet"><a name="1"> </a></p>
<p class="discreet"><a name="2">[2]</a> Following the revolutions in Egypt, China, worried that the model might be appropriated by its own citizens against China’s authoritarian regimes, decided to block “Jan25” and mentions of Egypt from Twitter like websites. More can be read here: <a href="http://yro.slashdot.org/story/11/01/29/2110227/China-Blocks-Egypt-On-Twitter-Like-Site">http://yro.slashdot.org/story/11/01/29/2110227/China-Blocks-Egypt-On-Twitter-Like-Site</a>.</p>
<p class="discreet"><a name="3">[3]</a> More information about the programme can be found <a href="http://www.hivos.net/Hivos-Knowledge-Programme/Themes/Digital-Natives-with-a-Cause">here</a>.</p>
<p class="discreet"><a name="4">[4]</a> Models of digital communication and networking have always imagined that the models would be valid only for the digital environments. Hence, the physical world still engages only with the one-to-many broadcast model, where the central authorities produce knowledge which is disseminated to the passive receivers who operate only as receptacles of information rather than bearers of knowledge. To challenge this requires a re-orientation of existing models and developing ways of translating the peer-to-peer structure in the physical world.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/between-the-stirrup-and-the-ground-relocating-digital-activism'>http://editors.cis-india.org/raw/between-the-stirrup-and-the-ground-relocating-digital-activism</a>
</p>
No publishernishantDigital ActivismDigital NativesResearchNet CulturesPublicationsResearchers at Work2015-10-25T05:58:59ZBlog EntryMaterial Cyborgs; Asserted Boundaries: Formulating the Cyborg as a Translator
http://editors.cis-india.org/raw/material-cyborgs-asserted-boundaries-formulating-the-cyborg-as-a-translator
<b>In this peer reviewed article, Nishant Shah explores the possibility of formulating the cyborg as an author or translator who is able to navigate between the different binaries of ‘meat–machine’, ‘digital–physical’, and ‘body–self’, using the abilities and the capabilities learnt in one system in an efficient and effective understanding of the other. The article was published in the European Journal of English Studies, Volume 12, Issue 2, 2008. [1]</b>
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<p><em>Download the paper <a href="http://editors.cis-india.org/publications-automated/cis/nishant/material%20cyborgs%20ejes.pdf/at_download/file" class="external-link">here</a></em>.</p>
<p><em>Read the original paper published by Taylor & Francis <a class="external-link" href="http://www.tandfonline.com/doi/abs/10.1080/13825570802151504">here</a></em>.</p>
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<h2>I, the cyborg</h2>
<p>The cyborg, a combination of hardware, software and wetware, stands as one of the most visible figures of the cybernetic age. A portmanteau of two words: cybernetic and organism, the term cyborg refers to a biological being with a kinetic state that can be transferred with ease from one environment to another, able to adapt to changing environments through technological augmentation. The first living Cyborg to find its way into the human family tree was a rat. Manfred Clynes and Nathan Kline – two astrophysicists, in 1960, thought of a ‘hybrid-organism’ system (a rat with an osmotic pump) that provided biological stability to an organism in response to its constantly changing environment. In their paper in Astronautics they wrote:</p>
<blockquote>For the exogenously extended organizational complex ... we propose the term ‘cyborg’. The Cyborg deliberately incorporates exogenous components extending the self-regulating control function of the organism in order to adapt it to new environments. (Clynes and Kline, 1960: 1)</blockquote>
<p>Notwithstanding this, the cyborg is most commonly thought of in a futuristic vein, escaping the confines of the physical body and recreated through various digital forms like databases, networks and archives.</p>
<p>With the emergence of the WorldWide Web, the cyborg has strategically evolved in our imaginations as a metaphor of our times.We are already in the age where the ‘first living cyborg’ (Warwick, 2000: 15) has announced his arrival. In his autobiography I, Cyborg, Stephen Warwick, a professor of cybernetics and robotics, unveils how he became the first human cyborg through a series of path-breaking experiments. He begins his narrative by saying, ‘I was born human. But this was an accident of fate – a condition of time and place. I believe it’s something we have the power to change’ (Warwick, 2000: 5). Cybercultures theorist David Bell, on the other hand, especially with the proliferation of new digital technologies, in his preface to The Cybercultures Reader, locates the cyborg in ‘the crucial mechanics of urban survival’ (Bell, 2000: xxi) that produce everyday cyborgs through digital transactions and technologically augmented practices. Sherry Turkle, looking at the experiments in genetic engineering and reproductive practices, traces the processes of ‘cyborgification’ in the production of ‘techno-tots’ (Turkle, 1992: 154) – a new generation of designer babies who have been augmented by technology to have the perfect genetic composition.</p>
<p>In this paper, I seek to explore the possibility of formulating the cyborg as an author or translator, who is able to navigate between the different binaries of ‘meat– machine’, ‘digital–physical’, ‘body–self’, using the abilities and the capabilities learnt in one system in an efficient and effective understanding of the other. What does the cyborg as a translator add to our understanding of the processes of translation? If we were to examine the formation of a cyborg identity embedded in the digital circuits of the World Wide Web, what is the text of translation? What are the translated objects? Who performs these translations? Is the user the omnipotent translator who brings to this site, her special knowledge of distinct systems to make meaning? When inflected by technology, does the process of translation, performed by the cyborg, enter into realms of incomprehensibility which get translated as illegality? How does the figure of the translating cyborg enable an analysis of the cyborg as materially bound and geographically contained, rather than the earlier ideas of the cyborg as residing in a state of ‘universal placelessness’ (Sorkin, 1992: 217)?</p>
<h2>Configuring the cyborg as a translator</h2>
<p>The cyborg, as fashioned by science fiction narratives, cinema and cartoons, conjures images of human–machine hybrids and the physical merging of flesh and electronic circuitry. Different representations of the cyborg abound in science fiction narratives in print, film, animation and games, from reengineered human bodies showcasing fin de millennia nostalgia for large robotic machines of power and strength to sleek and suave microchip-implanted silicon-integrated human beings who work in their artificially mutated enhancements. The cyborg has covered a wide imaginative range from looking at a happy human–machine synthesis to a degenerate human body made grotesque by machinistic implants to a rise of a potent cyborg community that threatens to overcome the human world of biological certainty and mortality. Some of the most famous instances of cyborgs in popular narratives illustrate this wide spectrum; from Maria the robot in Metropolis (Fritz Lang, 1927) to Lara Croft in the The Tomb Raider series (Toby Gard, 1996); from Case in William Gibson’s Neuromancer (1984) to Mr Anderson a.k.a. Neo in The Matrix Trilogy (The Wachowski Brothers, 1999–2003); from Johnny Quest (Hannah-Barbara Cartoons, 1996–7) in the eponymous animated series to avatars created on social networking sites and MMORPGs <a name="fr2" href="#fn2">[2]</a> like Second Life.</p>
<p>However, with the popularization and democratization of new digital technologies of information and communication (ICTs), we see a certain evolutionary production of the cyborg as an increasing number of people interact with digital spaces and sites and adopt mobile gadgets of computation and information dissemination as an extension of their bodies. The cyborg, as imagined within the digital realms of cyberspace, is imagined differently from the more hyper-real, hypervisible constructs within the fictional narratives.</p>
<p>Arjun Appadurai (1996), in his formulation of post-electronic modernity, explores how electronic media offer new everyday resources and disciplines for the imagination of the self and the world. He argues that the individual body and its ownership are wedded to the logic of capitalism and the notion of ownership that characterized most of the twentieth century. Appadurai suggests that the body becomes a site of critical inquiry and contestation because a capitalist state grants the individual the rights to his/her body and the choice to fashion that body through consumption patterns. When talking of Technoscapes <a name="fr3" href="#fn3">[3]</a>, Appadurai posits the idea of a technologically enhanced sphere of activities and identity formation that defy the processes of capitalism and produce new instabilities in the creation of subjectivities.</p>
<p>Cyberspace has become such a site where the individual body, marked in its being (genetically, biologically, socially and culturally) and circumscribed by the (physical, reluctant and cumbersome) space, can free itself from the relentless materiality of a capitalist set of reference points, to create a truly global self and a universally accessible space. Katie Hafner and Matthew Lyon, in their comprehensive history of the origins of the web, mention how in 1968 Joseph Carl Robnett Licklider and Robert Taylor, who were research directors of the United States of America’s Department of Defense’s Advanced Research Projects Agency (ARPA) and who also set in place the first online community (ARPANET), prophesied that online interactive communities ‘will consist of geographically separated members, sometimes grouped in small clusters and sometimes working individually. They will be communities not of common location but of common interest’ (Hafner and Mathew, 1996: 44). This prophesy was realised by the end of the twentieth century, as scholars announce the construction of the ‘discontinuous, global agoras’ (Mitchell, 1996: 27) and the arrival of the new commons shaped within the technoscapes of the internet. The imagination of the internet as the new public sphere of communication, interaction and collaboration also brought into focus the skills that a cyborg requires in order to materially exist on the intersections of various domains. Donna Haraway, in her seminal essay ‘A cyborg manifesto’ (1991), posited one of the most influential imaginations of the cyborg as residing in the ‘optical illusion between social reality and science fiction’ (Haraway, 1991: 151) Haraway’s cyborg hints at the possibility of imagining the cyborg as a translator:</p>
<blockquote>The cyborg is resolutely committed to partiality, irony, intimacy, and perversity. It is oppositional, utopian and completely without innocence. No longer structured by the polarity of public and private, the cyborg defines a technological polis based partly on a revolution of social relations in the oikos, the household.<br />(Haraway, 1991: xxii)</blockquote>
<p>This cyborg, in the blurring of the public and the private, in the diffusion of the physical and the virtual, and in the yoking together of economic practices and social identities, becomes an agential subjectivity that translates one system into another, using the referents of meaning making and processes of knowledge production in one system for deciphering and navigating through the other system. Haraway’s cyborg is a willing and conscious extension; an illustration of what Judith Butler, in Bodies That Matter (1993) calls the ‘performative’, thus infusing the figure of the cyborg with the ability to negotiate with its immediate environment and shape it through the material practices it engages with. The cyborg as a translator, thus has an interesting role as a mediator between the two systems. The cyborg no longer makes the distinction between an original and a translated text – the two systems occupy equal and often contesting zones of reality and authenticity for the cyborg.</p>
<p>Sandy Stone, in her anthropological study on technosociality – the technologised social order that emerges with ICTs and the social order of the technologised communities – emphasizes this very critical role of the cyborg:</p>
<blockquote>In technosociality, the social world of virtual culture, technics is nature. When exploration, rationalisation, remaking, and control mean the same thing, then nature, technics, and the structure of meaning have become indistinguishable. The technosocial subject is able successfully to navigate through this treacherous new world. S/he is constituted as part of the evolution of communication and technology and of the human organism, in a time in which technology and organism are collapsing, imploding, into each other.<br />(Stone, 1991: 81)</blockquote>
<p>Stone’s idea of the cyborg as collapsing the binary between the organism and technology is indicative of how the cyborg, in its processes of translation, reproduces both the worlds, and in fact allows for a dual process of translation between the two so that systems implode to form a complex set of references that determine the meanings of the text. This dual process of translation produces a critical episteme to revisit the notion of translation where the skills of the translator and the figure of the translator are generally looked upon as residing in a nuanced and close reading of the original text and the interpretative techniques by which it is reproduced in the ‘new’ or translated text, making sure that the original gets suffused with the meaning and ironies of the other language. Stone also adds to Haraway’s conception of the cyborg as she recognizes another distinction that the cyborg as a translator blurs in its being – the distinction between technique and the structure of meaning.</p>
<p>The cyborg as a translator, because it produces its identities through the same techniques that it produces the translated texts, internalizes the very techniques of translation. However, this process of internalization, instead of making the techniques invisible, foregrounds them as essential to the comprehension and understanding of the meanings which have been produced in this dual process of translation. The next section of this paper does a close reading of an instance of particular cyberspatial form – the social networking systems – to illustrate the dual processes of translation and the textuality of the texts involved.</p>
<h2>Lost in translation</h2>
<p>Both Haraway and Stone imagine the cyborg in a process of self-authorship through the interaction with the digital technologies. However, both of them only deal with the conceptual category of the cyborg and do not really examine the specific practices that this cyborg produces. Within cyberspaces, social networking systems, blogs, MMORPGs, multiple user dungeons (MUD), discussion boards, media sharing platforms, p2p networks <a name="fr4" href="#fn4">[4]</a>, etc., all create different conditions within which the physical users, through their digital avatars, interact with each other and form complex models of social networking and personal narratives. In this section I look at the notion of this self-authoring cyborg, embedded in the social networking system of ‘Orkut’, to illustrate and examine the discussions in the preceding section.</p>
<p>Orkut, a Google project, is one of the most thriving social networking systems that allows people to reacquaint themselves with people they have known in the past – friends, colleagues, acquaintances, family – who might be distributed across geography and lifestyles. Orkut also enables people with similar interests to form communities and interact, network and form new relationships with strangers in an unprecedented fashion. Orkut follows the AmWay <a name="fr5" href="#fn5">[5]</a> Economic model for its social networking, whereby an individual person inherits the friends of friends, thus often connecting themselves down more than 50 levels of friendship. Such a connection, such possibilities of networking, and the overall feeling of belonging to a dynamic, ever-growing network, gives the users a heady rush of emotions, using Orkut for various personal and professional reasons – from dating to holding meetings, from public performances to professional networking.</p>
<p>Most users within Orkut find themselves members of communities which are created around themes, hobbies, issues, ideas, movies, heroes, idols, books, religions, universities and schools, organizations, institutions, subjects, disciplines and music. One of the pre-requisites for using the various services on Orkut to their full potential is the creation of a profile. The profile, unlike a personal ad, is a concentrated effort at translating the ‘physical’ self of the person into ‘digital’ avatars that refer to the ‘original’ user behind the profile. Because of the pseudonymous nature of cyberspatial interactions, there is also an extra effort at making these avatars more verifiable, more real and more trustworthy. As an increasing number of users use social networking systems to find friends, to connect with partners and form communities that often translate back into the physical world, they spend a lot of effort on their profiles, trying to simulate (or translate) their personal identities and ideas into the digital world.</p>
<p>Most users put pictures of their face, along with populating their own virtual photo album with pictures of their pets, partners, friends, family and places they have visited. Profiles often change, adding ‘new pictures uploaded’ as a caption, to invite friends to visit their space and find out what is new about their virtual lives. Users can also keep track of all the changes that the people in their networks are making to their profiles, thus giving the sense of a fluid and a changing persona rather than a static description. Applications which allow the users to track birthdays, special dates, online calendars and the important events in their friends’ lives, add to the nature of communication and interaction. Most profiles have a fairly detailed narrative, using poetic imagery, exaggerated style, witticisms and pop philosophy to translate the person behind the screen. The profiles are also filled with their favourite activities, TV shows, music and books. This process of mapping a virtual body and producing texts of the physical body is the first level of translation that the users perform. The model of cyborgs that Haraway and Stone posit look upon the possibility of role playing, of fantasy, of adaptation and of authoring the self, in this process of cyborgification, as extremely liberating and subversive.</p>
<p>The social networking system and the related profiles also draw our attention to the dynamic interactions of the translated self within the digital domains. Through a metonymic process, the digital profile – the translated self – comes to stand in for the bodies of the users who not only create the translated self but also mark it with desires and aspirations. The translated self is largely under the control of the physical body. And yet, there are several ways in which the translated self does not allow for the physical body to emerge as the original, the authentic or the primary self within the dynamics of this site. On the one hand, it is the physical body of the user that authors the digital self, and hence it should be looked upon as the primary or the authentic text. On the other hand, the interactions that happen within the social networking system are interactions of the authored/translated self. The responses that the profile receives, the way in which the self is represented, the techniques used to engage with more people or invite strangers to communicate, are all the practices of the digital self.</p>
<p>Within Orkut, the profile of the person is bound to the physical body of the user behind the profile. While it is of course necessary to invoke a virtual avatar, because of the nature of social networking with people one already knows or has known, there is a certain disinvestment of fantasy within Orkut. Several users select pseudonyms which allow them to remain totally anonymous, but most of them have a visible face which tries to approximate their real-life persona online. Unlike the circuits of blogging or role playing games, Orkut emphasizes the need to be a ‘real’ person, thus validating its unique feature of ‘scrapping’. By employing it, users are encouraged to publicly perform their intimacies and relationships, which can be easily documented and tracked by others outside the one-to-one interaction. Thus, there seems to be a specific need to narrativize the self though the profile and the various functionalities available on Orkut. Members of the Orkut community are encouraged to think of themselves as part of a larger database – transmutable, transferable sets of data which they have authored for themselves – and can mobilize their virtual self across different networks to enhance their sense of social interaction and networking.</p>
<p>Also, the digital self is not translated solely by the physical user. Orkut has a feature of testimonials where the people in the networks of the translated self, also author opinions, observations and endorsements for the profile. Moreover, the public nature of communication and the archiving of this, add to the meaning and the functioning of this translated self. This production of the meta-data introjects the translated self into a circuit of meaning making and producing narratives that is beyond the scope of the physical body. Thus, there is a strange tension between the physical body of the user and the translated self that the user produces, which leads to the emergence of a cyborg identity. The cyborg is neither the physical body nor the translated digital self. It resides in the interface between the two, each constantly referring to the other, creating an interminable loop of dependence. The cyborg, because it is produced by the very technologies of the two systems that it is straddling, makes these techniques or the technologisation of the self synonymous with the processes of producing the narratives or making meaning.</p>
<p>This production of narratives of the self through different multimedia environments is not simply a process of writing biography or making self-representations. The users on Orkut (as well as other social networking sites like MySpace or blogging communities like Livejournal) are authoring avatars or substitute selves which are intricately and extensively a part of who they are. These translated selves do not live independent lives, but are firmly entrenched in the physical body and practices of the users. While there is a certain flexibility in the scripting of the avatar, the projections are more often than not premised upon the possibility of a Real. The avatars are also scripted as engaging in extremely mundane and daily activities to create verisimilitude and to map the physical body on to the avatar. To leave status messages like ‘stepped out for lunch’ or ‘Working really hard’ or ‘I am bored, entertain me’ is common practice for the users. As increasingly more users stay connected but are not always present on these digital platforms, they also let the avatars ‘sleep’ or ‘eat’ or ‘go away for some time’, synchronizing the avatar’s actions with their own.</p>
<p>A look at many other similar sites like blogging communities on ‘Livejournal’, or dating communities like ‘Friendster’, can give us an idea that the first stage in authoring a cyborg rests in creating these profiles, or avatars. Users spend an incredible amount of time trying to create for themselves the best avatars, which will be continued projections of the self. These tend to rely mainly on the visual component, as in games like ‘Second Life’ and chatting platforms like ‘Yahoo!’, but they can also rely on a combination of visual and verbal elements. Thus, the cyborg starts a process of translation whereby both the physical body and the translated self are distilled into data sets that get distributed across different practices and platforms, changing continuously and feeding into each other. Thus, just the first step of translation – the translation of the physical body into the digital avatar – is already a complex state, where we it is not as if the cyborg exists ex-nihilo and then translates from one system to the other but that the cyborg is produced in this very process of translation. Moreover, the translated text is not simply the sole authorship of the cyborg but has other players, who are a part of either of the systems, adding meanings and layers to the text.</p>
<p>The second step in this process is a reverse translation. Even within role playing games, where the alienation of the avatar from the body reaches its highest levels, there is an invested effort on the part of the gamer to provide physical and material contexts to the imagined bodies which they have created. Mizuki Ito (1992), in her work about online gamers, looks at how, with an increased investment in the digital lives, users tend to shape their own physical selves around their projected avatars. Many chronic users of cyberspaces have their language, their social interaction and even the way they dress and behave affected by their practices online. Sherry Turkle, in her analysis of the MUD world in Life on the Screen (1996), points out that an increasing number of users start looking upon their screen lives as a constitutive part of their reality rather than an escape from it.</p>
<blockquote>A computer’s ‘windows’ have become a potent metaphor for thinking about the self as a multiple and distributed system. The hypertext links have become a metaphor for a multiplicity of perspectives. On the internet, people who participate in virtual communities may be ‘logged on’ to several of them (open as several open-screen windows) as they pursue other activities. In this way, they may come to experience their lives as a ‘cycling through’ screen worlds in which they may be expressing different aspects of self.<br />(Turkle, 1996: 43)</blockquote>
<p>In another essay, titled ‘Playblog: Pornography, Performance and Cyberspace’ (Shah, 2005), I illustrate how the process of ‘reverse embodiment’ takes place in the lifecycle of bloggers. This process entails a mapping of the translated avatar on to the physical body of the users. This process of reverse translation often leads to the users abandoning their avatars, cutting down on their public presence or sometimes actually committing ‘digital suicides’, killing their own selves to start new identities and networks. Julian Dibbell, in his celebrated essay, ‘A Rape Happened in Cyberspace’ (1994) looks at the dynamics of this reverse mapping or inverted translation as well. Dibbell was witness to one of the most popular cases of ‘digital violence’ in the late 1990s, when in an MUD, a particular user called Dr Bungle, devised a ‘voodoo doll’ on the Lambda MOO MUD, which gained control over two of the other users, making them enter into a series of involuntary sexual acts of deviousness and perversion, in a public ‘room’ where all the other users could see them. What might be looked upon as a simple gaming aesthetic of a more powerful player taking over the avatars of two players with lesser power became a topic of huge discussion as the physical users behind the translated avatars complained of feeling violated and ‘raped’. This claim had very serious consequences because it no longer allowed for a linear notion of the physical body being translated into a digital avatar but insisted that the translated avatar is always, because of the users’ emotional involvement but also because of the practices that the avatar initiates, mapped back on to the body of the physical user. This is a process of reverse embodiment where the presumed ‘original’ is now re-shaped and re-configured to suit the translated object. Such a phenomenon is perhaps possible only in the domains of the cyberspace. Also, the cyborg, generally presumed as residing in the physical body, is now relocated in this two-way process, at the borders where it not only facilitates meaning but also realizes itself in the process of facilitation.</p>
<p>The digital transactions in which the users within such spaces engage have huge social, economic and cultural purport. The authoring of these selves, of these digital avatars, leads to the idea of the cyborg as not simply a synthesis – a site upon which the synthesis happens – but as a dynamic situation in which all subjects participate, producing and supporting its own identity. The cyborg exists in the interstices of the different oppositions of the real and the virtual, the physical and the digital, the temporal and the spatial, the biological and the technological. Moreover, the cyborg does not reside simply within the digital domains but becomes and embodied technosocial being, with a material body that enters into other realms of authorship and subjectification. It is necessary to recognize that the cyborg is not simply a self authored identity but is also subject to various other realms of governance. These material cyborgs, then, assert the need for the body as central to their imagination.</p>
<p>This bounded cyborg is also subject to the territories that it resides within. The last section of the paper looks at the State as a critical part of the production of these material cyborg identities and analyses how the incomprehensibility of this particular identity reproduces it in a condition of illegality, rescuing it from the boundless universal imagination and reasserting the geographical and the territorial boundaries that the cyborg exists within. In this particular analysis, because of my own familiarity with the context and also because new digital technologies are still emerging and unfolding into new forms in India, I shall speak specifically of the Indian State but hope that the particular case that I analyse shall have resonances for other geo-cultural and socio-political contexts as well.</p>
<h2>The state of the cyborg</h2>
<p>The cyborg, thus residing on the interstices of so many different paradigms, can no longer be limited to aesthetized representations and narratives, but is becoming a part of everyday practices of global urbanism. The range of human–machine relationships is diverse and increasingly varied. We might not be complete cyborgs but we do deal with ‘intimate machines’ (Turkle, 1996: 142) and live in ‘cyborg societies’ (Haraway, 1991: 179). The cities where we we live constantly remind us of the machinations we are dependent on; sometimes they blind us of our dependence on the technology, sometimes they make it starkly visible. Different organizations like the Military, Space Studies, Medicine, Human Research and Education are using new forms of organism–technology interactions in the increasingly urbanised world. Just like the interactions of the translated avatara and the physical users, David Bell and Barbara Kennedy, in their introduction to The Cybercultures Reader, look at the interactions with various different technologies of communication and transport, and posit the notion of an ‘Everyday Cyborg’ that gets produced in everyday practices:</p>
<blockquote>Taking Viagra, or [using] a pacemaker, or riding a bike, or withdrawing cash from an ATM, or acting out [our] fantasies as Lara Croft in the latest Tomb Raider game or as a Nato bomber pilot blitzing Kosovo, or anyone watching footage from Kosovo live on the late-night news.<br />(Bell, 2000: ix)</blockquote>
<p>In their list, the authors are more interested in looking at human–machine interaction and making historical continuities to the production of a technosocial identity or a cyborg self. This ‘naturalized’ cyborg robs the cyborg of its criticality or importance. It seems to posit the cyborg as simply a coupling of organism and machine, and hence a benign cultural formulation which can now be decontextualized and analysed in the digital domains. The cyborg as a translator – initiating a complex and intricate set of relationships between the different systems of meaning making that it</p>
<p>straddles – questions this trvialization of the cyborg and instead helps produce the cyborg identity as an epistemological category which needs to be analysed to see the processes that produce it and the crises it produces in the pre-digital understanding of text and textuality.</p>
<p>It is with these questions that I begin the analysis of what has popularly been dubbed as the ‘Lucknow Gay Scandal’ in India. In India, under the Section 377 of the Indian Penal Code, as a part of larger ‘Unnatural Sex Acts’, homosexual activity is a punishable offence <a name="fr6" href="#fn6">[6]</a>. However, the reading of this particular act has always been invoked in dealing with the act of same-sex sexual behaviour and not to punish a particular identity. However, when the queer rights and gay collectives started gaining momentum because of the rise of digital technologies (Singh, 2007), the production of the queer cyborg produced an anxiety about the fantasies, the digital avatars and the material practices of the users behind the avatars. In January 2006, policemen in the city of Lucknow, masquerading as gay men, registered with a popular queer dating website called ‘Guys4men’. Explicitly a gay dating site, it allows users to create their profiles, add pictures and text, translate their personal data in a scripted space, exchange messages and chat. Like the earlier discussed social networking sites, Guys4men also allows users to search and befriend each other, encouraging public discussions and arranging for physical encounters at a personal or a collective level.</p>
<p>These policemen created profiles and listed themselves as gay men, to start interacting with the members of the site. They solicited sex and meetings and finally invited five men to come and meet them in a public garden in Lucknow. When four of the five men turned up for the rendezvous, they were arrested on charges of obscenity, of soliciting sex in public and engaging in homosexual fantasies. The media reported this as ‘Gay Club Running on the Net Unearthed’ (The Times of India, 5 January 2006). The website was looked upon as a physical space where people indulged in ‘unnatural sex acts’.</p>
<p>The four men were punished, not for anything that they did in public or in the physical world but for their projected fantasies online. They were publicly humiliated, exhibited to the media as a ‘homosexual coup’ and put under arrest by the police. While a large part of the political society in India erupted in fury at the gross violation of the human rights and the punishment of fantasies, leading to a raging court case which still has not found resolution, what this paper hopes to glean from this particular case are four interesting points. Firstly, three of the four men, in their physical existence, were married and had children. They were not suspected to have homosexual inclinations by their family or friends, to whom this came as a huge shock. The evidence of the material practices of their physical bodies was not looked upon as strong enough to acquit them. Secondly, the policemen who were luring these men towards a homosexual encounter were themselves projecting similar fantasies. However, as theirs were sanctioned by some high authority, they gained validity and were not to be punished. It was almost as if the fantasies and the avatars that the policemen had were legitimate, sanctified translations of their selves, which made them different. Thirdly, while the men were caught in the physical meeting space, the charges against them were all based on their online activities. What was being produced was not even the act of translating their physical bodies into digital avatars. What was at stake in the particular case was the fact that, in the processes of translation, a reverse translation was also set into place, where the digital avatars and the circuits of consumption and interaction that these avatars entered into were mapped on to the physical bodies, reconfiguring them and marking them as queer. The men were punished not because they claimed a queer identity or because they had fantasies online which did not subscribe to the State’s directive. These men were being punished for the production of a cyborg self – a self which on the one hand was contained by the physical bodies of the users, thus subject to the processes of governance and administration applicable in the geography that they are located in, and on the other hand produced by the imagined selves – the translated avatars which reside outside of the geo-territorial regimes. It is this production of the queer cyborg, residing on the boundaries of sexuality, of nationality and subjectivity that was sought to be punished in this particular case.</p>
<p>On the whole, this case seems to prove that there is a very definite move, on the part of the State, towards the recognition of online avatars as not only extensions of the self but as more powerful identities than the physical self. The State imagines the users of cyberspace as ‘real’ cyborgs and conceives their online activities, fantasies and role-plays as punishable offences. The State also recognizes their translated selves – their datasets that they authored – as verifiable proof of their existence and actions online. The story of the Lucknow incident brings to the fore the possibility that there might also be reluctant cyborgs. The notion of the translator is always somebody who is in a conscious condition of deploying knowledge in order to bridge the gap between different paradigms. However, as the digital world becomes more democratic and becomes a part of our daily transactions, an increasing number of users enter into conditions of translation which they might not recognize as translation. It is also imaginable that a large number of users might resort to the cyberspace to reach a particular aim, without wishing to produce any elaborate narratives of themselves. They might be completely unaware of the processes of reverse translation which follow. However, because of the State’s investment in digital technologies and its infrastructures, individuals get authored as cyborgs, having to take responsibility for their actions and fantasies online, against their will and outside of their knowledge.</p>
<p>The implication of the State or other State-like bodies in the production of these cyborg identities and texts makes us aware of the fact that processes of translation are not simply about the intention and the effort of the translator, but are also severely embedded in the techniques used for translation and the contexts within which the translator and the translated identities are produced. In earlier discussions of testimonials and scraps on Orkut or commentating and editing on blogging platforms, we had already looked upon how the translated text, even when it is a self-narrative, on the digital interfaces, is already a product of multiple authorships and can no longer be attributed to a single individual translator. Similarly, the cyborg identity that is produced in the processes of translation – the cyborg as a translator – is also not a product of individual desire or intention but is often brought into being through the various other players within the internet as well as within the physical contexts of the users.</p>
<h2>Why cyborg?</h2>
<p>The everyday embodied cyberspace cyborg thus becomes subject to the state as well as the technology. People who enter the digital matrices are made accountable for their actions and travels in cyberspaces. There is an increased anxiety around monitoring these processes of translation, of reverse translation and production of translated cyborg identities that are becoming such an integral part of cyberspatial platforms.</p>
<p>The virtual avatars are re-mapped onto the body of the user, thus reconfiguring the notion of the self and the body. The state, through its efforts, becomes a major player in the authoring of the cyberspace cyborg. Other surveillance technologies like Close Circuit Television (CCTV) for instance, also produce unwilling or unwitting technologized narratives of the users caught under the camera. It is possible to use CCTV in public spaces and capture users in different actions which they can be held responsible for later. However, the cyberspace cyborg differs significantly from this model because the users of cyberspace are willing participants of the spaces which they occupy.</p>
<p>The positing of the cyborg as a translator and as an identity that emerges out of translation practices defines a clearer role for translation and a larger definition for translation as it gets inflected by digital technologies. Instead of the universal hyperreal agent, the cyborg as a translator emphasizes one of the fundamental principles of understanding translation – the context of the translator, the agential negotiations of the translator with the original text, the processes by which the self of the translator get produced and the importance of the technologies within which the translation occurs. The collaborative nature of digital technologies and cyberspatial forms illustrates how the process of translation is not singular and that the relationship between the presumed original and the translated text also need to be re-visited. However, more that anything else, the cyborg as a translator makes it clear that the translated text is not produced in isolation or by a single author. There are various contributions that emerge from the networks within which the cyborg translator operates and from the different technologies of governance that the cyborg translators as well as the translated texts are subject to. On the other hand, to the body of cybercultures which has sustained interest in the production and imagination of the cyborg, the cyborg as a translator offers a different way of locating the cyborg identity – not as an identity produced through cyberspaces, but as an embodied cyborg that emerges as an epistemological category to explain the processes of collaboration, sharing, collective authoring and possession of the new digital spaces.</p>
<h2>Notes</h2>
<p>[<a name="fn1" href="#fr1">1</a>] This paper owes huge intellectual and emotional debt to Rita Kothari who first invited me to contribute to this issue, helping me formulate the germ of the idea and to Elena Di Giovanni who has been an extremely patient editor, guiding me through the many drafts that gave shape to this final version.</p>
<p>[<a name="fn2" href="#fr2">2</a>] MMORPG – Massively Multiple Online Role – playing game is a genre of gaming in which a large number of players interact with one another in a virtual world. The MUDs that Sherry Turkle studied can be looked upon as the direct antecedents to MMORPGs like Second Life and War of Warcraft – two of the most popular gaming platforms in current times.</p>
<p>[<a name="fn3" href="#fr3">3</a>] Technoscapes are the landscapes of technology. They refer to technology as both high and low, informational and mechanical, and the speed at which it travels between previously impassible boundaries. Appadurai uses the idea of Technoscape to imagine a fluid and transmittable topography of technology, where the different transactions and the identities formed online have material consequences in economic flows and societal formations. The cyborg thus produced actively chooses and negotiates its identity. Identities are no longer solid, but become fractured, in that we no longer have to choose the identities or accept the ideas of the local community. We are actively choosing our programming based on that which is available to us. While the cyborg may choose to act in a manner most appropriate or relative to the cultures and geographies it is embedded within, that is no longer the only programming option available to it and many are choosing to look beyond their own cultural arenas.</p>
<p>[<a name="fn4" href="#fr4">4</a>] P2P networks – peer-to-peer networks – inherit the cyberspatial aesthetics of decentralized networks; of nodes being distributed across the circuits of the internet and talking to each other, collaborating in projects, sharing information and exchanging digital material. The p2p networks have been under severe focus because they allow for unmonitored piracy and exchange of information</p>
<p>[<a name="fn5" href="#fr5">5</a>] AmWay emerged in the 1960s as the first of its kind of multi-level marketing company where the individuals inherit each other’s customers and profits through a simple system of multi-directional networking.</p>
<p>[<a name="fn6" href="#fr6">6</a>] The Wikipedia entry for IPC Section 377 reads: ‘Homosexual relations are technically still a crime in India under an old British era statute dating from 1860 called Section 377 of the Indian Penal Code which criminalises ‘‘carnal intercourse against the order of nature.’’ Since this is deliberately vague in the past it has been used against oral sex (heterosexual and homosexual), sodomy, bestiality, etc. The punishment ranges from ten years to lifelong imprisonment’. The relevant section reads: ‘Whoever voluntarily has carnal intercourse against the order of nature with any man, woman or animal, shall be punished with imprisonment for life, or with imprisonment of either description for a term which may extend to ten years, and shall also be liable to fine’.</p>
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<p>Sorkin, Michael (1992). ‘See you in Disneyland’. <em>Variations on a Theme Park: The New American City and the End of Public Space</em>. New York: Noonday Press.</p>
<p>Stone, Sandy (1991). Cyberspace: First Steps. Ed. Michael Benedikt. Cambridge, MA: MIT Press. 81–118.</p>
<p>Turkle, Sherry (1992). ‘Cyborg Babies and Cy-dough-plasm’. <em>Cyborg Babies: From Techno-Sex to Techno-Tots</em>. Eds Robbie Davis-Floyd and Joseph Dumit. New York: Routledge.</p>
<p>Turkle, Sherry (1996). <em>Life on the Screen: Identity in the age of the internet</em>. London: Weidenfeld and Nicolson.</p>
<p>Warwick, Stephen (2000). <em>I, Cyborg</em>. London: University of Reading Press.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/material-cyborgs-asserted-boundaries-formulating-the-cyborg-as-a-translator'>http://editors.cis-india.org/raw/material-cyborgs-asserted-boundaries-formulating-the-cyborg-as-a-translator</a>
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No publishernishantBodyResearchCyborgsNet CulturesPublicationsResearchers at Work2015-10-25T05:57:08ZBlog EntryEvaluating Safety Buttons on Mobile Devices: Preview
http://editors.cis-india.org/raw/evaluating-safety-buttons-on-mobile-devices-preview
<b>Much technological innovation for women is aimed at addressing violence against women. One such ubiquitous intervention is mobile device-based safety applications, also known as emergency applications. Several police departments in India, public transport services, and commercial services such as taxi-hailing apps deploy a mobile device-based “panic button” for the safety of citizens or customers, especially women. However, the proliferation of safety apps through both public and private players raises several concerns, which will be studied through this study by Rohini Lakshané of the CIS and Chinmayi S.K. of The Bachchao Project. Research assistance for this report was provided by CIS intern Harish R.S.K. Visualisations by Saumyaa Naidu.</b>
<h4>Download the preview document: <a href="https://github.com/cis-india/website/raw/master/docs/CIS-TBP_SafetyButtonsMobileDevices_Preview_201703.pdf">PDF</a></h4>
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<p style="text-align: justify; ">There is currently a deluge of mobile safety apps in India: Apps run or supported by police departments, apps run by public transport services, apps endorsed by celebrities and politicians, an app developed by an entertainment television channel, and apps by NGOs and private developers. Through a public notification made in April 2016, the Ministry of Women and Child Development in India announced that every phone sold in the country from January 2017 should come equipped with a physical panic button and a GPS module 2. An international innovation award for USD 1 million was instituted in late 2016 for innovators to build an emergency alert app.</p>
<p style="text-align: justify; ">Preliminary user-testing conducted by us shows that many of these apps lack in technical quality and are prone to failure of one kind or another. There are no defined policies of privacy or terms of use, which could lead to possible data and identity theft and egregious surveillance of users.</p>
<p style="text-align: justify; ">This study will evaluate a total of 26 different apps operational in India, the permissions they use, the privacy policies and end user agreements on their websites, and will also undertake qualitative case studies of the use and deployment of some of these apps.</p>
<p>The questions framing this evaluation are:</p>
<ol>
<li style="text-align: justify; ">What are the technical concerns (including those of accessibility and literacy) with user experience of these safety button applications being developed and deployed by both government and private agencies, especially at a moment of crisis?</li>
<li>How well do the widely used safety button applications in India protect the data shared by the user and the user’s privacy?</li>
<li style="text-align: justify; ">What technical and other solutions can be implemented to ensure more effective, accessible, secure, and responsible modes of communication in such a context?</li>
</ol>
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<p><img alt="Permissions used by safety applications for mobile devices." src="https://github.com/cis-india/website/raw/master/img/CIS-TBP_SafetyButtonsMobileDevices_Permissions.png" /></p>
<p style="text-align: justify; "><b>We are releasing one of the datasets that logs all the different permissions sought by selected “safety applications” available on the Google Play store in India. It was compiled in November 2016.</b><b><br /> </b><b><br /> </b><b>The dataset has been released under the CC-BY-NC-ND 4.0 International license. All uses of the accompanying data or parts thereof must contain the following attribution: "Data provided by Rohini Lakshané (Centre for Internet and Society) and Chinmayi S K (2018)”. To request a waiver, email rohini [at] cis-india [dot] org. Data are provided AS-IS, without warranty as to accuracy or completeness.</b></p>
<p><b>Zenodo record: </b><b><a class="moz-txt-link-freetext" href="https://zenodo.org/record/3630585">https://zenodo.org/record/3630585</a></b><b><br /> </b></p>
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<p>Click to download:</p>
<ul>
<li><a href="http://editors.cis-india.org/a2k/files/google-play-safety-app-permissions" class="external-link">List of permissions sought by safety applications on the Google Play Store</a> (Excel File)</li>
<li><a href="http://editors.cis-india.org/a2k/files/google-play-safety-app-permissions.ods" class="external-link">List of permissions sought by safety applications on the Google Play Store</a> (Open File)</li>
</ul>
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For more details visit <a href='http://editors.cis-india.org/raw/evaluating-safety-buttons-on-mobile-devices-preview'>http://editors.cis-india.org/raw/evaluating-safety-buttons-on-mobile-devices-preview</a>
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No publisherRohini Lakshané and Chinmayi S.K.Safety ButtonsGenderResearchSafetySafety AppsResearchers at Work2023-03-18T04:40:15ZBlog Entry