The Centre for Internet and Society
http://editors.cis-india.org
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Whose Change is it Anyway?
http://editors.cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway
<b>This thought piece is an attempt to reflect critically on existing practices of “making change” and its implications for the future of citizen action in information and network societies. It observes that change is constantly and explicitly invoked at different stages in research, practice, and policy in relation to digital technologies, citizen action, and network societies. </b>
<p>The White Paper by Nishant Shah was <a class="external-link" href="http://www.hivos.net/Hivos-Knowledge-Programme/Themes/Civic-Explorations/Publications/Whose-Change-is-it-anyway">published by Hivos recently</a>.</p>
<hr />
<p style="text-align: justify;">However, we do not have adequate frameworks to address the idea of change. What constitutes change? What are the intentions that make change possible? Who are the actors involved? Whose change is it, anyway?</p>
<p style="text-align: justify;">Drawing on the Hivos Knowledge Programme and on knowledge frameworks around youth, technology, and change from the last four years, this thought piece introduces new ways of defining, locating, and figuring change. In the process, it also helps understand the role that digital technologies play in shaping and amplifying our processes and practices of change, and to understand actors of change who are not necessarily confined to the category of “citizen”, which seems to be understood as the de facto agent of change in contemporary social upheavals, political uprisings, and cultural innovations.</p>
<p style="text-align: justify;">Methodologically, this thought piece attempts to make three discursive interventions: It locates digital activism in historical trajectories, positing that digital activism has deep ties to traditional activism, when it comes to the core political cause. Simultaneously, it recognises that new modes of political engagement are demanding and producing novel practices and introducing new actors and stakeholders. It looks at contemporary digital and network theories, but also draws on older philosophical lineages to discuss the crises that we seek to address. It tries to interject these abstractions and theoretical frameworks back into the field by producing two case studies that show how engagement with these questions might help us reflect critically on our past practices and knowledge as well as on visions for and speculations about the future, and how these shape contemporary network societies. It builds a theoretical framework based on knowledge gleaned from conversations, interviews, and on-the-ground action with different groups and communities in emerging information societies, and integrates with new critical theory to build an interdisciplinary and accessible framework that seeks to inform research, development-based interventions, and policy structures at the intersection of digital technologies, citizen action, and change by introducing questions around change into existing discourse.</p>
<hr />
<p><a href="http://editors.cis-india.org/digital-natives/blog/whose-change-is-it-anyway.pdf" class="internal-link">Click to download the full White Paper here</a> (PDF, 321 Kb)</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway'>http://editors.cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway</a>
</p>
No publishernishantDigital ActivismRAW PublicationsDigital NativesYouthFeaturedPublicationsHomepage2015-04-17T10:56:47ZBlog EntryWhen Whistle Blowers Unite
http://editors.cis-india.org/internet-governance/blog/whistle-blowers-unite
<b>Leaking corporate or government information in public interest through popular Web service providers is risky but Wikileaks.org is one option that you could try out.</b>
<p>Leaking corporate or government information in public interest in the age of Satyam has new challenges. You couldn't just upload it to a blog, social networking website or even a document management system like <a class="external-link" href="http://www.google.co.in/">Google</a> documents. <a class="external-link" href="http://www.google.co.in/">Google</a>, <a class="external-link" href="http://m.in.yahoo.com/?p=us">Yahoo</a> and most other Web service providers nearly always comply with the national law and cooperate with enforcement agencies. In India there have been several arrests in connection with alleged illegal email messages and content on social networking websites. It did not take court order – just a request from the local police station. Furthermore, you would have to undertake additional risky activity online to draw media attention to your documents. Also those who stand to lose from the leak can send a couple of copyright take down notices which will lead to deletion. So your only real option is <a class="external-link" href="http://www.wikileaks.org/">Wikileaks.org</a>, where they boast: Every source protected. No documents censored. All legal attacks defeated.</p>
<p>Launched in December 2006, <a class="external-link" href="http://www.wikileaks.org/">Wikileaks.org</a> stands alone on the Internet as the last refuge for the truth. Even though the promoters are European and US academic organisations, journalists and NGOs – a near neutral point of view is realised by sparing no one across the political and ideological spectrum. It is the archive of the whistle-blowers of the world and it is ugly: login information and private emails of a holocaust denier, secret documents from the Church of Scientology, Internet block-lists from Thailand and standard operating procedures for US guards at Guantanamo Bay, et cetera. One could safely assume that these guys have very few friends. Unlike Wikipedia.org whose technology it employs, <a class="external-link" href="http://www.wikileaks.org/">Wikileaks</a> does not have an open and participatory editorial policy. It accepts documents through a trusted journalist–source system. </p>
<p>Leaking controversial documents can result in loss of job, limb and life, so extreme caution is always advised. Remember that India still does not have laws protecting whistle blowers, in spite of a bill being introduced in 2006. What follows is only a very rough guide to digital whistle blowing, so please get expert advice before you try these at home:</p>
<ul><li>Download and install military grade encryption software like Pretty Good Privacy. Generate a pair of keys – a public and a private one. Use your private key in combination to a journalist's public key to send him or her, a 'for your eyes only message' email. Only the journalist will be able to decrypt the message using your public key and his private key. Note however, that an Indian court under the 2008 amendment of the IT Act can ask you to disclose your key-pair. </li><li>Step outside. Working from home is a bad idea since DOT mandates that all ISPs retain logs for all users and for all services utilized for an indeterminate time-period. Office is still worse as your network administrator might be also logging your activities. </li><li>Find an anonymous public access point. Cyber-cafes, especially in New Delhi, Maharashtra, Karnataka and Tamil Nadu are asking users to provide identity cards and record contact details and in some cases web-cam photographs as well. Using your laptop in a coffee shop may work but DOT is considering cracking down on open wifi networks. </li><li>Use an anonymizing service so that the chain of digital evidence leading up to <a class="external-link" href="http://www.wikileaks.org/">Wikileaks</a> is obliterated. TOR is the anonymizing solution of choice. Several TOR servers that provide private tunnels across the Internet work in unison, to form a cloud of anonymity. </li></ul>
<p>If you were leaking large amounts of data, uploading it may be too risky. Burn the data on DVDs and mail them to <a class="external-link" href="http://www.wikileaks.org/">Wikileaks</a>. However, do ensure that all digital files have been purged of personal information. For word files this can be done by converting to PDF. Also you may not want to leave any finger-prints on the package. India will soon have a database of finger prints thanks to the National Unique Identity (NUID) project. We know this thanks to the leaked NUID project document on <a class="external-link" href="http://www.wikileaks.org/">Wikileaks.org</a>, days before the consultation.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/blog/whistle-blowers-unite'>http://editors.cis-india.org/internet-governance/blog/whistle-blowers-unite</a>
</p>
No publishersunilDigital ActivismInternet Governance2012-03-21T10:17:48ZBlog EntryWhat's in a Name? Or Why Clicktivism May Not Be Ruining Left Activism in India, At Least For Now
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/whats-in-a-name-or-why-clicktivism-may-not-be-ruining-left-activism-in-india-at-least-for-now
<b>In a recent piece in the Guardian titled “Clicktivism Is Ruining Leftist Activism”, Micah White expressed severe concern that, in drawing on tactics of advertising and marketing research, digital activism is undermining “the passionate, ideological and total critique of consumer society”. His concerns are certainly shared by some in India: White's piece has been circulating on activist email lists where people noted with concern that e-activism may be replacing “the real thing” even in this country. But is the situation in India really this dire?</b>
<p align="JUSTIFY">Among those
who consider themselves activists in a more traditional fashion,
critical debates on what it means to be an activist certainly remain
alive and well. Among India's social movements, perhaps most
prominent, over the past decade, have been those that protest against
large-scale “development” projects and the displacement they tend
to cause – projects of which especially India's tribal people, or
<em>adivasis</em>,
often are the victims. In these circles, arguments against the use
of the Internet for activism often focus on the elitist character of
this tool: in a country where Internet penetration rates continue to
hover around a meagre five percent, frequently neither the people
affected nor the wider groups that need to be mobilised have access
to this resource. Clearly then, organising online is never
sufficient and, perhaps not surprisingly, debates about what is
called “armchair activism” consequently are both common and
intense. In a recent <a href="http://www.youtube.com/watch?v=bTnncO8kc-Y">video</a>
posted on YouTube, for example, the respected Himanshu Kumar – who
everyone will recognise as a grassroots activist –
called on the nation to support the <em>adivasis</em>
and their causes. In the same video, he also explicitly requested
people to get off the Internet: </p>
<blockquote>
<p align="JUSTIFY">
<em>Is
me jo shehero me rehne wale log hai, mujhe unse khas tor se kehna hai
ki aap sheher me baithe rahenge, net par thoda sa likh denge – usse
sarkar ko koi farak padne wala nahi hai. Na janta Internet padthi
hai na sarkar Internet padthi hai. Hum jo activist hai wohi aapas
mein Internet par pad lethe hai. Usse sarkar ki koi policiyan nahi
badal payenge, sarkar par pressure nahi create kar payenge. Jab tak
ham aam janta ke beech mein nahi jayenge, na to hame desh ki problems
pata challenge, na ham desh ke logon ko jaga payenge. </em></p>
<p align="JUSTIFY">
[To
the people in the cities, I want to especially say that, you keep
sitting in the cities, you write something on the Internet - it
doesn't make any difference to the government. Neither do people read
the Internet, nor does the government read the Internet. Only
activists like you and me read on the Internet. Through that, we
cannot change the policies of the government, we cannot create
pressure on the government. As long as we don't go among/approach
the common people, neither will we come to know the country's
problems, nor will we be able to awaken the people]. </p>
</blockquote>
<p align="JUSTIFY">Not
everybody I spoke to would have agreed with Kumar's argument. The
importance of mass mobilisation and the need to be in touch with
grassroots realities are recognised by all movement activists, as is
consequently the requirement to get active offline as much as online.
But whether mass mobilisation at the grassroots is the <em>only</em>
way forward is not something that everyone is convinced of. In the
context of the <a href="http://www.binayaksen.net/">Free Binayak Sen
campaign</a>, for example, there is considerable recognition that the
website was a vital complement to a well-organised offline campaign
to free Dr. Binayak Sen from jail, which kicked off in the spring of
2008. Sen is a community health doctor and civil liberties activist
who had worked for more than twenty five years among the <em>adivasis</em>
of Chhattisgarh, the heart of the current Maoist conflict, when he
was arrested on the basis of what many considered completely
baseless, yet non-bailable charges of being a Maoist himself, and
left to languish in jail for two years. A regularly updated website,
and related Facebook group and email list, soon became the focal
point for a massive outpouring of support for Sen from different
parts of the world, including in the form of a letter from twenty
Nobel Prize winners, as well as an important source of information on
the campaign for activists within the country. In May 2009, the
Indian Supreme Court finally released granted bail to Dr. Binayak
Sen. The Doctor's trial is currently ongoing.</p>
<p align="JUSTIFY">In
this context of critical debates, how do those who do see themselves
as activists, yet draw on the Internet as a significant tool to
publicise struggles, justify themselves? If the Internet can play a
role in changing matters at the grassroots, and has proven to do so
in the past, does it become possible to intensely use this tool and
still be recognised as an activist in a more traditional reading of
this word? The fact that most middle-class English speaking cadres
of movements are online, despite their protestations against online
activism for being elitist, may well play in the favour of advocates
of online protest: it does open up a space to argue for the relevance
of this medium, even if for a limited group, and for the importance
of its responsible use. Indeed, it may well be for this reason that
it is possible to watch on YouTube a number of videos in which
Himanshu Kumar shares his experiences at the grassroots, his own
discomfort with the medium notwithstanding. But it is not this
ambiguity that is at the heart of the claims to credibility of
advocates of online activism. Rather, as has always been the case,
it is their continued connectedness to the grassroots. How much you
are in the know of what happens at the grassroots; whether you have
physically joined struggles; to what extent you get your hands dirty
offline and show up for meetings, rallies, poster pasting, rather
than limiting your engagement to the online route – these are the
kind of elements that determine whether you are an online <em>activist</em>.
What you do offline remains as important as ever. To only
work online is not sufficient. </p>
<p align="JUSTIFY">Importantly,
such readings are frequently mirrored by those who do not have such
connections to the grassroots. In my research, I have more than once
come across “online activists” who started their conversation
with me by stating that they were not, in fact, activists at all.
Interestingly, Maesy Angelina has observed a similar reluctance to
identify as an activist among participants in the <a href="http://www.blanknoise.org/">Blank
Noise</a> project (personal communication and Angelina, forthcoming),
a campaign to combat street sexual harassment and, with its extensive
use of online tools over the seven years of its existence, one of the
paragons of online activism in India. While Maesy herself will blog
more about how Blank Noise participants understand activism later on
<a href="http://editors.cis-india.org/research/dn">here,</a> (earlier
posts are available as well) at least in my research, the reason why
people refused the “activist” label was generally not because
they disapproved of what it might stand for. Rather, they saw a
clear difference between their own contribution and that of the
full-time activists who ceaselessly mobilise and organise people on
the ground, those who in many cases draw on a distinct and
easily-recognisable language of protest that infuses everything from
the shape protests take to activists' dressing sense in the process –
the “jholawallahs”, as
one person I follow on Twitter calls them, after the trademark cotton
bag that they often carry around. Those who refused the namecard of
an “activist” were clear that they would never have chosen such a
full-time activist's life; what new technology allowed them to do,
however, was to nevertheless make a contribution, even if often on a
smaller scale, of their own. As one person put it quite movingly:</p>
<blockquote>
<p align="JUSTIFY">
I believe that, I think that ordinary people, and I am <em>convinced</em>,
that they can do, can use this medium to actually make a difference,
you know or bring about change, to change the world. You know, these
dreams that you have sometimes, “I want to change the world in some
way” [laughs]. You know? I do believe that... it's possible. And
you don't have to be an activist or working in an NGO. You can be
working anywhere, you can be doing anything as your day job, you
know, or your regular job. But, you can contribute.</p>
</blockquote>
<p align="JUSTIFY">Clearly,
then, critical readings of what it means to be an activist are common
not only among those who are activists in a more traditional sense,
but among those who focus on exploring the use of new tools for
social change as well: the kind of credibility, based on offline
experience, that attaches to more traditional activists is not
something they claim for themselves. But what they understand is
that new technologies have facilitated a qualitatively new kind of
engagement with movements, with activism, with social change. And
what such “not-activists” do claim is that this has made it
possible for ordinary people to now also make a difference, even
though small that difference often may be. </p>
<p align="JUSTIFY">In
many ways this type of involvement is actually not new, as
contributions of non-activists have always played an important role
in the survival and evolutions of movements, especially at times of
great urgency: doctors who are ready to treat patients for free;
lawyers who supply legal advice without expecting anything in return;
people with comfortable jobs in the private sector who one knows one
can rely on for donations when required (most movements in India
survive financially by relying solely or mostly on donations by
private persons). What is new with the introduction of the Internet
is that the possibility of contributions by people who are not
activists are now extended into new areas, as it has become much
easier to contribute to publicising and building community around
issues that are close to movements' heart as well.</p>
<p align="JUSTIFY">So
how to evaluate White's claim that clicktivism is ruining Left
activism in the Indian context then? For one thing, it is important
to remember that we simply do not – or not yet at least – have
platforms such as <a href="http://moveon.org/">MoveOn</a> or <a href="http://avaaz.org/">Avaaz</a>,
that draw, as White explains, on market ideology to conveniently
break down a seemingly endless number of political campaigns into
little bites for easy individual consumption with the click of a
mouse button. Left activism in India, even online, remains firmly
embedded in <em>communities</em>
of engagement. Surely e-petitions, for example, are popular here as
much as elsewhere. But the point to remember is that they rarely
circulate in isolation. Instead, they emerge from the email lists,
from the postings and repostings as well as conversations on
Facebook, from the blogs around which much Left activism online
revolves. And crucial to these uses of the Internet as a tool for
social change is not clicking, but engagement and conversation.
Perhaps it is for this reason that even a landmark campaign such as
Free Binayak Sen has hardly received any attention in the
international online activists' arena: campaigns such as this do not
revolve around the number of clicks they get, nor around flash-points
or events shaped to satisfy the hunger of the international media,
valuable as some may argue these can be; rather, they are intended
for the long haul, as they attempt to build on existing collectives
to extend the communities of solidarity around issues that move and
drive the Left in this neoliberal age. Even online, the politics can
and does infuse the method, at least for now. </p>
<p align="JUSTIFY">This,
then, gives something to ponder over. It is true that working among
people, offline, remains of crucial importance if Left movements in
the country are to achieve their goals. But perhaps it is worth
considering more seriously the value and role of this pool of people
willing and available to help building such communities in a more or
less sustained fashion online (I am not talking about the accidental
activist here), without necessarily wanting to take on a core
“activist”'s role. Yes, perhaps their work does not amount to
activism as we know it. But nevertheless, it may well be that in
many cases the efforts of these committed individuals do not amount
to distractions, but to gravy: extras that help ensuring that more
and more people start to care as the message of social movements is
amplified to a much larger audience than might have otherwise been
the case, perhaps even getting many more people involved, while also
acutely aware of their own limitations when it comes to achieving
fundamental, lasting social change. In fact, perhaps the Left would
also do well to wonder whether it can afford to lose this valuable
support: as I will document in a future blog post, with the rise of
the Internet in India, online initiatives have also emerged that take
neither of the stances described above, but that instead explicitly,
and at times aggressively, seek to present themselves as a
forward-looking <em>alternative</em> to the existing progressive
politics in this country. A lack of engagement on the part of the
Left with supporters online would effectively entail a ceding of the
space to such challengers. </p>
<p align="JUSTIFY">The
point to remember for now, however, is that many of those active in
online campaigns are acutely aware themselves not only of the
potential of their work, but also of its limitations. What we do
need to do, however, is to keep firmly alive this tension and debate
surrounding what it means to be an activist, as well as to remain
vigilant that the dazzling charms of the tools do not, in the long
term, blind us to our politics. At the moment, it seems to be the
continuing vibrancy of the Left in India that makes it difficult for
anyone who wants to get seriously involved with movement politics to
consider online activism a sufficient replacement. It is the
endurance of these attitudes of continuous critical inquiry that will
ensure that, clicktivism or not, Left activism will remain firmly
alive in this country in the future as well – in the hearts and
minds of activists and non-activists alike. <br /></p>
<p align="JUSTIFY"><br /></p>
<p align="JUSTIFY"><em>With
thanks to Prasad Krishna for assistance with the translation.</em></p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY"><strong>References</strong></p>
<p align="JUSTIFY">Angelina,
M. (forthcoming). 'Beyond the Digital: Understanding Contemporary
Youth Activism in Urban India' (working title). MA thesis. The Hague,
International Institute of Social Studies – Erasmus University of
Rotterdam.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/whats-in-a-name-or-why-clicktivism-may-not-be-ruining-left-activism-in-india-at-least-for-now'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/whats-in-a-name-or-why-clicktivism-may-not-be-ruining-left-activism-in-india-at-least-for-now</a>
</p>
No publisheranjahistories of internet in IndiaDigital ActivismmovementsResearch2011-08-02T09:25:39ZBlog EntryUsing Social Media for Mobilisation: Discussion with Dina Mehta and Peter Griffin
http://editors.cis-india.org/events/event-blogs/using-social-media-for-mobilisation-discussion-with-dina-mehta-and-peter-griffin
<b>Zainab Bawa reports on the discussion with Peter Griffin and Dina Mehta, hosted at CIS on 19 June 2009, on 'Using Social Media for Mobilisation'. </b>
<p></p>
<p>Iran
Elections and the Twitter Revolution …</p>
<p>Memes
– how and why do some memes become popular on Twitter?</p>
<p>FaceBook
– privacy, community, locality, socializing?</p>
<p>Blogs
– once, we thought they would revolutionize the world, but how are blogs now placed
vis-à-vis twitter and facebook?</p>
<p> </p>
<p>Many
questions abound concerning the phenomenon called 'social media', particularly
in the wake of the protests taking place in Iran and the ways in which information has
reached out to the world about what is going on in the country. The panel
discussion on social media, organised by the Centre for Internet and Society
(CIS) on 19 June 2009, aimed to understand how mobilisations take
place through social media and how memes are engineered and spread across
communities. We invited Dina Mehta and Peter Griffin to join us as panellists at the event and share
their experiences.</p>
<p>Dina
and Peter set up the tsunami help blog in December 2004 (<a href="http://tsunamihelp.blogspot.com/">http://tsunamihelp.blogspot.com</a>)
which for the first time demonstrated the importance of social media tools in
coordinating local efforts and disseminating information in the region. What
caused them to become involved through this medium? Both Dina and Peter used
discussion forums and email during the formative years of the internet in
India. 'The sheer miracle of chat', as Peter puts it, also allowed them to
connect with people. When the tsunami struck, they became nodes through which
action was mobilised and information was spread. It still remains to be
explored how nodes develop in different circumstances, how spaces of
conversations develop and what causes some individuals to enter the space of
social media and inhabit them in significant ways, to the extent of becoming
nodes for coordination and mobilisation.</p>
<p>So,
what is social media? Dina says she does not like the term. But, since it is
used so commonly, she follows the tide. For Dina and Peter, social media is a
set of tools which can be mobilised for various purposes – for a call to action,
response to a crisis, and persuading people to support a cause, among many other
things. What is curious however is that the use of social media becomes more marked
and prominent during moments of crisis. This observation led one audience member to ask
whether social media is mirroring some of the behaviours of mainstream media.
Dina pointed out that social media does not exist in opposition to mainstream
media – both complement each other. Social media becomes more powerful
during moments of crisis due to some of the following factors:</p>
<ol><li>Powerful search functions;</li><li>Tools for aggregating content which helps in picking
up the noise;</li><li>Hash (#) tags which make it easy to search and to
connect and contribute to ongoing conversations and mobilizations.
</li></ol>
<p>These
help to amplify what is going on. Dina also referred to the simplicity of
social media tools which enables diverse individuals to participate in their
own ways. She cited the recent example of showing solidarity with the Iranian
revolutionaries by adding the colour green to one’s Twitter image. 'I only had
to click to indicate whether I wanted to show support in this way and a program
automatically applied the green colour to my twitter image without my having to
do anything. I don’t have to write code to participate in this medium. I can be
anyone,' she added.</p>
<p>What
is also unique is that unlike newspapers and early television, interactions via
social media tend to be two-way. For instance, blogs have made it possible for
individuals to become publishers of their own materials whether it is diary-like entries or filter blogging. Moreover, in the case of the protests
following the Iran elections, people used their mobile phones to capture
images, make videos and post these on the internet for others to see.</p>
<p>Individuals
from the audience raised questions about how they and their organisations could
use social media tools effectively to raise funds and to communicate their
causes/issues to other people. To this, both Dina and Peter suggested that it
is important to find the spaces where conversations about issues are already
taking place and to participate in them. They also stated that credibility is
built over time through acts of giving to different communities that develop
around various issues. Dina also emphasised the need to recognise target
audiences, identify the mediums they use regularly and accordingly develop
strategies concerning the use of social media. If the outreach group is more
tuned into radio, it is more effective to reach out to them in this way. Dina
mentioned that the mobile phone is a powerful medium that is
often neglected because of the publicity that the internet tends to receive.
She said that in South East Asian countries, people have better mobile phone
connectivity, and often, political activism has taken place by spreading
messages through mobile phones. One of the participants questioned the feasibility of moving from an existing yahoogroup to start a new discussion group; to
which another audience member responded that it is preferable to stay with
existing mediums used rather than to switch. Discussion forums require
more participation and if the goal is only to send out announcements, a
yahoogroup serves the purpose.</p>
<p>The
issue of arm-chair activism was also raised – whether social media is in fact
leading people to participate in issues only through clicking ‘yes’ or ‘no’.
Peter stated that this is true, but the ease of transmitting information to
others enhances the possibility of moving beyond arm-chair activism. 'For
instance, I am concerned about eve teasing and harassment of women in public
spaces, but I may not have the time to participate in an intervention or gathering
on a particular day. However, I forward the email/invitation to my friends who are
concerned similarly and they may choose to participate on-site,' he explained.</p>
<p>The
lack of connectivity to the internet and therefore to social media was referred
to in the discussions. An audience member pointed out that according to a
recent study, only 10% of the people in India are connected to the internet.
Peter immediately remarked that the figure of 10% translated into 10 million
people which is still a large number that can be reached out to. Similarly, it
was pointed out that English is still the predominant language of the web and
therefore social media can be exclusive. In this respect, the issues are
developing technologies for facilitating the use of scripts, the extent to
which the masses use languages other than English on the internet and also
whether people in fact use the internet and other communication technologies as
a means to learn English. In this context, a participant drew our attention to a
twitter community of approximately 800 people who tweet regularly in Malayalam.</p>
<p>The
discussion brought up some interesting nuanced perspectives on social media that users and
novices may not have thought about. Questions still remain about the efficacy
of social media, the nature and characteristics of communities that are formed
around use of social media, distinctions between networks and communities, etc. Over time, these questions will be answered as usage increases
and trends are studied in all their complex aspects.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/events/event-blogs/using-social-media-for-mobilisation-discussion-with-dina-mehta-and-peter-griffin'>http://editors.cis-india.org/events/event-blogs/using-social-media-for-mobilisation-discussion-with-dina-mehta-and-peter-griffin</a>
</p>
No publishersachiaSocial mediaDigital ActivismDiscussion2011-08-20T22:28:42ZBlog EntryThe Rules of Engagement
http://editors.cis-india.org/digital-natives/blog/india-express-news-nishant-shah-oct-29-2012-the-rules-of-engagement
<b>Why the have-nots of the digital world can sometimes be mistaken as trolls. I am not sure if you have noticed, but lately, the people populating our social networks have started to be more diverse than before.</b>
<hr />
<p style="text-align: justify;">Nishant Shah's column was <a class="external-link" href="http://www.indianexpress.com/news/the-rules-of-engagement/1022938/0">published in the Indian Express</a> on October 29, 2012.</p>
<hr />
<p style="text-align: justify;">Oh, sure, we are still talking about a fairly middle-class hang-out that happens largely in English and is restricted to people in urban environments who have the economic and cultural capital of access. But if you browse through your friends’ lists and compare it with, say, the network from five years ago, you will realise that the age demography has changed quite dramatically. I am not suggesting that the Web was only the realm of the young – let us face it, the people who actually created the infrastructure of the Web were not tiny tots. However, with Web 2.0 at the turn of the millennium, we have had an extraordinary focus on young people online.</p>
<p style="text-align: justify;">But as the networks grow to include more people, there are now a lot of people online, who might not be the 16-year-old BlackBerry-wielding digital native, nor be in the “business of internet” but are finding a space for themselves, tentatively and steadily negotiating with this new space. Some of it might be because, those of us who were new kids on the block in the Nineties, are now older by a decade and are still on the block, but replaced by newer kids around the block. Some of it might be because there is an ease of access as portable computing devices grow more personal and get more people to use their smartphones as a gateway into the online worlds. But a lot of it is actually because the fold of the Web is expanding. The digital spaces of conversation are being integrated into our everyday lives and practices, replacing older forms of media and information structures and processes of social and cultural belonging.</p>
<p style="text-align: justify;">And so, even though the penetration of the interwebz is not as rapid in countries like India as one would have hoped for, we do see a wide age group of people coming online, forming networks, and entering into conversations. I hadn’t really realised this, even though I was adding them to my social networks, that the digital immigrants are now here, and they are here to stay. It suddenly surfaced in my thoughts, because I recently heard a few narratives which made me dwell on the effort and the learning that one takes for granted but is a prerequisite for belonging to these new social spaces.</p>
<p style="text-align: justify;">One of the first complaints I heard was about a hostility that many digital immigrants face when they start engaging with the social media. They follow the manuals. They read the FAQs. They look at patterns, and learn. And yet, even when they seem to be doing what seems to be exactly what everybody else is doing, they are often told that they got it all wrong. This is bewildering for many, because they cannot really see the difference. And the reason is that the social web is governed by a whole lot of unwritten rules and codes, which clearly are the rites of passage into the online world. These are not things that can be taught. These are not written in a guideline that tells you how to behave on Facebook or how to sift through the live-streams on Twitter. It is a fiercely guarded set of dos and don’ts which clearly distinguish between the digital natives and the digital immigrants, reinforcing exclusivity and exclusion. And when the digital immigrant violates these rules, they are often faced with a sneer, a sarcastic comment, or a dismissal as “not with it”.</p>
<p style="text-align: justify;">The second thing I have repeatedly noticed is “calling troll” to people who do not always know these rules. Trolling is not new to the world of the internet. People who disrupt conversations and discussions by posting provocative or tangential information, by voicing hateful opinions, by passing harsh judgments, or sometimes by willfully breaking the rules of the communities, in order to seek attention and interrupt the flow of conversations are called trolls. Trolls are universally frowned upon and trolling wars often take up epic proportions because people get emotionally invested in them. Trolls are often shamed publicly, their mistakes brought into an embarrassing spot-light and ridiculed in back-channels or even in public discussions.</p>
<p style="text-align: justify;">Calling somebody a troll presumes that the user is conversant with the rules of the game and is then breaking them, working with the idea that if you are online, you are naturally a digital native. The digital immigrants often create noob mistakes that can appear troll-like but are not intended to be so, and are often on the receiving end of a community’s hostility. And it is time, now that our online networks are growing, for us to realise that our presumptions about who is online need to change. If we are looking at an inclusive Web, we need to stop imagining that the person on the other side of the interface is necessarily like us, and develop new networks of nurture, which allows the digital immigrants safe spaces to experiment, make mistakes, and learn like the best of us. The next time, before you call somebody a troll, see if it might just be somebody learning the tricks of the trade. If they are doing something wrong, just politely point it out to them. And remember, acceptance is not only for people who are like us, but about people who are markedly unlike us.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/india-express-news-nishant-shah-oct-29-2012-the-rules-of-engagement'>http://editors.cis-india.org/digital-natives/blog/india-express-news-nishant-shah-oct-29-2012-the-rules-of-engagement</a>
</p>
No publishernishantDigital ActivismResearchers at WorkInternet GovernanceDigital Natives2015-04-24T11:48:54ZBlog EntryThe power of the next click...
http://editors.cis-india.org/digital-natives/blog/chatroulette
<b>P2P cameras and microphones hooked up to form a network of people who don't know each other, and probably don't care; a series of people in different states of undress, peering at the each other, hands poised on the 'Next' button to search for something more. Chatroulette, the next big fad on the internet, is here in a grand way, making vouyers out of us all. This post examines the aesthetics, politics and potentials of this wonderful platform beyond the surface hype of penises and pornography that surrounds this platform.</b>
<p></p>
<p style="text-align: justify;">In his
futuristic novel <em>1984</em>,
George Orwell conceived of a Big Brother who watches us all the time, tracking
every move we make, every step we take, and reminding us that we are being
watched. The Internet has often been seen as the embodiment of this fiction.
There are many who unplug computers, look over surreptitious shoulders and wear
tin-foil hats so that their movements cannot be traced. While this caricatured
picture might seem absurd to funny, there is no denying the fact that we are
being stalked by technologies. As our world gets more connected and our
dependence on digital and internet objects grow, we are giving out more and
more of our private and personal information for an easy trade-off with
convenience and practicality.</p>
<p style="text-align: justify;">As a reply to
the question “Who watches the watchman?” several Internet theorists had
suggested as a reply, a model where everybody looking at everybody else so that
there is no one person who has exclusive powers of seeing without being seen.
In this utopian state, people would be looking at each other (thus keeping a
check on actions), looking after each other (forming virtual care networks) and
looking for each other (building social networks with familiar strangers).
After about 20 years of the first emergence of this discussion vis-à-vis the
World Wide Web , comes an internet platform that produces a strange universe of
people looking at.for.after each other in a condition of extreme vouyerism,
performance, exhibitionism, surveillance and playfulness. It is a website that
the Digital Natives are flocking to because it changes the way they look at
each other. Literally.</p>
<p style="text-align: justify;">Chatroulette! is
a new MMORPG (Massively Multiple Online
Role Playing Game) that uses a Peer-2-Peer network to constantly pair random
people using their web cams, to look at each other. You start a Game and you
begin a series of ‘lookings’ as people look back at you. Connect, cruise,
watch, interact, boot – that is the anatomy of a Chatroullete! game. If you
like what you see, you can linger a while or begin a conversation, or just
‘boot’ your ‘partner’ and get connected to somebody else in the almost infinite
network. In the process you come across the unexpected, unpredictable and the
uncanny. In the last one month of betting my time on Chatroullete!, I have seen
it all and then some more – masturbating teenagers, strip teasing men and
women, animals (including a very handsome tortoise) staring back at me, groups
of friends eating dehydrated noodles and giggling, partners in sexual
intercourse, graphic images of human gentilia, clever advertisements, pictures,
art, musicians performing, dancers dancing, conference delegates staring
bemusedly at a screen, ... the list is endless and probably exhausting. A growing community of
users now dwell on Chatroulette! to connect in this new way that is part speed
dating, part networking, part performance, part voyeurism.</p>
<p style="text-align: justify;">The verdict on
the blogosphere is still not in whether this is a new fad or something more
long-lasting. Irrespective of its
longevity, what Chatroullete! has done is show us a new universe of social
interaction that Digital Natives around the world find appealing. The possibilities of cultural exchange,
collaborative working, love, longing and learning that emerge around
Chatroullete! are astounding. For Digital Natives the appeal of
Chatroullete! is in forging viral and temporary networks which defy the
Facebook way of creating sustained communities of interaction. This is the
defining moment of virtual interaction and online networking –A model that is
no longer trying to simulate ‘Real Life’ conditions online by forming permanent
networks of ‘people like us’. Chatroulette!
marks the beginning of a new way of spreading the message to completely random
strangers, enticing them into thought, exchange and mobilisation through the
world of gaming. The potentials for drawing in thousands of unexpected people
into your own political cause are astounding. It might be all cute cats and
sexual performance now, but it is only a matter of time when Digital Natives
start exploring the possibility of using Chatroulette! to mobilise resources
for dealing with crises in their personal and public environments. The wheel
has been spun. We now wait to see where the ball lands.</p>
<p style="text-align: justify;"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/chatroulette'>http://editors.cis-india.org/digital-natives/blog/chatroulette</a>
</p>
No publishernishantCyberspaceDigital ActivismGamingDigital NativesCybercultures2012-03-13T10:43:41ZBlog EntryThe Future of Journalism: EJC @ Picnic 2010
http://editors.cis-india.org/research/conferences/conference-blogs/picnic
<b>Nishant Shah was a speaker at the PICNIC 2010, in Amsterdam, where he made a presentation titled "Citizens in the time of Database Democracies : Information ecology and role of participatory technologies in India"
</b>
<p style="text-align: justify;">The
relationship between citizenship and government informatics have
historically
been shaped through a series of debates around questions of
citizenship,
security, State-market collaborations, and right based discourse in
India. Even
before the information explosion caused by the emergence of digital and
internet technologies, there has been a strident discourse around
participatory democracy and technology mediated governance as ways of
empowering the citizen's access to rights and resources in the country.
With the emergence of new technologies of storage,
retrieval and dissemination, these expectations have become more
visible. The Indian Government has
officially accepted the transition to become a S.M.A.R.T.
(Simple, Moral, Accountable, Responsible and
Transparent) State, with the rise of 'Netizens' who, in their access
to new digital and internet technologies will change the very shape and
structure of governance. </p>
<p style="text-align: justify;">However,
as the digital infrastructure develops and new kinds of citizen
services and consumption come to the fore,
battle-lines are being drawn between stakeholders. On the one hand are
those
who believe that this might be the opening of a Pandora’s Box for a
country
like India where a stark digital divide might create great inequality
in citizens' access to State services and resources, producing unjust
and discriminatory structures based on access, bandwidth and education.
. On the other
hand are those who celebrate the need for transparency, participation
and access to governmentality that these e-governance initiatives usher
in, addressing long standing questions of plutocratic governance,
bureaucratic systems of denial of rights and widespread corruption.
Both the warring factions draw upon partial data – of
failed attempts and projects by different government initiatives to
pilot
studies initiated by different government and civil society
organisations
respectively – to make their arguments for and against the emergence of
a 'Database Democracy' .premised on participatory politics facilitated
by new media practices in the country.</p>
<p>Especially
with the current rolling out of a Unique Identity Project (named Aadhar
– The
Hindi word for ‘Support’) these discussions have become more severe and
the
arguments have become angrier. It is not only timely but also necessary
to
examine the ecology of participatory technologies and processes in the
country in order
to look at the different sides of the debates and explore the role that
new media practitioners and stakeholders would play in efficiently and
responsibly establishing a protocol
of open and transparent governance structures without compromising
either the privacy,
rights or safety of the citizens. This presentation explores the
project Aadhar as symptomatic of a changing relationship between the
State and its Citizens mediated by ICT technologies and stakeholders,
to look at the ways in which new Citizenships are being forged in
emerging information societies like India.</p>
<p> </p>
<p>More news about the panel on Future of Journalism, arranged by the European Journalism Commission, is available at</p>
<p>http://futureofjournalism.net/index.php/EJC_at_PICNIC2010</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/research/conferences/conference-blogs/picnic'>http://editors.cis-india.org/research/conferences/conference-blogs/picnic</a>
</p>
No publishernishantConferenceDigital ActivismDigital Governance2010-10-13T07:13:29ZBlog EntryThe Digital Tipping Point
http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point
<b>Is Web 2.0 really the only reason why youth digital activism is so successful in mobilizing public engagement? A look into the transformation of Blank Noise’s blog from a one-way communication medium into a site of public dialogue and collaboration reveals the crucial factors behind the success. </b>
<p></p>
<p>What images popped in your head when you hear the term ‘digital
activism’? Those that popped in mine are of campaigns that originated in the
Internet, perhaps with a blog, a Youtube video, or a Facebook group, mobilizing
people to take part in a certain action to advocate for a cause or to respond
to a specific event. Whether the request is to sign a petition for a new
legislation or to wear a specific colour on a specific day, the campaigns also
ask people to spread the message, usually responded by re-tweets, status
updates, and link-shares that appear on my timeline. These campaigns, like the
famous Wear Red for Burma or the Pink Chaddi, are usually responses to certain
events and dwindle after the events have passed.</p>
<p>With its four blogs,
two Facebook groups, a YouTube channel, and a Twitter account, at first glance Blank
Noise certainly resembles the images in my head. However, they popped one by
one as I got to know Blank Noise better. For one, as I have shared before,
Blank Noise was not a response to a specific event but rather the long term,
ongoing, structural problem of street sexual harassment. For another, street
interventions started as the main core of Blank Noise and have remained a
crucial element despite its prolific online presence. Blank Noise did not start
in the Internet nor did it immediately turn to Web 2.0 for its
mobilization.</p>
<p>The main blog was created soon after Blank Noise
started in 2003 to serve as an archive, information center, and space to
announce future street events. The diverse online campaigns, lively discussions
in the comment section of blog posts, and abundant blog post contributions by
people who have experienced, witnessed, or committed street sexual harassment
started after two unexpected events that I call ‘the digital tipping point’.</p>
<p>The first was when
Jasmeen Patheja, the founder of Blank Noise, started uploading pictures of her
harasser, taken with her mobile phone, to the blog in March 2005. The first
picture was of a man who had stalked and pestered her for coffee despite her
rejection to his unwelcomed advances. While some readers applauded her action,
many challenged the post. How is the action different from “Can I buy you a
drink?” Can it trigger the change wanted, especially since the guy might not
even have access to the Internet? Is the action of publicly labeling the man as
a perpetrator of street sexual harassment ethical, especially since the man has
not been proven guilty?</p>
<p></p>
<p>These challenges then spiraled into a long
discussion (72 comments!) about the grey areas of street sexual harassment and
the ethics around confronting perpetrators. Although Blank Noise still continue
to upload snapshots of harassers (this intervention is called ‘Unwanted’),
their pictures have since then been blurred until the face is unrecognizable,
including the one in the original post. This event was when Jasmeen realized
that the blog also has the potential of being a space for discussions,
opinions, and debates – the public conversation that Blank Noise aims for.</p>
<p>The second tipping point was when one of Blank
Noise volunteers proposed an idea of a blogathon to commemorate the
International Women’s Day in 2006. Blogging had become a major trend in India
around 2004 and the blogathon basically asked bloggers around India to write
about their experience with street sexual harassment in their private blogs and
link the post to the Blank Noise blog. The bloggers invited were both women and
men, people who have either experienced, witnessed, or committed street sexual
harassment. The blogathon was an immense success, perhaps due to the
frustration on the silence and downplay of street sexual harassment into eve
teasing. Suddenly, eve teasing became a booming topic on the web and Blank
Noise received media and (mostly the cyber) public attention.</p>
<p>This is when the idea of online interventions
started. In the following year, Blank Noise created the first of its blogs that
consist entirely of contributions from the public: the <em>Action Heroes </em>blog, a growing compilation of women’s experiences in
dealing with street sexual harassment. It is then followed by <em>Blank Noise Guys </em>and <em>Blank Noise Spectators</em>, which
respectively concentrates on the experiences of men and people who have
witnessed street sexual harassment. Other than the community blogs, the main
blog also introduced collaborative online campaigns in 2008, such as the
‘Museum of Street Weapons’ (a poster project that explores how women uses
everyday objects to defend themselves against street sexual harassment) and
‘Blank Noise This Place’ (a photo collection of places where street sexual
harassment occurs). These interventions were not only online; they were also
collaborative and invited the public to participate.</p>
<p>These tipping points are intriguing not only for
being the triggers to Blank Noise’s transformation to one of the most important
digital activism in India (Mishra, 2010), but also for the reason why they are
successful in doing so: they are able to attract public participation.</p>
<p>The first tipping point was able to attract people
to participate by commenting on a post. The said post was very simple; it
consists of a picture and a one-paragraph text that depicts a conversation
between the harasser and the woman:</p>
<p> </p>
<p><em>“stalker no.
1: " Excuse me, have we met before?" machlee: no Stalker no. 1: Yes
we have! On commercial street! I work in a call centre. I am a science
graduate." machlee: why are you telling me all this? stalker no. 1: can I
have coffee with you? machlee: can i photograph you? stalker no. 1: yes! sure
you can! stalker no.1: blah blah blah</em>” (Patheja, 2005)</p>
<p> </p>
<p>Having been used to NGO pamphlets and blog posts, I
have come to equate discussion on sexual harassment as a very serious
discussion with long text and formal language. This post is so different from
what I was used to, but it was clear to me that even though the language was
casual, the issue and intention were serious. The casual presentation
spoke to me “we would like
to share our thoughts and activities with you” rather than “we are an
established organization and this is what we do”. It is not the space of
professionals, but passionate people. As a blogger myself, I recognize the
space as being one of my peer’s and immediately felt more attracted and comfortable to jump into the conversation.</p>
<p>The second tipping
point attracted the more active, substantial participation than commenting;
many people actually created texts, photos, or posters for Blank Noise. It was
possible because Blank Noise opened itself. Jasmeen opened up to an idea of a
volunteer, who opened up to the possibilities offered by the cybersphere.
Instead of depending on a core team to conduct an intervention, Blank Noise
opened up to a project that <strong>entirely</strong>
depended on the public’s response to be successful. Moreover, Blank Noise
opened up to diverse points of views and many types of experiences with street
sexual harassment.</p>
<p>It is widely
acknowledged that the success of a digital activism lies on its ability to
attract public collaboration; however, the digital tipping points of Blank
Noise underline several important factors behind the ability. Attracting public
engagement is not always a result of a meticulous pre-planned intervention. On
the contrary, it might spawn from unintentional events that welcome diverse
points of view, adopt a peer-to-peer attitude, invite contributions, and most
importantly, touched an issue that is very important for many different people.
Web 2.0 is an enabling tool and site for dialogue, but it is certainly not the
only reason behind the success of digital activism in galvanizing youth’s
engagement.</p>
<p> </p>
<p> </p>
<p><em>This is the fifth post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><strong>Beyond the Digital </strong>series,</a> a research
project that aims to explore new insights to understand youth digital activism
conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital
Natives Knowledge Programme. </em></p>
<p><em> </em></p>
<p><em><u>Reference:</u></em></p>
<p> </p>
<p>Mishra, G.
(2010) ‘The State of Citizen Media in India in Three Short Ideas’. Accessed</p>
<p>19 May 2010
< <a href="http://www.gauravonomics.com/blog/the-state-of-citizen-media-in-india-">http://www.gauravonomics.com/blog/the-state-of-citizen-media-in-india-</a>in-three-short-ideas/></p>
<p> </p>
<p>Patheja, J. (2005) ‘Unwanted. Section 354 IPC.’ Accessed 25 October
2010. < <a href="http://blog.blanknoise.org/2005/03/stalker-no.html">http://blog.blanknoise.org/2005/03/stalker-no.html</a>></p>
<p> </p>
<p></p>
<p> </p>
<p>SOURCE OF PICTURE</p>
<p><a href="http://blog.blanknoise.org/2005/07/he-placed-his-hand-on-my-breast-and.html">http://blog.blanknoise.org/2005/07/he-placed-his-hand-on-my-breast-and.html</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point'>http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point</a>
</p>
No publishermaesyCyberspaceDigital ActivismDigital NativesStreet sexual harassmentBlank Noise ProjectBeyond the DigitalYouthSocial Networkingmovements2011-08-04T10:36:56ZBlog EntryThe Class Question
http://editors.cis-india.org/digital-natives/blog/the-class-question
<b>Blank Noise aims to be as inclusive as possible and therefore does not identify any specific target groups. Yet, the spaces and the methods they occupy do attract certain kinds of volunteers and public. This raises the class question: what are the dilemmas around class on digital interventions? Are they any different from the dilemmas on street interventions? </b>
<p class="Normalfirstparagraph">My first click to Blank Noise’s main blog was a
surprise. Having read so many media coverage about them, I expected to see a
professional, minimalist looking website like other women’s organizations<a name="_ftnref1" href="#_ftn1"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> where
the menu is immediately visible. Instead, I have arrived at the most common and
basic form of blogging: the personal blog.</p>
<p>I
was greeted by entries on their latest thoughts and activities with photos and
text with red font against a black background. I scrolled down a long list of
permanent links on the right side of the site and arrived only at its
Frequently Asked Questions link on the 28<sup>th</sup> item while it would be
one of the easiest to spot in other websites. For me, this discovery said, “we
would like to share our thoughts and activities with you” rather than “we are
an established organization and this is what we do”. It is not the space of
professionals, but passionate people. As a blogger myself, I recognize the
space as being one of my peer’s and immediately felt more attracted to it.</p>
<p>Reflecting
on my own position, my familiarity with the space is due to my background as a
young, urban, educated, English-speaking woman for whom the Internet is a key
part of life. My ‘peers’ who are also attracted to this place apparently share
the same background with me. The main demography of Blank Noise’s volunteers,
almost equally men and women, are those between 16-35 years, urban, and English
speaking (Patheja, 2010). My interviewees were all at least university
educated, some in the U.S. Ivy league, and are proficient users of social
media, most of them being bloggers or Twitter and Facebook users.</p>
<p>This dominant
base reflects the discourse on the ‘youth of India’, which represents only a
fragment of India’s vast population of young people. The two narratives on the
youth of India are described by Sinha-Kerkhoff (2005) as ‘the haves’ and
‘have-nots’, a reflection on the broader discourse on the deep social economic
inequities in India. ‘The have-nots’ are the majority of Indian youth who are
struggling with the basic issues of livelihood, health, and education, while
‘the haves’ are painted as the children of liberalization: the mostly urban,
middle class, technologically savvy, and highly educated students and young professionals
up who maintain a youthful lifestyle up to their 30s.</p>
<p>Although
‘the haves’ only consist 10% of the total youth population, they are the ones
identified as <em>the </em>youth of India by
popular discourses. Lukose (2008) explained this by stating that youth as a
social category in India is linked to the larger sense of India’s
transformation into an emerging global economic powerhouse together with
Brazil, Russia, and China (popular as BRIC) after its liberal economic reform
in the 1990s. India’s information and technology industry is spearheading this
transformation, thus it feeds into the discourse of youth as Digital Natives.</p>
<p>Although
there are exceptions to this dominant demography, they are far fewer. Does this
then mean that Blank Noise is ‘contextually empowering’ (Gajjala, 2004), given
that it reaches only ‘the haves’ due to the digital divide and their sites of
participation? </p>
<p>The classed
nature of the virtual public space is something Blank Noise fully acknowledges.
Some interviewees stated that this is why street interventions are so
important; they reach people who may not be Internet users. However, people who
have been involved in Blank Noise for more than two years acknowledged that
class issues are also present in the physical public space.</p>
<p>Dev
Sukumar, one of Blank Noise’s male volunteers, explained to me that the British
colonial legacy still shape the way public spaces in Bangalore are organized.
The commercial areas in the city centre where Blank Noise interventions were
initially organized, such as M.G. Road and Brigade Road, are dominantly inhabited
by English speaking people, but in other parts of the city there are many who
can only speak the local language, Kannada. After recognizing this, Blank Noise
organized street interventions in such places, like the Majestic bus stand, and
making flyers and stencils in Kannada. In order to do this, Blank Noise
specifically called for volunteers who knew the local language.</p>
<p>The
interventions might be in a non-elite space, but the main actors remain those
from the middle class. Hemangini articulated the class issue in Blank Noise,
saying “Like it or not, a lot of the people in Blank Noise are from the middle
class and a lot of the people we have been talking to on the streets are of a
certain class. What is the ethics in a middle class woman asking ‘why are you
looking at me?’ to lower class men? It is if we already assumed that most
perpetrators are lower class men while it is definitely not true.”</p>
<p>The
reflexivity Hemangini shows led me to rethink the assumptions around digital
activism. It is often dismissed as catering only to the middle class,
privileging only one side of the digital divide. But then again, the class
issue is also present in the physical sphere. If middle class youth mostly
attracts their peers in their digital activism, is it problematic by default or
is it only problematic when there is no accompanying reflection on the
political implications of such engagement? How is it more problematic than the
ethical dilemma of middle class people addressing their ‘Others’ in street
interventions? Is the problem related to the sphere of activism (virtual versus
physical), or is it more about the methods of engagement and the reflexivity
required for it?</p>
<p>Hemangini
told me that her dilemma is being shared and discussed with other members in
Blank Noise’s core group, consisting of those who dedicate some time to reflect
on the growth and development of the collective. They have no answer just yet,
but they intend to continue reflecting on it. I have no idea what their future
reflection looks like, but I do know that the class implications of the cyber
sphere will be resolved with more than simply taking interventions to the
streets. Considering that the actors of youth digital activism are, like it or
not, urban, middle class, educated digital natives, Blank Noise’s reflection
will indeed be relevant for all who is interested in this issue. And if you
have your own thoughts on the strategies to resolve this dilemma, why don’t you
drop a comment and reflect together with us? </p>
<p> </p>
<p> </p>
<p><em>This is the seventh post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><strong>Beyond the Digital </strong>series</a>, a research
project that aims to explore new insights to understand youth digital activism
conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital
Natives Knowledge Programme. </em></p>
<p> </p>
<p> </p>
<p>References:</p>
<p> </p>
<p>Gajjala, R.
(2004) <em>Cyber selves: Feminist
Ethnographies of South Asian Women. </em>Walnut Creek: Almitra Press.</p>
<p> </p>
<p style="text-align: justify;" class="MsoNormalCxSpMiddle">Lukose, R. (2008) ‘The Children of Liberalization: Youth
Agency and Globalization</p>
<p style="text-align: justify;" class="MsoNormalCxSpMiddle">in India’, in Dolby, N. and Rizvi, F. (eds.) <em>Youth Moves: Identities and Education in a
Global Perspective, </em>pp. 133-150.</p>
<p> </p>
<p>Patheja, J.
(2010) <em>Case Study: Blank Noise. </em>Accessed
7 November 2010 <http://www.indiasocial.in/case-study-blank-noise/></p>
<p> </p>
<p>Sinha-Kerkhoff,
K. (2006) ‘Youth Activism in India’, in Sherrod, L.R., Flanagan, C.A.</p>
<p>and Kassimir,
R. (eds.) <em>Youth Activism: An
International Encyclopedia, </em>pp. 340-348. London: Greenwood Press.</p>
<p> </p>
<p>Source for
picture: <a href="http://www.facebook.com/home.php?#!/photo.php?fbid=73473166363&set=o.2703755288&pid=2095143&id=687356363"><em>http://www.facebook.com/home.php?#!/photo.php?fbid=73473166363&set=o.2703755288&pid=2095143&id=687356363</em></a></p>
<div><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<p><a name="_ftn1" href="#_ftnref1"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> For
example: <a href="http://www.jagori.org/">http://www.jagori.org/</a> , one of
the most established women organizations in India.</p>
</div>
</div>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/the-class-question'>http://editors.cis-india.org/digital-natives/blog/the-class-question</a>
</p>
No publishermaesyYouthDigital ActivismDigital NativesBlank Noise ProjectBeyond the Digital2011-09-22T12:45:35ZBlog EntryThe 'Beyond the Digital' Directory
http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory
<b>For the past few months, Maesy Angelina has been sharing the insights gained from her research with Blank Noise on the activism of digital natives. The ‘Beyond the Digital’ directory offers a list of the posts on the research based on the order of its publication.</b>
<p></p>
<p>Have you ever
wondered what is really “new” about the activism of digital natives? In May
2010, the Hivos-CIS ‘Digital Natives with a Cause?’ Knowledge Programme started
a collaboration The Blank Noise Project in India and Maesy Angelina, a
student-researcher from the Erasmus University of Rotterdam – International
Institute of Social Studies in The Hague who is taking up the research agenda
for her final project to qualify for her Masters degree in International
Development with a specialization in Children and Youth Studies.</p>
<p>Maesy
has been blogging about the insights she gained from her field work in
Bangalore in the CIS website under the ‘Beyond the Digital’ series, which
consists of the following posts:</p>
<p class="MsoListParagraphCxSpFirst"> </p>
<p class="MsoListParagraphCxSpFirst"><strong>1. <a href="http://editors.cis-india.org/digital-natives/blog/beyond-the-digital-understanding-digital-natives-with-a-cause/weblogentry_view" class="external-link">Beyond the Digital: Understanding
Digital Natives with a Cause</a></strong></p>
<p class="MsoListParagraphCxSpMiddle">Digital
natives with a cause: the future of activism or slacktivism? Maesy Angelina
argues that the debate is premature given the obscured understanding on youth
digital activism and contends that an effort to understand this from the
contextualized perspectives of the digital natives themselves is a crucial
first step to make. This is the first out of a series of posts on her journey
to explore new insights to understand youth digital activism through a research
with Blank Noise under the Hivos-CIS Digital Natives Knowledge
Programme.</p>
<p class="MsoListParagraphCxSpMiddle"> </p>
<p class="MsoListParagraphCxSpMiddle"><strong>2. <a href="http://editors.cis-india.org/digital-natives/blog/first-thing-first/weblogentry_view" class="external-link">First Thing First</a></strong></p>
<p class="MsoListParagraphCxSpMiddle">Studies
often focus on how digital natives do their activism in identifying the
characteristics of youth digital activism and dedicate little attention to what
the activism is about. The second blog post in the Beyond the Digital series
reverses this trend and explores how Blank Noise articulates the
issue it addresses: street sexual harassment.</p>
<p class="MsoListParagraphCxSpMiddle"> </p>
<p class="MsoListParagraphCxSpMiddle"><a href="http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back" class="external-link"><strong>3. Talking Back without “Talking Back”</strong></a></p>
<p class="MsoListParagraphCxSpLast"><span class="description">The activism of digital natives is often
considered different from previous generations because of the methods and tools
they use. However, reflecting on my conversations with Blank Noise
and my experience in the ‘Digital Natives Talking Back’ workshop in Taipei, the
difference goes beyond the method and can be spotted at the analytical level –
how young people today are <em>thinking</em>
about their activism. <br /></span></p>
<p class="MsoListParagraphCxSpLast"> </p>
<p class="MsoListParagraphCxSpLast"><a href="http://editors.cis-india.org/digital-natives/blog/taking-it-to-the-streets/" class="external-link">4. Taking It to the Streets</a></p>
<p class="MsoListParagraphCxSpLast">The previous posts in the Beyond the Digital series have discussed the distinct ways in which young people today are thinking about their activism. The fourth post elaborates further on how this is translated into practice by sharing the experience of a Blank Noise street intervention: Y ARE U LOOKING AT ME?</p>
<p class="MsoListParagraphCxSpLast"> </p>
<a href="http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point" class="external-link">5. The Digital Tipping Point</a>
<p> </p>
<span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable">Is
Web 2.0 really the only reason why youth digital activism is so
successful in mobilizing public engagement? A look into the
transformation of Blank Noise’s blog from a one-way communication medium
into a site of public dialogue and collaboration reveals the crucial
factors behind the success.<br /><br /><br /><a href="http://editors.cis-india.org/digital-natives/blog/diving-into-the-digita" class="external-link">6. Diving Into the Digital</a><br /></span>
<p> </p>
<p>Previous posts in the ‘Beyond the Digital’ series have discussed the non-virtual aspects and presence of Blank Noise. However, to understand the activism of digital natives also require a look into their online presence and activities. This post explores how Blank Noise’s engagement with the public in their digital realm.</p>
<p> </p>
<p><a href="http://editors.cis-india.org/digital-natives/blog/the-class-question" class="external-link">7. The Class Question</a></p>
<p><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable">Blank
Noise aims to be as inclusive as possible and therefore does not
identify any specific target groups. Yet, the spaces and the methods
they occupy do attract certain kinds of volunteers and public. This
raises the class question: what are the dilemmas around class on digital
interventions? Are they any different from the dilemmas on street
interventions? <br /></span></p>
<p><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable"><br /></span></p>
<p><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable"><a href="http://editors.cis-india.org/digital-natives/blog/the-many-faces-within" class="external-link">8. The Many Faces Within</a></span></p>
<p><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable">Blank
Noise, as many other digital native collectives, may seem to be
complete horizontal at first glance. But, a closer look reveals the many
different possibilities for involvement and a unique way the collective
organize itself. <br /></span></p>
<p><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable"><br /></span></p>
<p class="MsoListParagraphCxSpLast"><a href="http://editors.cis-india.org/digital-natives/blog/activism-unraveling-the-term" class="external-link">9. Activism: Unraveling the Term</a></p>
<p class="MsoListParagraphCxSpLast"><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable">After
discussing Blank Noise’s politics and ways of organizing, the current
post explores whether activism is still a relevant concept to capture
the involvement of people within the collective. I explore the questions
from the vantage point of the youth actors, through conversations about
how they relate with the very term of activism. <br /></span></p>
<p class="MsoListParagraphCxSpLast"> </p>
<p class="MsoListParagraphCxSpLast"><a href="http://editors.cis-india.org/digital-natives/blog/reflecting-from-the-beyond" class="external-link">10. Reflecting from the Beyond</a></p>
<p class="MsoListParagraphCxSpLast"><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable">After
going ‘beyond the digital’ with Blank Noise through the last nine
posts, the final post in the series reflects on the understanding gained
so far about youth digital activism and questions one needs to carry in
moving forward on researching, working with, and understanding digital
natives. <br /></span></p>
<p class="MsoListParagraphCxSpLast"><br /><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable"></span></p>
<p class="MsoListParagraphCxSpLast"><span id="parent-fieldname-description" class="kssattr-atfieldname-description kssattr-templateId-widgets/textarea kssattr-macro-textarea-field-view inlineEditable"></span>While the posts present bits and pieces of field research notes and reflections from data analysis, the full research products are:</p>
<p class="MsoListParagraphCxSpLast">- Angelina, M. (2010) '<a class="external-link" href="http://thesis.eur.nl/theses/law_culture_society/iss/cys/index/863849405/">Beyond the Digital: Understanding Contemporary Forms of Youth Activism - The Case of Blank Noise in Urban India</a>'. Unpublished thesis, graded with Distinction. The Hague: International Institute of Social Studies - Erasmus University of Rotterdam.</p>
<p class="MsoListParagraphCxSpLast">- Angelina, M. (2010) '<a href="http://editors.cis-india.org/digital-natives/position-paper/view?searchterm=position%20paper%20digital%20natives" class="external-link">Towards a New Relationship of Exchange</a>'. Position paper for the Digital Natives with a Cause Thinkathon. </p>
<p class="MsoListParagraphCxSpLast"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory'>http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory</a>
</p>
No publishermaesyYouthDigital ActivismDigital NativesWeb PoliticsStreet sexual harassmentBlank Noise ProjectBeyond the DigitalCommunitiesart and interventionResearchers at Work2015-05-15T11:33:39ZBlog EntryTalking Back without "Talking Back"
http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back
<b>The activism of digital natives is often considered different from previous generations because of the methods and tools they use. However, reflecting on my conversations with The Blank Noise Project and my experience in the ‘Digital Natives Talking Back’ workshop in Taipei, the difference goes beyond the method and can be spotted at the analytical level – how young people today are thinking about their activism. </b>
<p> </p>
<p><span class="description">Last August, I had the opportunity to participate in the three-day grueling yet highly rewarding ‘<a href="http://editors.cis-india.org/digital-natives/blog/talking-back" class="external-link">Digital Natives Talking Back</a>’ workshop<b> </b>in Taipei. On the very first day, Seema Nair, one of the facilitators and a good friend, asked us to reflect about what ‘talking back’ means in the context of activism. At first glance, activism is almost always interpreted as a confrontational resistance towards an identifiable opponent over a certain issue - a group of activists protesting against a discriminatory legislation passed by a government, for example. Although this is definitely the most popular form, is this the only way activism could be done? </span></p>
<p><span class="description">While reflecting on Seema’s question, I thought of my conversations with people in the Blank Noise Project and how they seem to defy this popular imagination through their efforts to address street sexual harassment. From the way it articulates its issue (I have shared it before in <a href="http://editors.cis-india.org/digital-natives/blog/first-thing-first" class="external-link">here</a>), Blank Noise challenges the idea of an opponent in activism by refusing to identify an entity as the “enemy” or the one responsible for the issue, given the grey areas of street sexual harassment. The opponent is intangible instead: the mindset shared by all members of society that enables the violation to continue. </span></p>
<p><span class="description">Consequently, Blank Noise ‘talks back’ differently. While it is common for many movements to set an intangible vision as its goal (for instance: a society where women is treated as equals with men), they also have a tangible intermediary targets to move towards the broader vision (e.g. a new legislation or service provision for women affected by domestic violence). Blank Noise sticks with the intangible. The goal is to form a collective where eve teasing is everybody’s shared concern, spreading awareness that street sexual harassment is happening every day and it is unacceptable because it is a form of violence against women. Pooja Gupta, a 19 year old art student who is one of the initiators of the ‘I Never Ask for It’ Facebook campaign, underlined this intangible goal by saying that “The goal really is to spread awareness. It is not about pushing any specific agenda or telling people what to do.”</span></p>
<p><span class="description">Because of this goal, I initially thought that there is a clear demarcation between people within the Blank Noise and the ‘public’ whose awareness they would like to raise – that there is a clear “us” (the Blank Noise activists) and “them” (the target group). However, I was corrected by Jasmeen Patheja, the founder of Blank Noise, when we chatted one day. “I haven’t ever put it that way. Since the beginning, the collective is meant to be inclusive and there is no specific target group. The public is invited to participate and there is no audience, everyone is a participant and co-creator.” </span></p>
<p><span class="description">The strategy for this is to open up a public dialogue. When Blank Noise first started in 2003, it started with the street as the public space and uses art as its method of intervention. It takes many forms: performative art, clothes exhibition, street polls, and many others. Although today Blank Noise is much more known for its engagement with the virtual public through its prolific Internet presence (4 blogs, a Twitter account, 2 Facebook groups, many Facebook events, and a YouTube channel), the street interventions remain a significant part of its activities. Regardless of the methods, which I will elaborate more in future blog posts, the principles of creativity, play, and non-confrontation are always maintained. </span></p>
<p><span class="description">At this point, some critical questions could be raised. What is Blank Noise actually trying to achieve through the dialogue? Can public dialogue really address the issue? How does Blank Noise know if it is interventions have an impact?</span></p>
<p><span class="description">When I asked the last question, many people in the Blank Noise admitted that impact measurement is something that they are still grappling with. Some said that the public recognition of Blank Noise by bloggers and mainstream media is an indicator; others said that the growth of volunteers is also an impact. However, I found that this is not an issue many people were concerned with and was a bit puzzled. After all, if one were to dedicate their time and energy to a cause, wouldn’t s/he want to know what kind of difference made?</span></p>
<p><span class="description">The light bulb for this puzzle switched on when Apurva Mathad, one of Blank Noise male volunteers, said, “Eve teasing is an issue that nobody talks about. It seems like a monumental thing to try and change it, so the very act of doing something to address it and reaching as many people as possible right now seems to be enough.” </span></p>
<p><span class="description">Apurva basically told me that it is the action of doing something about the issue is what counts – and that it is the personal level change among people who are active within the Blank Noise is the real impact. I recalled that everyone else I talked with mentioned individual transformation after being a part of Blank Noise intervention – something I would elaborate upon in future posts. </span></p>
<p><span class="description">This observation was confirmed in a later conversation with Jasmeen, where I discovered that Blank Noise also has another goal that was not as easy to identify as the first: to allow people involved with the collective to undergo a personal transformation into “Action Heroes” - people who actively takes action to challenge the silence and disregard towards street sexual harassment. In this sense, Blank Noise is similar to many women collectives that became organized to empower themselves and hence could be said to also adopt a feminist ideology. </span></p>
<p><span class="description">The difference with most women collectives, however, lies on Blank Noise’s aim to allow a personalization of people’s experience with the collective. “The nature of this project is that people are in it for a reason close to them and they give meaning to their involvement as they see fit,” Jasmeen said. </span></p>
<p><span class="description">Blank Noise does face challenges in doing this. Some people found it difficult to understand that an issue could be addressed without shouting slogans or advocating for a specific solution and others joined with anger due to their personal experiences. Hence, the non-confrontational dialogue approach becomes even more important. The discussion and debates it raises help the Blank Noise volunteers to also learn more about the issue, reflect on their experiences and opinions, as well as to give meaning to their involvement. This is when I finally understood the point of “no target group”: the Blank Noise people also learn and become affected by the interventions they performed. Influencing ‘others’ is not the main goal although it is a desired effect, the main one is to allow personal empowerment. </span></p>
<p><span class="description">Going back to the ‘talking back’ discussion in Taipei, Seema then shared her experiences working with women groups in India and showed how ‘talking back’ could also be ‘talking with’, engaging people in a dialogue. It need not always address the state; it could also be aiming to make a change at the personal level in everyday life. It could also be ‘talking within’, keeping the discussion and debates alive within a movement to avoid a homogenized, simplification of the activism and provide a reflective element to the action. ‘Talking back’ could also take form other than “talking”, which usually is done through slogans and placards in a street protest, petition, or statements. It could be done through art, theatre performance, and many, many other possibilities. </span></p>
<p><span class="description">Blank Noise is definitely an example of these different forms and its experience shows that the difference is not arbitrary. It is based on a well-thought analysis of the issue that extends to how it formulates its objectives which is then translated into its strategies. Blank Noise is not only an example of how activism is done differently, but also on how the thought behind it is different.</span></p>
<p><span class="description">As I looked around the workshop room I was reminded that Blank Noise was not the only one. A few seats away from me sat two people who combined technology and poetry to create everyday resistance towards consumerism in <a class="external-link" href="http://www.slideshare.net/zonatsou/huang-po-chih-tsou-yiping-presentation-20100816-reupload">Taiwan</a></span><span class="description"><b> </b></span><span class="description"> and a young woman who held urban camps in India to mobilize young people to <a class="external-link" href="http://www.facebook.com/home.php#!/pages/MIE-My-India-Empowered/125105444189224">volunteer</a> Regardless of the issue and the technology used, many digital natives with a cause across the world remind us that ‘talking back’ could be done in many other ways than “talking back”. </span></p>
<p><span class="description"> </span></p>
<p><span class="description"> </span></p>
<p><i>This is the third post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><b>Beyond the Digital </b>series</a>, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS Digital Natives Knowledge Programme. </i><span class="description"> <br /></span></p>
<p><br /><span class="description"> </span></p>
<p><span class="description">*The photo is from one of Blank Noise's interventions in Cubbon Park, Bangalore. You can learn more about this intervention <a class="external-link" href="http://blog.blanknoise.org/2009/06/learning-to-belong-here.html">here</a>.<br /></span></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back'>http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back</a>
</p>
No publishermaesyCyberspaceDigital ActivismEve teasingDigital NativesYouthResearchBlank Noise Projectart and interventionBeyond the DigitalCommunitiescyberspacesStreet sexual harassment2011-09-22T11:37:54ZBlog EntryTaking It to the Streets
http://editors.cis-india.org/digital-natives/blog/taking-it-to-the-streets
<b>The previous posts in the Beyond the Digital series have discussed the distinct ways in which young people today are thinking about their activism. The fourth post elaborates further on how this is translated into practice by sharing the experience of a Blank Noise street intervention: Y ARE U LOOKING AT ME? </b>
<p></p>
<p>In a previous
<a href="http://editors.cis-india.org/digital-natives/blog/first-thing-first/" class="external-link">post</a>, I
have shared how Blank Noise is unique in articulating its issue: it does not
offer a strict definition of eve teasing nor does it propose a specific
solution. In <a href="http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back" class="external-link">another</a><strong></strong>, I shared that Blank Noise’s main goal may seem to be to raise
public’s awareness on eve teasing, but it is actually secondary to its less
obvious objective to provide a space where people can become empowered through
its personal experiences in the collective. The main strategy employed to
achieve these goals is to create a public dialogue through artistic and playful
means, both at the physical and virtual spheres. The interventions attracted
media attention and volunteers, but the main impacts are internal: people are
able to personalize the meaning of their involvement in Blank Noise and undergo
individual transformations.</p>
<p> This post will flesh out how these
elements are actually translated in Blank Noise’s interventions. It is
difficult to pick one example Blank Noise a wide variety of interventions as it
evolves through the seven years of its existence. It started in 2003 as Jasmeen
Patheja’s final project when she was a student in the Sristhi School of Art and
Design in Bangalore. At this first phase, Blank Noise consisted of nine people
and dealt with victimhood through a series of workshops that became the basis
for small art interventions. As s many other activist groups before them, Blank
Noise took the initiatives to the physical public sphere: the streets, bus
stands, public transportations, parks – anywhere outside the home. Blank Noise
decided to move forward and try to engage the wider public in 2005 and engage
more volunteers than the initial group of nine. Despite being more well-known
lately for its virtual presence, the collective only started its first online
intervention in 2006 and street events remainan integral part of its being. Given
this history, and also because this is the one most often brought up in my
conversations with the Blank Noise people, I choose to share the ‘Y ARE U
LOOKING AT ME’ street intervention experience.</p>
<p style="text-align: justify;">The experience starts with a post in the
Blank Noise <a class="external-link" href="http://blog.blanknoise.org">main blog</a> and e-group, announcing a date and time for the next
street intervention. The announcement is accompanied by an invitation for anyone
who reads it to participate and come to a designated place (such as the popular
café Coffee Day or the famous Cubbon Park in Bangalore) for a preparation
meeting and also the actual intervention (sometimes immediately afterwards). When
the time comes to for the meeting, the faces that appeared are varied. Some are
regular faces in Blank Noise meetings and interventions: perhaps Jasmeen,
others who have been coordinating interventions, or regular volunteers. Some
faces are new: people who read the announcements online, heard it through word
of mouth, or those who were around and curious about the gathering. The number
could range from three to more than 100. Most who came were women although
there were also men.</p>
<p>After
a brief introduction of everyone present, the meeting proceeded with a brief
discussion on eve teasing and the intervention that will take place. ‘Y ARE U
LOOKING AT ME’ is an intervention where a group of women wears a giant letter
made of red reflective tape on their shirts. They then stand idly on the
streets or zebra cross, staring at the vehicles and passers-by without a word.
Together, the letters on their shirts form the sentence ‘Y ARE U LOOKING AT
ME’, demanding attention by asking a silent question. When the traffic light
flashed to green, these women will disappear to the sidewalks. A group of male
volunteers are already there, distributing pamphlets and engaging passers-by
about in a conversation about what they just saw and relate it to eve teasing. The
idea behind this intervention is an act a female gaze to reverse the male gaze
that often times could be considered as a form of eve teasing. Because it is so
unusual, onlookers often look away or feel embarrassed after an encounter with
the female gaze. Despite being done without a word, the twist of gender
dynamics in this intervention provoked the interest of people in the sidewalk
and opened up the space for public dialogue – the <a href="http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back" class="external-link">aim</a> Blank Noise strives to
achieve.</p>
<p>Jasmeen
told me that after this point some people started asking “But how will the
public get what we’re talking about?” The idea of addressing an issue with such
an ambiguous approach was indeed difficult to digest for some people –
including me. The intervention did not explicitly mention eve teasing nor did
it convey any clear message; there was no such thing as a placard that says
“Stop Eve Teasing” or something similar. There was no specific proposal. The
playful performance definitely is provocative enough to generate public
dialogue, but what change will it create?</p>
<p>Blank
Noise coordinators then encouraged people to experience the intervention first
before making conclusions. The various roles are introduced and the volunteers
were free to choose what they want to do. There are people who opted for the
backstage work of preparing the red tapes and printing the pamphlets, some
wanted to perform, while others are more contented to talk with the public
afterwards. After the intervention took place, Jasmeen found that the feedback
from the volunteers showed that the initial doubts disappeared.</p>
<p>Although
there were people who did not want to talk to the volunteers, in general they
were surprised by how open the public was to the conversations. “Maybe people
are tired of the old ways of just meeting on the streets and trying to convince
others through protests or petitions,” said Aarthi Ajit, a 25 year old research
assistant who helped organize a Blank
Noise Bangalore street intervention in
2008. “Maybe we need to look for different ways to get people’s attention and
the creative, playful, and non-confrontative approach will work better than
aggravation in making people think of the issue and become part of the movement.” She further explained
that widening definitions of street
sexual harassment and proposing tangible
solutions are helpful to create
the open attitude, while some people, especially men, could feel alienated by a poster that depicts men being
violent to women as all men were
labeled as perpetrators. This may be able to explain the public interaction as
well as the numerous media coverage Blank Noise received for these street
interventions. In this sense, people who doubted that the public would respond
no longer questioned whether Blank Noise’s message would get through.</p>
<p>However,
the question of whether the intervention made any change is still valid,
considering that there is no means for Blank Noise to follow-up with the many
people on the streets about whether they change their perception or behavior on
street sexual harassment. Instead, the change could be detected within the
volunteers.</p>
<p>Hemangini
Gupta, one of Blank Noise coordinators, recalled her first experience of performing
the intervention. “It felt strange, but fun and empowering in a way. I never
realized how disconnected I was from the streets before the intervention - I
would never look at people before. It felt very safe knowing that I could just
stand and look at people without any repercussions.”</p>
<p>Annie
Zaidi, another Blank Noise coordinator, <a class="external-link" href="http://www.anniezaidi.com/2006/10/empower-unpower-empower">blogged</a> about how her experience with Blank Noise interventions changed the way she
deals with street sexual harassment. “Something has changed. This time, my
reaction is different from what it would have been two years ago… I was
surprised, felt contempt and anger – but I did not feel fear. This, I realize
now, is because of Blank Noise, partly. .. It is as much about dealing with
women’s fear of public spaces and strangers as it is about dealing with
sexually abusive / intimidating strangers.”</p>
<p>Hemangini
and Annie’s stories were echoed by many other volunteers. Jasmeen said that it
was when Blank Noise started articulating that the change occurs internally
first and blurring the line between the audience and the “Action Heroes”. The
volunteers are as affected by the process as the viewers; they are mutually
dependent on each other for the intervention experience to be meaningful. That
is why Blank Noise does not think of “an audience”, everyone is a participant
and co-creator in the experience.</p>
<p>Instead
of shouting “Stop street sexual harassment!” or performing a street theatre
with spoken words, Blank Noise chose to quietly ask “Why are you looking at
me?” on the streets. They welcome many people, but the strength of its
interventions does not lie in numbers. Blank Noise thinks about their issues
differently and consequently, they also do things differently. </p>
<p> </p>
<p><span class="description"> </span></p>
<p><em>This is the fourth post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-director" class="external-link"><strong>Beyond the Digital </strong>series</a>, a research
project that aims to explore new insights to understand youth digital activism
conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital
Natives Knowledge Programme. </em><span class="description"> </span></p>
<p> </p>
<p> </p>
<p>*Photo courtesy of Jasmeen Patheja</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/taking-it-to-the-streets'>http://editors.cis-india.org/digital-natives/blog/taking-it-to-the-streets</a>
</p>
No publishermaesyYouthDigital ActivismDigital NativesStreet sexual harassmentBlank Noise ProjectBeyond the Digital2011-08-04T10:33:19ZBlog EntryStorytelling as Performance: The Ugly Indian and Blank Noise 1
http://editors.cis-india.org/digital-natives/making-change/storytelling-performance
<b>This post compares the production behind a performance with the process of storytelling. To illustrate this analogy, we explore the stories of the Blank Noise project and The Ugly Indian- two civic groups from Bangalore making interventions in the public space. This post looks at the stages of pre-production and the screenplay to explore methods and narratives in storytelling. </b>
<pre><strong>spectacle</strong><span class="lr_dct_ph">
ˈspɛktək(ə)l/</span>
a visually striking performance<strong>
performance
</strong>pəˈfɔːm(ə)ns/
an event in which a performer or group of performers behave in a particular way for another group of people: the audience. Sometimes the dividing line between performer and the audience may become blurred, as in the example of "participatory theatre" where audience members get involved in the
production.</pre>
<p align="justify">One of the mandates of <a href="http://editors.cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway">this project</a> is to locate discrepancies between "spectacles"<a name="fr1" href="#fn1">[1]</a> and realities of change to identify less visible examples of citizen action. However, an alternative route is to identify the characteristics of the spectacle, and learn how they can be used to make activism more visible: that is, more legible, intelligible and accessible. In this context, storytelling comes across as a method that can provide the same experience and benefits of a performance. This potential manifests itself in two ways:</p>
<p align="justify">a) First, in its<strong> infrastructure. </strong>We find that the structure holding stories together plays an important role in their ability to deliver a clear message. By unpacking the process of staging a performance -from what happens in the dressing rooms to what happens on stage- we will identify the building blocks of performances and by default, those comprised in effective storytelling.</p>
<p align="justify"> b) Second manifestation occurs<strong> in the audience.</strong> The dynamic of performances resembles how we behave every day in our "socially and constructed worlds". We are constantly telling stories about ourselves and this 'sense of being' is what determines our actions and behavior (Holland et al, 1998). Furthermore, as social beings, we also build identities as a community and engage in "collective moments of self-enactment" (Urciuoli, 1995).</p>
<p align="justify">Linking this back to our project, understanding the performative potential of storytelling; its infrastructure and how it can touch on issues of identity, agency and collective action, is relevant to tackle challenges in activism and civic engagement -where the collective is very much linked to the political. To illustrate the relationship between storytelling and performance, I will use the example of two civic groups thriving in Bangalore: Blank Noise
(founded by Jasmeen Patheja, who we interviewed back in January) and The
Ugly Indian; and I will ask you to think about them as theatrical productions:</p>
<p align="justify" class="discreet">(The following images are 'Broadway posters' adapted to the identity of these groups. They were created merely for the purpose of this post and do not reflect the views of these organizations).</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/BatmanTheUglyIndian2.jpg/image_preview" alt="The Ugly Indian" class="image-inline image-inline" title="The Ugly Indian" /></p>
<p align="center"><strong>The Ugly Indian</strong><br />stop talking. start doing.</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/ChicagoBlankNoise2.jpg/image_preview" title="Blank Noise" height="224" width="299" alt="Blank Noise" class="image-inline image-inline" /></p>
<p align="center"><strong>Blank Noise</strong><br />set new rules for street behavior</p>
<p align="justify">These groups were formed (in 2003 and 2010 respectively) to re-conceptualize how we understand our presence in the public space; <a href="http://blog.blanknoise.org/">Blank Noise</a> focusing on sexual harassment and women safety and <a href="http://www.theuglyindian.com/">The Ugly Indian</a> on waste management and civic interventions. On this post, we will look at their campaigns and identify features of the spectacle/performance in the storytelling methods they are using to communicate their mandates and interact with their volunteers. So, without further ado, let's explore this glossary of tweaked theatrical terminology:</p>
<p align="justify"><strong>How to navigate this post:</strong></p>
<p align="justify"><strong>
</strong></p>
<table class="plain">
<thead>
<tr>
<th>Section</th>
<th>Performance<br /></th>
<th>Storytelling<br /></th>
</tr>
</thead>
<tbody>
<tr>
<td><a href="#pre-production">Pre-production</a></td>
<td>Preparing all elements involved in a performance including locations, props, costumes, special effects and visual effects.<br /></td>
<td>Preparing all elements needed to convey the message of the story including: spoken word, text, images, audio, video or other artifacts.<br /></td>
</tr>
<tr>
<td><a href="#screenplay">Screenplay</a></td>
<td>A written work narrating the movements, actions, expressions and dialogues of the characters. <br /></td>
<td>Building a narrative in storytelling<br /></td>
</tr>
<tr>
<td><a href="http://editors.cis-india.org/digital-natives/making-change/storytelling-performance-2#cast">Actors</a><br /></td>
<td>Actors performing characters in a production.<br /></td>
<td>The relationship between storytelling actors and agency<br /></td>
</tr>
<tr>
<td><a href="http://editors.cis-india.org/digital-natives/making-change/storytelling-performance-2#stage">Stage</a><br /></td>
<td>Designated space for the performance of productions<br /></td>
<td>The public space as the stage for storytelling<br /></td>
</tr>
<tr>
<td><a href="http://editors.cis-india.org/digital-natives/making-change/storytelling-performance-2#action">Action!</a><br /></td>
<td>Cue signifying the start of a performance<br /></td>
<td>When storytelling leads to action<br /></td>
</tr>
</tbody>
</table>
<p><a name="pre-production"></a></p>
<p align="center" class="callout"><strong>1. pre-production</strong><br />ˈpri-prəˈdʌkʃ(ə)n/<br />the action of making or manufacturing from components or raw materials prior to the initial performance.</p>
<p align="justify">
The stage of <a href="http://en.wikipedia.org/wiki/Pre-production">pre-production</a> is when all the locations, props, cast members, costumes, special effects and visual effects are identified. It works in tandem with <a href="#screenplay">the screenplay</a> to ensure the maximum consistence, coherence and clarity in the story. In the same way, planning storytelling also implies selecting the right elements and materials to hold the story together. Initially, only traditional mediums were available, such as spoken word, text and images; but storytellers today (the directors orchestrating these productions) are experiencing an urgency to re-invent and adapt the language of their stories to make it accessible in the network<a name="fr1" href="#fn1">[3]</a> (Hull and Katz, 2006; Urciuoli, 1995) and the practice has evolved into <a href="http://en.wikipedia.org/wiki/Transmedia_storytelling">'trans-media'</a> or <a href="http://en.wikipedia.org/wiki/Digital_storytelling">digital storytelling</a>. Formats like audio-bytes, videos, sms, mobile apps are also part of its semiotic makeup and these mediums are mixed and matched to enhance the visibility of the message. As Scott McCloud suggests in ‘Understanding Comics: The Invisible Art’: “we need to invent new ways [and] develop new techniques of showing the same old thing” (1994) to make sure people still listen to what we have to say.</p>
<p>
Both Blank Noise and The Ugly Indian have led highly visual campaigns in the online space, as they combine blogging with videos, audios, images and active community managers that interact with their volunteers. A few examples of the mediums they are using to capture the public's attention:</p>
<p><strong>Video: </strong>Blank Noise did this art intervention, using real rape and sexual harassment reports from 2003 to challenge what we consider 'normal' and 'news'-worthy when it comes to sexual harassment and domestic violence:</p>
<iframe src="//www.youtube.com/embed/dE6pyVfcwys" frameborder="0" height="315" width="420"></iframe>
<p> </p>
<p><strong>Artifacts</strong>: <a href="http://bit.ly/1mnEhMJ">‘I never ask for it’</a> campaign: Blank Noise asked women to send garments they wore when they experienced ‘eve-teasing’ to challenge the notion “that women ask to be sexually violated”</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/Ineveraskedforit.jpg/image_preview" alt="I never asked for it 1" class="image-inline image-inline" title="I never asked for it 1" /><img src="http://editors.cis-india.org/home-images/Ineveraskedforit2.jpg/image_preview" alt="I never asked for it 2" class="image-inline image-inline" title="I never asked for it 2" /></p>
<p align="center">I never ask for it. <a href="http://bit.ly/1mnEhMJ">http://bit.ly/1mnEhMJ</a></p>
<p><strong>Audio:</strong> Blank Noise documents and disseminates stories of sexual harassment as told by their Action Heroes' This is: <a href="http://bit.ly/1fK5qUw">Kitab Mahal's story.</a></p>
<p align="justify">The message transmitted by the garments, the video and the audio are based on cultural and social constructions of what ‘sexual harassment’ means. Removing one of the garments from the installation, for instance, removes it from its resistance identity and hence, it can only exist in the narrative context Blank Noise is constructing alongside its volunteers.</p>
<p align="justify">On the other hand, The Ugly Indian's mandate is to change people's "rooted cultural behaviour and attitudes [...] to solve India's civic problems"; starting with the visible filth on the streets. It does not pursue systemic change, but seeks impact at the behavioral level. One of the methods it uses to achieve this, is the dissemination of images and videos showcasing their work. Their publications minimize the use of text in order to drive attention to aesthetics:</p>
<table class="plain">
<tbody>
<tr>
<td>
<p align="center"><img src="http://editors.cis-india.org/home-images/Beforeafter.jpg/image_preview" alt="" class="image-inline image-inline" title="TUI Before After" /></p>
</td>
<td><br /><br /><br /><img src="http://editors.cis-india.org/home-images/TUIBeforeAfter2.jpg/image_preview" alt="TUI Before After 2" class="image-inline" title="TUI Before After 2" /><br /></td>
</tr>
</tbody>
</table>
<p align="left">They recently complemented their graphic stories, by starting <a href="http://theuglyindian.com/books/chapter-1/">a blog</a> that documents "the philosophy and the process" that drives The Ugly Indian. This excerpt from Chapter 3 explains their visual strategy and why they have chosen before-after pictures to communicate their work:</p>
<blockquote>
“The citizens of the online world are brutal – they only care for instant gratification and real results. So are citizens in the real world. They too only care for results. [...] V & X know that and have focused all their energies on delivering this dramatic result, this single Before-After image, that is proof of dramatic change. And it has worked – in terms of creating initial positive impact (both on the ground and online). Whether it will survive and change community behavior is another story. But this initial impact is crucial, as we will discover later, in generating respect from the community and the authorities.”<br /></blockquote>
<div class="pullquote"><br />“When pictures carry the weight of clarity in a scene, they free words
to express a wider area. And when words lock in the meaning of a
sequence, pictures can really take off” Scott McCloud on comics</div>
<p align="justify"> </p>
<p align="justify">This is how pre-production is important for storytelling. Planning, designing and choosing the right elements, and how they interact with one another, will determine the level of legibility and meaning we give to the story (McCloud, 1994). Each medium: video, audio, text, music, etc.- becomes “a new literate space” or “symbolic tool” storytellers have on hand to portray narratives about the self, family community and society (Hull, 2006), and the introduction of digital technologies into storytelling space, coupled with the current hype around the method, signals we are moving towards a more strategic use of technology to produce and share knowledge more effectively. In this way, the choice of mediums and technologies will reflect a "conscious construction of identity" and "performances of the self" (Vivienne, 2011); a theme we will explore further in the 'screenplay' section.</p>
<p align="justify"><span id="docs-internal-guid-4138f50b-6259-ec34-716e-d1298c8e0176"></span><span id="docs-internal-guid-4138f50b-6259-ec34-716e-d1298c8e0176"></span></p>
<h3><br /></h3>
<a name="screenplay"></a>
<p align="center" class="callout"><strong>2. screenplay</strong><br />ˈskriːnpleɪ/<br />The script including descriptions of scenes and some camera/set directions.</p>
<p align="justify">The process of writing a <a href="http://en.wikipedia.org/wiki/Screenplay">screenplay</a> is a careful exercise of creation and articulation. The dialogues, expressions and actions of the characters are narrated and located in a specific context that will determine how the events of the play unfold. The ability to build a coherent narrative structure is, in itself, a powerful tool of self-expression that enables the storyteller to a) construct an identity for the story and b) expose it to the public. Let's take a closer look at each stage:</p>
<p align="justify">a)<strong> Self-expression</strong> is directly related to the amount of freedom we experience in our ecosystem. Barriers to expression can come through our political regime or in the form of social norms and taboos, as is the case of conservative pockets in India. In either context, storytelling comes across an alternative outlet to describe ambiguous, unapologetic and personal truths (Vivienne, 2011). It enables less visible voices to claim a space and construct their own narrative within. Blank Noise has been very active on this front, as it creates opportunities for its volunteers, participants (dubbed Action Heroes), and otherwise silent voices to articulate their emotional and physical experiences in the public space. One of the ways they did it was by publishing a step by step guide to unapologetic walking, and then requesting people to participate:</p>
<div align="center"><img src="http://editors.cis-india.org/home-images/stepbystepguidetounapologeticwalkingposter.jpg/image_preview" alt="Step by step" class="image-inline image-inline" title="Step by step" /></div>
<div align="center">step by step guide to unapologetic walking: <a href="http://bit.ly/1bz3MZZ">http://bit.ly/1bz3MZZ</a><br /><em><br /></em></div>
<em>
</em>
<blockquote><em>
</em>
<p align="center"><em><span class="Apple-style-span"><span class="Apple-style-span">" Our street actions over the last few years have been based on emphasizing small simple scenarios- which can be challenging even though they appear 'normal' and everyday. For instance- should it be hard to just 'stand'
on the street as an 'idle' woman?</span></span><span class="Apple-style-span"><span class="Apple-style-span"> Would you 'dare' try it?</span></span>"</em></p>
</blockquote>
<p style="text-align: justify;" dir="ltr"><br />The
idea behind this intervention is to re-conceptualize how women navigate
the public space, drawing inspiration, ideas and encouragement from the “personal truths” and stories shared by women who are doing
it. This grants them greater autonomy at representing themselves through
their online and offline presence and the narrative is continuously re-shaped through new submissions and testimonials. </p>
<p style="text-align: justify;" dir="ltr">b) <strong>Self-representation</strong>
is how you create yourself: who you want to be and how you want others
to see you. Miller’s work on identity and storytelling explores the role
of storytelling in socialization and self-construction: <em>“stories change depending on who is listening”</em>
(1993) as we construct ourselves with and for other people. In the same way a character in the script cannot come to life without an audience, the identities we create for ourselves need a public that recognizes who we are and our role in the world. Anthony Giddens' work on identity also draws a relationship
between our identity and its narrative:<em> “self-identity
is not a set of traits but a person’s reflexive understanding of their
own biography (...) and the capacity to keep a coherent narrative going:
integrating events in the external world and sorting them into the
story of the self”</em>
(Gauntlett, 2002; Giddens 1991).</p>
<p style="text-align: justify;" dir="ltr">The Ugly Indian took a solid stance against middle class apathy and idleness in its narrative, and with this premise, it built an identity for the organization that represents the opposite: a selfless, active, responsible middle class citizen. These are some examples:</p>
<table class="plain">
<tbody>
<tr>
<td align="center"><strong>Anonymous identity
</strong></td>
<td align="center"><strong>Middle class citizen<br /></strong></td>
<td align="center"><strong>How they are different to the common middle class citizen<br /></strong></td>
</tr>
<tr>
<td>“They call themselves <span class="visualHighlight">The Ugly Indians and operate anonymously</span> [...]. If you
aren’t aware of The Ugly Indian (TUI), that’s understandable – <span class="visualHighlight">they work
hard to stay anonymous and underground, and want only their work to
speak for itself.”</span> (Chapter 1)</td>
<td>“<span class="visualHighlight">The
more the urban middle-class see ‘people like them’ </span>mucking about in
garbage, the more they will face up to the issue and start thinking
about it [...] This leap from ‘it’s someone else’s job’ to <span class="visualHighlight">‘it’s my duty
to fix this’</span> is what can transform our cities – <span class="visualHighlight">this leap has to be
made in the mind!” </span>(Chapter 6)</td>
<td>“There is a specific purpose to making Amir (the garbage truck driver)
talk. X and V are looking for cues on what really troubles him, what
improvement in his daily working life he will really appreciate. <span class="visualHighlight">Too
often, well-meaning urban middle-class do-gooders think they know what
the working class needs </span>(gloves, better equipment and so on) and <span class="visualHighlight">they
get it so wrong.</span> <span class="visualHighlight">Listening without being judgmental is an art, and X and
V are good at that.</span> (Chapter 8)</td>
</tr>
</tbody>
</table>
You can read more about TUI’s story <a>here</a>.
<p> </p>
<div class="pullquote">
<div align="left">
“Human lives become more readable and intelligible when they are applied to narrative modes borrowed from history and fiction; and in function of stories people tell about themselves.”</div>
<div align="right">Ricoeur, 1991</div>
</div>
<p align="justify">The set of traits chosen by The Ugly Indian is important. Their initiative is intentionally gentrified as they <em>want </em>it to resonate specifically with the middle class (as they are "people like them"). But at the same time, they integrate a reflexive understanding of their role as citizens by mentioning the need for a personal awakening ("this leap has to be made in the mind!") and further interaction with stakeholders outside of their network ("making the truck driver talk"), that will enable the common middle class citizen transition into the level of 'street and citizenship authority' TUI is at. On top of this, their clean drives back up this discourse, and while their identity remains incognito, the work is widely shared on social media every week -drawing a coherent narrative between their speech and their actions.</p>
<p> c) <strong>Interaction with audience: </strong>Finally, once the storyteller has created a coherent identity, its sense of purpose must also be evident for the audience. The possibilities for this are endless, but I would like to draw attention to the super-hero narrative chosen by both Blank Noise and The Ugly Indian. Both groups are seeking an internal awakening in their volunteers by juxtaposing their experiences with what a 'hero' would do in the same situation.</p>
<p style="text-align: justify;" dir="ltr"><strong>Bangalore Hero video on The Ugly Indian:<br /></strong></p>
<strong>
</strong>
<iframe src="//www.youtube.com/embed/627R6TEuol4" frameborder="0" align="middle" height="315" width="420"></iframe>
<p> </p>
<em><span id="docs-internal-guid-1a1a53ce-5e81-f89d-6c02-60fd710855eb">“Our
message to all Bangalore citizens is simple. Go out and be a hero on
your own street.<br />Take charge of it. Don’t be helpless. You have the
power. You just need to go and us</span>e it”</em>
<p> <strong><br />Blank Noise's Action Hero game:</strong></p>
<div align="center">
<div align="left">
<pre>The <span class="il">Action</span> <span class="il">Hero</span> <span class="il">Game</span> is built on a series of personal challenges in the city.
The <span class="il">game</span> is <strong>simple.</strong> Your <span class="il">game</span> partner and opponent is <strong>you.</strong>
There is no one method or quick solution to be an <span class="il">Action</span> <span class="il">Hero</span>.
Each potential Action Hero goes to a new area in his / her city. On arriving there potential Action Heroes receive 'challenges' via phone messages
Action Heroes across locations receive a set of 6 tasks over 4 hours via sms
If you don't wish to do a task (eg task 1a) text us and we will send you another task (eg task 1B)
Are you an<strong> <span class="il">Action</span> <span class="il">Hero</span>? </strong>
Find out! Play this <span class="il">game</span>!<strong>
</strong></pre>
</div>
<p align="center">
<img src="http://editors.cis-india.org/home-images/ActionHero1.jpg/image_preview" alt="Action Hero" class="image-inline image-inline" title="Action Hero" /></p>
<p align="center"> <strong>Blank Noise Action Hero</strong> <br /><a href="http://bit.ly/1fld8cV">http://bit.ly/1fld8cV</a></p>
<div align="center">
<blockquote>
<p><em><span id="docs-internal-guid-1a1a53ce-5e84-d66f-0b84-28e1731e7d64">“Share your <strong>Action Hero </strong>experience: </span>An
Action Hero sets new rules for behaviour. She could experience fear and
threat, but devises ways to confront it. Being fearless is a process.
Every person is a unique Action Hero.Tell us how you said NO to sexual
violence. [...] This blog set out to record testimonials of when and how
you became an Action Hero; documents and shares the memory of when you
surprised yourself, did the unexpected. [...] You are an Action Hero not
by the magnitude of
what you did but how it made you feel. You are an Action Hero by the way
you define your own Action Heroism. We don't have a reference for you.]</em></p>
</blockquote>
</div>
<p align="justify"><br />They both advance ideals of courage, fearlessness and responsibility in the
public space through their campaigns. These are not only desirable
traits by any citizen -let alone marginalized or silenced voices in the
case of Blank Noise- but the strategy also speaks to a language of hope and
empowerment we can relate to at a human level. It sheds light on our fears, our limits and the extent to
which we are willing to use our power to act.<a name="fr1" href="#fn1">[3]</a><strong> </strong>Mediating this message with digital technologies also creates the illusion of an omniscient narrator who is drawing the volunteers' path to heroism and guiding their journey through it. As Ricoeur puts it:<em> "there is no self-understanding that is not mediated by signs, symbols and texts; and self-understanding will coincide with the interpretation given to these mediating terms"</em><span id="docs-internal-guid-4138f50b-6301-8f0c-4456-7cc57c648db2"></span> (1995) It is ultimately the interpretation the volunteers give to this ideal, and the magnitude to which they identify with it, what will determine their eagerness to emulate it and translate it into action. As said in the last post, one of the faculties of good storytelling is turning the experience being told, into the experience of those who are listening (Benjamin, 1955).</p>
<p align="justify">Before moving on to how 'action' unfolds in the performance, it is worth reflecting on the role of narratives, identities and mediation in collective action. Why do we need the hero narrative to mobilize agents? Why is heroic citizenship the gold standard and why does it work as a method for engagement? The topic is unfortunately out of the scope of this post, but the next one will attempt to address how identities as these ones can mediate our agency and action in the public space. <br /><br />******</p>
<p align="justify">Access Part 2 <a href="http://editors.cis-india.org/digital-natives/making-change/storytelling-performance-2">here</a> to look at the role of actors and the stage in performances to explore the role of agency and the public space in storytelling. We will also draw some final conclusions relating this back to the Making Change project.</p>
<em></em>
<p style="text-align: justify;" dir="ltr"><strong>Footnotes:
</strong></p>
<p style="text-align: justify;">[<a name="fn1" href="#fr1">1</a>] Refer to Nishant Shah's <a href="http://editors.cis-india.org/digital-natives/blog/hivos-knowledge-programme-june-14-2013-nishant-shah-whose-change-is-it-anyway">Whose Change is it Anyway?</a>. He argues that global audiences engage with local causes that embody "spectacles of the rise of the citizen". This is problematic as the more significant -less visible/undocumented- acts remain unnoticed, while they may be central to understand what it means to make change in a networked and information society. He posits we need to move beyond this 'spectacle imperative',recognize the context of these revolutions and re-evaluate how we conceptualize 'action'.</p>
<p style="text-align: justify;">[<a name="fn1" href="#fr1">2</a>] Novelty: Quick exercise: run a quick google search of the
words: <a href="https://www.google.co.in/search?client=ubuntu&channel=fs&q=STORYTELLING+%2B+SOCIAL+CHANGE&ie=utf-8&oe=utf-8&gfe_rd=ctrl&ei=rQQLU7SaOciL8Qee44CACQ&gws_rd=cr">‘storytelling + social change’</a>.
You will find stories by influential magazines and publications, including Forbes, the Huffington Post and Open Democracy, all from 2013-2014. ‘Storytelling’ seems to be
the newly (re)discovered tactic to advance business and social impact
objectives, noticed by activists and corporates alike.</p>
<p style="text-align: justify;">[<a name="fn1" href="#fr1">3</a>] For more on our power as agents and the role of narrative and identity, refer to Paul Ricoeur's work on the selves and agents (Oneself as another) and narratives (Time and Narrative). "As the most faithful articulations of human time, narratives present the moments when agents, who are aware of their power to act, actually do so, and patients, those who are subject to being affected by actions, actually are affected." Resources here: <a href="http://stanford.io/1c0pUwQ">http://stanford.io/1c0pUwQ</a></p>
<br />
<p style="text-align: justify;" dir="ltr"><strong>Sources:</strong></p>
<p align="left">Benjamin, Walter. (1977): "The storyteller."89.</p>
<p align="left">Gauntlett, David (2002), Media, Gender and Identity: An Introduction, Routledge, London and New York.</p>
<p align="left">Giddens, Anthony. "Modernity and self-identity: self and identity in the late modern age." Cambridge: Polity (1991).</p>
<p align="left">Holland,
Lachicotte, Skinner & Cain, (1998). Identity and agency in cultural
worlds. Cambridge, MA: Harvard University Press.</p>
<p align="left">Hull, Glynda A., and M. Katz. (2006) "Crafting an agentive self: Case studies of digital storytelling." Research in the Teaching of English 41, no. 1: 43.</p>
<p align="left" style="text-align: justify;" dir="ltr">McCloud, Scott. (1993)."Understanding comics: The invisible art." Northampton, Mass</p>
<p align="left">Miller,
P. (1994). Narrative practices: Their role in socialization and
self-construction. In Neisser & Fivush (eds.), The remembering self:
Construction and agency in self narrative (pp. 158-179). Cambridge:
Cambridge University Press.</p>
<p align="left">Miller,
P. & Goodnow, J. J. (1995). Cultural practices: Toward an
integration of culture and development. New Directions for Child
Development, No. 67 (pp. 5-16). San Francisco, CA: Jossey-Bass
Publishers.</p>
<p align="left">Ochs, E., & Capps, L. (1996). Narrating the self. Annual Review of Anthropology, 25, 19-43.</p>
<p align="left">Ricoeur, Paul (1991). "Narrative identity." Philosophy today 35, no. 1 : 73-81.</p>
<div align="left" id="gs_cit2" class="gs_citr">Ricoeur, Paul. <em>(1995) Oneself as another</em>. University of Chicago Press,</div>
<p align="left"><br />Urciuoli,
B. (1995). The indexical structure of visibility. In B. Farnell (ed.),
Human action signs in cultural context: The visible and the invisible in
movement and dance (pp. 189-215). Metuchen, NJ & London: The
Scarecrow Press, Inc.</p>
<p align="left">Vivienne, Sonja (2011). "Trans Digital Storytelling: Everyday Activism, Mutable Identity and the Problem of Visibility” Gay & Lesbian Issues & Psychology Review 7, no. 1.</p>
</div>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/making-change/storytelling-performance'>http://editors.cis-india.org/digital-natives/making-change/storytelling-performance</a>
</p>
No publisherdenisseDigital ActivismMaking ChangeResearchBlank Noise ProjectNet CulturesResearchers at Work2015-10-24T14:31:11ZBlog EntryScience, Technology and Society International Conference – Some Afterthoughts
http://editors.cis-india.org/digital-natives/blog/science-technology-and-society-conference-in-indore-march-12-13
<b>An international conference on Science, Technology and Society was held at the Indore Christian College on March 12 and 13. It was sponsored by the Madhya Pradesh Council of Science and Technology, Bhopal and organized by the Indore Christian College. Samuel Tettner, Digital Natives Coordinator from the Centre for Internet and Society attended this conference and is sharing his experience about the workshop.</b>
<p>This past weekend I attended the “Science, Technology and Society International Conference”. The experience was one of learning, more so on the idiosyncrasies and social particularities of academic research than on the subject matters presented at the conference. </p>
<p>I arrived in Indore late on Friday night; my plan was to just check into the hotel and watch some Tom and Jerry before falling asleep. Then I met the conference organizer, the head of the Department of Sociology at the Indore Christian College, who informed me that I would be one of the key-note speakers the next day and that I had around 40 minutes of speaking time. My presentation at that time was around 20 minutes, so there was less Tom and Jerry than expected. This was the first indication of the interesting cultural experience I was about to have.</p>
<p>As I navigated the rather austere streets of Indore, I realized that this was really a modest city. Not in population of course, because Indian cities are huge compared to pretty much anywhere else in the world, but in its aspirations. I quickly noticed I was the only white person on the streets. “I made the conference international”, I thought, but I was wrong: There was one more white person, a middle aged man from Hungary named Laszlo who had come to present his research on population. And so as the first day of the conference rolled on, Laszlo and I got a taste of some bizarre reverence that continued throughout the two days. I can’t say for sure if it’s the result of some colonial baggage, the Indian tradition of treating guests like gods, may be a combination of both, the truth is that we got treated with way too much respect and an uncanny humility that was at times a bit embarrassing. Laszlo and I got to sit on the stage, next to the former Indian ambassador to Fiji, the head of the college, and other conference organizers. </p>
<p>The influence of Hinduism in more rural areas is very visible, on the stage next to the podium was a huge representation of Saraswati (goddess of wisdom) and there was a constant puja being offered to her. I thought of the academia, the temple of rationality, the house of reason, surely cannot co-exist with the world of religion. It can, if anyone in the world can make it happen, it’s the Indians. There were floral offerings, and introductions, and dedications. It seemed the organizers were very concerned with decorum and pomp and circumstance, pleasing local government officials (I recognized them because they were fat and everyone smiled at them awkwardly) and maintaining a tradition I got the feeling they didn’t understand properly. This whole exercise was ironic to me, as the building was almost in ruins, there was no proper ventilation, and the restrooms were a complete mess with no proper running water, and so on. </p>
<p>Finally I got to speak. I only got 15 minutes because one local man (maybe a friend of one of the local politicians) took his sweet time delivering his speech. This was definitely not my crowd. I was presenting a small paper I wrote called “iCare: Emergent Forms of Technology-mediated Activism” which was basically a summary of two of the findings of “Digital Natives with a Cause?”: One was a concept of activism which moves away from one time campaigns and looks at the practice of activism as an every-day activity, which can be valued without the need of an issue nor a community. The other was an observation about the language of activism and how it relates to different communities, through the use of voice, terminology, literary devices, and context. These were not the topics most attendees were familiar with, for example at the beginning of the talk I asked how many people in the audience used Facebook, and about 15 of out 150 people raised their hands. Relating to the issues of people who use technology incessantly was difficult for this crowd, who were not familiar with terms like “Slacktivism” and “Digital Native”, and who generally held the view that modern society and its overuse of technology were chipping away at traditional Hindu family values. </p>
<p>I tried my best in those 15 minutes, to illuminate some of the basic conceptual bases of the kind of work we’re doing with “Digital Natives with a Cause?”. They enjoyed the presentation, or at least I gathered that from several people who came up to me afterwards and told me so. Many people came up to me and asked me where I was from, and I started saying “USA” after a while, because “Venezuela” does exist in their mind, and “South America” just means the south of the United States.</p>
<p>I got to learn a lot about academic life in more rural traditional social spaces. I am generally completely ignorant of rural life, as I was born in the capital of Venezuela, and have in general lived in very cosmopolitan and metropolitan cities all my life. However what little slices of rural life I had encountered while backpacking through India, were concentrated in the work around the house and the fields. I was under the impression that research, that academic pursuit, and that critical thinking, were activities reserved for the urban, the middle class, the English speaking. Attending this conference opened my view a bit in this respect. People in rural areas have their own academic culture, with their own research interests, views and perspectives, and in most cases, reliable data backing them. Granted, in many cases these cultures are reflections or copies of what comes out of the cities, (and the west to a certain extend) but many times they are not, and getting to experience the complexity of it was a great experience. For example, there were many papers presented which dealt with the politics of caste, which is a concept I have barely come in contact with while being in Bangalore. A lot of people also talked about sustainable development, the impact of technology on agriculture, how new chemical fertilizers are changing the lives of farmers, and one teacher talked about the exiting potential uses for the novel technology called the podcast. </p>
<p>It was then that it dawned on me: “Science, Technology and Society” meant a completely different thing to my audience than it did to me. My presentation about how people conversing on Facebook can be viewed as activism must have seemed so alien and disconnected to them. I left the place very pensive about the whole experience. After taking pictures with some children, I went to a mall, and stood in front of a McDonalds and wondered how globalization is allowing for encounters like this one: A Venezuelan young man speaking at a local college in Indore, in the cultural and geographical centre of India. I’d like to think I was breaking barriers, participating in inter-cultural dialogue, exemplifying the exchange of intellectual and cultural capital that I hope takes places in the following years after our markets have gone global. Then again, I might not have been, I might have confirmed their perception of the well-dressed Westerner, who gracefully does them the favour of speaking at their college, and then talks in an accent about some random and obscure topic no one has any idea about. I’m still trying to decipher what happened. Eventually I went back to my hotel and experienced possibly the one and only truly cross-cultural and global thing in today’s world: Tom and Jerry.</p>
<p>See the agenda <a class="external-link" href="http://www.indorechristiancollege.com/sts/schedule.html">here</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/science-technology-and-society-conference-in-indore-march-12-13'>http://editors.cis-india.org/digital-natives/blog/science-technology-and-society-conference-in-indore-march-12-13</a>
</p>
No publishertettnerConferenceDigital ActivismResearchers at WorkDigital Natives2015-05-14T12:22:08ZBlog EntryRound Table on Assessing the Efficacy of Information and Communication Technologies (ICTs) for Public Initiatives: A Report
http://editors.cis-india.org/events/event-blogs/round-table-assessing-efficacy
<b>Zainab Bawa reports on the Round Table on Assessing the Efficacy of Information and Communication Technologies for Public Initiatives, hosted by the Centre for Internet and Society, Bangalore, on 17 June 2009, in collaboration with the Liberty Institute, New Delhi. </b>
<p></p>
<p>
In
recent times, there has been an upsurge in the use of ICTs to provide
information to people and to elicit participation. Individuals, corporate
organisations, NGOs, civil society organisations, collectives, municipalities,
political parties and politicians have been using the internet and other
mediums to communicate with people. The round table was organised primarily to
discuss two issues:</p>
<ol><li>What is the
effectiveness of the initiatives introduced in recent times?</li><li>How do we
move forward in terms of partnerships/collaborations in the areas of data
gathering, sharing, dissemination and architecture of information? </li></ol>
<p>Given
the constraints of time, however, we were only able to discuss a few issues with
respect to efficacy of initiatives, rather than come up with a concrete action
plan on how to measure effectiveness of many of the existing initiatives. This
remains an agenda for subsequent meetings.</p>
<p>This round table was the first meeting of its kind. It
brought together participants from diverse backgrounds to discuss key issues
involved in leveraging ICTs towards various ends, and to collaborate with each
other on ongoing initiatives. Participants included researchers,
persons who have developed information platforms and databases, individuals
working in the area of leveraging technology for streamlining processes in
society and people who have been studying usage patterns of social media tools.
Most of the participants were using ICTs to improve information access
related to health issues, education, budgets, development of rural areas and
recently, elections and governance. In the subsequent sections, I will briefly
elaborate on some of the key themes around which discussions took place
during the round table.</p>
<p><strong>Building on Ideas:</strong> In the morning
and pre-lunch sessions, one issue that featured prominently was the importance of developing ideas rather than trying to work out a perfect model that
we believe will solve what we perceive to be people’s problems. Two of the
participants explained that they started implementing ideas as they came to
them, rather than trying to come up with a framework that they thought would
work for the masses. They worked towards evolving their ideas, exploring what
works and what does not. One of them further pointed out that such evolution
cannot be observed as it happens; it only becomes apparent in hindsight. Hence,
discussions such as the current round table are useful.</p>
<p>It is
also important to note that we are still in a nascent stage of understanding
how ICTs can impact people’s lives and deploying them accordingly. As a result, many efforts are likely to be in the stage of trial and error.</p>
<p><strong>Key areas of interest and concern:</strong> Based
on the input from participants in the morning session, we
arrived at a list of areas that require more understanding and discussion.</p>
<ol><li><u>Information gathering, dissemination, access –
including information architecture, technology design</u>:
Here, three issues were discussed:</li>
<ul><li>Who are we talking about when we refer to information
access? It was pointed out that information is crucial particularly for people
who do not have computers and for whom internet is not a priority. The intensity
with which they seek information is remarkable. One of the participants argued
that we undervalue the potential of information to make a difference to
people’s lives.</li><li>How do we deliver information? Providing information
is not enough.</li><li>Representativeness of the information for those who it
is provided for.
</li></ul>
</ol>
<p>Another issue that was referred to
was whether language is a problem, i.e., most information is available only in
English. One of the participants suggested that this is not the case because Google has found that a very small percentage of the population actually refers
to material on the web in languages other than English.</p>
<ol type="1" start="2"><li><u>Community mobilization</u>:
During the deliberations, we referred to the problem of replication of initiatives. Two observers of social media pointed
out that replication happens because people are trying to create their own
unique communities around their initiatives. This is an important insight
for future efforts and also indicates the need to share databases and
information that individuals and organisations have compiled. They also
suggested that it is important to discover existing communities and spaces
where conversations around issues of governance, education, health and
development are taking place. This helps to plug into existing resource
pools and to extend outreach. <br /></li></ol>
<ol type="1" start="3"><li><u>Citizens’ participation</u>:
Initiatives that work and why they
succeed - We briefly discussed the Jaagore campaign and India Vote Report,
which were launched before the 2009 national elections in India to enable
people to register on the electoral rolls and to report irregularities during
elections respectively. Some people found it difficult to register
themselves on the Jaagore website and some had difficulties in finding the
local offices where they needed to follow-up with the process. It was also
pointed out that Vote Report did not connect with the end user because it
would have been easier to report irregularities and anomalies via SMS
rather than trying to report them by logging on to the site. If one looks
at the case of the Online Complaint Management System (OCMS) developed by
Praja, the availability of the telephone hotline service through which
citizens could register their complaints helped in widening usage. Thus,
it appears that two issues are pertinent:</li>
<ul><li>Whether the initiative connects with the people who
are likely to use it;</li><li>Simplicity of design/system that enables more users. <br />
</li></ul>
</ol>
<p><strong>Target
Audience:</strong> One of
the participants pointed out that some initiatives do not work because they are
targeted towards the wrong audiences. For example, when it comes to voting and
elections, poor groups are the ones who go out and vote in large numbers.
Hence, information systems need to be tailored to provide them with the data
that they need most. Access also has to be configured accordingly. In some
instances, the target is too broad to reach out effectively.</p>
<p>It appears that there is a need to
develop strategies on how platforms and databases that have been created to
enhance access to information can be made known among the masses and how people
can be made aware to use them. It is equally important to understand what
constitutes ‘information’ and for whom. Here,
the other issue to explore is how information links back to the people for who
it is provided.</p>
<ol type="1" start="4"><li><u>Technology</u>: In this
area, a key concern was the high costs involved in developing technologies
and whether we could learn from each other’s experience of developing
technologies instead of reinventing the wheel. We also discussed whether
open source software helps to reduce costs of development. The other issue
with respect to open source is whether there is enough assistance and
support available to resolve problems that may crop up during use of
technology from time to time. </li></ol>
<p><strong>Sharing
of Data:</strong> Discussions also veered around the issue of whether
appropriate technology and applications could be created to help with sharing
existing databases and information pools. We did not discuss this issue
in depth, but it remains relevant for subsequent meetings.</p>
<ol type="1" start="5"><li><u>Back end integration</u>: According
to some of the participants, one of major problems is the interface
between government and citizens, which remains weak. Technology
can be used to enhance the interactions. Participants also pointed out
the difficulty in obtaining data from government bodies that is important
to create the interface between government and citizens. A participant
involved with the Jaagore campaign referred to the problem of back-end
integration during their efforts to help citizens register themselves with
the election commission (EC) offices. A participant from Google similarly
reported that they faced problems in obtaining election results from the EC’s
offices as a result of which, they had to rely on their partners for this
information. Here too, we could not deliberate on how to resolve this
problem, but this could be a major theme for a subsequent meeting. <br /></li></ol>
<ol type="1" start="6"><li><u>Performance (monitoring, evaluation)</u>:
One of the themes that participants zeroed in on was the evaluation of
the performance of elected representatives and making this evaluation available for
people to see. Here, the debate was around the problem of evaluation being carried out according to the criteria we set which may not seem relevant
to other sections of society. One of the suggestions that came up was to
develop a matrix for evaluation and put out information accordingly.
People can then use it to make their own judgments. <img src="http://editors.cis-india.org/events/event-blogs/uploads/00016.jpg/image_preview" alt="rt2" class="image-right" title="rt2" /><br /></li></ol>
<p>In
the post-lunch session, some of the participants shared their experiences with
implementation and also the work they and their organisations are currently
engaged with. Towards the end of the round table, each one of the participants
explained their respective projects and how they may wish to collaborate with
other participants (who were present) in their initiatives. An e-group called “CIS-Info-Access” has
been created to take these conversations and collaborations further. </p>
<h3><strong>Evaluation of the Round Table and Way Forward:</strong> <br /></h3>
<p>When
invitations were sent out to people to participate in the round table, many of
the invitees expressed a genuine and enthusiastic interest in being part of
this effort. As mentioned above, one of the reasons for this enthusiasm was
because this was the first meeting of its kind, bringing together
individuals from the fields of technology, research and implementation. We
invited a total of 35 people out of which 27 finally attended the meeting.
The diversity of the participants was an asset in that a variety of issues were
brought to the table. The drawback was that there was not enough time to
discuss some of the pertinent issues in depth. Future meetings can be tailored
to discuss one or two specific themes such as back-end integration and sharing
of information, technology issues, ideas for mobilising citizens and
communities, etc.</p>
<p>The
possibilities of collaboration between participants in this meeting are immense
and we hope that some of the synergies will materialise into concrete outcomes.
Further, a few participants have expressed an interest in organising similar
meetings in their cities/towns, perhaps focusing on a few issues instead of
bringing people together under a broad theme. Of some of the issues discussed,
participants have indicated that back-end integration with government and
ideating on different ways of disseminating data can be further deliberated on
in future. One of the participants also suggested that there is a need to make
‘data’ more relevant to people’s lives.</p>
<p>While
the meeting was fruitful in many respects, one issue needs to be underlined.
This concerns the imagination of internet and ICTs as mediums that can resolve all existing problems with respect to citizen-government
interface, streamlining of processes and provision of information. Such an
overarching imagination of technology overlooks the cultural, economic, social and
political specificities of communities and contexts. Technology
can also have negative implications in some circumstances. It also needs to be
reinforced that technology is embedded in society and culture. Therefore we
need to view technology as one of the avenues among others available which will
facilitate interactions between people and their governments and the state.
Democratisation is more likely to be realised through such a perspective.</p>
<p></p>
<p>
For more details visit <a href='http://editors.cis-india.org/events/event-blogs/round-table-assessing-efficacy'>http://editors.cis-india.org/events/event-blogs/round-table-assessing-efficacy</a>
</p>
No publishersachiaSocial mediaDigital ActivismDigital AccessPublic AccountabilityDiscussionFeaturedTransparency, Politics2011-08-20T22:28:55ZBlog Entry