The Centre for Internet and Society
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April 2014 Bulletin
http://editors.cis-india.org/about/newsletters/april-2014-bulletin
<b>The newsletter for the month of April can be accessed below:</b>
<p style="text-align: justify; ">We at the Centre for Internet & Society (CIS) welcome you to the fourth issue of the newsletter (April) for the year 2014. Archives of our newsletters can be accessed at: <a href="http://editors.cis-india.org/about/newsletters/">http://cis-india.org/about/newsletters</a></p>
<h2 style="text-align: justify; ">Highlights</h2>
<p style="text-align: justify; ">We have published a compilation of the various central government schemes in a blog post as part of our National Resource Kit project.</p>
<ul style="text-align: justify; ">
<li>The 27<sup>th</sup> session of the WIPO Standing Committee on Copyright and Related Rights (WIPO-SCCR) was held in Geneva from April 28 to May 2, 2014. Nehaa Chaudhari participated in the event. CIS made its statements on Technological Measures of Protection on Limitations and Exceptions for Libraries and Archives, Orphan Works, Retracted and Withdrawn Works, and Works out of Commerce on Limitations and Exceptions for Libraries and Archives, and on the WIPO Proposed Treaty for the Protection of Broadcasting Organizations. </li>
<li>CIS signed a memorandum of understanding (MoU) with Mysore University for converting to Unicode and re-releasing their encyclopaedia under Creative Commons License. Dr. U.B. Pavanaja on behalf of the CIS-A2K team signed the MoU.</li>
<li>A two-day global stakeholder meeting on future of internet governance (NETmundial) was organized by the Brazilian Internet Steering Committee in partnership with /1Net at Sao Paulo in Brazil on April 23 and 24, 2014. Achal Prabhala participated in the event. As part of its research to enable productive discussions of the critical internet governance issues at the meeting and elsewhere CIS published a total of 16 blog entries. </li>
<li>We conducted an empirical study of five separate and diverse banks (State Bank of India, Central Bank of India, ICICI Bank, IndusInd Bank, and Standard Chartered Bank) to gain a practical perspective on the existing banking practices and policies in India, and published a Banking Policy Guide. </li>
<li>As part of the Making Change project Denisse Albornoz interviewed Tuhin Paul, an artist and storyteller behind Menstrupedia, an India-based social venture creating comics to shatter the myths and misunderstandings surrounding menstruation around the world. Denisse provides an analysis of ‘menstrual activism’ — a movement that despite its trajectory in feminism remains unnoticed in most accounts of traditional and digital activism.</li>
<li>Six research studies were commissioned by HEIRA-CSCS (over November 2013-March 2014) as part of the collaborative exercise with CIS to map the Digital Humanities within a broad rubric of exploring changes at the intersection of youth, technology and higher education in India. P.P.Sneha in her blog post presents a broad overview of some of the key learnings from these projects.</li>
</ul>
<p style="text-align: justify; "><br /><b><a href="http://editors.cis-india.org/jobs">Jobs<br /></a></b>CIS is seeking applications for the post of <a href="http://editors.cis-india.org/jobs/programme-officer-access-to-knowledge-and-openness">Programme Officer</a> (Access to Knowledge). There are two vacancies for this post one in Delhi and one in Bangalore. To apply, please send your resume to Sunil Abraham (<a href="mailto:sunil@cis-india.org">sunil@cis-india.org</a>), Nirmita Narasimhan (<a href="mailto:nirmita@cis-india.org">nirmita@cis-india.org</a>) and Pranesh Prakash (<a href="mailto:pranesh@cis-india.org">pranesh@cis-india.org</a>) with three writing samples of which at least one demonstrates your analytic skills, and one that shows your ability to simplify complex policy issues.</p>
<h2><a href="http://editors.cis-india.org/accessibility">Accessibility and Inclusion</a></h2>
<p style="text-align: justify; ">Under a grant from the Hans Foundation we are doing two projects. The first project is on creating a national resource kit of state-wise laws, policies and programmes on issues relating to persons with disabilities in India. We compiled the first draft of the kit (29 states and 6 union territories). The chapters along with the quarterly reports can be accessed on the <a href="http://editors.cis-india.org/accessibility/resources/national-resource-kit-project">project page</a>. The second project is on developing text-to-speech software for 15 Indian languages. The progress made so far in the project can be accessed <a href="http://editors.cis-india.org/accessibility/resources/nvda-text-to-speech-synthesizer">here</a>.</p>
<h3>NVDA</h3>
<p style="text-align: justify; "><b>Monthly Update</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/accessibility/resources/nvda-text-to-speech-synthesizer">NVDA e-Speak Text-to-Speech Project Update</a> (by Suman Dogra, April 28, 2014). </li>
</ul>
<h3 style="text-align: justify; ">National Resource Kit</h3>
<p style="text-align: justify; "><b>Blog Entry</b></p>
<p><b> </b></p>
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<b> </b>
<li><a href="http://editors.cis-india.org/accessibility/blog/central-government-schemes">Central Government Schemes</a> (by Anandhi Viswanathan and CLPR, April 27, 2014). </li>
</ul>
<h3>Other</h3>
<p style="text-align: justify; "><b>Blog Entry</b></p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/accessibility/blog/polling-pains">Polling Pains</a> (by Amba Salelkar, April 30, 2014). </li>
</ul>
<p style="text-align: justify; "><b>Media Coverage</b></p>
<p><b> </b></p>
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<b> </b>
<li><a href="http://editors.cis-india.org/news/new-indian-express-april-8-2014-papiya-bhattacharya-are-elections-fair-to-people-with-special-needs">Are Elections Fair to People With Special Needs?</a> (by Papiya Bhattacharya, New Indian Express, April 8, 2014). </li>
<li><a href="http://editors.cis-india.org/news/vijay-karnataka-april-9-2014-enabling-elections">Enabling Elections</a> (Vijay Karnataka, April 9, 2014). This was published in Kannada. </li>
</ul>
<h2><a href="http://editors.cis-india.org/a2k">Access to Knowledge</a></h2>
<p style="text-align: justify; ">As part of the Access to Knowledge programme we are doing two projects. The first one (Pervasive Technologies) under a grant from the International Development Research Centre (IDRC) is for research on the complex interplay between pervasive technologies and intellectual property to support intellectual property norms that encourage the proliferation and development of such technologies as a social good. The second one (Wikipedia) under a grant from the Wikimedia Foundation is for the growth of Indic language communities and projects by designing community collaborations and partnerships that recruit and cultivate new editors and explore innovative approaches to building projects.</p>
<h3 style="text-align: justify; ">WIPO SCCR</h3>
<p style="text-align: justify; "><b>Participation in Events</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
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<li>Standing Committee on Copyright and Related Rights: Twenty-Seventh Session (organized by WIPO, Geneva, April 28 – May 2, 2014). Nehaa Chaudhari participated in the event. France, Greece, India and the European Union <a href="http://editors.cis-india.org/a2k/blog/france-greece-india-eu-sign-marrakesh-treaty">signed the Marrakesh Treaty</a>. CIS delivered statements on <a href="http://editors.cis-india.org/a2k/blog/cis-statement-on-technological-measures-of-protection-27-sccr-on-limitations-exceptions-for-libraries-and-archives">Technological Measures of Protection on Limitations and Exceptions for Libraries and Archives</a>, <a href="http://editors.cis-india.org/a2k/blog/cis-statement-orphan-works-retracted-withdrawn-works-and-works-out-of-commerce-at-27-sccr-on-limitations-and-exceptions-for-libraries-and-archives">Orphan Works, Retracted and Withdrawn Works, and Works out of Commerce on Limitations and Exceptions for Libraries and Archives</a>, and on the <a href="http://editors.cis-india.org/a2k/blog/cis-statement-27-sccr-on-wipo-proposed-treaty-for-protection-of-broadcasting-organizations">WIPO Proposed Treaty for the Protection of Broadcasting Organizations</a>. Transcripts of the discussions can be <a href="http://editors.cis-india.org/a2k/blog/wipo-sccr-27-discussions-transcripts">accessed here</a>.</li>
</ul>
<p style="text-align: justify; "><b>Blog Entries</b></p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/a2k/blog/report-on-cpdip-2">Report on CDIP-12</a> (by Puneeth Nagraj, April 22, 2014).</li>
<li><a href="http://editors.cis-india.org/a2k/blog/signing-and-ratification-of-marrakesh-treaty-to-facilitate-access-to-published-works-for-persons-blind-visually-impaired-print-disabled">Signing and Ratification of the Marrakesh Treaty to Facilitate Access to Published Works for Persons who are Blind, Visually Impaired, or Otherwise Print Disabled</a> (by Nehaa Chaudhari, April 25, 2014). </li>
<li><a href="http://editors.cis-india.org/a2k/blog/report-on-wipo-director-general-meeting-with-ngos">Report on the WIPO Director General’s Meeting with NGO’s</a> (by Puneeth Nagraj, April 30, 2014). </li>
</ul>
<p style="text-align: justify; "><b>Media Coverage</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/news/knowledge-ecology-international-manon-ress-april-29-2014-is-wipo-treaty-for-broadcasters-moving-forward-at-sccr-27">Is the WIPO Treaty for Broadcasters Moving Forward at SCCR 27?</a> (by Manon Ress, Knowledge Ecology International, April 29, 2014).</li>
<li><a href="http://editors.cis-india.org/news/ip-watch-catherine-saez-may-1-2014-wipo-authors-civil-society-watchful-of-rights-for-broadcasters">At WIPO, Authors, Civil Society Watchful of Rights for Broadcasters</a> (by Catherine Saez, IP Watch, May 1, 2014).</li>
</ul>
<h3 style="text-align: justify; ">Other</h3>
<p style="text-align: justify; "><b>Event Organized</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/openness/events/nasa-international-space-apps-challenge-2014">NASA International Space Apps Challenge 2014</a> (CIS, Bangalore, April 12 – 13, 2014). </li>
</ul>
<p style="text-align: justify; "><b>Blog Entries</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/a2k/blog/online-survey-for-indian-mobile-app-developer-enterprise">Online Survey for Indian Mobile App Developer Startups & Enterprises</a> (by Samantha Cassar, April 9, 2014). </li>
<li><a href="http://editors.cis-india.org/a2k/blog/app-developers-series-services-products-dichotomy-ip-2013-part-i">App Developers Series: Services, Products, Dichotomy & IP – Part I</a> (by Samantha Cassar, April 10, 2014).</li>
<li><a href="http://editors.cis-india.org/a2k/blog/report-on-cpdip-2">Report on CDIP-12</a> (by Puneeth Nagraj, April 22, 2014).</li>
<li><a href="http://editors.cis-india.org/a2k/blog/report-on-31-session-of-standing-committee-on-trademarks">Report on the 31st Session of the Standing Committee on Trademarks</a> (by Puneeth Nagraj, April 29, 2014).</li>
</ul>
<h3>Wikipedia</h3>
<p style="text-align: justify; ">The following has been done under <a href="http://editors.cis-india.org/a2k/access-to-knowledge-program-plan">grant from the Wikimedia Foundation</a>:</p>
<p style="text-align: justify; "><b>Announcement</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/openness/blog/cis-signs-mou-with-mysore-university">CIS Signs MoU with Mysore University</a> (by Dr. U.B.Pavanaja, April 16, 2014): for converting to Unicode and re-releasing their encyclopaedia under Creative Commons License. Dr. U.B. Pavanaja on behalf of the CIS-A2K team signed the MoU. The signing event took place earlier on February 22, 2014. </li>
</ul>
<p style="text-align: justify; "><b>Articles</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/openness/blog/openaccessweek-april-3-2014-subhashish-panigrahi-vachana-sanchaya">Vachana Sanchaya: Bringing Access to 11th century Kannada Literature</a> (by Subhashish Panigrahi, April 3, 2014)</li>
<li><a href="http://editors.cis-india.org/openness/blog/subhashish-panigrahi-article-in-amalekha">୭୯ ବର୍ଷରେ ସ୍ୱତନ୍ତ୍ର ଓଡ଼ିଶା: ଶାସ୍ତ୍ରୀୟ ଓଡ଼ିଆ ଓ କମ୍ପ୍ୟୁଟରରେ ଏହାର ବ୍ୟବହାର</a> (by Subhashish Panigrahi, Amalekha, April 4, 2014).</li>
<li><a href="http://editors.cis-india.org/openness/blog/kadambini-april-8-2014-subhashish-panigrahi-odia-language-and-development-in-digital-era">ଓଡ଼ିଅା ଭାଷାର ବିକାଶ ଓ କମ୍ପ୍ୟୁଟର</a> (by Subhashish Panigrahi, The Kadambini, April 8, 2014). </li>
<li><a href="http://editors.cis-india.org/openness/blog/creative-commons-subhashish-panigrahi-april-18-2014-report-from-india-relicensing-books-under-creative-commons">Report from India: Relicensing books under CC</a> (by Subhashish Panigrahi, Creative Commons Blog, April 19, 2014). </li>
<li><a href="http://editors.cis-india.org/openness/blog/dna-rohini-lakshane-april-26-2014-14-books-re-released-under-creative-commons-license">14 Odia books re-released under Creative Commons license</a> (by Subhashish Panigrahi, DNA, April 26, 2014). The article was edited by Rohini Lakshane.</li>
</ul>
<p style="text-align: justify; "><b>Events Organized</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/openness/events/tulu-wikipedia-workshop">Tulu Wikipedia Workshop</a> (organized by CIS-A2K, Balmatta Computer Centre, Mangalore, April 5, 2014). Dr. U.B.Pavanaja conducted the workshop. </li>
<li><a href="http://editors.cis-india.org/news/daijiworld-april-6-2014-mangalore-wikipedia-workshop-held-for-konkani-writers">Konkani Wikipedia Workshop</a> (co-organized by All India Konkani Writers Organization and CIS-A2K, Kalaangann Shaktinagar, April 6, 2014). Dr. U.B.Pavanaja conducted the workshop.</li>
<li><a href="http://editors.cis-india.org/openness/events/tulu-wikipedia-editathon">Tulu Wikipedia Editathon</a> (co-organized by Karnataka Theological College and CIS-A2K, Mangalore, April 19, 2014). Dr. U.B.Pavanaja conducted the workshop.</li>
</ul>
<p style="text-align: justify; "><b>Participation in Events</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/news/wiki-session-for-prajavani-journalists">Wikipedia Session for Trainee Journos</a> (organized by Prajavani, Bangalore, April 28, 2014). Dr. U.B.Pavanaja took a session for the trainee journalists of Prajavani Kannada daily on Wikipedia. </li>
<li><a href="http://editors.cis-india.org/news/world-book-day">World Book Day</a> (organized by Karnataka Publishers’ Association, Indian Institute of World Culture, Basavanagudi, Bangalore, April 23, 2014). Dr. U.B.Pavanaja was a speaker.</li>
<li><a href="http://editors.cis-india.org/news/relevance-of-bhagabat-tungi-in-evolution-of-odia-language?searchterm=Relevance+of+Bhagabat+Tungi+in+the+evolution+of+Odia+language+from+Buddha+era+to+digital+age">Relevance of Bhagabat Tungi in the evolution of Odia language from Buddha era to digital age</a> (organized by The Intellects, Shree Jagannath Mandir and Odisha Art and Cultural Center, New Delhi, April 24, 2014). Subhashish Panigrahi participated in the event.</li>
</ul>
<p style="text-align: justify; "><b>Media Coverage<br /></b>CIS gave its inputs to the following media coverage:</p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/news/daijiworld-april-6-2014-mangalore-wikipedia-workshop-held-for-konkani-writers">M'lore: Wikipedia Workshop held for Konkani writers</a> (Daijiworld, April 6, 2014).</li>
<li><a href="http://rising.globalvoicesonline.org/blog/2014/04/10/odia-loves-wikipedia/">Odia Loves Wikipedia</a> (Rising Voices, April 10, 2014). This was also published in <a href="http://es.globalvoicesonline.org/2014/04/12/el-idioma-oriya-ama-a-wikipedia/">Spanish</a> and in <a href="http://ru.globalvoicesonline.org/2014/04/13/28775/">Russian</a>.</li>
<li><a href="http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/international-book-day/article5932673.ece">International Book Day</a> (The Hindu, April 21, 2014). </li>
<li><a href="http://editors.cis-india.org/news/deccan-herald-april-23-2014-books-are-a-bridge-between-generations">Books are a bridge between generations</a> (The Deccan Herald, April 23, 2014). </li>
<li><a href="http://editors.cis-india.org/news/vijayavani-april-23-2014-world-book-day">World Book Day Report</a> (Vijaywani, April 23, 2014).</li>
<li><a href="http://editors.cis-india.org/news/eodishasamacharseminar-on-odia-language-in-new-delhi-by-the-intellects">Seminar on Odia Language in New Delhi by the Intellects</a> (Odisha Samachar, April 24, 2014). </li>
<li><a href="http://www.dailypioneer.com/state-editions/bhubaneswar/delhi-meet-focuses-on-bhagabat-tungi-revival.html">Delhi meet focuses on Bhagabat Tungi revival</a> (The Pioneer, April 26, 2014).</li>
</ul>
<h2><a href="http://editors.cis-india.org/internet-governance">Internet Governance</a></h2>
<p style="text-align: justify; ">As part of its research on privacy and free speech, CIS is engaged with two different projects. The first one (under a grant from Privacy International and International Development Research Centre (IDRC)) is on surveillance and freedom of expression (SAFEGUARDS). The second one (under a grant from MacArthur Foundation) is on studying the restrictions placed on freedom of expression online by the Indian government.</p>
<h3 style="text-align: justify; ">NETmundial</h3>
<p style="text-align: justify; ">As part of its participation in the NETmundial event organized in Brazil by Brazilian Internet Steering Committee in partnership with /1Net at Sao Paulo on April 23 and 24, 2014 CIS produced a total of 16 outputs:</p>
<ul style="text-align: justify; ">
<li>Sumandro Chattapadhyay produced these visual representations: <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-comparing-appearance-of-fifty-most-frequent-words">Comparing Appearance of Fifty Most Frequent Words</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-contributions-by-countries-of-origin">Contributions by Countries of Origin</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-contributions-by-types-of-organisation">Contributions by Types of Organisation</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-which-countries-have-not-contributed-to-net-mundial">Which Countries Have Not Submitted Contributions to NETmundial?</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-which-governments-have-not-contributed-to-net-mundial">Which Governments Have Not Submitted Contributions to NETmundial?</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-word-clouds-of-contributions-by-types-of-organisation">Word Clouds of Contributions by Types of Organisation</a> and <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-tracking-multi-stakeholder-across-contributions">Tracking *Multistakeholder* across Contributions</a>. Achal Prabhala participated in the event and wrote these: <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-day-0">Day 0</a>, <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-day-1">Day 1</a>, and <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-day-2">Day 2</a>. <a href="http://editors.cis-india.org/internet-governance/blog/netmundial-transcript-archive">Transcript of the NETmundial</a> for archival purposes was made available by Pranesh Prakash. Smarika Kumar produced two research outputs: <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-and-suggestions-for-iana-administration">NETmundial and Suggestions for IANA Administration</a> and <a href="http://editors.cis-india.org/internet-governance/blog/accountability-of-icann">Accountability of ICANN</a>. Geetha Hariharan wrote two blog posts: <a href="http://editors.cis-india.org/internet-governance/blog/marco-civil-da-internet">Marco Civil da Internet: Brazil’s ‘Internet Constitution’</a> and <a href="http://editors.cis-india.org/internet-governance/blog/brazil-passes-marco-civil-us-fcc-alters-stance-on-net-neutrality">Brazil passes Marco Civil; the US-FCC Alters its Stance on Net Neutrality</a>. Jyoti Panday wrote one blog post: <a href="http://editors.cis-india.org/internet-governance/blog/net-mundial-roadmap-defining-roles-of-stakeholders-in-multistakeholderism">NETmundial Roadmap: Defining the Roles of Stakeholders in Multistakeholderism</a>.</li>
</ul>
<h3 style="text-align: justify; ">Privacy</h3>
<p style="text-align: justify; "><b>Analyses</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/internet-governance/blog/report-of-group-of-experts-on-privacy-vs-leaked-2014-privacy-bill">Report of the Group of Experts on Privacy vs. The Leaked 2014 Privacy Bill</a> (by Elonnai Hickok, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/internet-governance/blog/banking-policy-guide">Banking Policy Guide</a> (by Elonnai Hickok, April 22, 2014).</li>
<li><a href="http://editors.cis-india.org/internet-governance/blog/the-embodiment-of-right-to-privacy-within-domestic-legislation">The Embodiment of the Right to Privacy within Domestic Legislation</a> (by Tanvi Mani, April 29, 2014).</li>
</ul>
<p style="text-align: justify; "><b>Articles</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/internet-governance/blog/yojana-april-2014-sunil-abraham-who-governs-the-internet-implications-for-freedom-and-national-security">Who Governs the Internet? Implications for Freedom and National Security</a> (by Sunil Abraham, Yojana, April 4, 2014).</li>
<li><a href="http://editors.cis-india.org/internet-governance/blog/the-hoot-bhairav-acharya-april-15-2014-privacy-law-in-india-a-muddled-field-1">Privacy Law in India: A Muddled Field – I</a> (by Bhairav Acharya, The Hoot, April 15, 2014). </li>
<li><a href="http://editors.cis-india.org/internet-governance/blog/council-for-responsible-genetics-april-2014-sunil-abraham-very-big-brother">Very Big Brother</a> (by Sunil Abraham, GeneWatch, January – April 2014 Issue).</li>
</ul>
<p style="text-align: justify; "><b>Blog Entry</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/internet-governance/blog/south-african-protection-personal-information-act-2013">South African Protection of Personal Information Act, 2013</a> (by Divij Joshi, April 16, 2014). </li>
</ul>
<p style="text-align: justify; "><b>Participation in Events</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://cgcs.asc.upenn.edu/fileLibrary/PDFs/MW_Updated_Agenda_for_Website.pdf">Milton Wolf Seminar on Media and Diplomacy: The Third Man Theme Revisited: Foreign Policies of the Internet in a Time Of Surveillance and Disclosure</a> (jointly organized by the Center for Global Communication Studies (CGCS) at the University of Pennsylvania’s Annenberg School for Communication, the American Austrian Foundation (AAF), and the Diplomatic Academy of Vienna (DA), Vienna, March 30 – April 1, 2014). Nishant Shah participated in the event as a panelist.</li>
<li><a href="http://editors.cis-india.org/news/gsma-partners-meeting">GSMA Partners Meeting</a> (organized by Privacy International, London, April 9, 2014). Elonnai Hickok participated in this meeting.</li>
<li><a href="http://editors.cis-india.org/news/critical-life-of-information">The Critical Life of Information</a> (organized by Yale University, 100 Wall Street, April 11, 2014). Nishant Shah spoke in the panel on Big Data and Governance. Malavika Jayaram spoke in the panel on Big Data and the Arts.</li>
<li><a href="http://editors.cis-india.org/news/round-table-on-user-safety-on-internet">Round-table on User Safety on the Internet</a> (organized by Consumer Voice and Google, Infantry Road, Bangalore, April 24, 2014).</li>
<li><a href="http://editors.cis-india.org/news/ssn-2014-sixth-biannual-surveillance-and-society-conference">6th Biannual Surveillance and Society Conference</a> (organized by Eticas Research and Consulting, University of Barcelona and CCCB, April 26 – 24, 2014). Malavika Jayaram gave a talk on “Biometrics in beta: experimenting on a nation (while normalising surveillance for 1.2 billion people)”.</li>
</ul>
<h3 style="text-align: justify; ">Other</h3>
<p style="text-align: justify; "><b>Articles</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/internet-governance/blog/cgcs-nishant-shah-april-1-2014-between-the-local-and-the-global">Between the Local and the Global: Notes Towards Thinking the Nature of Internet Policy</a> (by Nishant Shah, cgcsblog, April 1, 2014).</li>
<li><a href="http://editors.cis-india.org/internet-governance/blog/dml-central-april-17-2014-nishant-shah-networks-what-you-dont-see-is-what-you-for-get">Networks: What You Don’t See is What You (for)Get</a> (by Nishant Shah, April 17, 2014).</li>
</ul>
<h2 style="text-align: justify; "><a href="http://editors.cis-india.org/news">News & Media Coverage</a></h2>
<p style="text-align: justify; ">CIS gave its inputs to the following media coverage:</p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/news/outlook-april-1-2014-two-indians-in-global-commission-on-web-governance">Two Indians in Global Commission on Web Governance</a> (April 1, 2014): Sunil Abraham was named as one of the experts. This was published in <a href="http://news.outlookindia.com/items.aspx?artid=835007">Outlook</a>, <a href="http://articles.economictimes.indiatimes.com/2014-04-01/news/48767578_1_internet-governance-two-indians-general-dynamics">Economic Times</a>, and in <a href="http://mattersindia.com/two-indians-among-25-selected-for-internet-governance-network/">Matters India</a>.</li>
<li><a href="http://editors.cis-india.org/news/newslaundry-april-1-2014-somi-das-the-take-down-of-free-speech-online">The Take Down of Free Speech Online</a> (Newslaundry, April 1, 2014): CIS research on Intermediary Liabilities is quoted.</li>
<li><a href="http://editors.cis-india.org/news/livemint-april-1-2014-shweta-taneja-the-politics-of-facebook">The politics of Facebook</a> (by Shweta Tiwari, April 1, 2014).</li>
<li><a href="http://editors.cis-india.org/news/business-standard-april-3-2014-surabhi-agarwal-new-privacy-bill-more-refined-has-wider-ambit-say-experts">New privacy Bill more refined & has wider ambit, say experts</a> (by Surabhi Agarwal, Business Standard, April 2, 2014).</li>
<li><a href="http://editors.cis-india.org/news/economic-times-april-3-2014-m-rajshekhar-should-nandan-nilekani-aadhar-project-for-identity-proof-and-welfare-delivery-exist">Should Nandan Nilekani's Aadhaar project, for identity proof and welfare delivery, exist at all?</a> (by M. Rajshekhar, April 3, 2014).</li>
<li><a href="http://editors.cis-india.org/news/economic-times-april-10-2014-varuni-khosla-lok-sabha-polls">Lok sabha polls: Social media companies launch special pages for polls</a> (by Varuni Khosla, Economic Times, April 10, 2014).</li>
<li><a href="http://editors.cis-india.org/news/governance-now-april-12-2014-pratap-vikram-singh-parties-give-short-shrift-to-privacy">Parties give short shrift to privacy</a> (by Pratap Vikram Singh, GovernanceNow.com, April 12, 2014).</li>
<li><a href="http://editors.cis-india.org/news/governance-now-april-13-2014-pratap-vikram-singh-no-party-has-got-clear-stand-aadhaar-fate-hangs-in-balance">No party's got a clear stand, Aadhaar's fate hangs in balance</a> (by Pratap Vikram Singh, GovernanceNow.com, April 13, 2014).</li>
<li><a href="http://editors.cis-india.org/news/the-times-of-india-april-24-2014-india-wants-core-internet-infrastructure">'India wants core internet infrastructure'</a> (by Indrani Bagchi, April 24, 2014).</li>
<li><a href="http://editors.cis-india.org/news/the-times-of-india-april-25-indrani-bagchi-india-for-inclusive-internet-governance">India for inclusive internet governance</a> (by Indrani Bagchi, April 25, 2014).</li>
<li><a href="http://editors.cis-india.org/news/dna-amrita-madhukalya-april-26-2014-facebook-launches-fb-newswire-for-journalists-loses-part-of-its-immunity-under-it-act-2000">Facebook launches FB Newswire for journalists; loses part of its immunity under IT Act 2000</a> (by Amrita Madhukalya, DNA, April 26, 2014).</li>
</ul>
<h2><a href="http://editors.cis-india.org/raw/digital-humanities">Digital Humanities</a></h2>
<p style="text-align: justify; ">CIS is building research clusters in the field of Digital Humanities. The Digital will be used as a way of unpacking the debates in humanities and social sciences and look at the new frameworks, concepts and ideas that emerge in our engagement with the digital. The clusters aim to produce and document new conversations and debates that shape the contours of Digital Humanities in Asia:</p>
<p style="text-align: justify; "><b>Blog Entries</b></p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/raw/digital-humanities/confession-in-digital-age">Confession in the Digital Age</a> (by Rimi Nandy, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/raw/digital-humanities/animating-the-archive">Animating the Archive – A Survey of Printed Digitized Materials in Bengali and their Use in Higher Education</a> (by Saidul Haque, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/raw/digital-humanities/doing-digital-humanities">‘Doing’ Digital Humanities: Reflections on a project on Online Feminism in India</a> (by Sujatha Subramanian, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/raw/digital-humanities/the-machinistic-paradigm-collapse">The Machinistic Paradigm Collapse</a> (by Anirudh Sridhar, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/raw/digital-humanities/exploring-the-digital-landscape">Exploring the Digital Landscape: An Overview</a> (by P.P.Sneha, April 14, 2014).</li>
<li><a href="http://editors.cis-india.org/raw/digital-humanities/digital-humanities-problem-of-definition">Digital Humanities and the Problem of Definition</a> (by P.P.Sneha, April 25, 2014).</li>
</ul>
<h2><a href="http://editors.cis-india.org/digital-natives">Digital Natives</a></h2>
<p>CIS is doing a research project titled “Making Change”. The project will explore new ways of defining, locating, and understanding change in network societies. Having the thought piece 'Whose Change is it Anyway' as an entry point for discussion and reflection, the project will feature profiles, interviews and responses of change-makers to questions around current mechanisms and practices of change in South Asia and South East Asia:</p>
<h3>Making Change Project<b> </b></h3>
<p style="text-align: justify; "><b>Blog Entry</b></p>
<ul style="text-align: justify; ">
<li><a href="http://editors.cis-india.org/digital-natives/making-change/multimedia-storytellers">Multimedia Storytellers: Panel Discussion</a> (by Denisse Albornoz, April 16, 2014).</li>
<li><a href="http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful">From Taboo to Beautiful – Menstrupedia</a> (by Denisse Albornoz, April 30, 2014).</li>
</ul>
<h2><a href="http://editors.cis-india.org/telecom">Telecom</a></h2>
<p style="text-align: justify; ">CIS is involved in promoting access and accessibility to telecommunications services and resources and has provided inputs to ongoing policy discussions and consultation papers published by TRAI. It has prepared reports on unlicensed spectrum and accessibility of mobile phones for persons with disabilities and also works with the USOF to include funding projects for persons with disabilities in its mandate:</p>
<p style="text-align: justify; "><b>Event Organized</b></p>
<p><b> </b></p>
<ul style="text-align: justify; ">
<b> </b>
<li><a href="http://editors.cis-india.org/events/tech-talk-landscape-of-wireless-communications-and-electromagnetic-spectrum">Tech Talk: Landscape of Wireless Communications & Electromagnetic Spectrum</a> (CIS, Bangalore, April 28, 2014). A. Radha Krishna gave a talk on wireless communication technologies.</li>
</ul>
<h2 style="text-align: justify; "><a href="http://editors.cis-india.org/">About CIS</a></h2>
<p style="text-align: justify; ">The Centre for Internet and Society is a non-profit research organization that works on policy issues relating to freedom of expression, privacy, accessibility for persons with disabilities, access to knowledge and IPR reform, and openness (including open government, FOSS, open standards, etc.), and engages in academic research on digital natives and digital humanities.</p>
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<p style="text-align: justify; "><i>CIS is grateful to its primary donor the Kusuma Trust founded by Anurag Dikshit and Soma Pujari, philanthropists of Indian origin for its core funding and support for most of its projects. CIS is also grateful to its other donors, Wikimedia Foundation, Ford Foundation, Privacy International, UK, Hans Foundation, MacArthur Foundation, and IDRC for funding its various projects.</i></p>
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No publisherpraskrishnaAccess to KnowledgeDigital NativesTelecomAccessibilityInternet GovernanceOpennessResearchers at Work2014-07-04T03:38:00ZPageAnushree Gupta - Ladies ‘Log’: Women’s Safety and Risk Transfer in Ridehailing
http://editors.cis-india.org/raw/anushree-gupta-ladies-log-women-safety-risk-transfer-ridehailing
<b>Working in the gig-economy has been associated with economic vulnerabilities. However, there are also moral and affective vulnerabilities as workers find their worth measured everyday by their performance of—and at—work and in every interaction and movement. This essay by Anushree Gupta is the third among a series of writings by researchers associated with the 'Mapping Digital Labour in India' project at the CIS, supported by the Azim Premji University, that were published on the Platypus blog of the Committee on the Anthropology of Science, Technology, and Computing (CASTAC). The essay is edited by Noopur Raval, who co-led the project concerned.</b>
<p> </p>
<p><em>Originally published by the <a href="http://blog.castac.org/category/series/indias-gig-work-economy/" target="_blank">Platypus blog</a> of CASTAC on August, 1, 2019.</em></p>
<h4>Summary of the essay in Hindi: <a href="https://www.youtube.com/watch?v=ty0a_u9lzCE" target="_blank">Audio</a> (YouTube) and <a href="http://blog.castac.org/wp-content/uploads/sites/2/2019/07/Blog-Post-Audio-Transcript-Devanigiri.docx" target="_blank">Transcript</a> (text)</h4>
<hr />
<p>Mumbai, India’s financial capital, is also often considered one of the safest cities for women in India, especially in contrast with New Delhi which is infamously dubbed as the “rape capital” within the country. Sensationalised incidents of harassment, molestation and rape serve as anecdotal references and warnings to other women who dare to venture out alone even during the daytime. The Delhi government recently proposed a policy for free transport for women in public buses and metro trains with the objective of increasing women’s affordability and access and to ensure safety in public transportation. [1] Despite such measures to increase women’s visibility and claims to public utilities and spaces, women who use public transport have historically suffered groping and stalking on buses and trains, which uphold self-policing and surveillance narratives. The issue of women’s safety in India remains a priority as well as a good rhetorical claim and goal to aspire to, for public and private initiatives. Ironically, the notion of women’s safety is also advanced to increase moral policing and censure women’s access to public spaces, which also perpetuates exclusion of other marginalised citizens (Phadke 2007). Further, and crucially, whose safety is being imagined, prioritized and designed for (which class of women are central to the imagination of the safety discourse) is often a point of contention.</p>
<p>In this context, ridehailing services offered by Uber and Ola have come to be frequently cited as safer and more reliable options for women to traverse the cityspace, compared to overcrowded buses and trains. Their mobile applications promise accountability and traceability, enforcing safety standards by way of qualified and well-groomed drivers, SOS buttons and location-sharing features. However, it has increasingly become common knowledge that these alternatives are prone to similar, if not worse, categories of crimes against women. While reports of violence against women in cabs have mostly been outside of Mumbai, due to “platform-effects,” such incidents have widespread ramifications for drivers across the country. Cab drivers who operate via cab aggregator platforms have come under heavy scrutiny not only by the corporate and legal infrastructures of aggregator companies but also in the public eye. On the other hand, platform companies independently, and in partnership with city and state administrations, continue to launch “social impact” initiatives aimed at women’s safety as well as employment (through taxi-driving training). [2] Incidents of violence against women present jarring narratives of risk not only for female passengers but also for the platform-workers, both of whom are responsible for abiding by the constructed notions of safety for women in urban spaces.</p>
<p>In this post, I explore women’s presence as workers as well as passengers/customers in the ridehailing platform economy, in the context of women’s safety, situating the analysis with a focus on Mumbai. The related discourses around risk for female commuters give rise to various interventions and women-centric services through female-only cab enterprises and training more women drivers to mitigate this risk. Through these, I will think through the figure of the woman in the ridehailing economy in Mumbai and by extension in India.</p>
<h3><strong>Platforms in Gendered Cityscapes</strong></h3>
<p>Mumbai’s public transport is comprised of the local train network, BEST buses and auto rickshaws, with the metro being the newest addition to the mix. Unlike in most of India, kaali-peelis (black-yellow cabs) have been a permanent feature of Mumbai’s landscape since the 1950s and, taking a cab is not necessarily a luxury. Against this backdrop, platform companies have sought to make the claims of democratizing public transport and providing safer travel options to women in the city.</p>
<p>Cab drivers on ridehailing platforms in Mumbai are usually domestic male migrants or Muslim drivers from within and outside the city, who are more often than not overworked and stressed due to the falling incomes and rising debts. It is important to recognise the ‘veiled masculinities’ (Chopra 2006) which labor to service the emergent platform economy and the hierarchies of caste and class which are sustained through their labor. The incongruence between the masculinity of a working class man and the demands of the service economy (Nixon 2009) exacerbates emotional pressures in customer-facing services, which can offer an explanation for angry outbursts and conflicts between drivers and customers.</p>
<p> </p>
<img src="http://editors.cis-india.org/CIS_APU_DigitalLabour_PlatypusEssays_AG_01.jpg/image_preview" alt="CIS_APU_DigitalLabour_PlatypusEssays_AG_01" class="image-left image-inline" title="CIS_APU_DigitalLabour_PlatypusEssays_AG_01" />
<h5>Uber’s ad on a billboard in Mumbai promises earnings of more than Rs. 1 lakh per month. Using a woman’s image illustrates the extent of their potential for transforming lives and livelihoods. <em>Source: Drivers’ Union Telegram Group</em>.</h5>
<p> </p>
<p>While Uber and Ola claim that a large number of women drivers work on their platforms, actual experiences of passengers and the male drivers I spoke to, suggested otherwise. Ironically, mass driver-training programs are seen as a quick way to make low-skilled and migrant male workers employable in Indian cities while, despite public-private partnerships to train women, it has been impossible to retain women drivers due to stereotypical perceptions of gender and persistent social stigma. [3] This made the ridehailing passenger woman (upper middle class, affording professional) a stakeholder to design for, while female drivers (but all female workers) appeared as liability for platforms.</p>
<p>These narratives speak directly to the construction of insecurity and risk for women (Berrington and Jones 2002) on public transport systems as they highlight vulnerabilities due to public exposure of women’s bodies. Pandering to a moral panic standpoint and creating personalised or ‘inside’ safe spaces for women to manage risk (Green and Singleton 2006), these platforms can then be imagined as a boundary-setting exercise. Access to public spaces is encouraged but it is delimited by confining the woman’s body to a singular vehicle in the custody of the cab driver. Autonomy and access afforded by the platform manages to transform women—particularly upper class and upper caste women who can afford these services—into potential customers. Their agency is bounded though by tasking the driver to ferry her across the otherwise hostile cityscape filled with ‘unfriendly bodies’ (Phadke 2013). The production of the city’s gendered space goes hand in hand with the confinement/erasure of female bodies in the public space as they embody patriarchal norms even in a city as ‘progressive’ as Mumbai. As demonstrated by studies mapping the movement of women in the city (Ranade 2007), the spatio-temporal factors lend themselves to creating gendered bodies in order to keep patriarchal norms intact. These norms, as I argue in this post, are detrimental not just to women but also other marginalised sections of the urban population, in this case platform workers.</p>
<h3><strong>Terms of Safety</strong></h3>
<p>Male drivers’ social identities as lower class, lower caste individuals do not inspire confidence in the standards of safety boasted by these companies in the eyes of their predominantly upper caste and upper class customer base. Risk to female passengers is further exaggerated due to the closed space in which the service is provided, highlighting the proximity to a potential aggressor by way of these platforms. In specific situations wherein a female passenger is inebriated or is travelling alone at night, drivers report being extra cautious and helpful towards her. Many respondents proudly mention going out of their way to make sure women get home safely, for instance, prolonging waiting time or escorting them to the entrance of their residential buildings or involving the security guard at the gate.</p>
<p>However, there have also been cases wherein the driver has been under scrutiny either by an overly careful passenger or by the public. One driver reported being surrounded by a crowd at a traffic signal, only to realise that he was being suspected of foul play with the female passenger who had fallen asleep on the backseat of the car. In contrast to their western counterparts, the class differences between drivers and passengers in India exacerbate doubts, fears and insecurities in India which tend to take a caste-purity angle as well. The woman’s body undergoes an exchange of custody in these instances wherein she is deemed incapable of taking care of herself and requires external assistance. Imagining a deterrence effect of ridesharing services (Park et. al 2017) reinforces the logic of guardianship and protectionism for the woman. The risk of carrying her in the vehicle in these situations is borne by the cab driver, operating under a framework of overbearing protectiveness which holds him culpable for any misgivings, assumed or otherwise.</p>
<p> </p>
<img src="http://editors.cis-india.org/CIS_APU_DigitalLabour_PlatypusEssays_AG_02.jpg/image_preview" alt="CIS_APU_DigitalLabour_PlatypusEssays_AG_02" class="image-left image-inline" title="CIS_APU_DigitalLabour_PlatypusEssays_AG_02" />
<h5>Cautionary listicles advise women to not take a cab alone at night, carrying pepper sprays/umbrellas as tools for self-defence, refrain from conversations with drivers or talk continuously on the phone, among other things. The onus of the woman’s safety is either on the individual herself or the driver who is ferrying her. Moreover, the driver is a likely assailant whom the woman should guard against as well. <em>Source: <a href="https://www.hellotravel.com/stories/10-ways-for-women-to-ensure-safety-when-boarding-cab" target="_blank">HelloTravel</a></em>.</h5>
<p> </p>
<p>Notions of safety and risk are embodied in everyday interactions in urban spaces and mediated by disparate infrastructures of knowledge across distinctions of caste, class and gender. These distinctions define constraints which govern social interactions between actors of these categories. Interactions between lower caste or Muslim men and upper caste/class women are circumscribed by what Tuan (1979) describes as ‘landscapes of fear’. Be it the apprehensions about sharing a ride with a passenger of the opposite sex (Sarriera et. al 2017) or reports of gang-rapes by cab drivers, the boundaries of social conduct are laid out clearly by constructing narratives of risk and safety. The protection of the female body and her sexual safety is not her responsibility alone but that of the society as a whole. The so called preventive measures for rape and violence against women produce the dichotomies of frailty and strength (Campbell 2005) in so far as they project the woman as always at risk with the shadow of a potential assault always looming large.</p>
<p>When asked about interactions with women as customers or fellow drivers, drivers performed exaggerated respectability for women. The catch in these narratives however was that drivers justified and extended respect only to ‘good’ customers, where a ‘good’ woman was a certain kind of a moral actor.</p>
<p>Given the prevailing discontent with redressal mechanisms for workers on the platforms, it was not surprising to witness a group of drivers at the Uber Seva Kendra (help centre) in Mumbai, debating whether they should be accepting requests from any female customers at all. Drivers also had to attend mandatory training sessions for ‘good conduct’ with customers wherein they underwent behavioral correction and gender sensitisation lessons. [4] The gendering of the platform economy is baked into these instructions and trainings that reproduce male drivers as figures of safety and constant positive affect.</p>
<h3><strong>Gender, Safety, and Enterprise</strong></h3>
<p>In my fieldwork, I also came across a slew of ventures run by fleet owners and others that sought to service women passengers and employ women drivers exclusively. Claiming to fill in the gaps of inadequate vetting mechanisms in existing platforms, these alternate ventures purportedly smoothened out some anxieties by eliminating the risk of interacting with a man from different socio-economic strata. The premium charged by these companies was telling of the value of safety and affordability of these services for a large section of their intended audience, namely women with higher disposable incomes residing in metropolitan cities.</p>
<p>On the flipside, these enterprises encouraged women to break stereotypical perceptions about women drivers, also giving a nod to increasing and diversifying opportunities of employment for women. However, these ideas remained attractive only in principle and fizzled out sooner or later as most of these ventures did not succeed. A severe capital crunch due to unsustainable business models, limited funding options and lack of substantial supportive ecosystems for training and upkeep are possible reasons for failure. [5] Even so, the idea of a women-centric service continues to remain valuable because of the promise of safety which is produced through considerations of class, caste, gender and religion (Phadke 2005). Any alternative to avoid interaction with men from a lower class or caste background or from another religion (especially Hindu/Muslim in Mumbai) is welcome in a society which is deeply stratified and entrenched in caste-class systems of religion and economy alike.</p>
<h3><strong>Conclusion</strong></h3>
<p>The pervasiveness of the discourses of safety and risk in the ride hailing space became apparent to me during field research. Respondents indicated a heightened awareness of my gender, referring to me as “madam” and taking measures to ensure my safety. They advised me to use a separate phone to interact with drivers and moderated my interactions with drivers on the Telegram group (run by one of the Unions in Mumbai). Union representatives were also diligent in moderating the group to filter out abusive language as a token of respect for women. My apprehensions in interacting with drivers, most of whom were older men from a lower class/caste community, were also indicative of my social conditioning as an upper class and upper caste woman. Self-policing and boundary setting in both physical and virtual interactions, while necessary to some extent, were often rendered useless as the shifting of risks became apparent to me in my interactions with the drivers.</p>
<p>In this piece, I have tried to show how gendered norms govern the construction of safety and risk which in turn regulate social interactions. Limiting exposure in a personal cab as opposed to a public bus/train also heightens considerations of intimacy and proximity to a potential aggressor (often from a marginalised sociocultural background). Women-centric cab services mitigate this by promoting the image of the female driver who breaks social norms. However, these services dwindle till they completely disappear due to a capital crunch or insufficient infrastructural support. Patriarchal contexts reaffirm the woman as a risky object by highlighting narratives of vulnerabilities and insecurities in the ridehailing space. Besides the woman, the cab drivers are held accountable for bearing this risk and ensuring her sexual and physical safety. These patriarchal hierarchies of protectionism are sustained by platform workers’ affective labour which lubricate the wheels of the platform economy.</p>
<h3><strong>Endnotes</strong></h3>
<p>[1] <a href="https://www.thehindu.com/news/cities/Delhi/free-rides-for-women-only-the-starting-point-say-activists/article28111938.ece" target="_blank">https://www.thehindu.com/news/cities/Delhi/free-rides-for-women-only-the-starting-point-say-activists/article28111938.ece</a></p>
<p>[2] <a href="https://www.olacabs.com/media/in/press/ola-foundation-launches-drive-to-enable-sustainable-livelihoods-for-500000-women-by-2025" target="_blank">https://www.olacabs.com/media/in/press/ola-foundation-launches-drive-to-enable-sustainable-livelihoods-for-500000-women-by-2025</a></p>
<p>[3] <a href="https://www.buzzfeed.com/soniathomas/girl-power" target="_blank">https://www.buzzfeed.com/soniathomas/girl-power</a></p>
<p>[4] <a href="https://yourstory.com/2018/11/uber-gender-awareness-sensitisation-driver" target="_blank">https://yourstory.com/2018/11/uber-gender-awareness-sensitisation-driver</a></p>
<p>[5] <a href="https://www.livemint.com/Companies/bo4534H8mOWo0oG6VQ0xbM/As-demand-for-womenonly-cab-services-grow-challenges-loom.html" target="_blank">https://www.livemint.com/Companies/bo4534H8mOWo0oG6VQ0xbM/As-demand-for-womenonly-cab-services-grow-challenges-loom.html</a></p>
<h3><strong>References</strong></h3>
<p>Berrington, E. and Jones, H., 2002. Reality vs. myth: Constructions of women’s insecurity. Feminist Media Studies, 2(3), pp.307-323.</p>
<p>Campbell, A., 2005. Keeping the ‘lady’ safe: The regulation of femininity through crime prevention literature. Critical Criminology, 13(2), pp.119-140.</p>
<p>Chopra, R., 2006. Invisible men: Masculinity, sexuality, and male domestic Labor. Men and Masculinities, 9(2), pp.152-167.</p>
<p>Green, E. and Singleton, C., 2006. Risky bodies at leisure: Young women negotiating space and place. Sociology, 40(5), pp.853-871.</p>
<p>Nixon, D., 2009. I Can’t Put a Smiley Face On’: Working‐Class Masculinity, Emotional Labour and Service Work in the ‘New Economy. Gender, Work & Organization, 16(3), pp.300-322.</p>
<p>Park, J., Kim, J., Pang, M.S. and Lee, B., 2017. Offender or guardian? An empirical analysis of ride-sharing and sexual assault. An Empirical Analysis of Ride-Sharing and Sexual Assault (April 10, 2017). KAIST College of Business Working Paper Series, (2017-006), pp.18-010.</p>
<p>Phadke, S., 2005. ‘You Can Be Lonely in a Crowd’ The Production of Safety in Mumbai. Indian Journal of Gender Studies, 12(1), pp.41-62.</p>
<p>Phadke, S., 2007. Dangerous liaisons: Women and men: Risk and reputation in Mumbai. Economic and Political Weekly, pp.1510-1518.</p>
<p>Phadke, S., 2013. Unfriendly bodies, hostile cities: Reflections on loitering and gendered public space. Economic and Political Weekly, pp.50-59.</p>
<p>Ranade, S., 2007. The way she moves: Mapping the everyday production of gender-space. Economic and Political Weekly, pp.1519-1526.</p>
<p>Raval, N. and Dourish, P., 2016, February. Standing out from the crowd: Emotional labor, body labor, and temporal labor in ridesharing. In Proceedings of the 19th ACM Conference on Computer-Supported Cooperative Work & Social Computing (pp. 97-107). ACM.</p>
<p>Sarriera, J.M., Álvarez, G.E., Blynn, K., Alesbury, A., Scully, T. and Zhao, J., 2017. To share or not to share: Investigating the social aspects of dynamic ridesharing. Transportation Research Record, 2605(1), pp.109-117.</p>
<p>Tuan, Y.F., 2013. Landscapes of fear. U of Minnesota Press.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/anushree-gupta-ladies-log-women-safety-risk-transfer-ridehailing'>http://editors.cis-india.org/raw/anushree-gupta-ladies-log-women-safety-risk-transfer-ridehailing</a>
</p>
No publisherAnushree GuptaDigital LabourResearchPlatform-WorkNetwork EconomiesPublicationsResearchers at WorkMapping Digital Labour in India2020-05-19T06:29:12ZBlog EntryAnnouncing Silicon Plateau #01
http://editors.cis-india.org/raw/announcing-silicon-plateau-01
<b>We are very pleased to announce that the RAW programme is supporting a new collaborative publishing project led by T.A.J. Residency / SKE Projects and or-bits.com. The first volume of the series titled 'Silicon Plateau' will feature contributions by a group of artists, researchers, and writers, including IOCOSE, Tara Kelton, Anil Menon, Sunita Prasad, Achal Prabhala and Sreshta Rit Premnath, along with contextual writing and documentation material. Here is an excerpt from the editorial note written by Marialaura Ghidini, the co-editor of the volume.</b>
<p> </p>
<img src="http://editors.cis-india.org/raw/announcing-silicon-plateau-01/image" alt="Sreshta Rit Premnath - New York Living in Bangalore" title="Announcing Silicon Plateau #01" />
<p> </p>
<p>The scope of the series is to explore the contemporary interaction between the arts and technology as informed by experiences of Bangalore (the ‘Silicon Valley’ of India). Such exploration will be guided by the
perspectives of contemporary artists, writers and thinkers, national and international, who have either spent a period of time in the city or crossed paths with its communities whose work and interests — from
the creative industry to law and historical research — lie at the intersection between the arts and technology. The approach we have adopted to explore how technology informs the arts and the socio-cultural environment, and how the latter affects usages and understandings of technological tools, is multidisciplinary and hybrid, and uses the city of Bangalore as the starting point for broader reflections and actions.</p>
<p> </p>
<p>Advocating for the importance of thinking about digital and web technologies in their specificity rather than their universality, the series will propose across-disciplines narratives about the encounters — fortuitous, anticipated or even inconvenient — that artists, writers, technologists, lawyers, economists and more have had with the city. The nickname of Bangalore, <em>Silicon Plateau</em>, which derives from its geographical location on the Deccan Plateau in the state of Karnataka, has been used as the title of the series because we think it metaphorically highlights the contradictions inherent to our exploration. Adopting the term <em>plateau</em>, which indicates the reaching of a state of little change, to refer to a city that has transformed at rapid speed over the last few decades results in a linguistic combination that reflects the complexities inherent to discussing arts and technology in relation to local histories and occurrences rather than global narratives and popular beliefs.</p>
<p> </p>
<p>This fist edition of <em>Silicon Plateau #01</em> will focus on the way in which the city is represented in the public realm, from public spaces to those manufactured by the real estate industry. It will look at
representations of Bangalore as a set of phenomena triggered by the ways in which the IT industry is reflected in the city, such as its market-driven narratives, and how passers-by and short term residents
encounter them in the everyday. The contributors have been invited to reflect on how these modes of presenting and representing often lead to the creation of metaphors and cultural signs that might tell us
more about discussing the interaction between the arts and technology.</p>
<p> </p>
<p><em>Silicon Plateau #01 </em>will be about that which lies behind first ‘impressions’ and constructed representations as determined by uses and understanding of technology, the tools and its infrastructures,
existing, imagined, or projected.”</p>
<p> </p>
<p><em>Silicon Plateau #01</em> will be released, in print and online, in May 2015 and launched soon after.</p>
<p> </p>
<p><em>Image Credit: <a href="http://sreshtaritpremnath.com/" target="_blank">Sreshta Rit Premnath</a>, Projections (1964/2014), photocopies on corrugated plastic and chroma key paints.</em></p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/announcing-silicon-plateau-01'>http://editors.cis-india.org/raw/announcing-silicon-plateau-01</a>
</p>
No publishersumandroSilicon PlateauPracticeResearchers at Work2015-10-05T15:00:59ZBlog EntryAnnouncing Selected Researchers: Welfare, Gender, and Surveillance
http://editors.cis-india.org/raw/announcing-selected-researchers-welfare-gender-and-surveillance
<b>We published a Call for Researchers on January 10, 2020, to invite applications from researchers interested in writing a narrative essay that interrogates the modes of surveillance that people of LGBTHIAQ+ and gender non-conforming identities and sexual orientations are put under as they seek sexual and reproductive health (SRH) services in India. We received 29 applications from over 10 locations in India in response to the call, and are truly overwhelmed by and grateful for this interest and support. We eventually selected applications by 3 researchers that we felt aligned best with the specific objectives of the project. Please find below brief profile notes of the selected researchers.</b>
<p> </p>
<h4>Call for Researchers: <a href="https://cis-india.org/jobs/researchers-welfare-gender-surveillance-call" target="_blank">URL</a></h4>
<hr />
<h2>Kaushal Bodwal</h2>
<p>Kaushal is persuing his MPhil in Sociology at Delhi School of Economics, University of Delhi. He completed his Master's in Sociology at Centre for the Study of Social Systems, Jawaharlal Nehru University after getting a BSc honors degree in Biomedical Sciences from Delhi University. He is one of the founding members of Hasratein: a queer collective, New Delhi. He has been an active spokesperson for Queer and Trans Rights in India and have been on a number of panel discussion on Trans Act 2019 in various campuses. He has also delivered a lecture series on Colonialism and Medicine in Ambedkar University, Kashmiri Gate, Delhi. His areas of interest are Sociology of medicine, gender and medicine, sexuality, religion and biomedical science, intersex studies.</p>
<p><a href="https://kafila.online/2019/08/27/queerness-as-disease-a-continuing-narrative-in-21st-century-india-kaushal-bodwal/" target="_blank">Queerness as disease – a continuing narrative in 21st century India</a>, Kafila, 27 August 2019</p>
<p><a href="https://www.firstpost.com/india/what-it-means-to-be-a-queer-and-live-under-regime-bent-on-remaking-india-on-terms-of-their-tradition-writes-queer-scholar-trolled-by-right-wing-7915391.html" target="_blank">What it means to be queer under a regime bent on remaking India on its own ideological terms</a>, Firstpost, 17 January 2020</p>
<h2>Rosamma Thomas</h2>
<p>Rosamma has worked both as a reporter and as an editor of news reports with newspapers. She currently writes reports for NGOs while also undertaking freelance reporting assignments. She is based in Pune.</p>
<p><a href="http://iced.cag.gov.in/wp-content/uploads/2016-17/NTP%2007/article.pdf " target="_blank">India's mining state steps up fight to rein in killer silicosis</a>, The Times of India, 29 June 2016</p>
<p><a href="https://www.newsclick.in/doctor-may-have-found-early-marker-silicosis-who-will-fund-him" target="_blank">Doctor may have found early marker for silicosis, but who will fund him?</a>, Newsclick, 18 July 2019</p>
<p><a href="https://www.newsclick.in/Asbestos-Poisoning-Raghunath-Manwar-Fight-Safer-Work-Conditions" target="_blank">Asbestos poisoning: Raghunath Manwar’s fight for safer work conditions</a>, Newsclick, 9 January 2020</p>
<h2>Shreya Ila Anasuya</h2>
<p>Shreya is a writer, editor, journalist and performance artist currently based in Calcutta. Her fiction explores the places where myth, memory, history and the performing arts meet. As a journalist, her work explores gender, sexuality, politics, culture and history. She has been published in <em>The Wire</em>, <em>Caravan</em>, <em>Scroll</em>, <em>Mint Lounge</em>, <em>Deep Dives</em>, <em>GenderIT</em>, <em>Helter Skelter</em>, and many more. She is the editor of the digital publication <a href="https://medium.com/skin-stories" target="_blank"><em>Skin Stories</em></a>, housed at the non-profit Point of View. She is the writer and narrator of ‘Gul - a story in text, song and dance’ which has been performed in several cities in India. She was a Felix Scholar at SOAS, University of London, from where she has an MA in Anthropology. For a full portfolio, please click <a href="http://porterfolio.net/dervishdancing" target="_blank">here</a> or visit her <a href="https://www.shreyailaanasuya.com/" target="_blank">website</a>.</p>
<hr />
<p>This project is led by Ambika Tandon, Aayush Rathi, and Sumandro Chattapadhyay at the Centre for Internet and Society, and is supported by a grant from Privacy International.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/announcing-selected-researchers-welfare-gender-and-surveillance'>http://editors.cis-india.org/raw/announcing-selected-researchers-welfare-gender-and-surveillance</a>
</p>
No publishersumandroWelfare GovernancePrivacyGenderResearchGender, Welfare, and PrivacyResearchers at Work2020-02-13T15:04:24ZBlog EntryAn Artist's Hunt for Lost Stepwells
http://editors.cis-india.org/news/hunt-for-lost-stepwells
<b>As part of the Maps for Making Change project, Kakoli Sen has brought to light some facts which she stumbled upon while mapping the stepwells in Vadodara. She mapped these and also discovered 14 such architectural heritage structures. The news was covered in the Times of India.</b>
<p>
For more details visit <a href='http://editors.cis-india.org/news/hunt-for-lost-stepwells'>http://editors.cis-india.org/news/hunt-for-lost-stepwells</a>
</p>
No publisherpraskrishnaPracticeResearchers at WorkMaps for Making Change2015-10-05T15:05:26ZNews ItemAlt needs to Shift
http://editors.cis-india.org/raw/digital-humanities/indian-express-nov-18-2012-nishant-shah-alt-needs-to-shift
<b>People maybe talking more online, but they all seem to be talking about the same kind of thing.</b>
<hr />
<p style="text-align: center; ">Nishant Shah's column was <a class="external-link" href="http://www.indianexpress.com/news/alt-needs-to-shift/1031583/0">published in the Indian Express</a> on November 18, 2012.</p>
<hr />
<p style="text-align: justify; ">If you were to recount what has happened in the world, based entirely on your tweetosphere and Facebook timelines, you might realise that everything important seems to have happened elsewhere. It is true that we live in a widely connected viral world, where if the USA sneezes, India gets a flu, but it seems as if lately, the things that I hear and read about are generally things that happen only at a global level. More surprisingly, most of the news that trends on Twitter, gets promoted on Facebook, and discussed on Google Plus, is in sync with what is being reported in mainstream media.</p>
<p style="text-align: justify; ">Of course, the voices are different. People have found a space for their opinions. There are strong critiques and alternative viewpoints around these events which are finding space in the public domain.</p>
<p style="text-align: justify; ">Much like the salons and cafes of the 18th century, which saw a whole range of new educated classes coming into the public to discuss and shape the society they lived in, the digital commons have created new public spaces of expression and discussion. This has been, indeed, one of the visions of the social web and we have reached a point where, at least for digital natives who have grown up within digital ecosystems, there is space to produce alternative opinions in their immediate environments.</p>
<p style="text-align: justify; ">At the turn of the millennium, when the social Web was being shaped, this was one of the biggest excitements — the possibility that voices from outside of mainstream and traditional media, which often get curtailed, would find contestations and alternative visions from people’s everyday experiences. And in many ways, it looks like we have achieved this dream, and found channels, communities and information strategies, which allow for conflicting views to co-exist in our knowledge spectrum. It is fascinating to realise that just a decade ago, the ways in which we talked about the key questions of our life, was so different, and was largely controlled by those in positions of power who identified only certain things as “newsworthy”.</p>
<p style="text-align: justify; ">Traditional media has also changed dramatically, with citizen reporters contributing to the content, crowdfunded information shaping news, and ordinary people being the first to witness globally significant events before the larger media complexes arrived. And now that we are well on our way to harnessing the power of this social web, there is something else that needs to be addressed.</p>
<p style="text-align: justify; ">It is the concern that increasingly people are talking more, but they seem to be talking about the same kind of thing! Sure, there are many different voices, but their focus of attention is the same. We see a whole range of alternative opinions emerging, but they are still clustered around the things that traditional media is also covering.</p>
<p style="text-align: justify; ">In the age of information overload, with so many different information streams, it feels like there is a homogenisation of information where increasingly only that which can be easily understood, easily read, easily captured to create spectacles gets to be at the centre of the attention economies. Which is why, news which is local, things which do not have global interest, and events which cannot be captured in videos on YouTube and hashtags on Twitter, do not feature in the alternative worlds of the social web. And when these locally relevant and significant things get mentioned, they have to work so much harder, to overcome the visibility threshold to get attention from the local publics.</p>
<p style="text-align: justify; ">We have found the alternative to the mainstream, but maybe it is now time to find the alternative to the alternative. We need to think of localisation of our social web. A lot of effort is made towards being on the global information highway, but we now also need to start investing energy into rendering our local contexts more accessible and intelligible, not only to the larger worlds but also to ourselves. Maybe it is time to reflect on how much we posted, read and consumed of the recent presidential elections in the USA, and try to recollect what else happened in the world. Maybe it is time to step out of our silos where we have replaced multiplicity of things with diversity of opinions about a narrow range of things. The next time you see something trending or popular, it might be a good idea to reflect on what else might be hiding behind the virality of that digital object.</p>
<p style="text-align: justify; ">This column was informed by conversations from a thought exploration on ‘Habits of Living’ supported by Brown University and Centre for Internet and Society Bangalore</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/indian-express-nov-18-2012-nishant-shah-alt-needs-to-shift'>http://editors.cis-india.org/raw/digital-humanities/indian-express-nov-18-2012-nishant-shah-alt-needs-to-shift</a>
</p>
No publishernishantFeaturedResearchers at WorkDigital Humanities2012-12-14T10:03:30ZBlog EntryAI in the Future of Work
http://editors.cis-india.org/raw/oes-ambika-tandon-ai-in-the-future-of-work
<b>Artificial Intelligence and allied technologies form part of what is being called the fourth Industrial Revolution.</b>
<p style="text-align: justify; ">Some analysts <a href="https://workofthefuturecongress.mit.edu/wp-content/uploads/2019/06/w25682.pdf">project the loss of jobs</a> as AI replaces humans, especially in job roles that consist of repetitive tasks that are easier to automate. Another prediction is that AI, as preceding technologies, will <a href="https://www.ilo.org/wcmsp5/groups/public/---dgreports/---cabinet/documents/publication/wcms_647306.pdf">enhance and complement</a> human capability, rather than replacing it at large scales. AI at the workplace includes a wide range of technologies, from <a href="https://www.infosys.com/human-amplification/Documents/manufacturing-ai-perspective.pdf">machine-to-machine interactions on the factory floor</a>, to automated decision-making systems.</p>
<p style="text-align: justify; ">Some analysts <a href="https://workofthefuturecongress.mit.edu/wp-content/uploads/2019/06/w25682.pdf">project the loss of jobs</a> as AI replaces humans, especially in job roles that consist of repetitive tasks that are easier to automate. Another prediction is that AI, as preceding technologies, will <a href="https://www.ilo.org/wcmsp5/groups/public/---dgreports/---cabinet/documents/publication/wcms_647306.pdf">enhance and complement</a> human capability, rather than replacing it at large scales. AI at the workplace includes a wide range of technologies, from <a href="https://www.infosys.com/human-amplification/Documents/manufacturing-ai-perspective.pdf">machine-to-machine interactions on the factory floor</a>, to automated decision-making systems.</p>
<h3 style="text-align: justify; ">Studying the Platform Economy</h3>
<p style="text-align: justify; ">The platform economy, in particular, is dependent on AI in the design of aggregator platforms that form a two-way market between customers and workers. Platforms deploy AI at a number of different stages, from recruitment to assignment of tasks to workers. AI systems often reflect existing social biases, as they are built using biased datasets, and by non-diverse teams that are not attuned to such biases. This has been the case in the platform economy as well, where biased systems impact the ability of marginalised workers to access opportunities. To take an example, Amazon’s algorithm to filter workers’ resumes was <a href="https://www.reuters.com/article/us-amazon-com-jobs-automation-insight-idUSKCN1MK08G">biased against women</a> because it was trained on 10 years of hiring data, and ended up reflecting the underrepresentation of women in the tech industry. That is not to say that algorithms introduce biases where they didn’t exist earlier, but that they take existing biases and hard code them into systems in a systematic and predictable manner.</p>
<p style="text-align: justify; ">Biases are made even more explicit in marketplace platforms, that allow employers to review workers’ profiles and skills for a fee. In a study of platforms offering home-based services in India, we found that marketplace platforms offer filtering mechanisms which allow employers to filter workers by demographic characteristics such as gender, age, religion, and in one case, caste (the research publication is forthcoming). The design of the platform itself, in this case, encourages and enables discrimination of workers. One of the leading platforms in India had ‘Hindu maid’ and ‘Hindu cook’ as its top search term, reflecting the ways in which employers from the dominant religion are encouraged to discriminate against workers from minority religions in the Indian platform economy.</p>
<p style="text-align: justify; ">Another source of bias in the platform economy are rating and pricing systems, which can reduce the quality and quantum of work offered to marginalised workers. Rating systems exist across platform types - those that offer on-demand or location-based work, microwork platforms, and marketplace platforms. They allow customers and employers to rate workers on a scale, and are most often one-way feedback systems to review a worker’s performance (as our forthcoming research discusses, we found very few examples of feedback loops that also allow workers to rate employers). Rating systems <a href="https://datasociety.net/pubs/ia/Discriminating_Tastes_Customer_Ratings_as_Vehicles_for_Bias.pdf">have been found</a> to be a source of anxiety for workers, as they can be rated poorly for unfair reasons, including their demographic characteristics. Most platforms penalise workers for poor ratings, and may even stop them from accessing any tasks at all if their ratings fall below a certain threshold. Without adequate grievance redressal mechanisms that allow workers to contest poor ratings, rating systems are prone to reflect customer biases while appearing neutral. It is difficult to assess the level of such bias without companies releasing data comparing ratings of workers by their demographic characteristics, but it <a href="https://datasociety.net/pubs/ia/Discriminating_Tastes_Customer_Ratings_as_Vehicles_for_Bias.pdf">has been argued</a> that there is ample evidence to believe that demographic characteristics will inevitably impact workers ratings due to widespread biases.</p>
<h3>Searching for a Solution</h3>
<p style="text-align: justify; ">It is clear that platform companies need to be pushed into solving for biases and making their systems more fair and non-discriminatory. Some companies, such as Amazon in the example above, have responded by suspending algorithms that are proven to be biased. However, this is a temporary fix, as companies rarely seek to drop such projects indefinitely. In the platform economy, where algorithms are central to the business model of companies, complete suspension is near impossible. Amazon also tried another quick fix - it <a href="https://www.reuters.com/article/us-amazon-com-jobs-automation-insight-idUSKCN1MK08G">altered the algorithm</a> to respond neutrally to terms such as ‘woman’. This is a process known as debiasing the model, through which any biased connections (such as between the word ‘woman’ and downgrading) being made by the algorithm are explicitly removed. Another solution is diversifying or debiasing datasets. In this example, the algorithm could be fed a larger sample of resumes and decision-making logics from industries that have a higher representation of women.</p>
<p style="text-align: justify; ">Another set of solutions could be drawn from anti-discrimination law, which prohibit discrimination at the workplace. In India, anti-discrimination laws protect against wage inequality, as well as discrimination at the stage of recruitment for protected groups such as transgender persons. While it can be argued that biased rating systems lead to wage inequality, there are several barriers to applying anti-discrimination law for workers in the platform economy. One, most jurisdictions, including India, protect only employees from discrimination, not self-employed contractors. Another challenge is the lack of data to prove that rating or recruitment algorithms are discriminatory, without which legal recourse is impossible. <a href="https://datasociety.net/pubs/ia/Discriminating_Tastes_Customer_Ratings_as_Vehicles_for_Bias.pdf">Rosenblat et al.</a> (2016) discuss these challenges in the context of the US, suggesting solutions such as addressing employment misclassification or modifying pleading requirements to bring platform workers under the protection of the law.</p>
<p style="text-align: justify; ">Feminist principles point to structural shifts that are required to ensure robust protections for workers. Analysing algorithmic systems from a feminist lens indicates several points in the design at which interventions must be focused to ensure impact. The teams designing algorithms need to be made more diverse, along with integrating an explicit focus on assessing the impact of systems at the stage of design. Companies need to be more transparent with their data, and encourage independent audits of their systems. Corporate and government actors must be held to account to fix broken AI systems.</p>
<hr />
<p style="text-align: justify; "><span>Ambika Tandon is a Senior Researcher at the <a href="https://cis-india.org/">Centre for Internet & Society (CIS)</a> in India, where she studies the intersections of gender and technology. She focuses on women’s work in the digital economy, and the impact of emerging technologies on social inequality. She is also interested in developing feminist methods for technology research. Ambika tweets at <a href="https://twitter.com/AmbikaTandon">@AmbikaTandon</a>.</span></p>
<p style="text-align: justify; ">The blog was originally <a class="external-link" href="https://ethicalsource.dev/blog/ai-in-the-future-of-work/">published in the Organization for Ethical Source</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/oes-ambika-tandon-ai-in-the-future-of-work'>http://editors.cis-india.org/raw/oes-ambika-tandon-ai-in-the-future-of-work</a>
</p>
No publisherambikaCISRAWResearchers at WorkArtificial IntelligenceFuture of Work2021-12-07T01:51:42ZBlog EntryActivism: Unraveling the Term
http://editors.cis-india.org/digital-natives/blog/activism-unraveling-the-term
<b>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.</b>
<p></p>
<p class="Normalfirstparagraph"><strong><em>Youth's Popular Imagination of Activism</em></strong></p>
<p class="Normalfirstparagraph">As a start, I need to clarify
that ‘activism’ is not a concept that the participants are generally concerned
with. For a majority of them, the conversation we had was the first time they
thought of what the term means and reflect whether their engagement with Blank
Noise is activism. Regardless of whether one identifies Blank Noise as a form
of activism or not, all participants share a popular idea of what activism is.</p>
<p class="Normalfirstparagraph"> Generally speaking, at an abstract level all
participants saw activism as passionately caring about an injustice and taking
action to create social change. At a more tangible level, all participants
mentioned three elements as popular ideas about <em>doing </em>activism. The first is the existence of a concrete demands as
a solution to the identified problem, such as asking for service provision or
state regulations. Since these demands are structural, activism is also seen
dealing with formal authority figures in the traditional sense of politics, the
state. The second is the intensity and commitment required to be an activist,
for many participants being an activist means having prolonged engagement,
taking risks, and making the struggle a priority in one’s life. In other words,
being an activist means “<em>... being
neck-deep, spending most if not all of your time, energy, and resources for the
cause” </em>(Dev Sukumar, male, 34). The third element relates to the methods,
called by some as ‘old school’: shouting slogans, holding placards, and doing
marches on the streets – all enacted in the physical public space. This popular
imagination of activism becomes the orientation for participants in deciding whether
Blank Noise is a form of activism and whether they are activists for being
involved in it.</p>
<p><strong><em>Activism
as the Intention and Action</em></strong></p>
<p align="right" style="text-align: right;"><em>“I have an idea of what activism is but not what it exactly
looks like.” </em></p>
<p align="right" style="text-align: right;">(Apurva Mathad, male,
28).<em> </em></p>
<p>For
those who think that Blank Noise <em>is </em>a
form of activism, there was a differentiation between the idea at the abstract
level and how it is manifested at a more tangible level. The definition of
activism is the abstract one, while the popular ideas of doing activism do not
define the concept but present the most common out many possible courses of
actions. Blank Noise is fulfils all the elements in the abstract definition: a
passion about an injustice, having an aim for social change, and acting to
achieve the aim. Hence, Blank Noise is activism, but the way it manifests
itself does not adhere to the popular imagination of doing activism. The
distinction between Blank Noise’s methods with popular ones was emphasized,
along with the difference in articulating goals.</p>
<p>Interestingly,
not all participants who share this line of thinking called themselves as
activists for being involved in an activism. Again, it must be reiterated that
no participants ever really thought of giving a name to their engagement prior
to the interview. Instead of saying ‘I am an activist’, they said ‘I guess I
could be called an activist’ for the fact that they are sharing the passion and
being actively involved in a form of activism, albeit in an unconventional
manner.</p>
<p>Those
who would categorize Blank Noise as activism but not call themselves activists
related with a particular element on the popular idea of <em>doing </em>activism, which is getting “neck-deep”. They were helpers,
volunteers, idea spreaders, but not an activist because their lives are not dedicated
for the cause or their involvements were based on availability. On the other
hand, these participants all said that Jasmeen is an activist for being
completely dedicated to Blank Noise from its inception until today.</p>
<p><strong><em>Activism as Particular Ways of Doing and Being<br /></em></strong></p>
<p align="right" style="text-align: right;"><em>“What are the repercussions if activism is so fluidly
defined? It can mean not questioning </em></p>
<p align="right" style="text-align: right;"><em>privilege... not seeing the class divisions and still call
yourself activist.” </em></p>
<p align="right" style="text-align: right;">(Hemangini Gupta,
female, 29).<em> </em></p>
<p class="Normalfirstparagraph">Most participants did not consider
Blank Noise as an activism. Generally, this can be explained by the
discrepancies between Blank Noise and the popular imagination on the tangible
ways of <em>doing </em>activism. Blank Noise
does not propose a concrete solution or make concrete demands to an established
formal structure nor did it march on the streets and make slogans. However, the
underlying attitude to this point of view is not of a younger generation
finding the ‘old’ ways of doing activism obsolete. Rather, there was an
acknowledgement that the issue itself causes the different ways of reading an
issue and taking actions to address it.</p>
<p>Furthermore,
there is an appreciation to the achievements and dedication of activists that
deterred them from calling themselves activists. These people referred to their
occasional participation and the fact that Blank Noise is not the main priority
in their lives as a student or young professional despite being a cause they
are passionate about. As reflected in the opening quote, being an activist for
some participants also means deeply reflecting on their self position in terms
of class, acknowledging their privileges, and putting themselves in a position
that will enable them to imagine the experience of people who are also affected
by the issue but has a different position in the society. In other words, being
an activist is not just about <em>doing </em>but
also about critically reflecting on one’s position in relation to the issue and
how it influences the way an issue is being pushed forward. Thinking that they
are not up to these standards, these youth choose to call themselves
‘volunteers’, ‘helpers’, or ‘supporters’.</p>
<h2><em>Youth: The Activist, the Apathetic, and the Everyday</em></h2>
<p align="right" style="text-align: right;" class="Normalfirstparagraph"><em>“Blank Noise is a public
and community street arts collective that is volunteer-led and attempts to
create public dialogue on the issue of street sexual violence and eve teasing.”
</em></p>
<p align="right" style="text-align: right;" class="Normalfirstparagraph"><em>(</em>Jasmeen Patheja)</p>
<p align="right" style="text-align: right;"><em>“... a
group of people against street sexual harassment and eve teasing.” </em></p>
<p align="right" style="text-align: right;">(Kunal Ashok, men, 29)</p>
<p align="right" style="text-align: right;">“... <em>an
idea that really works.” </em></p>
<p align="right" style="text-align: right;">(Neha Bhat, 19)</p>
<p class="Normalfirstparagraph">As clarified before, the
participants did not use the words ‘movement’ and very few used ‘activism’
during our conversations. Instead, the terms they used to describe Blank Noise
are represented in the quotes above: collective, community, group, project, and
even as an idea. These phrases do not carry the same political baggage that
‘movement’ or ‘activism’ would; they also do not conjure a particular
imagination that the other two terms would. These phrases are de-politicized
and informal; they imply fluidity, lack of hierarchy, and room for
manoeuvre. </p>
<p>The
implied meanings in the terms reflect the debates on the average youth and
political engagement. For the past decade, various youth scholars criticized
the dichotomy of youth as either activists or apathetic in explaining the
global trend of decreased youth participation in formal politics. The activists
are either politically active Digital Natives engaged in new forms of social
movements influenced heavily by new media or sub-cultural resistances, which
only account for a fraction of the youth population that are mostly completely
apathetic. This dichotomy ignored the ‘broad “mainstream” young people who are
neither deeply apathetic about politics on unconventionally engaged’ (Harris et
al, 2010).</p>
<p>These
mainstream young people actually are socially and politically engaged in
‘everyday activism’ (Bang, 2004; Harris et al, 2010). These are young people
who are personalizing politics by adopting causes in their daily behaviour and
lifestyle, for instance by purchasing only Fair Trade goods, or being very
involved in a short term concrete project but then stopping and moving on to
other activities. The emergence of these everyday activists are explained by
the dwindling authority of the state in the emergence of major corporations as
political powers (Castells, 2009) and youth’s decreased faith in formal
political structures which also resulted in decreased interest in collectivist,
hierarchical social movements in favour of a more individualized form of
activism (Harris et al, 2010). Internet and new media technologies are credited
as an enabling factor, being a space and a medium for young people to express
their everyday activism. </p>
<p>All
of the research participants, perhaps with the exception of Jasmeen as the only
one who has constantly been the driver Blank Noise its entire seven years, are
these everyday makers, people who were involved with the Blank Noise either on
a daily basis as a commentator, one-time project initiator and leader, or
people who were active when they are available but remain dormant at other
times. Blank Noise is a space where these individual forms of engagement could
be exercised while remaining as a collective. The facilitation is not only by
the flexibility of coming and going, but also the lack of rigid group rules and
the approach of allowing Blank Noise to be interpreted differently by
individuals. Considering that the mainstream urban youth are everyday makers
who would not find ‘old’ or ‘new’ social movements appealing, this can be the
reason why Blank Noise became so popular among youth; however, I would also
argue that the fact that Blank Noise is the first to systematically address eve
teasing is a determining cause.</p>
<p>The
implications of this finding, together with other concluding thoughts, will be
shared in the next and final post in the Beyond the Digital series.</p>
<p><em>This is the <strong>ninth</strong> 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 Project under the Hivos-CIS Digital Natives Knowledge
Programme. </em></p>
<p><em>References:</em></p>
<p>Bang,
H.P. (2004) ‘Among everyday makers and expert citizens’. Accessed 21 September
2010. <a href="http://www.sam.kau.se/stv/ksspa/papers/bang.pdf">http://www.sam.kau.se/stv/ksspa/papers/bang.pdf</a></p>
<p>Castells,
M. (2009) <em>Communication Power. </em>New
York: Oxford University Press.</p>
<p>Harris,
A., Wyn, J., and Younes, S. (2010) ‘Beyond apathetic or activist youth: ‘Ordinary’
young people and contemporary forms of participaton’, <em>Young </em>Vol. 18:9, pp. 9-32</p>
<p><em>Image source:</em> <a href="http://blog.blanknoise.org/2010/02/tweet-now-feb-17-27.html">http://blog.blanknoise.org/2010/02/tweet-now-feb-17-27.html</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/activism-unraveling-the-term'>http://editors.cis-india.org/digital-natives/blog/activism-unraveling-the-term</a>
</p>
No publishermaesyDigital ActivismDigital NativesBlank Noise ProjectBeyond the DigitalResearchers at Work2015-05-14T12:25:05ZBlog EntryAcross Borders
http://editors.cis-india.org/digital-natives/across-borders
<b>A friend and I were at a cafe in Bangalore the other day, when an acquaintance walked in. After the initial niceties, and invitation to join us for coffee, the new person looked at us and asked a question that sounded so archaic and so unexpected that we had no answers for it: How do you two know each other? This innocuous question threw us both off the loop because we didn’t have an immediate answer. </b>
<p>Nishant Shah's <a class="external-link" href="http://www.indianexpress.com/news/across-borders/970341/">article</a> was published in the Indian Express on July 5, 2012</p>
<p style="text-align: justify;">How do we two know each other? My story would begin with Livejournal — a community-based blogging platform that was popular in the early Noughties and was the first large-scale digital network I belonged to, and where I spoke with and befriended people writing in that closed social network. My friend probably pins it down to Twitter and how our blogging-friendship solidified through the charms of 140-character direct messages. There is another story somewhere, that we discovered later, when we added each other on Facebook and realised that we have a few close friends in common. Over the last many years, we have also worked together on a couple of projects, have caught up IRL (In Real Life) whenever we visit each others’ cities — Mumbai and Bangalore — and have thought of ourselves as friends, without trying to form a narrative that identifies the point of origin.</p>
<p style="text-align: justify;">When you compare this state of being, which is increasingly the default mode of being for many young people who cement their relationships through digital connections, with how we used to get to know people even two decades ago, we know that things have changed dramatically. For the longest time, the act and fact of knowing somebody was to find physical, material and communitarian similarities — filters that allowed us to hobnob with others like us. Of course, we were always progressive and cosmopolitan, but a quick sweep of any social circle would show that we were mostly confined to people who shared common stories with us. Sometimes these stories were of material proximity, we grew up in the same neighbourhoods, went to the same schools, etc. Sometimes these stories were of class and affordability, we belonged to the same clubs and hung out at similar places. Sometimes these stories were about an imaginary sameness, of religion, community, family etc.</p>
<p style="text-align: justify;">If there is a truly democratising principle that the digital revolution brought to the fore, it can be seen in this destabilising of an older world order, where we are quite comfortable in coexisting and embracing those who are unlike us. I do not mean this to be a celebratory moment where the flat, non-discriminatory and inclusive societies are finally being built. Indeed, the digital networks have their own set of filters that eventually allow us to connect only with people of the same ilk. If you are online in India, you are necessarily talking to people who speak in a particular language and speak it in a particular way. Grammar, diction, fluency, references to global cultural icons and productions, consumption-based lifestyles, all betray the different locations (physical or otherwise) that people come from and serve as extremely strong filters to determine who we connect with.</p>
<p style="text-align: justify;">This, sometimes, even translates into gadget snobbery. For example, a young friend told me that she finds it impossible to connect with people who don’t have a BlackBerry phone because she doesn’t know how she can sustain relationships without being constantly in touch through the BlackBerry Messenger. Similarly, the celebration of social applications like Instagram, which were available only to iPhone users, warns us that there are severe economic, social, cultural and political prejudices that abound in cyberspaces.</p>
<p style="text-align: justify;">However, in the middle of these complications, digital natives are not only a mobile-wielding generation, but also a mobile generation. They are fluid, not necessarily tied to the geographies of their origin, and often imagine themselves, as travelling across different networks and systems, like the information traffic on the internet. This dislocation of the fixity of where we are from and who we are, is one of the most exciting results of the digital turn. The fact that we are able to not only step out of these older networks, which are often entrenched in old-world politics that perpetuate mindless discrimination, but also fabricate new communities and collectives that bring together a diversity, for me, is heartening. While these new social forms will have their own set of problems — gendered, social, linguistic and class-based — they are also the new forms of our socio-cultural being. And there is hope that as the physical translates into the digital, there is a possibility of reconfiguring our pasts and recycling them for more collaborative and shared futures.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/across-borders'>http://editors.cis-india.org/digital-natives/across-borders</a>
</p>
No publishernishantResearchers at WorkDigital Natives2015-04-24T11:55:41ZBlog EntryA.I. Hype Cycles and Artistic Subversions
http://editors.cis-india.org/raw/ai-hype-cycles-and-artistic-subversions
<b>Gene Kogan will give a talk on "A.I. hype cycles and artistic subversions" on Friday, January 22, 2016 at the Centre for Internet and Society office, 6 pm - 8 pm.</b>
<p> </p>
<p><img src="http://www.genekogan.com/images/style-transfer/ml_egypt_crab_maps.jpg" alt="Gene Kogan - Style Transfer - Mona Lisa" width="800" /></p>
<h6>Mona Lisa restyled by Egyptian hieroglyphs, the Crab Nebula, and Google Maps. <a href="http://www.genekogan.com/works/style-transfer.html">Style Transfer</a>. Gene Kogan.</h6>
<p> </p>
<p style="text-align: justify;">Recent years have seen a resurgence of popular interest in machine learning and artificial intelligence, as emerging methods have set new scientific benchmarks and introduced classes of neural networks capable of imitating human behavior, among other impressive feats. More importantly, the study of these algorithms is rapidly crossing over into mainstream culture and industry as AI applications begin to inhabit more of our daily lives. Numerous initiatives have appeared, attempting to demystify and make these previously obscure research tracks more accessible to the public. Open source software like Torch, Theano, and TensorFlow have equipped amateurs with the same software which is achieving state-of-the-art results in industry and academia.</p>
<p style="text-align: justify;">This talk will examine the most recent wave of artistic projects applying these methods in various cultural contexts, producing troves of machine-hallucinated text, images, sounds, and videos, demonstrating a previously unseen capacity for imitating human style and sensibility. These experimental works attempt to show the capacity of these machines for producing aesthetically meaningful media, yet challenging and subverting them to illuminate their most obscure and counterintuitive properties.</p>
<p>A recent article by the speaker about this: <a href="http://bit.ly/1OhFcQr">From Pixels to Paragraphs: How artistic experiments with deep learning guard us from hype</a>.</p>
<p>Relevant projects by the speaker that will be presented include: <a href="http://bit.ly/1RyUH76">Style Transfer</a>, <a href="http://bit.ly/1QDNxOI">A Book from the Sky 天书</a>, <a href="http://bit.ly/1QDNClo">Learning to Generate Text and Audio</a>, and <a href="http://bit.ly/1QDNG4D">Deepdream Prototypes</a>.</p>
<h2>Gene Kogan</h2>
<p style="text-align: justify;">Gene Kogan is an artist and programmer who is interested in generative systems and applications of emerging technology in artistic and expressive contexts. He writes code for live music, performance, and visual art. He contributes to numerous open-source software projects and frequently gives workshops and demonstrations on topics related to code and art.</p>
<p style="text-align: justify;">He is a contributor to openFrameworks, Processing, and p5.js, an adjunct professor at Bennington College and NYU, a former resident at Eyebeam Art & Technology Center, and a former Fulbright scholar in Bangalore, India, 2012-2013.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/ai-hype-cycles-and-artistic-subversions'>http://editors.cis-india.org/raw/ai-hype-cycles-and-artistic-subversions</a>
</p>
No publishersharathGenerative ArtArtPracticeMachine LearningResearchers at WorkEventArtificial Intelligence2016-01-01T07:52:20ZEventA Question of Digital Humanities
http://editors.cis-india.org/raw/a-question-of-digital-humanities
<b>An extended survey of digital initiatives in arts and humanities practices in India was undertaken during the last year. Provocatively called 'mapping digital humanities in India', this enquiry began with the term 'digital humanities' itself, as a 'found' name for which one needs to excavate some meaning, context, and location in India at the present moment. Instead of importing this term to describe practices taking place in this country - especially when the term itself is relatively unstable and undefined even in the Anglo-American context - what I chose to do was to take a few steps back, and outline a few questions/conflicts that the digital practitioners in arts and humanities disciplines are grappling with. The final report of this study will be published serially. This is the second among seven sections. </b>
<p> </p>
<h2>Sections</h2>
<p>01. <a href="http://cis-india.org/raw/digital-humanities-in-india">Digital Humanities in India?</a></p>
<p>02. <strong>A Question of Digital Humanities</strong></p>
<p>03. <a href="http://cis-india.org/raw/reading-from-a-distance-data-as-text">Reading from a Distance – Data as Text</a></p>
<p>04. <a href="http://cis-india.org/raw/the-infrastructure-turn-in-the-humanities">The Infrastructure Turn in the Humanities</a></p>
<p>05. <a href="http://cis-india.org/raw/living-in-the-archival-moment">Living in the Archival Moment</a></p>
<p>06. <a href="http://cis-india.org/raw/new-modes-and-sites-of-humanities-practice">New Modes and Sites of Humanities Practice</a></p>
<p>07. <a href="http://cis-india.org/raw/digital-humanities-in-india-concluding-thoughts">Digital Humanities in India – Concluding Thoughts</a></p>
<hr />
<p>The 'digital turn' has been one of the significant changes in interdisciplinary research and scholarship in the last couple of decades. The advent of new digital technologies and growth of networked environments have led to a rethinking of the traditional processes of knowledge gathering and production, across an array of fields and disciplinary areas. DH has emerged as yet another manifestation of what in essence is this changing relationship between technologies and the human being or subject. The nature and processes of information, scholarship and learning, now produced or mediated by digital tools, methods or spaces have formed the crux of the DH discourse as it has emerged in different parts of the world so far. It has been variously called a phenomenon, field, discipline and a set of convergent practices – all of which are located at and/or try to understand the interaction between digital technologies and humanities practice and scholarship. DH in the Anglo-American context has seen several changes – from an early phase of vast archival initiatives and digitisation projects, to now exploring the role of big data and cultural analytics in literary criticism. Some of the early scholarship in the field illustrate the problems with defining and locating it within specific disciplinary formations, as the research objects, methods and locations of DH work cut across everything from the archive to the laboratory and social networking platforms. Largely interpreted as a way to explore the intersection of information technology and humanities, DH is grown to become an interdisciplinary field of research and practice today. However, DH is also clearly being posited as a site of contestation – what is perceived as doing away with or reinventing certain norms of traditional humanities research and scholarship. As a result it has largely been framed within the existing narrative of a crisis in the humanities, highlighting the more prominent role of technology which is now expected to resolve in some way questions of relevance and authority that seem to have become central to the continued existence and practice of the humanities in its conventional forms.</p>
<p> </p>
<h2>The Problem of Definition</h2>
<p>The question of what is DH has been asked many times, and in different ways. Most scholars have differentiated between two waves or types of DH – the first is that of using computational tools to do traditional humanities research, while the second looks at the 'digital' itself as integral to humanistic enquiry <strong>[1]</strong>. However as is apparent in the existing discourse, the problem of definition still persists. As a field, method or practice, is it a found term that has now been appropriated in various forms and by various disciplines, or is it helping us reconfigure questions of the humanities by making available, through advancements in technology, a new digital object or a domain of enquiry that previously was unavailable to us? These and others will continue to remain questions <em>for</em> the digital humanities, but it would be important to first examine what would be the question/s <em>of</em> digital humanities. Dave Parry summarises to some extent these different contentions to a definition of the field when he suggests that "what is at stake here is not the object of study or even epistemology, but rather ontology. The digital changes what it means to be human, and by extension what it means to study the humanities." (Parry 2012)</p>
<p>Some speculation on the larger premise of the field, with specific reference to its emergence in India is what I hope to chart out in this report. This is not in itself an attempt at a definition, but sketching out a domain of enquiry by mapping the field with respect to work being done in the Indian context. In doing so these propositions will assume one or the other (if not all three) of these following suggested threads or modes of thought, which will also inform larger concerns of the DH work at CIS:</p>
<ol>
<li>The first is the inherited separation of technology and the humanities and therefore the existing tenuous relationship between the two fields. As is apparent in the nomenclature itself, there seems to be a bringing together of what seem to have been essentially two separate domains of knowledge. However, the humanities and technology have a rather chequered history together, which one could locate with the beginning of print culture. As Adrian Johns points out in the <em>Nature of the book</em>, "any printed book is, as a matter of fact, both the product of one complex set of social and technological processes and the beginning of another" (Johns 1998:3). The larger imagination of humanities as text-based disciplines can be located in a sense in the rise of printing, literacy and textual scholarship. While the book itself seems to have made a comfortable transition into the digital realm, the process of this transition, the channels of circulation and distribution of information as objects of study have been relegated to certain disciplinary concerns, thus obfuscating and making invisible this 'technologised history' of the humanities. Can DH therefore be an attempt to uncover such a history and bridge these knowledge gaps would be a question here?<br />
<br /></li>
<li>The distance between the practice and the subject. How does one identify with DH practice? While many people engage with what seem to be core DH concerns, they are not all 'digital humanists' or do not identify themselves by the term. While at one level the problem is still that of definition and taxonomy – what is or is not DH – at another level it is also about the nature of subjectivity produced in such practice – whether it has one of its own or is still entrenched in other disciplinary formations, as is the case with most DH research today. This is apparent in the emphasis on processes and tools in DH– where the practice or method seems to have emerged before the theoretical or epistemological framework. One may also connect this to the larger discourse on the emergence of the techno-social subject <strong>[2]</strong> as an identity meditated by digital and new media technologies, wherein technology is central to the practices that engender this subjectivity.<br />
<br /></li>
<li>Tying back to the first question is also the notion of a conflict between the humanities and DH. This comes with the perception of DH being a version 2.0 of the traditional humanities, a result of the existing narrative of crisis and the need for the humanities disciplines to reinvent themselves to remain relevant in the present context, and one way to do this is by becoming amenable to the use of computing tools. DH has emerged as one way to mediate between the humanities and the changes that are imminent with digital technologies, but it may not or even need not take up the task of trying to establish a teleological connection between the two. The theoretical pursuits of both may be different but deeply related, and this is one manner of approaching DH as a field or domain of enquiry; the point of intersection or conflict would be where new questions emerge. This narrative is also located within a larger framing of DH in terms of addressing the concerns of the labour market, and the fear of the humanities being displaced or replaced as a result. Parry’s objective of studying DH works with and tries to address this particular formulation of the field.</li></ol>
<p>Locating these concerns in India, where the field of DH is still at an incipient stage comes with a multitude of questions. For one the digital divide still persists to a large extent in India, and is at different levels due to the complexity of linguistic and social conditions of technological advancement. It is difficult locate a field that is so premised on technology in such a varied context. Secondly, the existing discourse on DH still draws upon, to a large extent, the given history of the term which renders it inaccessible to certain groups or classes of people in the global South. Another issue which is not specifically Indian but can be seen more explicitly in this context is the somewhat uncritical way in which technology itself is imagined. In most spaces, technology is still understood as either ‘facilitating’ something, either a specific kind of research enquiry or as a tool - a means to an end, and as being value or culture neutral. However, if we are to imagine the digital as a condition of being as Parry says, then technology too cannot be relegated to being a means to an end. Bruno Latour indicates the same when he says "Technology is everywhere, since the term applies to a regime of enunciation, or, to put it another way, to a mode of existence, a particular form of exploring existence, a particular form of the exploration of being – in the midst of many others." (Latour 2002)</p>
<p>DH then in some sense takes us back to the notion of technology or more specifically the digital realm as being a discursive space, and a technosocial or cultural paradigm that generates new objects and methods of study. This has been the impetus of cyber culture and digital culture studies, but what separates DH from these fields is another way to arrive at some understanding of its ontological status. At a cursory glance, the shift from content to process, from information to data seems to be the key transition here, and the blurring of the boundaries between such absolute categories. More importantly however, does this point towards an epistemic shift; a rupture in the given understanding of certain knowledge formations or systems is also a pertinent question of DH.
There are several questions therefore for DH - in terms of what it means and what it could do for our understanding of the humanities and technology. However the questions of DH still need to be made explicit. This mapping exercise will attempt to explore some of the above thoughts a little further. Through discussions with scholars and practitioners across diverse fields, we will attempt to map and generate different meanings of the ‘digital’ and DH. While one can expect this to definitely produce more questions, we also hope the process of thinking though these questions will lead to an understanding of the larger field as well.</p>
<p> </p>
<h2>The Problem of the Discipline</h2>
<p>Much has been said and written about DH as an emergent field or domain of enquiry; the plethora of departments being set up all across the world, well mostly the developed world is testimony to the claimed innovative and generative potential of the field. However as outlined in the introduction the problem of definition still persists and poses much difficulty in any attempts to engage with the field. While the predominant narrative seems to be in terms of defining what DH or to take it a step back, what the ‘digital’ allows you to do, with respect to enabling or facilitating certain kinds of research and pedagogy, a pertinent question still is that of what it allows you to ‘be’. DH has been alternatively called a method, practice and field of enquiry, but scholars and practitioners in many instances have stopped short of fully embracing it as a discipline. This is an interesting development given the rapid pace of its institutionalisation - from being located in existing Humanities or Computational Sciences and Media Studies departments it has now claimed functional institutional spaces of its own, with not just interdisciplinary research and teaching but also other creative and innovative knowledge-making practices. The field is slowly gaining credence in India as well, with several institutions pursuing research around core questions within the fold of DH.</p>
<p>So is the disciplinary lens inadequate to understand this phenomenon, or is it too early for a field still considered in some ways rather incipient. The growth of the academic discipline itself is something of a fraught endeavour; as debates around the scientific revolution and Enlightenment thought have established. To put it in a very simple manner, the story of academic disciplines is that of training in reason <strong>[3]</strong>. Andrew Cutrofello says "In academia, a discipline is defined by its methodological rigor and the clear boundaries of its field of inquiry. Methods or fields are criticized as being 'fuzzy' when they are suspected of lacking a discipline. In a more straightforwardly Foucauldian sense, the disciplinary power of academic disciplines can be located in their methods for producing docile bodies of different sorts" (Cutrofello 1994). The problem with defining DH may lie in it not conforming to precisely this notion of the academic discipline, and changing ideas of the function of critique when mediated by the digital, which is of primary concern for the humanities. DH has in many spaces also emerged as a manifestation of increasing interdisciplinarity and the blurring of boundaries between traditional disciplinary concerns.</p>
<p>However a prevalent mode of understanding DH has been in terms of the disciplinary concerns it raises for the humanities themselves; this works with the assumption that it is in fact a newer, improved version or extension of the humanities. The present mapping exercise too began with the disciplinary lens, but instead of enquiring about what DH is, it tried to explore what the ‘digital’ has brought to, changed or appropriated in terms of existing disciplinary concerns within the humanities and more broadly spaces and process of knowledge-making and dissemination. This thought stems from the premise that if we have to posit the digital itself as a state of being or existence, then we need to understand this new techno-social paradigm much better. Prof. Amlan Dasgupta, at the School of Cultural Texts and Records at Jadavpur University in Kolkata sees this as useful way of going about the problem of trying to arrive at a definition of the field – one is to understand the history of the term, from its inherited definition in the Anglo-American context, and distinguish it from what he calls the current state of ‘digitality’ – where all cultural objects are being now being conceived of as ‘digital’ objects. In the Indian context, the question of digitality also becomes important from the perspective of technological obsolescence - where there is a great resistance to discontinuing or phasing out the use of certain kinds of technology; either for lack of access to better ones or simply because one finds other uses for it. Prof. Dasgupta interestingly terms this a ‘culture of reuse’, one example of this being the typewriter which for all practical purposes has been displaced by the computer, but still finds favour with several people in their everyday lives. The question of livelihood is still connected to some of these technologies, so much so that they are very much a part of channels of cultural production and circulation, and even when they cease to become useful they have value as cultural artefacts. We therefore inhabit at the same time, different worlds, that of the analogue and digital, or as he calls it 'a multi-layered technological sphere'. The notion of the 'digital' is also multi-layered, with some objects being 'weakly digital', and others being so in a more pronounced manner. The variedness of this space, and the complexities or ‘degrees of use’ of certain technologies or technological objects is what further determines the nature of this space and makes it all the more difficult to define. DH itself has seen several phases in the West, but has seen no such movement or gradual evolution in India, where these phases exist simultaneously.</p>
<p>This is also true of most technology in underdeveloped world. This further complicates the questions of access to technology or the 'digital divide' which have been and still are some of the primary approaches concerning the pervasiveness of technology, particularly in the Global South. The need of the hour therefore is to be able to distinguish between this current state of digitality that we are in, and what is meant by the ‘Digital Humanities’. It may after all be a set of methodologies rather than a subject or discipline in itself– the question is how it would help us understand the ‘digital’ itself much better, and more critically, and the new kinds of enquiries it may then facilitate about this space we now inhabit. This, Prof. Dasgupta feels would go a long way in arriving at some definition of the field.</p>
<p>One of the important points of departure, from the traditional humanities and later humanities computing as mentioned earlier, has been the blurring of boundaries between content, method and object/s of enquiry. The ‘process’ has become important, as illustrated by the iterative nature of most DH projects and the discourse itself which emphasises the 'making' and 'doing' aspects of the research as much as the content itself. Tool-building as a critical activity rather than as mere facilitation is an important part of the knowledge-making process in the field (Ramsay 2010). In conjunction with this, Dr. Moinak Biswas, at the Department of Film Studies at Jadavpur University, thinks that the biggest changes have been in terms of the collaborative nature of knowledge production, based on voluntarily sharing or creating new content through digital platforms and archives, and crucially the possibility of now imagining creative and analytical work as not separate practices, but located within a single space and time. He cites an example from film, where now with digital platforms and processes ‘image’ making and critical practice can both be combined on one platform, like the online archive Indiancine.ma <strong>[4]</strong> or the Vectors journal <strong>[5]</strong> for example, to produce new layers of meaning around existing texts. The aspect of critique is important here, given that the consistent criticism about the field has been the ambiguity of its social undertaking; its critical or political standpoint or challenge to existing theoretical paradigms. Most of the interest around the term has been in very instrumental terms, as a facilitator or enabler of certain kinds of digital practice. While the move away from computational analysis as a technique to facilitate humanities research is apparent, the disciplinary concerns here still seem to be latched onto those of the traditional humanities. Questions about the epistemological concerns of DH itself therefore remain unanswered.</p>
<p>While reiterating some of these core questions within DH, Dr. Souvik Mukherjee at the Department of English, Presidency University and Dr. Padmini Ray Murray, at the Centre for Public History, Srishti School of Art, Design and Technology, speak of the problem of locating the field in India, where work is presently only being done in a few small pockets. The lack of a precise definition, or location within an established disciplinary context are some reasons why a lot of work that could come within the ambit of DH is not being acknowledged as such; conversely it also leads to the problem of projects on digitisation or studies of digital cultures/cyber cultures being easily conflated with DH . Related to this is the absence of self-claimed ‘digital humanists’, which makes it all the more difficult to identify the boundaries of their research and practice. More importantly, the lack of an indigenous framework to theorise around questions of the digital is also an obstacle to understanding what the field entails and the many possibilities it may offer in the Indian context. This they feel is a problem not just of DH, but in general for modes of knowledge production in the social sciences and humanities that have adopted Western theoretical constructs. One could also locate in some sense the present crisis in disciplines within this problem. Sundar Sarukkai and Gopal Guru explicate this issue when they talk about the absence of 'experience as an important category of the act of theorising' because of the privileging of ideas in Western constructs of experience (Guru and Sarukkai 2012). This is also reflective of the bifurcation between theory and praxis in traditional social sciences or humanities epistemological frameworks which borrow heavily from the West. DH while still to arrive at a core disciplinary concern seems to point towards the problem of this very demarcation by addressing the aspect of practice as a very focal point of its discourse.</p>
<p>Dr. Indira Chowdhury, oral historian and director of the Centre for Public History, who is also a faculty member at the Srishti School of Art, Design and Technology, Bangalore sees this as a favourable way of understanding how the field as such has emerged and what its various possibilities could be in terms of different disciplinary perspectives. She is uncertain that of its emergence as a response to a ‘crisis’ in the humanities as such. She recalls an instance of one of her students who went on to work on hypertext in Canada, several years ago, which for her seemed to be the first instance of something close to DH. The IT revolution in the early 2000s was a significant change, and there were several things that it enabled people to do, in terms of concordance, cross-referencing and getting around texts in certain ways. However, whether key questions in the humanities really changed, whether they were taken any further, is something yet to be explored because it is still such a new field, and one can only be speculative about it, she feels. It perhaps pushes for a new level of interdisciplinarity, and a different kind of collaborative space that the digital enables. What is significant and exciting for her as a historian, however, is that if history has to survive as a discipline, in schools but in terms of public spaces and discourse, it should actively engage with the digital. This not only presents significant challenges, in terms how to represent the past in the digital space, (in short problems with method) but also opens up new possibilities, for example with oral history and the advent of digital sound. The definition of the field will also evolve, as people define it from different spaces of practice and research, which Dr. Chowdhury feels is crucial to keeping it open and accessible by all.</p>
<p>Even from diverse disciplinary perspectives, at present the understanding of DH is that it facilitates new modes of humanistic enquiry, or enables one to ask questions that could not be asked earlier. As Prof. Dasgupta reiterates, it is no longer possible to imagine humanities scholarship outside of the ‘digital’ as such, as that is the world we inhabit. However, while some of the key conceptual questions for the humanities may remain the same, it is the mode of questioning that has undergone a change – we need to re-learn questioning or question-making within this new digital sphere, which is in some sense also a critical and disciplinary challenge. While this does not resolve the problem of definition, it does provide a useful route into thinking of what would be questions of DH, particularly in the Indian context.</p>
<p> </p>
<h2>Notes</h2>
<p><strong>[1]</strong> For a more detailed overview of the different phases of DH, see Patrik Svensson in 'Landscape of Digital Humanities,' <em>Digital Humanities Quarterly</em>, Volume 4 Number 1, 2010, <a href="http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html">http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html</a>.</p>
<p><strong>[2]</strong> For more on the nature of the technosocial subject, see Nishant Shah, <em>The Technosocial Subject: Cities, Cyborgs and Cyberspace</em>, Manipal University, 2013. Indian ETD Repository @ INFLIBNET, <a href="http://hdl.handle.net/10603/8558">http://hdl.handle.net/10603/8558</a>.</p>
<p><strong>[3]</strong> This is rather simple abstraction of ideas about discipline and reason as they have stemmed from Enlightenment thought. For a more elaborate understanding see <em>Conflict of the Faculties</em> (1798) by Immanuel Kant and <em>Discipline and Punish</em> (1975) by Michel Foucault.</p>
<p><strong>[4]</strong> See: <a href="http://indiancine.ma/">http://indiancine.ma/</a>.</p>
<p><strong>[5]</strong> See: <a href="http://vectors.usc.edu/journal/index.php">http://vectors.usc.edu/journal/index.php</a>.</p>
<p> </p>
<h2>References</h2>
<p>Cutrofello, Andrew, <em>Discipline and Critique: Kant, Poststructuralism and the Problem of Resistance</em>, State University of New York Press, 1994.</p>
<p>Guru, Gopal, and Sundar Sarukkai, <em>The Cracked Mirror: An Indian Debate on Experience and Theory</em>, New Delhi: Oxford University Press India, 2012.</p>
<p>Johns, Adrian, <em>The Nature of the Book: Print and Knowledge in the Making</em>, Chicago: University of Chicago Press, 1998.</p>
<p>Latour, Bruno, 'Morality and Technology: The End of the Means,' Trans. Couze Venn, <em>Theory Culture Society</em>, 247-260, 2002.</p>
<p>Parry, Dave, 'The Digital Humanities or a Digital Humanism', <em>Debates in the Digital Humanities</em>, ed. Mathew K. Gold, University of Minnesota Press, 2012, <a href="http://dhdebates.gc.cuny.edu/debates/text/24">http://dhdebates.gc.cuny.edu/debates/text/24</a>.</p>
<p>Ramsay, Stephen, 'On Building,' 2010, <a href="http://lenz.unl.edu/papers/2011/01/11/on-building.html">http://lenz.unl.edu/papers/2011/01/11/on-building.html</a>.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/a-question-of-digital-humanities'>http://editors.cis-india.org/raw/a-question-of-digital-humanities</a>
</p>
No publishersneha-ppDigital KnowledgeMapping Digital Humanities in IndiaResearchFeaturedDigital HumanitiesResearchers at Work2016-06-30T05:06:46ZBlog EntryA Question of Digital Humanities
http://editors.cis-india.org/raw/digital-humanities/a-question-of-digital-humanities
<b>The emergence of digital humanities as a new field of interdisciplinary research enquiry has also seen growth in literature around the problem of its definition. This blog-post lays out some of the conceptual frameworks for the mapping exercise taken up by CIS to look at digital humanities in India. </b>
<p style="text-align: justify;">The ‘digital turn’ has been one of the significant changes in interdisciplinary research and scholarship in the last couple of decades. The advent of new digital technologies and growth of networked environments have led to a rethinking of the traditional processes of knowledge gathering and production, across an array of fields and disciplinary areas. The digital humanities have emerged as yet another manifestation of what in essence is this changing relationship between technology and the human subject. The nature and processes of information, scholarship and learning, now produced or mediated by digital tools, methods or spaces have formed the crux of the digital humanities discourse as it has emerged in different parts of the world so far. However, digital humanities is also clearly being posited as a site of contestation – what is perceived as doing away with or reinventing certain norms of traditional humanities research and scholarship. As a result it has largely been framed within the existing narrative of a crisis in the humanities, highlighting the more prominent role of technology which is now expected to resolve in some way questions of relevance and authority that seem to have become central to the continued existence and practice of the humanities in its conventional forms.</p>
<p style="text-align: justify;">The question of what is digital humanities has been asked many times, and in different ways. Most scholars have differentiated between two waves or types of digital humanities – the first is that of using computational tools to do traditional humanities research, while the second looks at the ‘digital’ itself as integral to humanistic enquiry. However as is apparent in the existing discourse, the problem of definition still persists. As a field, method or practice, is it a found term that has now been appropriated in various forms and by various disciplines, or is it helping us reconfigure questions of the humanities by making available, through advancements in technology, a new digital object or a domain of enquiry that previously was unavailable to us? These and others will continue to remain questions <em>for</em> the digital humanities, but it would be important to first examine what would be the question/s <em>of</em> digital humanities. David Parry summarises to some extent these different contentions to a definition of the field when he suggests that ‘what is at stake here is not the object of study or even epistemology, but rather ontology. The digital changes what it means to be human, and by extension what it means to study the humanities.’<a name="fr1" href="#fn1">[1] </a></p>
<p style="text-align: justify;">Some speculation on the larger premise of the field, with specific reference to its emergence in India is what I hope to chart out in a series of posts over the next couple of weeks. This is not in itself an attempt at a definition, but sketching out a domain of enquiry by mapping the field with respect to work being done in the Indian context. In doing so these propositions will assume one or the other (if not all three) of these following suggested frameworks, which we hope will inform also larger concerns of the digital humanities programme at CIS:</p>
<ol>
<li style="text-align: justify;">The first is the inherited separation of technology and the humanities and therefore the existing tenuous relationship between the two fields. As is apparent in the nomenclature itself, there seems to be a bringing together of what seem to have been essentially two separate domains of knowledge. However, the humanities and technology have a rather chequered history together, which one could locate with the beginning of print culture. As Adrian Johns points out in the ‘Nature of the book’, ‘any printed book is, as a matter of fact, both the product of one complex set of social and technological processes and the beginning of another”<a name="fr2" href="#fn2">[2]</a>The larger imagination of humanities as text-based disciplines can be located in a sense in the rise of printing, literacy and textual scholarship. While the book itself seems to have made a comfortable transition into the digital realm, the process of this transition, the channels of circulation and distribution of information as objects of study have been relegated to certain disciplinary concerns, thus obfuscating and making invisible this ‘technologised history’ of the humanities. Can the digital humanities therefore be an attempt to bridge these knowledge gaps would be a question here.</li>
<li style="text-align: justify;">The distance between the practice and the subject. How does one identify with digital humanities practice? While many people engage with what seem to be core digital humanities concerns, they are not all ‘digital humanists’ or do not identify themselves by the term. While at one level the problem is still that of definition and taxonomy – what is or is not digital humanities – at another level it is also about the nature of subjectivity produced in such practice – whether it has one of its own or is still entrenched in other disciplinary formations, as is the case with most digital humanities research today. This is apparent in the emphasis on processes and tools in digital humanities – where the practice or method seems to have emerged before the theoretical or epistemological framework. One may also connect this to the larger discourse on the emergence of the techno -social subject<a name="fr3" href="#fn3">[3] </a> as an identity meditated by digital and new media technologies, wherein technology is central to the practices that engender this subjectivity.</li>
<li style="text-align: justify;">Tying back to the first question is also the notion of a conflict between the humanities and digital humanities. This comes with the perception of digital humanities being a version 2.0 of the traditional humanities, a result of the existing narrative of crisis and the need for the humanities to reinvent themselves by becoming amenable to the use of computing tools. Digital humanities has emerged as one way to mediate between the humanities and the changes that are imminent with digital technologies, but it may not take up the task of trying to establish a teleological connection between the two. The theoretical pursuits of both may be different but deeply related, and this is one manner of approaching digital humanities as a field or domain of enquiry; the point of intersection or conflict would be where new questions emerge. This narrative is also located within a larger framing of digital humanities in terms of addressing the concerns of the labour market, and the fear of the humanities being displaced or replaced as a result. Parry’s objective of studying the digital humanities works with or tries to address this particular formulation of the digital humanities.</li></ol>
<p style="text-align: justify;">Locating these concerns in India, where the field of digital humanities is still at an incipient stage comes with a multitude of questions. For one the digital divide still persists to a large extent in India, and is at different levels due to the complexity of linguistic and social conditions of technological advancement. It is difficult locate a field that is so premised on technology in such a varied context. Secondly, the existing discourse on digital humanities still draws upon, to a large extent, the given history of the term which renders it inaccessible to certain groups or classes of people in the global South. Another issue which is not specifically Indian but can be seen more explicitly in this context is the somewhat uncritical way in which technology itself is imagined. In most spaces, technology is still understood as either ‘facilitating’ something, either a specific kind of research enquiry or as a tool - a means to an end, and as being value or culture neutral. However, if we are to imagine the digital as a condition of being as Parry says, then technology too cannot be relegated to being a means to an end. Bruno Latour indicates the same when he says “Technology is everywhere, since the term applies to a regime of enunciation, or, to put it another way, to a mode of existence, a particular form of exploring existence, a particular form of the exploration of being – in the midst of many others.”<a name="fr4" href="#fn4">[4] </a></p>
<p style="text-align: justify;">The digital humanities then in some sense takes us back to the notion of technology or more specifically the digital realm as being a discursive space, and a technosocial or cultural paradigm that generates new objects and methods of study. This has been the impetus of cyber culture and digital culture studies, but what separates digital humanities from these fields is another way to arrive at some understanding of its ontological status. At a cursory glance, the shift from content to process, from information to data seems to be the key transition here, and the blurring of the boundaries between such absolute categories. More importantly however, does this point towards an epistemic shift; a rupture in the given understanding of certain knowledge formations or systems is also a pertinent question of digital humanities.</p>
<p style="text-align: justify;">This mapping exercise will attempt to explore some of these thoughts a little further and with a focus on the Indian context. Through discussions with scholars and practitioners across diverse fields, we will attempt to map and generate different meanings of the ‘digital’ and digital humanities. While one can expect this to definitely produce more questions, we also hope the process of thinking though these questions will lead to an understanding of the larger field as well.</p>
<hr />
<p style="text-align: justify;">[<a name="fn1" href="#fr1">1</a>]. Dave Parry “The Digital Humanities or a Digital Humanism”, Debates in the Digital Humanities, ed. Mathew K. Gold, (University of Minnesota Press, 2012 ) <a href="http://dhdebates.gc.cuny.edu/debates/text/24">http://dhdebates.gc.cuny.edu/debates/text/24</a></p>
<p style="text-align: justify;">[<a name="fn2" href="#fr2">2</a>]. Adrian Johns, The Nature of the Book: Print and Knowledge in the Making ( Chicago: University of Chicago Press, 1998) pp.3</p>
<p>[<a name="fn3" href="#fr3">3</a>]. For more on the nature of the technosocial subject, see Nishant Shah, <em>The Technosocial subject: cities, cyborgs and cyberspace</em> Manipal University, 2013. Indian ETD Repository@Inflibnet, Web, March 7, 2014.</p>
<p style="text-align: justify;">[<a name="fn4" href="#fr4">4</a>]. Latour, Bruno . "Morality and Technology: The End of the Means." Trans. Couze Venn <em>Theory Culture Society</em> . (2002): 247-260. Sage<em>. </em>Web, March 4, 2014 URL> <a href="http://www.brunolatour.fr/sites/default/files/downloads/80-MORAL-TECHNOLOGY-GB.pdf">http://www.brunolatour.fr/sites/default/files/downloads/80-MORAL-TECHNOLOGY-GB.pdf</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/a-question-of-digital-humanities'>http://editors.cis-india.org/raw/digital-humanities/a-question-of-digital-humanities</a>
</p>
No publishersnehaResearchers at WorkMapping Digital Humanities in IndiaDigital Humanities2015-03-30T12:47:27ZBlog EntryA lifetime of five years on the internet
http://editors.cis-india.org/news/dna-india-may-19-2013-subir-ghosh-a-lifetime-of-five-years-on-the-internet
<b>Centre for Internet and Society observes its fifth anniversary on Sunday.</b>
<hr />
<p style="text-align: justify; ">The article by Subir Ghosh was <a class="external-link" href="http://www.dnaindia.com/bangalore/1836745/report-a-lifetime-of-five-years-on-the-internet">published in DNA on May 19, 2013</a>. Sunil Abraham is quoted in this.</p>
<hr />
<p style="text-align: justify; ">Five years is a long time in the internet space. The past five years, certainly, has been. And so has it been for the Centre for Internet and Society that completes five years here.<br /><br />When a group of citizens got together to come under a platform called CIS five years ago, they had wanted to work on policy issues about the internet that had a bearing on society. They, in fact, still do; except that the new media space itself has undergone a metamorphosis. Five years ago social media was just starting off, few people had smart phones, and online speech was not a burning issue.<br /><br />Sunil Abraham, executive director of city-based CIS, affirms this, and goes on to assert: “Five years ago, privacy was not a mainstream concern. Today, many different actors and stakeholders are interested in the configuration of the draft Privacy Bill. We first warned the public about the draconian measures in the IT Act during the 2008 amendment. Four years later, many more people are familiar with problematic sections and are adopting various strategies to amend the Act and it’s associated rules.”<br /><br />Likewise, five years ago, people dismissed “shared spectrum” as a pipe dream; today “shared spectrum” is mentioned in the National Telecom Policy. CIS usually thinks ahead, and works on a range of issues.<br /><br />“For internet adoption in India to grow dramatically from the dismal statistics today, we need to ensure continued access to cheap devices and affordable and ubiquitous broadband,” says Abraham.<br /><br />“With Ericsson suing Micromax for Rs100 crore, the mobile wars have come to India. If we have to protect innovation in sub-100 dollar devices, we need to configure our patent and copyright policy carefully.”<br /><br />But since CIS works primarily on policy issues, shouldn’t it have been based in Delhi rather than in Bangalore? “We do have a small office in Delhi. But we are headquartered in Bangalore because we need to keep learning from technologists and the technical community,” explains Abraham.<br /><br />When an organisation calling itself the Centre for Internet and Society (www.cis-india.org) observes its fifth anniversary, it shouldn’t surprise anyone that many of the activities related to the anniversary celebrations (May 20-23) have precious little to do with the internet, and is more about society itself. And yes, an entire evening is devoted to Kannada. There’s a talk by Chandrashekhara Kambara on ‘Kannada in the modern era,’ and another by UB Pavanaja titled ‘From Palm Leaf to Tablet – Journey of Kannada’.<br /><br />“We are looking at the complete eco-system. For instance, during the digitalisation of TV in India, what will happen to the internet? Do TV promoting policies undermine the growth of broadband? On the second day we look at the connection between another older technology - cinema and the Internet.”</p>
<p>
For more details visit <a href='http://editors.cis-india.org/news/dna-india-may-19-2013-subir-ghosh-a-lifetime-of-five-years-on-the-internet'>http://editors.cis-india.org/news/dna-india-may-19-2013-subir-ghosh-a-lifetime-of-five-years-on-the-internet</a>
</p>
No publisherpraskrishnaAccess to KnowledgeDigital NativesTelecomAccessibilityInternet GovernanceOpennessResearchers at Work2013-05-20T09:04:28ZNews Item A Compilation of Research on the Gig Economy
http://editors.cis-india.org/raw/a-compilation-of-research-on-the-gig-economy
<b>Over the past year, researchers at CIS have been studying gig economies and gig workers in India. Their work has involved consultative discussions with domestic workers, food delivery workers, taxi drivers, trade union leaders, and government representatives to document the state of gig work in India, and highlight the concerns of gig workers.
The imposition of a severe lockdown in India in response to the outbreak of COVID-19 has left gig workers in precarious positions. Without the privilege of social distancing, these workers are having to contend with a drastic reduction in income, while also placing themselves at heightened health risks. </b>
<p> </p>
<h3 dir="ltr">On gig economy during the COVID-19 pandemic</h3>
<p dir="ltr">Supported by <a href="https://www.apc.org/en/project/firn-feminist-internet-research-network">Feminist Internet Research Network</a> led by the Association for Progressive Communications (APC) and funded by the International Development Research Centre (IDRC)</p>
<ul><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr">Along with Tandem Research, we spoke to leaders of four unions that represent gig workers across the country about the risks and vulnerabilities that they are having to contend with in the face of the COVID-19 crisis. <strong>Zothan Mawii</strong> (Tandem Research), <strong>Ambika Tandon</strong>, and <strong>Aayush Rathi</strong> share key reflections in this essay published on The Wire. (<a href="https://cis-india.org/raw/gig-workers-need-support">link</a>).</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr">Based on the discussion, a charter of recommendations was prepared with contributions from participants, and was shared with public and private stakeholders. (<a href="https://cis-india.org/raw/covid-19-charter-of-recommendations">link</a>)</p>
</li></ul>
<div> </div>
<h3 dir="ltr">On domestic workers in the platform economy </h3>
<p dir="ltr">Supported by <a href="https://www.apc.org/en/project/firn-feminist-internet-research-network">Feminist Internet Research Network</a> led by the Association for Progressive Communications (APC) and funded by the International Development Research Centre (IDRC)</p>
<ul><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr">We discussed our ongoing research on the platformisation of domestic work in India with domestic workers, union members, and representatives from the Karnataka Labour Department in November 2019. <strong>Tasneem Mewa</strong> documented the rich discussion from this consultation. (<a href="https://cis-india.org/raw/platformisation-of-domestic-work-in-india-report-from-a-multistakeholder-consultation">link</a>)</p>
</li></ul>
<p dir="ltr">CIS worked with members of the Domestic Workers Rights Union to conduct field research on the lives and challenges of domestic workers in the platform economy. The following essays published on GenderIT capture their experiences of doing this research:</p>
<ul><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Parijatha G.P.</strong> writes about a “gated society management app,” MyGate, and the experiences of surveillance of migrant workers in Bengaluru. (<a href="https://www.genderit.org/articles/domestic-work-platform-economy-reflections-awareness-workers-rights">link</a>) </p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Radha Keerthna</strong> writes about the similarity in the conditions of domestic workers in the traditional and platform economy, particularly the precarity and invisibility of labour. (<a href="https://www.genderit.org/articles/domestic-work-platform-economy-reflections-conducting-interviews-sensitive-issues">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Sumathi</strong>, a union leader, reflects on and her experience as an activist-researcher interacting with domestic gig workers through the course of our study. (<a href="https://www.genderit.org/articles/domestic-work-platform-economy-reflections-difficulty-set-interviews">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Zeenathunissa</strong> shares the difficulty of speaking to domestic workers in the gig economy, especially when workers undergo constant surveillance by employers and companies. (<a href="https://www.genderit.org/articles/domestic-work-platform-economy-reflections-research-and-social-work">link</a>)</p>
</li></ul>
<p dir="ltr"> </p>
<h3 dir="ltr">On economic, algorithmic, and affective vulnerabilities of gig workers</h3>
<p dir="ltr">Supported by <a href="https://azimpremjiuniversity.edu.in/SitePages/research-grant-overview.aspx">Azim Premji University</a></p>
<p dir="ltr">CIS commissioned a set of four field studies of platform workers delivering food and driving taxis for platform companies in Mumbai and New Delhi. The researchers involved wrote a series of essays that were published by Platypus blog of CASTAC:</p>
<ul><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Anushree Gupta</strong> explores women’s presence as workers as well as passengers/customers in the ride hailing platform economy in Mumbai and related concerns of safety and risk mitigation. (<a href="https://cis-india.org/raw/anushree-gupta-ladies-log-women-safety-risk-transfer-ridehailing">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Sarah Zia</strong> highlights how algorithmic management of work and revenue targets of gig workers impact their everyday lives and plans for the future. (<a href="https://cis-india.org/raw/sarah-zia-not-knowing-as-pedagogy-ride-hailing-drivers-in-delhi">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr">Kinship networks are a critical source of safety and security for workers in the gig economy. <strong>Simiran Lalvani</strong> writes about the network among transportation workers in Mumbai, also reflecting on implications for those who are excluded. (<a href="https://cis-india.org/raw/simiran-lalvani-workers-fictive-kinship-relations-app-based-food-delivery-mumbai">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr"><strong>Noopur Raval</strong> and <strong>Rajendra Jadhav</strong> describe the unregulated and exploitative temporal structures of gig work, and how work-time of gig workers get configured by customer-facing promises of platform companies. (<a href="https://cis-india.org/raw/noopur-raval-rajendra-jadhav-power-chronography-of-food-delivery-work">link</a>)</p>
</li><li style="list-style-type: disc;" dir="ltr">
<p dir="ltr">The four researchers, led by <strong>Noopur Raval</strong> (co-PI for the project, held a roundtable discussion to reflect on methods, challenges, inter-subjectivities and possible future directions for research on the gig economy and its workers. (<a href="https://cis-india.org/raw/india-gig-work-economy-roundtable">link</a>)</p>
</li></ul>
The consultants - Noopur Raval, Anushree Gupta, Rajendra Jadhav, Sarah Zia and Simiran Lalvani - involved in this project on mapping digital labour in India’s platform economies (in Mumbai and New Delhi) gathered in <a href="https://cis-india.org/raw/platform-work-india-panel-discussion-20190719">Bengaluru on July 19, 2019</a> to share their preliminary field insights along with reflections on what it meant to do such studies, how they went about studying gig-work, and challenges that arose in their work. Watch the livestream from this discussion <a href="https://www.youtube.com/watch?v=Q1lwpb3jRMQ">here</a>.
<p>
For more details visit <a href='http://editors.cis-india.org/raw/a-compilation-of-research-on-the-gig-economy'>http://editors.cis-india.org/raw/a-compilation-of-research-on-the-gig-economy</a>
</p>
No publisherAayush Rathi, Ambika Tandon, Sumandro ChattapadhyayGenderDigital LabourCovid19ResearchPlatform-WorkRAW ResearchresearchResearchers at WorkDigital Domestic Work2020-05-19T08:20:20ZBlog Entry‘Doing’ Digital Humanities: Reflections on a project on Online Feminism in India
http://editors.cis-india.org/raw/digital-humanities/doing-digital-humanities
<b>A core concern of Digital Humanities research has been that of method. The existing discourse around the field of DH assumes a move away from traditional humanities and social sciences research methods to more open, collaborative and iterative forms of scholarship spanning some conventional and other not so conventional practices and spaces. In this guest blog post, Sujatha Subramanian reflects upon her experience of undertaking a research study on online feminist activism in India and its various challenges. </b>
<p style="text-align: justify;">When the chance to do a research project on Digital Humanities presented itself, I deliberated over the possible topics I could explore. As a student of Media and Cultural Studies, I have on previous occasions studied digital technology and online spaces. Those studies, however, were simply “social sciences” research. I had little understanding of what Digital Humanities as a discipline entailed. While I admit that I am still unable to come up with a concrete definition of the same, the process of conducting the research and the DH workshop organised at CIS led to some clarity about the field and methods of Digital Humanities.</p>
<p style="text-align: justify;">Before beginning the research I asked myself what could I, a feminist media scholar, learn from Digital Humanities and how could I contribute to the same. I wondered if the lack of familiarity with technological skills such as design, statistics and coding- knowledge that I saw as prerequisite to Digital Humanities- meant that I couldn’t really engage with the field of Digital Humanities. While grappling with this question, I chanced upon the #TransformDH project. At the heart of the project is the question- “How can digital humanities benefit from more diverse critical paradigms, including race/ethnic studies and gender/sexuality studies?” <a name="fr1" href="#fn1">[1]</a></p>
<p>In a blogpost titled “Queer Studies and the Digital Humanities”,<a name="fr2" href="#fn2">[2]</a> the author states,</p>
<blockquote style="text-align: justify;" class="quoted">"...a lot of queer/critical ethnic studies/similar scholars also lack access to the resources that make it easier to combine digital and humanities work. That might not only mean physical access and training in technology, but also the time to add yet another interdisciplinary element to a project...my experience suggests that many, many politicized queers and people of color engaged in scholarly work in and out of the academy do use digital tools and think critically about them and even create them; they just don’t necessarily do so under the sign of the digital humanities."</blockquote>
<p style="text-align: justify;">As someone who used the space of Facebook to initiate conversations around feminist issues and was actively engaged in fighting the sexism entrenched in social media spaces, was I then already “doing” digital humanities? I reflected that since feminist activism finds such little space in mainstream media, a worthwhile Digital Humanities project could be to document and archive the contemporary feminist movement and the ways in which it is transforming our understanding of the digital space. As part of the project, I explored how feminist activists have revolutionised digital spaces for the creation of alternative public spheres, constituted of not just women but also other marginalised communities. The project gave me the opportunity to study the inclusions and exclusions facilitated by the digital space, with questions of gender, sexuality, class, caste and disability as central to the enquiry. The project also raised questions regarding popular assumptions of digital space as a disembodied, liberatory space free of power relations by exploring gendered and sexualised violence that these feminist activists face.</p>
<p style="text-align: justify;">While the political vision of my project was clear, my methodological skills needed a little honing. The DH workshop organised at CIS was of great help in this regard. The feedback received at the workshop was instrumental in recognising the importance of “big data”. As a feminist researcher, life histories, personal narratives and stories remain important sources of knowledge for me. However, in studying social movements and their impact, the limitations of such methodological tools are revealed. Understanding how a feminist activist with 11,000 followers on Twitter offers important insight into public discourse is contingent on the ability to analyse such data. The workshop also helped me in realising that in my definition of activism, I had precluded many feminist engagements with digital technology, including the efforts of feminist Wikipedians, feminist gamers and feminist encounters with STEM (science, technology, engineering and mathematics). While these remain the shortcomings of my project, the workshop helped in foregrounding the scope for collaboration that lies at the heart of all our projects. A discussion of my project alongside Ditilekha’s project on LGBT Youth and Digital Citizenship brought to fore the intersections as well as the different activist strategies employed by the two movements in their use of social media. Sohnee’s project on the gender gap on Wikipedia underlines that an important aspect of working towards a feminist epistemology, and changing the relations of power that characterise technology, are issues of access and participation. Rimi’s use of a text mining tool to analyse the different patterns of language on confessions pages highlighted the value of such technological tools in socio-cultural analysis. The workshop which brought together scholars from different disciplinary backgrounds, helped in highlighting shared concerns of methodology, content and political visions and prompted discussions on innovative approaches to conducting research. This attempt at collaborative knowledge production- whether it is the constant communication between the research scholars through email, the workshop with the scholars and the mentors or even the dissemination of our reports on an open access site- has been the essence of my engagement with Digital Humanities. The ethos of collaboration as central to Digital Humanities is reflected in Joan Shaffer’s definition of Digital Humanities as “...a community interested in collaborative projects and sharing knowledge across disciplines." <a name="fr3" href="#fn3">[3] </a>This ethos of learning from fellow researchers and working together to create accessible knowledge is something that I shall carry forward to my future research endeavours.</p>
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<p>[<a name="fn1" href="#fr1">1</a>]. <a class="external-link" href="http://transformdh.org/2012/01/">http://transformdh.org/2012/01/</a></p>
<p>[<a name="fn2" href="#fr2">2</a>]. <a class="external-link" href="http://www.queergeektheory.org/2011/10/conference-thoughts-queer-studies-and-the-digital-humanities/">http://www.queergeektheory.org/2011/10/conference-thoughts-queer-studies-and-the-digital-humanities/</a></p>
<p>[<a name="fn3" href="#fr3">3</a>]. <a class="external-link" href="http://dayofdh2012.artsrn.ualberta.ca/members/echoln/profile/">http://dayofdh2012.artsrn.ualberta.ca/members/echoln/profile/</a></p>
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<p style="text-align: justify;"><strong>Sujatha Subramanian is an M.Phil. Scholar at the Tata Institute of Social Sciences, Mumbai. This research study was part of a series of six projects commissioned by </strong><a href="http://cscs.res.in/irps/heira"><strong>HEIRA-CSCS,</strong></a><strong> Bangalore as part of a collaborative exercise on mapping the Digital Humanities in India. See </strong><a href="http://editors.cis-india.org/raw/digital-humanities/digital-humanities-in-india-mapping-changes-at-intersection-of-youth-technology-higher-education"><strong>here</strong></a><strong> for more on this initiative.</strong></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/doing-digital-humanities'>http://editors.cis-india.org/raw/digital-humanities/doing-digital-humanities</a>
</p>
No publishersnehaResearchers at WorkMapping Digital Humanities in IndiaDigital Humanities2015-03-30T12:48:16ZBlog Entry