The Centre for Internet and Society
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Interface Intimacies
http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies
<b>Sherry Turkle, in her book Alone Together, talked about how the digital technologies, replacing interface time with face-time, are slowly alienating us from our social networks. There has been an increasing amount of anxiety around how people in immersive and ubiquitous computing and web environments are living lives which are connected online but not connected with their social and political contexts.</b>
<p> </p>
<p>While there are instances and examples of mobilisation, social networking meets, group formations, etc. there is a growing worry that on an everyday basis, we live our lives more in the company of gadgets, ambience technologies and digital platforms than with people.</p>
<p>At the same time, users of technologies often express their engagement with technologies in affective terms, where they seem to form intimate relationships with their technologies. The interfaces that we see all around us, constantly deflect our attention, emotions and desires on to different surfaces, creating flattened universes with the promises of deep immersion. Especially as the internet becomes mobile and digital interfaces become ubiquitous – from large scale billboards to small wearable devices; from sites of work to spaces of pleasure – there is a new form of intimacy which is shaped, designed, experienced, and lived through interfaces.</p>
<p>The digital interfaces become polymorphous sites of affection, love, desire, aspiration, seduction, transgression and stability. The interface is growing so integral to our everyday lives, that we start thinking of them as metaphors through which we understand ourselves and the world that we connect to. We talk about ourselves as systems that need to be ‘upgraded’ or ‘connected’. We think of the world as a network through which we ‘recycle’ our lives and ‘connect’ to our ‘peers’. The interfaces, are simultaneously opaque and transparent – They allow us to connect to the digital other, crossing boundaries of geography and time, and they also deny us access to the actually mechanics which bring the interfaces to life.</p>
<p><em>Interface Intimacies</em> is a research cluster that is interested in digging deep into interfaces, to examine peoples’ relationships with the digital interfaces around them. What are the affective relationships that people have with their interfaces? What goes into anthropomorphising an interface? What are the larger politics of labour, performance and ownership that surround interface design? What are the ways in which people simulate presence and connections through their interfaces? How is the human presumed in Computer-Human interface design? What aesthetic and political moves are we witnessing with the rise of interface mediated publics? What and who is made opaque when interfaces become transparent? When interfaces get distributed, what are the possibilities and potential for art, theory and practice to move into new forms of politics?</p>
<p>These are the kind of questions that this research cluster seeks to address with a special focus on Asia. The intention is to build a knowledge network of researchers from different disciplines – Art, Architecture, Computer Human Interaction Design, Digital Humanities, New Media Theory, Urban Planning, Public Infrastructure Design, Software Studies, Interface Design etc. – to enter into a dialogue around Interfaces and how they define contemporary conditions of life in their contexts.</p>
<p>The project hopes to organise a workshop exploring these ideas leading to an edited anthology and a special journal issue of peer-reviewed academic scholarship. The project hopes to kick off in February 2012 and take about 18 months till completion.</p>
<p>Collaborators: Audrey Yue (Melbourne University), Namita Malhotra (ALF)</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies'>http://editors.cis-india.org/raw/digital-humanities/blogs/interface-intimacies/interface-intimacies</a>
</p>
No publisherAudrey Yue and Namita A MalhotraInterface IntimaciesNet CulturesResearchers at WorkResearch2015-10-24T13:40:18ZBlog EntryInquilab 2.0? Reflections on Online Activism in India*
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/digiactivprop
<b>Research and activism on the Internet in India remain fledgling in spite the media hype, says Anja Kovacs in her blog post that charts online activism in India as it has emerged. </b>
<p>Since the late 1990s when protesters against the WTO in Seattle used a variety of new technologies to revolutionize their ways of protesting so as to further their old goals in the information age, much has been made of the possibilities that new technologies seem to offer social movements. The emergence of Web 2.0 seems to have only multiplied the possibilities of building on the Internet's democratising potentials, so widely heralded since the rise of the commercial Internet in the 1990s, and since then, the use of social media for social change has received widespread media attention worldwide. From Spain to Mexico, activists used the Internet as a central tool in their efforts to organise and mobilise – be it to express their stand against a war in Iraq, against a Costa Rican Free Trade Agreement with the United States, to mobilise support for the Zapatistas of Chiapas, or more recently, to push for a change of guard in Iran.</p>
<p> </p>
<p>In 2009, when Nisha Susan launched the Pink Chaddi campaign, the 'ICT for Revolution' buzz finally seemed to have reached India as well. Phenomenally successful in terms of the attention it generated for the issue it sought to address, the campaign sought to protest in a humorous fashion against attacks on women pub-goers in Karnataka by Hindu right wing elements. In only a matter of weeks, Facebook associated with the campaign – 'The Consortium of Pub-going, Loose and Forward Women', which gathered tens of thousands of members. It was ultimately killed off when Susan's Facebook account was cracked by rivals. The campaign was perhaps the singular most successful account of ‘digital activism’ in India so far, and an impressive one by all measures.</p>
<p>The creativity of the campaign should not come as a surprise to those familiar with the long and rich history of activism for social change in India. Organised social actors have been critical influences in the emergence of new social identities as well as on critical policy junctures from colonial times onwards, developing a fascinating and unmistakably Indian language of protest in the process (see Kumar 1997 and Zubaan 2006 for examples from feminist movement).</p>
<p> </p>
<p>As Raka Ray and Mary Faizod Katzenstein (2006) have pointed out, in the post-independence period, such organised activism for long was connected by at least verbal – if not actual – commitment to the common master frame of poverty alleviation and the ending of inequality and injustice, and this irrespective of the particular issues groups were working on. Since the late 1980s, however, a number of far-reaching changes have taken place in India. This period has been marked by the definite demise of secular democratic socialism as the dominant script of the Indian state and its simultaneous replacement by neo-liberalism. Moreover, in the same period, Hindu nationalism as an ideology too has gone from strength to strength, with only in the last five years a slowdown in its ascendancy. While for many traditional social movements of the Left the commitment to social justice remains, in this context a space has undeniably been created for groups with a very different agenda. The considerable popularity of organisations such as Vishwa Hindu Parishad and Rashtriya Swayamsevak Sangh, both Hindu nationalist organisations, are prime indications of these transformations. However, the fragmentation of the activist space did not only benefit reactionary elements of society. The final emergence into visibility of a well-articulated middle class queer politics, for example, too, may well in many ways have been facilitated by the evolutions of the past 20 years. Although this point has been mostly elaborated in the context of the US (Hennessey 2000), in India, too, this seems to ring true at least in some senses.</p>
<p> </p>
<p>The general shape-shifting of activism in India since the 1990s is not the only contextual factor that deserves obvious consideration in a study like this. In addition, since independence a close link has been forged in policy and people's imagination alike between science and technology on the one hand and development paradigms in India on the other. Not everyone agrees on the benefits of this association: all too frequently, the struggles of grassroots social movements are directed precisely against the outcomes or consequences of a supposedly 'scientifically' inspired development policy. The neo-liberal era is no exception to this: as Carol Upadhya (2004) has shown quite convincingly, the economic reform policies that are at the heart of neo-liberalism have been inspired first and foremost by the information technology sector in India, which has also in turn been their first beneficiary. And today as earlier, Asha Achuthan (2009) has pointed out, in the resistance to these policies, the subaltern who is the agent of grassroots social movements is frequently associated with a pre-technological purity that needs to be maintained in order to resist discourses and material consequences of technological change themselves. In popular discourses, at least, attitudes towards technology inevitably come in a binary mode.</p>
<p> </p>
<p>Seeing the context in which digital activism in India has emerged, a number of pressing questions regarding the new forms that even progressive activism takes as it adopts new tools and methods, then, immediately offer themselves. Leaving aside the activities of right wing groups in India, who are the actors that occupy this space for activism and what are their relationship with offline activists groups? Which are the issues online activism seeks to address, and what are its master narratives, goals and audiences? Where does it locate problems in today's society, and what kind of solutions does it propose? How does it posit its relation to the global/international and to the offline-local; to dominant understandings of science and technology, development, or desirable social change? How are these understandings reflected in online activism, including in the choice and use of technologies but also in the discourses that are deployed and the audiences that are targeted? What are its methods, its strategies, its ways of organising? What role is played by organisations, collectives, networks, individuals? In what ways is the field marked by the conjuncture at which it emerged? Do those who first occupy (most of) it also set the parameters? Or do its tools fashion online activism's very conditions of existence?</p>
<p>The value of greater insight into these issues is not immediately apparent to all. For one thing, some would argue that, as connectivity in the emerging IT superpower remains limited, the importance of these questions to those concerned with social justice in India is really marginal. It is true that while commercial Internet services have been available in the country since 1995, for long the number of connections remained abysmally low. Even today, the number of subscriptions has only just crossed the 14 million mark, and barely half of these are broadband subscriptions, severely limiting the usefulness of a wide range of potential online activism tools (Telecom Regulatory Authority of India 2009 – figures are for the second quarter of 2009). According to I-Cube 2008 report (IMRB and Internet and Mobile Association of India 2008), there were an estimated 57 million claimed urban Internet users in the country in September 2008 and an estimated 42 million active urban Internet users. Corresponding figures for Internet users in rural areas in March 2008 were 5.5 million and 3.3 million respectively. Almost 88 million Indians were believed to be computer-literate at the time. Clearly, then, online activists are a tiny section of an already fairly small, privileged group, and at least in a direct sense, the availability of new tools is thus indeed unlikely to affect all activists or activism in the country.</p>
<p> </p>
<p>Some of my own starting points while embarking on this study may seem to further give fuel to arguments against the value of this research. The idea of investigating online activism in India as it emerges followed from my observation – and a troubling one at that for me – that so far, and despite all the hype internationally, more traditional grassroots movements in India seem to have been slow to embrace the Internet as an integral part of their awareness raising and mobilisation strategies. Although they may attract the largest numbers of activists offline, the many so-called 'new' social movements that have emerged since the 1970s and that remain important actors pushing for social change seem most conspicuous by their relative absence online. This is especially true of those critical of current development paradigms and practices: movements fighting against dams, special economic zones or land acquisitions for “development” purposes seem visible only in relatively fragmented and generally marginal ways. Instead, middle-class actors addressing middle class audiences on middle class issues seem to be the flag bearers of Internet activism in India – the Pink Chaddi campaign or VoteReport India, a “collaborative citizen-driven election monitoring platform for the 2009 Indian general elections” (see votereport.in/blog/about) perhaps among the most well-known illustrations of this argument.</p>
<p> </p>
<p>Both points are valid, and yet, while inquilab it may not be, to conclude from this that the study of online activism automatically is of only very limited value would be short-sighted. Indeed, even if the hypothesis that Internet activism is dominated by middle class actors who address middle class concerns is validated (note that in any case considerable segments of the leadership and cadre of grassroots movements, too, tend to come from middle class backgrounds), this is likely to affect all those interested in affecting social change, even if perhaps in varying degrees. For one thing, it would mean that as the public sphere is reshaped, important new quarters of its landscape are inhabited only be the elite, contradicting the still widely popular and even cherished belief (at least among those who are familiar with the Internet) that the Internet is a democratising force. Instead, the proportional visibility in the public sphere of dissenting viewpoints on development, science, neo-liberalism, progress, the state will only decrease. In addition, then, it may also indicate a further refracting of the activism landscape and its master narratives and methods, where different segments of activists increasingly need to vie with each other for recognition and validation of their respective understandings of political processes and of appropriate forms of engaging with these. As such battles intensify it is not too risky to make a prognosis on who will be the main losers. If, in an era in which the old activist master narrative of justice for all remains under strident attack, civil society has come to occupy at the expense of political society (a useful distinction first made by Parth Chatterjee in Chatterjee 2004) a whole arena of activism, this would indeed need to be a cause of concern for all. In order to gauge its ramifications, it is however, crucial to first of all understand in which ways and to what extent this statement rings true.</p>
<p> </p>
<p>The current study may well not be able to fully develop all the above and other theoretical strands as they emerge in the course of this research. But what it does promise to do is to outline the breaks and continuities that mark the make-up, strategies, audiences and goals of those who embrace the new possibilities that the Internet provides at the same time as the information age so fundamentally reconstitutes our society. As a starting point for the analysis, this research will therefore, attempt to map the online activism that has taken place in India so far, focusing more specifically on the forms of activism that leave a public record on the Internet (a more extensive debate of various definitional issues is in order – I will take this up in a separate blog post, to follow later, however). At the core of the research will be the construction of a database pertaining to online activism in India with links to email lists, blogs, Facebook groups, popular hash tags and the like. Although much of the activism I will be looking at will be centred around what has come to be known as 'social media', my focus is thus broader than that, as older tools such as e-petitions, discussion boards and list servs, too, will be included in this study. The aim is to be as comprehensive as possible, although for the database to ever be complete will, of course, be an impossibility. Moreover, since only data available in the English language will be collected, the database will automatically have its limitations. The database will be further complemented by interviews with activists who have been involved in key online campaigns and, where appropriate, case studies. It is the data thus gathered that will form the basis of our analysis.</p>
<p> </p>
<p>While the scope of the study is thus admittedly ambitious, the fact that online activism in India is a fairly recent affair – little happened before 2002, and it has only really taken off in the past three years or so – makes this venture not an impossible one. The contribution I hope to make through this research is not simply to work on the Indian context, however. Despite the media hype surrounding the possibilities of the Internet for social change, research on the Internet and activism more generally remains limited so far. The paucity is perhaps particularly acute where activism and social media are concerned (Postill 2009). Moreover, the work that does exist, I argue, tends to look mostly at activists' use of one particular tool, for example YouTube, or Facebook. Sight is thus generally lost of the larger cyberecology of communication in which this use must be located, preventing an opportunity for genuine insight into the ways in which activism is reconfigured from materialising. By using a much wider lens, this research hopes to make a beginning to correcting this lacuna. It is in this way that the importance of the changes that are underway in the Indian activist landscape as elsewhere can be appropriately assessed.</p>
<p> </p>
<p align="JUSTIFY"><em><strong>*
Inquilab means revolution</strong></em></p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY"><strong>References</strong></p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Achuthan, Asha (2009).
Re-Wiring Bodies. Centre for Internet and Society, Bangalore.
<a href="http://editors.cis-india.org/raw/histories-of-the-internet/rewiring/review">http://www.cis-india.org/research/cis-raw/histories/rewiring/review</a>,
last accessed on 15 January 2010.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Chatterjee, Partha
(2004). <em>The Politics of the Governed: Reflections on Popular
Politics in Most of the World</em>. Delhi: Permanent Black.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Hennessy, Rosemary
(2000). <em>Profit and Pleasure: Sexual Identities in Late Capitalism</em>.
London: Routledge.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">IMRB and Internet and
Mobile Association of India (2008). I-Cube 2008: Facilitating Citins,
Altins, Fortins (Faster, Higher, Stronger) Internet in India. IMRB
and Internet and Mobile Association of India, Mumbai. <a href="http://www.iamai.in/">www.iamai.in/</a>,
last accessed on 15 January 2010.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Kumar, Radha (1997). <em>The
History of Doing: An Illustrated Account of Movements for Women's
Rights and Feminism in India 1800-1990</em>. New Delhi: Zubaan.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Postill, John (2009).
Thoughts on Anthropology and Social Media Activism.
<em>Media/Anthropology</em>,
<a href="http://johnpostill.wordpress.com/2009/11/14/thoughts-on-anthropology-and-social-media-activism/">http://johnpostill.wordpress.com/2009/11/14/thoughts-on-anthropology-and-social-media-activism/</a><a href="http://johnpostill.wordpress.com/2009/11/14/thoughts-on-anthropology-and-social-media-activism/">,
</a>last accessed on 15 January 2010.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Ray, Raka and Mary
Fainsod Katzenstein (2006). Introduction: In the Beginning, There Was
the Nehruvian State. In Raka Ray and Mary Fainsod Katzenstein
(eds.). <em>Social Movements in India: Poverty, Power, and Politics.</em>
New Delhi: Oxford University Press.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Telecom Regulatory
Authority of India (2009). The Indian Telecom Services Performance
Indicators, April-June 2009. Telecom Regulatory Authority of India,
New Delhi. <a href="http://www.trai.gov.in/">www.trai.gov.in</a><a href="http://www.trai.gov.in/">,
</a>last accessed on 15 January 2010.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Upadhya, Carol (2004). A
New Transnational Capitalist Class: Capital Flows, Business Networks
and Entrepreneurs in the Indian Software Industry. <em>Economic and
Political Weekly</em>, 39(48): 5141-5151.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY">Zubaan (2006). <em>Poster
Women: A Visual History of the Women's Movement in India</em>. New
Delhi: Zubaan.</p>
<p align="JUSTIFY"> </p>
<p align="JUSTIFY"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/digiactivprop'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/revolution-2.0/digiactivprop</a>
</p>
No publishernishanthistories of internet in IndiaSocial mediaDigital ActivismCyberspaceAccess to Medicineinternet and societyResearchCybercultures2011-08-02T09:25:30ZBlog EntryInformation Structures for Citizen Participation - Janaagraha
http://editors.cis-india.org/digital-natives/making-change/information-structures-janaagraha
<b>In our efforts to understand how change is conceptualized in the digital era, we find a growing emphasis on the role of effective information structures to empower the citizen and the government. We interview Joylita Saldanha from Janaagraha to answer questions around information, participation and e-governance. </b>
<pre><strong>CHANGE-MAKER:</strong>Interview with Joylita Saldanha
<strong>ORGANIZATION</strong>: Janaagraha - I change my city
<strong>METHOD OF CHANGE: </strong>Online platforms to enable communication between the citizen and the government.
<strong>STRATEGY OF CHANGE:</strong>Empower the government -create resources to help them do what the citizens expect them to do.</pre>
<p align="justify">10 posts into the project, we are identifying the most outstanding patterns between processes of change. One of the themes that comes up often is<strong>: information management.</strong> How do we translate data to information, and information to knowledge? What is the best way to produce, consume and disseminate information? How does visible information lead to better mechanisms of participation in democracy? As the topic recurs in my conversations with change-makers, I have even reflected about the way that I display the research outputs of this project, and have adapted the format of these articles to make them as interactive and accessible as possible. Why? Because we believe this research is an entry point for a wider conversation around different ways to understand ‘making change’, and in order to produce this knowledge we need different actors to take part in the conversation. Hence, the format of our information must be (visually) persuasive enough to sway the readers into at least reading the article, and encourage their engagement, interaction and participation.</p>
<p align="justify">This is also the rationale behind digital information platforms, including <strong>e-governance.</strong> Governments, authorities and organizations are devising new ways of presenting their information and making their services more accessible and interactive for the public. According to the <strong>UNESCO’</strong>s <a href="http://portal.unesco.org/ci/en/ev.php-URL_ID=3038&URL_DO=DO_TOPIC&URL_SECTION=201.html">definition</a>, e-governance is the public sector’s use of information and communication technology with the aim of:</p>
<ol><li>Improving information and service delivery</li><li>Encouraging citizen participation in decision-making processes</li><li>Making governments accountable, transparent and effective<br /></li></ol>
<div align="center"><iframe src="//www.youtube.com/embed/9lk9SDji2kk" frameborder="0" height="315" width="420"></iframe></div>
<div align="center" style="text-align: center;">What is e-governance?<br />By the IDRC and IdeaCorp</div>
<p align="justify">India has its own <strong>National e-governance plan</strong> in place. It’s ambitious in scope:</p>
<blockquote>
<h3 align="center">“a massive country-wide infrastructure reaching down to the remotest of villages is evolving, and large-scale digitization of records is taking place to enable easy, reliable access over the internet. The ultimate objective is to bring public services closer home to citizens”. </h3>
</blockquote>
<div align="center"> Read more on the plan <a href="http://india.gov.in/e-governance/national-e-governance-plan">here</a>.</div>
<p align="justify"><br />However most of the online services offered on this platform are focused on tax returns, citizenship/visa/PAN/TAN applications or train bookings. The communication direction remains uni-lateral, going strictly from <strong>government to citizen</strong>. They also host a portal for citizen grievances (link below), in an effort to also tackle<strong> citizen to government </strong>communication. While the portal has some fancy tools like a 4 colour palette to customize the theme of the site; the interface seems outdated and the ‘Guidelines for Redress of Public Grievances’ has not been updated since 2010.</p>
<table class="plain">
<tbody>
<tr>
<td><strong>Communication</strong><br /></td>
<td align="center"><strong>Government to Citizen</strong></td>
<td align="center"><strong>Citizen to government<br /></strong></td>
</tr>
<tr>
<td align="center"><strong>Portal</strong><br /></td>
<td align="center">Aadhar Kiosk<br /></td>
<td align="center">Portal for Public Grievances<br /></td>
</tr>
<tr>
<td align="center"><strong>Link</strong></td>
<td align="center">http://resident.uidai.net.in/</td>
<td align="center">http://pgportal.gov.in/</td>
</tr>
<tr>
<td align="center"><strong>Interface</strong></td>
<td><img src="http://editors.cis-india.org/home-images/AdhaarKiosk2.jpg/image_preview" alt="ak2" class="image-inline image-inline" title="ak2" /></td>
<td><img src="http://editors.cis-india.org/home-images/PublicGrievances2.jpg/image_preview" alt="pg2" class="image-inline image-inline" title="pg2" /></td>
</tr>
</tbody>
</table>
<p align="justify">At this point, I should probably add much needed disclaimers: my online search might not have been exhaustive enough. There might be other e-governance services (hosted by the government for citizens) I did not cover in my quick google run, or as a foreigner I might be unaware of the right places to look. Having said that, I have been trying to use my newbie experience throughout these posts, to explore the digital immigrant from a different angle. The digital immigrant is not only who was born before the 1990s, but also includes those of us who are technologically challenged and for whom the more complex sites are still wild, undiscovered territories. If these information structures are not accessible enough for someone who intentionally scouted for them for about an hour, it will not be for the user who does not have the time to spare and needs a more reliable and resilient bridge to connect with the government. This problem is at the core of civic participation and as a result, change actors are devising new modes to interfere, facilitate and engage with government information.</p>
<h2 style="text-align: justify;" dir="ltr">Information and Urban Governance<br /></h2>
<p style="text-align: justify;" class="discreet" dir="ltr">(This section will be revised)</p>
<p align="center" style="text-align: justify;" dir="ltr">The question on information management is key in the analysis of citizen action in emerging information societies. This project acknowledged from its inception that the information flow of networks is changing and shaping the dynamics of state-citizen-market relationships (Shah, 2014). I will refer to Yochai
Benkler’s The Wealth of Networks, to revisit the information economy, as it has been a recurrent reference in my analyses throughout the project, and it will be a useful benchmark to cross-reference findings in the future. On this opportunity, I would like to highlight his views on the role of information flow in democratic societies:</p>
<div align="center">
<blockquote>
<h3 align="center" style="text-align: center;">“The basic claim is that the diversity of ways of organizing information production and use, opens a range of possibilities for pursuing the core political values of liberal societies-individual freedom, a more genuinely participatory political system, a critical culture, and social
justice” Benkler, 2006<br /></h3>
</blockquote>
<p align="left">Enabling
a smoother and more transparent information flow, according to his work,
has the following effects on citizen’s participation:</p>
</div>
<p style="text-align: justify;" dir="ltr"><strong>1. Autonomy:
</strong>Access to information enables citizens to perceive a wider range of
possibilities and options against which they can gauge their choices.
This is particularly important when the citizen participates in
decision-making processes.</p>
<p style="text-align: justify;" dir="ltr"><strong>2. Democracy</strong>: The
emergence of an information economy, creates information structures
that are not only an alternative to mass media, as Benkler states, but I
would like to add are also alternative to government-run e-governance platforms that cannot fully cater to citizens' need
for participation and debate. Creating an accessible and participatory
information structure also creates a space
that fosters public discussion, and hence, the expression of our
political nature. (Visit <a href="http://editors.cis-india.org/digital-natives/making-change/storytelling-performance-2">Storytelling as Performance Part 2</a> for a larger exploration of the political in the public space)</p>
<p style="text-align: justify;" dir="ltr"><strong>3. Human justice</strong>: The
freedom to access basic resources and services, allows us to fulfil
our capabilities in society, including producing our own information, as
well as improving our well-being by accessing information about health,
education, public infrastructure, etc.</p>
<p style="text-align: justify;" dir="ltr">These three characteristics can be very well tied up with the three objectives of e-governance outlined above: wider information delivery, citizen participation and government accountability. Citizens aspire to access information that
enables them to make good choices and participate in conversations that
affect their livelihoods. For this reason, we find a
common goal among the change actors (interviewed in the series), is
devising new modes to engage with government-related information that complement or replace government-owned platforms.</p>
<h2 style="text-align: justify;" dir="ltr">Civil Society' and E-governance<br /></h2>
<p align="center" style="text-align: justify;" dir="ltr">One
of the best known examples of these initiatives have been spearheaded by the Bangalore-based NGO: <strong><a href="http://www.janaagraha.org/">Janaagraha</a></strong>. the Centre for
Citizenship and Democracy.</p>
<div align="center"><img src="http://editors.cis-india.org/home-images/Logohorizontal.png/image_preview" alt="logo h" class="image-inline image-inline" title="logo h" /></div>
<p align="center">Image courtesy of Duke University website</p>
<p style="text-align: justify;" dir="ltr">The organization works to improve the quality
of life in Indian cities and towns, by improving the information around infrastructure and services; and citizenship. We
interviewed Joylita Saldanha, who works for the NGO’s leadership team to
learn more about Janaagraha’s views on the role of information for
urban governance, based on the experience of platforms such as <a href="http://ichangemycity.com/">I change my city</a>. Her perspective c
aught me off guard, as she framed the problem in urban governance from a
somewhat unconventional angle:</p>
<blockquote style="float: right;">
<h3 align="center"><img src="http://editors.cis-india.org/home-images/copy_of_Joylita.jpg/image_preview" style="float: right;" title="Joylita" height="170" width="138" alt="Joylita" class="image-center image-inline" /><strong>Joylita Saldanha</strong></h3>
<div align="center"><strong>Janaagraha's Leadership Team</strong></div>
<br />
<ul><li>Experience conceptualizing and<br /> building Mobile and Web products in Los Angeles and Bangalore<br /></li></ul>
<ul><li>Believes technology is a great lever and enabler.</li><li>Sees potential in technology to drive community action at the ground level</li></ul>
</blockquote>
<p align="justify">Whenever we talk about social change, participation and democracy, we root for the discourse that works to empower the citizen. Janaagraha finds this assumption incomplete. Saldanha suggests it is our role to find <strong>new ways to empower <em>the government </em>and help <em>them </em>do their job:<em> "</em></strong><em>One citizen cannot be always an agent of change so we need communities coming together [...] We want to look at how to get citizens involved, because we can’t keep blaming the government if we don’t participate. We need to help them do what they do".</em></p>
<p align="justify">Read this short interview to get a glimpse of the information structures Janaagraha is building to empower the government.</p>
<h2 align="justify">Interview:<br /></h2>
<p>In order to gauge the extent to which Janaagraha is empowering and enabling the government to make information accessible for the public, we will look at how their <em>online</em> platforms are improving e-governance, based on the three characteristics outlined in the <strong>UNESCO </strong>definition and the three characteristics of effective information economies outlined by Benkler.</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/copy2_of_copy_of_egovernance2.jpg/image_preview" alt="e-gov" class="image-inline image-inline" title="e-gov" /></p>
<h3><strong><span id="docs-internal-guid-f0a0d708-b685-3928-7ef6-460803e1d0da">Stage 1: Improving information delivery</span></strong></h3>
<p class="callout"><strong>How does I change my city tackle this information crisis?
</strong></p>
<p><strong>JS:</strong> Janaagraha wants to improve the quality of life in two ways:</p>
<ul><li>
Improving the quality of infrastructure. <br /></li><li>Improving the quality of citizenship and citizen engagement. <br /><br /></li></ul>
<p>We look at I change my city as something that enables citizens and governments to be more transparent for each other. Janaagraha can’t be everywhere, but technology crosscuts all the programs to allow us to roll it out to other cities.</p>
<p class="callout"><strong> How does Janaagraha know what information people need?
</strong></p>
<p><strong>JS:</strong>We have a<strong> Net Plus Roots</strong> approach:</p>
<table class="plain" align="center">
<thead>
<tr>
<th>Stage<br /></th>
<th align="center">Roots: Information transactions at the grassroots level<br /></th>
<th align="center">Net: Information transactions through technology<br /></th>
</tr>
</thead>
<tbody>
<tr>
<td>Process<br /></td>
<td>
Reach out to communities and engage with them
<ul><li>Community outreach and advocacy teams contacts the government </li><li>Get the government and the citizen connected</li><li>Send out citizen reports to government<br /></li><li>Follow up with the government to get responses</li><li>Share responses with the citizens<br /></li></ul>
</td>
<td>We take all learnings from the grassroots and apply them to technology.<br />
<ul><li>The design/product team in place does customer
research.</li><li>Look at google keywords and try to understand what people are searching for <br /></li><li>Disseminate that content with citizens </li></ul>
</td>
</tr>
<tr>
<td> Example</td>
<td><strong>Crisis:</strong> Low voting turn out.<br /><strong>Roots intervention:<br /></strong>Look at where people go to enroll for voting and how we can clean up the electoral role at the grassroots level.<br /><strong>Net intervention:<br /></strong><a href="http://www.jaagteraho.net/">Jaagte Raho</a>: A portal People can register online to vote.<br /><br /><br /></td>
<td><strong>Crisis: </strong><span id="docs-internal-guid-f0a0d708-b69c-4271-222a-07b477f84d1b">How
to get a driving license in Bangalore.<br /><strong>Roots intervention: <br /></strong>People were not getting them
because they don’t know the correct process or what to do. They don’t
know the hows or the whys. <br />N<strong>et intervention<br /></strong>We created a section called How To and put
the process of<br />a) How to get a driving license<br />b) why do you go and get
a driving license<br />c) what are the documents you need to carry.</span><br /></td>
</tr>
</tbody>
</table>
<p>Right now we are
playing the role of facilitator, but eventually we don’t want to be
those facilitators. We want these platforms to be bridges between the
citizen and the government.</p>
<p class="callout"><strong>My only problem with this is that an information structure based and reliant on digital technologies will only allow the interests of the middle class to permeate the system. How will information from other groups feed into the structure?</strong></p>
<p align="justify"><strong>JS:</strong> We definitely want to enable access for everyone, but we don’t want a duplication of efforts. If the road is broken; even if one person complains and gets that pothole fixed then the road will be good for everyone to use. At the end of the day what we want people is to participate. From then we can take it to the next level and ask: ok what are we really missing in terms of planning? where are we missing participatory budgeting? where can we involve everybody: not only the urban but everybody. That’s what it takes it to the next level.</p>
<h3>Stage 2: Encouraging citizen participation in decision-making processes</h3>
<p class="callout"><strong>How does access to information improve urban governance?
</strong></p>
<strong>JS: </strong>A very basic important aspect of where you live is to find which is your ward who is your electoral representative and what does he do. People don’t even know which ward they are living in, which is their assembly constituency, etc. Engaging with the electoral representative, then engaging with civic agencies. These are things you need to have in place before we start looking beyond this.
<strong><br /><br /></strong>
<p class="callout"><strong> And you are facilitating this information?</strong></p>
<strong>JS: </strong>Yes, we are trying to map out services in the neighborhood and give more information about this. We have Municipal Commissions in Bangalore, and most people don’t know where these agencies are located, so our survey team went out found the offices and mapped them.
<p> </p>
<p align="center"><img src="http://editors.cis-india.org/home-images/map2.jpg/image_preview" title="map 2" height="270" width="400" alt="map 2" class="image-inline image-inline" /> </p>
<p>We use maps a lot because we make a lot of emphasis in spatial data. We want people to participate: tell us where their the park or playground is, locate it and then we take this information and find out: what is the budget allocated for this park, when was the last clean up, what is the future of this park, etc. At the same time, we want the citizen to tell us about its state and their wish-lists for this park.</p>
<p class="callout"><strong>You mention spatial data. What is the best way to use it? and who should manage it?</strong></p>
<p align="justify">One thing we see when we interact with civic agencies or electoral, is that most of them don’t have a grasp of the analytics to understand what is the ground level situation, and that is where we come in. We have an information structure in place and we make data accessible. This helps representatives understand what are the patterns: a) what are the trends, b) where are their successes, c) where are their failures. Data needs to play a major role in how we take our decisions. It cannot be intuitively thought out.</p>
<h3>Stage 3: Making governments accountable and transparent</h3>
<p class="callout"><strong>How can these resources make the government more accountable?</strong></p>
<p align="justify">We need more [information] systems in place to identify what is accessible in terms of services and infrastructures. First step is making things transparent; and making elected representatives, civic agencies, citizens -all these people accountable. We believe that accountability and participation goes hand in hand. You need to participate in order to make it accountable. The process of engagement is empowering for the citizen once they realize they can bring about change."</p>
<p align="justify">It takes time to get things done; change happens very slowly. And we can’t keep blaming the government if we don’t participate. We don’t lend them a hand, and let’s be honest, we probably don’t have the resources. So, how do we enable the government? How do we empower them? That’s something Janaagraha works for: helping the government do what they need to do.</p>
<p>***********</p>
<p>The next interview will feature Surabhi HR from <a href="http://politicalquotient.in/">Political Quotient</a>, an organization working to redefine how youth engage with politics in the digital era. We will refer back to the characteristics about information economies and e-governance outlined on this post and use Janaagraha's experience as a backdrop, to explore the work PQ is doing: organizing spatial data, improving information structures for the government and bridging communication between citizens and their elected representatives.</p>
<p><strong>Sources:</strong></p>
<p>Benkler, Yochai. <em>The wealth of networks: How social production transforms markets and freedom</em>. Yale University Press, 2006.</p>
<p><span class="reference-text"><span class="citation journal">Shah, Nishant “Whose Change is it Anyways? Hivos Knowledge Program. April 30, 2013.</span></span></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/making-change/information-structures-janaagraha'>http://editors.cis-india.org/digital-natives/making-change/information-structures-janaagraha</a>
</p>
No publisherdenisseResearchers at WorkNet CulturesMaking ChangeResearch2015-10-24T14:28:47ZBlog EntryIndian Newspapers' Digital Transition
http://editors.cis-india.org/raw/indian-newspapers-digital-transition
<b>This report examines the digital transition underway at three leading newspapers in India, the Dainik Jagran in Hindi, English-language Hindustan Times, and Malayala Manorama in Malayalam. Our focus is on how they are changing their newsroom organisation and journalistic work to expand their digital presence and adapt to a changing media environment. The report comes out of a collaboration between the CIS and the Reuters Institute for the Study of Journalism, University of Oxford, and was supported by the latter. The research was undertaken by Zeenab Aneez, with contributions from Rasmus Kleis Nielsen, Vibodh Parthasarathi, and Sumandro Chattapadhyay.</b>
<p> </p>
<h4>Download: <a href="http://reutersinstitute.politics.ox.ac.uk/sites/default/files/Indian%20Newspapers%27%20Digital%20Transition.pdf">PDF</a>.</h4>
<p>Cross-posted from the <a href="http://reutersinstitute.politics.ox.ac.uk/publication/indian-newspapers-digital-transition">Reuters Institute for the Study of Journalism</a> (December 08, 2016).</p>
<hr />
<h2>Executive Summary</h2>
<p>This report examines the digital transition underway at three leading newspapers in India, the <em>Dainik Jagran</em> in Hindi, English-language <em>Hindustan Times</em>, and <em>Malayala Manorama</em> in Malayalam. Our focus is on how they are changing their newsroom organisation and journalistic work to expand their digital presence and adapt to a changing media environment.</p>
<p>The background for the report is the rapid and continued growth in digital media use in India. Especially since 2010, internet use has grown at an explosive pace, driven by the spread of mobile web access, also outside large urban areas and the more affluent and highly educated English-language minority that have historically represented a large part of India’s internet users. Some analysts estimate more than 30% of Indians had some form of internet access by the end of 2015 (IAMAI-IMRB, 2015). With this growth has come a perceptible shift of audience attention and advertising investment away from legacy media like print and television and towards digital media. This shift has been accompanied by the launch of a number of new digital media start-ups in India and, especially, the growing role of large international technology companies investing in the Indian market.</p>
<p>These developments present Indian newspapers with new challenges and opportunities. Print circulation and advertising is still growing in India, but more slowly than in the past, and especially the English-language market
seems saturated and ripe for the shift towards digital media that has happened elsewhere. From 2014 to 2015, the Indian advertising market grew by 13%. Print grew 8%, but English-language newspaper advertising only half of that. Digital advertising, in contrast, grew by 38%, and is projected to continue to grow for years to come as digital media become more central to India’s overall media environment (KPMG-FICCI, 2016).</p>
<p>If they want to secure their long-term future and continued editorial and commercial success, Indian newspapers have to adapt to these changes. The three case studies in this report represent three different examples of how major newspapers are navigating this transition.</p>
<p>Based on over 30 interviews conducted with senior management, editors, and rank-and-file reporters from three major newspapers, as well as other senior journalists and researchers who have wider experience in the Indian
news industry, plus secondary sources including industry reports and academic research, we show the following.</p>
<ul><li>All three newspapers are proactively investing in digital media technology and expertise, and adapting their editorial priorities, parts of their daily workflow, distribution strategies, and business model to the
rise of digital media. Tools like Chartbeat are now commonplace; search engine optimisation, social media optimisation, and audience analytics are part of everyday work; and some are experimenting with new
formats (<em>Hindustan Times</em> was a launch partner for Facebook Instant Articles; <em>Manorama Online</em> has produced both Virtual Reality and 360 videos, an Apple watch app, and is on Amazon Echo).<br /><br /></li>
<li>Given that the print newspaper industry is still growing in India, especially in Indian-language markets, these newspapers are innovating from a position of relative strength in comparison to their North American and European counterparts. However, this is done with the awareness that that print is becoming a relatively less important part of the Indian media environment, and digital media more important. Short-term, reach and profits come from print, but longer term, all have to build a strong digital presence to succeed editorially and commercially.<br /><br /></li>
<li>All three newspapers aim to do this by building on the assets they have as legacy media organisations, and trying to leverage their brand reputation, audience reach, and editorial resources to maintain an edge over digital news start-ups and international news providers. Their legacy, however, offers not only assets, but also liabilities. As successful incumbents, all of them struggle with the inertia that comes from established organisational structures and professional cultures. To change their organisation and culture, and thus more effectively combine new technologies and skills with existing core competences, each newspaper is not only investing in digital media and personnel, but also trying to change at least parts of the existing newspaper to adapt to an increasingly digital media environment.<br /><br /></li>
<li>They do this in different ways. At <em>Dainik Jagran</em> and <em>Malayala Manorama</em>, the focus has been on building up separate digital operations at Jagran.com and Manorama Online, apart from the printed newspaper itself. At the <em>Hindustan Times</em>, in contrast, the aim has been to integrate print and digital in a joint operation working across platforms and channels. <em>Dainik Jagran</em> and <em>Malayala Manoroma</em> have thus focused mostly on building up new digital assets, whereas the <em>Hindustan Times</em> has been transforming existing assets to work across platforms. At <em>Dainik Jagran</em> and <em>Malayala Manorama</em>, much of the push for change has come from management, whereas there has been a stronger editorial involvement at the <em>Hindustan Times</em>, and a greater attempt to engage rank-and-file reporters through training sessions and other initiative designed to demonstrate not only the commercial importance, but also the editorial potential, of digital media.<br /><br /></li>
<li>All three newspapers have found that expanding their digital operations requires investment of money in new technologies and in staff with new skills. But it is also clear that this is not enough. Investment in technology has to be accompanied by a change in organisation and culture to effectively leverage existing assets in a digital media environment. In their attempts to do this, the most significant barriers have been a perceived cultural hierarchy, deeply ingrained especially in the newsroom, that print journalism is somehow inherently superior to
digital journalism, and a lack of effective synergy between editorial leaders and managers, often combined with a lack of technical know-how. Money can buy new tools and bring in new expertise, but it cannot on its own change culture, ensure synergy, or align the organisation with new priorities. This requires leadership and broad-based change. Long-term, senior editors, management, and rank-and-file reporters will have to work and change together to secure Indian newspapers’ role in an increasingly digital media environment.</li></ul>
<p>Digital media thus present Indian newspapers with challenges and opportunities similar to those newspapers have faced elsewhere. Only they face these from a position of greater strength, because of the continued growth in their print business, and with the benefit of having seen how things have developed in more technologically developed markets. We hope this report will help them navigate the digital transition ahead.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-newspapers-digital-transition'>http://editors.cis-india.org/raw/indian-newspapers-digital-transition</a>
</p>
No publisherzeenabDigital NewsRAW PublicationsResearchers at WorkResearchDigital MediaFeaturedPublicationsHomepage2016-12-09T07:12:53ZBlog EntryIFAT and ITF - Protecting Workers in the Digital Platform Economy: Investigating Ola and Uber Drivers’ Occupational Health and Safety
http://editors.cis-india.org/raw/ifat-itf-protecting-workers-in-digital-platform-economy-ola-uber-occupational-health-safety
<b>Between July to November 2019, Indian Federation of App-based Transport Workers (IFAT) and International Transport Workers’ Federation (ITF), New Delhi office, conducted 2,128 surveys across 6 major cities: Bengaluru, Chennai, Delhi NCR, Hyderabad, Jaipur, and Lucknow, to determine the occupational health and safety of app-based transport workers. CIS is proud to publish the study report and the press release. Akash Sheshadri, Ambika Tandon, and Aayush Rathi of CIS supported post-production of this report.</b>
<p> </p>
<h4>Report: <a href="https://cis-india.org/raw/files/ifat-itf-protecting-workers-in-digital-platform-economy-ola-uber-occupational-health-safety-report/" target="_blank">Download</a> (PDF)</h4>
<h4>Press Release: <a href="https://cis-india.org/raw/files/ifat-itf-protecting-workers-in-digital-platform-economy-ola-uber-occupational-health-safety-press-release" target="_blank">Download</a> (PDF)</h4>
<hr />
<h3>Press Release, August 25, 2020</h3>
<p><br />Between July to November 2019, IFAT and ITF conducted 2,128 surveys across 6 major cities: Bengaluru, Chennai, Delhi NCR, Hyderabad, Jaipur, and Lucknow, to determine the occupational health and safety of app-based transport workers.</p>
<p>Some of the most startling findings from the survey are below:</p>
<ul>
<li>There is a complete absence of social security and protection—a glaring 95.3% claimed to have no form of insurance, accidental, health or medical. This reflects the inability of workers to invest in their own health. This partly is a result of declining wages—after paying off their EMIs, penalties and commission to the companies and having less than Rs. 20,000 left at the end of the month.<br /><br /></li>
<li>Only 0.15% of the respondents reported to have access to accidental insurance, which is the bare minimum companies like Ola and Uber should have provided to their drivers.<br /><br /></li>
<li>Uber and Ola provide no assistance with regard to harassment and violence while drivers are on the road. Ola or Uber for the most part do not intervene if there is any intimidation from traffic police or local authorities, incidents of road rage, violent attack by customers or criminal elements that endanger drivers’ lives, accidents while driving etc.<br /><br /></li>
<li>On average drivers spend close to 16-20 hours in their cars in a day. 39.8% of the respondents spent close to 20 hours in their vehicle in a day, and 72.8% of the respondents from Bengaluru, Chennai and Hyderabad drive for close to 20 hours a day. Due to long hours, 89.8% of the respondents claim they get less than 6 hours of sleep.<br /><br /></li>
<li>Health issues arising directly as a result of conditions of work is affecting the day-to-day lives of workers. Backache, constipation, liver issues, waist pain and neck pain are the top five health ailments that app-based transport workers suffer from due to their work. 60.7% respondents identified backache as a major health issue.</li>
</ul>
<p>App-based drivers/driver partners work in a very toxic and isolated work environment. Drivers can’t exit their current occupational status even if they want to because they are shackled in debts and outstanding EMIs. As a result, they race every day to complete targets so that they may earn just enough to pay these liabilities.</p>
<p style="text-align: justify; ">The work these drivers are engaged in cannot be considered to be within the ambit of decent work and in reality, is representative of modern slavery. The algorithm of the companies they work for, pits them against their peers in order to maximize profit, while at the same time denying them social security or protection and essentially refusing to acknowledge them as employees.</p>
<p style="text-align: justify; ">Drivers working in various cities and working for different app-based platforms have complained about the lack of transparency in how these app-based companies determine fares, promotional cost, surge pricing, incentives, penalties and bonuses. There is little to no information on how rides are being fixed or are being allocated. There also isn't any effective grievance redressal mechanism to resolve any of the issues faced by workers.</p>
<p style="text-align: justify; ">The apathy of the state and the exploitation by app-based companies have brought the transport and delivery workers in a precipitous position across the globe. This is underlined and explained by the absence and lack of any social security or protection for the workforce, there are some other issues that the workforce is battling during the Covid-19 pandemic.</p>
<p>Hear our voices and address our demands.</p>
<p>- <em>Shaik Salauddin</em></p>
<p>National General Secretary, Indian Federation of App-based Transport Workers (IFAT)<br /> Phone: +91 96424 24799</p>
<p> </p>
<p><strong>Indian Federation of App-based Transport Workers</strong><br /> Facebook: <a href="https://www.facebook.com/connectifat/" target="_blank">connectifat</a><br /> Twitter: <a href="https://twitter.com/connect_ifat" target="_blank">@connect_ifat</a><br /> YouTube: <a href="https://www.youtube.com/channel/UCA1AxGq0Fb_A_O_Ey44eiPg" target="_blank">Indian Federation of App-based Transport Workers</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/ifat-itf-protecting-workers-in-digital-platform-economy-ola-uber-occupational-health-safety'>http://editors.cis-india.org/raw/ifat-itf-protecting-workers-in-digital-platform-economy-ola-uber-occupational-health-safety</a>
</p>
No publisherIndian Federation of App-based Transport Workers (IFAT) and International Transport Workers’ Federation (ITF), New Delhi officeDigital EconomyResearchers at WorkDigital LabourCovid19ResearchPlatform-WorkFeaturedHomepage2021-06-29T06:53:47ZBlog EntryIFAT and ITF - Locking Down the Impact of Covid-19
http://editors.cis-india.org/raw/ifat-itf-locking-down-the-impact-of-covid-19
<b>This report, by Indian Federation of App-based Transport Workers (IFAT) and International Transport Workers’ Federation (ITF), New Delhi office, explores the responses to the outbreak of Covid-19 by digital platform based companies, trade unions, and governments to help out workers for digital platform based companies hereafter app based workers during the lockdown. The research work in this article is a characterization of the struggles of app based workers during the global pandemic and how it has affected and changed the world of work for them. The surveys were conducted amongst the workforce working for app based companies like Ola, Uber, Swiggy, Zomato etc. This study is partially supported by CIS as part of the Feminist Internet Research Network led by the Association for Progressive Communications.</b>
<p> </p>
<h4>Report: <a href="https://cis-india.org/raw/files/ifat-itf-locking-down-the-impact-of-covid-19-report/" target="_blank">Download</a> (PDF)</h4>
<h4>Press Release: <a href="https://cis-india.org/raw/files/ifat-itf-locking-down-the-impact-of-covid-19-press-release/" target="_blank">Download</a> (PDF)</h4>
<hr />
<h3>Press Release, 17 September, 2020</h3>
<p><br />Between March and June 2020, IFAT and ITF conducted 4 surveys with transport and delivery workers to assess (i) their income levels during the Covid-19 pandemic, (ii) the burden of loan repayment during these months, (iii) the relief provided to them by companies, and (iv) the access to welfare schemes offered by state and central governments.</p>
<p>The first survey, on income levels and loans administered in March 2020, had 5964 respondents, across 55 cities, in 16 states. The second and third surveys conducted in April 2020, on financial relief from companies and governments, had 1630 respondents, across 59 cities, in 16 states. The fourth survey was conducted in June 2020 to assess income levels as the economies were slowing opening up. Some of the most startling findings from the 4 surveys are:</p>
<ul>
<li>The average monthly EMI of the respondents in March 2020 was between Rs. 10,000 - 20,000. 51% of the respondents had taken vehicle loans from 19 national public sector banks.<br /><br /></li>
<li>30.3% of the respondents worked between 40-50 hours a week, in the week prior to the first national lockdown. Despite high hours of work, the average income of the drivers for the week commencing April 15, 2020 was less than Rs. 2500. 57% of respondents earned between 0 to Rs. 2250.<br /><br /></li>
<li>89.8% of workers did not receive any ration or food assistance, and 84.5% did not receive any financial assistance from either companies or governments.<br /><br /></li>
<li>Where companies had announced financial assistance programmes, including through donations collected by customers, there was no transparency in disbursement of funds. Other reasons for exclusion included administrative red tape (such as the requirement to produce bills that are GST compliant), and absence of clear criteria for eligibility, leading to random disbursement, among others.<br /><br /></li>
<li>Ola announced waiving off the rental amount for leased vehicles, and asked drivers to return such vehicles. However, there was no announcement of a plan to repossess vehicles once there was an easing of the lockdown, causing great anxiety among workers.<br /><br /></li>
<li>After the easing of the national lockdown, 69.7% of respondents indicated that they had no earnings, while 20% earned between Rs.500 to 1500.<br /><br /></li>
<li>2716 respondents from 19 states across gig platforms articulated their support for a peaceful demonstration against company practices.<br /><br /></li>
<li>Mandatory installation of Aarogya Setu by workers raised concerns of privacy, as this would allow companies to surveil workers and collect data on their movements after work hours.</li>
</ul>
<p>IFAT organised several meetings and protests after each survey, to bring attention to the vulnerable conditions of workers. At these gatherings, workers raised the following key demands:</p>
<ul>
<li>Companies must reduce commission rates to 5%, to allow workers to get back on their feet, and compensate for losses over the past few months;<br /><br /></li>
<li>Adequate protective equipment and health insurance cover to all drivers must be provided;<br /><br /></li>
<li>There must be increased transparency in disbursement process of funds, and in the criteria for selection of beneficiaries;<br /><br /></li>
<li>Compounded interest must be waived on EMIs for the 3 months of moratorium on loan repayment.</li>
</ul>
<p>Hear our voices and address our demands.</p>
<p><br /><em>Shaik Salauddin</em></p>
<p>National General Secretary, Indian Federation of App-based Transport Workers (IFAT)</p>
<p>Phone: +91 96424 24799</p>
<p><br /><strong>Indian Federation of App-based Transport Workers</strong></p>
<p>Facebook: <a href="https://www.facebook.com/watch/connectifat/" target="_blank">www.facebook.com/watch/connectifat/</a></p>
<p>Twitter: <a href="https://www.twitter.com/connect_ifat" target="_blank">www.twitter.com/connect_ifat</a></p>
<p>YouTube: <a href="https://www.youtube.com/channel/UCA1AxGq0Fb_A_O_Ey44eiPg" target="_blank">www.youtube.com/channel/UCA1AxGq0Fb_A_O_Ey44eiPg</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/ifat-itf-locking-down-the-impact-of-covid-19'>http://editors.cis-india.org/raw/ifat-itf-locking-down-the-impact-of-covid-19</a>
</p>
No publisherIndian Federation of App-based Transport Workers (IFAT) and International Transport Workers’ Federation (ITF), New Delhi officeDigital EconomyResearchers at WorkDigital LabourCovid19ResearchPlatform-WorkFeaturedHomepage2021-06-29T07:27:09ZBlog EntryIdentity, Identification and Media Representation in Video Game Play: An Audience Reception Study
http://editors.cis-india.org/events/adrienne
<b>Adrienne Shaw from the Annenberg School for Communication, who is a visiting fellow at MICA is giving a public talk on research on representation in video games on 27 November 2010 at the Centre for Internet and Society in Bangalore.</b>
<pre><img src="file:///C:/Users/owner/Desktop/adrienne%20(1).jpg" alt="" /><img src="http://editors.cis-india.org/home-images/adrienneshaw/image_mini" alt="Adrienne Shaw" class="image-left" title="Adrienne Shaw" />
</pre>
<h3>Adrienne Shaw</h3>
<p>Adrienne Shaw received her Ph.D. from the University of Pennsylvania’s Annenberg School for Communication in 2010. Her research
focuses on popular culture, the politics of representation, cultural
production and qualitative audience research. Her primary areas of
interest are video games, gaming culture, representations of gender and
sexuality, and the construction of identity and communities in relation
to media consumption.</p>
<h3>Abstract</h3>
<p>Research on minority representation in video games usually asserts:</p>
<ol><li>the industry excludes certain audiences by not representing them;</li><li>everyone should be provided with characters they can identify with; and </li><li>media representation has knowable effects.</li></ol>
<p>In contrast, this dissertation engages with audiences’ relationship to gamer identity, how players interact with game texts (identification and interaction), and their thoughts about media representation. This dissertation uses interviews and participant observation to investigate why, when and how representation is important to individuals who are members of marginalized groups, focusing on sexuality, gender and race, in the U.S. The data demonstrate that video games may offer players the chance to create representations of people “like them” (pluralism), but games do not necessarily force players to engage with texts that offer representation of marginalized groups (diversity), with some rare and problematic exceptions. The focus on identity-based marketing and audience demand, as well as over-simplistic conceptualizations of identification with media characters, as the basis of arguments for minority media representation encourage pluralism.</p>
<p>Representation is available, but only to those who seek it out. Diversity, however, is necessary for the political and educative goals of representation. It requires that players are actively confronted with diverse content. Diversity is not the result of demand by audiences, but is rather the social responsibility of media producers. Media producers, however, can take advantage of the fact that identities are complex, that identification does not only require shared identifiers, and that diversity in a non-tokenistic sense can appeal to a much wider audience than pluralistic, niche marketing. In sum, diversity can address both the market logic and educative goals of media representation. I conclude by offering three suggestions bred from this analysis. First, researchers should be critical of this emphasis on pluralism rather than diversity. Second, rather than argue that video games should include more diversity because it matters, producers should include it precisely because representation does not matter in many games. Finally, those who have invested in diversity in games should not just prove the importance of representation in games, but rather argue for it without dismissing playfulness.</p>
<p><strong>VIDEOS</strong></p>
<p> </p>
<embed height="250" width="250" allowfullscreen="true" allowscriptaccess="always" type="application/x-shockwave-flash" src="http://blip.tv/play/AYKpn0kA"></embed>
<p>
For more details visit <a href='http://editors.cis-india.org/events/adrienne'>http://editors.cis-india.org/events/adrienne</a>
</p>
No publishernishantResearch2011-04-04T07:22:52ZEventHow are Indian Newspapers Adapting to the Rise of Digital Media?
http://editors.cis-india.org/raw/how-are-indian-newspapers-adapting-to-the-rise-of-digital-media
<b>How are Indian newspapers adapting to the transition to digital news production, distribution, and consumption? How are they changing their journalistic work, their newsroom organisations, and their distribution strategies as digital media become more important? These are the questions we are pursuing in a joint pilot project with the Reuters Institute for the Study of Journalism, University of Oxford.</b>
<p> </p>
<p><em>Cross-posted from the <a href="http://reutersinstitute.politics.ox.ac.uk/news/new-project-how-are-indian-newspapers-adapting-rise-digital-media">Reuters Institute for the Study of Journalism</a></em>.</p>
<hr />
<p>The Indian newspaper market is vibrant and diverse, and rising print circulation has so far shielded it from the digital disruption the industry has faced in many high income countries.</p>
<p>But internet access and use is rapidly growing in India, driven especially, by cheap smartphones and mobile web access. And both attention and advertising is moving to digital media.</p>
<p><em>How are Indian newspapers adapting to this change? How are they changing their journalistic work, their newsroom organisations, and their distribution strategies as digital media become more important?</em> These are the questions we are pursuing in a joint pilot project with the <a href="http://reutersinstitute.politics.ox.ac.uk/">Reuters Institute for the Study of Journalism</a>, University of Oxford.</p>
<p>As part of the project we are interviewing editors and journalists working with newspapers in English, Hindi and Malayalam (one newspaper for each language) to better understand how different Indian newspapers are adapting to the rise of digital media.</p>
<p>The study will result in a joint report published by the Reuters Institute for the Study of Journalism at the University of Oxford that we hope will help Indian journalists and newspapers as they navigate their digital transition, their colleagues elsewhere in the world facing similar issues, and academics and media policy makers keen to understand how the development of digital media—and the ways in which other actors respond to these developments—are reshaping our information environment.</p>
<p>We expect to publish the report in December 2016. The research team includes <a href="http://cis-india.org/about/people/our-team#zeenab">Zeenab Aneez</a> and <a href="http://cis-india.org/about/people/our-team#sumandro">Sumandro Chattapadhyay</a> from CIS, and RISJ Director of Research <a href="http://reutersinstitute.politics.ox.ac.uk/people/dr-rasmus-kleis-nielsen-director-research">Rasmus Kleis Nielsen</a>. <a href="http://jmi.ac.in/aboutjamia/centres/media-governance/faculty-members/Mr_Vibodh_Parthasarathi-1620">Vibodh Parthasarathi</a> from CCMG, Jamia Millia Islamia, will contribute to the study as an advisor.</p>
<p>The project builds on a recently completed study of <a href="http://reutersinstitute.politics.ox.ac.uk/publication/digital-journalism-start-ups-india">"Digital Journalism Start-Ups in India"</a> conducted by Arijit Sen and Rasmus Kleis Nielsen.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/how-are-indian-newspapers-adapting-to-the-rise-of-digital-media'>http://editors.cis-india.org/raw/how-are-indian-newspapers-adapting-to-the-rise-of-digital-media</a>
</p>
No publishersumandroDigital NewsJournalismDigital KnowledgeResearchDigital MediaResearchers at Work2016-07-06T14:28:13ZBlog EntryHabits of Living: Global Networks, Local Affects
http://editors.cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living
<b>“Networks” have become a defining concept of our epoch. From high-speed financial networks that erode national sovereignty to networking sites like Facebook that transform the meaning of the word “friend,” from blogs that foster new political alliances to unprecedented globe-spanning viral vectors that threaten world-wide catastrophe, networks allegedly encapsulate what’s new and different. </b>
<p> </p>
<p>To understand the impact of networks, most analyses—scholarly, popular, and strategic—have focused on mapping networks. Using network tools to describe networks, this move conflates description and explanation (it assumes that simply discovering the existence of networks is enough) and transforms specific persons/things and relations into interchangeable nodes and lines in a diagram. Not surprisingly, most analyses also privilege technology as the unifying power behind networks: the term “twitter revolution,” for instance, widely used to describe events from Moldavia to Egypt, erases local political concerns in favour of an internet application. Although understanding universal characteristics of networks is important, this emphasis also risks making the concept of a “networked society” a banal cliché, incapable of addressing the differences between various “networks,” or the odd transformation of networks from a planning tool—a theoretical diagram, a metaphorical description—into actually existing phenomena, into lived experiences.</p>
<p>To renew the conceptual power of networks, <em>Habits of Living: Networked Affects, Glocal Effects</em>—a global collaborative project of which the Department of Modern Culture and Media at Brown University will be an important locus—concentrates on changing habits of living. Habits are crucial to understanding networks not simply as broad organizational structures, but also as structures created through constant actions that are both voluntary and involuntary. As Pierre Bourdieu has famously argued, “habitus” is a “system of durable, transposable dispositions, structured structures predisposed to function … as principles which generate and organize practices and representations that can be objectively adapted to their outcomes without presupposing a conscious aiming at ends.”<a name="fr1" href="#fn1">[1]</a>; Habits are things that individuals hold that in turn define and hold individuals: they link the individual to society through repeated actions that also tie a person’s inner state (their mind) to their outward appearance (a habit is traditionally a type of clothing). Habits are ‘man-made nature’: they are automatic seemingly instinctual and at times uncontrollable actions (for instance, drug habits) that are learned. Habits in this sense are closely aligned with “affects”: unconscious emotional responses to environmental stimulants that are central to the formation of individual perception. Thus although habits let us address similarities across human, animal, physical and non-physical realms (the characteristic growth of a crystal is a habit), habits are also uniquely personal and societal, and thus allow us to address important differences usually elided in network analyses. Habits are “glocal”: local actions that spread globally, but not necessarily universally; they spread the effects of local actions elsewhere through specific trajectories.</p>
<p>The point, to be clear, is not to oppose habits to networks, but to understand the subtleties and power of connectivity by bringing these two concepts into dialogue with one another. Habits scale from the individual to the network in a number of ways, from the twitchy 'Lifestream' checking of Twitter enthusiasts, to co-ordination arranged by mobile phone and GPS, to the very conceptual foundation of computer science for which classic problems, such as the Travelling Saleman or Dining Philosophers combine strong technical requirements of resource allocation and network design with fables about everyday life. As the work of Dr. Matthew Fuller (a foundational new media theorist / artist and co-organizer from Goldsmiths) reveals, the cross-over between the technical and the experiential is what produces value and novelty in contemporary computing. The point is also to think through habits of living as possible points of transformation and intervention: as the term habitat makes clear, they also imply a certain sheltering and practice of care, something which the SARAI collective in New Delhi has addressed in their work in new media. This notion of habitat and change has also been further addressed, specifically in terms of “the archive in motion,” by Eivind Rossaak—an international expert in film and media—and his research group at the National Library of Norway, Oslo. Their creative rethinking of the archive and the role of media technologies is crucial to understanding the radical mobilization, perpetuation and preservation of habitual media and memory practices. The work of Nishant Shah—the director of the Bangalore Center for Internet and Society and co-editor of the groundbreaking Digital AlterNatives with a Cause —highlights that, to understand how new media affects habits of living, we need to rethink assumptions about “digital natives” and imaginings of “netizens.” He has also started a far-reaching research program investigating the relationship between affect and participation. Dr. Kelly Dobson’s—chair of Digital + Media at RISD and an innovative and much lauded new media artist—work focuses on the intimate “caring” relationship between machines and humans, which emerges from mainly non-intentional interactions, such as noise and vibrations. Lastly, <em>Habits of Living: Networked Affects, Glocal Effects</em> seeks to change the focus of network analyses away from catastrophic events or their possibility towards generative habitual actions that negotiate and transform the constant stream of information to which we are exposed. (This is the focus of my current book project).</p>
<p>As the above paragraph outlines, this inter-disciplinary project will be a global interdisciplinary collaboration. This project initially emerged from discussions between members of SARAI and myself and quickly expanded to include the Center for Cultural Studies at Goldsmiths College, University of London, the Digital + Media Department at RISD, the Bangalore Center for Internet and Society and the National Library of Norway. In addition, we plan to invite participants from: Amsterdam, Buenos Aries, Sao Paolo, Shanghai, amongst other places. At Brown, in addition to faculty in the Department of Modern Culture and Media, we would like to involve people from the Cogut Center for the Humanities, the Pembroke Center for the Study of Women, and the Watson Institute for International Studies.</p>
<p>The project, will comprise a series of workshops, artist residencies, a large public conference to be held at Brown University, and eventually leading to an edited online and a print publication. Each workshop will be attended by a core group of five scholars/artists who will participate in all the workshops and the conference, as well as group of participants that will vary according to the location. Ideally, this will continue as a three-year project, with each group playing a major role in convening the events for one year.</p>
<p>Collaborators: Wendy Chun (Professor, Brown University), Kelly Dobson, Chair, Digital + Media, RISD, Providence, Matthew Fuller, David Gee Reader in Digital Media, Center for Cultural Studies, Goldsmiths College, University of London, London and Eivind Rossaak, Associate Professor, Department of Research, National Library of Norway, Oslo.</p>
<hr />
<p>[<a name="fn1" href="#fr1">1</a>].Pierre Bourdieu. Outline of a Theory of Practice. Trans Richard Nice (Cambridge: Cambridge UP, 1977), 72.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living'>http://editors.cis-india.org/raw/digital-humanities/blogs/habits-of-living/habits-of-living</a>
</p>
No publisherWendy Chun, Kelly Dobson, Matthew Fuller and Eivind RossaakNet CulturesResearchers at WorkResearch2015-10-24T13:38:42ZBlog EntryGoogle Policy Fellowship Programme: Call for Applications
http://editors.cis-india.org/internet-governance/google-policy-fellowship
<b>The Centre for Internet & Society (CIS) is inviting applications for the Google Policy Fellowship programme. Google is providing a USD 7,500 stipend to the India Fellow, who will be selected by August 15, 2012.</b>
<p>The <a class="external-link" href="http://www.google.com/policyfellowship/">Google Policy Fellowship</a> offers successful candidates an opportunity to develop research and debate on the fellowship focus areas, which include Access to Knowledge, Openness in India, Freedom of Expression, Privacy, and Telecom, for a period of about ten weeks starting from August 2012 upto October 2012. CIS will select the India Fellow. Send in your applications for the position by June 27, 2012.</p>
<p>To apply, please send to<a class="external-link" href="mailto:google.fellowship@cis-india.org"> google.fellowship@cis-india.org</a> the following materials:</p>
<ol><li><strong>Statement of Purpose</strong>: A brief write-up outlining about your interest and qualifications for the programme including the relevant academic, professional and extracurricular experiences. As part of the write-up, also explain on what you hope to gain from participation in the programme and what research work concerning free expression online you would like to further through this programme. (About 1200 words max).</li><li><strong>Resume</strong></li><li><strong>Three references</strong></li></ol>
<h2>Fellowship Focus Areas</h2>
<ul><li><strong>Access to Knowledge</strong>: Studies looking at access to knowledge issues in India in light of copyright law, consumers law, parallel imports and the interplay between pervasive technologies and intellectual property rights, targeted at policymakers, Members of Parliament, publishers, photographers, filmmakers, etc.</li><li><strong>Openness in India</strong>: Studies with policy recommendations on open access to scholarly literature, free access to law, open content, open standards, free and open source software, aimed at policymakers, policy researchers, academics and the general public. </li><li><strong>Freedom of Expression</strong>: Studies on policy, regulatory and legislative issues concerning censorship and freedom of speech and expression online, aimed at bloggers, journalists, authors and the general public.</li><li><strong>Privacy</strong>: Studies on privacy issues like data protection and the right to information, limits to privacy in light of the provisions of the constitution, media norms and privacy, banking and financial privacy, workplace privacy, privacy and wire-tapping, e-governance and privacy, medical privacy, consumer privacy, etc., aimed at policymakers and the public.</li><li><strong>Telecom</strong>: Building awareness and capacity on telecommunication policy in India for researchers and academicians, policymakers and regulators, consumer and civil society organisations, education and library institutions and lay persons through the creation of a dedicated web based resource focusing on knowledge dissemination.<br /></li></ul>
<h2>Frequently Asked Questions</h2>
<ul><li><strong>What is the Google Policy Fellowship program?</strong><br />The Google Policy Fellowship program offers students interested in Internet and technology related policy issues with an opportunity to spend their summer working on these issues at the Centre for Internet and Society at Bangalore. Students will work for a period of ten weeks starting from July 2012. The research agenda for the program is based on legal and policy frameworks in the region connected to the ground-level perceptions of the fellowship focus areas mentioned above.<br /></li></ul>
<ul><li><strong>I am an International student can I apply and participate in the program? Are there any age restrictions on participating?</strong><br />Yes. You must be 18 years of age or older by January 1, 2012 to be eligible to participate in Google Policy Fellowship program in 2012.<br /></li></ul>
<ul><li><strong>Are there citizenship requirements for the Fellowship?</strong><br />For the time being, we are only accepting students eligible to work in India (e.g. Indian citizens, permanent residents of India, and individuals presently holding an Indian student visa. Google cannot provide guidance or assistance on obtaining the necessary documentation to meet the criteria.<br /></li></ul>
<ul><li><strong>Who is eligible to participate as a student in Google Policy Fellowship program?</strong><br />In order to participate in the program, you must be a student. Google defines a student as an individual enrolled in or accepted into an accredited institution including (but not necessarily limited to) colleges, universities, masters programs, PhD programs and undergraduate programs. Eligibility is based on enrollment in an accredited university by January 1, 2012.<br /></li></ul>
<ul><li><strong>I am an International student can I apply and participate in the program?</strong><br />In order to participate in the program, you must be a student (see Google's definition of a student above). You must also be eligible to work in India (see section on citizen requirements for fellowship above). Google cannot provide guidance or assistance on obtaining the necessary documentation to meet this criterion.</li><li><strong>I have been accepted into an accredited post-secondary school program, but have not yet begun attending. Can I still take part in the program?</strong><br />As long as you are enrolled in a college or university program as of January 1, 2012, you are eligible to participate in the program.</li><li><strong>I graduate in the middle of the program. Can I still participate?</strong><br />As long as you are enrolled in a college or university program as of January 1, 2012, you are eligible to participate in the program.</li></ul>
<h2>Payments, Forms, and Other Administrative Stuff</h2>
<h3>How do payments work?*</h3>
<p>Google will provide a stipend of USD 7,500 equivalent to each Fellow for the summer.</p>
<ul><li>Accepted students in good standing with their host organization will receive a USD 2,500 stipend payable shortly after they begin the Fellowship in August 2012.</li><li>Students who receive passing mid-term evaluations by their host organization will receive a USD 1,500 stipend shortly after the mid-term evaluation in September 2012.</li><li>Students who receive passing final evaluations by their host organization and who have submitted their final program evaluations will receive a USD 3,500 stipend shortly after final evaluations in October 2012.</li></ul>
<p>Please note: <em>Payments will be made by electronic bank transfer, and are contingent upon satisfactory evaluations by the host organization, completion of all required enrollment and other forms. Fellows are responsible for payment of any taxes associated with their receipt of the Fellowship stipend</em>.</p>
<p><strong>*</strong>While the three step payment structure given here corresponds to the one in the United States, disbursement of the amount may be altered as felt necessary.</p>
<h3>What documentation is required from students?</h3>
<p>Students should be prepared, upon request, to provide Google or the host organization with transcripts from their accredited institution as proof of enrollment or admission status. Transcripts do not need to be official (photo copy of original will be sufficient).</p>
<h3>I would like to use the work I did for my Google Policy Fellowship to obtain course credit from my university. Is this acceptable?</h3>
<p>Yes. If you need documentation from Google to provide to your school for course credit, you can contact Google. We will not provide documentation until we have received a final evaluation from your mentoring organization.</p>
<h2>Host Organizations<br /></h2>
<h3>What is Google's relationship with the Centre for Internet and Society?</h3>
<p>Google provides the funding and administrative support for individual fellows directly. Google and the Centre for Internet and Society are not partners or affiliates. The Centre for Internet and Society does not represent the views or opinions of Google and cannot bind Google legally.</p>
<h2>Important Dates<br /></h2>
<h3><strong>What is the program timeline?</strong></h3>
<table class="plain">
<tbody>
<tr>
<td>June 27, 2012</td>
<td>Student Application Deadline. Applications must be received by midnight.</td>
</tr>
<tr>
<td>July 18, 2012</td>
<td>Student applicants are notified of the status of their applications.</td>
</tr>
<tr>
<td>August 2012</td>
<td>Students begin their fellowship with the host organization (start date to be determined by students and the host organization); Google issues initial student stipends.</td>
</tr>
<tr>
<td>September 2012</td>
<td>Mid-term evaluations; Google issues mid-term stipends.</td>
</tr>
<tr>
<td>October 2012</td>
<td>Final evaluations; Google issues final stipends.</td>
</tr>
</tbody>
</table>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/google-policy-fellowship'>http://editors.cis-india.org/internet-governance/google-policy-fellowship</a>
</p>
No publisherpraskrishnaAccess to KnowledgeFreedom of Speech and ExpressionPublic AccountabilityInternet GovernanceResearchTelecomIntermediary LiabilityCensorshipOpenness2012-05-24T15:38:28ZBlog EntryGetting the net out of its web
http://editors.cis-india.org/news/getting-the-net-out-of-its-web
<b>Article by Malvika Tegta in Daily News and Analysis (DNA), 8 March 2009</b>
<p>Artists, academicians, tech heads and lawyers have come together to give the country a voice in technology, study, polity and discourse, says Malvika Tegta</p>
<p>-----<br />The Internet has changed lives in ways we haven't stopped to grasp — the real feeding into the virtual and the other way round. Also, how the Internet interacts with individuals varies across cultures and societies. Narratives on the medium originating in the West cannot size up the complexities of the developing world. In the absence of a voice from the "global south" in affecting the direction of the Internet, technologies continue to be designed for a certain kind of end user, with underlying assumptions. "That apart, as the Internet grows, it doesn't necessarily always grow for the better, with things like cyber terrorism, cyber bullying, pornography, identity theft, gambling, internet addiction, being the by-products of the information revolution," says Nishant Shah, director-research and one of the brains behind the Centre for Internet and Society (CIS), initiated in August 2008, set up to take note of what we passively allow to direct our lives.</p>
<p>These are the issues that led Gibraltar-based Anurag Dikshit, co-founder of PartyGaming, parent company of online poker site PartyPoker.com, to think that "the time had come for India to have a voice in technology study, polity and discourse, as we quickly find ourselves becoming an Information Society". He, along with Alternative Law Forum's legal theorist Lawrence Liang, Shah and Sunil Abraham, brought CIS into being, pooling in the finest minds from the field of arts, academia, law and technology. CIS, since, has set out to produce local and contextual histories of the Internet to make voices "emerging out of Asia more visible in international dialogues around technology".</p>
<p>Their approach: research, awareness and advocacy. Their goal: to make sense of how the Internet is changing the world around us, with India at the heart.</p>
<p>CIS looks at, among other things, the way copyrights, closed standards and an absence of public policy in certain areas have affected access, innovation and kept the Internet from being less democratic and vibrant. "Copyright law is kind of a monolithic thing, like a 'one size fits all' kind of solution for encouraging creativity. It doesn't really work especially when you look at an equitable system of access," says programme manager Pranesh Prakash. He adds: "Copyright proves to be a huge barrier to promotion of accessibility, and in the Indian context needs some kind of relaxation." Programme manager at CIS, Nirmita puts this in perspective, in the particular case of internet access for the visually impaired and those with cognitive disabilities. "A blind person cannot read the written word, so you record an audio cassette or you have an e-version of it and a screen reader reads it for you. That inverts the conversion of a format, which is not permitted legally under the copyright law in India. Every time you want to convert it, you need to take permission of the copyright holder. So what that is essentially doing is depriving you of your right to read," she says. "Our country should have a law that is universal. We have signed United Nations Convention on the Rights of Persons with Disabilities that says that everything on the Internet should be in accessible formats, but it's not binding and we don't have a law on it."</p>
<p>In the area of science and academics, copyrights pose another challenge, that of impeding innovation by keeping from the taxpayer, results of at least the research that is funded by tax a notion CIS has been pushing for. "Scientific literature is propounded on the principles like everyone is allowed to review it and that knowledge spreads to a number of people," says Prakash. Both the scientist and the reader want that. But what we see today is that a few publishers control most of all scientific literary output, so most of it is not accessible because a month's subscription sometimes amounts to the entire library budget of an institution. That is especially a big problem for developing countries.</p>
<p>By the end of this year, CIS hopes that individual institutions take up open access policy. "It may not always have to be a top down approach," he says.</p>
<p>In the realm of governance, CIS identifies use of closed standards software as not only unwise strategy, but also socially and ethically a bad decision, and is looking at policy change in the area. Explains Sunil Abraham, director-policy, in his paper: "If I were to store data, information or knowledge in .doc, .xls or .ppt format, my ability to read my own files expires the moment the licence for my copy of Microsoft Office expires." He adds that governments have a responsibility to use open standards, especially for interactions with the public and where the data handled has a direct impact on democratic values. "In developing countries, governments have greater responsibility because most often they account for over 50% of the revenues of proprietary software vendors," he writes.</p>
<p>They are also exploring bridging digital divides without ignoring the "complex interplay, in the case of India for instance, of caste, language, affordability, education, literacy, and in some cases, even religion" and how the Internet is changing the landscape of higher education in India.<br />As Shah puts it: "Internet technologies are now becoming tools that we think with. We cannot write without the cursor blinking on an empty screen, we cannot talk in public without the aid of a digital presentation..."</p>
<p>It's about time, then, that we thought about the one thing that's becoming one of the bigger movers in our lives and build a discourse around it. </p>
<p>-----</p>
<p>To read the article in DNA's e-paper, click <a class="external-link" href="http://epaper.dnaindia.com/dnabangalore/newsview.aspx?eddate=3/8/2009&pageno=14&edition=20&prntid=2819&bxid=27996052&pgno=14">here</a>.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/news/getting-the-net-out-of-its-web'>http://editors.cis-india.org/news/getting-the-net-out-of-its-web</a>
</p>
No publishersachiaResearch2011-04-02T16:11:22ZNews ItemFrom Taboo to Beautiful - Menstrupedia
http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful
<b>On this post, we take a look at 'menstrual activism' -a movement that despite its trajectory in feminism, remains unnoticed in most accounts of traditional and digital activism. We interview Tuhin Paul, the artist and storyteller behind Menstrupedia, an India-based social venture creating comics to shatter the myths and misunderstandings surrounding menstruation around the world. </b>
<p> </p>
<pre><strong>CHANGE-MAKER:</strong> Tuhin Paul, Aditi Gupta<em> </em>and Rajat Mittal<em>
</em><strong>ORGANIZATION:</strong> Menstrupedia
<strong>METHOD OF CHANGE:</strong> Storytelling and comics
<strong>STRATEGY OF CHANGE:</strong> To shatter the myths and misunderstandings surrounding
menstruation, by delivering accessible, informative and entertaining
content about menstruation through different media.</pre>
<p align="justify">Most of us think we know what menstruation is; except...we don’t. Many of my male friends still cringe at the mention of the phrase “I’m on my period”, or use it as a derogatory justification for my occasional cranky mood at the office: “It’s that time of the month, isn’t it?” Poor menstruation has been the culprit of femininity; always bashful, tiptoeing for five days straight, trying its best to remain incognito. The social venture Menstrupedia is committed to change this. Aditi, Tuhin and Rajat want to shift how we look at menstruation and remove the stigma that haunts the natural, self-regulation process women undergo to keep their bodies healthy and strong to sustain life in the future.</p>
<p align="justify">Now, if you are already wondering what menstruation has to do with internet and society, just wait for it. This post manages to bring art, punk, menstruation <em>and</em> technology together, all within the scope of the <a href="http://editors.cis-india.org/digital-natives/blog/whose-change-is-it-anyway.pdf">Making Change</a> project! Before though, we shall start with some definitions. Let us first lay conceptual grounds about menstruation and Menstrupedia, to then locate and unpack their theory of change.</p>
<p> </p>
<h2>What is menstruation?</h2>
<p>It can be defined as:</p>
<blockquote><strong><a href="http://en.wikipedia.org/wiki/Menstruation">Menstruation</a></strong> is the periodic discharge of blood and mucosal tissue (the endometrium) from the uterus and vagina. It starts at menarche at or before sexual maturity (maturation), in females of certain mammalian species, and ceases at or near menopause (commonly considered the end of a female's reproductive life).</blockquote>
<p>And it looks something like this:</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/physiologymenstruation.jpg/image_preview" title="Cycle" height="243" width="292" alt="Cycle" class="image-inline image-inline" /></p>
<p> </p>
<p>But, I believe, most women will agree the following are much more accurate depictions of the spectrum of thoughts, emotions and sensations that menstruation spurs:</p>
<h3>The Beauty of RED</h3>
<p><iframe src="http://www.youtube.com/embed/qf4TulXdNXY" frameborder="0" height="315" width="560"></iframe></p>
<h3>My Periods: A Blessing or a Curse</h3>
<p><strong>By Naina Jha</strong></p>
<table class="plain">
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<td>My periods<br /> Are a dreadful experience<br /> Because of all the pain.<br /> Myths and secrets make it a mystery<br /> What worsens it most though, are members of my family<br /> Especially my mother, who always make it a big deal<br /> They never try to understand what I truly feel<br /> I face all those cramps and cry the whole night long<br /> None of which is seen or heard or felt by anyone.</td>
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<p>Instead of telling me, what it is,<br /> They ask me to behave maturely instead.<br /> Can somebody tell me how I am supposed to<br /> Naturally accept it?<br /> My mother asks me to stay away from men<br /> And a few days later, she asks me to marry one!<br /> When I ask her to furnish<br /> the reason behind her haste<br /> She told me that now that I was menstruating,<br /> I was grown up and ready to give birth to another.</p>
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<p>I don’t know whether to feel blessed about it<br /> Or consider it to be my curse.<br /> For these periods are the only reason for me to be disposed.<br /> Since my childhood, I felt rather blessed to be born as a girl<br /> But after getting my periods now,<br /> I’m convinced that it’s a curse...</p>
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<p>Find it in <a href="http://menstrupedia.com/blog/my-periods-a-blessing-or-a-curse/">Menstrupedia's blog</a>.</p>
<p align="justify">Despite all this, it is still perceived as a social stigma in society. There is clearly a dissonance between the definition, experience and perceptions around menstruation, that calls for a reconfiguration of the information we are using to define it.</p>
<p> </p>
<h2>Stigma as a Crisis</h2>
<p align="justify">However, re-defining 'menstruation' is no popular or easy task. The word belongs to a group of contested terminology around womanhood and is the protagonist of its own breed of feminist activism: <strong>menstrual activism</strong>. <a name="fr1" href="#fn1">[1]</a> Although I would consider many of the stigmas surrounding menstruation to be quite self-explanatory (we've all experienced and perpetuated them in one way or another -and if they are not, then you are the product of an obscenely progressive upbringing for which I congratulate your parents, teachers and all parties involved), I will still outline the main reasons why menstruation is a source of social stigma for women, and refer to scholarly authority on the subject to legitimize my rant.</p>
<p align="justify">Ingrid Johnston-Robledo and Joan Chrisler use Goffman's definition of stigma <a name="fr2" href="#fn2">[2]</a> on their paper: <a href="http://link.springer.com/article/10.1007/s11199-011-0052-z#page-1">The Menstrual Mark: Menstruation as a Social Stigma</a> to explain the misadventures of menstruation:</p>
<pre><strong>Stigma: </strong>
stain or mark setting people apart from others. it conveys the information
that those people have a defect of body or of character that spoils their
appearance or identity</pre>
<p align="justify">Among the various negative social constructs deeming menstruation a dirty and repulsive state, this one made a particular echo:<em> “[menstruation is] a tribal identity of femaleness”.</em> Menstruation is the equivalent of a <em>rite of passage</em> marking the lives of girls with a 'before' and an 'after' on how the world sees them and how they see themselves. From the dreaded stain on the skirt and the 5-day mission to keep its poignant color and smell on the down low, to having to justify mood and body swings to the overly inquisitive; menstruation is imagined as inconvenient, unpleasant and unwelcome. As Johnston-Robledo and Chrisler point out: the menstrual cycle, coupled with stigmas, pushes women to adopt the role of the<em> “physically or mentally disordered”</em> and reinforce it through their communication, secrecy, embarrassment and silence (Kissling, 1996).</p>
<p><em> </em></p>
<h2 dir="ltr">Why does it matter?</h2>
<p align="justify">Besides from strengthening attitudes that underpin gender discrimination and attempting against girls' self-identity and sense of worth, there are other tangible consequences for their development and education. I'm going to throw some facts and figures at you, to back this up with the case of India.</p>
<p align="justify">An <a href="http://www.wsscc.org/resources/resource-news-archive/menstruation-taboo-puts-300-mln-women-india-risk-experts-0">article</a> published by the WSSCC, the Geneva based Water supply and Sanitation Council, shows the Menstruation taboo, consequence of a<em> “patriarchal, hierarchical society”</em>, puts 300 million women at risk in India. They do not have access to menstrual hygiene products, which has an effect on their health, education (23% of girls in India leave school when they start menstruating and the remaining 77% miss 5 days of school a month) and their livelihoods.</p>
<p align="justify">In terms of awareness and information about the issue, WSSCC found that 90% didn't know what a menstrual period was until they got it. Aru Bhartiya's research on <a href="http://www.ijssh.org/papers/296-B00016.pdf">Menstruation, Religion and Society</a>, shows the main sources of information about menstruation come from beliefs and norms grounded on culture and religion. Some of the related restrictions (that stem from Hinduism, among others) include isolation, exclusion from religious activities, and restraint from intercourse. She coupled this with a survey where she found: 63% of her sample turned to online sites over their mothers for information, 62% did not feel comfortable talking about the subject with males and 70% giggled upon reading the topic of the survey. All in all, a pretty gruesome scenario</p>
<h2>Here's where Menstrupedia comes in</h2>
<p align="justify">The research ground work attempted above was done in depth by Menstrupedia back in 2009 when the project started taking shape. They conducted research for one year while in NID and did not only find that awareness about menstruation was very low, but that parents and teachers did not know how to talk about the subject.</p>
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<td>Facts about menstruation awareness in India. Video courtesy of <a href="https://www.youtube.com/user/menstrupedia">Menstru pedia</a> Youtube channel.</td>
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<p align="justify">Their proposed intervention: distribute an education visual guide and a comic to explain the topic. They tested out the prototype among 500 girls in 5 different states in Northern India and the results were astonishing.</p>
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<td style="text-align: center;"><img src="http://editors.cis-india.org/home-images/194053_426937890752368_1403341955_o.jpg/image_preview" title="workshop 1" height="267" width="177" alt="workshop 1" class="image-inline image-inline" /></td>
<td><img src="http://editors.cis-india.org/home-images/1102736_426937754085715_534486559_o.jpg/image_preview" title="workshop 2" height="266" width="402" alt="workshop 1" class="image-inline image-inline" /></td>
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<p><span id="fbPhotoSnowliftCaption" class="fbPhotosPhotoCaption"><span class="hasCaption">A workshop conducted by MJB smriti sansthan to spread awareness about mensuration. <br />Find full album of <a href="https://www.facebook.com/media/set/?set=a.538044002975089.1073741837.277577839021708&type=3">Menstrupedia Comic being used around India</a> on <a href="https://www.facebook.com/Menstrupedia">Menstrupedia's Facebook page.</a><br /></span></span></p>
<blockquote class="gmail_quote"><em>"To my surprise, they [the nuns] all agreed that until they read the information given in the Menstrupedia comic,</em><em> even they were of the opinion that Menstruation was a ‘dirty’ and 'abominable' thing and they wondered 'why</em><em> women suffered from it in the first place'?</em><em> But after reading the comic book, their view had changed…now they felt that this was a 'vital' part of</em><em> womanhood and there's nothing to feel ashamed about it!</em><em> The best part was while this exercise clarified their ideas, beliefs, concepts about menstruation, it also</em><em> helped me to get over my innate hesitancy to approach such a sensitive issue in ‘public’ and boosted</em><em> my confidence for taking this up as a 'mission' to reach out to the maximum possible girls across the</em><em> country." </em><br />
<div align="right"><strong>Ina Mondkar,</strong><br /> on her experience of educating young nuns about menstruation.</div>
</blockquote>
<p align="center">Testimonial after a workshop held in two Buddhist monasteries in Ladakh.</p>
<p align="justify">Their mandate today reads:<strong> ‘Menstrupedia is a guide to explain menstruation and all issues surrounding it in the most friendly manner.’ </strong>They currently host a <a href="http://menstrupedia.com/">website</a> with information about puberty, menstruation, hygiene and myths, along with illustrations that turn explaining the process of growing up into a much friendlier endeavour than its stigma-ladden alternatives.</p>
<p align="center"><img src="http://editors.cis-india.org/home-images/Comic.jpg/image_preview" alt="Comic" class="image-inline image-inline" title="Comic" /></p>
<p align="center">Snipbit of the first chapter. Read it for free <a href="http://menstrupedia.com/comic/">here</a>.</p>
<p align="justify">Through the comic and the interactions around it, Menstrupedia strives to create a) <strong>content </strong>that frame menstruation as a natural process that is inconvenient, yes; but that should have no negative effects on their self-esteem and development; and b) <strong>an environment</strong> where girls can talk about it openly and clarify their doubts.</p>
<h3>Technology's role in the mix</h3>
<div class="pullquote"><strong>"</strong>We want to reach out to as many girls as possible”. Tuhin, Menstrupedia</div>
<p align="justify">The role of digital technologies basically comes down to <strong>scalability</strong>. Opposite to <a href="https://soundcloud.com/user742107957/scalingup">The Kahani Project's views</a> on scaling up, Menstrupedia makes emphasis on using technology<strong> to reach a larger audience</strong>. Currently they have a series of communication channels enabled by technology that include: a visual <a href="http://menstrupedia.com/quickguide">quick guide</a>, a <a href="http://questions.menstrupedia.com/">Q&A forum</a> (for both men and women), a <a href="http://menstrupedia.com/blog">blog</a> (a platform of self-expression on menstruation), a <a href="https://www.youtube.com/user/menstrupedia">you tube channel</a> (where they provide updates on their progress) and the upcoming comic.</p>
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<p align="justify">Upon the question of the digital divide and whether this expands the divide between have and have nots, Tuhin was very set on the idea of producing the same content in both its digital and print form. <em>“parents or schools should be able to buy the comic and give it to their daughters, so whenever they feel like it, they can refer to it”</em>. The focus is on making this material as readily available as possible, in order to overcome the tension between new and old information: <em>“workshops are conducted but the moment they go back home, their mothers impose certain restrictions. It becomes a dilemma. But if you provide [The girl] with a comic book, she has something she can take home and educate her mother with”</em></p>
<h2>And here's why it works</h2>
<p align="justify">More than the comic book itself, what is truly remarkable about Menstrupedia is Tuhin, Rajat and Aditi’s guts to pick up such a problematic theme in the Indian social imaginary and challenge the entrenched, stubborn beliefs surrounding the issue. The comic book, asides from being appealing to the eye and an accessible format of storytelling (a method we have unpacked in <a href="http://editors.cis-india.org/@@search?SearchableText=storytelling">previous posts</a>), fits right into the movement of menstrual activism and what it stands for.</p>
<div align="justify" class="pullquote">“We thought of creating something: a tool that can help girls understand menstruation without having to rely on anybody else”. Tuhin, Menstrupedia</div>
<p align="justify">First, it is a <strong>self-reliant resource.</strong> Once the comic book leaves Menstrupedia's hands and lands on those of kids and adults, it takes its own journey. The format of the comic is accessible enough for someone to pick it up and learn about menstruation without the intervention or the support of a third party. This makes Menstrupedia's comic <strong>highly flexible and mobile</strong>. It can be shared from teacher to child, from mom to daughter, from peer to peer: “[it should teach] <em>how to help your friends when they get their period”</em> (Tuhin) However, it has the autonomy to also take roads less travelled: from mom to dad, from child to teacher, from boy to girl. The goal at the end of the day: a self-reliant, solidarity-based community where information circulating about menstruation highlights its capacity to give life and overshadows its traditional stigmatized identity.</p>
<p align="justify">This self-reliance is characteristic of previous manifestations of menstrual activism. Back in the 80s, the feminist movement, tightly linked to punk culture, embraced the<strong> do it yourself movement,</strong><a name="fr3" href="#fn3">[3]</a> that enabled women to materialize personalized forms of resistance. They published <a href="http://en.wikipedia.org.advanc.io/wiki/Zine">zines</a> promoting<em> “dirty self-awareness, body and menstrual consciousness and unlearning shame” t</em>hrough <em>“raw stories and personal narratives” </em>(Bobel, 2006). According to Bobel using the<strong> self as an example</strong> is a core element in the “history of self-help” within the DIY movement. The role of the Menstrupedia blog is then crucial to sustain the exposure and production of “raw narratives”. Tuhin adds: <em>“We don't write articles on the blog. It is a platform where people from different backgrounds write about their experiences with menstruation and bring in a different perspective”:</em> For example,<em><br /></em></p>
<p><strong>Red is my colour</strong> by Umang Saigal</p>
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<p>Red is my colour,<br /> To make you understand, I endeavour,<br /> Try to analyse and try to favour.<br /> It is not just a thought, but an attempt,<br /> To treat ill minds that are curable.</p>
<p>When I was born, I was put in a red cradle,<br /> I grew up watching the red faces for a girl-children in anger,<br /> Red became my favourite,<br /> But I never knew,<br /> That someday I would be cadged in my own red world.</p>
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<td>Red lover I was,<br /> All Love I lost,<br /> When I got my first red spots,<br /> What pain it caused only I know,<br /> When I realized, Red determined my ‘class’
<p>I grew up then, ignoring red,<br /> At night when I found my bedsheet wet,<br /> All day it ached,<br /> All day it stained,<br /> And in agony I would, turn insane.</p>
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<p>At times I would think,<br /> Does red symbolize beauty or pain?<br /> But when I got tied, in the sacred knot,<br /> I found transposition of my whole process of thought,<br /> When from dirty to gold, Red crowned my bridal course.</p>
<p>As I grew old,<br /> All my desires vanished and got cold,<br /> My mind still in a dilemma,<br /> What more than colour in itself could it unfold?<br /> What was the secret behind its truth untold?</p>
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<p>Is Red for beauty, or is it for beast?<br /> It interests me now to know the least,<br /> All I know is that Red is a Transition,<br /> From anguish to pride<br /> Red is a sensation.</p>
<p>Red is my colour, as it is meant to be,<br /> No matter what the world thinks it to be,<br /> No love lost, one Love found,<br /> Red symbolizes life and also our wounds,<br /> I speak it aloud with life profound,<br /> That red is my colour, and this is what I’ve found.</p>
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<p align="center">Submission to the <a href="http://menstrupedia.com/blog/red-is-my-colour/">Menstrupedia blog</a></p>
<p align="justify">'Self-expression' is not a concept we usually find side by side with 'menstruation'; however, if we look at what has been done in the past, we find that Menstrupedia is actually contributing to a much larger tradition of resistance. For instance, <a href="http://menstrala.blogspot.in/">Menstrala</a>, by the American artist Vanessa Tiegs. Menstrala is the name of a collection of 88 paintings <em>“affirming the hidden forbidden bright red cycle of renewal”.</em></p>
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<p align="justify">Another interesting example is American feminist Gloria Steinem's<a name="fr4" href="#fn4">[4]</a> text <a href="http://www.mylittleredbook.net/imcm_orig.pdf">If Men Could Menstruate</a>.</p>
<blockquote>“What would happen, for instance, if suddenly, magically, men could menstruate and women could not? <br />The answer is clear:<br /> Menstruation would become an enviable, boast worthy, masculine event: <br />Men would brag about how long and how much. <br />Boys would mark the onset of menses, that longed- for proof of manhood,with religious and stag parties.”<br />
<div align="right"><strong>Gloria Steinem</strong><br />[excerpt]</div>
</blockquote>
<p align="justify">Opportunities like these, enable Menstrupedia's community to actively participate in the reconfiguration of 'menstruation' as a concept and as an experience. By exposing new narratives and perspectives on the issue and by disseminating menstrual health information, the community is able to crowd source resistance and dismantle the stigma together.</p>
<h2>Making Change through Menstrupedia</h2>
<p align="justify">The case of Menstrupedia reminds us of <a href="http://editors.cis-india.org/digital-natives/making-change/blank-noise-citizenship">Blank Noise</a> because of its approach to change. Both locate their crises at<strong> the discursive level</strong> and seek to resolve them by creating new forms of meaning-making. They advocate for a reconsideration of 'givens', for a self-reflection on our role perpetuating these notions and for resistance against conceptual status quos: be it socially accepted culprits like 'eve-teasing', or more discrete rejects like 'menstruation'. Both seek to dismantle power structures that give one discourse preference over others, and both count with a strong gender dynamic dominating the context where these narratives unfold. They are producing a revolution in our system of meaning making, yet only producing resistance in the larger societal context they inhabit.</p>
<p align="justify">On the question of where is Menstrupedia's action located, Tuhin replied by pinning it at the<strong> individual level</strong><em><strong>: </strong>“if a person is aware of menstruation and they know the facts, they are more likely to resist restrictions and spread awareness”. </em>However, they still acknowledge the historicity behind menstrual awareness (as knowledge passed down from generation to generation) that precedes the project. While the introduction of Menstrupedia, to an extent, does shake up household dynamics in terms of content, it also provides tools and resources to sustain the traditional model of oral tradition and knowledge sharing within the community.</p>
<p align="justify">In terms of their role as change-makers ,Tuhin stated that the possibility to intervene was a result of their socio-economic status and the resources they had at hand as “<em>educated members of the middle class with access to information and communication technologies”</em>. Is this the role the middle class should play? I asked. To which he gave a two fold answer: First, in terms of <strong>responsibility of action</strong>:<em> “it is a role that anyone can play depending on what kind of expertise they have. It comes to a point where [intents of change] cannot be sustained by activism if you want to achieve long term impact” </em>And second, in terms of setting up a <strong>resilient infrastructure: </strong><em>“I believe we can create an infrastructure people can use and create models that can help low income groups overcome their challenges and become self-sustainable.” </em>Both answers highlight the need for sustainability in social impact projects, hinting a retreat from wishful thinking upon the presence of technology and a more strategic allocation of skills and resources by middle class and for-profit interventions.</p>
<p align="justify">As far the relationship between art, punk, menstruation and technology goes; that was just a hook to get you through the unreasonable length of my blog post, but if anything, it represents an effort to portray the importance of <strong>contextuality and interdisciplinary</strong> we have been exploring throughout the series. Identifying the use of various mediums and language systems, such as different art forms and modes of self-expression, as well the acknowledgement of the theoretical and social contexts preceding and framing the project, as is feminist activism and the cultural and religious backdrop in India, contribute immensely to fill gaps in the stories of how we imagine change making today; especially at the nascence of new narratives, as we hope is the case for menstruation in a post-Menstrupedia era.</p>
<h2 align="JUSTIFY">Sources:</h2>
<p style="text-align: justify;">Bhartiya, Aru: “<em>Menstruation</em>, <em>Religion and Society”</em> IJSSH: International Journal of Social Science and Humanity. Volume: Vol.3, No.6.</p>
<div id="gs_cit2" style="text-align: justify;" class="gs_citr">Bobel, Chris. "“Our Revolution Has Style”: Contemporary Menstrual Product Activists “Doing Feminism” in the Third Wave." <em>Sex Roles</em> 54, no. 5-6 (2006): 331-345.<br /><br />Johnston-Robledo, Ingrid, and Joan C. Chrisler. "The menstrual mark: Menstruation as social stigma." <em>Sex roles</em> 68, no. 1-2 (2013): 9-18.</div>
<h2>Footnotes</h2>
<p>[<a href="http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful#fr1" name="fn1">1</a>] Refer to Chris Bobel's work including New Blood: Third-Wave Feminism and the Politics of Menstruation. Access it <a href="http://rutgerspress.rutgers.edu/product/New-Blood,113.aspx">here</a></p>
<p style="text-align: justify;">[<a href="http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful#fr2" name="fn2">2</a>] Johnston Robledo and Chrisler made reference to <a href="http://en.wikipedia.org.advanc.io/wiki/Erving_Goffman">Erving Goffman</a>'s 1963 work:<strong> Stigma: Notes on the management of spoiled identity<em>. </em></strong><em>"According to Goffman (1963), the word stigma refers to any stain or mark that sets some people apart from others; it conveys the information that those people have a defect of body or of character that spoils their appearance or identity Goffman (1963, p. 4) categorized stigmas into three types: "abominations of the body” (e.g., burns, scars, deformities), “ blemishes of individual character” (e.g., criminality, addictions), and “tribal” identities or social markers associated with marginalized groups (e.g., gender,race, sexual orientation, nationality)".</em></p>
<p style="text-align: justify;">[<a href="http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful#fr3" name="fn3">3</a>] For a short run through on DIY as part of the Punk Subculture, refer to Ian P. Moran's paper: Punk - The Do-it-Yourself culture."Punk as a subculture goes much further than rebellion and fashion as punks generally seek an alternative lifestyle divergent from the norms of society. The do-it-yourself, or D.I.Y. aspect of punk is one of the most important factors fueling the subculture." Access it <a href="http://repository.wcsu.edu/cgi/viewcontent.cgi?article=1074&context=ssj">here</a>.</p>
<p style="text-align: justify;">[<a href="http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful#fr4" name="fn4">4</a>] Gloria Steimen is a journalist, and social and political activist who became nationally recognized as a leader of, and media spokeswoman for, the women's liberation movement in the late 1960s and 1970. Visit her official website <a href="http://www.gloriasteinem.com/">here</a>.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful'>http://editors.cis-india.org/digital-natives/making-change/menstrupedia-taboo-beautiful</a>
</p>
No publisherdenisseMaking ChangeNet CulturesResearchFeaturedResearchers at Work2015-10-24T14:25:59ZBlog EntryFrom Health and Harassment to Income Security and Loans, India's Gig Workers Need Support
http://editors.cis-india.org/raw/gig-workers-need-support
<b>Deemed an 'essential service' by most state governments, and thereby exempt from temporary suspension during the COVID-19 lockdown, food, groceries and other essential commodities have continued to be delivered by e-commerce companies and on-demand services. Actions to protect workers, who are taking on significant risks, have been far less forthcoming than those for customers. Zothan Mawii (Tandem Research), Aayush Rathi (CIS) and Ambika Tandon (CIS) spoke with the leaders of four workers' unions and labour researchers to identify recommended actions that public agencies and private companies may undertake to better support the urgent needs of gig workers in India. </b>
<p> </p>
<p><em>Originally published by <a href="https://thewire.in/business/covid-19-lockdown-delivery-gig-workers" target="_blank">The Wire</a> on April 29, 2020.</em></p>
<hr />
<p>Nearly two weeks ago, news broke that a Zomato delivery worker <a href="https://indianexpress.com/article/cities/delhi/pizza-man-who-tested-covid-19-positive-also-delivered-food-for-us-zomato-6365513/" target="_blank">tested positive for COVID-19</a> in New Delhi.</p>
<p>As many as 72 families in the south Delhi neighbourhood where he made deliveries have been quarantined, along with 17 other people he worked with. With the luxury of social distancing not extended to delivery workers, the incident further fuelled the apprehensions and uncertainties that they already were contending with. This was only a matter of time.</p>
<p>Deemed an “essential service” by most state governments, and thereby exempt from temporary suspension during the lockdown, food, groceries and other essential commodities have continued to be delivered by e-commerce companies and on-demand services including Swiggy, Zomato, BigBasket, Dunzo, Housejoy and Flipkart.</p>
<p>In choosing to continue operations, these companies have then rushed to enforce measures to put customers at ease. Such measures have included no-contact deliveries, card-only payments, and displaying temperature readings of workers.</p>
<p>Uber and Ola Cabs suspended services in most areas, and announced that in places where they are <a href="https://www.livemint.com/news/india/covid-19-uber-to-offer-cabs-for-essential-services-11586077100965.html" target="_blank">providing essential services</a>, workers have been instructed to wear masks and observe hygiene standards.</p>
<p>Swiggy and Zomato announced they were communicating with workers about safety and hygiene standards. Zomato has more recently <a href="https://twitter.com/deepigoyal/status/1252844887797428230" target="_blank">announced</a> that the company is making the Aarogya Setu app mandatory for workers to receive orders.</p>
<p><a href="https://economictimes.indiatimes.com/small-biz/startups/newsbuzz/covid-19-zomato-sets-up-funds-for-income-starved-daily-wage-workers-in-india/articleshow/74823838.cms" target="_blank">Relief funds</a> have been set up— donations to these funds continue to be solicited from the public and company executives have made grandiose gestures of <a href="https://www.carandbike.com/news/ola-introduces-drive-the-driver-fund-initiative-to-fund-relief-for-driver-community-2201886" target="_blank">contributing their salaries</a> to these funds.</p>
<p><strong>Stark reality</strong></p>
<p>The situation on the ground, however, tells another story. Actions to protect workers, who are taking on significant risks, have been far less forthcoming than those for customers. Workers are also bearing the brunt of arbitrary surveillance measures, like being asked to download the Aarogya Setu app, in addition to scrutiny they are placed under regularly. No such surveillance measures have been placed on customers. The priorities of on-demand service companies are clear: protect the bottom line at the expense of vulnerable workers.</p>
<p>In the absence of any concerted support from the companies, service workers could have looked to the state for relief. None has been forthcoming. Government action has pegged the targeting of relief works and services to those currently eligible for welfare programs and registered under its various schemes. Most gig workers, if not all, are ineligible as a result of the arbitrary conditions underlying these schemes.</p>
<p>We spoke to the leaders of four unions — including the Indian Federation of App-based Transport Workers (IFAT) and the Ola and Uber Drivers and Owners’ Association (OTU)– who represent gig workers across the country about the risks and vulnerabilities that they are having to contend with.</p>
<p>The precariousness characterising gig work could not be starker. A summary of the discussions can be found <a href="https://cis-india.org/raw/zothan-mawii-covid-19-and-relief-measures-for-gig-workers-in-india" target="_blank">here</a>, while the recommendations emerging from these discussions have been shared with government officials and company representatives and can be found in full <a href="https://cis-india.org/raw/covid-19-charter-of-recommendations" target="_blank">here</a>.</p>
<p>Below are some of the key recommendations that emerged from these discussions.</p>
<p><strong>Health</strong></p>
<p>Many on-demand service companies have not provided workers with any personal protective equipment (PPE), not even to delivery workers who face heightened risks of exposure to the coronavirus at nearly every step of the delivery process.</p>
<p>Some unions had to take to distributing masks, while many other workers continue to incur repeated costs to safeguard their own health. At a later stage, Swiggy announced that workers would be reimbursed for these purchases, but the process is so tedious that workers have found it untenable.</p>
<p>In addition, health awareness campaigns regarding safety measures and risks were also launched very late into the crisis, and then were not in vernacular languages and could not be comprehended by most workers.</p>
<p>In terms of insurance, most platforms have announced financial assistance for workers who test positive for COVID-19. This is aimed at covering their hospital expenses, as well as providing a daily stipend for a limited period. However, these come short as there are no provisions for OPD consultations or even for the cost of going and getting tested (losing one day’s work and then potentially one more before the results come in).</p>
<p>Additionally, the difficulty and expenses of obtaining a test could place an additional burden on workers — as without proof of a positive test, workers will be unable to access this fund in the first place. This is far from the robust health insurance that must be provisioned to ensure workers’ health and safety. Some platforms have made telemedicine services available for workers and while this is a step in the right direction, it must be backed by more tangible protections like covering part of the costs incurred for treatment.</p>
<p>Unions demand that companies provide adequate PPE to workers free of cost —masks, gloves, hand sanitisers, and soap. If platforms continue to ask workers to log in at significant risks to themselves and their families, provision of safety equipment is the basic minimum requirement that must be met immediately. This should also include a plan to ensure workers’ access to clean and hygienic sanitation facilities, as they may not have access to these on their delivery routes.</p>
<p>In addition, platforms must provide health insurance cover in addition to accident insurance coverage and hospitalisation cover for COVID-19. This should include OPD consultations.</p>
<p><strong>Income security and social protection</strong></p>
<p>With services suspended or demand really low, gig workers have either lost their income or seen it fall drastically — delivery workers’ daily earnings are as low as Rs 150-Rs 300 for a full day’s work.</p>
<p>Almost a month into the lockdown, there is little clarity as to who is eligible for the funds that companies have raised, and in what manner and or what purposes it will be disbursed.</p>
<p>Ola Cabs has offered interest free loans to drivers for relief in the short term, while some Uber drivers have received a Rs 3,000 grant from the company. If disbursed universally this would ensure availability of some liquidity for workers, although at this stage it remains unclear if all drivers are eligible to receive the grant.</p>
<p>Workers and unions are afraid that this grant might only be accessible for workers with high ratings, or those who have logged longer hours especially through the course of the lockdown period. This would effectively penalise workers for going to their homes for the lockdown, or being otherwise unable to work. Unions have estimated that not more than 20 percent of workers continue to remain active through the lockdown period.</p>
<p>Moreover, research has shown that workers are not necessarily aware of the protections made available to them as a result of the legalese that companies couch these terms in.</p>
<p>To ensure income security, platforms must make direct cash transfers to all workers who have logged in for at least two weeks between January and April 2020. This should be fixed according to minimum wage standards for skilled work in each state or at Rs 1,000 per day of the lockdown, and will have to be enforced with retrospective effect.</p>
<p>The former should be treated as an entitlement of workers while a portion of the latter can be asked to be repaid by the workers over the course of the next year. The fiscal responsibility for the cash transfers can be shared with governments. Governments can request the data held by these companies for the transfers.</p>
<p><strong>Rent and loans</strong></p>
<p>Some states have announced moratoriums on house rent but again there is no explicit mention of gig workers being included in this — and in states where such a move hasn’t been announced, gig workers must continue to pay house rent without having a source of income to rely on.</p>
<p>On the issue of loan repayments, the RBI allowed lending institutions to grant a three-month moratorium on retail loan repayments as a part of its COVID-19 regulatory package. On the one hand, availing of the moratorium will significantly increase the loan tenure and total amount to be repaid. On the other, several gig workers have reported that the enforcement of the moratorium itself has been piecemeal outside of public sector institutions.</p>
<p>Here again they have to make a Faustian bargain. The government should enforce the RBI’s directive strictly so gig workers get some relief.</p>
<p>Further, several companies themselves have leased vehicles to workers, for which payment of EMI must be ceased through the months of March to May to allow workers some relief without requiring the return of vehicles. Currently, EMIs have only been stalled on the condition of returning vehicles.</p>
<p><strong>Harassment</strong></p>
<p>Workers have been subject to harassment and discrimination by the police and customers alike, making it difficult to continue work. Despite the categorisation of delivery as an essential service, companies are finding it difficult to get easy access to movement passes in bulk, which implies that workers are penalised by being unable to work even if they are available. Companies have come out to allege harassment despite clear directions to allow movement of delivery workers, which points to gaps in enforcement.</p>
<p>Further, frequent barricading has implied that workers are not able to complete orders without diversions despite having passes for movement. Meanwhile, companies continue to mandate door-to-door delivery so as to ensure that customers are not inconvenienced at all. In some cases, this has implied that workers have to travel on foot in barricaded areas to deliver orders.</p>
<p>We recommend that companies urgently set up a helpline for workers to address such issues that may arise in delivery. We also recommend that companies proactively work with the government to map hotspots and containment zones and cease delivery in such areas. Thus far, there is no indication of any such measures by companies.</p>
<p><strong>Post-lockdown revival</strong></p>
<p>The lockdown brings to the fore just how vulnerable gig workers are.</p>
<p>This is a direct consequence of the gig work arrangements structured as disguised employment. Deeming workers as independent contractors and self-identifying as technology providers, on-demand service companies have washed their hands of the responsibility of providing labour protections and social security measures despite exerting extensive control over the conditions of work (such as wages, incentives) and the manner of its dispensing (such as the standard of work, hours of work).</p>
<p>Governments, too, have done little to recognise gig workers although they have been added as a category of workers in the draft Social Security code. Relief measures announced by the government exclude them. However, the government needs to intervene urgently in the current situation.</p>
<p>Platforms are likely to recover once the lockdown is lifted —home delivery services like BigBasket and Grofers have already seen their businesses skyrocket.</p>
<p>However, there is an urgent need to rebuild on-demand work as one that isn’t merely in the service of capital. A first step to that would be to reduce commissions to 5% for at least 6 months so that workers can recover financially. The unencumbered spending to capture market share at the expense of workers needs to be curbed. Enforcing these recommendations will require a coordinated effort between governments and on-demand service companies. As consumers, it is also our responsibility to question companies that do not take on the moral responsibilities of extending adequate worker protections.</p>
<p>With unemployment in the country skyrocketing, it may be the case that on-demand work opens up avenues to securing work. It then becomes imperative to ensure any future of work is one that is inclusive and accounts for the systemic changes that are now impossible to ignore.</p>
<p>While social distancing is a choice truly available to a privileged few, we need to ensure that social protection isn’t.</p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/gig-workers-need-support'>http://editors.cis-india.org/raw/gig-workers-need-support</a>
</p>
No publisherZothan Mawii (Tandem Research), Aayush Rathi (CIS), and Ambika Tandon (CIS)Gig WorkDigital LabourResearchPlatform-WorkNetwork EconomiesPublicationsResearchers at Work2020-05-19T06:57:36ZBlog EntryFrom Archive to Application (and Back): A Workshop with Pad.ma
http://editors.cis-india.org/events/pad.ma-workshop
<b>The first workshop Open House and Participation will be held on Friday, 16th July at 6.30 p.m at 1, Shanti Road, Bangalore. This will be followed by weekend workshops at the Centre for Internet and Society, Bangalore on 17 and 18 July, 2010.</b>
<p>For about two years now, Pad.ma has been running as an online archive of digital video with text annotations. During this period, the focus has been on gathering materials, annotating densely, and building an archive. At present, <a class="external-link" href="http://pad.ma/">pad.m</a>a has over 400 hours of footage, in over 600 "events". Almost all of this material is fully transcribed and is often mapped to physical locations. Essays have been written over videos, and narratives created across different clips in the archive. The focus has been on pulling material into the archive.</p>
<p>What are ways to start thinking about pulling material out of pad.ma? From the onset, pad.ma has had an <a class="external-link" href="http://wiki.pad.ma/wiki/API">API</a>, a programming interface that allows you to pull out videos, perform searches, seek to exact time-codes in any video, fetch transcript and map data, and display all this however you please. Also <a class="external-link" href="http://pad.ma/license">Pad.ma's General Public License</a> is designed specifically for the reuse of the material on pad.ma. Through the experience of running the archive, there have been various imaginations of multiple and layered forms of time-based annotation over video, including for: pedagogical tools for learning and discussion; presentation tools that combine text and video in new ways, essays and other writing formats enabled by rich and context-specific media.</p>
<p>At this workshop, we hope to explore some of these ideas for video on the web, and video's new qualities as a result of online practices. We invite video-makers, coders, writers, artists, students, and other enthusiasts to participate. Considering the term "application" in a broad sense, we invite video material, texts or software that, combined with existing materials and tools in pad.ma, can become innovative kinds of "output", or new forms. These would also then feedback into the archive, and how we imagine its future.</p>
<p>After a hands-on introduction to pad.ma and its possibilities and tools, the workshop will break up into streams for content and code. On day two, these streams come back together.</p>
<p>In the content stream, participants could:</p>
<ul><li>bring in their own footage, clips from popular or unpopular cinema, science or lab videos, ads or news, artworks or documentary films, to assemble into new forms, using pad.ma's tools.</li><li>bring together shots, scenes or sounds from fiction or non-fiction films, and make a new 'movie' or create a 'running commentary' alongside. </li><li>write over video in pad.ma critically or creatively: theorise or contextualise footage, write collaborativey, or weave fiction and/or poetry with moving images. </li><li>create teaching units or illustrated lectures using pad.ma</li><li>begin a research project or map a phenomenon through video and text.</li></ul>
<p>In the code stream, participants could:</p>
<p>devise new ways in which video and text can speak to each other, and to an online audience</p>
<p>For developers, this 2-day workshop is an opportunity to experiment with the newest web-video technologies. Concretely, we will cover some background and history of HTML 5 <video>, understand how the pad.ma website works with time-based annotations, server-side seeking of video, etc. and finally work on hacking on applications / prototypes using the pad.ma <a class="external-link" href="http://wiki.pad.ma/wiki/API">API</a>. The developer track of this 2-day workshop is open to all, but knowledge of HTML, CSS and / or javascript would be useful.</p>
<p>By end of day 1, we hope to have interesting content and application projects that could be developed (individually or in groups) through the night and following day. Planning ahead will help, so: <strong>video-makers</strong>, <strong>artists</strong>, <strong>writers</strong>, <strong>researchers </strong>and <strong>coders</strong>, may write to pad.ma with a one-line bio and project idea, and a confirmation of your participation at pad.ma@pad.ma.</p>
<p>For more information, visit the following links:</p>
<p><a class="external-link" href="http://pad.ma/newsletter/2010-05-26.html">http://pad.ma/newsletter/2010-05-26.html</a></p>
<p><a class="external-link" href="http://pad.ma/texts/10_Theses_on_the_Archive.html">http://pad.ma/texts/10_Theses_on_the_Archive.html</a></p>
<p><a class="external-link" href="http://files.pad.ma/beirut/Archive_Reader/">http://files.pad.ma/beirut/Archive_Reader/</a></p>
<p>How to use pad.ma guide: <a class="external-link" href="http://wiki.pad.ma/wiki/HowTo">http://wiki.pad.ma/wiki/HowTo</a></p>
<p>Pad.ma API : <a class="external-link" href="http://wiki.pad.ma/wiki/API">http://wiki.pad.ma/wiki/API</a></p>
<h3>About <a class="external-link" href="http://pad.ma/">Pad.ma</a></h3>
<p>Pad.ma is an interpretative web-based video archive, which works primarily with footage and not finished films. Pad.ma creates access to material which is easily lost in editing processes, in the filmmaking economy, and in changes of scale brought about by digital technology. Unlike Youtube and similar video sites, the focus here is on annotation, cross-linking, downloading and the reuse of video material for research, pedagogy and reference.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/events/pad.ma-workshop'>http://editors.cis-india.org/events/pad.ma-workshop</a>
</p>
No publisherpraskrishnaResearch2011-04-05T04:08:36ZEventFinancial Speculation as Urban Planning
http://editors.cis-india.org/internet-governance/events/financial-speculation-as-urban-planning
<b>Talk by Prof Michael Goldman</b>
<p>A talk by Michael Goldman followed by an open discussion organised by a group of concerned citizens and the Centre for Internet and Society, about the roots of the US financial crisis and related dynamics in "world city" planning, such as that here in Bangalore. </p>
<h2>Speaker Bio<br /></h2>
<p>Michael Goldman<br />Associate Professor<br />Dept of Sociology<br />Univ of Minnesota, Minneapolis, MN<br />McKnight Presidential Fellow<br /><br /><strong>Interest Areas</strong>: Transnational, political, environmental, and development sociology; Sociology of knowledge and power; Transnational institutions (international finance, expert networks).<br /><br /><strong>Current Research:</strong> Neoliberalism and its discontents; the making of a world city: Bangalore, India; “Water for All”/ water privatization policies; development and environment in North-South relations.</p>
<p><strong>Recent Publications</strong></p>
<ol><li>“How ‘Water for All!’ Became Hegemonic: The Power of the World Bank and its Transnational Policy Networks.” 2007. <em>Geoforum</em> special issue on global water policy, 38(5): 786-800. </li><li> “Under New Management: Historical Context and Current Challenges at the World Bank.” 2007. <em>Brown Journal of World Affairs</em>, special issue on Wolfowitz’s Bank, Vol. XIII: 2, Summer 2007.</li><li>“El neoliberalismo verde.” 2006. Chapter in <em>Las Politicas de la Tierra</em>, Alfonso Guerra and Jose Felix Tezanos, eds. Madrid: Editorial Sistema.</li><li><em>Imperial Nature: </em><em>The World Bank and Struggles for Social Justice in the Age of Globalization</em>.
2005. New Haven, CT and London: Yale University Press. Yale UP
paperback edition, 2006; India edition, Orient Longman Press, 2006;
Japanese edition, Kyoto University Press, 2008.</li><li>“World Bank.” 2005. Entry in <em>Encyclopedia of International Development</em>, Tim Forsyth, ed., London: Routledge.</li><li>“Tracing the Routes/Roots of World Bank Power.” 2005. <em>International Journal of Sociology and Social Policy</em>, special issue on global water policy, 25(1/2): 10-29.</li><li>“The Birth of a Discipline: Producing Authoritative Green Knowledge for the World (Bank).” 2005. Chapter in <em>Earthly Politics: Local and Global in Environmental Governance</em>, Sheila Jasanoff and Marybeth Long, eds. Cambridge, MA: MIT Press. </li><li>“La tragedia della recinzione dei beni comuni.” 2005. <em>Beni Comuni: Fra Tradizione e Futuro</em>, Giovanna Ricoveri, ed., Rome: Editrice Missionaria Italiana. </li><li>“Eco-governmentality and Other Transnational Practices of a ‘Green’ World Bank.” 2004. in <em>Liberation Ecologies</em> 2nd ed. Richard Peet and Michael Watts, eds. London: Routledge. </li></ol>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/events/financial-speculation-as-urban-planning'>http://editors.cis-india.org/internet-governance/events/financial-speculation-as-urban-planning</a>
</p>
No publishersunilResearch2011-04-05T04:36:21ZEvent