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http://editors.cis-india.org
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Workshop on Big Data in India: Benefits, Harms, and Human Rights (Delhi, October 01)
http://editors.cis-india.org/internet-governance/events/big-data-in-india-benefits-harms-and-human-rights-oct-01-2016
<b>CIS welcomes you to participate in the workshop we are organising on Saturday, October 01 at India Habitat Centre, Delhi, to discuss benefits, harms, and human rights implications of big data technologies, and explore potential research questions. A quick RSVP will be much appreciated.</b>
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<h4>Workshop invitation: <a href="http://cis-india.org/internet-governance/files/big-data-in-india-invitatation-to-workshop/at_download/file">Download</a> (PDF)</h4>
<h4>Workshop agenda: <a href="http://cis-india.org/internet-governance/files/big-data-in-india-workshop-agenda/at_download/file">Download</a> (PDF)</h4>
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<p>In the last few years, there has been an emergence of the discourse of big data viewing it as an instrument not just for ensuring efficient, targeted and personalised services in the private sector, but also for development, social and policy research, and formalising and monetising various sections of the economy. This possibility is premised upon the idea that there is great knowledge that resides in both traditional and new forms of data made possible by our digital selves, and that we may now have the capability to tap into that knowledge for insights across diverse sectors like healthcare, finance, e-governance, education, law enforcement and disaster management, to name but a few. Alongside, various commentators have also pointed to the new problems and risks that big data could create for privacy of individuals through greater profiling, for free speech and economic choice by strengthening monopolistic tendencies, and for socio-economic inequalities by making existing disparities more acute and facilitating algorithmic bias and exclusion.</p>
<p>From a regulatory perspective, big data technologies pose fundamental challenges to the national data regulatory frameworks that have existed since many years. The nature of collection and utilisation of big data, which is often not driven by immediate purpose of the collected data, conflict with the principles of data minimisation and collection limitation that have been integral to data protection laws globally. This compels us to revisit existing theories of data governance. Additionally, use of big data in public decision-making highlights the question of how algorithmic control and governance must be regulated. This raises concerns around taking determining a balanced position that recognises the importance of big data, including for development actions, and ensures unhindered innovation with simultaneous focus on greater transparency and anonymisation to protect individual privacy, and various big data risks faced by population groups. In order to answer these questions, we need to begin with identifying the different harms and benefits of big data that could arise through its use across sectors and disciplines, especially in the context of human rights.</p>
<p>This workshop is designed around an extensive study of current and potential future uses of big data for governance in India that CIS has undertaken over the last year. The study focused on key central government projects and initiatives like the UID project, the Digital India programme, the Smart Cities Challenge, etc.</p>
<p>We will initiate the workshop with a detailed presentation of our findings and key concerns, which will then shape the discussion agenda of the workshop. We look forward to discuss aspects of big data technologies through the entry points of harms, opportunities, and human rights.</p>
<p>The final session of the workshop will focus on identifying key research questions on the topic, and exploring potential alliances of scholars and organisations that can drive such research activities.</p>
<p>We look forward to making this a forum for knowledge exchange for our friends and colleagues attending the discussion and discuss the opportunity to for potential collaboration.</p>
<p><strong>RSVP:</strong> Please send an email to Ajoy Kumar at <<a href="mailto:ajoy@cis-india.org">ajoy@cis-india.org</a>>.</p>
<p><strong>Organisers:</strong> Amber Sinha <<a href="mailto:amber@cis-india.org">amber@cis-india.org</a>> and Sumandro Chattapadhyay <<a href="mailto:sumandro@cis-india.org">sumandro@cis-india.org</a>>.</p>
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<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/events/big-data-in-india-benefits-harms-and-human-rights-oct-01-2016'>http://editors.cis-india.org/internet-governance/events/big-data-in-india-benefits-harms-and-human-rights-oct-01-2016</a>
</p>
No publishervanyaDevelopmentBig DataInternet GovernanceDigital SecurityDigital IndiaDigitisationDigital subjectivitiesBiometricsBig Data for DevelopmentE-GovernanceDigital Rights2016-09-28T05:53:55ZEvent It’s Common Practice
http://editors.cis-india.org/digital-natives/blog/indian-express-may-12-2013-nishant-shah-its-common-practice
<b>Technologies are no longer abstract. They're habits. What constitutes a habit? The gestures that you make as you read this, the way your eyes flick when you encounter somebody you like, the way you stroke your chin in a moment of reflection, or the split second decisions that you make in times of crises — these are all habits. They are pre-thought, visceral, depending upon biological, social and collective memories that do not need rational thinking. Habits are the customised programming of human life. </b>
<div style="text-align: justify;">
<hr />
<p>Nishant Shah's column was <a class="external-link" href="http://www.indianexpress.com/news/it-s-common-practice/1113490/0">published in the Indian Express</a> on May 12, 2013.</p>
<hr />
<p>However, habits are not natural. They are, in fact, man-made nature. They appear as natural, matter-of-fact, instinctive and intuitive, but they are built over years of shared experiences, learning and empathy. And more often than we realise, habits are formed because of the different technologies that surround us.</p>
<p>If you are reading this column on paper, look at the way you are holding the magazine, folding the paper and note how you can read this easily because the text has been arranged from left to right, top to bottom. If you are browsing through this piece on a digital device, look at how your fingers move on your scroll button, or on your touchscreen, helping you make sense of complex devices without a second thought.</p>
<p>Habits that are formed through technologies work so seamlessly because they make technologies transparent. They make us forget that there is a complex network of machines, devices, grids and information that shape our lives. Do you remember the time when you came across something online and didn't look for the 'Like' button that is now a part of everyday internet practice? Do you remember the last time you struggled to manage the cursor on your screen using a mouse? Do you realise how the mouse has already become obsolete and is now being replaced by other touch-and-flick devices for a new generation?</p>
<p>I recently encountered this habit when my three-going-on-90-year-old Kindle — the Amazon device I use to read books — fell in the hands of a six-year-old. Like many digital natives of her time, she is unfazed by technology and, as her parents confess, is much better at operating most things digital in the house than them. She thinks nothing of streaming her favourite cartoon show from a website. She is adept at customising the many screens on her father's smartphone and has accepted that specific movements of her fingers will produce information on brightly-lit touchscreens.</p>
<p>However, when she used my non-backlit, non-touch Kindle that requires buttons to be pushed, she faced acute frustration. After trying to scroll, flick, activate, zoom and pinch on the screen she flung it at me, bewildered and angry that her habits were suddenly redundant and challenged. I want to use this moment of reflection to understand how technologies are integral to our ways of living. Technologies are habits. You don't need to be online 24x7, constantly upgrading yourself to the latest version of Android to interact with technology. Instead, we need to think about technologies as outlets that allow us to think about who we are and how we relate to the world around us.</p>
<p>One way of looking at technology as habits is to see how we have started thinking of ourselves through metaphors of the machines that we use. For example, it's quite common to hear people complain about "lack of bandwidth" to describe busy schedules. We now think of ourselves as systems that need upgrading. Life has long been lived on windows through which we recycle ourselves.</p>
<p>If technologies are such an inseparable part of ourselves, maybe it is time to stop making a distinction between the human and the technological. It is time to stop thinking about technologies only in terms of gadgets that can be removed from our biological assemblage. And indeed, if we are ready to recognise these technologies as a part of being human, then we need to think of technology politics in a new way. The questions around piracy, privacy, intellectual property, proprietary technologies, openness, etc. which are relegated to the digital world are also questions of us. They are not external problems but are centrally shaping how we construct ourselves as humans. Through habits.</p>
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For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/indian-express-may-12-2013-nishant-shah-its-common-practice'>http://editors.cis-india.org/digital-natives/blog/indian-express-may-12-2013-nishant-shah-its-common-practice</a>
</p>
No publishernishantDigital subjectivitiesCyberculturesResearchers at Work2015-04-24T11:41:47ZBlog EntryRevisiting Techno-euphoria
http://editors.cis-india.org/digital-natives/revisiting-techno-euphoria
<b>In my last post, I talked about techno-euphoria as a condition that seems to mark much of our discourse around digital technologies and the promise of the future. The euphoria, as I had suggested, manifests itself either as a utopian view of how digital technologies are going to change the future that we inhabit, or woes of despair about how the overdetermination of the digital is killing the very fibre of our social fabric. </b>
<p style="text-align: justify;"><a class="external-link" href="http://dmlcentral.net/blog/nishant-shah/revisiting-techno-euphoria">Published</a> in DML Central on July 5, 2012</p>
<p style="text-align: justify;">A way out of it, for some of us working with young people and their relationships with (as opposed to usage of) technologies, is to think of digital technologies as a paradigm through which everyday life is reconfigured, or as contexts within which we evolve new relationships of power and negotiation. Or to put it plainly, it has forced us to think of digital technologies not in terms of tools and gadgets, infrastructure and logistics (though those are also important) but as embodied experiences that reshape the very ways in which we conceptualize our everyday life.</p>
<p style="text-align: justify;">When we talk of digital natives in India, the immediate spaces that they inhabit conjure up images of big crowded IT cities that are transforming into hubs of international outsourcing industries and IT development. We presume that digital natives would be found in the 12% of the Indian sub-continent where broadband access is available. We often narrow our focus to look at urban, middle class, affluent, English speaking, educated youth who occupy extremely privileged positions in their social, cultural and economic practice.</p>
<p style="text-align: justify;">However, the story* I want to share with you today comes from an unusual location in India – from the village of Banni in the desert region of Kutch, located at the North-Western borders of India and Pakistan. In this small village that is about 80 kilometers from the biggest town with amenities like hospitals and schools, almost every household has a smart phone with access to the internet. In the absence of more popular forms like radio, which are disallowed because of the proximity to the turbulent India-Pakistan borders, the Chinese-made smart phones become the de facto interface of communication and cultural production. The phones become not only the life-line in times of crises, but also everyday objects through which the villages stay connected with the world of cultural production and entertainment. The internet services on the phones allow them to access Bollywood songs and movies, images and games, popular television programming and other popular cultural products in the country. In many ways, Banni is probably more digitally connected than many parts of the larger cities in the country.</p>
<p style="text-align: justify;">However, the strong influence of Islam in this fairly homogenized community means differential access for the people who live in it. Women, according to the village doctrines, are not allowed access to technologies for fear of corruption. Hence the smart phones are all exclusively owned by men who have complete access to the information highway whereas the women do not have immediate ownership of such interfaces. And yet, the women in the village are quite updated about the latest news, gossip, politics, information about the weather, and cultural productions like TV soaps and Bollywood movies. This discrepancy between lack of access to digital technologies on the one hand, and a fairly comprehensive access to information of their choice is perplexing at first. Till you turn your attention to the children, who, in their pre-pubertal space, are not segregated so clearly into the technology publics and privates, and hence can navigate the spaces which are otherwise so gender exclusive.</p>
<p style="text-align: justify;">These children would not usually be recognized as digital natives because they are not particularly tech savvy and they do not have direct and unlimited access to the digital devices or connectivity. However, they become interfaces through which the information consumed by the male population permeates and travels to the female population in the village. The children become embodied interfaces, who imbibe the information from these digital devices and re-enact it for the women in their own private spaces. The village now has its own child-stars who not only pass on the local news and information, but also re-enact, on a daily basis, scenes, songs, and story-lines from the soaps and movies that are popular with the women in the village.</p>
<p style="text-align: justify;">While the gendered politics of technology access and the creative ways in which children are able to work as embodied interfaces is interesting – and perhaps needs more space than is afforded here – what remains interesting to me is how this story disrupts the regular narratives of techno-euphoria. It cannot be explained away merely in terms of usage. It cannot be used to claim radical social change in community and gendered relationships. It is difficult to make a technology-empowerment argument though this. What is perhaps most interesting is that it shows how we need to start thinking about digital technologies as producing new ecosystems that reconfigure our understanding of who we are and the roles we play in developing social relationality. The digital natives in these stories are not merely the children – though their embodied interface produces startling insights into how personal relationships with technologies are produced. The men who have access to the phones and have mastered digital literacy in navigating through these phones, the women who become the last-mile consumers who have found creative ways of staying connected despite their lack of access, and the children who become the nodes in this technology-information infrastructure, are all digital natives of a certain kind. They might not have claimed that identity and indeed might never want to. And yet, the very conditions of everyday life, as they are mediated by the presence of digital technologies in Banni, help us understand the social structures and information relationships in ways which are more complex than theorized by our techno-euphoric attention to network visualizations which are heavily determined by usage and action.</p>
<p style="text-align: justify;">This story from Banni is layered and needs unpacking at many different levels. However, it shall always remain, for me, a catalyst to re-think the focus and framework of our technology discourse, and talk about digitally mediated identities (digital natives or otherwise) in a vocabulary that moves beyond usage, infrastructure and access. It emphasizes, for me, the idea that the gadgets and tools we use are, actually, only material manifestations of the digital -- which operates at the level of a paradigm or a context, through which we are slowly reshaping the material, social, and cultural notions of who we are and how we connect to the world around us.</p>
<p style="text-align: justify;">Read Nishant's last post <a class="external-link" href="http://dmlcentral.net/blog/nishant-shah/techno-euphoria">here</a><br />Link to the picture <a class="external-link" href="http://www.flickr.com/photos/pranavsingh/1311922613/">here</a></p>
<p style="text-align: justify;">* <em>I am greatly thankful to my friend Rita Kothari at the Indian Institute of Technologies, Gandhinagar, for first introducing me to this context and its peculiar technology ecosystem</em>.</p>
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For more details visit <a href='http://editors.cis-india.org/digital-natives/revisiting-techno-euphoria'>http://editors.cis-india.org/digital-natives/revisiting-techno-euphoria</a>
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No publishernishantDigital subjectivitiesResearchers at WorkDigital Natives2015-04-24T11:53:49ZBlog EntryThe Digital Other
http://editors.cis-india.org/digital-natives/the-digital-other
<b>Based on my research on young people in the Global South, I want to explore new ways of thinking about the Digital Native. One of the binaries posited as the Digital ‘Other’ -- ie, a non-Digital Native -- is that of a Digital Immigrant or Settler.</b>
<p>I am not comfortable with these terms and they probably need heavy unpacking if not complete abandonment. Standard caricatures of Digital Others show them as awkward in their new digital ecologies, unable to navigate through this brave new world on their own. They may actually have helped produce digital technology and tools but they are not ‘born digital’ and hence are presumed to always have an outsider’s perspective on the digital world order.</p>
<p>As I’ve interacted with young people in the Global South, one thing suddenly started emerging in dramatic fashion -- that many of the youth working extensively with digital technologies in emerging ICT contexts often shared characteristics of the Digital Other. In countries like India, where the digital realm became accessible and affordable to certain sections of the society as late as 2003, there is a learning curve among youth that does not necessarily match the global thinking on Digital Natives. Even though these young people might be considered Digital Natives, because they are at the center of the digital revolution in their own countries, there is no doubt they are also Digital Others relative to Global North and West conceptions of young people in digital networks.<br /><br />There is a very popular tweet that was making the rounds recently, which suggested that Digital Natives don’t have an account of the digital just like fish don’t have a theory of water -- they take to the digital as fish take to water. In this analogy lies a very important distinction between Digital Others and Digital Natives. Out of necessity, Digital Others have a relationship of production, control and design with the technologies they work with. They have a critical engagement with technology, as they code, hack, design, and create protocols and digital environments to suit their needs and resources. Digital Natives, on the other hand, have a purely consumption based interaction with the technology they use.<br /><br />I want to repeat that. The Digital Natives I’ve observed have a purely consumption based interaction with the technologies they use. I know this sounds weird in the face of widespread perceptions that Digital Natives have participatory, engaged, intuitive relationships with technology. We are supposed to be living in prosumer times, where the user on the Infobahn is a consumer and producer of information. But Web 2.0 entities like Facebook have created a business where the user is not just consuming but indeed the user is the consumed. While Facebook and Twitter revolutions are interesting in how users have been able to ‘abuse’ information censorship and create new communities of political protest, we still have to remember that the technologies that supported these revolutions were closed, proprietary, and coercive -- often even putting users in danger.<br /><br />From my perspective and my research, we have conflated access to information with access to technology, and we have misread this increased access as a sign of intimate relationship with digital technology and the Internet. However, for many youth, media production and information sharing are actually merely forms of consumption.<br /><br />What is most alarming to me is that the individual’s relationship with original production and design of technology is on the decline. More and more, technology platforms and apps that Digital Natives interact with are closed hardware and software systems. Private corporations produce and shape the tools of interaction, producing seductive interfaces and information engagement choices that make opaque the actual working of the technologies we use. I am concerned that, increasingly, Digital Natives are acting as pure consumers of technology and gadgets, and seem willing to do so.</p>
<p>Banner image credit: World Bank Photo Collection <a class="external-link" href="http://www.flickr.com/photos/worldbank/3492673512/">http://www.flickr.com/photos/worldbank/3492673512/</a></p>
<p>Nishant wrote the original blog post in DML Central. Read it <a class="external-link" href="http://dmlcentral.net/blog/nishant-shah/digital-other">here</a></p>
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For more details visit <a href='http://editors.cis-india.org/digital-natives/the-digital-other'>http://editors.cis-india.org/digital-natives/the-digital-other</a>
</p>
No publishernishantDigital subjectivitiesResearchers at WorkDigital Natives2015-05-14T12:07:42ZBlog EntryIn Search of the Other: Decoding Digital Natives
http://editors.cis-india.org/digital-natives/in-search-of-the-other-decoding-digital-natives
<b>This is the first post of a research inquiry that questions the ways in which we have understood the Youth-Technology-Change relationship in the contemporary digital world, especially through the identity of ‘Digital Native’. Drawing from three years of research and current engagements in the field, the post begins a critique of how we need to look at the outliers, the people on the fringes in order to unravel the otherwise celebratory nature of discourse about how the digital is changing the world.</b>
<p>In this first post, I chart the trajectories of our research at the Centre for Internet and Society (Bangalore, India) and Hivos (The Hague, The Netherlands) to see how alternative models of understanding these relationships can be built.</p>
<p>The Digital Native has many different imaginations. From the short hand understanding of ‘anybody who is born after the 1980s’ (Prensky, 2001) to more nuanced definitions of populations who are ‘born digital’ (Palfrey & Gasser, 2008), the digital native has firmly been ensconced in our visions of technology futures. From DIY decentralized learning environments to viral and networked forms of engagements that span from the Arab Spring to Occupy Together, the Digital Native – somebody who has grown up with digital technologies (and the skills to negotiate with them) as the default mode of being – has become central to how we see usage and proliferation of new digital tools and technologies.</p>
<p>Three years ago, when the identity Digital Native was already in currency but before the overwhelming examples that are now so easily available in the post MENA (Middle East-North Africa) world, we asked ourselves the question: “What does a Digital Native look like?” When we started sifting through the literature (published and grey), practice-based discourse and policy, we started spotting certain patterns: Digital Natives were almost always young, white, (largely male) middle class, affluent, English speaking populations who could afford education and were located in developed Information and Communication Technologies (ICT) contexts of ubiquitous connectivity. These users of technology were treated as the proto-type around which digital natives in the ‘rest of the world’ were imagined. The ‘rest of the world’ was not necessarily an exotic geography elsewhere, but often was a person whose relationships with the digital were impeded by class, education, gender, sexuality, literacy etc.</p>
<p>Moreover, we found that the accounts of Digital Natives that were being discussed across the board were accounts of super stars. They either heralded the digital native as the young messiah who is drastically changing the world, overthrowing governments and building collaborative and participatory structures of openness. Or they feared the digital native as an unthinking, self contained, dysfunctional person who pirates and plagiarizes and needs to be rehabilitated into becoming a civic individual. Very little was said about Everyday Digital Natives – users who, through the presence of digital technologies, were changing their lives on an everyday basis.</p>
<h3>Other Digital Natives</h3>
<p>Based on this, we began the quest for the Other Digital Natives – people who did not necessarily fit the existing models of being digital but who often had to strive to ‘Become Digital’ and in the process produce possibilities and potentials for social change and political participation in their immediate environments. This was the first step to discover what being a digital native would be in emerging ICT contexts, where connectivity, access, usage, affordability, geo-political regulation, and questions of the biological and of living would give us new understandings of what a digital native is. This quest for the Other inspired us to work across Asia, Africa and Latin America, to talk to some of the most strident voices in the region who claimed to be digital natives, expressed discomfort with being called digital natives, refused to be called digital natives, and sought to provide critique of the existing expectations of digital nativity. The proceedings from these conversations in the Global South have been consolidated in the book Digital AlterNatives With a Cause? available for free download.</p>
<p>For this post, I want to look at some of the presumptions in existing understanding of Digital Natives and how we can contest them to build Digital AlterNative identities.</p>
<h3>Presumption 1: Digital Natives are always young</h3>
<p>Even if we go by Mark Prensky’s problematic definition that everybody born after the 1980s is a digital native, we must realize that there is a large chunk of digital native users who are now in their thirties. They are in universities, work forces, governments and offices. They have not only grown older with technologies but they have also radically changed the technologies and tech platforms that they inhabit.</p>
<p>It is time to let go of the Peter-Pan imagination of a Digital Native as always perpetually young. Moreover, we must realize that digital natives existed even before the name ‘Digital Native’ came into existence. There were people who built internets, who might not have been young but were still native to the digital environments that they were a part of.</p>
<p>Instead of looking at a youth-centric, age-based exclusive definition of a digital native, it is more fruitful to say that people who natively interact with digital technologies – people who are able to inhabit the remix, reuse, share cultures that digitality produces, might be marked as digital AlterNatives.</p>
<h3>Presumption 2: Digital Natives are born digital</h3>
<p>It does sound nice – the idea that there were people who were born as preconfigured cyborgs, interacting with interfaces from the minute they were born. And yet, we know that people are taught to interact with technologies. True, technologies often define our own conceptions of who we are and how we perceive the world around us, but there is still a learning curve that is endemic to human technology relationships.</p>
<p>Because of the ubiquitous and pervasive nature of certain kinds of technology mediated interaction, it is sometimes difficult to look at our habits of technology as learned interactions. Recognizing that there is a thrust, an effort and an incentive produced for people to Become Digital, is also to recognize that there are different actors, players, promoters and teachers who help young people enter into relationships with technologies, which can often be greater than the first interactions.</p>
<h3>Presumption 3: Digital Natives live digital lives</h3>
<p>This is a concern voiced by many people who talk about digital natives. They are posited as slacktivists – removed from their material realities and apathetic to the physical world around them. They are painted as dysfunctional screenagers who are unable to sustain the fabric of social interaction and community formation outside of social networking systems. They are discussed as a teenage mutant nightmare that unfolds almost entirely in the domains of the digital.</p>
<p>But these kinds of imaginations forget that a digital native is not primarily a digital native, or at least, not exclusively digital. Being a digital native is one of many identities these users appropriate. The digital often serves as a lens that informs all their other socio-cultural and political interactions, but it is not an all-containing system. The bodies that click on ‘Like’ buttons on Facebook are also often the bodies that fill up the streets to fight for their rights. The division between Physical Reality and Virtual Reality needs to be dismissed to build more comprehensive accounts of digital native practices.</p>
<h3>Presumption 4: Connectivity is digitality</h3>
<p>This is often an easy conflation. It is presumed that once one has constant connectivity, one will automatically become a digital native. Especially in policy and development based approaches, connectivity and access have become the buzzwords by which the digital divide can be breached. However, we have now learned that this one-size, fits-all solution actually fits nobody. Being connected – by building infrastructure and affording gadgets – does not make somebody a digital native.</p>
<p>The digital native identity needs to be more than mere access to the digital. It involves agency, choice, critical literacy and fluency with the digital media that we live with. So instead of thinking of anybody who is connected as a digital native, we are looking at people who are strategically able to harness the powers of the digital to produce a change in their immediate environments. These changes can range from making personal collections of media to mobilising large numbers of people for political protests. To be digital is to be intimately connected with the technologies so that they can augment and amplify the ways in which we respond to the world around us.</p>
<p>I offer these as the building blocks of looking at the ‘Other’ of the Digital Natives as we have discursively produced them. From hereon, in my subsequent posts, I hope to drill deeper to locate nuances and differences, concepts and frameworks that we need to map in order to build a digital native model that is inclusive, differential and context based.</p>
<p>Banner image credit: AFSC Photos <a class="external-link" href="http://www.flickr.com/photos/afscphotos/6266795673/">http://www.flickr.com/photos/afscphotos/6266795673/</a></p>
<p>This blog post by Nishant Shah was published in <a class="external-link" href="http://dmlcentral.net/blog/nishant-shah/search-other-decoding-digital-natives">DML central on 24 October 2011</a>.</p>
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For more details visit <a href='http://editors.cis-india.org/digital-natives/in-search-of-the-other-decoding-digital-natives'>http://editors.cis-india.org/digital-natives/in-search-of-the-other-decoding-digital-natives</a>
</p>
No publishernishantDigital subjectivitiesResearchers at WorkDigital Natives2015-05-14T12:12:24ZBlog EntryRe:wiring Bodies - Dr. Asha Achuthan
http://editors.cis-india.org/raw/rewiringdoc
<b>First draft of the monograph on "Rewiring Bodies" by Dr. Asha Achutan; format for Microsoft Office users</b>
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For more details visit <a href='http://editors.cis-india.org/raw/rewiringdoc'>http://editors.cis-india.org/raw/rewiringdoc</a>
</p>
No publishernishantPublished under a Creative Commons LicenseCyborgsCyberculturesArchivesDigital subjectivitiesResourcesHistory2011-09-21T07:23:44ZFileDigital AlterNatives with a Cause?
http://editors.cis-india.org/digital-natives/blog/dnbook
<b>Hivos and the Centre for Internet and Society have consolidated their three year knowledge inquiry into the field of youth, technology and change in a four book collective “Digital AlterNatives with a cause?”. This collaboratively produced collective, edited by Nishant Shah and Fieke Jansen, asks critical and pertinent questions about theory and practice around 'digital revolutions' in a post MENA (Middle East - North Africa) world. It works with multiple vocabularies and frameworks and produces dialogues and conversations between digital natives, academic and research scholars, practitioners, development agencies and corporate structures to examine the nature and practice of digital natives in emerging contexts from the Global South. </b>
<p></p>
<p><strong>I</strong><strong>ntroduction</strong></p>
<p>In the 21<sup>st</sup>
Century, we have witnessed the simultaneous growth of internet and digital
technologies on the one hand, and political protests and mobilisation on the
other. Processes of interpersonal relationships, social communication, economic
expansion, political protocols and governmental mediation are undergoing a
significant transition, across in the world, in developed and emerging
Information and Knowledge societies.</p>
<p>The young
are often seen as forerunners of these changes because of the pervasive and
persistent presence of digital and online technologies in their lives. The “
Digital Natives with a Cause?” is a research inquiry that uncovers the ways in
which young people in emerging ICT contexts make strategic use of technologies
to bring about change in their immediate environments. Ranging from personal
stories of transformation to efforts at collective change, it aims to identify
knowledge gaps that existing scholarship, practice and popular discourse around
an increasing usage, adoption and integration of digital technologies in
processes of social and political change.</p>
<p><strong>Methodology</strong></p>
<p>In 2010-11,
three workshops in Taiwan, South Africa and Chile, brought together around 80
people who identified themselves as Digital Natives from Asia, Africa and Latin
America, to explore certain key questions that could provide new insight into
Digital Natives research, policy and practice. The workshops were accompanied
by a ‘Thinkathon’ – a multi-stakeholder summit that initiated conversations
between Digital Natives, academic researchers, scholars, practitioners,
educators, policy makers and corporate representatives to share learnings on
new questions: Is one born digital or does one become a Digital Native? How do
we understand our relationship with the idea of a Digital Native? How do
Digital Natives redefine ‘change’ and how do they see themselves implementing
it? What is the role that technologies play in defining civic action and social
movements? What are the relationships
that these technology based identities and practices have with existing social
movements and political legacies? How do we build new frameworks of sustainable
citizen action outside of institutionalisation?</p>
<strong>
</strong>
<p><strong>Rationale</strong></p>
<p>One of the
knowledge gaps that this book tries to address is the lack of digital natives’
voices in the discourse around them. In the occasions that they are a part of
the discourse, they are generally represented by other actors who define the
frameworks and decide the issues which are important. Hence, more often than
not, most books around digital natives concentrate on similar sounding areas
and topics, which might not always resonate with the concerns that digital
natives and other stake-holders might be engaged with in their material and
discursive practice. The methodology of the workshops was designed keeping this
in mind. Instead of asking the digital natives to give their opinion or recount
a story about what we felt was important, we began by listening to their
articulations about what was at stake for them as e-agents of change. As a
result, the usual topics like piracy, privacy, cyber-bullying, sexting etc.
which automatically map digital natives discourse, are conspicuously absent
from this book. Their absence is not deliberate, but more symptomatic of how
these themes that we presumed as important were not of immediate concerns to
most of the participants in the workshop who are contributing to the book<strong>.</strong></p>
<strong>
</strong>
<p><strong>Structure</strong></p>
<p>The
conversations, research inquiries, reflections, discussions, interviews, and
art practices are consolidated in this four part book which deviates from the
mainstream imagination of the young people involved in processes of change. The
alternative positions, defined by geo-politics, gender, sexuality, class,
education, language, etc. find articulations from people who have been engaged
in the practice and discourse of technology mediated change. Each part
concentrates on one particular theme that helps bring coherence to a wide
spectrum of style and content.</p>
<p><strong>Book 1: To Be: Digital AlterNatives with a Cause? Download <a href="http://editors.cis-india.org/digital-natives/dnbook1/at_download/file" class="external-link">here</a></strong></p>
<strong>
</strong>
<p>The first
part, <em>To Be</em>, looks at the questions
of digital native identities. Are digital natives the same everywhere? What
does it mean to call a certain population ‘Digital Natives”? Can we also look
at people who are on the fringes – Digital Outcasts, for example? Is it
possible to imagine technology-change relationships not only through questions
of access and usage but also through personal investments and transformations?
The contributions help chart the history, explain the contemporary and give ideas
about what the future of technology mediated identities is going to be.</p>
<strong>Book 2: To Think: Digital AlterNatives with a Cause? Download <a href="http://editors.cis-india.org/digital-natives/dnbook2/at_download/file" class="external-link">here</a></strong><strong>
</strong>
<p>In the
second section, <em>To Think,</em> the
contributors engage with new frameworks of understanding the processes,
logistics, politics and mechanics of digital natives and causes. Giving fresh
perspectives which draw from digital aesthetics, digital natives’ everyday
practices, and their own research into the design and mechanics of technology
mediated change, the contributors help us re-think the concepts, processes and
structures that we have taken for granted. They also nuance the ways in which
new frameworks to think about youth, technology and change can be evolved and
how they provide new ways of sustaining digital natives and their causes.</p>
<p><strong>Book 3: To Act: Digital AlterNatives with a Cause? Download <a href="http://editors.cis-india.org/digital-natives/dnbook3/at_download/file" class="external-link">here</a></strong></p>
<p><em>To Act</em> is the third part that concentrates on stories
from the ground. While it is important to conceptually engage with digital
natives, it is also, necessary to connect it with the real life practices that
are reshaping the world. Case-studies, reflections and experiences of people
engaged in processes of change, provide a rich empirical data set which is
further analysed to look at what it means to be a digital native in emerging
information and technology contexts.</p>
<strong>
</strong>
<p><strong>Book 4: To Connect : Digital AlterNatives with a Cause? Download <a href="http://editors.cis-india.org/digital-natives/dnbook4/at_download/file" class="external-link">here</a></strong></p>
<p>The last
section, <em>To Connect</em>, recognises the
fact that digital natives do not operate in vacuum. It might be valuable to
maintain the distinction between digital natives and immigrants, but this
distinction does not mean that there are no relationships between them as
actors of change. The section focuses on the digital native ecosystem to look
at the complex assemblage of relationships that support and are amplified by
these new processes of technologised change.</p>
<p>We see this
book as entering into a dialogue with the growing discourse and practice in the
field of youth, technology and change. The ambition is to look at the digital
(alter)natives as located in the Global South and the potentials for social
change and political participation that is embedded in their interactions
through and with digital and internet technologies. We hope that the book
furthers the idea of a context-based digital native identity and practice,
which challenges the otherwise universalist understanding that seems to be the
popular operative right now. We see this as the beginning of a knowledge
inquiry, rather than an end, and hope that the contributions in the book will
incite new discussions, invoke cross-sectorial and disciplinary debates, and
consolidate knowledges about digital (alter)natives and how they work in the
present to change our futures<strong>.</strong></p>
<p><strong><a class="external-link" href="https://www.surveymonkey.com/MyAccount_Login.aspx">Click here</a> to order your copy. We invite readers to contribute reviews of an essay they found particularly interesting. Contact us: nishant@cis-india.org and fjansen@hivos.nl if you want more information, resources, or dialogues</strong></p>
<p>Nishant
Shah</p>
<p>Fieke
Jansen</p>
<p><strong>For media coverage and book reviews,</strong> <a href="http://editors.cis-india.org/digital-natives/media-coverage" class="external-link">read here</a>.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/dnbook'>http://editors.cis-india.org/digital-natives/blog/dnbook</a>
</p>
No publishernishantSocial mediaDigital ActivismRAW PublicationsCampaignDigital NativesAgencyBlank Noise ProjectFeaturedCyberculturesFacebookPublicationsBeyond the DigitalDigital subjectivitiesBooksResearchers at Work2015-04-10T09:22:29ZBlog EntryOne for the avatar
http://editors.cis-india.org/digital-natives/blog/one-avatar
<b>With increasing instances of online avatars being victimised, users who are part of these identities need to be protected against vicious attacks. A fortnightly column on ‘Digital Natives’ authored by Nishant Shah is featured in the Sunday Eye, the national edition of Indian Express, Delhi, from 19 September 2010 onwards. This article was published on April 3, 2011. </b>
<p>On March 21 the digital natives I worked with, across three continents, blogged to celebrate Human Rights Day in South Africa. The topic: What should be a right in the digital age? While the blogathon captured the diverse contexts and voices of digital natives around the globe, it got me thinking about the question of rights, technology and identity.</p>
<p>When it comes to technology-based rights — right to access, right to information, right to dis/connect, right to be online, right to privacy, etc. — there seems to be an understanding that these rights are granted to the person who engages with digital and internet technologies.</p>
<p>For instance, if somebody steals your identity online, you can ask for legal arbitration. The right of the physical user who is interacting with digital technologies is clearly violated. Similarly, other kinds of economic abuse through phishing or spam are also instances in which the right of the individual is clearly breached and hence justice can be dispensed.</p>
<p>However, in the wide world of the Web, things often become blurry. For those who simultaneously live their lives in the fused spaces of the physical and the digital, there are instances when violence takes place but there are no arbitrators for justice. One way of thinking about this, is by looking at the digital avatars that we create online. Avatars are generally visual simulations that people create for themselves to mark their presence on the Web. Within the more traditional digital interactions, avatars are straightforward — pictures of people, icons, brands, photographs of pets, cartoons, or even text based signatures . Within role-playing games and virtual immersive environments, avatars can be more adventurous, often taking up the form of fantasy bodies that the users might aspire to have.</p>
<p>These avatars, for digital natives, are extensions of the self and an integral part of their online presence. A lucrative industry sells digital amenities, luxuries and brands to clothe and accessorise the avatars, so that they resemble the real-life user. The users invest time, money and resources to create unique avatars. However, these avatars, which are a combination of hardware, software and wetware — part machine, part code, part human being, despite their very material presence, do not really have any rights of their own.</p>
<p>Because they are treated only as cultural products, they are looked at only as objects rather than as animated identities. Popular law and culture treat avatars as external and not related to the users who create them. Within a digital universe, when an avatar gets abused, there are no rights that it can claim in order to find safety or justice. Our understanding of digital rights are so tied to the idea of physical loss and injury that unless a material loss to the physical body can be demonstrated, it becomes difficult to actually invoke the rights of the victim.</p>
<p>For example, in social networking sites like Facebook, it is common for younger users to bully people from their schools. Instead of a direct physical attack on the person, a series of “Hate pages” crop up, where conversations which were hitherto restricted to the circle of friends, are now openly hosted, attacking one particular person. Even more subtle are the campaigns to “De-friend” people, making them social pariahs by not allowing them access to social cliques. A common practice has also been to spam the person’s account with so many unnecessary emails that they can no longer access their important mails, which get lost in the deluge. These are serious attacks, which have direct impacts on the victim’s social and mental state.</p>
<p>Because no obvious physical harm is done, because there is no straightforward attack on the person involved or a demonstrable loss to any physical person, these attacks go unnoticed and unresolved. Even when these claims are brought to the notice of authority, the victim is asked to “move on” because it is “merely the internet”.</p>
<p>It is time to realise that there is nothing “mere” about the internet and the world of digital social interaction. What happens to the online persona has direct and often horrifying consequences to bodies in the physical world. And it is time to think of the right of the avatar, so that the users, who are a part of these identities, can also be protected. If I had to choose, in the digital age, the right to be an avatar, would be the right to vote for.</p>
<div class="pullquote">Read the original in the Indian Express <a class="external-link" href="http://www.indianexpress.com/news/one-for-the-avatar/770774/">here</a></div>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/one-avatar'>http://editors.cis-india.org/digital-natives/blog/one-avatar</a>
</p>
No publisherpraskrishnaDigital subjectivitiesCyberculturesResearchers at WorkDigital Natives2015-05-14T12:19:34ZBlog EntryChange has come to all of us
http://editors.cis-india.org/digital-natives/blog/change-has-come
<b>The general focus on a digital generational divide makes us believe that generations are separated by the digital axis, and that the gap is widening. There is a growing anxiety voiced by an older generation that the digital natives they encounter — in their homes, schools and universities and at workplaces — are a new breed with an entirely different set of vocabularies and lifestyles which are unintelligible and inaccessible. It is time we started pushing the boundaries of what it means to be a digital native. </b>
<p><strong>In this connected world, the geek is everyone — from a grandma on Skype to a teen on Second Life.</strong></p>
<p>Two self-proclaimed digital natives,
on a cold autumn morning in Amsterdam, decided to leave the comforts of
their familiar virtual worlds and venture into the brave new territories
of real-life shopping. Though slightly confused by the lack of
click-and-try options and perplexed by the limitations of the physical
spaces of shopping, we plodded along, shop after shop, thinking how much
easier it is to chat on IM while flying through Second Life as opposed
to face-to-face interactions while walking on crowded streets. After we
had run out of shops (and patience), we decided that it was time to rely
on better resources than our own wits. The Dutch girl fished out her
Android smartphone and with the single press of a button, opened up
channels of information. She called her mother. She asked for the
location of the store that was eluding us. And then she looked at me in
silence before bursting into laughter. Her 64-year-old mother, in
response to our question, had said, “Why don’t you just Google it?” <br /></p>
<p>We spent five minutes in stunned
laughter when we realised that we should have instinctively done that
and that we were being asked by somebody from Generation U to “get with
it”. Funny (and slightly embarrassing) as it is, it brings into focus,
the question, “Who is a digital native?” For those of you who have been
reading this column, it has been defined in terms of age and usage. A
digital native is generally somebody young, somebody who is tech-savvy,
somebody who can perform complicated calisthenics with digital
technologies — throwing virtual sheep, having instant relationships,
writing complex stories and pirating their favourite movies — in one
nonchalant click of the mouse. However, these kinds of digital natives
are only stereotypes.
</p>
<p>If we move away from
these descriptions of novelty, of excitement and of youth, a different
kind of digital native emerges for us. A digital native is somebody
whose way of thinking (about himself and the world around) is
significantly informed because of the presence of and familiarity with
the internet and digital technologies. In other words, a digital native
is a person who has experienced (and is often led to) change because of
their interactions with new technologies.
</p>
<p>It can be a
middle-aged man whose business changed when he started tracking his
supplies using complex and sophisticated databases. It can be a mother
of two, finding support and help raising her children on online
communities like Bing. It can be a senior teacher re-discovering
pedagogy through distributed knowledge systems on Wikipedia. It can be
grandparents who interact with their grandchildren over Skype and text
messaging, across international borders and lifestyles. It can be a
mother telling her digital native daughter to “just Google it!” over the
cellphone.
</p>
<p>And as things might
be, Shamini, my 15-year-old bonafide digital native correspondent from
Ahmedabad, recently wrote that she got off Facebook and deleted her
account. “It felt like I had retired from a job,” she said. But she was
away from Facebook only for four months, dissociated from all the “time,
energy and drama that it caused” and was quite enjoying it. After four
months of self-imposed exile, she, however, resurfaced on Facebook. And
it was to stay in touch with her aunt and uncle, who live in faraway
lands, and cannot keep in touch with her unless she is on Facebook.
Shamini was surprised at this. After spending much time convincing them
about trying to use email and phones to keep connected, she finally gave
in and started a new account that nobody knows of. And she asked me the
important question: Who is the digital native now?
</p>
<p>The general focus on
a digital generational divide makes us believe that generations are
separated by the digital axis, and that the gap is widening. There is a
growing anxiety voiced by an older generation that the digital natives
they encounter — in their homes, schools and universities and at
workplaces — are a new breed with an entirely different set of
vocabularies and lifestyles which are unintelligible and inaccessible.
It is time we started pushing the boundaries of what it means to be a
digital native.
</p>
<p>My grandmother used
to tell us, “Nobody is born knowing a language.” I think it is time to
start applying the same logic here. Nobody is born with technologies.
But there are people — perhaps not yet a generation, but still a
population — who are changing their lives and significantly transforming
the world by turning Google and Facebook and Twitter into verbs and a
way of doing things. So the next time, somebody asks you if you know a
digital native, don’t look for somebody out there — it might just be
you! <br /></p>
<p>The original column can be read in <a class="external-link" href="http://http://www.indianexpress.com/news/change-has-come-to-all-of-us/701505/0">The Indian Express</a><br /></p>
<p> </p>
<strong></strong>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/change-has-come'>http://editors.cis-india.org/digital-natives/blog/change-has-come</a>
</p>
No publishernishantGoogleDigital NativesCyberculturesFacebookDigital subjectivities2012-03-13T10:43:38ZBlog EntryPolitical is as Political does
http://editors.cis-india.org/digital-natives/blog/political
<b>The Talking Back workshop has been an extraordinary experience for me. The questions that I posed for others attending the workshop have hounded me as they went through the course of discussion, analysis and dissection. Strange nuances have emerged, certain presumptions have been questioned, new legacies have been discovered, novel ideas are still playing ping-pong in my mind, and a strange restless excitement – the kind that keeps me awake till dawning morn – has taken over me, as I try and figure out the wherefore and howfore of things. I began the research project on Digital Natives in a condition of not knowing, almost two years ago. Since then, I have taken many detours, rambled on strange paths, discovered unknown territories and reached a mile-stone where I still don’t know, but don’t know what I don’t know, and that is a good beginning.</b>
<p> <strong>The researcher in his heaven, all well with the world</strong></p>
<p> This first workshop is not merely a training lab. For me, it was the
extension of the research inquiry, and collaboratively producing some
frames of reference, some conditions of knowing, and some ways of
thinking about this strange, ambiguous and ambivalent category of
Digital Natives. The people who have assembled at this workshop have
identified themselves as Digital Natives as a response to the open call.
They all have practices which are startlingly unique and simultaneously
surprisingly similar. Despite the great dissonance in their
geo-political contexts and socio-cultural orientations, they seem to be
bound together by things beyond the technological.</p>
<p> Each one chose a definition for him/herself that straddles so many
different ideas of how technologies interact with us; there are writers
who offer a subjective position and affective relation to technologies
and the world around them; there are artists who seek to change the
world, one barcode at a time; there are optimist warriors who have waged
battles against injustice and discrimination in the worlds they occupy;
there are explorers who have made meaning out of socio-cultural
terrains that they live in; there are leaders who have mobilized
communities; there are adventurers who have taken on responsibilities
way beyond their young years; there are researchers who have sought
higher grounds and epistemes in the quest of knowledge. The varied
practice is further informed by their own positions as well as their
relationship with the different realities they engage with.</p>
<p> How, then, does one make sense of this babble of diversity? How does
one even begin to articulate a collective identity for people who are
so unique that sometimes they are the only ones in their contexts to
initiate these interventions? Where do I find a legacy or a context that
makes sense of these diversities without conflating or coercing their
uniqueness? This is not an easy task for a researcher, and I have
struggled over the two days to figure out a way in which I can start
develop a knowledge framework through which I can not only bring
coherence to this group but also do it without imposing my questions,
suggestions or agendas on you. And it is only now, at a quarter to dawn,
as I think and interact more with the different digital natives that
things get shapes for me – shapes that are not yet clear, probably
obscured by the blurriness of sleep and the rushed time that we have
been living in the last few days – and I now attempt to trace the
contours if not the details of these shapes.</p>
<p> <strong>Questioning the Question</strong></p>
<p> The first insight for me came from the fact that the Digital Natives
in the workshop talked back – not only to the structures that their
practice engages with, but also the questions that I posed to them.
“What does it mean to be Political?” I has asked on the first day,
knowing well that this wasn’t going to be an easy dialogue. Even after
years of thinking about the Political as necessarily the Personal (and
vice versa), it still is sometimes difficult to actually articulate the
process or the imagination of the Political. It is no wonder that so
many people take the easy recourse of talking about governments,
judiciaries, democracies and the related paraphernalia to talk about
Politics.</p>
<p> I knew, even before I posed the question, that this was going to
lead to confusion, to conditions of being lost, to processes of
destabilising comfort zones. However, what I was not ready for was a
schizophrenic moment of epiphany where I tried to ask myself what I
understood as the Political. And as I tried to explain it to myself, to
explain it to others, to push my own knowledge of it, to understand
others’ ideas and imaginations, I came up with a formulation which goes
beyond my own earlier knowledges. There are five different articulations
of the legacies and processes of the Political that I take with me from
the discussions (some were suggested by other people, some are my
flights of fancy based on our conversations), and it is time to reflect
on them:</p>
<p> <em><strong>Political as dialogue</strong></em></p>
<p> This was perhaps, the easiest to digest because it sounds like a
familiar formulation. To be political is to be in a condition of
dialogue. Which means that Talking Back was suddenly not about Talking
Against or Being Talked To. It was about Talking With. It was a
conversation. Sometimes with strangers. Sometimes with people made
familiar with time. Sometimes with people who we know but have not
realised we know. Sometimes with the self. The power of names, the
strength of being in a conversation – to talk and also to listen is a
condition of the Political. In dialogue (as opposed to a babble) is the
genesis of being political. Because when we enter a dialogue, we are no
longer just us. We are able to detach ourselves from US and offer a
point of engagement to the person who was, till now, only outside of us.</p>
<p> <em><strong>Political as concern</strong></em></p>
<p> This particular idea of the political as being concerned was a
surprise to me. I have, through discourses and practice within gender
and sexuality fields, understood affective relationships as sustaining
political concerns and subjectivities. However, I had overlooked the
fact that the very act of being concerned, what a young digital native
called ‘being burned’ about something that we notice in our immediate
(or extended) environments is already a political subjectivity
formation. To be concerned, to develop an empathetic link to the
problems that we identify, is a political act. It doesn’t always have to
take on the mantle of public action or intervention. Sometimes, just to
care enough, is enough.</p>
<p> <em><strong>Political as change</strong></em></p>
<p> This is a debate that needs more conversations for me. Politics,
Knowledge, Change, Transformation – these are the four keywords (further
complicated by self-society binaries) that have strange permutations
and combination. To Know is to be political because it produces a
subjectivity that has now found a new way of thinking about itself and
how it relates to the external reality. This act of Knowing, thus
produces a change in our self. However, this change is not always a
change that leads to transformation. Knowledge for knowledge’s sake can
often be indulgent. Even when the knowledge produces a significant and
dramatic change, often this change is restricted to the self.</p>
<p> When does this knowing self, which is in a condition of change,
become a catalyst for transformation? When does this knowing-changing
translate into a transformation for the world outside of us? Just to be
in a condition of knowing does not grant the agency required for the
social transformation that we are trying to understand. Where does this
agency come from? How do we understand the genesis and dissemination of
this agency? And what are the processes of change that embody and foster
the Political?</p>
<p> <em><strong>Political as Freedom</strong></em></p>
<p> On the first thought, the imagination of Political as Freedom seemed
to obvious; commonsense and perhaps commonplace. However, I decided put
the two in an epistemological dialogue and realised that there are many
prismatic relationships I had not talked about before I was privy to
these conversations. Here is a non-exhaustive list: Political Freedom,
Politics of Freedom, Free to be Political, Political as Freedom, Freedom
as Political... is it possible to be political without the quest of
freedom? Is the freedom we achieve, at the expense of somebody else’s
Political stance? How does the business of being Political come to be?
Not Why? But How? If Digital Natives are changing the state of being
political what are they replacing? What are they inventing? Where, in
all these possibilities lies Freedom?</p>
<p> <a href="http://northeastwestsouth.net/brief-treatise-despair-meaning-or-pointlessness-everything#comment-2131"><em><strong>Political as Reticence</strong></em></a></p>
<p> We all talked about voice – whose, where, for whom, etc. It was a
given that to give voice, to have voice, to speak, to talk, to talk back
were conditions of political dialogue and subversion, of intervention
and exchange. So many of us – participants or facilitators – talked
about how to speak, what technologies of speech, how to build conditions
of interaction... and then, like the noise in an otherwise seamless
fabric of empowerment came the idea of reticence. Is it possible to be
silent and still be political? If I do not speak, is it always only
because I cannot? What about my agency to choose not to speak? As
technologies – of governance, of self, and of the social constantly
force us to produce data and information, through ledgers and censuses
and identification cards – make speech a normative way of engagement,
isn’t the right of Refusal to Speak, political?</p>
<p> Sometimes, it is necessary to exercise silence as a tool or a weapon
of political resistance. The non-speaking subject holds back and
refuses to succumb to pressures and expectations of a dominant
erstwhile, and in his/her silence, produces such a cacophony of meaning
that it asks questions that the loudest voices would not have managed to
ask.</p>
<p> <strong>The Beginning of a Start; Perhaps also the other way round</strong></p>
<p> These are my first reflections on the conversations we have had over
the two days. I feel excited, inspired, moved and exhilarated as I
carry myself on these flights of ideation, thought and
conceptualisation. It is important for me that these are questions that I
did not think of in a vacuum but in conversation and dialogue with this
varied pool of people who have spent so much of their time and effort
to not only make their work intelligible but also to reflect on the
processes by which we paint ourselves political. I have learned to
sharpen questions of the political that I came with and I have learned
to ask new questions of Digital Natives practice. I don’t have a
definition that explains the work that these Digital Natives do. But I
now have a framework of what is their understanding of the political and
what are the various points of engagement and investment.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/political'>http://editors.cis-india.org/digital-natives/blog/political</a>
</p>
No publishernishantDigital ActivismDigital NativesPoliticalYouthFeaturedCyberculturesDigital subjectivitiesWorkshop2011-08-04T10:30:51ZBlog EntryDigital Natives : Talking Back
http://editors.cis-india.org/digital-natives/blog/talkingback
<b>One of the most significant transitions in the landscape of social and political movements, is how younger users of technology, in their interaction with new and innovative technologised platforms have taken up responsibility to respond to crises in their local and immediate environments, relying upon their digital networks, virtual communities and platforms. In the last decade or so, the digital natives, in universities as well as in work spaces, as they experimented with the potentials of internet technologies, have launched successful socio-political campaigns which have worked unexpectedly and often without precedent, in the way they mobilised local contexts and global outreach to address issues of deep political and social concern. But what do we really know about this Digital Natives revolution? </b>
<p><strong>Press Release</strong></p>
<p> Youth are often seen as potential agents of change for reshaping
their own societies. By 2010, the global youth population is expected
reach almost 1.2 billion of which 85% reside in developing countries.
Unleashing the potential of even a part of this group in developing
countries promises a substantially impact on societies. Especially now
when youths thriving on digital technologies flood universities, work
forces, and governments and could facilitate radical restructuring of
the world we live in. So, it’s time we start listening to them.</p>
<p> </p>
<p> Because of the age bias and the dependence of a large section of
Digital Natives around the world, on structures of authority, there has
always been a problem of power that has restricted or reduced the scope
of their practice and intervention. For younger Digital Natives,
Parental authority and the regulation from schools often becomes a
hindrance that thwarts their ambitions or ideas. Even when they take the
initiative towards change, they are often stopped and at other times
their practices are dismissed as insignificant. In other contexts,
because of existing laws and policies around Internet usage and freedom
of expression, the voices of Digital Natives get obliterated or
chastised by government authorities and legal apparatuses which monitor
and regulate their practices. The workshop organised at the Academia
Sinica brings in 28 participants from contested contexts – be it the
micro level of the family or the paradigmatic level of governance – to
discuss the politics, implications and processes of ‘Talking Back’.</p>
<p> </p>
<p> What does it mean to Talk Back? Who do we Talk Back against? Are we
alone in our attempts or a part of a larger community? How do we use
digital technologies to find other peers and stake-holders? What is the
language and vocabulary we use to successfully articulate our problems?
How do we negotiate with structures of power to fight for our rights?
These are the kind of questions that the workshop poses. The workshop
focuses on uncovering the circuitous routes and ways by which Digital
Natives have managed to circumvent authorities in order to make
themselves heard. The workshop also dwells on what kind of support
structures need to be developed at global levels for Digital Natives to
engage more fruitfully, with their heads held high and minds without
fear, with their immediate environments.</p>
<p> </p>
<p>The proceedings of the first workshop in Taipei, 16-18th August, 2010 are available at <a class="external-link" href="http://digitalnatives.in/">http://digitalnatives.in/</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/talkingback'>http://editors.cis-india.org/digital-natives/blog/talkingback</a>
</p>
No publishernishantDigital ActivismDigital NativesYouthFeaturedWorkshopDigital subjectivitiesResearchers at Work2015-05-15T11:50:19ZBlog EntrySurvey : Digital Natives with a cause?
http://editors.cis-india.org/digital-natives/blog/survey-digital-natives-with-a-cause
<b>This survey seeks to consolidate information about how young people who have grown up with networked technologies use and experience online platforms and tools. It is also one of the first steps we have taken to interact with Digital Natives from around the world — especially in emerging information societies — to learn, understand and explore the possibilities of change via technology that lie before the Digital Natives. The findings from the survey will be presented at a multi-stakeholder conference later this year in The Netherlands.
</b>
<p>The Centre for Internet and Society, in collaboration with Hivos' Knowledge Programme, launched the "Digital Natives with a Cause?" Programme in 2008. After the initial study (<a href="http://editors.cis-india.org/publications/cis/nishant/dnrep.pdf/view" class="external-link">click here for a free download</a>), we are now gathering responses from young users of technology to help us understand, document and support different practices aimed at social transformation and political participation more efficiently.</p>
<p> </p>
<p>We believe that the world is changing very fast and that the rise of Internet technologies has a lot to do with it. As young users of technology (as opposed to young users who use technology) adopt, adapt and use these new technologised tools to interact with their environment, new ways of effecting change emerge. This survey is an attempt to capture some of the information which gives us an insight into who the people are, using these technologies, the ways in which they use them and what their perceptions and experiences are.</p>
<p> </p>
<p>The survey will not take more than 7 minutes of your time but it will help us get a better sense of the way things are.</p>
<p> </p>
<strong>Please click here so start the
<a href="http://spreadsheets.google.com/viewform?formkey=dG9reUVvQ0w4d1ZER3lKOUtFanZMUnc6MA" target="_blank"> survey</a>.</strong>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/survey-digital-natives-with-a-cause'>http://editors.cis-india.org/digital-natives/blog/survey-digital-natives-with-a-cause</a>
</p>
No publisherpushpaSocial mediaDigital NativesYouthFeaturedDigital subjectivitiesSocial Networking2011-08-04T10:35:43ZBlog EntryDigital Natives at Republica 2010
http://editors.cis-india.org/digital-natives/blog/dnrepub
<b>Nishant Shah from the Centre for Internet and Society, made a presentation at the Re:Publica 2010, in Berlin, about its collaborative project (with Hivos, Netherlands) "Digital Natives with a Cause?" The video for the presentation, along with an extensive abstract is now available here.</b>
<p align="center"><object height="364" width="445"><param name="movie" value="about:blank"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed height="364" width="445" src="http://www.youtube.com/v/Cz4KoL3jzi0&hl=en_GB&fs=1&rel=0&color1=0x2b405b&color2=0x6b8ab6&border=1" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true"></embed></object></p>
<p> </p>
<p><strong>Abstract:</strong></p>
<p>As a growing population in
emerging Information Societies, particularly in Asia, experience a
lifestyle mediated by digital technologies, there is also a correlated
concern about the young digital natives constructing their identities
and expressions through a world of incessant consumption, while
remaining apathetic to the immediate political and social needs of
their times. Governments, educators, civil society theorists and
practitioners, have all expressed alarm at how the digital natives
across the globe are so entrenched in practices of incessant
consumption that they have a disconnect with the larger external
reality and contained within digital deliriums.<img title="Weiterlesen..." src="http://re-publica.de/10/wp-includes/js/tinymce/plugins/wordpress/img/trans.gif" alt="" /> They discard the emergent communication and expression trends,
mobilisation and participation platforms, and processes of cultural
production as trivial or unimportant. Such a perspective is embedded in
a non-changing view of the political landscape and do not take into
account that the Digital Natives are engaging in practices which might
not necessarily subscribe to the earlier notions of political
revolution, but offer possibilities for great social transformation and
participation.</p>
<p>The oldest Digital Native in the world – if popular definitions of
Digital Natives are accepted – turned 30 this year, whereas the youngest
is not yet born. In the last three decades, a population has been
growing up born in technologies, and mediated their sense of self and
their interactions with external reality through digital and internet
technologies. These interactions lead to significant transitions in the
landscape of the social and political movements as the Digital Natives
engage and innovate with new technologies to respond to crises in their
local and immediate environments. However, more often than not, these
experiments remain invisible to the mainstream discourses. The
mechanics, aesthetics and manifestation of these localised and
contextual practices hold the potentials for social transformation and
political participation for the future. This presentation looks at three
different case studies to look at how, through processes and
productions which have largely been neglected as self indulgent or
frivolous, Digital Natives around the world are actively participating
in the politics of their times, and also changing the way in which we
understand the political processes of mobilisation, participation and
transformation.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/dnrepub'>http://editors.cis-india.org/digital-natives/blog/dnrepub</a>
</p>
No publishernishantConferenceDigital ActivismDigital NativesCyberculturesDigital subjectivitiesResearchers at Work2015-05-15T11:35:48ZBlog EntryFill The Gap: Global Discussion on Digital Natives
http://editors.cis-india.org/research/grants/digital-natives-with-a-cause/dntweet
<b>More often than not people don't understand the new practices inspired by Internet and digital technologies. As such a series of accusations have been leveled against the Digital Natives. Educators, policy makers, scholars, and parents have all raised their worries without hearing out from the people they are concerned about. Hivos has initiated an online global discussion about Digital Natives. So, to voice your opinion, start tweeting with us now #DigitalNatives.</b>
<div class="content-view-full">
<div class="class-event">
<div class="pagecontent">
<h2>If you cannot attend Fill The Gap, you can also join us in a global discussion on some of the issues being discussed at #DigitalNatives<br /></h2>
<br />
<p>1.
Are
you an apolitical consumer, or do you have ambitions?</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalNatives" target="_blank">http://www.tweetworks.com/groups/view/DigitalNatives</a></p>
<p>2.
Are
you a little prince or princess, who only wants to talk to like minded people
or are you different?</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalNativesPrincess" target="_blank">http://www.tweetworks.com/groups/view/DigitalNativesPrincess</a></p>
<p>3.
Is
Wikipedia your bible or do you really know something?</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalNativesWiki" target="_blank">http://www.tweetworks.com/groups/view/DigitalNativesWiki</a></p>
<p>4.
Are
you a digital dinosaur? They say you don’t know anything about ICT!</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalDinosaur" target="_blank">http://www.tweetworks.com/groups/view/DigitalDinosaur</a></p>
<p>5.
Why
use the Internet, why don’t you march the streets?</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalNativesProtest" target="_blank">http://www.tweetworks.com/groups/view/DigitalNativesProtest</a></p>
<p>6.
Plans
to change the world? What do you need?</p>
<p><a href="http://www.tweetworks.com/groups/view/DigitalNativesChanceTheWorld" target="_blank">http://www.tweetworks.com/groups/view/DigitalNativesChanceTheWorld</a></p>
<br />If you are in Amsterdam, here is the information you will need to attend the event:<br />
<h2>Fill the Gap! - 7</h2>
<h3>
R U Online?</h3>
<div class="date">Date: 15 January 2010 </div>
<div class="date">Time: 12.30 until
17.00 hour</div>
<div class="date">Location: Het Sieraad, Postjesweg 1, Amsterdam</div>
<br />
<strong></strong>The seventh edition of Fill the Gap! is all about the power of youth
and IT in developing countries. How can their skills be strengthened
and put to use for a better world? Hivos, apart from cohosting the
event, will be involving digital natives to hear their stories about
ICT and engagement.
<br />
<p>
An Open Space event on the potential of new (mobile) media and youth in
developing countries. For everyone in politics, the profit and the
non-profit sectors who is interested in ICT and international
development cooperation.</p>
<p>
The use of new (mobile) technology is the most natural thing in the world for the youth of today.</p>
<p>
Shaped by the digital era and at ease with creativeity, these
innovators use new media to change the world. Just think of the Twitter
revolution in Iran. What can the international development sector learn
from this? How could international development cooperation use the
potential power of youth to tackle development problems?</p>
<p> The seventh edition of Fill the Gap! is all about the power of
youth and IT in developing countries. How can their skills be
strengthened and put to use for a better world? The kick-off will be
hosted by Jennifer Corriero, co-founder of Taking IT Global: the
international platform for youth and the use of new media for a better
world. Then the floor is open to discuss your own ideas with people
from new media, the business world and the international development
sector during the Open Space sessions. Join in: come to Amsterdam on
Friday January 15th and be inspired during Fill the Gap!<br />
<br /> Registration is free. The programme is in English.</p>
<br /><a href="http://www.fill-the-gap.nl/Fill_the_gap_7?" target="_blank">» Fill the Gap</a></div>
</div>
</div>
<p>
For more details visit <a href='http://editors.cis-india.org/research/grants/digital-natives-with-a-cause/dntweet'>http://editors.cis-india.org/research/grants/digital-natives-with-a-cause/dntweet</a>
</p>
No publishernishantSocial mediaDigital ActivismDigital GovernanceDigital NativesAgencyYouthFeaturedCyberculturesNew PedagogiesDigital subjectivitiesICT2010-01-22T10:54:13ZBlog EntryA provisional definition for the Cultural Last Mile
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/the-last-cultural-mile/definiton
<b>In the first of his entries, Ashish Rajadhyaksha gives his own spin on the 'Last Mile' problem that has been at the crux of all public technologies. Shifting the terms of debate away from broadcast problems of distance and access, he re-purposes the 'last mile' which is a communications problem, to make a cultural argument about the role and imagination of technology in India, and the specific ways in which this problem features in talking about Internet Technologies in contemporary India.</b>
<div class="main">
<div class="snap_preview">
<p>In its classical
form, the ‘last mile’ is a communications term defining the final stage
of providing connectivity from a communications provider to a customer,
and has been used as such most commonly by telecommunications and cable
television industries. There has however been a a specific Indian
variant, seen in its most classical avatar in scientist Vikram
Sarabhai’s contention that overcoming the last mile could solve the two
major challenges India has faced, of <strong>linguistic diversity </strong>and <strong>geographical distance</strong>,
and mounted as the primary argument for terrestrial television in the
early 1980s. (I will try and attach the Sarabhai paper a little later
to this posting).</p>
<p>This specifically Indian variation, where technology was mapped onto
developmentalist-democratic priorities, has been the dominant
characteristic of communications technology since at least the
invention of the radio in the 1940s. For at least 50 years now, that
means, the last mile has become a mode of a techno-democracy, where
connectivity has been directly translated into democratic citizenship.
It has continuously provided the major rationale for successive
technological developments, from the 1960s wave of portable
transistors, the terrestrial transponders of the first televisual
revolution it the early 1980s (the Special Plan for the Expansion of
Television), the capacity of satellite since SITE and the INSAT series,
and from the 1990s the arrival of wired networks (LANs, Cable,
fibre-optic) followed by wireless (WLAN, WiMAX, W-CDMA). At each point
the assumption has been consistently made that the final frontier was
just around the corner; that the next technology in the chain would
breach a major barrier, once and for all.</p>
<p><strong>What I hope to do is to provide a historical account to
argue that the theory of the ‘last mile’ has been founded on
fundamental (mis)apprehensions around just what this bridge
constitutes. </strong>Further, that these apprehensions may have been
derived from a misconstruction of democractic theory, to assume, first,
an evolutionary rather than distributive model for connectivity, and
second, to introduce a major bias for broadcast (or one-to-many) modes
as against many-to-many peer-to-peer formats. The book, whenever I
succeed in writing it, will hope to argue the following:</p>
<p>1. It has been difficult to include <strong>human resource</strong>
as an integral component to the last mile. Contrary to the relentlessly
technologized definition of the last mile, it may perhaps be best seen
historically as <em>also</em>, and even perhaps <em>primarily</em>, a
human resource issue. This is not a new realization, but it is one that
keeps reproducing itself with every new technological generation<a href="http://culturallastmile.wordpress.com/#_ftn1">[1]</a>,
with ever newer difficulties. The endemic assumption, derived from the
broadcasting origins of the definition is that it is primarily the <em>sender</em>’s responsibility to bridge the divide, that <em>technology </em>can
aid him to do so on its own, and that such technology can negate the
need to define connectivity as a multiple-way partnership as it reduces
the recipient into no more than an intelligent recipient of what is
sent (the citizen model). On the other hand, it is possible to show how
previous successful experiments bridging the last mile have been ones
where <em>recipients have been successfully integrated into the communications model </em>both as peers and, even more significantly, as <em>originators </em>as well as <em>enhancers </em>of
data. Importantly, this paper will show, this has been evidenced even
in one-way ‘broadcast’ modes such as film, television and radio (in the
movie fan, community radio and the television citizen-journalist).</p>
<p>2. The one-way broadcast versus peer-to-peer versus two/multiple-way
debate needs to he historically revisited. The need to redefine the
beneficiary of a connectivity cycle as a full-fledged partner tends to
come up against a bias written into standard communications models –
and therefore several standard revenue models – that consistently tend
to underplay what this paper will call the <em>significant sender/recipient</em>.
While both terrestrial and satellite systems require some level of
peer-to-peer transmission systems to facilitate last-mile
communications, it has been a common problem that unless <em>either</em> a clear focus exists on geographic areas <em>or</em>
significant peer-to-peer participation exists, broadcast models
inevitably find themselves delivering large amounts of S/N at low
frequencies without sufficient spectrum to support large information
capacity. While it is technically possible to ‘flood’ a region in
broadcasting terms, this inevitably leads to extremely high wastage as
much of the radiated ICE never reaches any user at all. As information
requirements increase, broadcast ‘wireless mesh’ systems small enough
to provide adequate information distribution to and from a relatively
small number of local users, require a prohibitively large number of
broadcast locations along with a large amount of excess capacity to
make up for the wasted energy.</p>
<p>This problem, importantly, springs as much from a built-in <em>ideological </em>commitment
to one-way broadcasting formats, as from technological limitations. The
technology itself poses further problems given the bias of different
systems to different kinds of connectivity, and with it different types
of peer-to-peer possibilities. Rather than attempting a
one-size-fits-all model for all models to follow, we need to work out
different <em>synergies </em>between broadcast-dependent and peer-to-peer-enabled platforms.</p>
<p>This book will eventually hope to study the history of peer-to-peer
and multiple-way structures as systems where sending has become a
component part of receiving. Key technological precedents to the
present definition of the sender-communication ‘partner’ would be <strong>community radio</strong>, <strong>low-power transmission-reception systems </strong>(most famously the Pij experiment in Gujarat conducted by ISRO), and various <strong>internet-based networking models</strong>.</p>
<p>3. The need to revisit the technological community is therefore
critical. The key question is one of how technological communities have
been produced, and how they may be sustained. In January 2007, the
attack by V.S. Ailawadi, former Chairman, Haryana Electricty Regulatory
Commission, on India’s public sector telecom giants BSNL and MTNL for
keeping their ‘huge infrastructure’ of ‘copper wire and optic fibre’ to
themselves, when these could be used by private operators as cheaper
alternatives to WiMAX, W-CDMA and broadband over power lines, shows the
uneasy relationship between new players and state agencies. Mr.
Ailawadi’s contention that the ‘unbundling’ of the last mile would
bring in competition for various types of wireless applications and
broadband services not just for 45 million landlines but also for 135
million mobile users of various service providers, also therefore needs
to be revisited from the perspective of community formation. How would
the new 135 million mobile users be effectively tapped for their
capacity to become what we are calling significant senders?</p>
<p>In defining the last mile as to do with the recipient-as-sender, and thus the <strong>community</strong>, this paper will focus on a history of community action along specific models of connectivity. These are: cinema’s <strong>movie fan</strong>, internet’s <strong>blogger</strong> and <strong>networker</strong>, solar energy’s <strong>barefoot engineer</strong>, software’s <strong>media pusher</strong> and television’s <strong>citizen-journalist. </strong>A specific focus for study will be the models of <strong>participatory learning</strong> in the classroom, using <strong>film</strong>, the <strong>vinyl disc</strong>, the <strong>audio cassette</strong>, the <strong>radio</strong>, the <strong>television</strong>, the <strong>web </strong>and now the <strong>mobile phone</strong>.</p>
</div>
</div>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/the-last-cultural-mile/definiton'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/the-last-cultural-mile/definiton</a>
</p>
No publishernishantA copy of this post is also available on the author's personal blog at http://culturallastmile.wordpress.com/2009/10/25/1-what-is-the-cultural-last-mile/ICT4DDigital GovernancePublic AccountabilityInternet GovernanceCyberculturesDigital subjectivities2011-08-02T08:57:07ZBlog Entry