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http://editors.cis-india.org/digital-natives/blog/chatroulette
<b>P2P cameras and microphones hooked up to form a network of people who don't know each other, and probably don't care; a series of people in different states of undress, peering at the each other, hands poised on the 'Next' button to search for something more. Chatroulette, the next big fad on the internet, is here in a grand way, making vouyers out of us all. This post examines the aesthetics, politics and potentials of this wonderful platform beyond the surface hype of penises and pornography that surrounds this platform.</b>
<p></p>
<p style="text-align: justify;">In his
futuristic novel <em>1984</em>,
George Orwell conceived of a Big Brother who watches us all the time, tracking
every move we make, every step we take, and reminding us that we are being
watched. The Internet has often been seen as the embodiment of this fiction.
There are many who unplug computers, look over surreptitious shoulders and wear
tin-foil hats so that their movements cannot be traced. While this caricatured
picture might seem absurd to funny, there is no denying the fact that we are
being stalked by technologies. As our world gets more connected and our
dependence on digital and internet objects grow, we are giving out more and
more of our private and personal information for an easy trade-off with
convenience and practicality.</p>
<p style="text-align: justify;">As a reply to
the question “Who watches the watchman?” several Internet theorists had
suggested as a reply, a model where everybody looking at everybody else so that
there is no one person who has exclusive powers of seeing without being seen.
In this utopian state, people would be looking at each other (thus keeping a
check on actions), looking after each other (forming virtual care networks) and
looking for each other (building social networks with familiar strangers).
After about 20 years of the first emergence of this discussion vis-à-vis the
World Wide Web , comes an internet platform that produces a strange universe of
people looking at.for.after each other in a condition of extreme vouyerism,
performance, exhibitionism, surveillance and playfulness. It is a website that
the Digital Natives are flocking to because it changes the way they look at
each other. Literally.</p>
<p style="text-align: justify;">Chatroulette! is
a new MMORPG (Massively Multiple Online
Role Playing Game) that uses a Peer-2-Peer network to constantly pair random
people using their web cams, to look at each other. You start a Game and you
begin a series of ‘lookings’ as people look back at you. Connect, cruise,
watch, interact, boot – that is the anatomy of a Chatroullete! game. If you
like what you see, you can linger a while or begin a conversation, or just
‘boot’ your ‘partner’ and get connected to somebody else in the almost infinite
network. In the process you come across the unexpected, unpredictable and the
uncanny. In the last one month of betting my time on Chatroullete!, I have seen
it all and then some more – masturbating teenagers, strip teasing men and
women, animals (including a very handsome tortoise) staring back at me, groups
of friends eating dehydrated noodles and giggling, partners in sexual
intercourse, graphic images of human gentilia, clever advertisements, pictures,
art, musicians performing, dancers dancing, conference delegates staring
bemusedly at a screen, ... the list is endless and probably exhausting. A growing community of
users now dwell on Chatroulette! to connect in this new way that is part speed
dating, part networking, part performance, part voyeurism.</p>
<p style="text-align: justify;">The verdict on
the blogosphere is still not in whether this is a new fad or something more
long-lasting. Irrespective of its
longevity, what Chatroullete! has done is show us a new universe of social
interaction that Digital Natives around the world find appealing. The possibilities of cultural exchange,
collaborative working, love, longing and learning that emerge around
Chatroullete! are astounding. For Digital Natives the appeal of
Chatroullete! is in forging viral and temporary networks which defy the
Facebook way of creating sustained communities of interaction. This is the
defining moment of virtual interaction and online networking –A model that is
no longer trying to simulate ‘Real Life’ conditions online by forming permanent
networks of ‘people like us’. Chatroulette!
marks the beginning of a new way of spreading the message to completely random
strangers, enticing them into thought, exchange and mobilisation through the
world of gaming. The potentials for drawing in thousands of unexpected people
into your own political cause are astounding. It might be all cute cats and
sexual performance now, but it is only a matter of time when Digital Natives
start exploring the possibility of using Chatroulette! to mobilise resources
for dealing with crises in their personal and public environments. The wheel
has been spun. We now wait to see where the ball lands.</p>
<p style="text-align: justify;"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/chatroulette'>http://editors.cis-india.org/digital-natives/blog/chatroulette</a>
</p>
No publishernishantCyberspaceDigital ActivismGamingDigital NativesCybercultures2012-03-13T10:43:41ZBlog EntryThe Potential for the Normative Regulation of Cyberspace: Implications for India
http://editors.cis-india.org/internet-governance/blog/the-potential-for-the-normative-regulation-of-cyberspace-implications-for-india
<b>Author: Arindrajit Basu
Edited by: Elonnai Hickok, Sunil Abraham and Udbhav Tiwari
Research Assistance: Tejas Bharadwaj</b>
<p style="text-align: justify; ">The standards of international law combined with strategic considerations drive a nation's approach to any norms formulation process. CIS has already produced work with the <a class="external-link" href="https://cyberstability.org/wp-content/uploads/2018/06/GCSC-Research-Advisory-Group-Issue-Brief-2-Bratislava-1.pdf">Research and Advisory Group (RAG)</a> of the Global Commission on the Stability of Cyberspace (GCSC), which looks at the negotiation processes and strategies that various players may adopt as they drive the cyber norms agenda.</p>
<p style="text-align: justify; ">This report focuses more extensively on the substantive law and principles at play and looks closely at what the global state of the debate means for India</p>
<p style="text-align: justify; ">With the cyber norms formulation efforts in a state of flux,India needs to advocate a coherent position that is in sync with the standards of international law while also furthering India's strategic agenda as a key player in the international arena.</p>
<p style="text-align: justify; ">This report seeks to draw on the works of scholars and practitioners, both in the field of cybersecurity and International Law to articulate a set of coherent positions on the four issues identified in this report. It also attempts to incorporate, where possible, state practice on thorny issues of International Law. The amount of state practice that may be cited differs with each state in question.</p>
<p style="text-align: justify; ">The report provides a bird’s eye-view of the available literature and applicable International Law in each of the briefs and identifies areas for further research, which would be useful for the norms process and in particular for policy-makers in India.Historically, India had used the standards of International Law to inform it's positions on various global regimes-such as UNCLOS and legitimize its position as a leader of alliances such as the Non-Aligned Movement and AALCO. However, of late, India has used international law far less in its approach to International Relations. This Report therefore explores how various debates on international law may be utilised by policy-makers when framing their position on various issues. Rather than creating original academic content,the aim of this report is to inform policy-makers and academics of the discourse on cyber norms.In order to make it easier to follow, each Brief is followed by a short summary highlighting the key aspects discussed in order to allow the reader to access the portion of the brief that he/she feels would be of most relevance. It does not advocate for specific stances but highlights the considerations that should be borne in mind when framing a stance.</p>
<p style="text-align: justify; ">The report focuses on four issues which may be of specific relevance for Indian policy-makers. The first brief, focuses on the Inherent Right of Self-Defense in cyberspace and its value for crafting a stable cyber deterrence regime. The second brief looks at the technical limits of attributability of cyber-attacks and hints at some of the legal and political solutions to these technical hurdles. The third brief looks at the non-proliferation of cyber weapons and the existing global governance framework which india could consider when framing its own strategy. The final brief looks at the legal regime on counter-measures and outlines the various grey zones in legal scholarship in this field. It also maps possible future areas of cooperation with the cyber sector on issues such as Active Cyber Defense and the legal framework that might be required if such cooperation were to become a reality.Each brief covers a broad array of literature and jurisprudence and attempts to explore various debates that exist both among international legal academics and the strategic community.</p>
<p style="text-align: justify; ">The ongoing global stalemate over cyber norms casts a grim shadow over the future of cyber-security. However, as seen with the emergence of the nuclear non-proliferation regime, it is not impossible for consensus to emerge in times of global tension. For India, in particular, this stalemate presents an opportunity to pick up the pieces and carve a leadership position for itself as a key norm entrepreneur in cyberspace.</p>
<hr />
<p style="text-align: justify; "><a class="external-link" href="https://cis-india.org/internet-governance/files/normative-regulation-of-cyber-space-report/at_download/file">Read the full report here</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/blog/the-potential-for-the-normative-regulation-of-cyberspace-implications-for-india'>http://editors.cis-india.org/internet-governance/blog/the-potential-for-the-normative-regulation-of-cyberspace-implications-for-india</a>
</p>
No publisherpranavCyberspaceInternet Governance2018-07-31T23:49:47ZBlog EntryThe Geopolitics of Cyberspace: A Compendium of CIS Research
http://editors.cis-india.org/internet-governance/blog/arindrajit-basu-september-24-2021-the-geopolitics-of-cyberspace-compendium-of-cis-research
<b>Cyberspace is undoubtedly shaping and disrupting commerce, defence and human relationships all over the world. Opportunities such as improved access to knowledge, connectivity, and innovative business models have been equally met with nefarious risks including cyber-attacks, disinformation campaigns, government driven digital repression, and rabid profit-making by ‘Big Tech.’ Governments have scrambled to create and update global rules that can regulate the fair and equitable uses of technology while preserving their own strategic interests.</b>
<p style="text-align: justify;">With a rapidly digitizing economy and clear interests in shaping global rules that favour its strategic interests, India stands at a crucial juncture on various facets of this debate. How India governs and harnesses technology, coupled with how India translates these values and negotiates its interests globally, will surely have an impact on how similarly placed emerging economies devise their own strategies. The challenge here is to ensure that domestic technology governance as well as global engagements genuinely uphold and further India’s democratic fibre and constitutional vision.</p>
<p style="text-align: justify;">Since 2018, researchers at the Centre for Internet and Society have produced a body of research including academic writing, at the intersection of geopolitics and technology covering global governance regimes on trade and cybersecurity, including their attendant international law concerns, the digital factor in bilateral relationships (with a focus on the Indo-US and Sino-Indian relationships). We have paid close focus to the role of emerging technologies in this debate, including AI and 5G as well as how private actors in the technology domain, operating across national jurisdictions, are challenging and upending traditionally accepted norms of international law, global governance, and geopolitics.</p>
<p style="text-align: justify;">The global fissures in this space matter fundamentally for individuals who increasingly use digital spaces to carry out day to day activities: from being unwitting victims of state surveillance to harnessing social media for causes of empowerment to falling prey to state-sponsored cyber attacks, the rules of cyber governance, and its underlying politics. Yet, the rules are set by a limited set of public officials and technology lawyers within restricted corridors of power. Better global governance needs more to be participatory and accessible. CIS’s research and writing has been cognizant of this, and attempted to merge questions of global governance with constitutional and technical questions that put individuals and communities centre-stage.</p>
<p>Research and writing produced by CIS researchers and external collaborators from 2018 onward is detailed in the appended compendium.</p>
<h2>Compendium</h2>
<h3>Global cybersecurity governance and cyber norms</h3>
<p style="text-align: justify;"><em>Two decades since a treaty governing state behaviour in cyberspace was mooted by Russia, global governance processes have meandered along. The security debate has often been polarised along “Cold War” lines but the recent amplification of cyberspace governance as developmental, social and economic has seen several new vectors added to this debate. This past year two parallel processes at the United Nations General Assembly’s First Committee on Disarmament and International Security-United Nations Group of Governmental Experts (UN-GGE) and the United Nations Open Ended Working Group managed to produce consensus reports but several questions on international law, norms and geopolitical co-operation remain. India has been a participant at these crucial governance debates. Both the substance of the contribution, along with its implications remain a key focus area for our research.</em></p>
<p style="text-align: justify;"><em>Edited Volumes</em></p>
<ul>
<li>Karthik Nachiappan and Arindrajit Basu <a href="https://www.india-seminar.com/2020/731.htm">India and Digital World-Making</a>, <em>Seminar </em>731, 1 July 2020 <em>(featuring contributions from Manoj Kewalramani, Gunjan Chawla, Torsha Sarkar, Trisha Ray, Sameer Patil, Arun Vishwanathan, Vidushi Marda, Divij Joshi, Asoke Mukerji, Pallavi Raghavan, Karishma Mehrotra, Malavika Raghavan, Constantino Xavier, Rajen Harshe' and Suman Bery</em>)</li></ul>
<p><em><br />Long-Form Articles</em></p>
<ol>
<li>Arindrajit Basu and Elonnai Hickok, <a href="https://cis-india.org/internet-governance/blog/arindrajit-basu-and-elonnai-hickok-november-30-2018-cyberspace-and-external-affairs"><em>Cyberspace and External Affairs: A Memorandum for India</em></a> (Memorandum, Centre for Internet and Society, 30 Nov 2018) </li>
<li><a href="https://cis-india.org/internet-governance/blog/the-potential-for-the-normative-regulation-of-cyberspace-implications-for-india"><em>The Potential for the Normative Regulation of Cyberspace</em></a><em> </em>(White Paper, Centre for Internet and Society, 30 July 2018) </li>
<li>Arindrajit Basu and Elonnai Hickok <a href="https://cis-india.org/internet-governance/blog/conceptualizing-an-international-security-regime-for-cyberspace"><em>Conceptualizing an International Security Architecture for cyberspace</em></a><em> </em>(Briefings of the Global Commission on the Stability of Cyberspace, Bratislava, Slovakia, May 2018)</li>
<li>Sunil Abraham, Mukta Batra, Geetha Hariharan, Swaraj Barooah, and Akriti Bopanna,<a href="https://cis-india.org/internet-governance/files/indias-contribution-to-internet-governance-debates"> India's contribution to internet governance debates</a> (NLUD Student Law Journal, 2018)</li></ol>
<p><em><br />Blog Posts and Op-eds</em></p>
<ul>
<li>Arindrajit Basu, Irene Poetranto, and Justin Lau, <a href="https://carnegieendowment.org/2021/05/19/un-struggles-to-make-progress-on-securing-cyberspace-pub-84491">The UN struggles to make progress in cyberspace</a><em>, Carnegie Endowment for International Peace</em>, May 19th, 2021</li>
<li>Andre’ Barrinha and Arindrajit Basu, <a href="https://directionsblog.eu/could-cyber-diplomacy-learn-from-outer-space/">Could cyber diplomacy learn from outer space</a>, <em>EU Cyber Direct</em>, 20th April 2021</li>
<li>Arindrajit Basu and Pranesh Prakash<strong>, </strong><a href="https://www.thehindu.com/opinion/lead/patching-the-gaps-in-indias-cybersecurity/article34000336.ece">Patching the gaps in India’s cybersecurity</a>, <em>The Hindu, </em>6th March 2021</li>
<li>Arindrajit Basu and Karthik Nachiappan, <a href="https://www.leidensecurityandglobalaffairs.nl/articles/will-india-negotiate-in-cyberspace">Will India negotiate in cyberspace?</a>, Leiden Security and Global Affairs blog,December 16, 2020</li>
<li>Elizabeth Dominic, <a href="https://cis-india.org/internet-governance/blog/the-debate-over-internet-governance-and-cyber-crimes-west-vs-the-rest">The debate over internet governance and cybercrimes: West vs the rest?</a>,<em> Centre for Internet and Society, </em>June 08, 2020</li>
<li>Arindrajit Basu, <a href="https://www.lawfareblog.com/indias-role-global-cyber-policy-formulation"><em>India’s role in Global Cyber Policy Formulation</em></a><em>, Lawfare, Nov 7, 2019</em></li>
<li>Pukhraj Singh, <a href="https://cis-india.org/internet-governance/blog/guest-post-before-cyber-norms-let2019s-talk-about-disanalogy-and-disintermediation">Before cyber norms,let's talk about disanalogy and disintermediation</a>, <em>Centre for Internet and Society, </em>Nov 15th, 2019</li>
<li>Arindrajit Basu and Karan Saini, <a href="https://mwi.usma.edu/setting-international-norms-cyber-conflict-hard-doesnt-mean-stop-trying/">Setting International Norms of Cyber Conflict is Hard, But that Doesn’t Mean that We Should Stop Trying</a><em>, Modern War Institute, </em>30th Sept, 2019</li>
<li>Arindrajit Basu, <a href="https://www.orfonline.org/expert-speak/politics-by-other-means-fostering-positive-contestation-and-charting-red-lines-through-global-governance-in-cyberspace-56811/"><em>Politics by other means: Fostering positive contestation and charting red lines through global governance in cyberspace</em></a><em> (Digital Debates, </em>Volume 6, 2019<em>)</em></li>
<li>Arindrajit Basu<em>, </em><a href="https://thewire.in/trade/will-the-wto-finally-tackle-the-trump-card-of-national-security">Will the WTO Finally Tackle the ‘Trump’ Card of National Security?</a><em> (The Wire, </em>8th May 2019<em>)</em></li></ul>
<p><em>Policy Submissions</em></p>
<ol>
<li>Arindrajit Basu, <a href="https://cis-india.org/internet-governance/blog/cis-comments-on-pre-draft-of-the-report-of-the-un-open-ended-working-group">CIS Submission to OEWG </a>(Centre for Internet and Society, Policy Submission, 2020)</li>
<li>Aayush Rathi, Ambika Tandon, Elonnai Hickok, and Arindrajit Basu. “<a href="https://cis-india.org/internet-governance/blog/cis-submission-to-un-high-level-panel-on-digital-cooperation">CIS Submission to UN High-Level Panel on Digital Cooperation</a>.” Policy submission. Centre for Internet and Society, January 2019.</li>
<li>Arindrajit Basu,Gurshabad Grover, and Elonnai Hickok. “<a href="https://cis-india.org/internet-governance/blog/arindrajit-basu-gurshabad-grover-elonnai-hickok-january-22-2019-response-to-gcsc-on-request-for-consultation">Response to GCSC on Request for Consultation: Norm Package Singapore</a>.” Centre for Internet and Society, January 17, 2019.</li>
<li>Arindrajit Basu and Elonnai Hickok. <a href="https://cis-india.org/internet-governance/files/gcsc-response.">Submission of Comments to the GCSC Definition of ‘Stability of Cyberspace</a> (Centre for Internet and Society, September 6, 2019)</li></ol>
<ol></ol>
<h3>Digital Trade and India's Political Economy</h3>
<p style="text-align: justify;"><em>The modern trading regime and its institutions were born largely into a world bereft of the internet and its implications for cross-border flow and commerce. Therefore, regulatory ambitions at the WTO have played catch up with the technological innovation that has underpinned the modern global digital economy. Driven by tech giants, the “developed” world has sought to restrict the policy space available to the emerging world to impose mandates regarding data localisation, source code disclosure, and taxation - among other initiatives central to development. At the same time emerging economies have pushed back, making for a tussle that continues to this day. Our research has focussed both on issues of domestic political economy and data governance,and the implications these domestic issues have on how India and other emerging economies negotiate at the world stage.</em></p>
<p><em>Long-Form articles and essays</em></p>
<ol>
<li>Arindrajit Basu, Elonnai Hickok and Aditya Chawla,<em> </em><a href="https://cis-india.org/internet-governance/blog/the-localisation-gambit-unpacking-policy-moves-for-the-sovereign-control-of-data-in-india"><strong>T</strong></a><a href="https://cis-india.org/internet-governance/blog/the-localisation-gambit-unpacking-policy-moves-for-the-sovereign-control-of-data-in-india">he Localisation Gambit: Unpacking policy moves for the sovereign control of data in India</a><em> (</em>Centre for Internet and Society<em>, </em>March 19, 2019)<strong><em> </em></strong></li>
<li>Arindrajit Basu,<a href="about:blank">Sovereignty in a datafied world: A framework for Indian diplomacy</a> in Navdeep Suri and Malancha Chakrabarty (eds) <em>A 2030 Vision for India’s Economic Diplomacy </em>(Observer Research Foundation 2021) </li>
<li>Amber Sinha, Elonnai Hickok, Udbhav Tiwari and Arindrajit Basu, <a href="https://cis-india.org/internet-governance/files/mlat-report">Cross Border Data-Sharing and India </a>(Centre for Internet and Society, 2018)</li></ol>
<p><em>Blog posts and op-eds </em></p>
<ul>
<li>Arindrajit Basu,<a class="external-link" href="http://www.hinrichfoundation.com/research/article/wto/can-the-wto-build-consensus-on-digital-trade/"> Can the WTO build consensus on digital trade,</a> Hinrich Foundation,October 05,2021<br /></li><li>Amber Sinha, <a href="https://thewire.in/tech/twitter-modi-government-big-tech-new-it-rules">The power politics behind Twitter versus Government of India</a>, <em>The Wire</em>, June 03, 2021</li>
<li>Karthik Nachiappan and Arindrajit Basu, <a href="https://www.thehindu.com/opinion/op-ed/shaping-the-digital-world/article32224942.ece?homepage=true">Shaping the Digital World</a>, <em>The Hindu</em>, 30th July 2020</li>
<li>Arindrajit Basu and Karthik Nachiappan, <a href="https://www.india-seminar.com/2020/731/731_arindrajit_and_karthik.htm"><em>India and the global battle for data governance</em></a>, Seminar 731, 1st July 2020</li>
<li>Amber Sinha and Arindrajit Basu, <a href="https://scroll.in/article/960676/analysis-reliance-jio-facebook-deal-highlights-indias-need-to-revisit-competition-regulations">Reliance Jio-Facebook deal highlights India’s need to revisit competition regulations</a>, <em>Scroll</em>, 30th April 2020</li>
<li>Arindrajit Basu and Amber Sinha, <a href="https://thediplomat.com/2020/04/the-realpolitik-of-the-reliance-jio-facebook-deal/">The realpolitik of the Reliance-Jio Facebook deal</a>, <em>The Diplomat</em>, 29th April 2020</li>
<li>Arindrajit Basu, <a href="https://thediplomat.com/2020/01/the-retreat-of-the-data-localization-brigade-india-indonesia-and-vietnam/"><em>The Retreat of the Data Localization Brigade: India, Indonesia, Vietnam</em></a><em>, The Diplomat</em>, Jan 10, 2020</li>
<li>Amber Sinha and Arindrajit Basu, <a href="https://www.epw.in/engage/article/politics-indias-data-protection-ecosystem"><em>The Politics of India’s Data Protection Ecosystem</em></a>, <em>EPW Engage</em>, 27 Dec 2019</li>
<li>Arindrajit Basu and Justin Sherman, <a href="https://www.lawfareblog.com/key-global-takeaways-indias-revised-personal-data-protection-bill">Key Global Takeaways from India’s Revised Personal Data Protection Bill</a>, <em>Lawfare</em>, Jan 23, 2020</li>
<li>Nikhil Dave,“<a href="https://cis-india.org/internet-governance/geo-economic-impacts-of-the-coronavirus-global-supply-chains-part-i">Geo-Economic Impacts of the Coronavirus: Global Supply Chains</a>.” <em>Centre for Internet and Society</em> , June 16, 2020.</li></ul>
<h3>International Law and Human Rights</h3>
<p style="text-align: justify;"><em>International law and human rights are ostensibly technology neutral, and should lay the edifice for digital governance and cybersecurity today. Our research on international human rights has focussed on global surveillance practices and other internet restrictions employed by a variety of nations, and the implications this has for citizens and communities in India and similarly placed emerging economies. CIS researchers have also contributed to, and commented on World Intellectual Property Organization negotiations at the intersection of international Intellectual Property (IP) rules and the human rights.</em></p>
<p><em>Long-form article</em></p>
<p><em> </em></p>
<ol>
<li>Arindrajit Basu, <a href="https://cis-india.org/internet-governance/extra-territorial-surveillance-and-the-incapacitation-of-human-rights">Extra Territorial Surveillance and the incapacitation of international human rights law</a>, 12 NUJS LAW REVIEW 2 (2019)</li>
<li>Gurshabad Grover and Arindrajit Basu, ”<a href="https://cyberlaw.ccdcoe.org/wiki/Scenario_24:_Internet_blockage">Internet Blockage</a>”(Scenario contribution to NATO CCDCOE Cyber Law Toolkit,2021)</li>
<li>Arindrajit Basu and Elonnai Hickok, <a href="https://www.ijlt.in/journal/conceptualizing-an-international-framework-for-active-private-cyber-defence">Conceptualizing an international framework for active private cyber defence </a>(Indian Journal of Law and Technology, 2020)</li><li>Arindrajit Basu,<a class="external-link" href="http://www.orfonline.org/wp-content/uploads/2021/10/Digital-Debates__CyFy2021.pdf">Challenging the dogmatic inevitability of extraterritorial state surveillance </a>in Trisha Ray and Rajeswari Pillai Rajagopalan (eds) Digital Debates: CyFy Journal 2021 (New Delhi:ORF and Global Policy Journal,2021)<br /></li></ol>
<p><em>Blog Posts and op-eds</em></p>
<ul>
<li>Arindrajit Basu, “<a href="https://www.medianama.com/2020/08/223-american-law-on-mass-surveillance-post-schrems-ii/">Unpacking US Law And Practice On Extraterritorial Mass Surveillance In Light Of Schrems II</a>”, <em>Medianama</em>, 24th August 2020</li>
<li>Anubha Sinha, “World Intellectual Property Organisation: Notes from the Standing Committee on Copyright Negotiations (<a href="https://cis-india.org/a2k/blogs/wipo-sccr-41-notes-from-day-1">Day 1</a>, <a href="https://cis-india.org/a2k/blogs/wipo-sccr-41-notes-from-day-2">Day 2</a>, <a href="https://cis-india.org/a2k/blogs/wipo-sccr-41-notes-from-day-3-and-day-4-1">Day 3 and 4</a>)”, July 2021</li><li>Raghav Ahooja and Torsha Sarkar,<a class="external-link" href="http://www.lawfareblog.com/how-not-regulate-internet-lessons-indian-subcontinent">How (not) to regulate the internet:Lessons from the Indian Subcontinent</a>,Lawfare,September 23,2021,<br /></li></ul>
<h3>Bilateral Relationships</h3>
<p style="text-align: justify;"><em>Technology has become a crucial factor in shaping bilateral and plurilateral co-operation and competition. Given the geopolitical fissures and opportunities since 2020, our research has focussed on how technology governance and cybersecurity could impact the larger ecosystem of Indo-China and India-US relations. Going forward, we hope to undertake more research on technology in plurilateral arrangements, including the Quadrilateral Security Dialogue. </em></p>
<ul>
<li>Arindrajit Basu and Justin Sherman, <a href="https://thediplomat.com/2021/03/the-huawei-factor-in-us-india-relations/">The Huawei Factor in US-India Relations</a>,<em>The Diplomat</em>, 22 March 2021</li>
<li>Aman Nair, “<a href="https://cis-india.org/internet-governance/blog/tiktok-it2019s-time-for-biden-to-make-a-decision-on-his-digital-policy-with-china">TIkTok: It’s Time for Biden to Make a Decision on His Digital Policy with China</a>,” <em>Centre for Internet and Society</em>, January 22, 2021,</li>
<li>Arindrajit Basu and Gurshabad Grover, <a href="https://thediplomat.com/2020/10/india-needs-a-digital-lawfare-strategy-to-counter-china/">India Needs a Digital Lawfare Strategy to Counter China</a>, <em>The Diplomat</em>, 8th October 2020</li>
<li>Anam Ajmal, <a href="https://timesofindia.indiatimes.com/blogs/toi-edit-page/the-app-ban-will-have-an-impact-on-the-holding-companies-global-power-projection-begins-at-home/">The app ban will have an impact on the holding companies...global power projection begins at home</a>, <em>Times of India</em>, July 7th, 2020 (Interview with Arindrajit Basu)</li>
<li>Justin Sherman and Arindrajit Basu, <a href="https://thediplomat.com/2020/03/trump-and-modi-embrace-but-remain-digitally-divided/">Trump and Modi embrace, but remain digitally divided</a>, <em>The Diplomat</em>, March 05th, 2020</li></ul>
<h3>Emerging Technologies</h3>
<p style="text-align: justify;"><em>Governance needs to keep pace with the technological challenges posed by emerging technologies, including 5G and AI. To do so an interdisciplinary approach that evaluates these scientific advances in line with the regimes that govern them is of utmost importance. While each country will need to regulate technology through the lens of their strategic interests and public policy priorities, it is clear that geopolitical tensions on standard-setting and governance models compels a more global outlook.</em></p>
<p><em>Long-Form reports</em></p>
<ol>
<li>Anoushka Soni and Elizabeth Dominic,<a href="https://cis-india.org/internet-governance/legal-and-policy-implications-of-autonomous-weapons-systems"> Legal and Policy implications of Autonomous weapons systems</a> (Centre for Internet and Society, 2020)</li>
<li>Aayush Rathi, Gurshabad Grover, and Sunil Abraham,<a href="https://cis-india.org/internet-governance/blog/regulating-the-internet-the-government-of-india-standards-development-at-the-ietf"> Regulating the internet: The Government of India & Standards Development at the IETF</a> (Centre for Internet and Society, 2018)</li></ol>
<p><em>Blog posts and op-eds</em></p>
<ul>
<li>Aman Nair, <a href="https://cis-india.org/internet-governance/blog/would-banning-chinese-telecom-companies-make-5g-secure-in-india">Would banning Chinese telecom companies make India 5G secure in India?</a> <em>Centre for Internet and Society</em>, 22nd December 2020</li>
<li>Arindrajit Basu and Justin Sherman<strong>, </strong><a href="https://www.lawfareblog.com/two-new-democratic-coalitions-5g-and-ai-technologies">Two New Democratic Coalitions on 5G and AI Technologies</a>, <em>Lawfare</em>, 6th August 2020</li>
<li>Nikhil Dave, <a href="https://cis-india.org/internet-governance/blog/the-5g-factor.">The 5G Factor: A Primer</a>, <em>Centre for Internet and Society,</em> July 20, 2020.</li>
<li>Gurshabad Grover, <a href="https://indianexpress.com/article/opinion/columns/huawei-ban-india-united-states-china-5755232/">The Huawei bogey</a> <em>Indian Express</em>, May 30th, 2019</li>
<li>Arindrajit Basu and Pranav MB, <a href="https://cis-india.org/internet-governance/blog/what-is-the-problem-with-2018ethical-ai2019-an-indian-perspective">What is the problem with 'Ethical AI'?:An Indian perspective</a>, Centre for Internet and Society, July 21, 2019</li></ul>
<p><strong> </strong></p>
<p><em> </em></p>
<hr />
<p style="text-align: justify;"><em>(This compendium was drafted by Arindrajit Basu with contributions from Anubha Sinha. Aman Nair, Gurshabad Grover, and Pranav MB reviewed the draft and provided vital insight towards its conceptualization and compilation</em>. Dishani Mondal and Anand Badola provided important inputs at earlier stages of the process towards creating this compendium)</p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/blog/arindrajit-basu-september-24-2021-the-geopolitics-of-cyberspace-compendium-of-cis-research'>http://editors.cis-india.org/internet-governance/blog/arindrajit-basu-september-24-2021-the-geopolitics-of-cyberspace-compendium-of-cis-research</a>
</p>
No publisherarindrajitCyber SecurityInternet GovernanceCyberspace2021-11-15T14:48:49ZBlog EntryThe Digital Tipping Point
http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point
<b>Is Web 2.0 really the only reason why youth digital activism is so successful in mobilizing public engagement? A look into the transformation of Blank Noise’s blog from a one-way communication medium into a site of public dialogue and collaboration reveals the crucial factors behind the success. </b>
<p></p>
<p>What images popped in your head when you hear the term ‘digital
activism’? Those that popped in mine are of campaigns that originated in the
Internet, perhaps with a blog, a Youtube video, or a Facebook group, mobilizing
people to take part in a certain action to advocate for a cause or to respond
to a specific event. Whether the request is to sign a petition for a new
legislation or to wear a specific colour on a specific day, the campaigns also
ask people to spread the message, usually responded by re-tweets, status
updates, and link-shares that appear on my timeline. These campaigns, like the
famous Wear Red for Burma or the Pink Chaddi, are usually responses to certain
events and dwindle after the events have passed.</p>
<p>With its four blogs,
two Facebook groups, a YouTube channel, and a Twitter account, at first glance Blank
Noise certainly resembles the images in my head. However, they popped one by
one as I got to know Blank Noise better. For one, as I have shared before,
Blank Noise was not a response to a specific event but rather the long term,
ongoing, structural problem of street sexual harassment. For another, street
interventions started as the main core of Blank Noise and have remained a
crucial element despite its prolific online presence. Blank Noise did not start
in the Internet nor did it immediately turn to Web 2.0 for its
mobilization.</p>
<p>The main blog was created soon after Blank Noise
started in 2003 to serve as an archive, information center, and space to
announce future street events. The diverse online campaigns, lively discussions
in the comment section of blog posts, and abundant blog post contributions by
people who have experienced, witnessed, or committed street sexual harassment
started after two unexpected events that I call ‘the digital tipping point’.</p>
<p>The first was when
Jasmeen Patheja, the founder of Blank Noise, started uploading pictures of her
harasser, taken with her mobile phone, to the blog in March 2005. The first
picture was of a man who had stalked and pestered her for coffee despite her
rejection to his unwelcomed advances. While some readers applauded her action,
many challenged the post. How is the action different from “Can I buy you a
drink?” Can it trigger the change wanted, especially since the guy might not
even have access to the Internet? Is the action of publicly labeling the man as
a perpetrator of street sexual harassment ethical, especially since the man has
not been proven guilty?</p>
<p></p>
<p>These challenges then spiraled into a long
discussion (72 comments!) about the grey areas of street sexual harassment and
the ethics around confronting perpetrators. Although Blank Noise still continue
to upload snapshots of harassers (this intervention is called ‘Unwanted’),
their pictures have since then been blurred until the face is unrecognizable,
including the one in the original post. This event was when Jasmeen realized
that the blog also has the potential of being a space for discussions,
opinions, and debates – the public conversation that Blank Noise aims for.</p>
<p>The second tipping point was when one of Blank
Noise volunteers proposed an idea of a blogathon to commemorate the
International Women’s Day in 2006. Blogging had become a major trend in India
around 2004 and the blogathon basically asked bloggers around India to write
about their experience with street sexual harassment in their private blogs and
link the post to the Blank Noise blog. The bloggers invited were both women and
men, people who have either experienced, witnessed, or committed street sexual
harassment. The blogathon was an immense success, perhaps due to the
frustration on the silence and downplay of street sexual harassment into eve
teasing. Suddenly, eve teasing became a booming topic on the web and Blank
Noise received media and (mostly the cyber) public attention.</p>
<p>This is when the idea of online interventions
started. In the following year, Blank Noise created the first of its blogs that
consist entirely of contributions from the public: the <em>Action Heroes </em>blog, a growing compilation of women’s experiences in
dealing with street sexual harassment. It is then followed by <em>Blank Noise Guys </em>and <em>Blank Noise Spectators</em>, which
respectively concentrates on the experiences of men and people who have
witnessed street sexual harassment. Other than the community blogs, the main
blog also introduced collaborative online campaigns in 2008, such as the
‘Museum of Street Weapons’ (a poster project that explores how women uses
everyday objects to defend themselves against street sexual harassment) and
‘Blank Noise This Place’ (a photo collection of places where street sexual
harassment occurs). These interventions were not only online; they were also
collaborative and invited the public to participate.</p>
<p>These tipping points are intriguing not only for
being the triggers to Blank Noise’s transformation to one of the most important
digital activism in India (Mishra, 2010), but also for the reason why they are
successful in doing so: they are able to attract public participation.</p>
<p>The first tipping point was able to attract people
to participate by commenting on a post. The said post was very simple; it
consists of a picture and a one-paragraph text that depicts a conversation
between the harasser and the woman:</p>
<p> </p>
<p><em>“stalker no.
1: " Excuse me, have we met before?" machlee: no Stalker no. 1: Yes
we have! On commercial street! I work in a call centre. I am a science
graduate." machlee: why are you telling me all this? stalker no. 1: can I
have coffee with you? machlee: can i photograph you? stalker no. 1: yes! sure
you can! stalker no.1: blah blah blah</em>” (Patheja, 2005)</p>
<p> </p>
<p>Having been used to NGO pamphlets and blog posts, I
have come to equate discussion on sexual harassment as a very serious
discussion with long text and formal language. This post is so different from
what I was used to, but it was clear to me that even though the language was
casual, the issue and intention were serious. The casual presentation
spoke to me “we would like
to share our thoughts and activities with you” rather than “we are an
established organization and this is what we do”. It is not the space of
professionals, but passionate people. As a blogger myself, I recognize the
space as being one of my peer’s and immediately felt more attracted and comfortable to jump into the conversation.</p>
<p>The second tipping
point attracted the more active, substantial participation than commenting;
many people actually created texts, photos, or posters for Blank Noise. It was
possible because Blank Noise opened itself. Jasmeen opened up to an idea of a
volunteer, who opened up to the possibilities offered by the cybersphere.
Instead of depending on a core team to conduct an intervention, Blank Noise
opened up to a project that <strong>entirely</strong>
depended on the public’s response to be successful. Moreover, Blank Noise
opened up to diverse points of views and many types of experiences with street
sexual harassment.</p>
<p>It is widely
acknowledged that the success of a digital activism lies on its ability to
attract public collaboration; however, the digital tipping points of Blank
Noise underline several important factors behind the ability. Attracting public
engagement is not always a result of a meticulous pre-planned intervention. On
the contrary, it might spawn from unintentional events that welcome diverse
points of view, adopt a peer-to-peer attitude, invite contributions, and most
importantly, touched an issue that is very important for many different people.
Web 2.0 is an enabling tool and site for dialogue, but it is certainly not the
only reason behind the success of digital activism in galvanizing youth’s
engagement.</p>
<p> </p>
<p> </p>
<p><em>This is the fifth post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><strong>Beyond the Digital </strong>series,</a> a research
project that aims to explore new insights to understand youth digital activism
conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital
Natives Knowledge Programme. </em></p>
<p><em> </em></p>
<p><em><u>Reference:</u></em></p>
<p> </p>
<p>Mishra, G.
(2010) ‘The State of Citizen Media in India in Three Short Ideas’. Accessed</p>
<p>19 May 2010
< <a href="http://www.gauravonomics.com/blog/the-state-of-citizen-media-in-india-">http://www.gauravonomics.com/blog/the-state-of-citizen-media-in-india-</a>in-three-short-ideas/></p>
<p> </p>
<p>Patheja, J. (2005) ‘Unwanted. Section 354 IPC.’ Accessed 25 October
2010. < <a href="http://blog.blanknoise.org/2005/03/stalker-no.html">http://blog.blanknoise.org/2005/03/stalker-no.html</a>></p>
<p> </p>
<p></p>
<p> </p>
<p>SOURCE OF PICTURE</p>
<p><a href="http://blog.blanknoise.org/2005/07/he-placed-his-hand-on-my-breast-and.html">http://blog.blanknoise.org/2005/07/he-placed-his-hand-on-my-breast-and.html</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point'>http://editors.cis-india.org/digital-natives/blog/the-digital-tipping-point</a>
</p>
No publishermaesyCyberspaceDigital ActivismDigital NativesStreet sexual harassmentBlank Noise ProjectBeyond the DigitalYouthSocial Networkingmovements2011-08-04T10:36:56ZBlog EntryThe Body in Cyberspace
http://editors.cis-india.org/telecom/knowledge-repository-on-internet-access/body-in-cyberspace
<b>Perhaps one of the most interesting histories of the cyberspace has been its relationship with the body. Beginning with the meatspace-cyberspace divide that Gibson introduces, the question of our bodies’ relationship with the internet has been hugely contested. There have been some very polarized debates around this question. </b>
<p style="text-align: justify; ">Where are we when we are online? Are we the person in the chair behind an interface? Are we the avatar in a social networking site interacting with somebody else? Are we a set of data running through the atmosphere? Are we us? Are we dogs? These are tantalising and teasing questions.</p>
<p style="text-align: justify; ">Early debates around the body-technology questions were polarized. There were people who offered that the cyberspace is a virtual space. What happens in that make-believe, performative space does not have any direct connections with who we are and how we live. They insisted that the cyberspace is essentially a performance space, and just like acting in a movie does not make us the character, all our interactions on the internet are also performances. The idea of a virtual body or a digital self were proposed, thinking of the digital as an extension of who we are – as a space that we occupy to perform different identities and then get on with our real lives.</p>
<p style="text-align: justify; ">Sherry Turkle, in her book <i>Life on the Screen</i>, was the first one to question this binary between the body and the digital self. Working closely with the first users of the online virtual reality worlds called Multiple User Dungeons, Turkle notes how being online started producing a different way of thinking about who we are and how we relate to the world around us. She indicates three different ways in which this re-thinking happens. The first, is at the level of language. She noticed how the users were beginning to think of their lives and their social relationships through the metaphors that they were using in the online world. So, for instance, people often thought of life through the metaphor of windows – being able to open multiple windows, performing multiple tasks and identities and ‘recycling’ them in their everyday life. Similarly, people saying that they are ‘low on bandwidth’ when they don’t have enough time and attention to devote to something, or thinking about the need to ‘upgrade’ our senses. We also are quite used to the idea that memory is something that resides on a chip and that computing is what machines do. These slippages in language, where we start attributing the machine characteristics to human beings are the first sign of understanding the human-technological relationship and history.</p>
<p style="text-align: justify; ">The second slippage is when the user start thinking of the avatars as human. We are quite used to, in our deep web lives, to think of machines as having agency. Our avatars act. Things that we do on the internet perform more actions than we have control of – a hashtag that we start on twitter gets used and responded to by others and takes on a life of its own. We live with sapient technologies – machines that care, artificial intelligence algorithms that customise search results for us, scripts and bots that protect us from malware and viruses. We haven’t attributed these kinds of human agencies to machines and technologies in the past. However, within the digital world, there is a complex network of actors, where all the actors are not always human. Bruno Latour, a philosopher of science and technology, posits in his ‘Actor Network Theory’ that the emergence of these non-human actors has helped us understand that we are not only dependent on machines and technologies for our everyday survival, but that many tasks that we had thought of as ‘human’ are actually performed, and performed better by these technologies. Hence, we have come to care for our machines and we also think of them as companions and have intimate relationships with them. And the machines, even as they make themselves invisible, start becoming more personal.</p>
<p style="text-align: justify; ">The third slippage that Turkle points out is the way in which the boundaries between the interior and the exterior were dissolved in the accounts of the users’ narratives of their digital adventures. There is a very simplistic understanding that what is human is inside us, it is sacred and organic and emotional. Earlier representational technology products like cinema, books, TV etc. have emphasised this distinction between real life and reel life. No actor is punished for the crime they commit in the narrative of a film. It is not very often that an author claims to be the character in a book. We have always had a very strong sense of distinction between the real person and the fictional person. But within the virtual reality worlds, these distinctions seem to dematerialize. The users not only thought of their avatars as human but also experienced the emotions, frustrations, excitement and joy that their characters were simulating for them. And what is more important, they claimed these experiences for themselves.</p>
<p style="text-align: justify; ">Namita Malhotra, who is a legal scholar and a visual artist, in her monograph on Pleasure, Porn and the Law, looks at the way in which we are in a process of data-stripping – constant revelation of our deepest darkest secrets and desires, within the user generated content rubric. Looking at the low-res, grainy videos on sites like YouTube and Vimeo, which have almost no narrative content and are often empty of sexual content, produce all of us in a global orgiastic setting, where our bodies are being extended beyond ourselves. In the monograph, Malhotra argues that the Internet is not merely an extension but almost like a third skin that we wear around ourselves – it is a wrapper, but it is tied, through ligaments and tendons, to the flesh and bone of our being, and often things that we do online, even when they are not sexual in nature, can become pornographic. Conversely, the physical connections that we have are now being made photographically and visually available in byte sized morsels, turned into a twitpic, available to be shared virally, and disseminated using mobile applications, thus making our bodies escape the biological containers that we occupy but also simultaneously marks our bodies through all these adventures that we have on the digital infobahn.</p>
<table class="listing">
<tbody>
<tr>
<th>
<h3>Case Study: A Rape in Cyberspace</h3>
</th>
</tr>
<tr>
<td style="text-align: justify; ">
<p style="text-align: justify; ">A contemporary of Sherry Turkle, Julian Dibbell, in his celebrated account of ‘A Rape in Cyberspace’<a href="#fn1" name="fr1">[1] </a>describes a case-study that corroborates many of the observations that Turkle posits. Dibbell analyses a particular incident that occurred one night in a special kind of MUD – LambdaMOO (MUD, Object-Oriented) – which was run by the Xerox Research Corporations. A MUD, is a text-based virtual reality space of fluid dimensions and purposes, where users could create avatars of themselves in textual representations. Actions and interactions within the MUD are also in long running scripts of texts. Of course, technically all this means that a specially designed database gives users the vivid impression of their own presence and the impression of moving through physical spaces that actually exists as descriptive data on some remotely located servers.</p>
<p style="text-align: justify; ">When users log into LambdaMoo, the program presents them with a brief textual description of one of the rooms (the coat closet) in the fictional database mansion. If the user wants to navigate, s/he can enter a command to move in a particular direction and the database replaces the original description with new ones, corresponding to the room located in the direction s/he chose. When the new description scrolls across the user’s screen, it lists not only the fixed features of the room but all its contents at that moment – including things (tools, toys, weapons), as well as other avatars (each character over which s/he has sole control). For the database program that powers the MOO, all of these entities are simply subprograms or data structures which are allowed to interact according to rules very roughly mimicking the laws of the physical world.</p>
<p style="text-align: justify; ">Characters may leave the rooms in particular directions. If a character says or does something (as directed by its user), then the other users who are located in the same ‘geographical’ region within the MOO, see the output describing the utterance or action. As the different players create their own fantasy worlds, interacting and socialising, a steady script of text scrolls up a computer screen and narratives are produced. The avatars, as in Second Life or even on Social Networking Sites like Orkut, have the full freedom to define themselves, often declining the usual referents of gender, sexuality, and context to produce fantastical apparitions. It is in such an environment of free-floating fantasy and role-playing, of gaming and social interaction mediated by digital text-based avatars, that a ‘crime’ happened.</p>
<p style="text-align: justify; ">Dibell goes on to give an account of events that unfolded that night. In the social lounge of LambdaMoo, which is generally the most populated of all the different nooks, corners, dimensions and rooms that users might have created for themselves, there appeared an avatar called Dr. Bungle. Dr. Bungle had created a particular program called Vodoo Doll, which allowed the creator to control avatars which were not his own, attributing to them involuntary actions for all the other players to watch, while the targeted avatars themselves remained helpless and unable to resist any of these moves. This Dr. Bungle, through his evil Vodoo Doll, took hold of two avatars – legba and Starsinger and started controlling them. He further proceeded to forcefully engage them in sexually violent, abusive, perverted and reluctant actions upon these two avatars. As the users behind both the avatars sent a series of invective and a desperate plea for help, even as other users in the room (# 17) watched, the Vodoo Doll made them enter into sexually degrading and extremely violent set of activities without their consent. The peals of his laughter were silenced only when a player with higher powers came and evicted Dr. Bungle from the Room # 17. As an eye-witness of the crime and a further interpolator with the different users then present, Dibbell affirms that most of the users were convinced that a crime had happened in the Virtual World of the digital Mansion. That a ‘virtual rape’ happened and was traumatic to the two users was not questioned. However, what this particular incident brought back into focus was the question of space.</p>
<p style="text-align: justify; ">Dibbell suggests that what we had was a set of conflicting approaches to understand the particular phenomenon:</p>
<p style="text-align: justify; ">Where virtual reality and its conventions would have us believe that legba and Starsinger were brutally raped in their own living room, here was the victim legba scolding Mr. Bungle for a breach of *civility* … [R]eal life, on the other hand, insists the incident was only an episode in a free-form version of Dungeons and Dragons, confined to the realm of the symbolic and at no point threatening any players life, limb, or material well-being…’</p>
<p style="text-align: justify; ">The meaning and the understanding of this particular incident and the responses that it elicited, lie in the ‘buzzing, dissonant gap’ between the perceived and experienced notion of Technosocial Space. The discussions that were initiated within the community asked many questions: If a crime had happened, where had the crime happened? Was the crime recognised by law? Are we responsible for our actions performed through a digital character on the cyberspaces? Is it an assault if it is just role playing?</p>
<p style="text-align: justify; ">The lack of ‘whereness’ of the crime, or rather the placelessness of the crime made it especially more difficult to pin it to a particular body. The users who termed the event as rape had necessarily inverted the expected notion of digital space as predicated upon and imitative of physical space; they had in fact done the exact opposite and exposed digital spaces as not only ‘bleeding into reality’ but also a constitutive part of the physical spaces. Their Technosocial Space was not the space of the LambdaMoo Room # 17 but the physical locations (and thus the bodies, rather than the avatars) of the players involved. However, this blurring was not to make an easy resolution of complex metaphysical questions. This blurring was to demonstrate, more than ever, that the actions and pseudonymous performances or narratives which are produced in the digital world are not as dissociated from the ‘Real’ as we had always imagined. More importantly, the notional simulation of place or a reference to the physical place is not just a symbolic gesture but has material ramifications and practices. As Dibell notes in his lyrical style.</p>
<p style="text-align: justify; ">‘Months later, the woman in Seattle would confide to me that as she wrote those words posttraumatic tears were streaming down her face — a real-life fact that should suffice to prove that the words’ emotional content was no mere playacting. The precise tenor of that content, however, its mingling of murderous rage and eyeball-rolling annoyance, was a curious amalgam that neither the RL nor the VL facts alone can quite account for.’</p>
<p style="text-align: justify; ">The eventual decision to ‘toad’ Dr. Bungle – to condemn him to a digital death (a death only as notional as his crime) and his reappearance as another character take up the rest of Dibbell’s argument. Dibbell is more interested in looking at how a civil society emerged, formed its own ways of governance and established the space of LamdaMOO as more than just an emotional experience or extension; as a legitimate place which is almost as much, if not more real, than the physical places that we occupy in our daily material practices. Dibbell’s moving account of the entire incident and the following events leading the final ‘death’ and ‘reincarnation’ has now been extrapolated to make some very significant and insightful theorisations of the notions of the body and its representations online.</p>
<b>Exercise</b>: Based on this case-study, break into small groups to determine whether a rape happened on cyberspace and how we can understand the relationship of our online personas with our bodies.</td>
</tr>
</tbody>
</table>
<h3 style="text-align: justify; ">Cyberspace and the State</h3>
<p style="text-align: justify; ">The history of body and technology is one way of approaching the history of the internet. However, as we realise, that more than the management of identity or the projection of our interiority, it is a narrative about governance. How does the body get regulated on the internet? How does it become the structure through which communities, networks, societies and collective can be imagined? The actions and transactions between the internet and the body can also help us to look at the larger questions of state, governance and technology which are such an integral part of our everyday experience of the internet. Questions of privacy, security, piracy, sharing, access etc. are all part of the way in which our practices of cultural production and social interaction are regulated, by the different intermediaries of the internet, of which the State is one.</p>
<p style="text-align: justify; ">Asha Achuthan, in her landmark work <i>Re:Wiring Bodies</i><a href="#fn2" name="fr2">[2]</a> that looks at the history of science and technology in India, shows that these are not new concerns. In fact, as early as the 1930s and 1940s, when the architects of India’s Independence movements were thinking about shaping what the country is going to look like in the future, they were already discussing these questions. It is more popularly known that Jawaharlal Nehru was looking to build a ‘scientific temperament’ for the country and hoping to build it through scientific institutions as well as infrastructure – he is famously credited to having said that ‘dams are the temples of modern science.’ Apart from Nehru’s vision of a modern India, there was a particular conversation between M.K. Gandhi and Rabindranath Tagore, that Achuthan analyses in great detail. Achuthan argues that the dialogue between Gandhi and Tagore is so couched in ideology, poetry and spirituality that we often forget that these were actually conversations about a technology – specifically, the charkha or the spinning wheel.</p>
<p style="text-align: justify; ">For both Gandhi and Tagore, the process of nation building was centred around this one particular charkha. The charkha was the mobile, portable, wearable device (much like our smart phones) that was supposed to provide spiritual salvation and modern resources to overcome the evils of both traditional and conservative values as well as unemployment and production. The difference in Gandhi and Tagore was not whether the charkha – as a metaphor of production and socio-economic organisation – should be at the centre of our discourse. The difference was that Gandhi thought that the usage of charka, complete immersion in the activity, and the devotion to it would help us weave a modern nation For Gandhi, the citizen was not somebody who used the charkha, but the citizen was somebody who becomes a citizen in the process of using the charkha. Tagore, meanwhile, was more concerned about whether we are building a people-centred nation or a technology-centred device. He was of the opinion that building a nation with the technology at its core, might lead to an apocalyptic future where the ‘danavayantra’ or demonic machine might take over and undermine the very human values and ideals that we are hoping to structure the nation through.</p>
<p style="text-align: justify; ">If you even cursorily look at this debate, you will realise that the way Gandhi was talking about the charkha is in resonance with how contemporary politicians talk about the powers of the internet and the way in which, through building IT Cities, through foreign investment, through building a new class of workers for the IT industry, and through different confluences of economic and global urbanisation, we are going to Imagine India<a href="#fn3" name="fr3">[3] </a>of the future. Similarly, the caution that Tagore had, of the charkha as superseding the human, finds its echoes in the sceptics who have been afraid that the human is being forgotten<a href="#fn4" name="fr4">[4]</a> in the e-governance systems that are being set up, which concentrate more on management of data and information rather than the rights and the welfare of people.</p>
<p style="text-align: justify; ">This historical continuity between technology and governance, also finds theorisation in Ashish Rajadhyaksha’s book <i>The Cultural Last Mile</i><a href="#fn5" name="fr5">[5] </a>that looks at the critical turns in India’s governance and policy history and how the technological paradigm has been established. Rajadhyaksha opens up the State-technology-governance triad to more concrete examples and looks at how through the setting up of community science centres, the building of India’s space and nuclear programmes, and through on-the-ground inventions like radio and chicken-mesh wire-loops, we have tried to reinforce a broadcast based model of governance. Rajadhyaksha proposes that the earlier technologies of governance which were at our disposal, helped us think of the nation state through the metaphor of broadcast. So we had the State at the Centre, receiving and transmitting information, and in fact managing all our conversation and communication by being the central broadcasting agency. And hence, because the state was responsible for the message of the state reaching every single person, but also responsible that every single person can hypothetically communicate with every other single person, the last mile became important. The ability to reach that last person became important. And the history of technology and governance has been a history of innovations to breach that last mile and make the message reach without noise, without disturbance, and in as clean and effective a way as possible.</p>
<p style="text-align: justify; ">With the emergence of the digital governance set up, especially with the building of the Unique Identity Project,<a href="#fn6" name="fr6">[6]</a> we now have the first time when the government is not concerned about breaching the last mile. The p2p networks that are supposed to manage the different flows of information mean that the State is not a central addressee of our communication but one of the actors. It produces new managers – internet service providers, telecom infrastructure, individual hubs and connectors, traditional media agencies – that help us think of governance in a new way. Which is why, for instance, with the UID authorities, we are no longer concerned about the relay of state information from the centre to the subject. Hence, we have many anecdotal stories of people enrolling for the Aadhaar card without actually knowing what benefits it might accrue them. We also have stories coming in about how there are people with Aadhaar numbers which have flawed information but these are not concerns. Because for once, the last mile has to reach the Government. The State is a collector but there are also other registrars. And there is a new regime here, where the government is now going to become one of the actors in the field of governance and it is more interested in managing data and information rather than directly governing the people.</p>
<p style="text-align: justify; ">This historical turn is interesting, because it means that we are being subjected to different kinds of governance structures and institutions, without necessarily realising how to negotiate with them to protect us. One of the most obvious examples is the Terms of Services<a href="#fn7" name="fr7">[7]</a> that we almost blindly sign off when using online platforms and services and what happens when they violate rights that we think are constitutionally given. What happens when Facebook removes some content from your profile without your permission because it thinks that it is problematic? Who do you complain to? Are your rights as a user or a citizen? Which jurisdiction will it fall under? Conversely, what happens when you live in a country that does not grant you certain freedoms (of speech and expression, for instance) and you commit an infraction using a social media platform. What happens when your private utterances on your social networks make you vulnerable [<a href="#fr8" name="fn8">8</a>]. to persecution and prosecution in your country?</p>
<p style="text-align: justify; ">These are all questions of the human, the technological, and the governmental which have been discussed differently and severally historically, in India and also at the global level. Asking these questions, unpacking the historical concerns and how they have leap-frogged in the contemporary governmental debates is important because it helps us realise that the focus of what is at stake, what it means to be human, what we recognise as fair, just and equal are also changing in the process. Instead of thinking of e-governance as just a digitization of state resources, we have to realise that there is a certain primacy that the technologies have had in the state’s formation and manifestation, and that the digital is reshaping these formulations in new and exciting, and sometimes, precarious ways.</p>
<h3 style="text-align: justify; ">Cyberspace and Criminality</h3>
<p style="text-align: justify; ">The history of the internet in India, but also around the world, is bookended between pornography and terrorism. While there has been an incredible promise of equity, equality, fairness, and representation of alternative voices on the internet, there is no doubt that what the internet has essentially done is turn us all into criminals – pornographers, pirates, terrorists, hackers, lurkers… If you have been online, let us just take for granted that you have broken some law or the other, no matter how safe you have been online, and where you live. The ways in which the internet has facilitated peer-2-peer connections and the one-one access means that almost everything that was governed in the public has suddenly exploded in one large grey zone of illegality.</p>
<p style="text-align: justify; ">Ravi Sundaram calls this grey zone of illegal or semi-legal practices the new ‘cyberpublics’. For Sundaram, the new public sphere created by the internet is not only in the gentrified, middle-class, educated people who have access to the cyberspaces and are using social media and user generated content sites to bring about active social and political change. More often than not, the real interesting users of the internet are hidden. They access the internet from cybercafés, in shared names. They have limited access to the web through apps and services on their pirated phones. They share music, watch porn, gamble, engage in illicit and surreptitious social and sexual engagements and they are able to do this by circumventing the authority and the gaze of the law.</p>
<p style="text-align: justify; ">On the other side are the more tech savvy individuals who create alternative currencies like Bitcoin, trade for weapons, drugs and sex on SilkRoute, form guerrilla resistance groups like Anonymous, and create viruses and malware that can take over the world. These cyberpublics are not just digital in nature. They erupt regularly in the form of pirate bazaars, data swaps, and the promiscuous USB drive that moves around the machines, capturing information and passing it on further. These criminalities are often the defining point of internet policy and politics – they serve as the subjects that need to be governed, as well as the danger that lurks in the digital ether, from which we need to be protected. For Sundaram, the real contours and borders of the digital world are to be tested in an examination of these figures. Because, as Lawrence Liang suggests, the normative has already been assimilated in the system. The normative or the good subject is no longer a threat and has developed an ethical compass of what is desirable and not. However, this ethical subject also engages in illicit activities, while still producing itself as a good person. This contradiction makes for interesting stories.</p>
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<h3>DPS MMS: Case Study</h3>
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<td style="text-align: justify; ">
<p>One of the most fascinating cases of criminality that captured both public and legal attention was the notoriously cases where the ideas of Access were complicated in the Indian context, was the legal and public furore over the distribution of an MMS (Multi-Media Message) video that captured two underage young adults in a sexual act. The clip, which was dubbed in popular media as ‘DPS Dhamaka’ became viral on the internet. The video clip was listed on an auction (peer-2-peer) website as an e-book and as ‘Item 27877408 – DPS Girl having fun!!! Full video + Bazee points’ for Rs. 125. This visibility of the clip on the auction site Bazee.com, brought it to the eyes of the State where its earlier circulation through private circuits and P2P networks had gone unnoticed. Indeed, the newspapers and TV channels had created frenzy around it, this video clip would have gone unnoticed. However, the attention that Bazee.com drew led to legal intervention.</p>
<p>Following the visibility of the video clip, there was an attempt to find somebody responsible for the crime and be held liable for the ‘crime’ that had happened. Originally, Ravi Raj, a student at IIT Kharagpur, who had put up the clip on Bazee was arrested for possessing and selling pornography. He was arrested and kept in police custody for at least three days and so was the male student who made the clip. They were both made to go through proceedings in juvenile court (though he was the last to be arrested). Both the students in the video were suspended from school after the incident. Eventually, the most high profile arrest and follow up from the DPS MMS incident was the arrest of the CEO of Bazee.com – Avnish Bajaj. However, Bajaj was released soon because as the host of the platform and not its content, he had no liability.</p>
<p></p>
<p> </p>
<p class="MsoNormal">This is the beginning of a series of slippages where a punishable body in the face of public outcry had to be identified. We witnessed a witch-hunt that sought to hold the boy who made the video clip responsible, the student of IIT who attempted to circulate the clip and eventually the CEO of Bazee. The string of failed prosecutions seems to indicate that the pornographer-as-a-person was slipping through the cracks of the legal system. As NamitaMalhotra argues, it is not the pornographic object which is ‘eluding the grasp of the court’ but that it seems to be an inescapable condition of the age of the internet -that the all transactions are the same transactions, and all users are pornographers.</p>
<p class="MsoNormal">We can see in the case that the earlier positions that were easily criminalised when it came to objects in mass media – producer, consumer, distributor of obscenity, were vacated rapidly in the DPS MMS case. We have a case where the bodies, when looked at through simplified ideas of Access, could not be regulated. The girl in the clip could not be punished because she was the victim in the case that could be read as statutory rape. In the case of the boy, a stranger argument was posed – ‘that in our fast urbanising societies where parents don’t have time for children, they buy off their love by giving them gadgets – which makes possible certain kinds of technological conditions...thus the blame if it is on the boy, is on the larger society’ (Malhotra, 2011).</p>
<p class="MsoNormal">Eventually, the court held that the description of the object and the context of its presence indicates that the said obscene object is just a click away and such a ‘listing which informed the potential buyer that such a video clip that is pornographic can be procured for a price’. There is a suggestion that there was nobody in particular that could be fixed with the blame. What was at blame was access to technology and conditions of technology within which the different actors in this case were embedded. Malhotra points out that in earlier cases around pornography, judgements have held pornography responsible for itself.</p>
<p class="MsoNormal">In the case of the DPS MMS, it seemed that technology – especially access to technology by unsupervised persons – has taken that role. The eventual directive that came out of this case was a blanket warning issued to the public that ‘anyone found in possession of the clip would be fined and prosecuted’. It is as if the attention of the court was on the ways in which the video clip was produced, circulated and disseminated, rather than the content. There was an anxiety around peoples’ unsupervised access to digital technologies, the networks that facilitated access to content without the permission of the state, and modes of circulation and dissemination that generated high access to audiences which cannot be controlled or regulated.</p>
<p class="MsoNormal"></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The State’s interest in this case, is not in the sexual content of the material but in the way it sidesteps the State’s authorial positions and produces mutable, transmittable, and transferable products as well as conditions of access. Such a focus on practices and behaviours around the obscene object, rather than the content itself, seems not to disrupt the law’s neat sidestepping of the force of the image itself. These different tropes of access to technology informed the State’ attempt at control and containment of techno-social practices in the country, giving rise to imaginations of the User as being in conditions of technology which make him/her a potential criminal. This idea of access as transgression or overriding the legal regulatory framework does not get accounted for in the larger technology discourse. However, it does shape and inform the Information Technology regulations which are made manifest in the IT Act. The DPS MMS case complicated the notion of access and posited a potentially criminal techno-social subject who, because of access to the digital, will be able to consume information and images beyond the sanction of the law.</p>
<p class="MsoNormal">The DPS MMS case shows how the ways in which public discourse can accuse, blame and literally hang technology seems to diverge from how the court attempts to pin down an offence or crime and prosecute by constructing a techno-social subject as the pervert, while also accusing pornography as a phenomenon. The court is unable to hold technology to blame but the accused is technology-at-large and modernity, which subsumes practices around technology and separates out the good and ethical ways in which a citizen should access and use technologies to rise from the potentially criminal conditions of technology within which their Techno-social identity is formed.</p>
</td>
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<h3 style="text-align: justify; ">Summary</h3>
<p style="text-align: justify; ">We started by making a distinction between Internet and Cyberspace to see how the two are separate objects of focus and have a relationship that needs to be examined in greater detail. It was argued that while the Internet – in material, infrastructural and technological forms – is important to understand the different policies and politics at the local, regional and global level, it has an account that is easier to follow. Cyberspace, on the other hand, because it deals with human interactions and experiences, allows for a more complex set of approaches into understanding our engagement with the digital domain. We began with the original definitions and imaginations of cyberspace and the ways in which it founded and resolved debates about the real-virtual, the physical-digital, and the brain-mind divides which have been historically part of the cybercultures discourse.</p>
<p style="text-align: justify; ">It was proposed, hence, that instead of looking at the history of the Internet, we will look at the history of cyberspace, and see if we can move away from a straight forward historical narrative of the Internet which focuses largely on the institutions, numbers, names and technological advances. The ambition was not to just produce a similar history of cyberspace but think of conceptual frameworks through which cyberspace can be studied. The proposition was that instead of just looking at history as a neutral and objective account of events and facts, we can examine how and why we need to create histories. Also, that it is fruitful to look at the aspirations and ambitions we have in creating historical narratives. It was then suggested that instead of trying to create a definitive history, or even a personal history of the internet, it might be more fruitful to look at the intersections that cyberspace has with different questions and concerns that have historically defined the relationship between technologies and society. 3 different conceptual frameworks were introduced as methods or modes by which this historical mode of inquiry can be initiated.</p>
<p style="text-align: justify; ">The first framework examined how we can understand the boundaries and contours of the internet and cyberspace by looking at its relationship with our bodies. The ways in which we understand our bodies, the mediation by technologies, and the extensions and simulations that we live with, help us to understand the human-technology relationship in more nuanced fashions. Looking at the case-study of a rape that happened in cyberspace, we mapped out the different ways in which we can think of a technosocial relationship.</p>
<p style="text-align: justify; ">The second framework drew from historical debates around technology and governance to see how the current concerns of e-governance and digital subjectivity are informed by older debates about technology and nation building. Looking at the dialogues between Gandhi and Tagore, and then the imagination of a nation through the broadcast technologies, we further saw how the new modes of networked governance are creating new actors, new conditions and new contexts within which to locate and operate technologies.</p>
<p style="text-align: justify; ">The third framework showed how the technological is not merely at the service of the human. In fact, the presence of the technological creates new identities and modes of governance that create potential criminals of all of us. Through the case-study of the DPS MMS, and in an attempt to look at the grey zone of illegal cyberpublics, we saw how at new technosocial identities are created at the intersection of law, technology, governance and everyday practices of the web. The fact that the very condition of technology access can create us as potential criminals, in need to be governed and regulated, reflects in the development of internet policy and governance.</p>
<p style="text-align: justify; ">It was the intention of this module to complicate three sets of presumptions and common knowledge that exist in the discourse around Internet and Cyberspace. The first was to move away from thinking of the Internet merely as infrastructure and networks. The second was to suggest that entering the debates around human-technology everyday relationships would offer more interesting ways of looking at accounts of the technological. The third was to propose that the history of the internet does not begin only with the digital, but it needs larger geographical and techno-science contexts in order to understand how the contemporary landscape of internet policy and governance is shaped.</p>
<p style="text-align: justify; ">The module was not designed to give a comprehensive history and account of the internet. Instead, it built a methodological and conceptual framework that would allow us to examine the ways in which we approach Internet and Society questions – in the process, it would also help us reflect on our own engagement, intentions and expectations from the Internet and how we create the different narratives and accounts for it.</p>
<h2 style="text-align: justify; ">Additional Readings</h2>
<ol> </ol><ol>
<li>Johnny Ryan,“A History of the Internet and the Digital Future”, <i>University of Chicago Press</i>, <a href="http://press.uchicago.edu/ucp/books/book/distributed/H/bo10546731.html">http://press.uchicago.edu/ucp/books/book/distributed/H/bo10546731.html</a></li>
<li>John Naughton,“A Brief History of the Future”, <i>Overlook</i>, <a href="https://www.kirkusreviews.com/book-reviews/john-naughton/a-brief-history-of-the-future/">https://www.kirkusreviews.com/book-reviews/john-naughton/a-brief-history-of-the-future/</a></li>
<li>Christos J.P. Moschovitis et al.,“History of the Internet”, <i>Barnes & Noble</i>, <a href="http://www.barnesandnoble.com/w/history-of-the-internet-christos-j-p-moschovitis/1100883985?ean=9781576071182">http://www.barnesandnoble.com/w/history-of-the-internet-christos-j-p-moschovitis/1100883985?ean=9781576071182</a></li>
<li>Katie Hafner and Matthew Lyon, “Where Wizards Stay up Late”, <i>Barnes & Noble</i>, <a href="http://www.barnesandnoble.com/w/where-wizards-stay-up-late-katie-hafner/1113244151?ean=9780684812014">http://www.barnesandnoble.com/w/where-wizards-stay-up-late-katie-hafner/1113244151?ean=9780684812014</a></li>
<li>Janet Abbate,“Inventing the Internet”, <i>MIT Press</i>, <a href="http://mitpress.mit.edu/books/inventing-internet">http://mitpress.mit.edu/books/inventing-internet</a></li>
<li>Tim Berners-Lee,“Weaving the Web: The Original Design and Ultimate Destiny of the World Wide Web”,<a href="http://en.wikipedia.org/wiki/Weaving_the_Web:_The_Original_Design_and_UltimateDestiny_of_the_World_Wide_Web_by_its_inventor">http://en.wikipedia.org/wiki/Weaving_the_Web:_The_Original_Design_and_UltimateDestiny_of_the_World_Wide_Web_by_its_inventor</a></li>
<li>Peter Salus,“Casting the Net: From ARPANET to INTERNET and Beyond”, <i>Pearson</i>, <a href="http://www.pearson.ch/1471/9780201876741/Casting-the-Net-From-ARPANET-to-INTERNET.aspx">http://www.pearson.ch/1471/9780201876741/Casting-the-Net-From-ARPANET-to-INTERNET.aspx</a></li>
</ol>
<hr />
<p style="text-align: justify; ">[<a href="#fr1" name="fn1">1</a>]. Julian Dibbell “A Rape in Cyberspace”, available at http://www.juliandibbell.com/articles/a-rape-in-cyberspace/, last accessed on January 24, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr2" name="fn2">2</a>]. Asha Achuthan, “Re:Wiring Bodies”, Centre for Internet and Society, available at http://cis-india.org/raw/histories-of-the-internet/rewiring-bodies.pdf, last accessed on January 25, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr3" name="fn3">3</a>]. Nandan Nilekani, “Imagining India: The Idea of a Renewed Nation”, <i>Penguin</i>, available at <a href="http://www.penguin.ca/nf/Book/BookDisplay/0,,9780670068449,00.html">http://www.penguin.ca/nf/Book/BookDisplay/0,,9780670068449,00.html</a>, last accessed on January 24, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr4" name="fn4">4</a>]. Jahnavi Phalkey, “Focus: Science, History, and Modern India”, <i>The University of Chicago Press</i>, <a href="http://www.jstor.org/stable/10.1086/670950">http://www.jstor.org/stable/10.1086/670950</a>, last accessed on January 24, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr5" name="fn5">5</a>]. Ashish Rajadhyaksha, “The Last Cultural Mile”, <i>The Centre for Internet and Society</i>, available at <a href="http://editors.cis-india.org/raw/histories-of-the-internet/last-cultural-mile.pdf">http://cis-india.org/raw/histories-of-the-internet/last-cultural-mile.pdf</a>, last accessed on January 24, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr6" name="fn6">6</a>]. Ashish Rajadhyaksha, “In the Wake of Aadhar: The Digital Ecosystem of Governance in India”, <i>Centre for Study of Culture and Society</i>, available at <a href="http://eprints.cscsarchive.org/532/">http://eprints.cscsarchive.org/532/</a>, last accessed on January 23, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr7" name="fn7">7</a>]. Terms of Service, Didn’t Read, available at <a href="http://tosdr.org/">http://tosdr.org/</a>, last accessed on January 26, 2014.</p>
<p style="text-align: justify; ">[<a href="#fr8" name="fn8">8</a>]. Siva Vaidyanathan, “The Googlization of Everything: (And Why Should We Worry)”, <i>University of California Press</i>, available at <a href="http://www.ucpress.edu/book.php?isbn=9780520258822">http://www.ucpress.edu/book.php?isbn=9780520258822</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/telecom/knowledge-repository-on-internet-access/body-in-cyberspace'>http://editors.cis-india.org/telecom/knowledge-repository-on-internet-access/body-in-cyberspace</a>
</p>
No publishernishantCyborgsCyberspace2014-05-13T10:13:22ZPageTalking Back without "Talking Back"
http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back
<b>The activism of digital natives is often considered different from previous generations because of the methods and tools they use. However, reflecting on my conversations with The Blank Noise Project and my experience in the ‘Digital Natives Talking Back’ workshop in Taipei, the difference goes beyond the method and can be spotted at the analytical level – how young people today are thinking about their activism. </b>
<p> </p>
<p><span class="description">Last August, I had the opportunity to participate in the three-day grueling yet highly rewarding ‘<a href="http://editors.cis-india.org/digital-natives/blog/talking-back" class="external-link">Digital Natives Talking Back</a>’ workshop<b> </b>in Taipei. On the very first day, Seema Nair, one of the facilitators and a good friend, asked us to reflect about what ‘talking back’ means in the context of activism. At first glance, activism is almost always interpreted as a confrontational resistance towards an identifiable opponent over a certain issue - a group of activists protesting against a discriminatory legislation passed by a government, for example. Although this is definitely the most popular form, is this the only way activism could be done? </span></p>
<p><span class="description">While reflecting on Seema’s question, I thought of my conversations with people in the Blank Noise Project and how they seem to defy this popular imagination through their efforts to address street sexual harassment. From the way it articulates its issue (I have shared it before in <a href="http://editors.cis-india.org/digital-natives/blog/first-thing-first" class="external-link">here</a>), Blank Noise challenges the idea of an opponent in activism by refusing to identify an entity as the “enemy” or the one responsible for the issue, given the grey areas of street sexual harassment. The opponent is intangible instead: the mindset shared by all members of society that enables the violation to continue. </span></p>
<p><span class="description">Consequently, Blank Noise ‘talks back’ differently. While it is common for many movements to set an intangible vision as its goal (for instance: a society where women is treated as equals with men), they also have a tangible intermediary targets to move towards the broader vision (e.g. a new legislation or service provision for women affected by domestic violence). Blank Noise sticks with the intangible. The goal is to form a collective where eve teasing is everybody’s shared concern, spreading awareness that street sexual harassment is happening every day and it is unacceptable because it is a form of violence against women. Pooja Gupta, a 19 year old art student who is one of the initiators of the ‘I Never Ask for It’ Facebook campaign, underlined this intangible goal by saying that “The goal really is to spread awareness. It is not about pushing any specific agenda or telling people what to do.”</span></p>
<p><span class="description">Because of this goal, I initially thought that there is a clear demarcation between people within the Blank Noise and the ‘public’ whose awareness they would like to raise – that there is a clear “us” (the Blank Noise activists) and “them” (the target group). However, I was corrected by Jasmeen Patheja, the founder of Blank Noise, when we chatted one day. “I haven’t ever put it that way. Since the beginning, the collective is meant to be inclusive and there is no specific target group. The public is invited to participate and there is no audience, everyone is a participant and co-creator.” </span></p>
<p><span class="description">The strategy for this is to open up a public dialogue. When Blank Noise first started in 2003, it started with the street as the public space and uses art as its method of intervention. It takes many forms: performative art, clothes exhibition, street polls, and many others. Although today Blank Noise is much more known for its engagement with the virtual public through its prolific Internet presence (4 blogs, a Twitter account, 2 Facebook groups, many Facebook events, and a YouTube channel), the street interventions remain a significant part of its activities. Regardless of the methods, which I will elaborate more in future blog posts, the principles of creativity, play, and non-confrontation are always maintained. </span></p>
<p><span class="description">At this point, some critical questions could be raised. What is Blank Noise actually trying to achieve through the dialogue? Can public dialogue really address the issue? How does Blank Noise know if it is interventions have an impact?</span></p>
<p><span class="description">When I asked the last question, many people in the Blank Noise admitted that impact measurement is something that they are still grappling with. Some said that the public recognition of Blank Noise by bloggers and mainstream media is an indicator; others said that the growth of volunteers is also an impact. However, I found that this is not an issue many people were concerned with and was a bit puzzled. After all, if one were to dedicate their time and energy to a cause, wouldn’t s/he want to know what kind of difference made?</span></p>
<p><span class="description">The light bulb for this puzzle switched on when Apurva Mathad, one of Blank Noise male volunteers, said, “Eve teasing is an issue that nobody talks about. It seems like a monumental thing to try and change it, so the very act of doing something to address it and reaching as many people as possible right now seems to be enough.” </span></p>
<p><span class="description">Apurva basically told me that it is the action of doing something about the issue is what counts – and that it is the personal level change among people who are active within the Blank Noise is the real impact. I recalled that everyone else I talked with mentioned individual transformation after being a part of Blank Noise intervention – something I would elaborate upon in future posts. </span></p>
<p><span class="description">This observation was confirmed in a later conversation with Jasmeen, where I discovered that Blank Noise also has another goal that was not as easy to identify as the first: to allow people involved with the collective to undergo a personal transformation into “Action Heroes” - people who actively takes action to challenge the silence and disregard towards street sexual harassment. In this sense, Blank Noise is similar to many women collectives that became organized to empower themselves and hence could be said to also adopt a feminist ideology. </span></p>
<p><span class="description">The difference with most women collectives, however, lies on Blank Noise’s aim to allow a personalization of people’s experience with the collective. “The nature of this project is that people are in it for a reason close to them and they give meaning to their involvement as they see fit,” Jasmeen said. </span></p>
<p><span class="description">Blank Noise does face challenges in doing this. Some people found it difficult to understand that an issue could be addressed without shouting slogans or advocating for a specific solution and others joined with anger due to their personal experiences. Hence, the non-confrontational dialogue approach becomes even more important. The discussion and debates it raises help the Blank Noise volunteers to also learn more about the issue, reflect on their experiences and opinions, as well as to give meaning to their involvement. This is when I finally understood the point of “no target group”: the Blank Noise people also learn and become affected by the interventions they performed. Influencing ‘others’ is not the main goal although it is a desired effect, the main one is to allow personal empowerment. </span></p>
<p><span class="description">Going back to the ‘talking back’ discussion in Taipei, Seema then shared her experiences working with women groups in India and showed how ‘talking back’ could also be ‘talking with’, engaging people in a dialogue. It need not always address the state; it could also be aiming to make a change at the personal level in everyday life. It could also be ‘talking within’, keeping the discussion and debates alive within a movement to avoid a homogenized, simplification of the activism and provide a reflective element to the action. ‘Talking back’ could also take form other than “talking”, which usually is done through slogans and placards in a street protest, petition, or statements. It could be done through art, theatre performance, and many, many other possibilities. </span></p>
<p><span class="description">Blank Noise is definitely an example of these different forms and its experience shows that the difference is not arbitrary. It is based on a well-thought analysis of the issue that extends to how it formulates its objectives which is then translated into its strategies. Blank Noise is not only an example of how activism is done differently, but also on how the thought behind it is different.</span></p>
<p><span class="description">As I looked around the workshop room I was reminded that Blank Noise was not the only one. A few seats away from me sat two people who combined technology and poetry to create everyday resistance towards consumerism in <a class="external-link" href="http://www.slideshare.net/zonatsou/huang-po-chih-tsou-yiping-presentation-20100816-reupload">Taiwan</a></span><span class="description"><b> </b></span><span class="description"> and a young woman who held urban camps in India to mobilize young people to <a class="external-link" href="http://www.facebook.com/home.php#!/pages/MIE-My-India-Empowered/125105444189224">volunteer</a> Regardless of the issue and the technology used, many digital natives with a cause across the world remind us that ‘talking back’ could be done in many other ways than “talking back”. </span></p>
<p><span class="description"> </span></p>
<p><span class="description"> </span></p>
<p><i>This is the third post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><b>Beyond the Digital </b>series</a>, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS Digital Natives Knowledge Programme. </i><span class="description"> <br /></span></p>
<p><br /><span class="description"> </span></p>
<p><span class="description">*The photo is from one of Blank Noise's interventions in Cubbon Park, Bangalore. You can learn more about this intervention <a class="external-link" href="http://blog.blanknoise.org/2009/06/learning-to-belong-here.html">here</a>.<br /></span></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back'>http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back</a>
</p>
No publishermaesyCyberspaceDigital ActivismEve teasingDigital NativesYouthResearchBlank Noise Projectart and interventionBeyond the DigitalCommunitiescyberspacesStreet sexual harassment2011-09-22T11:37:54ZBlog EntryReflecting from the Beyond
http://editors.cis-india.org/digital-natives/blog/reflecting-from-the-beyond
<b>After going ‘beyond the digital’ with Blank Noise through the last nine posts, the final post in the series reflects on the understanding gained so far about youth digital activism and questions one needs to carry in moving forward on researching, working with, and understanding digital natives. </b>
<p></p>
<p class="Normalfirstparagraph">Throughout
the series, I have argued the following points. <a href="http://editors.cis-india.org/digital-natives/blog/beyond-the-digital-understanding-digital-natives-with-a-cause" class="external-link">Firstly</a>, the 21<sup>st</sup>
century society is changing into a network society and that youth movements are
changing accordingly. I have outlined the gaps in the current perspectives used
in understanding the current form and proposed to approach the topic by going
beyond the digital: from a youth standpoint, exploring all the elements of
social movement, and based on a case study in the Global South – the uber cool
Blank Noise community who have embraced the research with open arms. The
methodology has allowed me to identify the newness in <a href="http://editors.cis-india.org/digital-natives/blog/talking-back-without-talking-back" class="external-link">youth’s approach to
social change</a> and <a href="http://editors.cis-india.org/digital-natives/blog/the-many-faces-within" class="external-link">ways of organizing</a>. Although I do not mean to generalize,
there are some points where the case study resonates with the broader youth
movement of today. In this concluding post, I will reflect on how the research
journey has led me to rethink several points about youth, social change, and
activism.</p>
<p>While
social movements are commonly imagined to aim for concrete structural change,
many youth movements today aim for social and cultural change at the intangible
attitudinal level. Consequently, they articulate the issue with an intangible
opponent (the mindset) and less-measurable goals. Their objective is to raise
public awareness, but their approach to social change is through creating
personal change at the individual level through engagement with the movement.
Hence, ‘success’ is materialized in having as many people as possible involved
in the movement. This is enabled by several factors.</p>
<p>The
first is the Internet and new media/social technologies, which is used as a
site for community building, support group, campaigns, and a basis to allow
people spread all over the globe to remain involved in the collective in the
absence of a physical office. However, the cyber is not just a tool; it is also
a public space that is equally important with the physical space. Despite acknowledging
the diversity of the public engaged in these spaces, youth today do not
completely regard them as two separate spheres. Engaging in virtual community
has a real impact on everyday lives; the virtual is a part of real life for
many youth (Shirky, 2010). However, it is not a smooth ‘space of flows’
(Castells, 2009) either. Youth actors in the Global South do recognize that
their ease in navigating both spheres is the ability of the elite in their
societies, where the digital divide is paramount. The disconnect stems from
their <a href="http://editors.cis-india.org/digital-natives/blog/the-class-question" class="external-link">acknowledgement</a> that social change must be multi-class and an expression
of their reflexivity in facing the challenge.</p>
<p>The
second enabling factor is its highly individualized approach. The movement
enables people to personalize their involvement, both in terms of frequency and
ways of engagement as well as in meaning-making. It is an echo of the age of
individualism that youth are growing up in, shaped by the liberal economic and
political ideologies in the 1990s India
and elsewhere (France,
2007). Individualism has become a new social structure, in which personal decisions
and meaning-making is deemed as the key to solve structural issues in late
modernity (<em>Ibid).</em></p>
<p>In this era, young
people’s lives consist of a combination of a range of activities rather than
being focused only in one particular activity (<em>Ibid). </em>This is also the case in their social and political
engagement. Very few young people worldwide are full-time activists or
completely apathetic, the mainstream are actually involved in ‘everyday
activism’ (Bang, 2004; Harris et al, 2010). These are young people who are
personalizing politics by adopting causes in their daily behaviour and
lifestyle, for instance by purchasing only Fair Trade goods, or being very involved
in a short term concrete project but then stopping and moving on to other activities.
The emergence of these everyday activists are explained by the dwindling authority
of the state in the emergence of major corporations as political powers
(Castells, 2009) and youth’s decreased faith in formal political structures
which also resulted in decreased interest in collectivist, hierarchical social
movements in favour of a more individualized form of activism made easier with
Web 2.0 (Harris et al, 2010).</p>
<p>A collective of
everyday activists means that there are many forms of participation that one
can fluidly navigate in, but it requires a committed leadership core recognized
through presence and engagement. As Clay Shirky (2010: 90) said, the main
cultural and ethical norm in these groups is to ‘give credit where credit is
due’. Since these youth are used to producing and sharing content rather than
only consuming, the aforementioned success of the movement lies on the leaders’
ability to facilitate this process. The power to direct the movement is not
centralized in the leaders; it is dispersed to members who want to use the
opportunity.</p>
<p>This form of
movement defies the way social movements have been theorized before, where
individuals commit to a tangible goal and the group engagement directed under a
defined leadership. The contemporary youth movement could only exist by staying
with the intangible articulation and goal to accommodate the variety of
personalized meaning-making and allow both personal satisfaction and still
create a wider impact; it will be severely challenged by a concrete goal like
advocating for a specific regulation. Not all youth there are ‘activist’ in the
common full-time sense, for most everyday activists their engagement might not
be a form of activism at all but a productive and pleasurable way to use their
free time<span class="MsoFootnoteReference">
</span> - or, in Clay Shirky’s term, cognitive surplus
(2010).</p>
<p>Revisiting my
initial intent to put the term activism under scrutiny, I acknowledge this as a
call for scholars to re-examine the concepts of activism and social movements
through a process of de-framing and re-framing to deal with how youth today are
shaping the form of movements. Although the limitations of this paper do not
allow me to directly address the challenge, I offer my own learning from this
process for the quest of future researchers.</p>
<p>The way young
people today are reimagining social change and movements reiterate that
political and social engagement should be conceived in the plural. Instead of
“Activism” there should be “activisms” in various forms; there is not a new
form replacing the older, but all co-existing and having the potential to
complement each other. Allowing people to cope with street sexual harassment
and create a buzz around the issue should complement, not replace, efforts made
by established movements to propose a legislation or service provision from the
state. This is also a response I offer to the proponents of the aforementioned
“doubt” narrative.</p>
<p>I share the more
optimistic viewpoint about how these new forms are presenting more avenues to
engage the usually apathetic youth into taking action for a social cause.
However, I also acknowledge that the tools that have facilitated the emergence
of this new form of movement have existed for less than a decade; thus, we
still have to see how it evolves through the years.</p>
<p>Hence, I also find
the following questions to be relevant for proponents of the “hope” narrative.
Social change needs to cater to the most marginalized in the society, but as
elaborated before, the methods of engagement both on the physical and virtual
spaces are still contextual to the middle class. Therefore, how can the
emerging youth movements evolve to reach other groups in the society? Since
most of these movements are divorced from existing movements, how can they
synergize with existing movements to propel concrete change? These are open questions
that perhaps will be answered with time, but my experience with Blank Noise has
shown that these actors have the reflexivity required to start exploring
solutions to the challenges.</p>
<p>The research
started from a long-term personal interest and curiosity. In this journey, I
have found some answers but ended up with more questions that will also stay
with me in the long term. As a parting note before, I would like to share a
quote that will accompany my ongoing reflection on these questions.</p>
<p> </p>
<p><em>My advice to
other young activists of the world: study and respect history... but ultimately
break the mould. There have never been social media tools like this before. We
are the first generation to test them out: to make the mistakes but also the
breakthrough.</em></p>
<p align="right" style="text-align: right;">(Tammy
Tibbetts, 2010)</p>
<p class="Heading1notchapter"> </p>
<p><em>This is the </em><strong><em>tenth and final</em></strong><em> post in the <a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link"><strong>Beyond
the Digital </strong>series,</a> a research project that aims to explore
new insights to understand youth digital activism conducted by Maesy Angelina
with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.</em></p>
<p><em> </em></p>
<p><em> </em></p>
<p><em>References:</em></p>
<p><em> </em></p>
<p>Bang, H.P. (2004) ‘Among everyday makers and expert citizens’. Accessed
21 September 2010. <a href="http://www.sam.kau.se/stv/ksspa/papers/bang.pdf">http://www.sam.kau.se/stv/ksspa/papers/bang.pdf</a></p>
<p> </p>
<p>Castells, M. (2009) <em>Communication
Power. </em>New York: Oxford University
Press.</p>
<p> </p>
<p>France, A. (2007) <em>Understanding Youth in Late Modernity</em>. Berkshire:
Open University Press.</p>
<p> </p>
<p>Harris, A., Wyn, J., and Younes, S. (2010) ‘Beyond apathetic or
activist youth: ‘Ordinary’ young people and contemporary forms of
participaton’, <em>Young </em>Vol. 18:9, pp.
9-32</p>
<p>Shirky, C. (2010) <em>Cognitive Surplus:
Creativity and Generosity in a Connected Age. </em>London: Penguin Press</p>
<p> </p>
<p><em>Image source:</em></p>
<p><a href="http://blog.blanknoise.org/2009/08/street-signs.html">http://blog.blanknoise.org/2009/08/street-signs.html</a></p>
<p><em> </em></p>
<p> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/reflecting-from-the-beyond'>http://editors.cis-india.org/digital-natives/blog/reflecting-from-the-beyond</a>
</p>
No publishermaesyCyberspaceDigital ActivismDigital NativesStreet sexual harassmentBlank Noise ProjectCyberculturesBeyond the DigitalYouthResearchers at Work2015-05-14T12:21:29ZBlog EntryPleasure and Pornography: Impassioned Objects
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/impassioned-objects-unraveling-the-history-of-fetish
<b>In this post, a third in the series documenting her CIS-RAW project, Pleasure and Pornography, Namita Malhotra explores the idea of fetish as examined by Anne McClintock (i) . This detour is an exploration of the notion of fetish, its histories and meanings, and how it might relate to the story of Indian porn. </b>
<p><br />The etymology of fetish derives from the word fetico (Portuguese) which means sorcery or magic arts. In 1760, it was used to refer to primitive religions, especially in relation to the growing project of imperialism. In 1867, Marx coined the term commodity fetishism – using the implied meaning of primitive magic to express the central social form of modern industrial economy, whereby the social relation between people metamorphoses into the relation between things. It was only after this, in 1905, that Freud transferred the word, with all these meanings still clinging to it, to the realm of sexuality and perversions. As Anne McClintock points out, in her useful account and re-understanding of the fetish in the book <em>Imperial Leather</em> (ii), psychoanalysis, philosophy, and Marxism all take shape around the invention of the primitive fetish, which conveniently displaces what the modern mind cannot accommodate onto the invented domain of the primitive. She states that the not-so-concealed rationale of imperialism is fetishism. Fetishists (racial, sexual and other) became a mode of warranting and justifying conquest and control -- whether it was the policing of sexual fetishism for control of classes in Europe and colonies, or the invention of racial fetishism central to the regime of imposing sexual surveillance in the colonies.<strong> The imperial discourse on fetishism became a discipline of containment</strong> (iii) .</p>
<p>On the other hand in the realm of sexuality, fetish becomes a question of male sexuality alone -- male perversion par excellence. There are no female fetishists, either for Freud or Lacan, for to speak of female fetishism would involve displacing the basic precepts of psychoanalysis -- namely the scene of castration leading to phallic fetishism. However, McClintock points to the usefulness of studying female fetishism, as it allows for certain things to happen. First, it dislodges the centrality of the phallus in this discourse, which surprisingly makes way for the presence and legitimacy of a multiplicity of pleasures, needs, and contradictions that can’t be resolved or reduced merely to the desire to preserve the phallus. Very often, feminists such as McClintock read the Lacanian insistence on the centrality of the phallus as itself a fetishistic nostalgia for a single, male myth of origins and fetishistic disavowal of difference. Such a notion of fetish, embedded in phallic theory, gets easily reduced to sexual difference and does not allow/admit race or class as crucially formative categories as well; thus, race and class remain continuously of secondary status in the primarily sexually signifying chain.</p>
<p>“The racist fetishizing of white skin, black fetishizing gold chains, the fetishizing of black dominatraces, lesbians, cross dressing as men the fetishizing of national flags, slave fetishism, class cross-dressing, fetishes such as nipple clips and bras in male transvestism, leather bondage, PVC fetishism, babyism and so on -- these myriad different deployments of fetishistic ambiguity cannot be categorized under a single mark of desire, without great loss of theoretical subtlety and historical complexity.” Also McClintock points to racist, nationalistic and patriotic fetishes -- such as flags, crowns, maps, swastikas (or for instance chaddis) -- that can’t be simply rendered equivalent to the disavowal of male castration anxiety. <br /><br />McClintock calls for a renewed investigation of fetishism -- to open it up to a more complex and valuable history in which racial and class hierarchies would play as formative a role as sexuality. Rejecting the Lacanian and Freudian fixation on the phallus as central to psychoanalysis would call for a mutually transforming investigation into the disavowed relations of psychoanalysis and social history. In a way, it would be the bringing together of the varied ways in which fetish has been used -- by Freud (in the domain of psychoanalysis) in the realm of domesticity and the private, and by Marx (in the domain of male socio-economic history) in the realm of the market and possibly in the public. If these meanings were to speak to each other, what we discover is that fetish is in fact the historical enactment of ambiguity itself.</p>
<p>Fetishism involves the displacement onto an object of contradictions that the individual cannot resolve at a personal level. These contradictions could indeed be social, though lived with profound intensity in the imagination and flesh of the person. The fetish -- rather than being a merely an insignificant sexual or personal practice -- inhabits both personal and historical memory. It marks a crisis in social meaning -- the embodiment of an impossible resolution. This crisis/contradiction is displaced onto and embodied in the fetish object, which is thus destined to recur in compulsive ways. By displacing this power onto the fetish, then manipulating or controlling the fetish, the individual gains symbolic control over what might otherwise be terrifying ambiguities.</p>
<p>The fetish then can be called an impassioned object; something that emerges from a variety of social contradictions, rather than merely from the scene of castration or phallic centric domains. Hence they are neither universal, nor are they entirely about personal histories alone, but are about personal and historical memory or a social contradiction that is experienced at an intensely personal level. “As composite symbolic objects, fetishes thus embody the traumatic coincidence not only of individual but also of historical memories held in contradiction” (McClintock). This reading of fetishism gives rise to far richer possibilities of cultural analysis.</p>
<p>Fetish was neither proper to African or Christian European culture, but sprang into being from an abrupt encounter between two heterogeneous worlds during an era of mercantile capitalism and slavery. At this point it clearly embodies the problem of contradictory social value -- whether it is gold as valuable, or gold as warding off bad luck. Though initially just about heathen customs and rituals, it later also becomes a marking of certain groups of people for conquest. It is from this context that Freud transports the word, laden with meanings of conquest and violence, to the realm of sexuality. Obviously these meanings stain future connotations of fetish, the word fetish itself becoming prey to contradictory meanings of race and sex and difference.</p>
<p>For Freud, the fetish is the embodiment in one object of two positions -- castration and its denial. Though this does capture some sense of the ambiguity that McClintock also refers to, here the meanings oscillate between two, and only two, fixed options (a recurring male economy). The fetish becomes both a permanent memorial to the horror of castration, embodied not in the male but in the female -- as well as a token of triumph, and safeguard against the threat of castration. This has, of course, been critiqued by feminists quite severely. McClintock’s basic argument is that it is indeed hard, considering the varied nature of fetish objects, to find a single originary explanation in the psychic development of the individual -- in a single originary trauma. What is important here, however is to take on this notion of the fetish as an historical enactment of ambiguity itself, and see if as a theoretical concept it has any value to the study of the loose category of Indian porn, especially MMS porn. <br /><br /><strong>Soap in these strange days: fetish objects</strong><br /><br /><em>“Such spectacle creates the promise of a rich sight: not the sight of particular fetishized objects, but sight itself as richness, as the grounds for extensive experience.”<br />Dana Polan (iv)</em><br /><br />Anne McClintock’s work on fetish also looks at the seemingly ubiquitous object of soap as the carrier of many ambiguous meanings around gender, class, imperialism -- both the cult of domesticity (the running of the empire of home with servants, sweepers, cleaners, women, maids etc.) and the cult of new imperialism found in soap in its exemplary mediating form. The story of soap, for McClintock, reveals that fetishism rather than a quintessentially African propensity (belonging in the realm of lands and peoples that were being discovered through imperialism) was in fact central to industrial modernity; fetishism was not original either to industrial capitalism or precolonial economies, but was from the outset the embodiment and record of an incongruous and violent encounter (between two or more heterogenous cultures) and about rapid changes of modernity, rather than about the ‘primitive’. <br /><br />Marx says that the mystique of the commodity fetish lies not in its use value, but in its exchange value and its potency as a sign: “So far as (a commodity) is a value in use, there is nothing mysterious about it”. This could be linked to the idea of a mobile phone that is supposed to achieve so much beyond mere communication, at least according to the advertising -- they should mend ruptured relations and homes, get all the hot chicks, grow beautiful gardens, change the boring routine of life. For some time, the Samsung mobile phone ad with Estella Warren played in India, which probably moves the mobile phone with camera out of merely its symbolic use as enhancing attractiveness, to actually ‘getting’ or rather capturing girls by clicking. Magically in the ad, the act of clicking photographs make the girl not just willing, but she also takes the phone and photographs herself. Barring one scary moment when it looks like she might turn into an avenging warrior like Xena or The Bride, but instead she simpers into a loving sexy pose, she is willing. The ad can’t be easily dismissed as misogynistic, but it does give an intriguing glimpse of the intimate pictures and moments that can be captured with a mobile phone. <br /><br />That a mobile phone is fetishized as a commodity is probably evident, from the rush to get the more enhanced phone with the better camera and features, though mobile phones are also a ubiquitous element of one’s life, in some ways exactly like soap. Probably in a country like India, having a mobile phone can be read as opening up sexual possibilities in a way that wouldn’t be obvious in a more developed country. If the fetish is a social contradiction that is experienced at an intensely personal level, then the mobile phone, especially after the DPS MMS clip, is precariously located between the zones of the private and personal, and that which is entirely in the public domain beyond any control of the person(s). This ability of the mobile phone to occupy simultaneous universes because of its interconnectedness in a network, and that it is (for most people now) an entirely personal object with messages, numbers, conversations, images, videos, is what makes it unpredictable. <br /><br /><strong>Looking at MMS porn</strong><br /><em>“Memories were meant to fade. They were built that way for a reason”<br />Mace, Strange Days</em><br /><br />When looking at MMS porn, I’m irresistibly reminded of the movie <em>Strange Days</em>, in which Angela Basset’s character Mace expresses her frustration with Lenny (played by Ralph Fiennes). Lenny is obsessed with preserving memory and accessing other people’s experiences, through what in the movie are called playbacks. Playbacks are recordings of events in the brain that were fed back into brain waves to reproduce the earlier event -- the feelings, the sensations of touch, the smells and not just the visual. Playbacks haven’t been invented yet, but the obsessiveness with which Lenny wheels and deals (he’s also a dealer and collector of playbacks) gives a peculiar insight into how mobile phones are becoming fetish objects of sorts -- particularly MMSs recorded on mobile phones where other people are able to occupy the space of an unknown character that conveniently rarely ever appears on the screen. The famous pornographic ones are the DPS MMS clip and other MMS scandals, including the hidden voyeuristic ones taken without permission, and a precursor of this is Mysore Mallige where the man appears rarely on the screen and only at the end, almost like a signature. In a peculiar way MMS porn becomes like playback from Strange Days, a movie that is attempting to unravel the unknown future mired in technological changes that are messily intertwined with human desire and frailty. A future (set on the date of turning the millennium) that we’ve hopelessly gone past without even asking many of the questions that the characters in the movie pose.<br /><br />Indian websites advertise MMS scandals as a specific category of pornography. This category also includes genuine MMS clips of celebrities kissing (Kareena Kapoor), wardrobe malfunctions from Fashion Week, and also fake ones with celebrity look-alikes bathing, changing, having sex (Preity Zinta, Mallika Sherawat). Mostly what is being talked about are videos made on mobile phones by men, who record themselves having sex with ‘gullible’ women. The alleged gullibility of these women is probably essential to the erotic charge of such videos. They are shaky videos, especially when sex is underway, and have a grainy quality that makes them eerily real. Their perspective is usually that of the man who is holding the phone camera and rarely enters the frame himself, whereas the woman is definitely the desirable object that is being captured. Maybe this phenomenon can be understood better if one looks at McClintock’s idea of fetish and whether MMS/images on mobile phones can be located within that category -- whether the ambiguous nature of the video or image recorded on the mobile phone and its ability to be an intensely personal and private object and also to be so easily transmitted into networks signifies a crisis in social meanings around private and public. The mobile phone then merely becomes an object onto which this anxiety is displaced, and the recording of images repeatedly (and anxieties and fears triggered when they accidentally slip into the public domain) are ways of trying to control terrifying ambiguities over the private and the public (where aspects of sexuality, family and selfhood could be calamitously disrupted by a slip between the two categories). (v)<br /><br />In a strange way this is a parable for a larger phenomenon of pornographic circulation and the law, as well. The mass circulation of pornography is perceived as a private secret that is kept by all, and whenever there is slip between the two categories, the law and public discourse are barely able to deal with the furore of anxieties. And if not, then the law and public discourse proceed to deal with the banal unbuttoning of Akshay Kumar’s jeans by his wife as obscenity in courtrooms, as if we hadn’t all imagined an MMS that allowed us to be doing the same. <br /><br /> i. Anne Mcclintok’s work on sadomasochism illuminates some of the arguments that I make in relation to sexual subjectivity and the state’s interests and desires in policing it. (unpublished article for book on queer issues and the law). Her work borrows from notions developed by Foucault. “Sadomasochism plays social power backwards, visibly and outrageously staging hierarchy, difference and power, the irrational, ecstasy or alienation of the body, placing these ideas at the centre of western reason.” The analysis of sexual subjectivity and State’s interest in it also looks at the judgment on sadomasochism by the House of Lords, England that declares such activities that cause severe injuries and maim the body, as illegal, regardless of consent of parties. <br />ii. Anne Mcclintok, Imperial Leather: Race, gender and sexuality in the colonial contest, Routledge, 1995.<br />iii. Ibid<br />iv. Cited from Laura Mulvey, Some Thoughts on Theories of Fetishism in the Context of Contemporary Culture, October, Vol. 65 (Summer, 1993), pp. 3-20. </p>
<p>v. As in the story of Chanda in Dev.d loosely inspired from the DPS MMS clip incident<br /><img src="http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/uploads/kalkichanda.jpg/image_preview" alt="Chanda from Dev.d" class="image-inline image-inline" title="Chanda from Dev.d" /><br /><br /><br /></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/impassioned-objects-unraveling-the-history-of-fetish'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/law-video-technology/impassioned-objects-unraveling-the-history-of-fetish</a>
</p>
No publishernamitahistories of internet in IndiaCyberspaceinternet and societyObscenitywomen and internetYouTubeCyborgsCyberculturesDigital subjectivities2011-08-02T08:35:20ZBlog EntryMeet the Web 2.0 Suicide Machine
http://editors.cis-india.org/digital-natives/blog/dn1
<b>Digital Natives live their lives differently. But sometimes, they also die their lives differently! What happens when we die online? Can the digital avatar die? What is digital life? The Web 2.0 Suicide machine that has now popularly been called the 'anti-social-networking' application brings some of these questions to the fore. As a part of the Hivos-CIS "Digital Natives with a Cause?" research programme, Nishant Shah writes about how Life on the Screen is much more than just a series of games. </b>
<p>
In the new year, 2010, one of the most startling stories was of mass
suicides. About 50,000 people were affected. Legal cases were filed. The
interwebz were abuzz with the tale of how they did it. There was talk
about a website that was responsible for this. The blogosphere went into
a frenzy discussing the ‘new lease of life’ that these suicides
provided. Videos of people caught in the act found their way onto
popular video distributing spaces. And for everybody who talked about
it, it was partly a joke and partly a gimmick. However, for a
significant population, across the globe, the news came as a shock and a
moment of self-reflection.</p>
<p>
Meet the Web 2.0 Suicide Machine. It is a simple online machine which
helps people commit digital suicide by destroying their digital
identities on popular social networking sites like Facebook, Twitter,
LinkedIn and Myspace. It is software that deletes every single
transaction which you may have ever performed in your digital avatar.
Messages sent to and received from friends, stored notes, results of
viral quizzes, pictures of the last party that you attended, status
messages describing state of mind, high scores and social assets on
social networking games, links shared, videos uploaded – everything gets
deleted, allowing you one last chance to re-live your digital life
before it locks you out of the 2.0 web for once and for all. To many
this might sound funny, but for the people, whose lives are lived,
stored, shared and experienced in the online spaces that Web 2.0 has
developed.</p>
<p>
We find them in universities and colleges, multitasking, preparing a
classroom presentation while chatting with friends and keeping track of
their online gaming avatars. We encounter them in offices, glued with
equal passion, to dating or social networking sites, and moderating geek
mailing lists. We chance upon them in homes and bedrooms, sharing the
most private and intimate details of their lives using live cam feeds
and audio/video podcasts. If these images are familiar to you, you have
encountered a digital native. It might have, recently, been a ‘child’
who knows how to use the mobile phone more effectively than you do, or a
teenager who can connect your machine online while thumb typing on the
cell phone, in a language which is not very familiar to you. It could
also be the saucy colleague in office, who is always on the information
highway, making jazzy presentations and animations or playing games with
their virtual avatars, or the taxi driver who has learned the power of
GPS maps or even the <em>chaiwallah</em> around the corner who uses his
mobile phone to download new music and conduct a romantic affair.</p>
<p>
These techno-mutants are slowly, but surely taking over the world. By
the end of 2010, the global youth population will be about 1.2. Billion
and 85 per cent of it will be in the developing countries of the world,
growing up with digital and Internet technologies as an integral part of
their life. They might not be a significant number now, but they are
going to be the citizens of the future, taking important decisions about
the destinies of nations and states, creating businesses and running
economies, educating young learners and shaping public opinions. And
they are learning the fundamentals of these actions in their online
interactions on Web 2.0 spaces using digital tools to morph, mobilise,
mutate, and manage their social, cultural and political lives and
identities. It is of these people that this column writes of – people
who are marked by digital and Internet technologies in strange and
unprecedented ways.</p>
<p>Originally published at http://www.hivos.net/Hivos-Knowledge-Programme/Themes/Digital-Natives-with-a-Cause/News as a part of the Knowledge Programme: "Digital Natives with a Cause?"</p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/dn1'>http://editors.cis-india.org/digital-natives/blog/dn1</a>
</p>
No publishernishantCyberspaceDigital NativesAgencyCyborgsCybercultures2011-08-04T10:34:22ZBlog EntryJurisdictional Issues in Cyberspace
http://editors.cis-india.org/internet-governance/blog/issues-in-cyberspace
<b>This article by Justice S Muralidhar was published in the Indian Journal of Law and Technology, Volume 6, 2010. It explores in detail the jurisdiction of courts when dealing with disputes arising from commercial transactions on the Internet.</b>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/blog/issues-in-cyberspace'>http://editors.cis-india.org/internet-governance/blog/issues-in-cyberspace</a>
</p>
No publisherJustice S MuralidharCyberspace2012-03-21T10:00:24ZBlog EntryIT, The City and Public Space
http://editors.cis-india.org/raw/histories-of-the-internet/blogs/internet-society-and-space-in-indian-cities/Introduction
<b>In the Introduction to the project, Pratyush Shankar at CEPT, Ahmedabad, lays out the theoretical and practice based frameworks that inform contemporary space-technology discourses in the fields of Architecture and Urban Design. The proposal articulates the concerns, the anxieties and the lack of space-technology debates in the country despite the overwhelming ways in which emergence of internet technologies has resulted in material and imagined practices of people in urbanised India. The project draws variously from disciplines of architecture, design, cultural studies and urban geography to start a dialogue about the new kinds of public spaces that inform the making of the IT City in India. You can also access his comic strip visual introduction to the project at http://www.isvsjournal.org/pratyush/internet/Dashboard.html</b>
<p></p>
<p style="text-align: justify;"><strong>Introducion:</strong></p>
<p style="text-align: justify;">There has been, in the fields of design and architecture, a close link between the shape and imagination of the city spaces and the dominant technologies of the time. The study of space (Architecture, Public places and City form) can lead to very interesting insights into the expression of the society with respect to the dominant technologies. Manuels Castells argues that space is not a mere photo-copy (reflection) of the society but it is an important expression. Fredric Jameson, in his identification of the condition of post-modernity demonstrates how the transition into new technologies is perhaps first and most visibly reflected in the architecture, as physical spaces get materially reconstructed, not only to house the needs and peripheries of the emerging technologies but also to embody their aesthetics in their design and built form.Earlier technologies have led to new understandings of the notions of
the public and commons. Jurgen Habermas argues, how the emergence of print
cultures and technologies led to a structural transformation of the public
sphere by creating new and novel forms of participation and political
engagement for the print readers. Within cinema studies in India, Ashish
Rajadhyaksha and Madhav Prasad have looked at the ‘cinematic city’ - how
material conditions of the city transform to house the cinema technologies, and
how the imagination of certain cities is affected by the cinematic
representations of these spaces. Mike Davis’ formulations of an ‘Ecology of
Fear’ and Sean Cubbit’s idea of ‘The Cinema Effect’ also show the integral
relationship that technologies have with the imagination and materiality of
urban spaces.</p>
<p style="text-align: justify;"><em>Research Area: </em></p>
<p style="text-align: justify;">The rise of the Internet in India in last decade poses interesting
questions concerning ways of studying city spaces and its architecture. The
Internet evokes and represents space in more than one way. Communities that
represent the present urban social processes often mediate this visual and
textual reference to space on the Internet but it is also an unwitting
expression of way people choose to imagine their city, its places and its built
form. It is important and pertinent for example to understand how Internet
communities choose to abstract their own city through various direct or
indirect discourses. The following will be the key questions</p>
<p style="text-align: justify;">·
It will be interesting to observe how the idea of
a city gets represented on the Internet through both intended and casual
references. For example is the City seen as a finite clarified artifact (as
many political leadership would like us to believe) or is it seen as complex set
of relationships or systems of places.</p>
<p style="text-align: justify;">·
How does the city get represented through the
Internet with reference to its regional physical context (both geographical and
cultural landscape)? Such an enquiry can help us in knowing how representation
of city through the Internet acknowledges, neglects or fails to read its
relationship with the local fundamental conditions<a name="_ednref1" href="#_edn1"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[i]</span></span></a> (of topography, water and
culture)</p>
<p style="text-align: justify;">The actual morphological context of the city will then become an
important precursor for such an enquiry. The structure and flows in the city
have often been compared to the Internet itself in popular discourses. This
assumption can be further analyzed through spatial study of the city as a node
in large region and as many several nodes within the city itself. The idea of
Spaces of Flow in metropolis cities and places as nodes serving the flow has
been very well articulated by Manuel Castells at a generic level. The issue of
place<a name="_ednref2" href="#_edn2"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[ii]</span></span></a> and its representation
(through internet) can be another area that can offer us very interesting
insights into the relationship between the Cartesian and imagined space. The
evolution of a new graphic language on the Internet needs closer examination
from both its use of spatial symbolism as well as its impact on urban space.</p>
<p style="text-align: justify;">However the contextual issue of an Indian idea of space will becomes
the important narration as a background to such studies. This inquiry needs
examination from a more contextual point of view: from both geographical
(nature of cities) and building typology perspectives (spatial and programmatic
types)</p>
<p style="text-align: justify;" class="MsoCommentText">The
following questions will be investigated further</p>
<p style="text-align: justify;" class="MsoCommentText">a.
How do the current Internet technology, processes
and language reflect in Architecture and urban spaces of cities?</p>
<p style="text-align: justify;" class="MsoCommentText">b.
Will the form of the City and its Architecture understood
any differently now<a name="_ednref3" href="#_edn3"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[iii]</span></span></a>?</p>
<p style="text-align: justify;">The relationship between the building skin and spatial typology of
some recent architectural and urban design project can form an interesting
narrative to understand these issues. Here the issue of urban and architectural
lighting, signage and graphics can be examined more closely and hence a study
of the building skins and typology. The other largely ignored area of study
concerns the role of the Government of India with the Internet. When was the
last time we visited the railway reservation center to get a ticket or stood in
a queue for hours to be the first on the window? Many Indians still do, but for
many an Internet based on-line tickets reservation site largely substitutes
that experience of the place (railway reservation center), people and the early
morning tea on the gate. This needs closer examination from point of view of
understanding the transformation and gentrification of some of the most
democratic public service spaces in India such as the Railway stations, Municipal
offices and banks. Apart from the material practices of the people, it is
interesting to see how the integration of technologies within various urban
governance practices affect the way in which cities morph, develop and change.</p>
<p style="text-align: justify;"><em>Methodology: </em></p>
<p style="text-align: justify;" class="MsoCommentText">The
aim is to engage with the spatial context of Indian cities while teasing out
issues of the cultural phenomenon associated with the Internet. The following
will be the key methods used in research</p>
<p style="text-align: justify;" class="MsoCommentText">·
To identify and narrate the social structures and
processes that engage both with the intangible (meanings, symbols,
communication etc.) and the tangible (morphology, structure, geography) in
select Indian cities. This elaboration will form an important theoretical
premise specific to further understanding space in Indian Cities. </p>
<p style="text-align: justify;" class="MsoCommentText">·
To document stories of individuals and groups of
the city that demonstrates the typical changes that are taking place in various
social and economic processes as related to the Internet. The aim will be to
address both the tangible and intangible aspects while narrating the stories</p>
<p style="text-align: justify;" class="MsoCommentText">·
To map the spatial implication (structure and
nature of spaces) of the above mentioned changes on the city</p>
<p style="text-align: justify;" class="MsoCommentText">·
To derive a broader narrative while weaving
through different stories, that attempts to address the issue of Internet,
society and space in Indian Cities</p>
<p style="text-align: justify;">The research can be largely narrated through documentation of such
representative situations but will require a clear articulation of the
theoretical premises at the onset.</p>
<p style="text-align: justify;">A review literature chapter which specifically marks the different
contours of city-technology relationship – from IT cities which are planned to
house technologies, to SEZ’s which emerge as new forms of technologised cities,
to the gradual transformation and restructuration of city spaces and publics
would also be undertaken. Moreover it will combine the contextual based study
of cities, their public place and Architecture along with studies of the
discourses on the Internet. The project will look at different actors who play
an active, but often invisible role in the transformation of these spaces.</p>
<p style="text-align: justify;"><em>Dissemination and Outputs:</em></p>
<p style="text-align: justify;">The project shall bring forth a monograph (approximately 50,000 words)
that looks at a relationship between internet technologies and the city with a
historical perspective, in order to explore the notions of public, built form,
city spaces etc. within the Indian context.</p>
<p style="text-align: justify;">A journal paper that engages with the contemporary discourses in
Architecture and produces a new theoretical formulation of the city-technology
relationship.</p>
<p>
Part of the research
method could possibly include an elective course or workshop at CEPT University
to tap on variety of narrations through different students to strengthen both
the premise and contextual focus of the study.
<br /></p>
<hr align="left" size="1" width="33%" />
<p>
</p>
<div id="edn1">
<p class="MsoEndnoteText"><a name="_edn1" href="#_ednref1"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[i]</span></span></a>
This is to say that city form and its perception is very much a result of the
both the local geographical and cultural context</p>
</div>
<div id="edn2">
<p class="MsoEndnoteText"><a name="_edn2" href="#_ednref2"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[ii]</span></span></a>
“Place” can be defined through both space and character of an area and where
the human experience is important. We experience places and hence understand it
as they hold different processes and meanings.</p>
</div>
<p class="MsoEndnoteText"><a name="_edn3" href="#_ednref3"><span class="MsoEndnoteReference"><span class="MsoEndnoteReference">[iii]</span></span></a> So
does the presence of Internet in our lives impact the way we begin to
understand the Architecture of our city?</p>
<p class="MsoEndnoteText"> </p>
<p class="MsoEndnoteText"><strong>Bibliography</strong></p>
<p class="MsoEndnoteText">Venturi, Robert. <em>Learning from Las-Vegas : the forgotten symbolism of architectural
form. </em>MIT Press, 1976</p>
<p>Castell, Manuel. <em>The Rise of the Networked
Society. </em>Oxford:<em> </em>Blackwell Publishers, 2000</p>
<p>Adorno Theoder. <em>The Culture Industrty (Routledge Classics). </em>Routledge, 2001</p>
<p>Benjamin Walter. <em>The Arcade Project.</em> Belknap Press of Harvard University Press, 2002</p>
<p>Jameson Fredric. <em>Postmodernism or The Cultural Logic of Late Capatalism.</em> Verso, 1999</p>
<p><span class="visualHighlight"></span> Davis Mike. <em>Ecology
of Fear: Los Angeles and the Imagination of Disaster</em>. Random House, 1998</p>
<p>Ashish Rajadhayaksha. <em>Indian Cinema in the Time of Celluloid: From Bollywood to the Emergency
(South Asian Cinemas). </em></p>
<p class="MsoEndnoteText"> </p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/histories-of-the-internet/blogs/internet-society-and-space-in-indian-cities/Introduction'>http://editors.cis-india.org/raw/histories-of-the-internet/blogs/internet-society-and-space-in-indian-cities/Introduction</a>
</p>
No publishernishantCyberspaceCityCyberculturesArchitectureCommunities2011-08-02T06:07:02ZBlog EntryIT and the cITy
http://editors.cis-india.org/research/grants/the-promise-of-invisibility-technology-and-the-city/itcity
<b>Nishant Shah tells ten stories of relationship between Internet Technologies and the City, drawing from his experiences of seven months in Shanghai. In this introduction to the city, he charts out first experiences of the physical spaces of Shanghai and how they reflect the IT ambitions and imaginations of the city. He takes us through the dizzying spaces of Shanghai to see how the architecture and the buildings of the city do not only house the ICT infrastructure but also embody it in their unfolding. In drawing the seductive nature of embodied technology in the physical experience of Shanghai, he also points out why certain questions about the rise of internet technologies and the reconfiguration of the Shanghai-Pudong area have never been asked. In this first post, he explains his methdologies that inform the framework which will produce the ten stories of technology and Shanghai, and how this new IT City, delivers its promise of invisibility.</b>
<p></p>
<p style="text-align: justify;">Shanghai. City of bits, bytes and
Baozi. China’s home-grown success story that eclipses the colonial legends of
HongKong. The city that was, until the Bejing Olympics, the showcase city which
is now working hard at recovering some of its stolen glory as it prepares for
the World Trade Expo in 2010. A city that is constantly at war with itself,
trying to museumise its past, eradicate pockets of history and times, and
running to escape its present and live in a futuristic tomorrow. A city that
broke the distinctions of the public and the private, by privatising all that
was public, and by encouraging the private to be constructed for a public
spectacle. There are many stories of Shanghai to be told, but the one that
needs to be told now, is about the space of the city and how, in its attempt to
become an IT city, it has become a city of surfaces, all reminding you, in an
overwhelming hypervisual way that is the predominant aesthetic of cyberspaces,
that it is the city that not only houses technology but also embodies it,
becoming, possibly, the only city in Asia that brings the IT back into the
City.</p>
<img src="http://editors.cis-india.org/home-images/shanghai/image_preview" alt="Aerial view" class="image-left" title="Aerial view" />
<p style="text-align: justify;"> </p>
<p style="text-align: justify;"> </p>
<p style="text-align: justify;">A cursory glance around you,
perhaps travelling in the uber efficient metro system that feeds into the
mobile metaphor of accelerated speed and space that Shanghai has become, or
just walking down the more touristy XinTianDi where the rich and the famous of
Shanghai’s society hang out, or walking down the HuaiHai Road where
sky-scrapers fortress the sky and shopping malls greet you with neon-lit spaces
of consumption, you are overwhelmed at the significant and ubiquitous presence
of internet technologies. The buildings are designed to be interfaces, rather
than walls, covered constantly with the graffiti of digital advertisements,
live weather and stock updates, displaying the latest block-buster movie, or
just presenting a kaleidoscopic array of lights spiralling in a dizzying,
schizophrenic style on the surfaces of the buildings. As you walk through the
sci-fi inspired urban landscape, you try and suppress the feeling of being
inside a giant-size arcade game, waiting for a gobbling monster to come and
devour you, and continue browsing at the city that never remains the same –
either the surfaces mutate so that not even signboards or billboards remain the
same, or the very buildings disappear into rubble under the shadows of gigantic
cranes, as a concentrated demand for real estate necessitates a constant
recycling of limited space (The estimate says that 60 per cent of Shanghai gets
rebuilt every ten years), or high speed transport dissolves the city into a
blur so that only the biggest and the brightest buildings stay as north-stars
to the fluid geography of the city.</p>
<p style="text-align: justify;">If you happen to stand on the
magnificent Bund in PuXi (The older Shanghai), you keep on looking down at the
ground beneath your feet, making sure that it is still there, because the
slightly lurid but dazzling sky-line that faces you, with huge LCD screens
mounted on buildings, lights flirting with low lying clouds on the top of
gigantic buildings, and a constant buzz of electricity breaking the waves in
the Huangpu river, you know that you are in a city that gives IT its address.
No other city in Asia – not even the almost-not-Asia spaces of Tokyo or
Singapore – gives you the assurance of being completely and totally immersed in
the glory of Internet technologies. Shanghai stands, networked, connected,
mobile, accelerated, and in a time-less vacuum that hoovers the future into the
present, as a city that technology studies will have to reckon with in a
paradigm of its own.</p>
<p style="text-align: justify;"><img src="http://editors.cis-india.org/home-images/Bund/image_preview" alt="Shanghai Bund" class="image-right" title="Shanghai Bund" /></p>
<p style="text-align: justify;">And so strong is this seduction
of technology that conversations about technology and its place in Shanghai,
always revolves around the surface – about the building of the surface, about
the dissolution of depth (temporal or spatial),
and about imagining the city only in terms of light, connectivity, and
speed. So that the historicity in PuXi
becomes a flat display of the Chinese Way (Zhongguo Fangshi) and the
work-in-progress present in PuDong remains a quest for the future. In this split discourse, the questions and concerns - about governance, about citizenship, about regulation, about cultural production and political negotiation - become invisible. Like the buildings, which get guised in digital cloaks, the questions that pressingly need to be asked but are always postponed, also get cloaked in the rhetoric of development propelled by ICTs and globalisation. In a city that was constructed to eternally deflect attention, ownership or voices, how does one begin to scratch at the surfaces (Literally and figuratively) to search for something more than narratives of consumption, solipsist self-gratification, and self-congratulatory development?</p>
<p style="text-align: justify;">It is with this agenda, in this city, torn and
marked and seamlessly stitched by technology, that I start to unravel my
questions about Internet and Society in China, trying to look at relationships
between technologies, city spaces and identities, drawing from seven months spent
at the Centre for Contemporary Studies at the Shanghai University. These stories, written with retrospective memory and embellished by the privilege of
hindsight, posit a set of questions about Internet technologies, construction
of city spaces, and manifestation of identities in China, but especially in
Shanghai, to locate potentials of social transformation, political
participation, engagement and discourse, which has not been transplanted on
technology studies in China. In the process it also lays down a framework to
understand how, in an oppressive or authoritarian regime, the cultural becomes
the grounds upon which foundations of new political intervention and social
change can be built.</p>
<p style="text-align: justify;">This blog, in its ten different
entries, relies on academic and popular discourse, semi-structured interviews,
participant observation, field work, conversations, and personal experiences that
I collected in my stay there, trying to deal with the double translations of
culture and language. Whenever I have been unsure – and those moments have been
many – I have tried to discuss and debate ideas with colleagues, friends, peers
and participants, to ensure that the observations or arguments are qualified by
more than just a neo-colonial meaning making sensibilities. Despite that rigour, if faults remain, they
are all mine, and hopefully will serve as points of entry into a fruitful
discourse.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/research/grants/the-promise-of-invisibility-technology-and-the-city/itcity'>http://editors.cis-india.org/research/grants/the-promise-of-invisibility-technology-and-the-city/itcity</a>
</p>
No publishernishantCyberspaceinternet and societyShanghaiICT4DDigital NativesCyberculturesDigital subjectivitiesIT Cities2009-09-18T10:45:27ZBlog 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 Entryi4D Interview: Social Networking and Internet Access
http://editors.cis-india.org/internet-governance/blog/i4d-interview-social-networking-and-internet-access
<b>Nishant Shah, the Director for Research at CIS, was recently interviewed in i4D in a special section looking at Social Networking and Governance, as a lead up to the Internet Governance Forum in December, in the city of Hyderabad.</b>
<h3 align="left">Mechanism of Self-Governance Needed for Social Networks</h3>
<h3 align="left">Should social networking sites be governed, and if yes, in what way?<br /></h3>
<p align="justify"><img src="http://editors.cis-india.org/internet-governance/blog/uploads/nishantshah1.gif/image_preview" alt="Nishant Shah" class="image-left" title="Nishant Shah" />A
call for either monitoring or censoring Social Networking Sites has
long been proved ineffectual, with the users always finding new ways of
circumventing the bans or the blocks that are put into place. However,
given the ubiquitous nature of SNS and the varied age-groups and
interests that are represented there, governance, which is
non-intrusive and actually enables a better and more
effective experience of the site, is always welcome. The presumed
notion of governance is that it will set processes and procedures in
place which will eventually crystallise into laws or regulations.
However, there is also another form of governance - governance as
provided by a safe-keeper or a guardian, somebody who creates symbols
of caution and warns us about being cautious in certain areas. In the
physical world, we constantly face these symbols and signs which remind
us of the need to be aware and safe. Creation of a vocabulary of
warnings, signs and symbols that remind us of the dangers within SNS is
a form of governance that needs to be worked out. This can be a
participatory governance where each community develops its own concerns
and addresses them. What is needed is a way of making sure that these
signs are present and garner the attention of the user.</p>
<p align="justify"><strong>How do we address the concerns that some of the social networking spaces are not "child safe"?</strong> </p>
<p align="justify">The
question of child safety online has resulted in a raging debate. Several models, from the cybernanny to monitoring the child's
activities online ,have been suggested at different times and have
more or less failed. The concerns about what happens to a child online are
the same as those about what happens to a child in the physical world.
When the child goes off to school, or to the park to play, we train and
educate them about things that they should not be doing -- suggesting that they do not talk
to strangers, do not take sweets from strangers, do not tell people
where they live, don't wander off alone -- and hope that these will be
sufficient safeguards to their well being. As an added precaution, we
also sometimes supervise their activities and their media consumption. More than finding technical solutions for
safety online, it is a question of education and training and
some amount of supervision to ensure that the child is complying with
your idea of what is good for it. A call for sanitising the internet is more or less redundant, only, in fact,
adding to the dark glamour of the web and inciting younger users to go
and search for material which they would otherwise have ignored.</p>
<p align="justify"><strong>What are the issues, especially around identities and profile information privacy rights of users of social networking sites?</strong> </p>
<p align="justify">The
main set of issues, as I see it, around the question of identities, is
the mapping of the digital identities to the physical selves. The
questions would be : What constitutes the authentic self? What is the
responsibility of the digital persona? Are we looking at a post-human
world where online identities are equally a part of who we are and are sometimes even more a part of who we are than our physical selves? Does the older argument of the Original
and the Primary (characteristics of Representation aesthetics) still
work when we are talking about a world of 'perfect copies' and
'interminable networks of selves' (characteristics of Simulation)? How
do we create new models of verification, trust and networking within an SNS? Sites like Facebook and Orkut, with their ability to establish
looped relationships between the users, and with the notion of inheritance (¨friend of a friend of a friend of a friend¨), or even testimonials and
open 'walls' and 'scraps' for messaging, are already approaching these
new models of trust and friendship.</p>
<p align="justify"><strong>How do we strike a balance between the freedom of speech and the need to maintain law and order when it comes to monitoring social networking sites?</strong></p>
<p align="justify">I
am not sure if the 'freedom of speech and expression' and the
'maintaining of law and order' need to be posited as antithetical to each
other. Surely the whole idea of 'maintaining law and order' already
includes maintaining conditions within which freedom of speech and
expression can be practiced. Instead of monitoring social networking
sites to censor and chastise (as has happened in some of the recent
debates around Orkut, for example), it is a more fruitful exercise to
ensure that speech, as long as it is not directed offensively
towards an individual or a community, needs to be registered and heard.
Hate speech of any sort should not be tolerated but that is a fact
that is already covered by the judicial systems around the world. </p>
<p align="justify">What
perhaps, is needed online, is a mechanism of self-governance where the
community should be able to decide the kinds of actions and speech
which are valid and acceptable to them. People who enter into trollish
behaviour or hate speak, automatically get chastised and punished in
different ways by the community itself. To look at models of better
self-governance and community mobilisation might be more productive
than producing this schism between freedom of speech on the one hand
and the maintenance of law and order on the other.</p>
<p align="justify"><a class="external-link" href="http://www.i4donline.net/articles/current-article.asp?Title=netgov-Speak:-Lead-up-to-IGF-2008&articleid=2169&typ=Coulum">Link to original article on i4donline.net</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/internet-governance/blog/i4d-interview-social-networking-and-internet-access'>http://editors.cis-india.org/internet-governance/blog/i4d-interview-social-networking-and-internet-access</a>
</p>
No publishernishantCyberspaceDigital NativesPublic AccountabilityCyberculturesCommunitiesDigital subjectivitiesDigital Pluralism2011-09-22T12:51:57ZBlog EntryFirst Thing First
http://editors.cis-india.org/digital-natives/blog/first-thing-first
<b>Studies often focus on how digital natives do their activism in identifying the characteristics of youth digital activism and dedicate little attention to what the activism is about. The second blog post in the Beyond the Digital series reverses this trend and explores how the Blank Noise Project articulates the issue it addresses: street sexual harassment. </b>
<p></p>
<p>To
try to understand youth digital activism is to first understand what the issue
it deals with is all about. This point is made clear by the 13 people involved
in Blank Noise, who all started our conversation with a discussion on eve
teasing, the issue that Blank Noise deals with and the reason for its existence.
Taking the hint from them, I start sharing my research journey by sharing how
Blank Noise thinks of the issue it takes. As I recall our conversations, I am
still amazed by how everyone, regardless of whether they have been involved as
an initiator of a 15-day Facebook campaign or as a coordinator for five years,
share the following articulation </p>
<p>‘Eve
teasing’ is a euphemism in English that refers to the various forms of sexual
harassment experienced by women in public places, be it parks, streets, or
buses. It takes different forms, ranging from staring, verbal lampooning,
accidental jostling, or outright groping. While public sexual harassments also
occur in almost every place in the globe, the term ‘eve teasing’ itself is
particular to South Asia, especially India. The term plays on the biblical Eve
that is considered as a temptress, playing on the dichotomy of ‘good and bad’
women and placing the blame on women for enticing men to tease them. The word
‘tease’ itself downplays the severity of the action and making it a trivial,
funny, non-issue - so much that it is regarded as a rite of passage into
womanhood and ignored by the authorities unless it leads to violent deaths. This
term is what Blank Noise seeks to address; it aims to denounce the word ‘eve
teasing’ and call it by its appropriate name: street sexual harassment.</p>
<p>While
in the popular perception street sexual harassment happen only to young women
who dress in Western fashion, actually all women irrespective of age, class, or
dress have experienced it. In a much lesser degree, men also experienced street
sexual harassment. However, the norms of masculinity deny their victimhood and
a typical reaction would be ‘yes, I got felt up but I pity the bugger because
he’s gay’ (Blank Noise, 2005).</p>
<p>The
root of the problem is how eve teasing is internalized by all members of the
society, including women. Laura Neuhaus, a 27 year old American woman who
became active in Blank Noise when she worked in Bangalore for a few years, was
shocked to find that the senior women in her department, who had PhD degrees
and were at the top of their career, turned a blind eye to the harassment they
experience and advised her to do the same. Tanvee Nabar, a 19 year old student
who was one of the initiators of Blank Noise’s ‘I Never Ask for It’ Facebook
campaign, stated that victims may also perpetuate the problem by thinking that
accusing themselves of being responsible for the harassment because of the way
they dress or behave. She said, “Even by thinking that way I am validating eve
teasing, so this needs to stop.”<em> </em></p>
<p>The
problem thrives on the silence of victims, who are further deterred from
speaking up by negative reactions ranging from agreeing that it’s a problem but
it should be ignored because nothing can be done about it, increased
restrictions from protective parents, or even offers to beat up the perpetrator
to get even by men relatives or spouses.</p>
<p>However,
Blank Noise recognizes that the issue is not as straightforward as it may seem.
While some actions like groping are clearly a form of harassment, other forms
such as looking or verbal taunting are not as obvious. Therefore, rather than
offering a rigid guideline to what is or is not street sexual harassment, Blank
Noise attempts to build a definition of ‘eve teasing’ through public polls,
both online on its blog and on the streets.</p>
<p>Blank
Noise does not advocate for any specific, tangible solution either. It is not proposing for a new legislation or service
provision. Many youth experts would say that it is a sign of youth’s decreasing
trust to the state, but actually this is an extension of Blank Noise’s
acknowledgement of the ambiguity of street sexual harassment. Hemangini Gupta, a
29 years old Blank Noise coordinator, asked, “Should we be allowing the state to legislate an issue like street
sexual harassment where there is so much grey even with how it is understood
and defined - from ‘looking’ to physical violence?” Instead, Blank Noise aims
at creating public dialogue to break the ignorance on street sexual harassment and change the
mindset of both men and women, young and old. Blank Noise does not promote a specific course of action for women
affected by the harassment either; it promotes the confidence to choose how to
react to harassment.</p>
<p>What
is unique about Blank Noise from this articulation? Some would argue that Blank
Noise is unique for being the first collective that addresses eve teasing, but
a closer inquiry into the history of the Indian women movements show that it is
widely acknowledged as a form of violence against women. However, perhaps due
to the limited resources of the movement, efforts to address eve teasing have
been taken up very systematically (Gandhi and Shah, 2002). In this sense, when
it was born in 2003, Blank Noise was unique for being the only group whose
existence is solely dedicated to address this issue.</p>
<p>Blank
Noise is not unique in problematizing the issue of violence against women. The
women’s movements in India and elsewhere have been refusing to prescribe any
solutions to the victims and identifying patriarchal mindset of both men and
women as the root cause either. Yet, it is exceptional in not identifying an
opponent or an entity where concrete demands are proposed to push for a
tangible progress towards a change of mindset.</p>
<p>Intangible
changes are as good as tangible ones. This might be a new characteristic of how
digital natives think about their causes, but it could also be more related to
their reading of the specific issue they are dealing with. Perhaps, if the
issue at hand is climate change, the same people will advocate for specific
solutions to the state or promote concrete behavior change. Either way, the
message is clear: we need to always take into account <em>what </em>a digital natives activism is about and not just <em>how </em>they do it!</p>
<p> </p>
<p> </p>
<p><em>This is the second post in the <strong><a href="http://editors.cis-india.org/digital-natives/blog/the-beyond-the-digital-directory" class="external-link">Beyond the Digital</a> </strong>series, a research
project that aims to explore new insights to understand youth digital activism
conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS
Digital Natives Knowledge Programme. <br /></em></p>
<p> </p>
<p> </p>
<p><em><u>Reference:</u></em><u></u></p>
<p> </p>
<p>Blank Noise
(2005) ‘Frequently Asked Questions’. Accessed 21 September 2010. <a href="http://blog.blanknoise.org/2005/03/frequently-asked-questions.html">http://blog.blanknoise.org/2005/03/frequently-asked-questions.html</a></p>
<p><u><br /></u></p>
<p>Gandhi, N. and
Shah, N. (1992) <em>The Issues at Stake:
Theory and Practice in the Contemporary Women’s Movement in India. </em>New
Delhi: Kali for Women</p>
<p>Source for the picture: <a href="http://www.facebook.com/home.php?#!/group.php?gid=2703755288">http://www.facebook.com/home.php?#!/group.php?gid=2703755288</a></p>
<p>
For more details visit <a href='http://editors.cis-india.org/digital-natives/blog/first-thing-first'>http://editors.cis-india.org/digital-natives/blog/first-thing-first</a>
</p>
No publishermaesyCyberspaceDigital ActivismEve teasingDigital NativesStreet sexual harassmentYouthBeyond the Digitalmovements2011-08-04T10:31:48ZBlog Entry