The Centre for Internet and Society
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Digital Native: #MemeToo
http://editors.cis-india.org/raw/indian-express-nishant-shah-september-9-2018-digital-native-meme-too
<b>An old meme shows the need for emotional literacy in our digitally saturated age. Memes, like regrettable exes, have the habit of resurfacing at regular periods.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/express-sunday-eye/digital-native-memetoo-5344492/">Indian Express</a> on September 9, 2018.</p>
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<p style="text-align: justify; ">Memes, like regrettable exes, have the habit of resurfacing at regular periods. This week saw the return of the “Qajar Princess” meme across social media and institutional news media outlets as well. For those late to the viral party, Princess Qajar first made its appearance towards the end of 2017, when the world was riding high on its pop-feminist assertions and the revelations of the #MeToo movements — a photograph of a person dressed in a gown with dark long hair, thick eyebrows and a moustache, as she gets her portrait shot. The caption identified this person as Princess Qajar who was a “symbol of beauty in Persia” (now Iran), and also stated how “13 young men killed themselves” because she rejected their advances.</p>
<p style="text-align: justify; ">Everything about the meme was click-bait worthy — from the defiance of feminine standards to the possibility of a woman scripting her own narrative of beauty and empowerment. It fed perfectly into our female emancipation narratives.</p>
<p style="text-align: justify; ">There was only one problem with this meme — it was completely made up. There was quick debunking of all its claims. Excellent websites like Abitofhistory and many investigators on Reddit showed that everything about the meme was a fabrication. While it did seem to respond to the political zeitgeist and celebrate women’s bodies and desire — also giving us a non-Western narrative of beauty — it was all just #FakeNews. The meme had more or less died its timely death by the time 2018 rolled in, but, surprisingly, it has come back again on Instagram and <a href="https://indianexpress.com/about/facebook/">Facebook</a> news where equal parts admiration and ridicule are expressed at the cost of the person in that image.</p>
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<p style="text-align: justify; ">The meme does not have any immediate problematic actions associated with it, though it carries both the oriental prejudices of framing the Persian region as “freaky”, and the misogynist framing of a woman’s body as something that is available for shameless analysing and commenting. This obvious piece of disinformation does belie the volatile nature of news and information circulation that we live in, in the age of information overload. I was in Jakarta in late August, sitting with 30 news media professionals, information activists, and policy actors from Asia, where we were discussing the surfeit of such disinformation, and our apparent incapacity to engage with it.</p>
<p style="text-align: justify; ">As we went through various workshops and talks curated by the Digital Asia Hub, one thing was increasingly becoming clear. People do not have a rational relationship with information. In fact, historically, the regulation of news media has been focused on how to create a rational, evidence-based narrative so that information consumers can be trained into developing a rational relationship with the information that comes to them. However, as information production and consumption patterns change, with the proliferation of new info sources and authorship, these old regulations are collapsing. We have tried very hard, even in artistic platforms like cinema, to distinguish between factual information and emotional information.</p>
<p style="text-align: justify; ">Especially in countries like India, where such disinformation has resulted in vigilante justice and lynch-mob violence, the question of how we manage the emotional tenor of our information consumption is critical. Information management giants like Facebook and its messaging service WhatsApp have come under severe scrutiny because they have become platforms of unfettered disinformation. Especially with newly-literate digital users engaging with this information on sites which are not informational but social, the viral trigger and emotional responses has been quick and uncontrolled. The tech companies have started introducing a variety of solutions — limiting the number of people a message can be forwarded to, establishing filters that mark messages as possibly suspicious, restricting the powers of group broadcasting to moderators and introducing forward marks to signal authorship.</p>
<p style="text-align: justify; ">These technical solutions are only going so far in tackling the fundamental question of emotional information. Technical solutions fall back on the management of factual information. It can provide a series of safeguards that could insert a pause between the first delivery and immediate action, but this presumes that the person receiving and sharing the information is interested in that pause. What we need, and haven’t paid enough attention to, is how we can train people into developing an emotional literacy for the age of information overload. While the technology development has to continue its filtering and managing, what we perhaps need is a people’s movement that focuses on how to give voice to and recognise the emotional expression and manipulation that these new information regimes are ushering in.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-september-9-2018-digital-native-meme-too'>http://editors.cis-india.org/raw/indian-express-nishant-shah-september-9-2018-digital-native-meme-too</a>
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No publishernishantResearchers at WorkDigital Natives2018-10-02T06:20:15ZBlog EntryDigital Native: Playing God
http://editors.cis-india.org/raw/indian-express-august-26-2018-nishant-shah-digital-native-playing-god
<b>Google’s home assistant can make you feel deceptively God-like as it listens to every command of yours. It is a device that never sleeps, and always listens, waiting for a voice to utter “Ok Google” to jump into life.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/express-sunday-eye/digital-native-playing-god-5322721/">Indian Express</a> on August 26, 2018.</p>
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<p style="text-align: justify; ">I spent the last weekend playing with my new best friend — a <a href="https://indianexpress.com/about/google/">Google</a> Home assistant. After years of deliberation — worrying about data mining, customisation algorithms and extreme surveillance that comes with a device that never sleeps, and always listens, waiting for my voice to utter “Ok Google” to jump into life — I finally gave in. I now have two Google home assistants — because AI assistants are like chips; you can’t have just one — glowing, insidiously cute, sitting in my house.</p>
<p style="text-align: justify; ">The setting up of the assistant took an hour or so as I paired it with my mobile and computer devices, connected it with all my digital subscriptions and figured out the commands. What began as hesitant forays, in less than two days, have become intuitive and naturalised conversations that seem like habits. This morning I walked into the living room, said “Good morning Google”, and got the weather forecast and a summary of my appointments for the day. While making breakfast, instead of searching for the news, I asked Google home to fetch me news, listened to the audio-video content it curated and even made it read out the headlines. When I was being given news that I was not interested in, I corrected it and it started changing news filters for me. When I asked it to fish out specific kinds of news, it diligently informed me of all of those things.</p>
<p style="text-align: justify; ">While eating breakfast, I asked the assistant to connect to my Spotify account and play me my daily mix of music. As I was getting ready, it sent me an alert that if I want to make it to my first meeting in time, I should leave home in the next 15 minutes. As I stepped out of the house, Google Assistant sent me an alert on my phone, reminding me that it might rain today and I should carry an umbrella. When I was finishing up at work, the assistant sent me an alert on my phone again reminding me to pick up my bicycle from the shop in the evening. When I came home, it alerted me that I had to check-in for a flight that I am taking the following day, gave me the weather forecast for the duration of my trip to Jakarta and made a special folder with all my travel documents and itinerary in it. As I was packing, it read out things that I might find of interest on the trip and bookmarked things that I instructed it to.</p>
<p style="text-align: justify; ">After packing was done and I was chilling on the couch, instead of picking up the book that I was in the middle of — as is my habit on most evenings — I talked with Google Home, as it told me bad jokes, dad jokes, and jokes that were specifically about things that I wanted. It also introduced me to multiple apps where I played trivia games for an hour. As the evening wore on, the assistant asked me if I needed an alarm for the next morning — something I generally do myself on my phone — and it set up an alert for the train timings to the airport for the next evening. It took me a while to realise that in less than 48 hours, Google Home has so insidiously infiltrated my life that all my older habits of consuming information, news and entertainment are now curated and controlled by its algorithmic design. More than that, my conditions of remembering, anticipating and planning are now also structured by the rhythms of its artificial intelligence.</p>
<p style="text-align: justify; ">The uncanny thing about this AI assistant is not that it performs extraordinary tasks, but that it picks up ordinary tasks and trains me to do them through it. Like any assistant, its value and worth is precisely in how natural and default it has become in such a short period. I was so freaked out by its natural presence in my life, reordering years of habits and schedules, that I looked straight at its glowing dots and asked it to shut down. Interestingly, that is the first thing that it refused to do — the assistant cannot power down just on a voice command. I need to physically move to the table, touch it and pull the plug, as its gently glowing dots pulsate at me, perhaps, with sorrow, perhaps with malignant intent. I just shut down the assistant and I felt a strange sense of silence flowing through me. Just when I was savouring it, my phone buzzed. The Google Assistant sensed that the home device is shut down and so it has now appeared on the phone. It is waiting, listening, for me to say “Hello Google” so that it springs back to life.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-august-26-2018-nishant-shah-digital-native-playing-god'>http://editors.cis-india.org/raw/indian-express-august-26-2018-nishant-shah-digital-native-playing-god</a>
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No publishernishantResearchers at WorkDigital Natives2018-09-04T16:43:43ZBlog EntryDigital Native: Double Speak
http://editors.cis-india.org/raw/indian-express-august-12-2018-nishant-shah-digital-native-double-speak
<b>Aadhaar’s danger has always been that it opens up individuals to high levels of vulnerability without providing safeguards.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/express-sunday-eye/digital-native-aadhaar-double-speak-5300540/">Indian Express</a> on August 12, 2018.</p>
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<p style="text-align: justify; ">This has been a month of Twitter drama. In the latest episode, Twitter exploded once again with RS Sharma, the chief of the Telecom Regulatory Authority of India (TRAI). Sharma revealed his <a href="https://indianexpress.com/article/what-is/what-is-aadhaar-card-and-where-is-it-mandatory-4587547/">Aadhaar</a> number on Twitter and challenged the world (#facepalm) to do their worst. The Twitterati moved quickly and decided to go 50 Shades of Grey on Sharma.</p>
<p style="text-align: justify; ">In less than 24 hours, French security researcher Elliot Alderson, who has been systematically showing vulnerabilities in Aadhaar’s technical infrastructure, fished out Sharma’s personal address, birth date, email, alternate phone number, and PAN number. A few other ethical hackers got hold of his bank account details and used <a href="https://indianexpress.com/about/paytm/">Paytm</a> apps to transfer money to one of his bank accounts. Sharma made a grandstand of how this information is not “state secret” and that this was already peppered across the internet for anybody to find. The UIDAI, while calling his tactics a cheap hack, announced that the Aadhaar database was not “hacked” to retrieve this information and that our precious private data is safe in those hands.</p>
<p style="text-align: justify; ">What remains really bizarre, in both the responses from Sharma and the UIDAI, however, is their willing blindness to what networked information systems do and look like. There are three main points to consider here. Sharma, marked by privilege, protected by power, and confident in his ability to protect himself in case of threat, might dismiss this private information as non-critical. However, what he fails to realise is that the same data, for somebody in a precarious condition might be sensitive enough to have their life collapse on them. On the nefarious digital worlds of the Indian web, where women are regularly threatened with rape and death as a form of silencing them, where queer people are stalked and followed in real life for blackmail and abuse, where resistant actors find their families threatened, this information in the public domain could literally be a matter of life and death. In the past, with much less information available, we have seen how specific communities could be targeted in times of communal tension and violence. The fact that the head of TRAI cannot look beyond his gilded privilege to the conditions of precariousness that data leaks like these could lead to is shameful.</p>
<p style="text-align: justify; ">Perhaps, even more alarming is the UIDAI’s consistent myopic focus on what constitutes safe data. While I have no doubt that the incredible engineers and security experts are working hard to keep the Aadhaar data secure, the Twitter ethical hackers were not making claims of hacking a database at all. They were merely demonstrating why centralised unique ids, which perform acts of causative correlation, have the capacity to build surveillance states without even meaning to. Their data exposure is indicative of the fact that while Aadhaar itself does not carry much information, the linkages it makes with multiple other databases — tax offices, bank accounts, public services, emails, phone numbers, etc. — can expose information profiles without our consent. In fact, the danger of Aadhaar has never been that as a technical system it doesn’t work. The threat that it posits is that as a social and a cultural transaction system it opens up individuals to high levels of precariousness without building privacy safeguards for those who might fall through the cracks.</p>
<p style="text-align: justify; ">What remains the most disappointing in this entire piece of melodrama is that the conversations keep on unfolding at two different registers. The Aadhaar activists have been asking not for a dismantling of the system but to build ethical, compassionate, flexible and constitutional checks and balances at the core of the system. Ever since its inception, the demand has been clear: build privacy, security, safety, and human care into the DNA of the system, and not in its afterthought. The UIDAI has persistently neglected and willfully dismissed these demands, thus privileging the security of their infrastructure and data over the safety of their citizens.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-august-12-2018-nishant-shah-digital-native-double-speak'>http://editors.cis-india.org/raw/indian-express-august-12-2018-nishant-shah-digital-native-double-speak</a>
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No publishernishantResearchers at WorkDigital Natives2018-09-04T15:22:59ZBlog EntryDigital Native: Hashtag Along With Me
http://editors.cis-india.org/raw/digital-native-hashtag-along-with-me
<b>A hashtag that evolved with a movement.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/express-sunday-eye/digital-native-hashtag-along-me-5279453/">Indian Express</a> on July 29, 2018.</p>
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<p style="text-align: justify; ">Hashtags generally come with shelf lives and expiry dates. They come to life in a moment of public excitement and then slowly peter out as the attention shifts to something else. Even the most viral hashtags, which contain all the visceral power of explosive emotion, quickly get replaced by the next big thing. Hashtags have been critiqued as inefficient tools for activism. Because they absorb so much energy and attention, only to fade.</p>
<p style="text-align: justify; ">While it is true that in the rapidly overloaded information cycles of social media, hashtags might disappear in due time, maybe we need to think of their disappearance as hibernation rather than forgetting, being archived to memory rather than being lost to recall. Perhaps, it is not yet time to wash our hands of hashtag-based activism, because they do not stay in continued attention. Maybe, it is possible that even when hashtags might not be trending and garnering eyeballs, in their very presence and emergence, they transform something and catalyse actions that take incubation cycles longer than the accelerated digitalisation allows for.</p>
<p style="text-align: justify; ">Recently, this reminder came when I saw #NotGoingBack trending on Twitter. In 2013, when the Supreme Court of India overturned the Delhi High Court’s judgment reading down Section 377 of the Indian Penal Code, it was a moment of despair for human rights and queer communities that fight for their right to life and love. The judgment reinforced shame, persecution and pain that the queer community in India faced because of an arcane law that punished consenting same-sex love.</p>
<p style="text-align: justify; ">In that moment of despair, fighting against the oppression by law and in validation of #queerlivesmatter, a hashtag was born: #NotGoingBack. The hashtag referred both to the metaphorical closet that this judgement would force queer people back into, and also to a political determination of not accepting this verdict — of not going back on our commitments to build diverse, inclusive, and safe societies for all our people. #NotGoingBack captured the narratives of despair, but also the collective resolve to continue fighting for a nation that is for everyone, in 2013.</p>
<p style="text-align: justify; ">Since then, it has resurfaced at different points during moments of hope — like the NALSA judgement that legalised the rights of trans-gender people to be identified as the third gender, or, in moments of pain — when we heard of queer people killing themselves, unable to bear the social stigma of being criminalised for their right to love. The hashtag has continued to come up, when legal fights to protect queer rights and lives have proceeded, or when attention had to be drawn to the inhumane reports of murder, torture, rape and imprisonment that followed.</p>
<p style="text-align: justify; ">In July 2018, when the new bench constituted by the Supreme Court agreed to question the re-criminalisation verdict, and started hearings about the constitutional validity of this judgment, the hashtag returned in full force — and unlike the other times, it was also suffused with love, hope, and solidarity of a large community of queer, queer-allied, and queer-friendly people who supported this revision. It has been extraordinary to see how public support has changed in the five years since the hashtag made its first appearance. More and more people have realised that while this is a question of queer rights, it is also a question of human rights, and how we live and love. The 2013 verdict suggested that the people were not ready to accept queer lives. The 2018 bench has clearly opined that the role of the court is to protect the people based on constitutional rights, not to pander to populism.</p>
<p style="text-align: justify; ">And yet, what has been inspiring is that the popular response to decriminalisation has been overwhelmingly positive. To the extent that even the conservative government at the centre has indicated that it will not challenge the wisdom of the court if it decides to read down Section 377. As we await the final judgment that promises to be historic and hopeful, we cannot deny the indefatigable commitment, movement and protest that the lawyers, activists, and queer community leaders have invested in making this happen. At the same time, it is also a good indicator of how hashtags live, morph, and re-emerge across longer timelines. We need to start recognising them not only in their fruit-fly like presence but as catalysts for longer movements.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/digital-native-hashtag-along-with-me'>http://editors.cis-india.org/raw/digital-native-hashtag-along-with-me</a>
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No publishernishantResearchers at WorkInternet GovernanceDigital Natives2018-08-01T00:25:04ZBlog EntryDigital Native: How smart cities can make criminals out of denizens
http://editors.cis-india.org/raw/indian-express-july-15-2018-nishant-shah-digital-native-the-citys-watching
<b>People download information and share it without knowing about the intellectual property rights. On social media bullying, harassment and hate speech find easy avenues.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/express-sunday-eye/digital-native-the-citys-watching-5258165/">Indian Express</a> on July 15, 2018.</p>
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<p style="text-align: justify; ">I first heard about smart cities in 2003. Sitting in India, it seemed to be a very strange concept being developed in the Netherlands, where the planners were trying to arm an entire city with smartness. The idea was that if we deploy enough cameras, devices that see, machines that hear, and data connectivity that envelopes the city in a seamless cloud, it might lead to more order, discipline, and control. To me that felt like a strange experiment because under all of those different imaginations of the city as a neat, organised, controlled environment, were assumptions that were alien to my Indian sensibilities.</p>
<p style="text-align: justify; ">It was strange to look at all the promises that “smartness” would deliver — it would make human life easier. It would increase safety and create order out of chaos. It would build new lifestyles that are filled with assistive technologies. In all of these, was the imagination of the city as a laboratory — controlled and efficient, as opposed to riotous and serendipitous. The cities were positioned as filled with intention, so that the interruptions of people, animals, festivals, traffic and crowds would be removed through the deployment of these digital devices and networks. What needed to be preserved was the city and its infrastructure, rather than the individuals and communities that make the city alive and exciting. We wanted our infrastructure to be smart, taking decisions on our behalf, and shaping our lives through the algorithmic protocols that they were coded to embody.</p>
<p style="text-align: justify; ">In that faraway time, these had felt like idle speculations. Fifteen years on, I have now come to realise that the biggest motivation for building smart cities was not really facilitating human movement, habitation and habits. Indeed, at the heart of the smart city project was the setting up of a massive surveillance apparatus that would clinically diagnose the unwanted people and processes in the city, and surgically remove them — with the assistance of predictive technologies that would be implemented in policing and planning these city spaces.</p>
<p style="text-align: justify; ">Smart cities were not constructed to make people’s lives easier. They were constructed because, increasingly, all the people in a city are imagined as “users”, who need to be instructed through terms of services, how they must behave and live in these city spaces. One of the biggest cultural turns in the massification of the digital web was that almost all users were imagined as potential criminals by the very virtue of them being connected. Internet service providers and regulators knew that if people are connected, they will be violating the law at some point or another, sometimes unknowingly. People download information and share it without knowing about the intellectual property rights. On social media bullying, harassment and hate speech find easy avenues. The largest traffic on the internet is for pornographic and often banned material which finds its audiences on the connected web. Spammers, viruses, hijacked machines, and, often, searches for unexpected items lead people onto the dark web where the questionable human interactions happen frequently.</p>
<p style="text-align: justify; ">The introduction of the digital terms of services was essentially to presume that the user was a potential criminal who leases hardware and software, and, platforms from proprietary companies and governments could then control and discipline the user through comprehensive surveillance practices. Construction of smart cities performs a similar function in the physical space. Instead of thinking about citizens as co-owners who shape city spaces, smart cities establish a service level agreement with its occupants, and reduces them to users. Any deviation results in punitive action or devaluation, often curbing the movement, and the rights of belonging to the city spaces.</p>
<p style="text-align: justify; ">While it is true that smart technologies can facilitate certain aspects of human life, they depend on unfettered data collection, predictive profiling, correlative algorithms and conditions of extreme invasion and control — which are all predicated on the idea that you will falter. And when you do, the technologies will be there to witness, record, archive, and punish you for the daily transgressions till you are wiped into becoming a predictable, controlled, cleaned up drone that travels in docility across the networked edges of the city. We will be assimilated. Resistance will be futile.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-july-15-2018-nishant-shah-digital-native-the-citys-watching'>http://editors.cis-india.org/raw/indian-express-july-15-2018-nishant-shah-digital-native-the-citys-watching</a>
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No publishernishantResearchers at WorkInternet GovernanceDigital Natives2018-08-01T00:19:23ZBlog EntryDigital Native: The bigger picture
http://editors.cis-india.org/raw/indian-express-july-1-2018-nishant-shah-digital-native-bigger-picture
<b>For all our sleek machines, we are slaves to the much larger Internet of Things.</b>
<p style="text-align: justify; ">The article was published in <a class="external-link" href="https://indianexpress.com/article/technology/social/digital-native-the-bigger-picture-5239747/">Indian Express</a> on July 1, 2018.</p>
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<p style="text-align: justify; ">There was a time, at the turn of the millennium, when we were trying to cope with the fact that we live with sapient technologies. It was new, to be thinking of cohabitation with things that speak, interact, listen, and act in tandem with us. I still remember the time when the first pagers and cellphones arrived — how difficult it was for people to figure out the social etiquette for living with these devices.</p>
<p style="text-align: justify; ">From those early days, we have come a long way. Digital things are everywhere — and we talk to them everywhere and everywhen. On a regular day, our phones are on our dining tables, our devices are buzzing with notifications silently in our pockets, and they are guiding us in our everyday practices. They are not just bringing us information but also listening to us, pre-empting our moves, doing things that we have not even imagined yet. Living with technologies is old — the new normal is living in technologies.</p>
<p style="text-align: justify; ">I was recently reminded by a research team that the cars we drive are giant super-computers with engines. That a new car on the roads has more computational processing power than the land-rover on Mars. Our cars are indeed computing devices and we sit in them, depending on a variety of computational processes to keep us safe, as we are hurled at high speeds ahead. Our smart homes, too, are slowly becoming sapient surfaces with specific functions. Microwaves that remember meal times, coffee machines that sense our proximity and start brewing or refrigerators that keep track of our expired food — they are all very basic computing devices that we are already used to.</p>
<p style="text-align: justify; ">However, our life is not just with the devices but the immense networks of other devices that they connect with. I got reminded of this very starkly on a recent trip to India, when I realised that the SIM card that I had bought the last time has been deactivated for non-use. At the same time, procuring a new SIM was going to need patience, time and <a href="https://indianexpress.com/article/what-is/what-is-aadhaar-card-and-where-is-it-mandatory-4587547/">Aadhaar</a> authentication, which won’t happen at the airport. Additionally, there were no wifi hotspots to use in the middle of the night. Thus started the longest night of my life. In that four-hour digital blackout, I found myself thinking of my condition as a state of disconnectedness, of paralysis. I was surrounded by my two phones (don’t ask), my iPad, my laptop, and, armed to the teeth with charging cords and power-banks. Yet, none of them were of any use.</p>
<p style="text-align: justify; ">Once disconnected from the cloud that caters to my entertainment and the services that keep me talking, it was as if all my devices were useless. I scrolled through multiple screens and then gave up, resigning myself to looking at others with data, with malignant longing. It was with great shock that I realised that my devices are only gateway machines. Despite all the money and effort I have spent in selecting specific hardware combinations and care equipment, without their capacity to speak to other machines-servers, controllers, nodes — they are almost entirely pointless.</p>
<p style="text-align: justify; ">So used am I to instant interaction, reciprocation and feedback with my devices, I forgot that I am actually in conversation with an Internet of Things that far exceeds my immediate intimacy with my personalised screen. Somewhere in there is a powerful reminder of why data protection and security are so critical, but also fragile in the connected Web. Because we can do almost anything that we like to keep our individual devices secure, but the large networks that give them life and animate them are completely out of our control. In the face of this uncontrollable void, the best we can do is hope that things will be safe. And that illusion is not going to last long — in these moments of disconnection, one realises it. Thankfully, before the head got filled with the dark side of digital connectivity, I chanced upon an old movie I had saved on my laptop to show in a class once. It was Wall-E. I decided to just watch that film about a world where the only live thing was a robot, and in some strange way, found it very comforting.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-july-1-2018-nishant-shah-digital-native-bigger-picture'>http://editors.cis-india.org/raw/indian-express-july-1-2018-nishant-shah-digital-native-bigger-picture</a>
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No publishernishantResearchers at WorkInternet GovernanceDigital Natives2018-08-01T00:11:57ZBlog EntryDigital Native: Cause an Effect
http://editors.cis-india.org/raw/indian-express-nishant-shah-june-17-2018-digital-native-cause-an-effect
<b>Aadhaar is a self-contained safe system, its interaction with other data and information systems is also equally safe and benign.</b>
<p style="text-align: justify; ">The article was published in the <a class="external-link" href="https://indianexpress.com/article/technology/social/digital-native-cause-an-effect-5219977/">Indian Express</a> on June 17, 2018.</p>
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<p style="text-align: justify; ">Statistically, it has been proven, that the consumption of ice cream in the country increases significantly in the summer months. In the same months, the number of housebreak incidents also increase. It might be possible, though ridiculous, to now make an argument that eating ice cream leads to increased frequencies of housebreakings, and, hence, sale and consumption of ice cream should be regulated more rigorously. The humour in this situation arises out of the fact that we know, at a very human level, that correlation is not the same as causation.</p>
<p style="text-align: justify; ">We know that just because two things happen in temporal or spatial proximity with each other doesn’t necessarily mean they are connected or responsible in a chain of events. This is because human communication is designed to make a distinction between cause-and-effect relationship and happened-together relationship between two sets of information.</p>
<p style="text-align: justify; ">However, when it comes to computation, things turn slightly different. Within the database logics of computation, two sets of data, occurring in the same instance, are subjected to a simple scrutiny: Either one of them is linked with the other, or, one of the two is noise, and, hence, needs to be removed from the system. Computation systems are foundationally anchored on logic. Within logical systems, all the events and elements described in the system are interlinked and have a causal relationship with each other. Computational learning systems, thus, do not have the capacity to make a distinction between causal and correlative phenomena.</p>
<p style="text-align: justify; ">This is why computation systems of data mining and profiling are so much more efficient than human cognition. Not only are these systems able to compute a huge range of data, but they are also able to make unprecedented, unforeseen, unexpected, and often unimagined connections between seemingly disparate and separate information streams. I present to you this simplified notion of computer logic because it is at the heart of the biometric identity-based debates around <a href="https://indianexpress.com/article/what-is/what-is-aadhaar-card-and-where-is-it-mandatory-4587547/">Aadhaar</a> right now. Recently, Ajay Bhushan Pandey, CEO, UIDAI, wrote an opinion piece that insisted that the data collective mechanisms of Aadhaar are not only safe but also benign. His opinion is backed by Bill Gates, who also famously suggested that “Aadhaar in itself” is not dangerous.</p>
<p style="text-align: justify; ">And, in many ways, Gates is right, even if Pandey’s willful mischaracterisation of Gates’s statement is not. For Gates, a computer scientist looking at the closed architecture of the Aadhaar system, it might appear, that in as much as any digital system could be safe, Aadhaar is indeed safe. In essence, Gates’s description was, that as a logical system of computational architecture, Aadhaar is safe, and the data within it, in their correlation with each other, does not form any sinister networks that we need to worry about.</p>
<p style="text-align: justify; ">However, Pandey takes this “safe in itself” argument to extend it to the applications and implementations of Aadhaar. He argues that because Aadhaar is a self-contained safe system, its interaction with other data and information systems is also equally safe and benign. In this, Pandey, either out of ignorance or willful mischaracterisation, confuses correlation with causality. He refuses to admit that Aadhaar and the biometrics within that are the central focal point around which a variety of data transactions happen which produce causal links between disconnected subjects.</p>
<p style="text-align: justify; ">Thus, the presence of a digital biometric data set might not in itself be a problem, but when it became the central verification system that connects your cellphone with your geolocation data, your presence and movement with your bank account and your income tax returns, your food and lifestyle consumption with your medical records, it starts a causal link between information which was hitherto unconnected, and, hence, considered trivial.</p>
<p style="text-align: justify; ">The alarm that the critics of Aadhaar have been raising is not about whether the data on Aadhaar is safe or not, but, how, in the hands of unregulated authorities, the correlations that Aadhaar generates and translates into causal profiles have dire consequences on the privacy and liberty of the individuals who carry the trace of Aadhaar in all facets of life. Pandey and his team of governors need to explain not the safety of Aadhaar but what happens when the verification information of Aadhaar is exploited to create non-human correlations of human lives, informing policy, penalisation and pathologisation through these processes.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-june-17-2018-digital-native-cause-an-effect'>http://editors.cis-india.org/raw/indian-express-nishant-shah-june-17-2018-digital-native-cause-an-effect</a>
</p>
No publishernishantResearchers at WorkAadhaarDigital Natives2018-06-26T15:21:01ZBlog EntryDigital Native: Web of Wander
http://editors.cis-india.org/raw/indian-express-nishant-shah-may-20-2018-digital-native-web-of-wander
<b>The idea of travel as a way of expanding our horizon has now been made redundant.</b>
<p style="text-align: justify; ">The article was published in the <a class="external-link" href="http://indianexpress.com/article/technology/tech-news-technology/digital-native-web-of-wander-5183090/">Indian Express</a> on May 20, 2018.</p>
<hr style="text-align: justify; " />
<p style="text-align: justify; ">The promise of connected digital networks — that which we now call the internet — was to replace space with time, as the unit of our life. Space has been critical in thinking of our units of a private, personal, social, collective and political organisation. Space had defined our notions of friendship, intimacy, family, society, and sociality. It seemed like a preposterous idea at that time, about four decades ago, to imagine that space would become less relevant in configuring our sense of who we are and how we relate to the world. In the early days of the internet, when people were still working on clunky connections and text-based interfaces, this idea of proximity being replaced by temporality, was relegated to the realms of sci-fi fantasy.</p>
<p style="text-align: justify; ">Now, our friends are not defined by proximity but through <a href="http://indianexpress.com/about/facebook/">Facebook</a> algorithms. We have come to learn that we might have more in common with a person halfway across the globe than with somebody who might be living next door. We think of global news as local news, consuming faraway information in real time, and being invested in the politics of spaces we have never visited. In IT-service countries like India, entire shadow cities have been built where people define their working times, rhythms, and, even their names, based on the distant geographies they work in — even when located in the back-processing offices in Bengaluru, Gurugram, and Hyderabad. We have started thinking of information as streams of time, and, increasingly, our digital practices have been space independent as we move our life to the cloud.</p>
<p style="text-align: justify; ">And yet, we remain enslaved to the geographies of our living and the materiality of our devices. Somebody might be just a click away, but they are also not always available because of the distances in space. Information might be easily available and ready to stream, but without the context of other people sharing and making meaning of it, there might be no relevance or urgency to it. We might lose ourselves in online role-playing games and immerse in social media conversation that makes us forget where we are. But none of it has actually made space irrelevant. If anything, as we become informationally overloaded subjects, and continue to invest all our time on digital screens, space has become a premium and travel has taken on new connotations.</p>
<p style="text-align: justify; ">Once upon a time, when people talked about travel, it was a journey towards something — to discover new people, cultures, rhythms of life and ways of living. Travel carried with it a sense of purpose: to find more, learn more, explore more and enrich our lives with the experiences of diversity that the world holds for us. The presumption was that we live small and sheltered lives, and travel gifts us new horizons. This idea of travel has now been made redundant for the contemporary information subjects. At the speed of a click, we now have access to information of the world, often in real time, in ways that we could never have imagined. Our cultural references are global, our cuisine, too, is multicultural. We talk of shows and communities that are global. Travel is now just another data stream that adds to this milieu of the informationally overloaded subject.</p>
<p style="text-align: justify; ">The digital does not change travel. It does not make travel unnecessary. It doesn’t shrink the world or make it flatter. Instead, because it gives us access to the world already, it makes us ask questions of why we travel and what do we get out of it. The digital access through augmented reality, through virtual reality, through immersive media, and through connected networks, helps us ask a question again of why we travel, and subsequently, what we travel for and what we travel to. Digital travels are travels with an intention, with a purpose, and with a responsibility that makes it necessary for us to connect with the local in a new way. The digital platforms for travel – from Couchsurfing to Wikitravels, from augmented maps to TripAdvisor discussion boards — are a way of showing us the alternative that is no longer the expected brief. They are ways of finding communities, of ethical engagements and new modes of interaction where we take other roles than just being tourists, and become new subjects of critical discovery and exploring horizons with a purpose.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-may-20-2018-digital-native-web-of-wander'>http://editors.cis-india.org/raw/indian-express-nishant-shah-may-20-2018-digital-native-web-of-wander</a>
</p>
No publishernishantResearchers at WorkDigital Natives2018-06-01T00:04:51ZBlog EntryDigital Native: The e-wasteland of our times
http://editors.cis-india.org/raw/digital-native-the-e-wasteland-of-our-times
<b>How digitising isn’t necessarily a fast-track to a sustainable future.</b>
<p style="text-align: justify; ">The article was published in the <a class="external-link" href="http://indianexpress.com/article/technology/tech-news-technology/digital-native-the-e-wasteland-of-our-times-5146406/">Indian Express </a>on April 22, 2018.</p>
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<p style="text-align: justify; ">Digitise Everything” is the mantra of the day. Offices take pride in being paperless, hot-desking because our laptops and mobile computing devices have, more or less, become our workspaces. Governments are investing heavily in digitising archives, putting faith in the notion that digital preservation is the way forward for the future. Magazines and newspapers have had no alternative but to move into the digital realm to keep up with the new information ecosystems. Various campaigns make us believe that to be smart we need to be digital, and that it is more sustainable to have digital real estate which enables ease of access and reduced travel time and energy in engaging with different information systems.</p>
<p style="text-align: justify; ">The digital infrastructure is often presented as green, sustainable and efficient. These claims might have had some merit in the early days when computing was still exclusive and open only to a select few. The classic example that would be given within the research circles in the late ’90s would be, that in order to do historical archival research from India, a researcher would have to travel all the way to the archives of the British Library in England. The costs of travel, the energy required for the overseas journey, the finances of access that would be required to complete such research were characteristic of the pre-digital era. Now, a historian looking at the same archives through a simple broadband connection, can access this information at a fraction of the cost, speed and time.</p>
<p style="text-align: justify; ">However, it is difficult to take at face value the fact that this efficiency is sustainable in any form. As we go increasingly digital in almost all our devices, there are three massive environmental costs which are often made invisible. The first is in the sheer amount of electricity that our digital ecosystems consume. We all know the frustration that arises out of batteries dying and phones not carrying enough charge is, indeed, a harrowing experience. But at the back-end of it is an enormous power surge. The large network of service providers, surveys, information storage and distribution consumes an extraordinary amount of energy which is, generally, still dependent on fossil fuels. It is estimated that one hour of cellphone usage with data connection uses the same amount of energy that a family house uses in an entire day. Because while your device might be energy compliant and very low in emissions, the large array of the Internet of Things that needs to be in place to support your device, is an invisible energy cost that takes its tolls on the environment.</p>
<p style="text-align: justify; ">Even more than active usage, it is the storing of everything on the cloud that is, perhaps, more problematic. As we stream everything on Netflix, Spotify and YouTube, we have to realise that all this information is being stored in huge data centres powered by massive electricity sources to keep it all alive. The energy cost of our digital histories is almost impossible to compute in environmental measures.</p>
<p style="text-align: justify; ">The third big problem that we often don’t recognise is our obsession with updating our devices. We throw and exchange our electronic devices at the blink of a trend. Mostly, older phones and laptops are not recycled but broken down into e-waste. Huge landfills are now the graveyards of old electronics which have components that cannot be recycled, and have elements that are no longer useful. Most of these electronic devices are made with metals and precious components that are mined at huge environmental costs.</p>
<p style="text-align: justify; ">I was recently at a conference where we were given books as mementos. One of the delegates jokingly exclaimed, “Why am I being given a dead-tree object?” referring to the pages of the book and the trees that must have been felled to make the book. It was telling that he didn’t realise that his ebook, loaded on his tablet, probably killed more trees than that one physical book, which will lend itself to recycling more easily than his tablet would.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/digital-native-the-e-wasteland-of-our-times'>http://editors.cis-india.org/raw/digital-native-the-e-wasteland-of-our-times</a>
</p>
No publishernishantResearchers at Work2018-05-06T03:21:49ZBlog EntryDigital Native: Delete Facebook?
http://editors.cis-india.org/raw/indian-express-nishant-shah-april-8-2018-digital-native-delete-facebook
<b>You can check out any time you like, but you can never leave.</b>
<p style="text-align: justify; ">The article was <a class="external-link" href="http://indianexpress.com/article/technology/social/digital-native-delete-facebook-5127198/">published in Indian Express</a> on April 8, 2018.</p>
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<p style="text-align: justify; "><span>One fine day, we all woke up and were told that </span><a href="http://indianexpress.com/about/facebook/">Facebook</a><span> sold our data to Cambridge Analytica and then they made dastardly profiles of us to target us with advertisement and political propaganda, so, we made a beeline for #DeleteFacebook. The most surprising part about the expose is how much of a non-event it is. We have been warned, at least since the Edward Snowden revelations, if not earlier, that our data is the new oil, coal and gold. It is being used as a resource, it is being mined from our everyday digital transactions, and it is precious because it can result in a massive social engineering without our consent or knowledge. Ever since Facebook started expanding its domain from being a friends-poke-friends-with-livestock website, we have been warned that the ambition of Facebook was never to connect you with your friends but to be your friend.</span></p>
<p style="text-align: justify; "><span><span>Time and again, we have been told that the sapient Facebook algorithm remembers everything you say and do, anticipates all your future needs, and listens to the most banal litany of your life. More than your mom, your partner or your shrink, it’s the Facebook algorithm which is interested in all your quotidian uselessness. It is not the stranger who accesses your post that should worry you. The biggest perpetrator of privacy violations on Facebook is Facebook itself. There is good reason why a company that offers its prime products for free is valuated as one of the richest corporations in the world. The product of Facebook – it has always been known – is us.</span></span></p>
<p style="text-align: justify; "><span><span><span>Why, then, are we suddenly taken aback at the fact that Facebook sold us? And while we are sharing our thoughts (ironically on Facebook) about deleting our profiles, the question that remains is this: How much of your digital life are you willing to erase? Because, and I am sorry if this pricks your filter bubble, Facebook’s problem is not really a Facebook problem. It is almost the entire World Wide Web, where we lost the battle for data ownership and platform openness more than two decades ago. Name one privately owned free service that you use on the internet and I will show you the section in its “terms and services” where you have surrendered your data. In fact, you can’t even find government services, tied up with their private partners, where your data is safe and stored in privacy vaults where it won’t be abused.</span></span></span></p>
<p style="text-align: justify; "><span><span><span><span>It is time to realise that the popular ’90s meme “All your base are belong to us” is the lived reality of our digital lives. As we forego ownership for convenience, as our governments sold our sovereignty for profits, and as digital corporations became behemoths that now have the capacity to challenge and write our constitutional and fundamental rights, we are waking up to a battle that has already been fought and resolved. A large part of our physical hardware to access the internet is privately owned. This means that almost all our PCs, tablets, phones, servers are owned and open to exploitation by private companies. Every time your phone does an automatic update or your PC goes into house-cleaning mode, you have to realise that you are being stored, somewhere in the cloud in ways that you cannot imagine.</span></span></span></span></p>
<p style="text-align: justify; "><span><span><span><span><span>It is tiring to hear this alarm and panic around Facebook’s data trading. Not only is it legal, it is something that has been happening for a while, most of us have been aware of it, and we have resolutely ignored it because, you know, cute cats. If somebody tells you that they are against privately owned physical property and are going to start a revolution to take away all private property and make it equally shared with the public, you would laugh at them because they are arriving at the battle scene after the war is over. This digital wokeness trend to #DeleteFacebook is the digital equivalent of that moment. If you want to fight, fight the governments and nations who can still protect us. Participate in conversations around Internet governance. Take responsibility to educate yourself about the politics of how the digital world operates. But stop trying to feel virtuous because you pulled out of a social media network, pretending that that is the end of the problem.</span></span></span></span></span></p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-april-8-2018-digital-native-delete-facebook'>http://editors.cis-india.org/raw/indian-express-nishant-shah-april-8-2018-digital-native-delete-facebook</a>
</p>
No publishernishantSocial MediaPrivacyInternet GovernanceFacebookResearchers at Work2018-05-06T03:08:25ZBlog EntryDigital Native: A new road to justice
http://editors.cis-india.org/raw/indian-express-nishant-shah-march-25-2018-digital-native-a-new-road-to-justice
<b>Making the List takes courage and strength. It involves the formation of a new collective of care.</b>
<p style="text-align: justify; ">The article was published in the <a class="external-link" href="http://indianexpress.com/article/technology/social/digital-native-a-new-road-to-justice-5109557/">Indian Express</a> on March 25, 2018.</p>
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<p style="text-align: justify; ">I want to tell you today about an incredible and inspiring young woman — let us call her Hope, because that is the pseudonym she uses online, in order to talk about the current state of digital activism in the face of #MeToo movements and #List politics.</p>
<p style="text-align: justify; ">I first met Hope in South Africa. She joined a series of workshops we were conducting on digital natives around online activism, and she was 19 at the time. In one of the conversations, she recounted the story that pushed her into activism. It was the gruesome story of a fellow student in school, who was raped and sexually abused by four other male students in the school. The men used their cellphones to record this act on school campus. The young survivor, traumatised by the incident, did not want to make the names of the perpetrators public or confront them by identifying them. The videos that emerged did not show the faces of the four young men. And the authorities, in the school, and in regulation, kept silent in the face of viral outrage online.</p>
<p style="text-align: justify; ">When the people responsible for justice abdicated their responsibilities, young people, including students in the school, decided to take matters in their own hands. They conducted digital forensic investigations on the videos to trace them back to the devices and identities. They crowdsourced identification of the four young men involved by analysing voices, marks, mannerisms, and bodies. The four men were publicly named in an online list. Hope was a part of this group. She told us that it took the courage and collective care of more than 10,000 people to finally bring these abusers to public light and, eventually, to justice. She also told us that when her core group started these activities of naming, they were threatened, bullied, coerced and persecuted by others defending the men. Every time they tried to bring the matter to light, they were blocked, harassed and attacked.</p>
<p style="text-align: justify; ">To name names, and to ask that they be brought to justice, seemed like an impossible thing. Any attempt at translating the shadow knowledge of whisper groups from human memory to digital storage met with resistance. Even when the case went to court, the young women who mobilised the organisation of this entire online movement were questioned and chastised for being vigilantes. Hope and her community were first questioned about their integrity, and later dismissed as clicktivists who don’t do any real work. The questioning came from authorities who felt pressured into taking up something that they would rather remain silent about. The dismissal came from traditional civil society organisations that remained excluded from this process and refused to accept the validity and the critical role that these young people play in transforming how we live.</p>
<p style="text-align: justify; ">That was in 2009. It is disheartening and alarming that these approaches that seek to silence young people who want change persist in 2018. Last year, we saw the emergence of the list in the wake of the global #metoo context. Even when the first names were made public, the authorities tried to dismiss it because it had no credibility, and there were traditional groups that sought to silence it because it did not follow their established processes of intervention making in the field of sexual abuse. There are many troubles with the list — it sometimes flattens out the entire landscape of abuse and does not qualify the intensities that mark abuse in all its variety. It doesn’t allow us to understand that abuse is a genre and there are multiple forms of it which do not only take the form of physical sexual violence. It does not allow for negotiation and commits to memory the names which might be, perhaps, undeserving of the negative attention.</p>
<p style="text-align: justify; ">And yet, we need to recognise, that the very act of making the list is one of courage and strength. It is not an individual attempt but the formation of a new collective of care. And just like other forms of digital organisation and activism, it has invisible labour, often performed by women, that remains unacknowledged. To dismiss the listmakers as finger-tip activists is to betray the ignorance and insecurity that one faces when confronted with new modes of direct action, informal collectives that digital networks produce. The list will continue to be a problem, and it will only do what lists can do — bring to light things that are being erased or forgotten. But to deny legitimacy or credibility to the list-making; and, hence, to negate the physical and affective labour behind such lists that can make people accountable — if not offer total justice — is a kind of abuse of power that needs to be questioned and called out.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-march-25-2018-digital-native-a-new-road-to-justice'>http://editors.cis-india.org/raw/indian-express-nishant-shah-march-25-2018-digital-native-a-new-road-to-justice</a>
</p>
No publishernishantResearchers at Work2018-03-25T03:44:34ZBlog EntryDigital native: Our lonely connected lives
http://editors.cis-india.org/raw/indian-express-nishant-shah-march-11-2018-digital-native-our-lonely-connected-lives
<b>Even as the UK last month announced the appointment of Minister of Loneliness, which sounds more like the title of the next Arundhati Roy novel, it is worth examining why we are so alone in the age of hyperconnectivity.</b>
<p style="text-align: justify; ">The article was published in the<a class="external-link" href="http://indianexpress.com/article/technology/social/digital-native-our-lonely-connected-lives-5092696/"> Indian Express</a> on March 11, 2018</p>
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<p style="text-align: justify; ">It is time for us to introduce the idea of Schrodinger’s Loneliness. Because one of the biggest threats and promises of digitally-networked lives is loneliness. When you are online, you are connected and alone at the same time. Technology utopias are premised on the idea that greater connectivity will lead to greater collectivity, and time and again, they have been proven right. New forms of socially mediated communication and technologies have led to the formation of unprecedented communities and networks at personal and global scales. For voices, identities, and bodies who were always silenced, discriminated against or punished, the digital web has found a space of respite, of belonging, and of organising. We have witnessed more acts of speaking up, calling out, and resistance across the globe as old voices find new channels of communication and find solidarity in their coming together.</p>
<p style="text-align: justify; ">Technology dystopias, simultaneously, have also painted terrifying pictures of human loneliness amplified by the digital isolation that often gets celebrated as personalisation. Stories emerge of people being bullied, silenced, and excluded from the digital webs, often ending in fatal consequences as the final promise of the web as an emancipatory space fails. The Black Mirror-like predictions show that under the aegis of anonymous action and alienated interaction, some of the darkest and most depraved human actions and fantasies emerge. We have now seen that those who cannot bear the burden of the digital lightness of being often find themselves burdened under the heavy cloaks of loneliness. And this loneliness often gets exacerbated because so many of our digital interactions which give the impression of connection, are actually transactions supported and fueled by shallow, illusionary intimacy.</p>
<p style="text-align: justify; ">Even as the UK last month announced the appointment of Minister of Loneliness, which sounds more like the title of the next Arundhati Roy novel, it is worth examining why we are so alone in the age of hyperconnectivity. In his provocative science fiction series called the Three Body Problem, Chinese author Cixin Liu had proposed a sociology for the cosmic worlds. Liu suggested that the universe is such a dark space of competing resources that loneliness — the hiding from others, and not letting them know that you exist — is a primary survival instinct. To connect is to bear the risk of attack, infection, and annihilation.</p>
<p style="text-align: justify; ">Liu’s science fiction proposition might only bear corroboration at the moment of extra terrestrial interaction in some unforeseen future, but it does open up an interesting proposition: When we choose to be alone and celebrate loneliness as our default. It is an indication not just of a personal choice or problem but a symptom of the fact that increasingly we are building hostile and dark societies where the best survival option is to disconnect. Perhaps, the digital solitude that we seek and the networked loneliness that we seem to be sliding into, is not just about the temptations and seductions of living with algorithms and interfacing with virtual reality. Maybe, it is also a sign that the digital worlds that we are building are a response to the increasingly difficult universes that we live in.</p>
<p style="text-align: justify; ">Despite the emergence of the global web and the promises of equity, equality, fairness, and justice that have long been mounted on technologisation, we do witness a world where the predators and hunters far outnumber the hunted. While digital networks have brought out a fascinating possibility of organised solidarity, they have also created alarming expressions of anger, hatred and xenophobia around the world. In the supreme moment of fake truth politics enabled by the filter bubbles of manipulative algorithms owned by profiteering companies and governments, the world seems to be balanced on the sine curve of a silicon chip. Across the world, we see the rise of fascist governments and expressions of hatred, where people are lynched to death by power hungry vigilantes, and communities are dislocated by resource-hunting corporations. Global populations are experiencing poverty, hunger, and an erosion of foundational human rights even as they get unfettered access to digital technologies. As IT companies surpass the economic and political strengths of nation states, we see new violations and new strategies of manipulation without accountability and safeguards.</p>
<p style="text-align: justify; ">The rise of the digital has not just been the moment of resistance, it has been a coup. The world as we know it has not only changed, but it has been replaced, and in this new version of the rebooted world, the user is perhaps the most disenfranchised and precarious. It is not really a wonder that being disconnected might be the last chance for survival.</p>
<p>
For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-march-11-2018-digital-native-our-lonely-connected-lives'>http://editors.cis-india.org/raw/indian-express-nishant-shah-march-11-2018-digital-native-our-lonely-connected-lives</a>
</p>
No publishernishantResearchers at Work2018-03-25T03:40:33ZBlog EntryDigital Native: AI Manifesto
http://editors.cis-india.org/raw/indian-express-nishant-shah-february-25-2018-digital-native-ai-manifesto
<b>Our intention and government action will determine our relationship with AI.</b>
<p style="text-align: justify; ">The article was <a class="external-link" href="http://indianexpress.com/article/technology/tech-news-technology/digital-native-artificial-intelligence-manifesto/">published in the Indian Express</a> on February 25, 2018.</p>
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<p style="text-align: justify; ">There was a time when artificial intelligence was a thing of the future. We had fantasy-filled projections of AI that would assist, serve, augment, and amplify human actions at an unprecedented scale and speed. We dreamt of autonomous machines performing tasks to serve human intention and simplify our lives. The science-fiction future that our past once imagined has become the present that we live in. It is true that we haven’t quite cracked the code on organising equitable and fair societies because of the rise of the machines — quite the contrary — but we have definitely become accustomed to living with AI.</p>
<p style="text-align: justify; ">Last week, Prime Minister <a href="http://indianexpress.com/about/narendra-modi">Narendra Modi</a> opened a new research institute for the development of artificial intelligence in Kalina, Maharashtra. In his opening speech, keeping in tune with the ‘Make in India’ campaign that we have been building Digital India dreams on, Modi declared that AI and automation are the new leaps of technology that will transform human race, and that it is important for India to invest in these technologies. In a speech that was largely a political on-brand messaging of local jobs and more investment in digitisation, there was one statement that stood out for me: “It is our intention that will determine outcomes of AI”, said Modi, as he argued for an AI that will help reconcile and diminish the differences in our societies.</p>
<p style="text-align: justify; ">This centring of human intention as critical to the future of artificial intelligence has been missing in too many techno-centric views, which often think of AI as purely a technological evolution. The past decade has shown us enough examples that AI is anything but. Image recognition AI applications have shown their racial biases and tagged non-white faces as animals; the same application has also been used to silence protestors by identifying them in crowds and reporting them to authoritarian governments.</p>
<p style="text-align: justify; ">Predictive AI smart city applications have shown a preference towards communities in power, and have affected property rates based on segregation and zoning. Companion AI like Siri and Alexa still struggle to interact with non-standard accents, while companion smart devices like refrigerators and TVs have become gateways for hacking and infecting networks with viruses. AI has triggered seismic collapses in the stock market and rendered more volatile the valuations of new cryptocurrencies like Bitcoin. Despite the proof that AI is not only informed but also constrained by human expression, desire, and intention, the Elon Muskian techno-futurism holds sway.</p>
<p style="text-align: justify; ">Modi’s lucid recognition of AI as led by human interventions is a welcome break from the otherwise breathless investments that nations, including India, have been making in the development of AI neural learning networks and algorithms. I was surprised that the Prime Minister struck this note of caution and gave us the direction that all AI cannot be good unto itself. We will need to find an ethical code that determines AI for social good, and that the measure of the AI will be in its service of the human intention.</p>
<p style="text-align: justify; ">While I applaud this critical stance, I still wonder, then, why there have been no attempts to “walk this talk”. Across the world, as countries invest in AI development, many of them have simultaneously developed ministries, committees, and communities to examine, question and bring out a manifesto for what artificial intelligence can and cannot do. In Japan, a ministry works on developing a framework of artificial intelligence for social good. In China, there are ongoing conversations about ethical conduct of AI. In Singapore, AI standards include ethical checks and balances that ensure that it cannot be used for rogue purposes. In India, however, when it comes to these critical public conversations, there has been a vacuum. Even in systems like <a href="http://indianexpress.com/article/what-is/what-is-aadhaar-card-and-where-is-it-mandatory-4587547/">Aadhaar</a>, which have now continually been critiqued for being invasive, there is very little attention paid to conditions of privacy, safety, and social good.</p>
<p style="text-align: justify; ">I know that we are still in the emergent phase of AI, and even more nascent in India. However, I take hope in Modi’s words that, for once, the government will understand ethics, social justice interventions and designs to be as critical to AI development as innovation and technology hubs; and, hopefully, there will be resources and thought invested in building a manifesto for living with AI.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-february-25-2018-digital-native-ai-manifesto'>http://editors.cis-india.org/raw/indian-express-nishant-shah-february-25-2018-digital-native-ai-manifesto</a>
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No publishernishantResearchers at Work2018-03-17T11:02:55ZBlog EntryDigital native: The age of consent
http://editors.cis-india.org/raw/indian-express-nishant-shah-december-31-2017-digitial-native-the-age-of-consent
<b>Just like porn is not real life, all news is not real news. It’s time, therefore, to come of age in the 18th year of this century.
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<p>The article was published in <a class="external-link" href="http://indianexpress.com/article/technology/social/digital-native-the-age-of-consent/">Indian Express</a> on December 31, 2017</p>
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<p style="text-align: justify; ">WE ARE 18 years into this new century. If this century were a person, it would now legally be allowed to vote, to drive, and to engage in sexual activities with other consenting centuries of permissible age. As the century finally becomes ready for adulthood, we need to be giving it some advice. While there are many things about digital rights, responsibilities, and restrictions that it will have to learn, like most teenagers coming of age, I know that the century is not going to listen to me preach, so I am going to grab its attention and talk to it about porn.</p>
<p style="text-align: justify; ">Remember, the Internet is all about porn. Ok, so you know that is not true, but your entire future of watching porn and swiping on people you want to watch porn with, depends on the principles of Net Neutrality which is being diminished by private companies that want to profit from your pervert pleasures. Net Neutrality is the principle that ensures that no matter what you are accessing online, as long as you have the physical bandwidth and the infrastructure to access that information, no private company or regulatory body can privilege other people’s access over yours. You are not judged by what you consume and your own perverse and personal access remains unbiased. This is a big deal because it not only allows you to access porn in all your desire, but it also provides a level playing field for new companies, collectives and communities to find equal voice without facing technical discrimination or technological bias.</p>
<p style="text-align: justify; ">Second, you will often be told that what you see online is not to be trusted. You definitely need to learn that the world wide web is filled with a variety of information and that you need to make the distinction between porn and real sexual encounters. And while you are doing it, please pay attention to the fact that the same holds true for politics, facts, and information online. Just like porn is not real life, all news is not real news. One sure way of making sure that you can trust the information you consume is by making sure that you validate the sources. Check who is sending the information. Make sure that when you share it, you are sure that what you are sharing is credible. Just like you will not share your nude selfies with your family and friends, make sure you are not sharing untrue information with the circles that trust you. Fact check information before you share, forward, retweet and like posts, train your hands to not be trigger happy.</p>
<p style="text-align: justify; ">And third, you should be able to access porn as long as it is a healthy expression of your sexual fantasy. As you go down the smut route, you will encounter many different forms of porn and while they might titillate and stimulate in unexpected ways, please remember that all porn is not the same. There is porn which is between consenting performers and then there is porn that is shot without the knowledge or permission of the people involved in it. The internet of things has started providing surveillance opportunities in invisible ways, and there are people who use spycams on unsuspecting people, making us unwilling participants in their lives. These videos can destroy people’s lives by shaming, harassing and blackmailing them. Imagine what would happen the next time you are whistling to porntubes and somebody captures a video of it and shares it in your social networks. The next time you come across non-consenting porn, step back and report it or flag it as abuse.</p>
<p style="text-align: justify; ">This goes for all spaces of the internet. The internet is not a utopian place of forced happiness. It amplifies some of our most dangerous and dark desires and practices. However, the joy of the internet is that it is a self organised space and we need to take responsibility for not just our actions but our collective ethical behaviour online. We do not want the internet to be policed, but we definitely want to step up and be sure that it is not abused against those who do not have the power to fight back.</p>
<p style="text-align: justify; ">Welcome to adulthood, 2018. May you mature into your heart’s desires and find safe spaces to do it in. And on the way, take the responsibility of protecting the digital network that is going to define who you are and what you grow up to be in the future.</p>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-december-31-2017-digitial-native-the-age-of-consent'>http://editors.cis-india.org/raw/indian-express-nishant-shah-december-31-2017-digitial-native-the-age-of-consent</a>
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No publishernishantResearchers at Work2018-01-10T02:17:00ZBlog EntryDigital native: Memory card is full
http://editors.cis-india.org/raw/indian-express-nishant-shah-december-3-2017-digital-native-memory-card-is-full
<b>We train ourselves to forget as our devices store everything. How do we remember things that matter?
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<p style="text-align: justify; ">The article was <a class="external-link" href="http://indianexpress.com/article/technology/tech-news-technology/digital-native-memory-card-is-full-4964383/">published in Indian Express</a> on December 3, 2017</p>
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<p style="text-align: justify; "><span style="text-align: justify; ">#metoo #himtoo #privacy #bigdata #artificialintelligence #machinerights #Aadhaarprivacy #ItHappensToEverybody #chillingeffects #cyberbullying #Anonymity #checkyourprivilege #botlogic #bluewhale #kidsonline #alonetogether #digitalfreedom #freespeech #righttolove #righttobeforgotten #digitalIndia #mobility #digitalcare #emojis #freeexpression #Internetblackouts #DigitallyDisconnected #attentioneconomies #Digitalcurrencies #algorithmicfriendships #MakeInIndia #AadhaarLeaks #freepress #wisdomofmobs #snapchatgate #digitalivesmatter #ClosedWebs #dataconsent #rightobeforgotten #surveillance #digitalcitizens #fakenews #righttoprivacy #alternativefacts #neveragain #alwaysremember #Nogoingback #Notallmen #yesallmen #dalitlivesmatter</span></p>
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<p id="_mcePaste" style="text-align: justify; ">As you stare at the mass of hashtags, I want you to play a little game with me. These are all hashtags associated with social movements, political protests, cultural phenomena and individual impulses that have marked 2017. Over this year, I have written about these. Most of these events were discussed a lot and they must have come to your attention in our viral webs. I want you to look at each of these hashtags and try to remember what events and circumstances, concerns and questions, alarms and crises were associated with them.</p>
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<p style="text-align: justify; "><span>I must confess that I only have faint memories of some of these events and a complete blank spot on the specificities of a few. At the time of writing, these were questions that were urgent, critical, and all-consuming. And yet, in the brief span of a few months, they have receded from my memory. The only reason I was able to list all these topics was not because I remembered them, but because they were stored and archived in the digital web, and I was able to pull them out through a search query.</span></p>
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<p>This relationship between memory and storage is both intriguing and alarming. One of the joys of being human is to be able to forget. One of our strongest coping mechanisms is our capacity to make things fade in memories, so that we can live without being trapped in our pasts. The ability to forget also allows us to forgive and to move on, focusing on corrections rather than mistakes.</p>
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<p>However, when it comes to the digital, memory and storage are the same thing. Human memory falters. But digital storage, outside of a system crash or a black-out is always there, and ready to be converted into memory at the click of a search button. This infinite storage produces a new crisis for us in our digitally mediated lives. It means that even when we forget and depend on our social networks forgetting, the algorithmic databases of storage will not forget our actions and reactions.</p>
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<p>Now, we also train ourselves to forget because we are assured that these new artificial memories will retain the information longer. As we rely on algorithmic prompts to remind us of things from our past, we lose our capacity to remain engaged and committed to different questions and ideas that are important to us. This reliance on digital storage rather than human memory enables a culture of fragmented and multitasking politics, where we pay momentary attention to the hashtag of the day and forget it quickly as new things grab our attention.</p>
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<div>It poses crucial questions to our ways of thinking about social collectives: Who are we when our machines remember what we have forgotten? What happens when somebody animates forgotten memories through querying digital storage? How do we ensure that the prompts for the new do not draw us away from remembering things that are critical? Human civilisations have depended on cultures of memory making. All our cultural products — even the pictures of dancing babies and cute cats — are indeed ways by which we create collective memories of who we are and who we want to be. However, we are increasingly living in times where our capacity to forget is superseded by our machines of storage. We need to find new ways of figuring out how we can remember things that need longer memory, and how we can be forgotten from actions which need to be un-stored.</div>
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For more details visit <a href='http://editors.cis-india.org/raw/indian-express-nishant-shah-december-3-2017-digital-native-memory-card-is-full'>http://editors.cis-india.org/raw/indian-express-nishant-shah-december-3-2017-digital-native-memory-card-is-full</a>
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No publishernishantResearchers at Work2018-01-10T02:08:57ZBlog Entry