Posts Tagged ‘Human Rights’

We’re all organizers now: Cultivating movements with web 2.0

Wednesday, December 2nd, 2009

This session will be a look at the strategy of using online tools for social change.

I’ll be filling it with examples: How Kenyans in the midst of violent chaos used mobile phones to report attacks in real-time, ultimately helping to end the violence. How attempted revolutions in Madagascar and Moldova attracted the mainstream media’s attention thanks to constant online updates of people on the ground. How college students on MySpace and Facebook raised half a million dollars for Darfur.

Online tools comprising the “participatory web” offer groups a powerful way to empower supporters with ways to speak in their own voice. In the long-term, this means less focus on the organization and more focus on the movement, with individuals who know their voice matters and have seen the power of collective action. For museums and educational institutions, this may seem treacherous, but I believe it could lead these organizations to fulfill their deeper missions of social change.

Below, I sketch out some of the basic ideas for the session; I’ll leave the case studies for the presentation itself.

GRASSROOTS COMMUNITY ORGANIZING

One of the defining aspects of web 2.0 is social organization. People are constantly presented with their social circles in visual media: Facebook news feeds, MySpace top friends, Twitter updates, etc. In short, more people can see their network, in a much more literal way. This is especially true for young adults (currently Millennials) who might have social networks scattered across wide geographic areas and are less firmly rooted to a specific place through vocational, familial or other commitments.

Communities at the margins of society have always had a more visceral understanding of their social networks, which are often the sites of social change planning and strategizing — consider the role of black churches in the US civil rights movement, or gay bars and bathhouses in the early Stonewall era of the gay rights movement. So I don’t want to suggest that this phenomenon of a community visualized is necessarily new for everyone, but I think it is new for many folks in the mainstream of society.

The online “social web” — social networks and social media — allows people to organize their social connections, not simply to put them in order, but to connect and collaborate with others. Evite invitations and Facebook events are clear examples of this, as is Wikipedia.

Increasingly, the social web is teaching everyday folks how to be community organizers.

ORGANIZATIONS AND NONPROFITS: AMPLIFYING THE MOVEMENT’S VOICE

The question, then, is what role organizations and “professional organizers” (for lack of a better term) can play in this ecosystem.  The fact that more people are organizers, and that everyone can exercise leadership, does not mean that there is no role for the full-time organizer. Indeed, those with particular knowledge become more important than ever, passing on stories and lived experience, and sharing a pedagogy for cultivating new leadership. What fades away is the positioning of some people within a movement as “experts” to whom everyone looks for direction — and that has big implications for organizations.

Many nonprofits use social networks and online activism as a way to boost their membership rolls and donation levels. That seems less useful to me than focusing on empowering an effective movement — whether or not people donate to your organization or sign up for your newsletter. This isn’t to minimize the challenges everyone faces on how to support working for social change, both financially and emotionally. But it is to say that movements are bigger than any one nonprofit.

Only when the operational concerns are placed secondary to social change concerns do I see social change really being possible. It’s not a secondary outcome; it has to be the primary concern. And that’s true, in my opinion, whether you’re talking about online or offline social change.

What’s interesting is that this time around, there’s a significantly higher ability for activists to self-organize. The message to nonprofits from the past few years seems pretty clear: Stand in our way, and we’ll just go around you. The 2006 student walkouts for immigrant rights spread through MySpace without any “sponsoring” organization. As I explained in a presentation on social networks, when the Genocide Intervention Network first arrived on the scene, we found dozens of existing groups and networks already active — our objective was simply to connect them and provide them with effective tools for action. A participant in the protests over the Jena Six said, “I am so disappointed with the media right now. I live in Connecticut and I never even heard of this. Honestly if it wasn’t for Facebook, I still wouldn’t know.”

So the question really goes to the nonprofits and other groups using social networks and social media: What kind of social change do you want? And are you willing to help facilitate even if you don’t get credit/coverage/donations?

You need to let your supporters speak for you on social networks. The whole point of the social experience is the coveted “recommendation from a friend.” Forcing your members to send out only board-approved talking points won’t inspire much loyalty, and probably won’t be very persuasive to their friends. Nonprofits have to be willing to lose some of their message control in exchange for member loyalty and long-term movement building.

Further ideas on organizing and movement-building online:

• Finding the movement’s voice: Online social networks and social change (list of resources, including numerous blogs)
• Accountability Through Web 2.0: A Sudan Case Study (how “web 2.0″ could be driving a new model in “crowdsourced” high-level advocacy)
• Gurus Are Not Enough: A Call for Organizers and Organizing in Social Media
• Using Social Networks for Social Change: Facebook, MySpace and More

[Session proposal] Mobile Devices and Human Behavior: How Can Institutions of Conscience Leverage Phones for Social Good

Monday, November 30th, 2009

Among the many challenges facing institutions of conscience is the question of best methods to engage and mobilize a global constituency to raise awareness, learn and investigate facts, modify behavior and take action in order to prevent genocide, promote human dignity, etc. I am particularly interested in the role that mobile devices can play in such efforts. Because they are highly individualized, intimate, globally ubiquitous, and mobile, cell phones offer exciting opportunities and challenges for institutions of conscience.

It is now common knowledge that mobile devices are among the three objects which most people carry with them wherever they go. They have become indispensible to modern modes of communication. So-called smart phones are expected to make up the majority of the market by 2012 or 2015 in the USA (depending who you ask). Most people are already aware that mobile technology (combined with social media) has played an important role in human rights movements from Egypt to Iran to China as well as the United States, usually because the technology allows users to easily photograph or video capture events and upload to the Internet for a global audience. In addition, mobile apps are emerging that leverage volunteer efforts to tag photographs, provide data quality assurance, and contribute to or promote various campaigns via social media.

This session proposal seeks to explore how institutions of conscience can best exploit the unique qualities of mobile devices to raise awareness, promote action, and affect behavior change in a global constituency. Questions for exploration include:

1.
Because mobile devices are (were) originally designed for personal communication, what are best practices for institutions to use them without violating the personal space of constituents? What challenges and opportunities does this highly individualized and intimate technology present for institutions of conscience? What, if any, is the potential for creating a sense of connection, intimacy, and belonging?

2.
What opportunities for contributions of user-generated content are unique to mobile devices? What challenges do they present? What opportunities do they present?

3.
Mobile devices collapse our physical reality. We can “be” in multiple places at once, wherever we are. What are the implications of ubiquitous communication? Does this open opportunities/pitfalls for institutions of conscience? If so, what? For example, there was much discussion about the implications of becoming “a fan” of Auschwitz on Facebook. It just sounded odd. Are there implications for our particular institutions as we engage people in other highly personal, informal, and often unpredictable settings?

4.
As social media (Facebook and Twitter in particular) integrate with mobile devices, what opportunities for instantaneous and viral action emerge?

5.
Many venues have already demonstrated the potential of mobile devices and social media like Twitter and U-Stream to create blended virtual and live events. In a world where this capability is increasingly in the hands of the end-user, what potential is there for institutions of conscience? Can such content be readily integrated into Augmented Reality via mobile? And how can we exploit the immediacy of such content without sacrificing our reputations for authenticity and authority?

6.
Finally, how can mobile technologies best be leveraged to facilitate communication, understanding, and a sense of shared obligation between people in communities around the world?

Session Proposal: “Web/Sites of Conscience:” ICT’s for Liberation, Social Justice & Human Rights

Sunday, November 29th, 2009

Over the past five-years my teaching and scholarship have been pre-occupied with the role of digital archives in post-conflict societies across sub-Saharan Africa. Much of my work focuses on the intersections between architecture, social justice, and human rights on the Internet. I have been working with the Hector Pieterson Memorial and Museum, a small community-based museum in Soweto, South Africa, to help build a multi-media digital archive of their holdings, Soweto ’76 (http://www.soweto76archive.org). This work seeks to redress the role of women in the struggle against apartheid – particularly those women about whose historical agency we know so little.

There is the promise of new digital technologies, in particular the Internet, to promote a social justice and human rights agenda when coupled with the conservation of historic sites and heritage resources. The web allows marginalized groups to harness media rich tools for the retelling of traumatic events while promoting dialogue on pressing social issues. Through the creation of new community-based multimedia archives, the much needed documentation and preservation of these long silenced histories is becoming more widely available to a global audience.

The connection between archives and social justice is nowhere more apparent than in post-apartheid South Africa. Memory-keeping and archival practice remain highly contested despite the last decade-and-a-half of democracy and the work of the Truth and Reconciliation Commission (TRC). For many, the TRC failed to adequately address the social, political and economic needs of its citizenry and instead sought to advance a more sanitized history of past events for the emerging “rainbow nation.” Archivist Verne Harris best describes the difficult transition (occurring between 1948 to 1994) from apartheid to democracy in Archives and Justice (2007). Harris writes, “Under apartheid, the terrain of social memory, as with all social space, was a site of struggle … in the crudest sense it was a struggle of remembering against forgetting, of oppositional memory fighting a life-and-death struggle against a systematic forgetting engineered by the government.” In Soweto, growing concern over the preservation of documents related to the liberation struggle of the 1970’s against apartheid has spurred new theoretical, methodological, and pedagogical questions over the making of web-based archives for local community-based township museums. I maintain that African digital archives can help to interrogate the conditions where life histories of human rights violations circulate, by examining those conditions for their “emancipatory potential and their capacity for instituting dialogical forms of historical consciousness between the testimony donors and possible communities of witness” on the World Wide Web (Feldman 2004). In developing a theoretical framework, Anna Everett’s recent work, Digital Diasporas (2009), is suggestive of the emancipatory potential existing in digital technologies. Digital technologies can act as mediators for those “other” communities of knowledge that have remained marginalized as the result of South Africa’s failed truth-telling policies, particularly for women.

Through an “ICT for liberation” I am seeking to understand the values and assumptions embedded in both the technology, and the community served by the technology (ie. the digital tools being developed, the use of interactive multimedia websites, etc.). Here I draw on the work of Michael L. Best, who has developed an interactive website for Liberia’s Truth Reconciliation Commission coupled with a model of community-based work with members of the Liberian diaspora in Atlanta.

Soweto ’76 seeks to address the ways in which the creation of new digital tools and archives can help to foster a social justice-based agenda for marginalized communities, particularly those in South Africa’s former all-Black townships. Soweto ’76 is a dynamic multi-media extensible web interface and toolset for the detailed study and conservation of historic resources in South Africa, using electronic multimedia to collect, preserve, and represent the stories and digital records of those students who took part in the Uprisings of 1976. Unlike other projects, Soweto ’76 seeks to link those struggle narratives with the physical spaces and places of under-recognized historic sites. The proposed interface may be used by other archives to help create a larger cultural heritage platform for historic resources across South Africa. We have already developed a “proof-of-concept” for a geospatial interface for Soweto ’76 and are currently in the midst of developing a three-dimensional, historically authentic model of the protest march route whereby users can access archival resources from its database. Soweto ’76 challenges our understanding of memory and the role that virtual heritage can play in providing justice and reconciliation. In the near future, we hope to develop Soweto ’76 into a collaboratively edited, peer reviewed, online database of historic sites related to the anti-apartheid movement.

Questions to consider:

Can digital technologies on the internet promote a truth and reconciliation process in post-conflict societies?

Can “websites of conscience” effectively promote a social justice and human rights agenda? How is that measured?

Is it even possible to portray the lived experiences of others through the Internet in a manner that is truly respectful of their personal narratives while also advancing a true reconciliation process?

What constitutes archival and memory-keeping practices in post-conflict societies?

How do we engage community in the archival process in post-conflict societies?

How do we develop new archival practices, research, and education that embrace diverse and/or long marginalized communities?

Session Proposal: Using Social Media to Aid in Humanitarian Crisis: Iran Election as Examp

Sunday, November 29th, 2009

Iran Election 2009: First Real Time Revolution that simultaneously showed the brutality of the State while demonstrating problems of Mass Media delivering multiple and simultaneous (and some incorrect) messages. How Did Social Media help change the media message and what was the result?

Using the 2009 Iran Election as a case study in real world, 24 hour Internet tools and platforms fomenting change and encouraging open spread of news, information and Truth.

Three major questions:

1. Why were social media tools such powerful instruments of change?

2. What happens in real time Internet exchanges where veracity of identification is paramount and there are known intelligence agents penetrating these networks with specific intent to cause harm?

3. In 24 hour real time age, what should be shown, and or archived and what should be discarded?

What did we learn from this recent demonstration of the true power of social media tools in unleashing both people’s voices and the Truth.