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Source: ForeignAffairs4

Source: The Conversation – Canada – By Ted Palys, Professor of Criminology, Associate Member of Dept. of Indigenous Studies, Simon Fraser University

The contemporary internet has been with us since roughly 1995. Its current underlying economic model — surveillance capitalism — began in the early 2000s, when Google and then Facebook realized how much our personal information and online behaviour revealed about us and claimed it for themselves to sell to advertisers.

Perhaps because of Canada’s proximity to the United States, coupled with its positive shared history with the U.S. and their highly integrated economies, Canada went along for that consumerist ride.

The experience was different on the other side of the Atlantic. The Stasi in the former East Germany and the KGB under Josef Stalin maintained files on hundreds of thousands of citizens to identify and prosecute dissidents.

Having witnessed this invasion of privacy and its weaponization first-hand, Europe has been far ahead of North America in developing protections. These include the General Data Protection Regulation and the Law Enforcement Directive, with protection of personal data also listed in the European Union’s Charter of Fundamental Rights.

Canada clearly took too much for granted in its relationship with the U.S. Suddenly, Canada is being threatened with tariffs and President Donald Trump’s expressed desire to make Canada the 51st American state.

This has fuelled the motivation of Canada both internally and in co-operation with western European governments to seek greater independence in trade and military preparedness by diversifying its relationships.

Prime Minister Mark Carney has begun promoting “nation-building projects,” but little attention has been paid to Canada’s digital infrastructure.

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Read more:
How Canadian nationalism is evolving with the times — and will continue to do so

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Three areas of concern

Three recent developments suggest Canada would be well-advised to start paying close attention:

1. The current U.S. administration has raised concerns about its reliability as a partner and friend to Canada. Most of the concerns raised in Canada have been economic. However, Curtis McCord, a former national security and technology researcher for the Canadian government, has said the current situation has created vulnerabilities for national security as well:

“With Washington becoming an increasingly unreliable ally, Mr. Carney is right to look for ways to diversify away from the U.S. But if Canada wants to maintain its sovereignty and be responsible for its national security, this desire to diversify must extend to the U.S. domination of Canada’s digital infrastructure.”

2. Silicon Valley is exhibiting a newfound loyalty to Trump. The photo of the “broligarchy” at Trump’s inauguration spoke volumes, as their apparent eagerness to appease the president brings the data gathered by the internet’s surveillance-based economy under state control.

3. Trump’s recent executive order entitled “Stopping waste, fraud and abuse by eliminating information silos” is alarming. The order became operational when the Trump administration contracted with Palantir, a company known for its surveillance software and data analytics in military contexts. Its job? To combine databases from both the state and federal levels into one massive database that includes every American citizen, and potentially any user of the internet.

Combining multiple government databases is concerning. Combining them with all the personal data harvested by Silicon Valley and providing them to a government showing all the hallmarks of an authoritarian regime sounds like Big Brother has arrived.

Civil liberties groups such as the Electronic Freedom Foundation, academics and even former Palantir employees have raised alarms about the possibilities for abuse, including the launch of all the vendettas Trump and his supporters have pledged to undertake.

The appeal of Eurostack

European governments have attempted to rein in Silicon Valley’s excesses for years. Trump’s re-election and his moves toward potentially weaponizing internet data have further boosted Europe’s resolve to move away from the U.S.-led internet.

One newer effort is Eurostack. A joint initiative involving academics, policymakers, companies and governments, it envisions an independent digital ecosystem that better reflects European values — democratic, sovereign, inclusive, transparent, respectful of personal privacy and innovation-driven.

Spokesperson Francesca Bria explains the “stack” arises from the idea that a digitally sovereign internet needs to have European control from the ground up.

That includes the acquisition of raw materials and manufacture and operation of the physical components that comprise computers and servers; the cloud infrastructure that has the processing power and storage to be operational at scale; the operating systems and applications that comprise the user interface; the AI models and algorithms that drive services and its policy and governance framework.

Prospective gains to Europe are considerable. They include greater cybersecurity, promoting innovation, keeping high-end creative jobs in Europe, promoting collaboration on equitable terms and creating high-skilled employment opportunities.

Canada receives no mention in the Eurostack proposal to date, but the project is still very much in the developmental phase. Investment so far is in the tens of millions instead of the billions it will require.

Canada has a lot to offer and to gain from being part of the Eurostack initiative. With the project still taking shape, now is the perfect time to get on board.

Ted Palys does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. How Eurostack could offer Canada a route to digital independence from the United States – https://theconversation.com/how-eurostack-could-offer-canada-a-route-to-digital-independence-from-the-united-states-260663

Source: ForeignAffairs4

Source: The Conversation – USA (3) – By Jeffers Engelhardt, Professor of Music, Amherst College

As someone who teaches and researches music and religion, I’ve always been curious about inspiration and how it connects humans to other beings.

Musicians can be inspired by great artists, living and dead; by technologies that expand their experience, like artist Brian House’s macrophones that capture low-frequency infrasound; by plants and animals; and by the unseen, unheard presence of the supernatural. After all, the word inspiration is rooted in the Latin for “breathing in.” Often, it was associated with spiritual or divine influence – inspiration coming from other realms.

In my research and teaching, recognizing non-human beings is ethically important and an act of intellectual humility. It ensures that I honor other people’s religious and musical experiences, and it admits that we cannot know precisely what they know. One person’s reality may not translate to our own understanding.

That’s what led me to design this course: “Music, Sound and Research with Non-Humans.”

What does the course explore?

The “with” in the course title is key: I want students to learn about how human knowledge exists in relationship with non-humans. To do this, we read and listen widely.

In research using Actor-Network Theory, for example, relationships between humans and non-humans are central: musicians, scientists and their instruments; you and your smartphone; humans and gods. In each case, humans and non-humans are both considered actors – beings that make a real difference in the world.

Music scholar Peter McMurray uses a similar lens in his work on Alevi “semah” ritual, which involves music, movement and poetry. Alevism is a mystical tradition of Islam in Turkey that has long faced discrimination. Some of the sung poetry used for semah is inspired by sacred animals, such as cranes. In semah, participants experience cranelike flight through music and dance, which are central to Alevi ritual.

Or consider traditions of chanting revealed in texts like the Quran, which means “recitation” in Arabic. Spiritually, the purpose is not only to learn the scripture, but to draw closer to its sonic essence. Recitation recalls moments of encounter between humans and the divine, most important being the Prophet Muhammad receiving the Quran through the Angel Gabriel.

We also look beyond music, to everything from medicine and biology to economics, to study relationships between humans and non-humans. One of our favorite readings, for example, is “The Mushroom at the End of the World” by anthropologist Anna Lowenhaupt Tsing. This is a rich ethnographic account of the relationships between humans and matsutake mushrooms, which are highly prized in Japanese cuisine: the piney forests where matsutake grow, the human activities that make them thrive, the foragers who collect them, and the global markets where they are traded.

My students Luana Espinoza and Sofia Ahmed Seid describe our course as exploring a kind of symbiosis: the word biologists use to describe close, often mutually beneficial, relationships between species.

What’s a critical lesson from the course?

This course readies students to confront serious, challenging forms of intellectual diversity, considering how the possibilities of different truths and paradigms might inform their research.

Both students this semester are science majors working on senior theses: Espinoza in chemistry and Seid in neuroscience. By reading and listening to others’ accounts of human and non-human relationships, they say they no longer feel required to leave an essential part of themselves at the classroom door.

Music and sound bridge the physical and metaphysical, the natural and the supernatural. Because of this, they are invaluable for encountering complex truths.

Amherst College students Sofia Ahmed Seid and Luana Espinoza contributed to the preparation of this article.

Uncommon Courses is an occasional series from The Conversation U.S. highlighting unconventional approaches to teaching.

Jeffers Engelhardt does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Listening to nonhumans: What music can teach about humanity’s relationships with nature and the divine – https://theconversation.com/listening-to-nonhumans-what-music-can-teach-about-humanitys-relationships-with-nature-and-the-divine-256840

Source: ForeignAffairs4

Source: The Conversation – USA (2) – By Aarushi Bhandari, Assistant Professor of Sociology, Davidson College

In 2001, social theorist bell hooks warned about the dangers of a loveless zeitgeist. In “All About Love: New Visions,” she lamented “the lack of an ongoing public discussion … about the practice of love in our culture and in our lives.”

Back then, the internet was at a crossroads. The dot-com crash had bankrupted many early internet companies, and people wondered if the technology was long for this world.

The doubts were unfounded. In only a few decades, the internet has merged with our bodies as smartphones and mined our personalities via algorithms that know us more intimately than some of our closest friends. It has even constructed a secondary social world.

Yet as the internet has become more integrated in our daily lives, few would describe it as a place of love, compassion and cooperation. Study after study describe how social media platforms promote alienation and disconnection – in part because many algorithms reward behaviors like trolling, cyberbullying and outrage.

Is the internet’s place in human history cemented as a harbinger of despair? Or is there still hope for an internet that supports collective flourishing?

Algorithms and alienation

I explore these questions in my new book, “Attention and Alienation.”

In it, I explain how social media companies’ profits depend on users investing their time, creativity and emotions. Whether it’s spending hours filming content for TikTok or a few minutes crafting a thoughtful Reddit comment, participating on these platforms takes work. And it can be exhausting.

Even passive engagement – like scrolling through feeds and “lurking” in forums – consumes time. It might feel like free entertainment – until people recognize they are the product, with their data being harvested and their emotions being manipulated.

Blogger, journalist and science fiction writer Cory Doctorow coined the term “enshittification” to describe how experiences on online platforms gradually deteriorate as companies increasingly exploit users’ data and tweak their algorithms to maximize profits.

For these reasons, much of people’s time spent online involves dealing with toxic interactions or mindlessly doomscrolling, immersed in dopamine-driven feedback loops.

This cycle is neither an accident nor a novel insight. Hate and mental illness fester in this culture because love and healing seem to be incompatible with profits.

Care hiding in plain sight

In his 2009 book “Envisioning Real Utopias,” the late sociologist Erik Olin Wright discusses places in the world that prioritize cooperation, care and egalitarianism.

Wright mainly focused on offline systems like worker-owned cooperatives. But one of his examples lived on the internet: Wikipedia. He argued that Wikipedia demonstrates the ethos “from each according to ability, to each according to need” – a utopian ideal popularized by Karl Marx.

Wikipedia still thrives as a nonprofit, volunteer-ran bureaucracy. The website is a form of media that is deeply social, in the literal sense: People voluntarily curate and share knowledge, collectively and democratically, for free. Unlike social media, the rewards are only collective.

There are no visible likes, comments or rage emojis for participants to hoard and chase. Nobody loses and everyone wins, including the vast majority of people who use Wikipedia without contributing work or money to keep it operational.

Building a new digital world

Wikipedia is evidence of care, cooperation and love hiding in plain sight.

In recent years, there have been more efforts to create nonprofit apps and websites that are committed to protecting user data. Popular examples include Signal, a free and open source instant messaging service, and Proton Mail, an encrypted email service.

These are all laudable developments. But how can the internet actively promote collective flourishing?

In “Viral Justice: How We Grow the World We Want,” sociologist Ruha Benjamin points to a way forward. She tells the story of Black TikTok creators who led a successful cultural labor strike in 2021. Many viral TikTok dances had originally been created by Black artists, whose accounts, they claimed, were suppressed by a biased algorithm that favored white influencers.

TikTok responded to the viral #BlackTikTokStrike movement by formally apologizing and making commitments to better represent and compensate the work of Black creators. These creators demonstrated how social media engagement is work – and that workers have the power to demand equitable conditions and fair pay.

This landmark strike showed how anyone who uses social media companies that profit off the work, emotions and personal data of their users – whether it’s TikTok, X, Facebook, Instagram or Reddit – can become organized.

Meanwhile, there are organizations devoted to designing an internet that promotes collective flourishing. Sociologist Firuzeh Shokooh Valle provides examples of worker-owned technology cooperatives in her 2023 book, “In Defense of Solidarity and Pleasure: Feminist Technopolitics in the Global South.” She highlights the Sulá Batsú co-op in Costa Rica, which promotes policies that seek to break the stranglehold that negativity and exploitation have over internet culture.

“Digital spaces are increasingly powered by hate and discrimination,” the group writes, adding that it hopes to create an online world where “women and people of diverse sexualities and genders are able to access and enjoy a free and open internet to exercise agency and autonomy, build collective power, strengthen movements, and transform power relations.”

In Los Angeles, there’s Chani, Inc., a technology company that describes itself as “proudly” not funded by venture capitalists. The Chani app blends mindfulness practices and astrology with the goal of simply helping people. The app is not designed for compulsive user engagement, the company never sells user data, and there are no comments sections.

No comments

What would social media look like if Wikipedia were the norm instead of an exception?

To me, a big problem in internet culture is the way people’s humanity is obscured. People are free to speak their minds in text-based public discussion forums, but the words aren’t always attached to someone’s identity. Real people hide behind the anonymity of user names. It isn’t true human interaction.

In “Attention and Alienation,” I argue that the ability to meet and interact with others online as fully realized, three-dimensional human beings would go a long way toward creating a more empathetic, cooperative internet.

When I was 8 years old, my parents lived abroad for work. Sometimes we talked on the phone. Often I would cry late into the night, praying for the ability to “see them through the phone.” It felt like a miraculous possibility – like magic.

I told this story to my students in a moment of shared vulnerability. This was in 2020 during the COVID-19 pandemic, so the class was taking place over videoconferencing. In these online classes, one person talked at a time. Others listened.

It wasn’t perfect, but I think a better internet would promote this form of discussion – people getting together from across the world to share the fullness of their humanity.

Efforts like Clubhouse have tapped into this vision by creating voice-based discussion forums. The company, however, has been criticized for predatory data privacy policies.

What if the next iteration of public social media platforms could build on Clubhouse? What if they brought people together and showcased not just their voices, but also live video feeds of their faces without harvesting their data or promoting conflict and outrage?

Raised eyebrows. Grins. Frowns. They’re what make humans distinct from increasingly sophisticated large language models and artificial intelligence chatbots like ChatGPT.

After all, is anything you can’t say while looking at another human being in the eye worth saying in the first place?

Aarushi Bhandari does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Is there any hope for the internet? – https://theconversation.com/is-there-any-hope-for-the-internet-259251