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Twitter bans Sci-hub: Interests of the publishing mafia more important than access to science

When Twitter announced that it had suspended Donald Trump’s account, Twitter also censored the voice of Alexandra Elbakyan, the 32 year old creator of the probably most cherished website in the global scientific community: Sci-hub.

This website, as most of you will know, provides free access to paywalled scientific knowledge to anybody – both rich and poor, old or young, man or woman – regardless where on earth they live. The journal Nature listed Elbakyan among top 10 people that mattered in Science in 2016.

But such a person gets – in a world as ours – powerful enemies. For there are lots of men and women who have become richer and richer by selling articles, that scientists write for free, at highest possible prices. They have formed gangs with names as Elsevier or Wiley. Over time, a huge publishing mafia came into existence that threatens university libraries – their main victims – all over the world. For years they have chased the Sci-Hub funder from Kazakhstan, but she has been smarter than all of them.

A few days before Christmas this mafia has launched a new attack, this time with the help from an old buddy, the American Chemical Society that also opposes the idea of free access to science. And they thought: Maybe we will be luckier in a different location, India for example? Wouldn’t it be cool, if we could control the whole subcontinent, prevent the whole country from accessing Sci-Hub? And that’s what happened. The gangs field a lawsuit with the Delhi High Court, asking Indian internet service providers to block Sci-Hub and similar site Libgen.

Will the publishing mafia succeed this time? It does not seem so – although they have found a new buddy: Twitter. Right after Alexandra Elbakyan posted on Twitter about the danger of being blocked in India and lots of Indian scientists revolted against Elsevier & Co, Twitter suspended her account.

The court, though, listened to the concerns of scientists and rejected pleas for the sites to blocked immediately and instead ordered pleadings to be completed within the next six weeks.

The scientists wrote in their intervention application:

“Unfortunately, scientific publication is controlled by an oligopoly of publishers who charge exorbitant fees and practice anti-competitive business models that seriously hamper the ability of the scientific community to access and share research.”

The Delhi Science Forum and the Society for Knowledge Commons argued that Indian law does not allow the commercialisation of and profiting from scientific knowledge which is a “public resource”.

Indian tech site Medianama also mentions a statement released on December 29 by the All India People’s Science Network (AIPSN) where they explain that this in reality is a case against all Indian research scholars:

The case filed by the copyright holders in Delhi High Court asking for a blanket ban of the sites is not against Sci-Hub and Libgen; it is against the research scholars in this country. Most of whose research would come to a halt if this case by the robber barons of the publishing industry succeeds. It is the future of research in India that is at stake, not Alexandra Elbakyan or Sci-Hub’s future. AIPSN demands that the monopolistic model of access to knowledge be given up and the process of free access to knowledge by the public accepted.

2,000 researchers, scientists and students from across the country have signed a petition Sites as LibGen and Sci-Hub do not violate any norm of ethics or intellectual property rights, as the research papers are actually intellectual products of the authors and the institutions, they stressed:

“Those who produce this knowledge – the authors and reviewers of research papers – are not paid, and yet these publishers make windfall profit of billions of dollars by selling subscriptions to libraries worldwide at exorbitantly inflated rates, which most institutional libraries in India, and even developed countries, cannot afford. Without a subscription, a researcher has to pay between $30 and $50 to download each paper, which most individual Indian researchers cannot afford. Instead of facilitating the flow of research information, these companies are throttling it,”

Anyway, as scholar James Heathers wrote four years ago, regardless of what anyone thinks, Sci-Hub is going to win. After he explained that academics always had to circumvent the current system he suggests to make the The Garbage Strike Test:

Let’s say all large publishers suddenly refused anyone any access to any of their copyrighted materials at 9am tomorrow morning — what would they be replaced with?

The answer is a system which differs in almost every respect from the status quo, and one which would start seamlessly and immediately. (…)

My bold prediction is in about two days, the whole thing would be strongly framed as an opportunity, and various calls for assistance in sticking back together our entire library of knowledge would travel over the whole planet.

In a fortnight, we would have quasi-formal channels of storing, disseminating, reviewing and publishing information.

In three months, they would be established, and serious steps would be taken to make sure these channels were never corporatised or exploited ever again.

Also check this Twitter thread:

https://twitter.com/DRMacIver/status/1347630121625280512

Sci-hub’s website is still available, there are lots of mirrors, working addresses can always be found at Sci-hub’s Wikipedia page and on Reddit where also a new uncensorable Sci-Hub site is discussed.

SEE ALSO:

Why are academic articles so expensive?

“Academic publishers make Murdoch look like a socialist”: A call for action

When Twitter announced that it had suspended Donald Trump's account, Twitter also censored the voice of Alexandra Elbakyan, the 32 year old creator of the probably most cherished website in the global scientific community: Sci-hub.

This website, as most of you…

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Anthropologist counters Zoom-fatigue: "Your next video conference might resemble a video game"

Why can we spend hours playing video games while many of us get exhausted by much shorter video-conferences?

That is without doubt no bad question that the magazine Inverse asks. They turn to an anthropologist who has researched our relation to the internet for at least 15 years: Tom Boellstorff. In 2007 I wrote about his fieldwork in Second Life about the “virtually human”: “Second Life is their only chance to participate in religious rituals”.

Now he is part of the research project Virtual Cultures in Pandemic Times that explores “how COVID-19 is reshaping online interaction” according to the project website:

As many have noted, what we call “social distancing” is really physical distancing. Due to the pandemic, an unprecedented number of people have been socializing online, in new ways. Better understanding these new digital cultures will have consequences for COVID prevention: successful physical distancing will rely on new forms of social closeness online. It will also have consequences for everything from work and education to climate change.

Zoom and other video conference solutions (including open source alternatives as Jitsi Meet or Bigbluebutton) let us constantly stare at many faces that in turn also stare at us. This never happens in real-life conferences and causes what is now coined “Zoom fatigue”.

The anthropologist says in the Inverse-interview:

“Whether it’s a conference or a class… so much of what happens [socially] in these environments has to do with talking in the halls on the way to the bathroom [or] grabbing a cup of coffee. Zoom is almost like a phone call in that sense, where you miss all this other activity, and that’s part of what can make it exhausting for people.”

Boellstorff thinks that there’s much to be learned from video games like World of Warcraft or Animal Crossing where you are constantly interacting with others in a “more emotionally and psychologically fruitful” way. Game-like video conference platforms, he thinks, are likely to become more popular.

Boellstorff himself has started teaching his courses in Second Life, as Wired explained in an earlier article:

Boellstorff custom-built Anteater [Island] to include an office, spaces for lectures and group projects, areas to hang out, and even a roller coaster. He uses the island in tandem with Zoom for classes, partially because Second Life doesn’t run well on older computers and can’t be accessed from a smartphone. So far, the setup is working well. Being in the same virtual space “does seem to have supported interactions that would not have happened if only using Zoom or a similar conference call program,” he says.

In an interview with University of California, Irvine News website he says:

“We need to get away from talking about the physical world as the real world. Online sociality is a set of cultures that can be just as real as what’s in the physical world.”

Both Wired and Inverse present some video conference solutions that already incorporate elements from video games: Kumospace and Gather Town that is based on Online Town.

Why can we spend hours playing video games while many of us get exhausted by much shorter video-conferences?

That is without doubt no bad question that the magazine Inverse asks. They turn to an anthropologist who has researched our relation to…

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New anthropology show in Arabic: "Anthropology helps us to understand who exploits us – and who we exploit"

Mai Amer: “I really hope the show encourages viewers to reflecting on and critique certain things they think”. Screenshot from her Facebook page

How can we better understand the world we live in? Not only here in Europe, but also in many Arab countries, many people don’t know what anthropology is and how it can provide them with new perspectives. What to do? In the beginning, there were blogs. Now other kind of media have become popular: podcasts, video channels and shows.

MadaMasr, my favorite Egyptian news site and magazin, interviews anthropologist Mai Amer, who has created of a new show titled Tuk Tuk (El Tok Tok in Arabic). Her aim is to make anthropological concepts more accessible for a wider Arabic speaking audience. The show is published on Facebook and produced by Al-Nahda Scientific and Cultural Association.

Three episodes are so far available: a short introduction to anthropology, discussions about the issue of women’s bodies and how culture defines the standards of femininity (including what women should or shouldn’t wear) and a episode about men’s bodies (particularly the use of Viagra and Tramadol). The next episodes will be about social media, popular religious imaginary and mahraganat – popular Egyptian dance music which is Mai Amer’s special field: She wrote her master’s thesis about Mahraganat songs.

The idea sounds brilliant. She explains in this interview:

With the Tuk Tuk through the old town of Cairo. Photo: Mondo79, flickr

This season, I hope the show does exactly what the tuk tuk does: you get on and from your seat you watch everything going on outside in that neighborhood you don’t know, while the driver knows everyone and keeps greeting people he passes by. And you’re discovering all this from the perspective of your seat in the tuk tuk — not your car or an Uber with the windows rolled up. The tuk tuk means you’re part of the street.

I also like her definition and view about anthropology. Its role is for her to help us understand “where we stand in life: who exploits us, who we exploit, when we are performing and who we are performing to, and when other people are performing for us.” She wants us to “reflect on and critiquing certain things they think, say or do by posing questions or opening up ideas for discussion”:

We usually go through life with pre-made judgments, deeply rooted biases and values instilled by the social class in which we were raised. We’re unaware of our privileges, unaware of others’ privileges, and we’re oblivious to our prejudices and how they affect our everyday behavior.

We don’t realize we are prisoners of ourselves and of our class. So as members of the middle class for instance, we are convinced that rich people are corrupt, the poor are kind, and those who live in the slums are criminals, and so on. We don’t stop to think how the thoughts that were planted in our subconscious so long ago affect our behavior and our whole perspective of life.

What anthropology does is it reveals all of this to us; how such processes take place. It helps us figure out where we stand in life: who exploits us, who we exploit, when we are performing and who we are performing to, and when other people are performing for us.

In this interview with Mada Masr journalist Mostafa Mohie she also mentions other initiatives that inspired her, among others Qira2at — by Amr Khairy who publishes Arabic translations of important texts in the humanities and social sciences, and another show on Facebook called Anthropology in Arabic by by Farah Halaba.

Mai Amer is currently working on her PhD on gender in pop songs

>> read the whole interview at Mada Masr

>> visit Tuk Tuk on Facebook

PS: My Arabic is too poor to understand anything serious, so I am just referring to the Mada Masr interview here.

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Why anthropology fails to arouse interest among the public – Engaging Anthropology (2)

Nancy Scheper-Hughes: Public anthropology through collaboration with journalists

Anthropology and the challenges of sharing knowledge online: Interview with Owen Wiltshire

Keith Hart and Thomas Hylland Eriksen: This is 21st century anthropology

Mai Amer: "I really hope the show encourages viewers to reflecting on and critique certain things they think". Screenshot from her Facebook page
How can we better understand the world we live in? Not only here in Europe, but also in…

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Pregnancy and baby apps, smart home devices: Anthropologist shows how surveillance capitalism targets children

When we are online we are constantly being watched and tracked. A huge industry has evolved to build profiles about us so that they can predict and influence our behavior – to make us buy products or vote for a specific politician. Our personal behavioural data is the new oil. We are living in an age of surveillance capitalism, as scholar Shoshana Zuboff explains in her famous and very disturbing book from 2018 (that I am currently listening).

The good news is that more and more people have become aware of this threat to privacy and democracy and try to move away from companies and services that operate within this surveillance economy (Google, Microsoft, Amazon, Zoom etc) and never browse the web without an ad- and tracking blocker.

It is also good news that anthropology has become engaged in this struggle. Anthropologist Veronica Barassi for example has published a book a few weeks ago about how even small children and babies are tracked, how their personal information is collected, archived, sold, and aggregated into unique profiles that can follow them across a lifetime. It is called Child Data Citizen. How Tech Companies Are Profiling Us from before Birth.

Her goal was not only to understand but “to empower parents to seek legal change”, she writes in the introduction:

 I wrote this book for my daughters, my family, and all the parents and families I met in this life-changing and personal research journey. I owe them everything. Their stories, their thoughts, and their everyday experiences have shaped my understanding of the injustice of surveillance capitalism. They made this book possible; they inspired me, questioned me, surprised me, and reminded me of why we need publicly engaged ethnographic research.
(…)

Governments must step up and recognize that our data rights are tightly interconnected with our civil rights; as parents we need to start working together as collectives, organizations, and institutions to demand a political change.

The anthropologist is mother of two young girls. The idea for this book (and three year research project) came to her, when she realized that there are “vast—almost unimaginable—amounts of data traces that are being produced and collected about children”:

Not only my fellow peers (and myself included) were recording important medical data on mobile apps, but we were extensively sharing photos of our children online through public and private social media platforms. (…)

Hence I started wondering: How were children’s data traces produced? How were parents negotiating with online privacy, data mining, and digital profiling? What type of data were companies collecting? Were companies profiling children from before birth?

After staring my project, I became pregnant with my second daughter (A) and Google knew I was pregnant before my family did!

Positive as well: The anthropologist made a very informative website that also include some of her research findings and useful background information and a blog. (I could not find any practical tips and information about tools and alternatives, though, I hope she will add them in future posts. Personally I learned a lot by visiting Reddit’s subreddits Privacytoolsio and selfhosted).

She received some media attention, see among others the first review of the book An anthropologist investigates how data surveillance intersects with the 21st-century family (Kate Eichhorn, ScienceMag 16.12.2020), Call for smart home devices to bake in privacy safeguards for kids (Techcrunch 19.9.2018) and Children ‘need protection’ from AI home devices that collect and share their data (Telegraph 19.9.2018) about her earlier report Home Life Data and Children’s Privacy.

There are several open access articles by her, and also an 11 minute-Ted Talk, and she is active on Twitter.

SEE ALSO:

Ethnographic Study: Social Websites Important For Childhood Development (antropologi,info 24.11.2008 – from old times before the age of surveillance capitalism)

When we are online we are constantly being watched and tracked. A huge industry has evolved to build profiles about us so that they can predict and influence our behavior - to make us buy products or vote for a…

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(updated) Iran jails anthropologist for "subversive research", "seeking cultural changes" and "promoting homosexuality"

Kameel Ahmady
Kameel Ahmady. Photo: Kameel Ahmady, Wikipedia

14 years ago I wrote about his website: Visual ethnography and Kurdish anthropology by Kameel Ahmady and Photography as research tool: More engaged Kurdish anthropology. I also remember we had a short email exchange. Now I am shocked to read the BBC headline: Kameel Ahmady: British FGM academic ‘jailed in Iran’.

Ahmady has researched child marriage, female genital mutilation (FGM) and sexuality in Iran. In 2015, the BBC reminds us, he published a study suggesting that tens of thousands of Iranian women had undergone female genital mutilation. Until then, Iran had not been widely recognised as a country affected by FGM.

BBC refers to to the Tasnim news agency that is “linked to Iran’s hardliners”. Ahmady had been sentenced to nine years in jail and fined €600,000 ($730,000; £545,000) for “accumulating wealth through unlawful means from institutes seeking to overthrow the Iranian regime”.

The news agency also said that the anthropologist was also accused of seeking “cultural changes” related to women and children, and that he had allegedly been in contact with foreign media and with the embassies of European countries with the aim of “promoting homosexuality” in Iran.

>> continue reading at BBC News

Kurdistan based journalist Wladimir van Wilgenburg writes on his blog that Kameel Ahmady accused on social media the Iranian judicial authorities of targeting him and trying to stop his research.

According to him, Ahmady wrote:

“The main judicial point of accusations against my research is about the most harmful traditions against the children in the least privileged regions (minority areas of Iran) but the main goal is to accuse my researches’ relation with the cultural influence of 2030 document and halting my activities and research regarding minorities.”

With the “2030 document” he means UNESCO’s education agenda that Iran refused to implement. The goal of the global Education 2030 agenda is to “guarantee access to education for all people, irrespective of age, sex and religion”.

The journalist mentions Ahmady’s documentary “In the name of tradition” about FGM in Iran that I am embedding below. Ahmady travels with his colleagues in rural areas in west and south of Iran and talks with women about circumcision of girls: Are girls circumcised here? Why do you do it? Who does it? The film concludes with statements by a doctor and a cleric who condemn this tradition.

In The Name Of Tradtion (Female Genital Mutilation/Cutting (FGM/C) in Iran- Film by: kameel Ahmady)

Ahmady has recently redesigned his website with a large amount of articles and several documentaries.

Kameel Ahmady, who grew up – as he writes – in a “bi-cultural town with Kurds and Turks” and spoke Kurdish at home, Turkish with his neighbourhood friends and Farsi at school, left after the 1979 Revolution home to study in the UK. In Europe, people from Iran (and many other so-called non-Western countries) might face other issues, see my post from 2006 Censorship of research in the USA: Iranians not allowed to publish papers and from 2010: The “illegal” anthropologist: Shahram Khosravi’s Auto-Ethnography of Borders about everyday racism and global apartheid.

I remember having read about several anthropologists that have been detained in Iran, among others French-Iranian Fariba Adelkhah earlier last year and Homa Hoodfar four years ago.

UPDATE 3.1.2020

Kameel Ahmady contacted me to inform that one of the charges against him was a university visit to Ramallah university in Palestine through the occupied territories. According to Iranian law vising Israel is not allowed and carries prison sentence. The evidence of his travel is the article on his website Hijacked nations; Ethnography of Palestine and Israel (2005)

UPDATE 7.1.2021:

British filmmaker and scholar John Chua, who has worked together with Kameel Ahmady, calls in The Independent for help from the UK: Helping the British academic imprisoned in Iran is Boris Johnson’s chance to redeem himself

SEE ALSO:

Engaged research = Terrorism: Germany arrests social scientists

Engaged anthropologists beaten by the Mexican police

Kameel Ahmady

Kameel Ahmady. Photo: Kameel Ahmady, Wikipedia

14 years ago I wrote about his website: Visual ethnography and Kurdish anthropology by Kameel Ahmady and Photography as research tool: More engaged Kurdish anthropology. I also remember we had a short email exchange. Now…

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