intercultural aspects of digitally mediated whoness, privacy and freedom rafael capurro, icie and...

Intercultural Aspects Intercultural Aspects of Digitally Mediated Whoness, of Digitally Mediated Whoness,

Privacy and FreedomPrivacy and Freedom

Rafael Capurro, ICIE and ANIERafael Capurro, ICIE and ANIE14th Annual IS Conference14th Annual IS Conference

Department of Information StudiesDepartment of Information StudiesUniversity of Zululand, South AfricaUniversity of Zululand, South Africa1111

4th-6th September 20134th-6th September 2013http://www.capurro.de/zululand.ppthttp://www.capurro.de/zululand.ppt

Capurro: Intercult.AspectsCapurro: Intercult.Aspects 22

IntroductionIntroduction

Rafael Capurro, Michael Eldred and Rafael Capurro, Michael Eldred and Daniel Nagel: ‘IT and Privacy from an Daniel Nagel: ‘IT and Privacy from an Ethical Perspective: Digital Whoness: Ethical Perspective: Digital Whoness: Identity, Privacy and Freedom in the Identity, Privacy and Freedom in the Cyberworld’. In Johannes Buchmann Cyberworld’. In Johannes Buchmann (ed.) (ed.) Internet Privacy. Internet Privacy. Acatech Studie, Acatech Studie, Berlin: September 2012, pp. 63-142. Berlin: September 2012, pp. 63-142.

http://www.acatech.de/fileadmin/user_upload/Baumstruktur_nach_Website/Acatech/root/http://www.acatech.de/fileadmin/user_upload/Baumstruktur_nach_Website/Acatech/root/de/Publikationen/Projektberichte/acatech_STUDIE_Internet_Privacy_WEB.pdfde/Publikationen/Projektberichte/acatech_STUDIE_Internet_Privacy_WEB.pdf



Abridged version of Rafael Capurro, Michael Abridged version of Rafael Capurro, Michael Eldred and Daniel Nagel: Eldred and Daniel Nagel: Digital Whoness: Digital Whoness: Identity, Privacy and Freedom in the CyberworldIdentity, Privacy and Freedom in the Cyberworld . . Frankfurt: Ontos 2013. See preview:Frankfurt: Ontos 2013. See preview:

http://books.google.de/books?id=6VBLrAVkXfIC&dq=digital%20whoness&hl=dhttp://books.google.de/books?id=6VBLrAVkXfIC&dq=digital%20whoness&hl=de&source=gbs_book_other_versionse&source=gbs_book_other_versions



Recent research in information ethics Recent research in information ethics shows that the notion and practices of shows that the notion and practices of privacy vary in different cultural traditions, privacy vary in different cultural traditions, thus having an impact also on digitally thus having an impact also on digitally mediated whoness and freedom.mediated whoness and freedom.



This intercultural discussion is still in its This intercultural discussion is still in its initial stages with regard to the ‘Far East’ initial stages with regard to the ‘Far East’ and also African and Latin American and also African and Latin American cultures, just as it is in comparative studies cultures, just as it is in comparative studies between, for instance, Europe and the between, for instance, Europe and the United States as addressed, for instance, United States as addressed, for instance, by Helen Nissenbaum and Beate Rössler.by Helen Nissenbaum and Beate Rössler.



How and as whom we reveal and conceal How and as whom we reveal and conceal ourselves and our selves is not just an ourselves and our selves is not just an abstract conceptual matter, but is always abstract conceptual matter, but is always concretized and rooted in cultural concretized and rooted in cultural traditions. traditions.



What is common and what is different What is common and what is different shines forth from different perspectives shines forth from different perspectives that in some cases appear to be that in some cases appear to be incompatible, although not necessarily incompatible, although not necessarily contradictory. contradictory.



But even in these cases, as we shall see But even in these cases, as we shall see in the following analyses, various options in the following analyses, various options for common practices and regulations are for common practices and regulations are possible. The emphasis on the latter possible. The emphasis on the latter should not overlook, however, the deeper should not overlook, however, the deeper cultural layers as well as the foundational cultural layers as well as the foundational narratives on privacy and publicness. narratives on privacy and publicness.



We are still far from a global digital culture We are still far from a global digital culture of mutual respect, validation and of mutual respect, validation and appreciation based on trust with regard to appreciation based on trust with regard to such cultural differences. such cultural differences.



Trust is engendered by an understanding Trust is engendered by an understanding of the otherness of the other(s) self/selves, of the otherness of the other(s) self/selves, enabling new forms of interplay between enabling new forms of interplay between personal and socio-cultural whoness and personal and socio-cultural whoness and opening new spaces of freedom to show opening new spaces of freedom to show ourselves and our selves off and also ourselves and our selves off and also withdraw from such selfdisplay in both the withdraw from such selfdisplay in both the cyberworld and the physical world.cyberworld and the physical world.


The Far EastThe Far East

JapanJapan

Before addressing the key issue of ‘denial of self’ Before addressing the key issue of ‘denial of self’ ((MusiMusi), Nakada and Tamura analyze the ), Nakada and Tamura analyze the framework that enables a proper understanding framework that enables a proper understanding of the Japanese self or “Japanese minds”, and of the Japanese self or “Japanese minds”, and of the view of privacy and publicness from this of the view of privacy and publicness from this Japanese perspective. They start by explaining Japanese perspective. They start by explaining “a dichotomy between “a dichotomy between SekenSeken and and ShakaiShakai in in Japanese minds.”Japanese minds.”



ShakaiShakai means the principles and values means the principles and values adopted from the ‘Far West’, i.e. from adopted from the ‘Far West’, i.e. from Western modernity,Western modernity,

SekenSeken means the traditional Japanese means the traditional Japanese customs as shaped by Shinto, Buddhism customs as shaped by Shinto, Buddhism and Confucianism. and Confucianism.

IkaiIkai which is “the aspect of the world from which is “the aspect of the world from which evils, disasters, crimes, and which evils, disasters, crimes, and impurity” emerge.impurity” emerge.



ThailandThailandIn Hongladarom’s view, the fact that Buddhism In Hongladarom’s view, the fact that Buddhism

rejects the individual self does not mean that it rejects the individual self does not mean that it rejects privacy. rejects privacy.

Privacy as practised in everyday life is not Privacy as practised in everyday life is not denied in Buddhism. It is in fact justified as an denied in Buddhism. It is in fact justified as an instrument for the end of living harmoniously in instrument for the end of living harmoniously in line with democratic ideals. line with democratic ideals.

But “from the ultimate perspective of a Buddha, But “from the ultimate perspective of a Buddha, privacy just makes no sense whatsoever.”privacy just makes no sense whatsoever.”



Violations of privacy are based on the three Violations of privacy are based on the three “mental defilements” (kleshas), namely “mental defilements” (kleshas), namely greed, anger and delusion, the antidote greed, anger and delusion, the antidote being to cultivate love and compassion. being to cultivate love and compassion.

Compassion is the basic mood of Buddhist Compassion is the basic mood of Buddhist experience of the uniqueness of the world experience of the uniqueness of the world and our existence that we have to care for. and our existence that we have to care for.



ChinaChina

The Chinese ethicist, Lü Yao-Huai, writes, The Chinese ethicist, Lü Yao-Huai, writes, “In the Chinese cultural tradition, ethicists “In the Chinese cultural tradition, ethicists pay special attention to the concept of pay special attention to the concept of ‘‘Shen Du’Shen Du’. […] ‘. […] ‘Shen Du’Shen Du’ means that ‘a means that ‘a superior man’ must be watchful over superior man’ must be watchful over himself when he is alone.”himself when he is alone.”



According to Lü, According to Lü, Shen DuShen Du is a key notion is a key notion when dealing with the question of the self, when dealing with the question of the self, particularly within the context of the particularly within the context of the cyberworld, since it addresses the cyberworld, since it addresses the question of reducing “proactively […] the question of reducing “proactively […] the number of online activities that violate number of online activities that violate legal frameworks.”legal frameworks.”



Lü points to the influence of Western Lü points to the influence of Western individual-oriented thinking on privacy with individual-oriented thinking on privacy with regard to respect and informed consent, regard to respect and informed consent, while at the same time the right to privacy while at the same time the right to privacy from a traditional Chinese perspective is from a traditional Chinese perspective is conceived as being based on social conceived as being based on social requirements (security of society, stability requirements (security of society, stability of the social order). of the social order).



A basic issue common to Far East cultures A basic issue common to Far East cultures involves the practice of indirect speech, involves the practice of indirect speech, i.e. of the self concealing and at the same i.e. of the self concealing and at the same time revealing herself through language time revealing herself through language or, more precisely, through silence.or, more precisely, through silence.


Latin AmericaLatin America

Latin American cultures came about through Latin American cultures came about through the violent encounter between indigenous the violent encounter between indigenous traditions and nascent European traditions and nascent European modernity. modernity.



Indigenous collectivism faced premodern, Indigenous collectivism faced premodern, particularly scholastic thinking, that particularly scholastic thinking, that praised the individual as a person no less praised the individual as a person no less than liberal traditions do, which are based than liberal traditions do, which are based on the idea(l)s of work, private property, on the idea(l)s of work, private property, competition and technology.competition and technology.



As the Argentinean philosopher, Rodolfo As the Argentinean philosopher, Rodolfo Kusch, writes, “The ways of life of the Kusch, writes, “The ways of life of the Indian and the well-off city dweller are Indian and the well-off city dweller are impermeable to each other. On the one impermeable to each other. On the one hand, the Indian retains the structure of an hand, the Indian retains the structure of an ancient form of thinking, a thousand years ancient form of thinking, a thousand years old, and on the other, the city dweller old, and on the other, the city dweller renews his way of thinking every ten renews his way of thinking every ten years.”years.”



This “ancient form of thinking can be This “ancient form of thinking can be grasped with regard to the concept of grasped with regard to the concept of ‘reciprocity’. Indigenous people were not ‘reciprocity’. Indigenous people were not properly remunerated for their work, properly remunerated for their work, “because everything was taken by the “because everything was taken by the caciquecacique (or mallkus) […] the indigenous (or mallkus) […] the indigenous worker is only repaid with food.”worker is only repaid with food.”



The equivalent of “reciprocity” in Aymara is The equivalent of “reciprocity” in Aymara is ayniayni, “which means ‘the one obligated to , “which means ‘the one obligated to work for another who worked for himwork for another who worked for him



If the indigenous worker was obliged to give If the indigenous worker was obliged to give everything he produced to the Inca, but everything he produced to the Inca, but not to the Spaniards, there was not to the Spaniards, there was nevertheless a reciprocity from the side of nevertheless a reciprocity from the side of the Inca, namely the obligation “to refrain the Inca, namely the obligation “to refrain from interfering with the stockroom of the from interfering with the stockroom of the domestic sphere.”domestic sphere.”



This dichotomy between the public and the This dichotomy between the public and the private sphere in Inca culture has a private sphere in Inca culture has a parallel in the Greek dichotomy between parallel in the Greek dichotomy between agoraagora and and oikosoikos., objectified’ world. ., objectified’ world.



The ‘domestic sphere’ of the Inca worker The ‘domestic sphere’ of the Inca worker was no less important for his self that the was no less important for his self that the obligation to give his powers and the obligation to give his powers and the products of his work to the products of his work to the mallkumallku, or chief. , or chief.



The system underlying this ‘reciprocity’ was The system underlying this ‘reciprocity’ was not contractual, but based on the not contractual, but based on the pachapacha or or mother earth as something prior to the mother earth as something prior to the separation of a ‘subject’ from an ‘outside’.separation of a ‘subject’ from an ‘outside’.



The Latin American ‘who’ is just as much an The Latin American ‘who’ is just as much an indigenous person as an urban inhabitant. indigenous person as an urban inhabitant.


AfricaAfrica

The African philosopher, Mogobe Ramose, The African philosopher, Mogobe Ramose, maintains that ubuntu is “the central maintains that ubuntu is “the central concept of social and political organization concept of social and political organization in African philosophy, particularly among in African philosophy, particularly among the Bantu-speaking peoples. It consists of the Bantu-speaking peoples. It consists of the principles of sharing and caring for one the principles of sharing and caring for one another.”another.”


AfricaAfrica

Ramose interprets two maxims “to be found Ramose interprets two maxims “to be found in almost all indigenous African in almost all indigenous African languages,” namely: “languages,” namely: “Motho ke motho ka Motho ke motho ka bathobatho” and “” and “Feta kgomo tschware mothoFeta kgomo tschware motho”. ”. The first maxim means that “to be human The first maxim means that “to be human is to affirm one’s humanity by recognizing is to affirm one’s humanity by recognizing the humanity of others and, on that basis, the humanity of others and, on that basis, to establish humane respectful relations to establish humane respectful relations with them. with them.


AfricaAfrica

Accordingly, it is Accordingly, it is ubuntuubuntu which constitutes which constitutes the core meaning of the aphorism.” The the core meaning of the aphorism.” The second maxim signifies, “that if and when second maxim signifies, “that if and when one is faced with a decisive choice one is faced with a decisive choice between wealth and the preservation of between wealth and the preservation of life of another human being, then one life of another human being, then one should opt for the preservation of life.”should opt for the preservation of life.”


AfricaAfrica

A detailed analysis of the relationship A detailed analysis of the relationship between between ubuntuubuntu and privacy was provided and privacy was provided by Olinger et al. They write, “The African by Olinger et al. They write, “The African worldview driving much of African values worldview driving much of African values and social thinking is ‘and social thinking is ‘Ubuntu’Ubuntu’” (Broodryk, ” (Broodryk, 2004). 2004).


AfricaAfrica

The The UbuntuUbuntu worldview has been recognized worldview has been recognized as the primary reason that South Africa as the primary reason that South Africa has managed to successfully transfer has managed to successfully transfer power from a white minority government to power from a white minority government to a majority-rule government without a majority-rule government without bloodshed (Murithi, 2000). bloodshed (Murithi, 2000).


AfricaAfrica

The South African government will attempt The South African government will attempt to draft a Data Privacy Bill and strike an to draft a Data Privacy Bill and strike an appropriate balance within the context of appropriate balance within the context of African values and an African worldview.”African values and an African worldview.”


AfricaAfrica

According to Broodryk, ubuntu is an African According to Broodryk, ubuntu is an African worldview “based on values of intense worldview “based on values of intense humaneness, caring, respect, humaneness, caring, respect, compassion, and associated Africa is compassion, and associated Africa is culturally a complex continent. The issue culturally a complex continent. The issue of privacy in Africa from an ethical and of privacy in Africa from an ethical and intercultural perspective is only now being intercultural perspective is only now being put on the agenda. This applies especially put on the agenda. This applies especially to the Arab countries in North Africa. to the Arab countries in North Africa.


ConclusionConclusion

Homi Bhabha, director of the Humanities Homi Bhabha, director of the Humanities Center at Harvard University, has Center at Harvard University, has proposed a “global ethics that extends proposed a “global ethics that extends ‘hospitality’ to all those who lost their place ‘hospitality’ to all those who lost their place where they belong due to an historical where they belong due to an historical trauma, injustice, genocide or death”.trauma, injustice, genocide or death”.



Privacy understood from the perspective of Privacy understood from the perspective of whoness in the digitized cyberworld calls whoness in the digitized cyberworld calls for an ethics of reciprocal hospitality, not for an ethics of reciprocal hospitality, not only with regard to diverse ethical norms only with regard to diverse ethical norms and principles, but also with regard to and principles, but also with regard to those who are marginalized in a global those who are marginalized in a global society in which digital technology has a society in which digital technology has a dominating presence. dominating presence.



Intercultural information ethics adopts a Intercultural information ethics adopts a critical stance toward all kinds of critical stance toward all kinds of destruction of the human habitat in the destruction of the human habitat in the world, particularly such ways of thinking world, particularly such ways of thinking and life-practices that exclude others from and life-practices that exclude others from their use or impose on them a particular their use or impose on them a particular way of playing out the interplay of way of playing out the interplay of whoness, thus thwarting their becoming whoness, thus thwarting their becoming free selves.free selves.



The thoughtful and practically oriented The thoughtful and practically oriented search for common values and principles search for common values and principles should not overlook or ‘forget’ the should not overlook or ‘forget’ the complexity and variety of human cultures complexity and variety of human cultures that are a genuine expression of that are a genuine expression of humaneness, and not something to be humaneness, and not something to be overcome. overcome.



This concerns, in particular, the notion of This concerns, in particular, the notion of privacy conceived as what is proper to privacy conceived as what is proper to human self-understanding in being able to human self-understanding in being able to withdraw from others’ gaze and lead one’s withdraw from others’ gaze and lead one’s own life shared with certain freely chosen own life shared with certain freely chosen others. others.



An intercultural view of privacy must pay An intercultural view of privacy must pay attention to what is in between cultures, attention to what is in between cultures, allowing the individually and socially allowing the individually and socially moulded self to transform and enrich its moulded self to transform and enrich its identity through the cultural interplay both identity through the cultural interplay both within and between cultures.within and between cultures.

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