Tag: digital media

“India’s Gig-work Economy” Roundtable

This roundtable discussion marks the end of our series on India’s Gig-work Economy. In this discussion, we reflect on methods, challenges, inter-subjectivities and possible future directions for research on the topic. Here are some highlights from the discussion. Listen to the audio track or read the transcript for the full discussion: Part 1: On continuities between traditional and newer forms of work in cab-driving: Anushree (researcher, taxi-driving in Mumbai): “Something that came out during field work was the flow of workers from traditional services to app-based services which kind of happened in phases and all these platforms have played a different function in the history of this. While the radio taxis were more important in teaching workers to become professionals in the service economy the new platforms have given them a larger customer base and hired access to audience.” (read more...)

Power Chronography of Food-Delivery Work

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me,  have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* **A note from the editor: This post was co-written with Rajendra Jadhav. http://blog.castac.org/wp-content/uploads/sites/2/2019/08/RajendraMP3.mp3 Download a transcript of the audio in Devanagari. This post presents the observations around the design of temporality within app-based food-delivery platforms in India. It draws on semi-structured interviews by field-researcher Rajendra and his time spent “hanging out” with food-delivery workers who are also often referred to as “hunger saviors” and “partners” in the platform ecosystem in India. Like in the earlier post by Simiran on food-delivery workers in Mumbai, we also observed that app-based work was structured and monitored along similar lines. However, in this post, we go into a detailed description of how work-time and temporality of work are configured in order to fulfill the promises that app companies make to customers in urban India. (read more...)

Ladies ‘Log’: Women’s Safety and Risk Transfer in Ridehailing

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me,  have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* http://blog.castac.org/wp-content/uploads/sites/2/2019/07/Anushree_Gupta-Blog-Post-audio.mp3 Download a transcript of the audio in Devanagari. Mumbai, India’s financial capital, is also often considered one of the safest cities for women in India, especially in contrast with New Delhi which is infamously dubbed as the “rape capital” within the country. Sensationalised incidents of harassment, molestation and rape serve as anecdotal references and warnings to other women who dare to venture out alone even during the daytime. The Delhi government recently proposed a policy for free transport for women in public buses and metro trains with the objective of increasing women’s affordability and access and to ensure safety in public transportation.[1] Despite such measures to increase women’s visibility and claims to public utilities and spaces, women who use public transport have historically suffered groping and stalking on buses and trains, which uphold self-policing and surveillance narratives. The issue of women’s safety in India remains a priority as well as a good rhetorical claim and goal to aspire to, for public and private initiatives. Ironically, the notion of women’s safety is also advanced to increase moral policing and censure women’s access to public spaces, which also perpetuates exclusion of other marginalised citizens (Phadke 2007). Further, and crucially, whose safety is being imagined, prioritized and designed for (which class of women are central to the imagination of the safety discourse) is often a point of contention. (read more...)

Our Governor Resigned via Facebook: #RickyRenuncia, Puerto Rico’s Summer of Protest

Disponible en español aquí. On July 13th, the Centro de Periodismo Investigativo (Center for Investigative Journalism) leaked 889 pages of a Telegram App chat between the governor of Puerto Rico, Ricardo “Ricky” Rosselló and eleven cabinet members and aides. The 889 pages were full of misogynist, homophobic, and classist comments about political figures, journalists, artists like Ricky Martin, and average citizens. They mocked the victims of hurricane María, which left 4,645 dead, saying “don’t we have some cadavers to feed our crows?” Memes citing the most egregious statements quickly began circulating through social media alongside early calls for the governor to resign. But beyond such insulting statements, the chat revealed complex corruption schemes and provided evidence of persecution of the governor’s political opponents. (read more...)

Not knowing as pedagogy: Ride-hailing drivers in Delhi

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me,  have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* http://blog.castac.org/wp-content/uploads/sites/2/2019/07/RidehailinginDelhi_SarahCASTAC.wav Download a transcript of the audio in Devanagari. Ride-hailing[1] platforms such as Olacabs and Uber have “disrupted” public transport in India since their arrival. It has been almost seven years since app-based ride-hailing became a permanent feature of urban and peri-urban India with these aggregators operating in over a 100 Indian cities now. Akin to the global story, much has happened – there was a period of boom and novelty for passengers and drivers, then incentives fell. Ride-hailing work has become increasingly demanding with reduced payouts. But what hasn’t received enough attention (especially outside the US) is how these platforms create a deliberate regime of information invisibility and control to keep the drivers constantly on their toes which works to the companies’ advantage. What then are the implications of this uncertainty, which is fueled by app design as well as by the companies’ decision that drivers need little or no information about users? How does service delivery operate in a context where those actually delivering it have little or no idea about the workings of the system? (read more...)

Anti-Queer Violence, Bearing Witness, and Thinking with Algorithms on Social Media

(Nota: Esta publicación está disponible en español aquí.) In early June 2019, news began to break concerning the death of a Salvadoran transgender woman, Johana Medina León, of pneumonia, four days after being released from nearly six weeks in ICE custody. Before long, my Facebook feed was filled with stories detailing the persecution Johana faced in El Salvador because of her gender identity; her dangerous journey to the United States to seek asylum; and her final moments as she struggled to save her own life, as it became clear no one else would. She might have saved her own life, if she’d been given the resources. In El Salvador, Johana was a nurse. Johana’s death is tragic for many reasons, not the least of which is that had it not been for social media, it likely would have gone unnoticed. (read more...)

Happy Pride Month!

In support and solidarity with LGBTQIA+/Queer people around the world, we’re celebrating Pride Month with a collection of some of our most popular queer content from the blog. We take this moment to recognize the valuable contributions LGBTQIA+/Queer people make to our fields, our society, and our lives. Check out six of our favorites below! (read more...)

Writing disability

When writing inequalities, the language we use and our writings betray the power dynamics and the unequal relations that stem from the world we as researchers come from. This post explores how these inequalities play out in the worlds we embed ourselves in as outsider researchers and are apparent in what we write through a reflection on my own research with dDeaf  television producers and actors in Sweden. (read more...)