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Children of the internet: Free speech in the digital age
(Image: Shutterstock)
Unlike any previous time in the history of the world, there is a generation growing up today with unprecedented knowledge and power at their immediate and constant disposal. Their voices cannot be silenced, they can communicate with each other instantaneously from anywhere in the world. They are children of the internet, and they are politically and socially empowered in ways that are not yet clearly understood. Increasingly defining their identities online as much as offline, net-powered Millenials are collectively reshaping social norms — defining the legacy their generation will leave society. The internet is a product of, and a critical factor in, this legacy.
For example, the internet is a key medium for personal expression. Deliberately open-access and open-source architectures that transcend national boundaries means that the online world is a place where its users become increasingly accustomed to possessing both a platform and a voice regardless of their status in society. Even where it is dangerous to criticise politicians, or to practice a faith, or to be homosexual, the internet provides shelter in anonymity and the chance to meet like-minded people. In this way, the children of the internet have access to support, advice and assistance, but also to allies. Even the most isolated human can now take action with the power of a collaborative collective rather than as a lone individual, and they do so with an attitude that has become acclimatised to unfettered freedom of speech.
For the internet generation, this translates to their political actions online and often erupts into their offline behaviour, too. Online petitions gain infinitely more traction than their pen-and-paper twins, and the more anarchic side of the internet takes no prisoners in parodying public figures, as evinced recently with the numerous revisions of the recent “beer and bingo” tax cut advertisements produced by the ruling coalition. More controversially, Wikileaks infamously released hundreds of thousands of classified government communiqués, and “hacktivist” groups such as Anonymous make their presence felt with powerful retaliations against firms and governments that they perceive to have suppressed internet freedom. Even high-security sites such as the US Copyright Office and Paypal have been targeted — civil disobedience that is symptomatic of the new, sharing internet generation that is paradoxically mindful of personal privacy and disparaging of public opacity.
For the strongest demonstration of the way this attitude and power translates, look no further than the violent reaction of a primarily young body of protesters during the Arab Spring and in Ukraine. The internet was the conduit through which popular campaigns against ruling regimes transformed into widespread civil disobedience and a full-blown political movement. Empowered with access to forms of political commentary comparatively free of governmental intervention and the ability of every protester to act as a professional journalist by virtue of a camera phone and a Twitter account, the children of the internet communicated, mobilised and acted to cast away governments from Tunisia to Yemen; Egypt twice over. They made their voices heard: not at the ballot box as previous generations might have, but in the streets of Cairo and Sana’a and the virtual spaces of Facebook and Blackberry Messenger. Small wonder then, that governments targeted and blocked social networking sites to quell dissent. In many countries the internet was shut down altogether.
Yet, the internet persevered — as John Gilmore, co-founder of the Electronic Frontier Foundation noted: “The internet treats censorship as a malfunction and routes around it”. Despite the long running tussle between the users of the internet and governments who seek to regulate it, it remains untameable. In each instance, almost immediately after internet usage has been restricted, information has circulated about circumventing government regulations — even total shutdowns have been dodged through external satellite connections.
Powered overwhelmingly by the young, the internet is changing the way our societies are structured. Its effects upon our civilisation are poorly understood, particularly among young people who have never known a world without the internet. Ultimately, however, it has done more for individual freedom than any other development in the last half-century. It grants any person a voice with mere access to a keyboard and a broadband connection. It holds governments to account in new and innovative ways, and most crucially, it is an irreversible development. An entire generation defines itself, subconsciously, through the internet; previous such advancements came only through the invention of the printing press, radio and television. One thing is for certain — as broadband usage approaches saturation in many developed countries, we are all children of the internet now.
This article was originally posted on 2 June, 2014 at indexoncensorship.org
Padraig Reidy: Free speech at armageddon
Pastor James McConnell
Belfast’s Whitewell Metropolitan Tabernacle is one of those things that makes a soft Southern Irish atheist Catholic like me think I’ll never truly understand Northern Ireland.
Every week, Ulster Christians flock from across the province to the 3,000-seater auditorium, there to hear Pastor James McConnell preach his Christian message. Not the Christian message of the BBC’s Thought For The Day, however; you may hear Beatitudes at Whitewell, but it’s not a place for platitudes. This is the real deal, fire and brimstone; damnation and salvation. If you’re not going to Whitewell, you’re going to Hell.
It is a comforting message, and actually, a very modern one. Think of how many politicians these days talk about how they work for hard-working-families-that-play-by-the-rules. Hardline evangelical Christianity is the epitome of that idea. We don’t refer to the “Protestant Work Ethic” for nothing.
But what we tend to forget when discussing hardliners from the outside is that there is a strong apocalyptic element in orthodox monotheistic religion. This is particularly true of Christianity. The closer to the core you get, the more you find Jesus’s teachings are essentially about the end of the world, not some vague being-nice-to-one-another schtick.
For some time, Christians have fretted over Matthew 24, in which Jesus apparently tells of the signs of his second coming, that is, to, say, the end of the world. What worries them particularly is Matthew 24:34: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
Does this mean Jesus was telling his apostles that the world would end in their lifetime? CS Lewis, in his work The World’s Last Night, seemed to believe so, and went so far as to call the Messiah’s assertion “embarrassing”. Lewis wrote:
“‘Say what you like,’ we shall be told, ‘the apocalyptic beliefs of the first Christians have been proved to be false. It is clear from the New Testament that they all expected the Second Coming in their own lifetime. And, worse still, they had a reason, and one which you will find very embarrassing. Their Master had told them so. He shared, and indeed created, their delusion. He said in so many words, ‘This generation shall not pass till all these things be done.’ And he was wrong. He clearly knew no more about the end of the world than anyone else.”
“It is certainly the most embarrassing verse in the Bible. Yet how teasing, also, that within fourteen words of it should come the statement ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ The one exhibition of error and the one confession of ignorance grow side by side.”
Lewis, though himself a Northern Irish Protestant, was clearly not of the same cloth as Pastor McConnnell, Ian Paisley, and the other preachers of their ilk. Orwell disdained Lewis for his efforts to “persuade the suspicious reader, or listener, that one can be a Christian and a ‘jolly good chap’ at the same time.” The booming pastors of Northern Ireland, and other Christian strongholds such as the US’s Bible Belt, are very firmly convinced that the end is imminent. And thus, they do not have time to be “jolly nice chaps”. There are souls to be saved, right now.
It’s this attitude that has got Pastor McConnell into trouble in the past week. Recently, at Whitewell, inspired by the story of Meriam Yehya Ibrahim, a Sudanese woman reportedly sentenced to death for converting to Christianity, McConnell told the thousands assembled at his temple that “”Islam is heathen, Islam is Satanic, Islam is a doctrine spawned in Hell.”
In an interview with the BBC’s Stephen Nolan, McConnell refused to back down, claiming that all Muslims had a duty to impose Sharia law on the world, and suggesting they were all merely waiting for a signal to go to Holy War. A subtle examination of modern Islamist and jihadist politics this was not.
The PSNI is now investigating McConnell for hate speech. Northern Ireland’s politcians have been quick to comment. First Minister Peter Robinson backed McConnell, first saying that the preacher did not have an ounce of hate in his body, and then managing to make the situation worse by saying he would not trust Muslims on spiritual issues, but would trust a Muslim to “go down the shops for him”.
Insensitive and patronising that may be, but Robinson also touched on something more relevant to this publication when he said that Christian preachers had a responsibility to speak out on “false doctrines”.
The issue raised is this: if we genuinely believe something to be untrue, no matter how misguided we may be, do we not have a right to challenge it in robust terms? In politics we often bemoan the fact that leaders will not call things as they, or we, see them: indeed, Tony Blair, the bete noire of pretty much every political faction in Britain (a bete noire who oddly managed to win three election) has found grudging praise from across the spectrum this week for suggesting that rather than “listening to” or “understanding” the xenophobic United Kingdom Independence Party, politicians should tackle their arguments head on.
But in religion, we tend to hope that no one will upset anyone too much, in spite of the fact that, for true believers, theological issues are far more important than taxation or anything else.
When Blair’s government proposed (and eventually passed) a law against incitement to religious hatred in Britain, the opposition came from a coalition of secularists and some evangelical Christians, both groups realising, for different reasons, that being able to call an ideology false or untrue – and in the process criticise and question its adherents – was a fundamental right. The trade off in that is acknowledging others’ right to question your truths, something I suspect, judging by the recent controversy in Northern Ireland over a satirical revue based on the Bible, Pastor McConnell and his supporters may not quite excel at.
This article was originally posted on May 29, 2014 at indexoncensorship.org
A conversation with UN free speech rapporteur Frank La Rue
Frank La Rue, UN Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression, was interviewed by Index on Censorship’s CEO Kirsty Hughes, on his experience surrounding digital freedom while in office. Watch the Google Hangout below.