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Essay
The Internet Determines What Is Remembered and Who Is Forgotten

Editor's note: this essay was originally published on the author's Substack; the original post, which includes some images, can be viewed here.

For years I’ve spoken and written about the harms of social media and the urgency of divesting from these platforms. This month has catalyzed a fundamental evolution of that position. Instagram and Twitter are undoubtedly self-surveillance capitalism vortexes. And yet, a concurrent truth is that the same social media we as people in places like America and Europe come to and leave from at will, is a lifeline to millions of people who engage with these flawed digital territories as their only channels of being heard, being witnessed, and being advocated for by the ‘world’.

In Sudan, the internet access was cut off.

In Tigray, the internet access was cut off.

In Gaza, the internet access is being cut off. Have you noticed the stories dwindle?

Interrupting (and intercepting) internet access is a tool that authoritarian regimes strategically use to exploit the fragility of our attention spans in order to obscure their grotesque acts of violence.  

People in Palestine are posting their last words on social media; they are pleading–“Do not forget about us.” For as long as we are alive, for as long as our silence is a choice and not a sentencing—we can not afford to be quiet.

Social media can not and will not be the true frontier of decolonization. Shadow banning, algorithmic bias, and clout economics are undoubtedly detrimental to liberation movements. And still, engaging with social media as an apolitical playground is a position of privilege that we can not afford to surrender to.

Incompetent as it can be, the internet determines what is remembered and who is forgotten. And no, posting is not enough—but really, what *can* be enough in the face of brutalities of this scale?

What posting about these struggles does do is interrupt the attention economy. Posting calls to action, films, interview clips, questions and reckonings and devastations as they come to you—all of this plants seeds which, at scale, grow into forests that cleanse apathy from the air.

Yes, the posts will die down–just as they did after the summer of 2020. The profile pictures will change back to normal and yes, we will continue to continue to succumb to our contradictions. But the memories will linger. People who had never heard the word Zionism will know what it means. More of us will be armed with language—and with time, the death grip of propaganda and the myths it feeds us of powerlessness will decompose.

Palestine is ushering in—is DEMANDING—an expansion of our proactive consciousness. If we understand all struggles as connected, if we grow in curiosity and compassion and rigor, then we will see why we don’t know enough about Sudan —even as 6 million people have been displaced by the war there this year alone. If we understand all struggles as connected, we will have to confront the reasons we don’t talk about Tigray when for 3 whole years (2020-2023) the people resisting a genocide there were silenced by a strategic communications blackout. If we understand all struggles as connected, we will come closer to being able to process that the fact that we have smartphones at all is facilitated by the death and displacement of millions of Congolese who are unconsenting martyrs to the global demand for the minerals that power our devices.

As Gaza is plunged into a silence not of its own choosing, may we find the courage to interrogate our own. And even if it feels like there is nothing more to say, there is still more than enough to seek out, to invest attention in, reflect upon and learn from.

With Love and In Solidarity,

Neema

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Colloquy

Colonialism, Post, and Anti in the Digital Age

In the “digital age” broadly conceived, how do we continue to understand and resist colonialism? What are the existential risks of our present moment and in what ways can we appropriate these formidable apparatuses and digital methods for anti-/postcolonial ends?

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Colonialism denies its allocation to the past. It persists, sometimes in very real modes of governance, and is resisted—whether through anti-colonial movements or by epistemological frameworks developed in the field of postcolonial studies. Its persistence demands that we ask how it has changed alongside exponential data accumulation, fast evolving mediums, accelerating advancements in artificial intelligence and machine learning, and the vast reaches of human networks.

This Colloquy brings together scholars who use computational methodologies and digital humanities frameworks to position the digital as material and thereby challenge the replication of inequalities in the digital space. These thinkers trace continuities across mediums, observe human-AI relations, and question the digital infrastructures of scholarship. This Colloquy aims to unite these scholars, their tools and disciplines into a cross-disciplinary discussion of colonialism even as it dissipates into the cloud.

Roopika Risam’s book chapter, “The Stakes of Postcolonial Digital Humanities” from her New Digital Worlds: Postcolonial Digital Humanities in Theory, Praxis, and Pedagogy lays the foundation for this Colloquy’s focus on the intersection between colonialism and digital worlds. Risam emphasizes the need for marginalized voices to be involved in the creation of new digital worlds because it is not about hope but about cultural survival. The chapter asks, “Will these be the worlds that reaffirm the dominant cultural values and knowledge hierarchies or will they be the ones that we use to imagine new forms of resistance through digital knowledge production?”

Extracts from Neema Githere’s Substack letter, which alternates between verse and what Githere calls “guerrilla theory,” illustrate how theory and praxis can come together to create new digital worlds that resist traditional hierarchies inherited through colonialism. Githere enters spaces of conversation where the stakes are often about cultural survival, but consistently points towards hope through concepts like data healing and love as social activism and civil disobedience.

The other initial contributions here evince the central concerns of this Colloquy. On the topic of AI, we include Dr. Hēmi Whaanga’s (Ngāti Kahungunu, Ngāi Tahu, Ngāti Mamoe, Waitaha) essay from the Indigenous Protocol and Artificial Intelligence Working Group on the extractive potential of AI systems. To encourage us to think about resistive digital practices, the introductory chapter from André Brock Jr.’s Distributed Blackness (2020) explores cyberspace as a new avenue for Black refusal of white hegemony and Black identity formation.

We know conversations and findings about colonialism and the digital age will only proliferate. To this end, we welcome contributions of essays, journal articles, and book chapters from thinkers preoccupied with the specific threats and potential affordances of our digital moment.

Learn more about the Colonialism, Post, and Anti in the Digital Age Workshop.

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