Citizen election reporting in Kenya: A failure of technology duplication, or a breakthrough in online-offline collaboration?Posted: May 2nd, 2013 | Author: erica | Filed under: citizen feedback, kenya | Tags: elections, kenya, reporting | Leave a comment »
The Kenyan elections were more than a month ago, but a debate continues in the crisis mapping community about whether the various technologies deployed to track and respond to outbreaks of violence were a confused and possibly dangerous mess, or a successful contribution to what was ultimately a peaceful (if disputed) process.
DO WE REALLY NEED ALL OF THOSE PROJECTS??? Do we really need 3 maps, 7 phone numbers, and several web-forms? Is that really such a crazy bad idea to have one coordinated number/web-form that could then have in the back-end multiple responders and organizations working together? – Anahi Ayala (ICT Works blog post)
The criticism goes on to describe this duplication as irresponsible and dangerous, especially supposing that the submitted information has no real response mechanism.
While it’s true that having multiple public numbers for submitting information about one election is not ideal, I believe that behind the scenes was a much more encouraging process that has only just begun. Here’s why I think that in the balance, technology was part of the solution, not the problem, during Kenya’s elections:
1) Unprecedented collaboration among technologists, at least at a pilot level.
Map Kibera took part in elections monitoring by mapping and reporting through SMS, blogs and video throughout the election period on our multimedia sites, Voice of Kibera and Voice of Mathare in two slums. Kepha Ngito, our executive director, offers this extensive writeup of how the process looked behind the scenes, definitely worth a read. Map Kibera already had been working with Ushahidi-based websites and video news for three years in Kibera, and with blogging and video in Mathare for about two years; therefore neither project was created specifically for the election. Given our status as an established community-based group focusing on reporting and local information, we were ready to take on this event without creating any new technology.
As elections neared, more organizations began to set up temporary programming around election reporting. In particular, our team joined events held by Ushahidi around their Uchaguzi platform, and we began to think about how to collaborate: they as a national scope project and ourselves in-depth in two key communities. Ultimately, some members of our team worked throughout the election at the iHub headquarters of Ushahidi to monitor their reports coming in from Kibera and Mathare, and share our more detailed and verified reports with their system. This meant both reports and response could be tightly coordinated.
Would it have made sense to have used only one reporting number, that of Uchaguzi for instance? No, because Uchaguzi is no longer active, while Map Kibera is building up a long term citizen engagement including this SMS number. It made more sense to work on interoperability and coordination.
2) Unprecedented coordination among community-based groups
What was the key to all the information coming in, and the verification process?
At the community level, there was unprecedented coordination among a variety of agencies who normally do not work together. Concerned groups put aside whatever challenges normally keep them operating separately, and pledged support to each other in order to serve the good of the community. This kind of network is a real breakthrough in coordination locally given the challenges that often prevent such teamwork, and it naturally came from desire for security in the slum not any outside impetus. As Kepha writes:
KCODA, Pamoja FM, Map Kibera, Kamukunji Pressure Group, CREAW, the Langata District Peace Committee, Community Policing groups and the office of the District Commissioner joined efforts to create a network called the Kibera Civic Watch Consortium, a body that would respond to and coordinate the community’s efforts to maintain peace and provide interventions where possible. (Kepha Ngito, How slum communities came together to help prevent election violence)
3) Response and verification
It was this background offline coordination that would allow for immediate election-day verification and constant liaising with security groups, both official and community led, in case of any problem. The online-offline coordination often involved both SMS into the system, and phone calls to security or other key people to keep tensions down.
…We stationed our trained citizen reporters in each polling station to be relaying SMS news to our verification team to be verified and approved before being posted on our Voice of Kibera and Voice of Mathare websites.The Map Kibera verification team dealt with every information that came in, calling back and forth to establish the facts and figures about every report sent in. Our video teams rushed to scenes, most of which were not known or easily accessed by the mainstream or foreign press to capture instant news which they edited and uploaded on Youtube. Members also took photos and posted them to our blogs and Facebook group. In this verification process, the team succeeded in dismissing several false alarms, wrong information and propaganda for violence. In addition and in response, security organs and emergency service providers enhanced their presence in these areas highly reducing chances of violence. In one instance, when many reports were sent about youth gathering around in groups in one area of Kibera, after several phone calls with the security organs, the Police Commissioner authorized a chopper to fly around conducting a security check, the crowds soon dispersed and calm returned. (Kepha Ngito, How slum communities came together to help prevent election violence)
I heard a number of claims floating around about technology platforms being directly responsible for police or security response. I would advise that these be investigated closely. In the case of both Kibera and Mathare, if anything it was this type of “online” or SMS-based reporting in conjunction with offline personal and official networks, connected often through ordinary phone calls, which activated response, not a pure technical system.
Bringing together the various kinds of technical reporting options with great local networks can create response processes that are effective, but not overly sensitive to false alarm reports.
4) Good citizen election monitoring is not “pure” crowdsourcing. We and others relied on establishing networks and offline meetings and coordination to build participation.
Another misconception is that every SMS number was targeted for the general public. Actually, the Map Kibera SMS line was and is primarily used by our volunteer reporters to send information from prearranged locations like polling stations. For the election, aside from our members, the Kibera Civic Watch Consortium sent in many reports during the election. The numbers are publicized to general residents, but operate mostly through carefully cultivated users.
I think there is a basic misconception that “crowdsourcing” something like election violence will happen with anonymous individuals. In tight-knit communities, this is simply not the case. They may text into a nationally publicized number, but those reports are not always the ones you want or can rely on. Verification is needed, which means local networks are still key. My hunch is that when people report through a local system the information is more likely to be accurate, because they know the faces behind the tech.
Particularly in more marginalized, insecure, or informal communities, people come together based on relationship networks, and being known and trusted as a leader in the community is an earned privilege that does not come easily nor is it taken lightly. People do not often trust something new that is introduced from “outside”.
National scale projects targeted to single events like elections should heavily support existing community level initiatives, and community-level initiatives around information need to be long-term investments into the community fabric. This means not just new technology projects which are still rare, but also traditional community media or data-driven local planning groups.
5) We’re still working out what works best in the space, so multiple projects are important for narrowing it down. A top-down model won’t work for citizen-based technology in emergencies, at least not for a long while.
While coordination and duplication avoidance is good, we are talking about places where the normal emergency response functions need supplementation and should be supplemented. I don’t know if a single top-down system for emergencies is ever going to work in Kenya, but it certainly hasn’t yet. I’ve seen way too many everyday crises happen with absolutely no response at all save for neighbors helping neighbors (and literally saving each others’ lives on a daily basis). In that sense people need access to options and a variety of ways to draw attention to and publicize an urgent situation. It’s also in the spirit of the technology world to keep trying out new ideas and iterating.
On the other hand, it’s true that some might irresponsibly publicize reporting channels that seem to promise response they can’t deliver, and technology is most certainly something we are now seeing organizations use to make themselves look good even at the expense of the public. We should ask whether there were unnecessary institutional barriers or unethical motivations to any lack of coordination or collaborative spirit, and direct our transparency lens that way. If competition for funding or funder requirements inhibited the social benefit of working together, as it usually does, then these incentive systems should be exposed. Also, the opportunism of pop-up and parachute technology projects just a week or so before the election is a distraction, and there were several of these as well. But what I think we’ve seen here is a partial triumph of civic collectivism over the usual silos created by the donor marketplace, which is why I’m seeing the glass as half-full. It could stand to be filled up all the way.
But here’s the most important trend that gives me hope:
7) A sea-change is underway in terms of how people engage with information in Kenya: they feel it’s their right and responsibility to speak out and to protect peace by countering rumor; and they increasingly feel they have tools with which to do so.
This is my hunch, but since 2009, I believe that the positive side of social media has had an impact in Kenya – or at least in Nairobi. I noticed during the election that people expected to be able to counter incorrect news and information sources by using their Facebook account or Twitter or one of the projects referenced here – they have grown used to reporting themselves and no longer rely exclusively on traditional media sources. When they see something happening, they expect someone local – if not themselves, then a neighbor – to be able to take a photo, send a message, somehow communicate.
This means that rumors can be countered more quickly, and leaves room for peace activists (most Kenyans) to organize and amplify accurate and helpful messages and at least contribute to the conversation, creating a more balanced discussion.
During these elections there was a new sense of the importance and responsibility that citizens have for being information collectors, transmitters, publicizers, verifiers, and the inkling that the standard channels of information aren’t the only ones that exist anymore – and that citizens have the responsibility to not only voice opinions but keep the rumors down, to participate in peace. Real crisis prevention has much more to do with local leadership, coordination, and behind the scenes response than the information that’s necessarily visible online. But that isn’t to say that creating visibility, keeping track of the truth and bringing information out of the dark in close to real time isn’t extremely valuable – it connects and inspires those who want to keep the peace and provides the opportunity for a local counter narrative to the dominant media.
Don’t risk missing the bigger story here: the simple act of residents recording actual ground level events themselves will have a long-term transformative impact on society – nowhere perhaps, as profoundly as in places like informal settlements.
This post originally appeared at Disruptive Witness.
Theyyam is a religious ceremony of Kerala (from Nila northwards, not in Chalakudy) performed annually and uniquely in hundreds, maybe thousands of temples (see note from Prakash in the comments clarifying..). A kind of possession takes place, the deity inhabits the performer of the Theyyam, through dancing, procession, drumming, fire, psychotropic altered states, elaborate costumes, sometimes sacrifice, all eventually bringing direct blessings, fortune telling, and satisfaction to the place and people in attendance. Superficially, there are similarities in style to other arts of Kerala, like the more refined and somewhat better known art of Kathakali, as well as Mudiyett, recognized by UNESCO as a more ancient source folk practice. We visited the master of Mudiyett, watched his evening instruction of local kids in drumming, and while fascinating, it’s hard in that brief exposure to understand how all these folk art forms fit together and relate to each other. So that’s just one place where I see open platforms for responsible tourism deepening visitors’ experiences by having communities themselves document and share knowledge and draw connections and tell the stories.
Kaleidoscopic Catholic Church in Kerala
Kerala has 75 kinds of bananas, and 75 lakh variations of culture. While we were in Chalakudy, an annual pilgrimage season to a local diety was starting, an intense Hindu bachelor God, which inspired a “temporary temple” in Chalakudy itself (no, I asked, it’s not burned like the Temple at Burning Man). People of different faiths are welcome to celebrate each others festivals, and whether Christian, Hindu or Muslim, the folk festivals all have a similar Kerala feel. There’s blending and borrowing: baroque cake-like churches lit up in kaleidoscopic fun fair lights (again fitting in right on the Playa); the oldest mosque in India nearby in Kodungallur has a Hindu-like oil lamp in the most inner place of worship. Theyyam sometimes involves very pre-Brahmin seeming animal sacrifice, and tribal peoples perform snake possession ceremonies. I can only wonder what kind of festivals were held at the oldest Synagogue “site” in India, since that community has all left for Israel (based on a gravestone marked 1264, though the entire community traces back at least til 3rd century AD).
Malayalam Calendar. Open Thayam could be just one simple hack of Open Watersheds.
Prakash is a passionate, obsessive collector of Kerala culture. He diligently seeks out the locations of athaani rest blocks, marking the ancient trade routes. He’s called on frequently as an expert on Thayam, having collected the location and timing of hundreds of ceremonies. And he’s generous with his knowledge. From what is his private word doc, we could potentially iterate and create a simple site openly sharing the location, timing and details of Thayam. Start just with a single site, Leaflet or OpenLayers with a timeline, sharing this data. Iterate to something db-backed to help Prakash and others manage the collection and update the collection into the thousands (complexly, timings vary slightly each year because of the subtly different Malayalam calendar). From culture, to passion, to data, to openness, to open culture.
The Temple 2010 on Burning Man Earth
The vibrancy, the pervasive creative and sacredness of Kerala, where any group of trees can become a sacred grove, reminds me of Burning Man, and I realize the platform for creating, sharing and connecting of Kerala’s river basins could look a bit like the structure of Burning Man Earth: there are camps (or places in Kerala context), art, events, and people; and means to connect, communicate, share media, and pivot around all these. One idea that bounced around BME were tools to create your own schedule (pre-selection) and record your own experience (via automatically linking GPS traces to places and art and events). The work of Blue Yonder for tourists is based in part around developing itineraries, and I could eventually see itinerary functions directly in that responsible tourism platform. Before our arrival to Chalakudy we received an ambitious itinerary (exhaustively including every identified responsible tourism site) and having a map and idea of how much road travel the days would entail would have helped us prepare as tourists and sealed the memories. Of course, we were there to actually help create that map…
Participatory Mapping of Indigenous Names in Taiwan
Open Watershed Data, and a methodology of responsible tourism for river basins, provides a context for these media tools to develop. Design workshops, data fellowships, (even, um, yes, maybe) hackathons, could enable technical and design participation in creating amazing tools for cultures, communities, environments. Kerala has a volunteer spirit, and people want to contribute to “the something greater” when they have the chance. Folks described as “literary people” research local place names, recording the stories and meanings embedded in those names. While in Taiwan, I sat in on a session with an elder of an indigenous group, while he browsed his village in Google Earth, he told stories of (and a dozen students dutifully recorded) the names of every place, indicating deep knowledge of the landscape, how to practice agriculture, what to expect from the weather, commerating the efforts of the past. Indigenous people of Taiwan have gained stature in their society, and they are working to see through the right to return to indigenous names in their communities, yet the big challenges of responding to change remain, including increasing interest from Han Chinese tourists. The struggle is to maintain the integrity of the culture, preserve the culture, as money comes in, avoiding division and degeneration as more opportunities open up. One tribe managed to organize into a tourist cooperative, so home stays and the like don’t compete but cooperate. Many issues are over the land itself. Do individuals in the tribe have the right to sell land to outsiders for agriculture, even if risking overuse and environmental degredation, as it is their land, or is there a collective responsibility in the notion of tribal rights?
The issues of land rights management, cultural preservation all ring true to Kerala, with overlapping jurisdiction of tribal reserves, forest reserves, water bodies, and individual rights. In Kerala, what to say when the people of the river in some desperation, mine the sand in order to make a little money and survive, yet hasten further destruction of the river they depend on. The last remaining sand bank of Chalakudy was saved due to collective effort, as it was adjacent to a religious site. Hence, culture and value are the greatest strengths to seeing long term benefit vs short term individual gain. Perhaps sharing openly, and inviting the real interest of the wider world, can change the trajectory of damanged rivers and lost ways of life.
There is a tremendous wealth in Chalakudy. The crop of this very place, pepper, drove globalization mellenia ago. Roman coins have been found here. Jewish and Christian communities have been here since the 3 century AD. The first mosque and first synagogue in India are here. Colombus was looking for Chalakudy. The Portugeuse built the first European fort on this river. All of this is smartly being invested in by the Kerala government in the Muziris Heritage project. It’s wonderful, and likely to draw many tourists, both international and from India’s growing middle class (the India tourist riotous take of a place like the Athirappalli Waterfall is an experience in itself). But what of the every day history still there today. There are growing numbers of people who want to know more, surely typical and niche, but a crucial part of the tourism “industry”, or maybe better, “culture”. During our last trip to Nila, we impromptly stopped at a matchstick factory. The ruckus of this very basic mechanical operation was transfixing, totally normal to the people working there, who couldn’t understand our interest … but have you ever seen matchsticks made by hand? Social media and the internet are connecting unprecedently, changing relentlessly, challenging (I heard young Kerala guys listening to Gangam Style on their phones). We’re in that moment where perhaps this force of technology can discover and perserve the extraordinary normal of Kerala.
Last week, Gary Gale and I chatted about Tandale, Dar es Salaam. I reached out to Gary after he posted about his visit, (also see the Tandale group’s blog post about it). I saw that he was really affected by the challenge of life there, but also inspired by the small hopes that mapping has opened up, and the voracious enthusiasm of the Dar tech community. I feel the same; a deep responsibility, especially to the individuals in this community that are truly dedicated to change, and have taken the chance to believe in the vision of openness. Despite it being 1.5 years after the initial Tandale pilot, with no sure follow up in sight, we haven’t let go. We support Msilikale Msilanga, former Ardhi student, and he in turn supports the community members to keep up with reporting. We have left sets of equipment on loan there.
I recounted my perspective on the whole odyssey, complementing what he’d heard from Mark. Basically, Tandale started as a successful pilot, with lots of promise and excitement from the community, the students, the local government, and the World Bank. And that excitement continues to this day — Tandale is often highlighted as a symbol of the potential of community mapping. But for whatever systemic and accidental reasons, the elements haven’t come together to fully continue the project in the way it deserves, to deepen and expand across Dar. There’ve been a lot of meetings, several different plans. It’s frustrating, but understandable. GroundTruth took it on ourselves to draw up the project details to build up the tech and program, especially connecting the voices of the community to mainstream media, and sought support from the Africa News Innovation Challenge. We got very close, all the way to the finals, but not to the finish line; perhaps we didn’t hit all the right phrases on the bingo cards. We still believe the concept is very sound and substantial, rooted in real experience and need, and we are still looking to make it happen. Let’s talk if you have ideas.
In the mean time, we all do whatever we can. We’re scrappy. All of the original equipment was destroyed in flooding in late 2011, tragic, but typical of the risk of the high water table and unplanned development of Dar es Salaam. Last June, we were able to bring a little more equipment to Tandale. And due to the ongoing, amazing, inspiring dedication of folks like Msilikale and the residents of Tandale, we managed to help start an ongoing blogging group there, as well as to support CCI’s expansion of mapping to another settlement, Keko Machungwa.
They results are absolutely impressive. The Tandale Blog fully covers the events and issues of Tandale. It is sustained purely with the motivation of community members and their interest in making known the challenges they face in the hopes that they can be more visible and guide government resources to the area. This keeps me going.
Talking with Gary, he in interested to help out, however he can, as a remote mapping geek. I thought I’d just share publicly the top simple tech tasks. Basically we have the Tandale blog, and an empty and waiting Keko blog. Both of these could use some design attention, and perhaps integration of translation. They’re both missing maps; though almost every post is associated with a place in the community. There are lots of ways that could happen. We’ve set up Ushahidi for Tandale before, but there are technical issues with using it in low bandwidth environments (a strange “Error -1″), and I’m not sure how well coupled it is with the blog. And perhaps, Ushahidi should be set up to cover all of Dar, incorporating numerous feeds, to provide a mapped overview of all the conversations happening Dar-wide.
This could be a great chance for young techies to gain experience in a real practical project. There are enthusiastic young people gathering in places like TanzICT and KINU. Gary could start building mentor relationships with these folks, and that could go far. Mobile phones and ICT of all kinds are mushrooming in Dar, and home-grown spatial applications, especially building on high quality OpenStreetMap data, could open new markets. On the other hand, mentoring takes twice as much time as just doing it yourself, so we’ll need to figure out what will really work for Tandale.
If any of this strikes a chord with you, or you have any scrappy or long term ideas for supporting motivated, grassroots communities, please get in touch.
This post also appears on Disruptive Witness.
Citizen feedback on development and aid projects has been a kind of “holy grail” for aid for a few years now. The latest discussion comes in a recent blog post, “Consumer Reports for Aid“, by Dennis Whittle of the Center for Global Development. This is one of my very favorite topics, too. And, I eagerly sought the same kind of thing in 2009 when we began working in the Kibera community.
When we tried to activate a citizen feedback loop in Kibera with Map Kibera, we thought that having a communication mechanism for residents to post comments about aid projects on the ground could revolutionize the way not only NGOs practiced, but the way the community viewed and took ownership over development. On Yelp, if I leave feedback, either positive or negative, I feel more connected to the businesses in my community and helping them succeed, fail or improve. In short, I feel a subtle sense of ownership. If the local NGOs and projects in a place like Kibera could be put online and rated by citizens, or various services commented upon in a detailed way, then maybe we’d have some real and meaningful feedback. USAID and big donors would respond to that, not to some puffed up self-reporting.
In fact, when we launched Voice of Kibera, that was one of the first ideas we had about what it might become. It wouldn’t necessarily be the news reporting site we have now; maybe it would allow people to mark services and organizations and comment on them.
It’s clear to me now why that didn’t happen – though, as you’ll see, we’re still working on the broader goal.
1) It’s hard to overestimate the complexity of a neighborhood of some 200,000 citizens, several tribes, a variety of languages, and little government whatsoever, that has existed in spite of the government’s desire to wipe it out and whose often transient residents have to struggle every day to make a living. I’m talking about one place, but I might be referring to many urban informal or extremely poor neighborhoods in the world which are the target of large amounts of aid dollars. There is a way things get done, and a reason why they get done that way – an entrenched system in which both the aid donors, government, and local actors play a role. People are very sensitive to the micropolitics that could impact their lives much more seriously than in wealthier environments. Offending the wrong person, or pleasing the right one is an important determinant of success.
Being in the business of engaging people, soliciting and publicizing their honest and informed views, and getting accurate data out there is a big job, and in my view far too little attention is being focused by techies or donors on the community side of this equation. Ultimately that’s what Map Kibera seeks to do, but it takes a lot more than setting up a web platform.
In this context, the role of a trusted representative is very important – who represents local opinion? Is it just whoever gets on Twitter while their neighbors still don’t have a mobile phone? In our excitement over technology there are always those who figure this out and can then hijack the process. System gaming problem? Not solved.
2) International aid is a mainstay of the Kibera and many other poor communities’ economies. This is what the international aid juggernaut has wrought. Yes, most Kiberans work outside of the aid industry and its various projects, but were you to do a critical analysis of the local economy and jobs, you would find that NGO jobs are the best paid and most stable, and come with a reputation upgrade, while “appreciations” – a soda at the end of a meeting, or a bit of airtime, cash or t-shirts – will be given out to a myriad of community members who attend any sort of event or meeting. Therefore, how do you build loyalty and good ratings on your Development Yelp? By intelligently executing a project that everyone relies upon day to day, that has impact, and legitimate sustainability (meaning the NGO jobs “should” be phased out eventually)? Or by winning a popularity contest by fitting the expectations for other perks? It’s a lot easier to do the latter. The incentives and potential rewards for supporting a claim that an NGO is doing great work are very high. Saying something negative can get you in trouble. We’re talking about tight-knit communities here. Why spend time giving critical feedback when it’s potentially going to get you in trouble?
3) In fact, why spend time giving feedback at all? Time and energy are very precious resources when you live in a place where parents are forced to leave small children to play unsupervised all day because they need to work and can’t pay for daycare. You’ll need to distribute some appreciation to get participation, unless participants are using a system for rating large-donor projects they’ve been beneficiaries of (see Danish Refugee Council example below), in which case much of the feedback might be in the form of calling out the continuing need for more assistance.
4) Many might respond that anonymizing this information will solve some of the problems I’ve mentioned. That’s essentially the route that Global Giving went with most of the stories on its Storytelling platform. But in that case, you don’t have very detailed knowledge about specific interventions or programs, which to me is the ultimate goal. Also, in most instances, asking for anonymous information from people is perhaps the purest yet least effective method of crowdsourcing. Anonymous inputs means you cannot hold people accountable for false information, and also removes a key incentive – to have an online presence and visibility. Even with Yelp, that’s clearly a motivator – a little bit of egotism.
So how do you make visible the inherent knowledge in a community of what works and what doesn’t? Certainly every Kibera resident has a lot of valuable knowledge, that, for instance, the vaunted bio-toilet is just stinking up the corner and no one’s using its supposed cooking gas. There is indeed a desire in Kibera, at least, to weed out the unproductive and even fake “briefcase” or “ghost” organizations that are supposed to reside there, but which aren’t in evidence on the ground, which means there is some latent incentive to provide data.
That’s why we hope our teams on the ground at Map Kibera and others like them will become the trusted informational resource for the community and will do a kind of due diligence on the local organizations and projects. In fact, this is a standard role that journalists play in a community – accountability and investigation. New kinds of citizen journalists and information centers can fill this role in places where there is limited news coverage. These informants aren’t anonymous at all – but they are protected by association with a network and local reputation.
In fact, an idea the Map Kibera team had was to create a directory of organizations and projects in the area where each group could have a page explaining what they do. The neutral nature of this project would invite in organizations in order to allow people to know who’s doing what where, and basic transparency would be built in. It would also help those tiny initiatives of regular community members – the orphanages, day cares, and youth groups – without much money or tech savvy to have some visibility and essentially prove their value. Mikel and I worked on this a little bit in a different format with Grassroots Jerusalem at www.grassrootsalquds.net. We are still seeking funding to finish this platform and establish it in Nairobi. Once that’s done, I think we can rely on our dedicated team to fact-check reports and post about various initiatives, and because they’re trusted members of the community, they can retrieve detailed opinions of citizens, both positive and negative and quote them on the site.
There is another way this could all work, which is to create a loop about government and large donor projects (those less likely to have a presence in the community) or simply highlight needs that require attention locally. This is more akin to the FixMyStreet concept, calling out local issues which have no project yet attached in hopes of triggering government or other support. We’ve tried to do this in Tandale, a slum in Dar es Salaam. There, we trained a team of reporters who’ve mapped the area and now post blog reports about conditions in the slum. See http://tandale.ramanitanzania.org/blog/. In this case, the loop has so far failed to close on the government or other responder’s side, in spite of initial promise. Here is where an influential third party can play an important role, such as the World Bank or UN.
I also found interesting this example of the Danish Refugee Council trying to solicit feedback on its work, which might not be a model to copy but gives a pretty accurate picture of what types of complaints a system might field. This is what a loop would often amount to: “We are requesting for power to charge our mobile phones, in order to reduce the challenges about the power and sent more SMS feedback.” Response: “According to your prioritization, DRC doesn’t provide electricity to any community.” Basically, that’s a no. I’m not sure that gets us much further, yet, than fielding such requests for more assistance. But, it does make public a normally very private exchange between donors and beneficiaries, when they are in that traditional relationship common to development schemes. I think this is a step in the right direction, because the more we open up these processes the more likely they will be open for questioning and productive critique.
The fact is that every “complaint” about “service delivery” is actually a citizen claiming a right – clean water, for instance – often in a place where there is no easy solution and there is a systemic and ultimately, political reason why neither NGOs nor government have yet to provide for such needs. Usually, that reason has little to do with the government (or big NGO/World Bank/UN etc) not knowing that the problem exists, sometimes in great detail.
The more that trustworthy community information representatives can detail and report and map and publicize and pressure and comment – and, do real journalism about – about the particular issue, the more likely that some downward accountability will be injected into the system. It’s also more likely that community members will begin to understand the forces at work in their neighborhoods and analyze what’s happening around them. It’s hard to imagine an information asymmetry as critical to address as that between residents of poor communities and major players in the development and government arenas, the 6 foot view vs the 30,000 foot.
I’m trying to gather thoughts from our whirlwind spin mapping and documenting through the Chalakudy River Basin with The Blue Yonder friends; and connecting to various other half formed ideas and unprocessed experiences. You might experience a little whiplash through the mental landscape, but no worse than than the twists and turns of Kerala roads…
The last remaining sand bank on Chalakudy River. It remains due to local agitation and proximity to religious sites. The rest have disappeared to sand mining
We have decamped 12 kms from Chalakudy, The Blue Yonder is renting us a hotel room (in five hour increments) to take advantage of the sort-of usable wifi, and crush the last few days of experience and ideas into software, maps and media. Passing by in the streets below is a jeep, flying the hammer and sickle flag, announcing monotonously and over loud-speaker in Malayalam, appointments to various local committees. Prakash is uploading videos and making reports on an Ushahidi instance running locally on my laptop, configured with custom map tiles resulting from another three days of epic drives of Kerala (that platform is now online here. Every responsible tourism spot we’ve visited is being sketched in a report, pictures, videos; and already mapped in OpenStreetMap (tourism=responsible). I’m excited for how many ways openness can share and preserve the amazing culture and environment of the Chalakudy river basin in Kerala. Like everywhere, Kerala faces extraordinary global pressures, and I notice how collective and individual efforts are in an everlasting interplay to protect, undermine, inspire, catalyze, smother, build and destroy these experiences and environments, yet again reflected in the global rush to digitize and connect to the global brain.
fishing by stick is a reality
Chalakudy is Kerala’s most wild river, with the highest biodiversity of all Keralan rivers, largely lying within the rugged landscape of a forest reserve. Each morning, with several cups of chai acquired from the road side shop down the way (poured in meter long hand movements by a woman who works every sunlit hour, and many dark ones, except for a half day break on Sunday) (the road is the former tram way built by the British to expedite extraction of virgin teak forests, used among other things for reinforcing N African trenches in WW1), I read through Dr. Sunny George’s epic integrated atlas-like report on the Chalakudy watershed, covering everything from the settlement history and demographics of “scheduled tribes” (as designated in India, indigenous people who have retained their identity and largely way of life through thousands of years of contacts with various ruling structures), to land use changes over the past decades (conversion of rice patties to clay mining or conventional framing, planting of oil palm along river banks, historic exploitation of massive teak forests, and the numerous effects on water flow, retention and livelihood), to pages of tabular data indicating worrying declining flow of the river overall, to the wide diversity of traditional inland river fishing styles (reflecting fish biodiversity, and even including the unbelievable technique of catching fish between two slowly closing sticks). It’s a wonderful primer to understanding this place, and its locked away in 400 loosely bound pages; the floppy disks holding the soft copy have perished to mold sometime in the past 10 years. Its information and data that’s difficult, almost impossible, to share and utilize, yet should be required reading for anyone making decisions about the watershed. Yet it represents only the slightest beginning of the knowledge actively enmeshed in the landscapes and cultures of Chalakudy.
Open Data Watershed
A watershed is a natural ecological and cultural boundary, plainly obvious when you know to look for it. So much of the environment and character of a place, its inter-dependencies and issues, are based not on the numerous and complicated overlap of administrative boundaries (as evidenced by the long list of offices and sources consulted for compiling in the Chalakudy report), but rather the way water flow shapes landscape and human settlement. Cities are a natural organizing principle (though only I learned at Meeting of the Minds a formal focus of study more recently), and have easily grown into the framework of Open Data (also coinciding w/ #motm12, was launched the aggregate city site cities.data.gov). Like cities, open Watersheds can be a movement with real legs, to share environmental data and build on the models of engagement across disciplines evidenced in other Open Data movements. And of course, cities are intertwined with watersheds, traditionally founded on strategic points on rivers. Conceptually, it can easily attract coders, policy makers, scientists, historians, students who have already grasped Open Data; while the watershed is a geographical unit of focus that is tangible and practical. Watersheds are nested, fractal-like structure, so that data can be shared and compared across watersheds of similar scale (through the evolution/conversations of tagging structures/flexible taxonomies) (similarly, in Cairo, Takween and Diane Singerman were developing taxonomies to more easily understand, compare, develop interventions, and support grassroots learning in informal settlements). And watershed data can be generalized to contribute to larger scale models and policy, ultimately to the global level.
The Blue Yonder is developing the idea of design workshops, where experienced and student designers hold a month or two residency with a traditional crafts group in Chalakudy (like the Bamboo Craft workshop) and develop ideas which could be marketable to tourists and abroad (products from the Natural Fibre Craft Resource Center even now is marketed by IKEA). The same could be done for data. A big start would be looking at updating and translating to the web the Integrated Study of Chalakudy. And OpenStreetMap is an ideal platform to model and implement part of an integrative approach. In OSM, land use, water structures, tourist infrastructure are all stored together in a single database, yet seperatable for particular visualization and analysis.
Next couple posts will dig into more how open data and community media complement a responsible tourism approach, leading we hope to a methodology for addressing the issues facing river basins, as well as some more technical ideas and directions.