Free again: Doctorow signals the danger of states pushing tech boundaries. Photo: Rex/Will Ireland/Future Publishing
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Betrayed by your smartphone: Cory Doctorow on the future of internet censorship

“Information doesn’t want to be free,” writes the sci-fi novelist and activist Cory Doctorow, “people want to be free.”

When in May the European Court of Justice issued the ruling that has become known as “the right to be forgotten”, allowing individuals to request their removal from search results, it startled many in the tech industry. The decision jarred with their respect for freedom of speech, and commentators pointed out that Google would have to develop an infrastructure for assessing and removing search results. This seemed a very big ask.

Yet Google already has an effective system of self-censorship. It exists to comply with takedown notices issued under copyright legislation, when rights holders want links to piracy sites removed from their search results. One of the main arguments the sci-fi novelist and activist Cory Doctorow makes in his new book, Information Doesn’t Want to Be Free, is that the infrastructure for copyright enforcement is the same as that for censorship.

“Information wants to be free” is a rallying cry for many of those who fight against legal restrictions on the internet. The phrase was coined by the tech writer Stewart Brand in 1984 and referred to the way the web reduces many of the costs of producing and disseminating data to near zero. “Free” in this phrase has also come to mean “freedom”, because the internet makes it easy to avoid censorship.

Doctorow is challenging both interpretations – not because he doesn’t agree with them but because he thinks a crucial premise has been lost. “Information doesn’t want to be free,” he writes, “people want to be free.”

The first two-thirds of the book discusses ways in which artists are penalised by the internet’s present regulatory system. He criticises digital rights management (DRM) technology, which limits the platforms digital files can play on; not only does it mean we don’t “own” the files we pay for, but when a company that supports a file goes bust, the culture locked up in their DRM can be lost for ever. Doctorow describes this as “a library burning in slow motion”.

Many companies such as Apple sell devices that block you from downloading non-approved apps. “That is sold to creators as an anti-piracy measure,” Doctorow tells me when we speak on the phone. “But the most practical application has been to allow Apple to exert market power that it would never have had in any other world.”

This links to the final third of the book, which explores how systems for protecting copyrighted material can also be used for censorship.

Last month the security firm ESD America found dozens of “fake” mobile-phone towers across the US which were extracting data from users who unknowingly connected to them. Similar towers have been used at protests by police forces around the world to monitor activists. Doctorow argues that a government (he cites Ukraine as an example) could react to a protest by cross-referencing that data with information gleaned from domestic internet connections, because anti-digital piracy legislation often mandates “taps” on home web connections. Then it’s a simple job to establish protesters’ names and addresses. If they have a new smart thermostat, which is connected to the web, the state could even extract individual protesters’ thermostat ID. “Then they just cut off everybody’s heat that night,” he says. “Problem solved, done in one.”

Doctorow’s novels are often set in a technologically enabled dystopia. Information Doesn’t Want to Be Free offers a blend of mundane copyright policy recommendations and warnings about what will happen if our societies do not change course. “This,” he says, “is about whether our devices will betray us.”

Ian Steadman is a staff science and technology writer at the New Statesman. He is on Twitter as @iansteadman.

This article first appeared in the 30 September 2014 issue of the New Statesman, ISIS vs The World

Flickr: M.o.B 68 / New Statesman
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“I begged him to come home”: Breaking the taboo around texting the dead

Many people text dead loved ones to cope with their grief – but trouble arises when they get an unexpected reply. 

A month after Haley Silvestri’s dad died from a heart attack, she texted him begging him to come home. In the middle of the night Silvestri’s 14-year-old sister had found their father, with his lips and mouth blue, lying on the kitchen floor. “There was nothing there anymore, just a dead body,” Silvestri says. “My father had his first heart attack months before and seemed to be doing OK. Then, this happened.”

In the very first episode of CSI Miami’s seventh season, the protagonist – Horatio Caine – fakes his death. For the first 15 minutes of the episode, the viewer believes the character is truly dead, as the camera lingers on Horatio’s body face down on the tarmac.

Silvestri and her father used to enjoy watching the show together. After he had passed and she realised she would never see her “best friend” again, she picked up her phone. “I texted my dad begging him to come home,” she says. “I begged my dad to please be ‘pulling a Horatio’.”

"My heart was broken and I was bawling as I texted her over and over" 

In texting her father after he had died, Silvestri is by no means unusual. No official figures exist for the number of people who use technology to message their deceased loved ones, but Sara Lindsay, a professional counsellor, clinical supervisor, and trainer, says it is “more common than we think”.

“I see it as a modern and contemporary part of the grieving process,” she says. “I think in a way it's very similar to visiting a graveside, in that the bereaved are reaching out, particularly in the early days, because it takes a long time for people to process the reality that this person has now gone.”

Karlie Jensen, 18, texted her friend immediately after she found out she had died in a car accident. “I texted her as soon as I woke up to the news from my mom that she had passed. My heart was broken and I was bawling as I texted her over and over waiting for a text saying it wasn't her, that my mom didn't know all the facts, and maybe she was just hurt.” Jensen also called her friend and begged her to respond. “I did it because I couldn't let go and couldn't accept she was gone from my life forever,” she says. Karlie continued to text her friend while also calling her voicemail in order to hear the sound of her speaking again. 

Karlie (right) and her friend

After her first text to her deceased father, Silversti also began texting him once a week. She fell into depression, and on her worst days messaged the number. “I think it helped initially because it felt like I was personally writing a note to him, that I knew he only was gonna see,” she says. “I did it because it was my attempt at pretending he was still here and could text me back.”

Lindsay, who has over a decade’s experience of bereavement counselling, emphasises that this behaviour is in no way unhealthy. “I think on the whole it's a very healthy part of grieving, particularly in the first year where the bereaved faces agonising days without their loved ones,” she says. “There is just so much loss and change in their life that’s out of their control, I see this aspect of texting as a small way of being able to reach out and alleviate that pain. That person is suddenly now not there but how they feel about that person hasn't changed.”

"I was going through my phone and I saw his number – I wanted to delete it, but I hesitated I thought maybe I could send a text"

Despite being normal, however, using technology to talk to the dead is a behaviour we rarely – if ever – hear anything about. If the words “texting the dead” make it into the media, they are usually followed by a far more sensationalist “and then they text back!!!!”. Yet although messaging the deceased is popularly seen as the stuff of horror movies and trashy headlines, in reality it is simply a new, modern way to grieve.

Via Mirror.co.uk

“The first time I texted him I was on my bus on the way to school,” says now-20-year-old Dylan Campbell about his cousin Josh, who passed away from leukaemia. “I didn't have many friends so I had no one to talk to. I was going through my phone and I saw his number – I wanted to delete it, but I hesitated I thought maybe I could send a text and someone would reply or I would get something out of it.”

Campbell continued to send his cousin texts for a few weeks, “kind of like a diary”. He says he did so because he regretted not seeing Josh more up until his death, and “had a lot of things to say” that he’d never had the chance to. Linsday says texting in this way is a very healthy way of completing unfinished business. “There might have been something they've never said to their loved one that they want to be able to say and texting is a very normal place to do that.”

"Begging for a dead person to reply to you hurts since you won't ever get what you want in return"

Nonetheless, Lindsay notes that texting the dead can become unhealthy if grief becomes “stuck”, and the texting replaces normal communication or becomes a long term compulsion. Unlike Silvestri and Campbell, Jensen continued to text her friend in the hopes she would text back. She admits now that she was in denial about her death. “Begging for a dead person to reply to you hurts since you won't ever get what you want in return” she says. “I don't know if it helped trying to contact her or hurt worse because I knew I'd never get a reply. I wanted a reply.”

Quite frequently, however, this reply does come. After a few months – but sometimes in as little as 30 days – phone companies will reallocate a deceased person’s phone number. If someone is texting this number to “talk” to their dead loved one, this can be difficult for everyone involved.

“This story doesn't have a happy ending,” says Campbell. “After a few months someone from that number called me and yelled at me to stop bothering them – it was really heart breaking.” When Silvestri texted her father to wish him a happy birthday (“Saying I hoped he was having a great party up in heaven”) someone replied telling her to never text the number again. “I was pissed off,” she says. “Just block my number if it was that serious. This was a form of therapy I needed and it got taken away because someone couldn’t understand my hurt.”

Indeed, behind the sensationalist tabloid headlines of "texting back" is a more mundane - and cruel - reality of pranksters pretending to be the dead relatives come back to life.

"Visiting a grave is a clear recognition that the person visited does not exist in the normal day-to-day state of life, whereas texting allows for a suspension of that reality"

Silvestri, Jensen, and Campbell have never spoken to anyone else about the fact they texted their dead loved ones. Lindsay says that a fear of seeming “mad” combined with cultural phenomena – like the British stiff upper lip – might make people reluctant to speak about it. There is also a stigma around the way much of our modern technology is used in daily life, let alone in death.

This stigma often arises because of the newness of technology, but Christopher Moreman, a philosophy professor and expert on death and dying, emphasises that texting the dead is simply a modern iteration of many historical grieving practices – such as writing letters to the dead or talking to them at their graves. “I don't think the process of grieving is much changed, even if new modes of grieving come about due to new technologies,” he says. In fact, if anything, the differences between old and new ways of grieving can be positive.

“One important difference is in the sense of proximity,” explains Moreman. “I can text a loved one from anywhere in the world, but I can only visit their grave in one specific location. In another way, texting has the same structure whether I am texting someone who is alive or dead, so a sense of proximity also exists in the experience itself.

“Visiting a grave is a clear recognition that the person visited does not exist in the normal day-to-day state of life, whereas texting allows for a suspension of that reality. Some people may complain that new technologies allow us to ignore the reality of death, but there isn't any evidence that one way of grieving is more or less healthy than another.”

Amelia Tait is a technology and digital culture writer at the New Statesman.

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