The internet can be regarded as a mirror of the variety of interests, attitudes and needs of human kind. Propaganda and disinformation in that way have to be part of it, whether they struggle for something good or evil. But the classifications do no longer function.
During the last years the internet opened up a new source for racism as it can be difficult to find the person who gave a certain message into the net. The anarchy of the internet provides racists with a lot of possibilities to reach people which they do not possess in other media, for legal and other reasons.
In the 1980s racist groups used mailboxes to communicate on an international level; the first ones to do so were supposedly the
A complete network of anti-racist organizations, including a high number of websites are fighting against racism. For example:
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In what follows there is a brief description of the principal biometric technologies, whose respective proponents - producers, research laboratories, think tanks - mostly tend to claim superiority over the others. A frequently used definition of "biometric" is that of a "unique, measurable characteristic or trait of a human being for automatically recognizing or verifying identity" (
All biometric technologies are made up of the same basic processes:
1. A sample of a biometric is first collected, then transformed into digital information and stored as the "biometric template" of the person in question.
2. At every new identification, a second sample is collected and its identity with the first one is examined.
3. If the two samples are identical, the persons identity is confirmed, i.e. the system knows who the person is.
This means that access to the facility or resource can be granted or denied. It also means that information about the persons behaviour and movements has been collected. The system now knows who passed a certain identification point at which time, at what distance from the previous time, and it can combine these data with others, thereby appropriating an individual's data body.
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2000
Digital technologies are used to combine previously separated communication and media systems such as telephony, audiovisual technologies and computing to new services and technologies, thus forming extensions of existing communication systems and resulting in fundamentally new communication systems. This is what is meant by today's new buzzwords "multimedia" and "convergence".
Classical dichotomies as the one of computing and telephony and traditional categorizations no longer apply, because these new services no longer fit traditional categories.
Convergence and Regulatory Institutions
Digital technology permits the integration of telecommunications with computing and audiovisual technologies. New services that extend existing communication systems emerge. The convergence of communication and media systems corresponds to a convergence of corporations. Recently,
For further information on this issue see Natascha Just and Michael Latzer, The European Policy Response to Convergence with Special Consideration of Competition Policy and Market Power Control, http://www.soe.oeaw.ac.at/workpap.htm or
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It has become a commonplace observation that the history of modernity has been accompanied by what one might call a general weakening of identity, both as a theoretical concept and as a social and cultural reality. This blurring of identity has come to full fruition in the 20th century. As a theoretical concept, identity has lost its metaphysical foundation of "full correspondence" following the destruction of metaphysics by thinkers such as Nietzsche, Heidegger, Witgenstein or Davidson. Nietzsche's "dead god", his often-quoted metaphor for the demise of metaphysics, has left western cultures not only with the problem of having to learn how to think without permanent foundations; it has left them with both the liberty of constructing identities, and the structural obligation to do so. The dilemmas arising out of this ambivalent situation have given rise to the comment that "god is dead, and men is not doing so well himself". The new promise of freedom is accompanied by the threat of enslavement. Modern, technologically saturated cultures survive and propagate and emancipate themselves by acting as the gatekeepers of their own technological prisons.
On the social and cultural levels, traditional clear-cut identities have become weakened as traditional cultural belonging has been undermined or supplanted by modern socio-technological structures. The question as to "who one is" has become increasingly difficult to answer: hybrid identities are spreading, identities are multiple, temporary, fleeting rather than reflecting an inherited sense of belonging. The war cry of modern culture industry "be yourself" demands the impossible and offers a myriad of tools all outcompeting each other in their promise to fulfil the impossible.
For many, identity has become a matter of choice rather than of cultural or biological heritage, although being able to chose may not have been the result of a choice. A large superstructure of purchasable identification objects caters for an audience finding itself propelled into an ever accelerating and vertiginous spiral of identification and estrangement. In the supermarket of identities, what is useful and cool today is the waste of tomorrow. What is offered as the latest advance in helping you to "be yourself" is as ephemeral as your identification with it; it is trash in embryonic form.
Identity has become both problematic and trivial, causing modern subjects a sense of thrownness and uprootedness as well as granting them the opportunity of overcoming established authoritarian structures. In modern, technologically saturated societies, the general weakening of identities is a prerequisite for emancipation. The return to "strong" clear-cut "real" identities is the way of new fundamentalism demanding a rehabilitation of "traditional values" and protected zones for metaphysical thought, both of which are to be had only at the price of suppression and violence.
It has become difficult to know "who one is", but this difficulty is not merely a private problem. It is also a problem for the exercise of power, for the state and other power institutions also need to know "who you are". With the spread of weak identities, power is exercised in a different manner. Power cannot be exercised without being clear who it addresses; note the dual significance of "subject". A weakened, hybrid undefined subject (in the philosophical sense) cannot be a "good" subject (in the political sense), it is not easy to sub-ject. Without identification, power cannot be exercised. And while identification is itself not a sufficient precondition for authoritarianism, it is certainly a necessary one.
Identities are therefore reconstructed using technologies of identification in order to keep the weakened and hence evasive subjects "sub-jected". States have traditionally employed bureaucratic identification techniques and sanctioned those who trying to evade the grip of administration. Carrying several passports has been the privilege of spies and of dubious outlaws, and not possessing an "ID" at all is the fate of millions of refugees fleeing violence or economic destitution. Lack of identification is structurally sanctioned by placelessness.
The technisised acceleration of societies and the weakening of identities make identification a complicated matter. On the one hand, bureaucratic identification techniques can be technologically bypassed. Passports and signatures can be forged; data can be manipulated and played with. On the other hand, traditional bureaucratic methods are slow. The requirements resulting from these constraints are met by biometric technology.
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Since the end of June in France anonymous publishing - on the World Wide Web, in newsgroups, mailing lists or chat rooms - is prohibited. The use of pseudonyms, so popular in chat rooms, e.g., is not restricted, but the true identities of those who "publish" on the Net must be known to the users' Internet service and Internet content providers. Additionally, Internet providers are obliged to point out the possibility of blocking access to material to their customers and to offer them appropriate technology for blocking access.
Loi sur la communication audiovisuelle, http://www.legalis.net/jnet/2000/loi-audio/projetloi-fin.htm
Source: Florian Rötzer, Frankreich hat mit der Anonymität im internet Schluss gemacht, in:
The Internet Engineering Task Force contributes to the evolution of the architecture, the protocols and technologies of the Net by developing new Internet standard specifications. The directors of its functional areas form the
Internet Society:
The Internet Software Consortium (ISC) is a nonprofit corporation dedicated to the production of high-quality reference implementations of Internet standards that meet production standards. Its goal is to ensure that those reference implementations are properly supported and made freely available to the Internet community.
http://www.isc.org