The Swedish Surveillance State

I am almost ashamed for not blogging and discussing this in more detail. There have been plenty of media, discussions, and a blogging frenzy in the past two weeks…

Short of actually doing the work myself I simplified life – or gave way to my laziness and re-post this post from the EFF

A proposed new law in Sweden (voted on this week, after much delay) will, if passed, allow a secretive government agency ostensibly concerned with signals intelligence to install technology in twenty public hubs across the country. There it will be permitted to conduct a huge mass data-mining project, processing and analysing the telephony, emails, and web traffic of millions of innocent individuals. Allegedly these monitoring stations will be restricted to data passing across Sweden’s borders with other countries for the purposes of monitoring terrorist activity: but there seems few judicial or technical safeguards to prevent domestic communications from being swept up in the dragnet. Sound familiar?

The passing of the FRA law (or “Lex Orwell”, as the Swedish are calling it) next week is by no means guaranteed. Many Swedes are up in arms over its provisions (the protest Facebook group has over 5000 members; the chief protest site links to thousands of angry commenters across the Web). With the governing alliance managing the barest of majorities in the Swedish Parliament, it would only take four MPs in the governing coalition opposing this bill to effectively remove it from the government’s agenda.

As with the debate over the NSA warrantless wiretapping program in the United States, much of this domestic Swedish debate revolves around how much their own nationals will be caught up with this dragnet surveillance. But as anyone who has sat outside the US debate will know, there is a wider international dimension to such pervasive spying systems. No promise that a dragnet surveillance system will do its best to eliminate domestic traffic removes the fact that it *will* pick up terabytes of the innocent communications of, and with, foreigners – especially those of Sweden’s supposed allies and friends.

Sweden is a part of the European Union: a community of states which places a strong emphasis on the values of privacy, proportionality, and the mutual defence of those values by its members. But even as the EU aspires to being a closer, borderless community, it seems Sweden is determined to set its spies on every entry and exit to Sweden. When the citizens of the EU talk to their Swedish colleagues, what happens to their private communications then?

When revelations regarding the United Kingdom’s involvement in a UK-US surveillance agreement emerged in 2000, the European Parliament produced a highly critical report (and recommended that EU adopt strong pervasive encryption to protect its citizens’ privacy).

Back then, UK’s cavalier attitude to European communications, and its willingness to hand that data to the United States and other non-EU countries, greatly concerned Europe’s elected legislators. Already questions are being asked in the European Parliament about Sweden’s new plans and their effect on European citizen’s personal data. Commercial companies like TeliaSonera have moved servers out of Sweden to prevent their customers from being wiretapped by the Swedish Department of Defence. Sweden’s own business community have expressed concern that companies may move out of Sweden to protect their private financial data.

Sweden has often led the charge for government openness and consumer advocacy, and has, understandably, much national pride in seeing its past policies exported and reflected in Europe and beyond. Before Sweden’s MPs vote next week to allow its government surveillance access to whole Net, they should certainly consider its effect on their Swedish citizens’ privacy. But it should also ponder exactly how their vote will be seen by their closest neighbors. If the Lex Orwell passes, Sweden may not need something so sophisticated as a supercomputer to hear what the rest of the world thinks about their new values.

The cultural significance of Free Software

Finding new books is always exiting and I am looking forward to reading Two Bits: The cultural significance of Free Software by Christopher M. Kelty

Free Software is a set of practices devoted to the collaborative creation of software source code that is made openly and freely available through an unconventional use of copyright law. Kelty shows how these specific practices have reoriented the relations of power around the creation, dissemination, and authorization of all kinds of knowledge after the arrival of the Internet. Two Bits also makes an important contribution to discussions of public spheres and social imaginaries by demonstrating how Free Software is a “recursive public” public organized around the ability to build, modify, and maintain the very infrastructure that gives it life in the first place.

My only concern so far was that in the beginning of the book I found the sentence: This is a book about Free Software, also known as Open Source Software, and is meant for anyone who wants to understand the cultural significance of Free Software.

It is always disconcerting when people mix up free and open source software – to many the difference may not be important but when someone writes a book about the subject they should know that these are not synonymous terms. Despite this after browsing through the book – it looks very promising.

The book is available under a Creative Commons license (by-nc-sa) and can be downloaded from the book website.

Creative Commons Norway

Norway has launched its Creative Commons (CC Norway) licenses – Congratulations Norway!

The CC Norway team is headed by Project Leads Gisle Hannemyr and Peter Lenda, who with Haakon Flage Bratsberg, Thomas Gramstad, Tore Hoel, and Vebjørn Søndersrød, coordinated the license porting process with Creative Commons International and conducted public discussion with local and international legal experts. Check out the press release (in English and Norwegian).

The launch of the licenses will be celebrated on Friday, June 6th – which happens to be Sweden’s national day!

War on photography

There has been some really weird stuff happening to photographers. The mood is growing against public photo takers are being hassled by police. The idea is that taking photo’s in public is becoming more and mote connected to terrorism.

Schneier on security writes:

Since 9/11, there has been an increasing war on photography. Photographers have been harrassed, questioned, detained, arrested or worse, and declared to be unwelcome. We’ve been repeatedly told to watch out for photographers, especially suspicious ones. Clearly any terrorist is going to first photograph his target, so vigilance is required.

Except that it’s nonsense. The 9/11 terrorists didn’t photograph anything. Nor did the London transport bombers, the Madrid subway bombers, or the liquid bombers arrested in 2006. Timothy McVeigh didn’t photograph the Oklahoma City Federal Building. The Unabomber didn’t photograph anything; neither did shoe-bomber Richard Reid. Photographs aren’t being found amongst the papers of Palestinian suicide bombers. The IRA wasn’t known for its photography. Even those manufactured terrorist plots that the US government likes to talk about — the Ft. Dix terrorists, the JFK airport bombers, the Miami 7, the Lackawanna 6 — no photography.

Given that real terrorists, and even wannabe terrorists, don’t seem to photograph anything, why is it such pervasive conventional wisdom that terrorists photograph their targets? Why are our fears so great that we have no choice but to be suspicious of any photographer?

Because it’s a movie-plot threat.

He develops this as an interesting theory. Read the rest here

The fashion commons

Intellectual property and fashion – now there is a minefield. To those who are fashion oriented the look and feel of favorite labels goes beyond the property debate and enters into the realm of defining personality. People who wear Nike are…, Paul Smith is…, Billabong shorts are…

You get the idea. Never really thought too much about the connection between Creative Commons and fashion copyright but I read on the CC blog that the Berlin-based fashion label Pamoyo have decided to release the designs for their clothes under a CC BY-NC-SA license, allowing people to recreate Pamoyo’s styles at home as long as they don’t sell their creations. Similarly, someone can build upon one of Pamoyo’s existing designs – if they release the new design publicly they must do so under the same license, continuing the process of reuse and creativity.

What is the correct attribution on a swimsuit?

The Science of Death

A new podcast from the University of Bath. This time it’s Professor Allan Kellehear from the Centre for Death & Society at the University of Bath talking about the point of death and organ retention in a lecture called The science of death. From the blurb:

The research literature about ‘brain death’ is characterised by biomedical, bioethical and legal writing. This has led to overlooking wider but no less pertinent social, historical and cultural understandings about death. By ignoring the work of other social and clinical colleagues in the study of dying, the literature on the determination of death has become unnecessarily abstract and socially disconnected from parallel concerns about death and dying. These circumstances foster incomplete suggestions and narrow discussions about the nature of death as well as an ongoing misunderstanding of general public and health care staff responses to brain death criteria. I outline these problems through a review of the key literature on the determination of death.

Ingelfinger rule

The policy of considering a manuscript for publication only if its substance has not been submitted or reported elsewhere. This policy was promulgated in 1969 by Franz J. Ingelfinger, then the editor of The New England Journal of Medicine. The aim of the Ingelfinger rule was to protect the Journal from publishing material that had already been published and thus had lost its originality.

I knew about the practice but not that it had a name. You learn something new every day – even on Fridays…

205467442_4773ad11c0.jpg

Photo Absolutely Nothing is Allowed Here by Vicki & Chuck Rogers (CC by-nc-sa)

Digital Culture book

The book Structures of Participation in Digital Culture is now available for download for free. Here is a part of the blurb:

Structures of Participation in Digital Culture, …explores digital technologies that are engines of cultural innovation, from the virtualization of group networks and social identities to the digital convergence of textural and audio-visual media. User-centered content production, from Wikipedia to YouTube to Open Source, has become the emblem of this transformation, but the changes run deeper and wider than these novel organizational forms…

The contents include some familiar and some unfamiliar names and a lot of chapters that seem worth reading, take a look at this:

  • The Past and the Internet (Geoffrey Bowker),
  • History, Memory, Place, and Technology: Plato’s Phaedrus Online (Gregory Crane),
  • Other Networks: Media Urbanism and the Culture of the Copy in South Asia (Ravi Sundaram),
  • Pirate Infrastructures (Brian Larkin),
  • Technologies of the Childhood Imagination: Yu-Gi-Oh!, Media Mixes, and Everyday Cultural Production (Mizuko Ito),
  • Pushing the Borders: Player Participation and Game Culture (T. L. Taylor),
  • None of This Is Real: Identity and Participation in Friendster (danah boyd),
  • Notes on Contagious Media (Jonah Peretti),
  • Picturing the Public (Warren Sack),
  • Toward Participatory Expertise (Shay David),
  • Game Engines as Open Networks (Robert F. Nideffer),
  • The Diablo Program (Doug Thomas),
  • Disciplining Markets in the Digital Age (Joe Karaganis),
  • Price Discrimination and the Shape of the Digital Commodity (Tarleton Gillespie),
  • The Ecology of Control: Filters, Digital Rights Management, and Trusted Computing (Joe Karaganis).

Download the Entire Book

Online material and copyright

While commenting on the distinction between the professional and amateur Clair from Mummys Bracelet pointed to an interesting discussion (and here) in relation to this topic. The whole thing started when JonnyB was told be a neighbor that he was published in the newspaper The Mail on Sunday. This was news to JonnyB who found that The Mail had printed entire posts from his blog on their Blog of The Week section without permission.

OK – so it’s copyright violation. No biggie, nothing to blog about you might think. JonnyB sent an invoice and the Mail paid up. Problem solved? No, not really. The newspaper paid but it also wrote in response to JonnyB

We generally take the view that blogs published on the internet have already been placed in the public domain by their authors and, in case of amateur writers, most people are happy to have their work recognised and displayed to a wider audience.

The really strange thing that follows from this story is the misguided belief that what is online is somehow in the public domain and that these mistakes are being made not only by amateurs but also be the “professional” media. And this is despite the fact that the discussion on online copyright is almost as old as the internet.

When lecturing to my students I keep trying to push into their minds three steps:

1. Almost nothing online is outside copyright.

2. Assume everything is owned.

3. What risks will you be running by using other people material? (who do you represent)

Maybe I should start lecturing for the news media…

Prosectution for calling Scientologi a cult

In Sweden politicians often complain that the young are not politically active – this is just wrong and reflects the way in which acceptable political action is defined. Bu this is not really the purpose of this post.

A 15-year-old was taking part in a peaceful protest against Scientology when a policewoman told him to stop holding up a sign he had made with a text describing Scientology as a cult. The policewoman quoted from section five of the Public Order Act which prohibits signs which have representations or words which are threatening, abusive or insulting.

Apparently the teenager refused and referred to a 1984 high court ruling which described Scientology as a “cult” which was “corrupt, sinister and dangerous”. This act of civil courage ended when the policewoman removed his sign and handed him a court summons.

read full article in the Guardian.