A Quote by Evgeny Morozov
The idea that the Internet favors the oppressed rather than the oppressor is marred by what I call cyber-utopianism: a naive belief in the emancipatory nature of online communication that rests on a stubborn refusal to admit its downside.
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Be persecuted, rather than be a persecutor. Be crucified, rather than be a crucifier. Be treated unjustly, rather than treat anyone unjustly. Be oppressed, rather than be an oppressor. Be gentle rather than zealous. Lay hold of goodness, rather than justice.
All the utopianism of the early days of the Internet seems to have dissipated. But I don't want us to lose that utopianism altogether, even if it was naïve and ill-informed and sometimes silly. Rather I want us to ask about the obstacles that are preventing the good stuff from coming to fruition. Let's investigate and think about creating something worthwhile instead of assuming that there is an inevitable track of increased centralization, consolidation, and commercialization that we can't do anything about.
A freedom fighter learns the hard way that it is the oppressor who defines the nature of the struggle,and the oppressed is often left no recourse but to use methods that mirror those of the oppressor.At a point, one can only fight fire with fire
Innovation in tech favors the naive and the stubborn. If you are too rational you won't tackle problems that others once failed at.
It would be hard to find a single example in history in which a group that cast more than 50 percent of the vote got away with calling itself the victim... Women are the only 'oppressed' group to share the same parents as the 'oppressor'; to be born into the middle class and upper class as frequently as the 'oppressor'; to own more of the culture's luxury items than the 'oppressor'.
Time is on the side of the oppressed today, it's against the oppressor. Truth is on the side of the oppressed today, it's against the oppressor. You don't need anything else.
Genocide has two phases: one, destruction of the national pattern of the oppressed group; the other, the imposition of the national pattern of the oppressor. This imposition, in turn, may be made upon the oppressed population which is allowed to remain or upon the territory alone, after removal of the population and the colonization by the oppressor's own nationals.
How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? Only as they discover themselves to be 'hosts' of the oppressor can they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in which to be is to be like and to be like is to be like the oppressor, this contribution is impossible. The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.
We need to make sure that whenever we're engaging in a cyber-warfare campaign, a cyber-espionage campaign in the United States, that we understand the word cyber is used as a euphemism for the internet, because the American public would not be excited to hear that we're doing internet warfare campaigns, internet espionage campaigns, because we realize that we ourselves are impacted by it.
As a writer I have always fought for the right to write. For writing is a time-honored means of communication. Lack of communication, the refusal of some to understand, or outright refusal to learn about other human beings is based on fear. Fear is what keeps people apart.
Throughout the history of the Internet, most of the innovation has come as a by-product of efforts to facilitate communication within social groups of various kinds (academics, bloggers, peer-to-peer file sharing), rather than as the result of profit-oriented investment. Rather than taking the lead, the business and government sectors have adopted innovations developed in Internet communities, and realised significant productivity gains as a result.
REFUSAL, n. Denial of something desired; Refusals are graded in a descending scale of finality thus: the refusal absolute, the refusal condition, the refusal tentative and the refusal feminine. The last is called by some casuists the refusal assentive.
Oppression costs the oppressor too much if the oppressed stands up and protests. The protest need not be merely physical-the throwing of stones and bullets-if it is mental, spiritual; if it expresses itself in silent, persistent dissatisfaction, the cost to the oppressor is terrific.
Estonians are much more used to Internet banking rather than an online credit card.
There is such a thing as the freedom of exhaustion. Some people are so worn down by the yoke of oppression that they give up. [...] The oppressed must never allow the conscience of the oppressor to slumber. [...] To accept injustice or segregation passively is to say to the oppressor that his actions are morally right.
You need a stubborn belief in an idea in order to see it realised.
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