Internet Access Providers (IAPs) have been acting as the fabled 'three wise monkeys' in relation to Internet content liability since the dawn of the commercial Internet. IAP practices have been highly deceptive in places, blocking content for specific anti-competitive and non-specific traffic management purposes. IAP routers can look inside a data packet to 'see' its content, via Deep Packet Inspection (DPI). This chapter aims to place interception in the regulatory context, to explore net neutrality as a form of 'medium law' as well as the policy implications of the Edward Snowden leaks and other recent developments. It deals with the British Telecom (BT) and Phorm experiments of 2006-2008, the UK government's encouragement of such illegal activities and the European Commission's responses that forced amendment to UK e-privacy law in 2012. The chapter assesses the evidence base for future privacy legislation affecting IAPs, and the European Commission (EC) 'Platform Regulation' consultation.
This article will investigate the process of confronting death in cases of the
disappeared of the last military dictatorship in Argentina. Based on the exhumation and
identification of the body of a disappeared person, the article will reflect on how the
persons social situation can be reconfigured, causing structural changes within the family
and other groups. This will be followed by a discussion of the reflections generated by
the anthropologist during his or her interview process, as well as an investigation into
the authors own experiences in the field. This intimate relationship between the
anthropologist and death, through the inevitable contact that takes place among the
bodies, causes resonances in the context both of exhumations and of identifications in the
anthropologists wider fieldwork.
This article will describe the contemporary scientific techniques used to excavate and
identify the dead bodies of disappeared detainees from the Uruguayan dictatorship. It will
highlight the developments that have led to increased success by forensic anthropologists
and archaeologists in uncovering human remains, as well as their effects, both social and
political, on promoting the right to the truth and mechanisms of transitional justice.
Established during the Guatemalan Peace Process, the Oslo Accord contemplates the
question of compensating the victims of internal armed conflict. Not only was this accord
founded on the principles of victims rights, but it also intends to contribute to the
democratic reconstruction of Guatemalan society through a process of recognition of
victims status and memory – intended to have a reconciling function. The article focuses
on the work of two organisations implementing the Oslo Accord and aims to analyse the
discourses and practices of the local actors and their perception of the application of
victims rights. Civil society actors and members of the National Compensation Programme
demonstrate different approaches both in practical work and in representations of what is
right. However, revendication of local cultural values is present in all actors discourse,
revealing their ambiguous position in regard to state government.
Since the early 1990s, armed actors have invaded territories in the Chocó and Antioquia
departments of Colombia, inhabited by Afro-Colombians and Indians whose collective rights
in these territories had recently been legally recognised. Based on long-term fieldwork
among the Emberá Katío, this article examines social, cosmological and ritual alterations
and re-organisation around violent death. Following a national policy of post-conflict
reparations, public exhumations and identifications of human remains reveal new local
modes of understanding and administration. In particular, suicide, hitherto completely
unknown to the Emberá, broke out in a multitude of cases, mostly among the youth. Local
discourse attributes this phenomenon to the number of stray corpses resulting from the
violence, who are transformed into murderous spirits which shamans can no longer control.
The analysis focusses on the unprecedented articulation of a renewed eschatology, the
intricate effects of an internal political reorganisation and the simultaneous inroad into
their space of new forms of armed insurrectional violence. Thus the article will shed
light on the emergence of a new transitional moral economy of death among the Emberá.
In recent years, exhumation campaigns of mass graves resulting from the armed conflict
(1980–2000) between the Maoist guerrillas of PCP-Shining Path (Sendero Luminoso) and the
States armed forces have increased in Peru. People in rural Andes, the most marginalised
sectors of national society, which were also particularly affected by the war, are the
main group concerned with exhumations. This article examines the handling, flow and
re-appropriation of exhumed human remains in public space to inform sociopolitical issues
underlying the reparation policies implemented by the State, sometimes with the support of
human rights NGOs. How do the families of victims become involved in this unusual return
of their dead? Have the exhumations become a new repertoire of collective action for
Andean people seeking to access their fundamental rights and for recognition of their
status as citizens? Finally, what do these devices that dignify the dead reveal about the
internal workings of Peruvian society – its structural inequities and racism – which
permeate the social fabric?