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Information Ethics in Africa: - Africa Information Ethics Portal

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Understand<strong>in</strong>g <strong>Information</strong> <strong>Ethics</strong>3. <strong>Information</strong> <strong>Ethics</strong><strong>Information</strong> <strong>Ethics</strong>, as applied ethics, is that field of study that <strong>in</strong>vestigates the ethical issues aris<strong>in</strong>gfrom the life cycle of <strong>in</strong>formation, <strong>in</strong>clud<strong>in</strong>g the generation, gather<strong>in</strong>g, organisation, retrieval,distribution and use of <strong>in</strong>formation. As an <strong>in</strong>terdiscipl<strong>in</strong>ary field of study it relates among others to thefields of computer science, library and <strong>in</strong>formation science, philosophy, communication science,journalism and mass media. The focus areas <strong>in</strong>clude the follow<strong>in</strong>g: the right to privacy, the right ofaccess to <strong>in</strong>formation, the right to <strong>in</strong>tellectual property and the quality of <strong>in</strong>formation.3.1. Historical development of <strong>Information</strong> <strong>Ethics</strong>Accord<strong>in</strong>g to Capurro (2006), the study of the historical development of <strong>Information</strong> <strong>Ethics</strong> with<strong>in</strong>different cultural traditions is still an open task. Not much is for example known of the development ofthis field <strong>in</strong> <strong>Africa</strong> and Asia. In this text the focus is on the development of <strong>Information</strong> <strong>Ethics</strong> <strong>in</strong> theWestern tradition. A few comments on recent developments <strong>in</strong> <strong>Africa</strong> will also be made.The Western tradition of <strong>Information</strong> <strong>Ethics</strong> is based on three core ideas, namely 1) freedom ofspeech, 2) freedom of access to <strong>in</strong>formation and 3) freedom of the press. Western <strong>Information</strong> <strong>Ethics</strong>can be traced back to the oral tradition of the ancient Greeks where freedom of speech and freedomof expression were highly valued <strong>in</strong> the agora (the market place). Plato, with the publication of hisdialogues, <strong>in</strong>troduced the transition from an oral to a written culture. Under the <strong>in</strong>fluence of theChristian tradition a true book culture was developed focus<strong>in</strong>g on the Bible and us<strong>in</strong>g Lat<strong>in</strong> as theofficial written language. Interpretation and communication of the text were limited to members of theclergy. Freedom of access to <strong>in</strong>formation and communication of ideas was therefore still ma<strong>in</strong>lyapplied <strong>in</strong> written form and limited to the religious leaders of the time. The <strong>in</strong>vention of the pr<strong>in</strong>t<strong>in</strong>gpress by Johannes Gutenberg <strong>in</strong> 1452 as well as the translation and distribution of the Bible <strong>in</strong>toGerman by among others Johannes Mentel<strong>in</strong> and the reformer Mart<strong>in</strong> Luther (1534) changed thissituation and <strong>in</strong>troduced the notion that everyone can have access to <strong>in</strong>formation as well as thefreedom to share ideas with others, not only <strong>in</strong> an oral but also <strong>in</strong> written and pr<strong>in</strong>ted forms. After theFrench revolution, libraries of the nobility and churches were made public and allowed more people toga<strong>in</strong> access to <strong>in</strong>formation and to share their ideas. This laid the cornerstone for what later becamethe pr<strong>in</strong>ciple of the freedom of the press.A direct consequence of the <strong>in</strong>vention of the pr<strong>in</strong>t<strong>in</strong>g press and subsequent widen<strong>in</strong>g of literacylevels of people <strong>in</strong> Europe was the <strong>in</strong>troduction of copyright <strong>in</strong> the 18 th century <strong>in</strong> Brita<strong>in</strong>. This wasma<strong>in</strong>ly <strong>in</strong> reaction to the monopolies held by pr<strong>in</strong>ters. Although <strong>in</strong>itially <strong>in</strong>vented to provide authorssome form of legal protection for their works for a short period of time, copyright soon expanded itsscope and application to become an <strong>in</strong>ternational legal concept, known as <strong>in</strong>tellectual property,regulat<strong>in</strong>g not only the creation of <strong>in</strong>formation products, but also the right of access to them andcopy<strong>in</strong>g and distribut<strong>in</strong>g them <strong>in</strong> almost all formats. The <strong>in</strong>troduction and development of <strong>in</strong>tellectualproperty rights have profoundly changed the very nature of freedom of access to <strong>in</strong>formation.The acceptance of the Universal Declaration of Human Rights (UDHR) by the United Nations(UN) <strong>in</strong> 1948 articulated these three core <strong>in</strong>formation pr<strong>in</strong>ciples as universal and basic human rightsfor the first time. It also lays down the groundwork for the role of communication <strong>in</strong> society as a whole.This is specifically true of Articles 18 and 19 deal<strong>in</strong>g with the right of freedom of thought, conscienceand religion (Art. 18) and the right to freedom of op<strong>in</strong>ion and expression (Art. 19) respectively. S<strong>in</strong>cethen, most democracies have embedded these pr<strong>in</strong>ciples <strong>in</strong>to their own constitutions and/orlegislation. S<strong>in</strong>ce the late 1960s the right to communicate has also become a central concern for theUN. This is the case with the purpose of expand<strong>in</strong>g the spheres of both freedom of expression andaccess to <strong>in</strong>formation by <strong>in</strong>clud<strong>in</strong>g the right to communicate as a basic human right. The focus of thisPage 3

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