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Thursday, January 28, 2021

WhatsApp's New Privacy Policy: Collecting Metadata and Its Implications

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Vaishnavi Krishna Mohan
Vaishnavi Krishna Mohan
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Article Contributor(s)

Vaishnavi Krishna Mohan

Article Title

WhatsApp's New Privacy Policy: Collecting Metadata and Its Implications

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Global Views 360

Publication Date

January 28, 2021

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Representative Image WhatsApp

Representative Image WhatsApp | Source: Rachit Tank via Unsplash

According to WhatsApp’s new privacy policy, the app is set to collect “only” user’s Metadata. Metadata can reveal a lot more than merely the app usage of a person. Former NSA General Counsel Stewart Baker stated, “Metadata absolutely tells you everything about somebody’s life. If you have enough metadata you don’t really need content.”

This article explores the ways in which WhatsApp is underselling the true estimation of the significance of Metadata.

Facebook owned WhatsApp recently announced the update of its privacy policy terms. 8th of February, 2021 was initially set as the deadline for users to either accept the new privacy policy or delete their account. By this time, most of us have already witnessed or been a part of the backlash that WhatsApp is experiencing. LocalCircles conducted a survey and the results indicated that 15% of India’s users are likely to move away entirely from the app while 36% will drastically reduce the usage and 67% of users are likely to discontinue chats with WhatsApp business accounts.

To reinstall trust in its users, WhatsApp released a clarification stating that the new policy update doesn’t compromise privacy of messages with friends and family. Furthermore, it explains that the update includes changes related to WhatsApp business accounts are optional too.

However, owing to severe backlash, WhatsApp has pushed the deadline to May 15 while they further clarify their policy updates.

It is true that WhatsApp cannot read our messages as it is end-to-end encrypted which implies that only a message’s sender and receiver can read it. The updated privacy policy intends to alert users that some businesses would soon be using Facebook-servers to store messages with their customers. By accepting the new privacy policy, users will be allowing WhatsApp to reserve all rights to collect your data and share it with the expansive Facebook and Instagram networks ‘regardless of whether you have profiles on those apps.’

A person using WhatsApp | Source: Andrés Rodríguez via Pixabay

By using WhatsApp, you may now be sharing your usage data, your phone’s unique identifier, your location when the location service is enabled, among several other types of metadata. A culmination of all your metadata is linked to your identity.

The value of metadata has been underestimated since the term isn’t clearly understood. Metadata is data about our data. For instance, in a cell phone conversation, the conversation itself isn’t metadata but everything except that is metadata. Data regarding who you called, how long you spoke for, where you were when you placed the call, where the other person on the line was and the time you placed the call. Consider a situation when every time you made a call to someone, you had to inform a particular person about who you called, how long you spoke for, when and where and all other details except the content spoken. This applies for every single call and everyone else’s metadata is also being recorded. The person owning the metadata can analyze and tell a lot about your personal life. Who you work with, who you spend time with, who you are close to, where you are at particular times and so on…

Kurt Opsahl, in his post in the Electronic Frontier Foundation, gives an example of how companies and governments collect intimate details about your life with the disguised use of the word called metadata. The following examples are an excerpt of his article:

“They know you rang a phone sex service at 2:24 am and spoke for 18 minutes. They know that you called suicide prevention hotline from the Golden Gate Bridge.

They know you spoke with an HIV testing service, then your doctor, then your health insurance company in the same hour.

They know you called a gynaecologist, spoke for a half hour, and then called the local Planned Parenthood's number later that day. But nobody knows what you spoke about.”

Metadata provides more than required context to know some of the most intimate and personal details of your lives.  When this data is correlated with the records of other phone calls, one can easily obtain a lot more data and track our daily routines. This is merely about phone calls. WhatsApp includes a lot more features and will collect metadata of chats, businesses and money transactions.

In WhatsApp’s words:

“We collect service-related, diagnostic, and performance information. This includes information about your activity (such as how you use our Services, how you interact with others using our Services, and the like), log files, and diagnostic, crash, website, and performance logs and reports.”

In addition to this, WhatsApp also collects information about IP address, OS, browser information and phone number.

Stanford’s computer scientists conducted an analysis to understand the extent of intrusion of privacy using metadata. The scientists built an app for smartphones. The app was developed to retrieve metadata of calls and text messages from more than 800 volunteers’ phone logs. The researchers received records of more than 250,000 calls and 1.2 million texts. Their inexpensive analysis revealed personal details of several people like their health records. Researchers were also able to learn that one of their participants owned an AR semi-automatic rifle with only metadata.

Gen. Michael Hayden | Source: Wikimedia

Gen. Michael Hayden, the former head of the National Security Agency once stated that “the U.S. government kill[s] people based on metadata.”

In 2016, Facebook was involved in the infamous data privacy scandal which centered around collection of personal data of over 87 million people by Cambridge Analytica, a political consulting and strategic analyst firm. The organization harvested user data for targeted advertising, particularly political advertising during the 2016 U.S. election. While the central offender was Cambridge Analytica, the apparent indifference for data privacy to Facebook facilitated Cambridge Analytical and several other organizations.

In June 2018, Facebook confirmed that it was sharing data with at least 4 Chinese companies, Huawei, Oppo, Lenovo and TCL. Facebook was under scrutiny from the U.S. intelligence agencies on security issues as they claimed that the data with the Chinese telecommunication companies would provide an opportunity for a foreign espionage.

In September 2019, there were reports that the Indian government contemplated making it mandatory for companies like Google, Facebook, and Amazon, to share the public data of users.

The Ministry of Electronics and IT (MeitY) was planning on issuing new guidelines under the Information Technology Act which according to which tech giants would have been required to share freely available data or the public information that they collate in the course of their operations, including traffic, buying and illness patterns.

Europe is exempted from WhatsApp’s new privacy policy as EU antitrust authorities fined Facebook 110 million euros for misleading the regulators during the takeover of WhatsApp in 2014. EU’s strict privacy laws empowers regulators to fine up to 4% of global annual revenue of the companies that breach the bloc’s rules.

Your Metadata is extremely personal. By giving WhatsApp the authority to access it, you are giving access to several other organizations, businesses and it also makes you more vulnerable to third-party hackers and trackers. WhatsApp has given multiple assurances about its updated privacy policy being noninvasive. However, most of these assurances are cleverly worded and misleading statements. It is important to read through the fine print of the new policy before accepting it.

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February 4, 2021 4:48 PM

Bias and Nostalgia in Hergé’s Tintin

Some of my fondest memories involve sitting under the guava or the European gumtree, perched on the wall of our garden as the sunlight dappled on an old copy of a Tintin comic. For some years, at least, before the gumtree was cut down, the leaves bore witness to me following the globe-trotting adventures of the Belgian reporter, replete with hilariously-named companions and witty play of words. My nostalgia is as much for the inked characters and words on the paper, as for the musty smell of the oft-thumbed and yellowed pages of the comic, and the permanently romanticized view of the sunny garden. The comics have left a palpable imprint on my sense of humour and love of a certain kind of literature. And perhaps it is this imprint, along with my pleasant nostalgia, that makes it a struggling task to accept Hergé’s racism through his Tintin comics.

Hergé’s (or Georges Prosper Remi’s) writings were, undeniably, a product of their times. His first two series in the Adventures of Tintin comics, Tintin in the land of the Soviets (1929) and Tintin in Congo (1931), have famously been the subject of much debate, since the late 1900s. In Soviets, Hergé offers a crude critique against Marxism – meant to inculcate anti- Soviet sentiments in the European youth at the time, by portraying the Bolsheviks as inherently evil without a full comprehension of how they rose to power or what their political views were.

In Congo, African tribes and leaders are portrayed as either infantile, or in need of saving, to the extent that Tintin becomes the embodiment of fairness for young Africans, even having a temple made after him. Congo itself was a colony of Belgium from 1908 to 1960, one of the two colonies that Belgium governed, and the comics grossly ignore the labour politics of the Congolese and their efforts in both the World Wars. It was not until after the decolonisation of Africa that European perception of ex-African colonies changed.

Much of the modern debate surrounding the banning of select Tintin comics is centred around the depicitons of big-game hunting in Congo and the anti-Semitism in the The Shooting Star. Besides the uncomfortable portrayals of the Congolese, a few panels in the 1931 edition of Congo depicted Tintin drilling a hole into a live Rhinoceros, filled with dynamite, and blown up. In the 1946 edition, this scene was replaced, with Herge apologizing for what he recognized as “youthful transgressions''. In the Shooting Star, the villainous financer was renamed, from the Jewish Blumstein to the innocuous Bohlwinkel.

Hergé’s subsequent works became politically neutral, written after the German occupation of Belgium and the German takeover of Le Vingtième Siècle, the conservative Catholic newspaper he wrote for. While the white-saviour narrative continued with Tintin leading as the embodiment of Europe that “natives” had to follow, the later works are much less politically biased.

However, he prefaced Tintin in America with a critique against the racism in the United States, alongside his anti-imperial stance in The Blue Lotus. He is also known, famously, for not joining with the far-right extremist forces in German-occupied Belgium at the time, as many of his colleagues had. Michael Farr, a British expert on The Adventures of Tintin series, claimed after a meeting with Hergé that “you couldn’t meet someone more open and less racist”. Others have called him an opportunist, heaving towards the side that was popular. Perhaps this was indeed the case, or equally, perhaps Hergé did change his views, and his writings in Soviet and Congo are merely reflective of the predominant Belgian culture at the time.

At any rate, the question still remains: how do we read, or re-read, Hergé (or many such childhood-favourite authors, like Dr. Seuss)? Shelving the books and forgetting the authors is undoubtedly impossible, and misguided besides. A recognition of the biases, and a plethora of context surrounding these texts must be made available at all times. A celebration of a character or a person must not come at the cost of ignoring their uncomfortable stances.

The depiction of Africa in 20th century comics has been abysmal. A tendency of depicting the 'other' as a 'noble-savage' is a familiar concern to those readers who have spent much of their lives in recently liberated colonies. It is, perhaps, especially imperative for such readers to keep this in mind and not repeat them.

In our Consumerist times, it seems, we sometimes forget to start dialogues on themes that are unfamiliar and maybe even uncomfortable to us. We forget which stories desperately need to be told and which have not seen the light of day under the shadow of popular literature.

This, at least, is what I have strived to do: to maintain a balance between nostalgia and a recognition of biases. My memory of the Tintin comics will remain just as romantic as the idyllic memory I started with in the beginning of this article.

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