[...]or the spiritual health
="lsts lst2">◦="ppl">Nietzsche='lgc'>: physician of culture, (understood as political act) “striving and self-diagnosis ='lgc'>='lgc'>==> implicates the individual in the ="trms">world ='lgc'>='lgc'>==> produce charges in the ="trms">world”


="ppl">Naveeda's ethnography ="trms">method of ="trms">interviewing='lgc'>:
="lstsrd">1. locate traces of X in (context='lgc'>:)
="lsts lst2">◦everyday life
="lsts lst2">◦public culture
="lsts lst2">◦
="lstsrd">3. see how this tendency crystallizes
="lsts lst2">◦at particular points
="lsts lst2">◦within particular persons
="lsts lst2">◦within particular texts
="lsts lst2">◦
="lstsrd">5. study this crystallization
="lsts lst2">◦comes to be overlaid
="lsts lst2">◦expressed through lived experiences
="lsts lst2">◦be productive of
="lsts lst3">◾further movements of the tendency
="lsts lst3">◾countertendencies
="lsts lst3">◾its dissipation
="lsts lst2">◦

="large lg2" stl="font-size:111%"> jinn ='lgc'><='lgc'>='lgc'>--> striving
="ppl">Naveeda shiwsyin her research a single worshiper's choice of striving='lgc'>: relay upon a jinn for guidance on better ways to be a Muslim

='strcls'>*striving ='lgc'>='lgc'>--> put collectivity (for example family) in jeopardy='strcls'>*
='strcls'>*='at'>@="nms">apass

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(state pronouncements of) correct way to ='lgc'>[='qstn'>?how to='lgc'>] ='strcls'>*attach to the prophet='strcls'>*

becoming a knowl="trms"nttrm="knowledge,Knowledge">edgeable ="trms">religious disputant

="ppl">Naveeda > Iqbal > the weary self that could not be roused to piety by ="trms">religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
='lgc'>='lgc'>--> of one goes to prayer in a mosque it is by one's own choice

...to dismiss ="trms">differences='lgc'> = the political expression of the petit bourgeoisie


Iqbal's disapproval of guidance ='lgc'>--variance='lgc'>='lgc'>--> (Sahib) seeking guidance from a jinn for pious pursuits

singularity of Sahib's efforts at improving himself as a Muslim ='lgc'>='lgc'>--> (Iqbalian aspiration) posture of the nonconformist

state's fears that the milieu was ="trms">pervaded by non-Muslim others posting as Muslims ='lgc'>--jinn='lgc'>='lgc'>--> ='lgc'>[made vivid='lgc'>] ='strcls'>*skeptical experience of everyday life as a place of illusion and trance='strcls'>* (go to ='lgc'>='lgc'>--> ='mywrk'>my work on Relaxing ="trms">Horror Tales for ="trms">Children and Adults)

bedat بدعت
accretion of customs in the form of innovation


jinn
="prgrph">-what ="trms">nature of influences jinn introduce into human lives='qstn'>?

="lsts lst1">•library of ="trms">religious commentary
="lsts lst1">•prophetic tales
="lsts lst1">•magicians’ manuals
="lsts lst1">•folklore
="lsts lst1">•ethnography
="lsts lst1">•
='lgc'>='lgc'>--> characterization of jinn

human ='lgc'>~= jinm ='lgc'>='lgc'>--> endowed with passion, rational faculties, ="trms">responsibility for their actions, etc. they eat, grow, procreate, die

="large lg14" stl="font-size:120%"> constantly evolving ="trms">relationship between humans and jinns

from pre-islamic ='lgc'>--to='lgc'>='lgc'>--> Islamic
both good ='and'>& bad ascribed to jinn's constitution ='lgc'>--to='lgc'>='lgc'>--> to be much more unequivocally as="trms">sociated with evil

the little mischievous nafs نفس that make up a self ='lgc'>='lgc'>--> Muslim ="trms">interiority (projects='qstn'>?)

...in the belief of jinns='lgc'>:
="lsts lst1">•complex arrangement of cultural ="trms">memory
="lsts lst1">•political strategy
="lsts lst1">•mental illness
="lsts lst1">•individual subjectivity
="lsts lst1">•
='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*="ppl">Naveeda taking the existence of jinn for granted ='lgc'>='lgc'>==> (her effort) to learn more about the family that adopted them and their efforts at striving='strcls'>*

='strcls'>*taking the existence of X for granted ='lgc'>==to='lgc'>='lgc'>==> learn about the people who adopted X='strcls'>*


“Muslim ="trms">children - how bring them up='qstn'>?” vol 3
(in Islam) ="trms">child='lgc'>: bring without aghl عقل ='lgc'>+ ability to ="trms">communicate with divine beings, without sin
='lgc'>='lgc'>--> always under the threat of being easily led astray

eight-year-old Maryam
="prgrph">-attuned to ways in which this ="trms">world and the jinn ="trms">world were mirrored and ="trms">intertwined
="prgrph">-would look into the palm of her hand to see what the jinn would have her to see
="prgrph">-relayed the requests of human ="trms">world to the jinn
="prgrph">-bringing forth advice, ="trms">instruction, expression of desire (from the jinn)

="trms">relationship of ventriloquism (between Maryam and jinn)

there was an accepted contiguity of jinn and human selves ='and'>& possibility of a p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of voices in Maryam's mediation ='lgc'>='lgc'>--> enjoin her family to attend closely to her words

coterminous
هم مرز، هم زمان
Ahmadi in Pakistan
each Muslim group claimed itself the truest of all ='lgc'><='lgc'>-- ='thdf'>the idea that ='strcls'>*to accept the X's claim to be Muslim='lgc'> = accept one's own annihilation as Muslim='strcls'>*
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">question the limits of contiguity of ="trms">different forms of life (when co="trms">presence was tolerable='qstn'>? when co="trms">presence was made intolerable='qstn'>?)


imitato Muhammadi
emulating X (to experience X) ='lgc'>--through='lgc'>='lgc'>--> passionate ="trms">love and ecstatic identification with the X
(for example the prophet='lgc'>: seeing the prophet on one's mind's eye ='lgc'>+ imitating him)
="lsts lst1">•sufist approach='lgc'>: prophet is immanent in the ="trms">world
="lsts lst1">•varied ="trms">affective ="trms">relations to the prophet='lgc'>:
="lsts lst2">◦ecstatic ="trms">love
="lsts lst2">◦reverential ="trms">love
="lsts lst2">◦respect
="lsts lst2">◦

jinns having a dynamic disruptive ="trms">presence within the human ="trms">world

Sunni Deobandi's belief that the prophet is alive in his grave in Medina ='lgc'>~= Shia's notion of the hidden imam


='strcls'>*several (competing) bodies of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*

="ppl">Naveeda ='lgc'>--="trms"nttrm="already,spread">read='lgc'>='lgc'>--> Sahib taking cues ='lgc'>--on='lgc'>='lgc'>--> prophet's example ='lgc'>--from='lgc'>='lgc'>--> faceless voiceless jinn ='lgc'>--with='lgc'>='lgc'>--> little ="trms">child surving as its medium


="prgrph">-parental disappointment with sons
="prgrph">-="trms">children possible abandonment by their fathers
="prgrph">-wife's estrangement from her dying husband
='lgc'>='lgc'>--> ambiguities that undergrid lived ="trms">relations

“Maryam rushed to ="trms">greet him at the door of the house but then she fell back screening. apparently a thirty-feet-tall churail (witch) had followed Sahib from India. Sahib immediately dropped his bags at the doorstep and without pause rushed to the mosque to say his prayers. when he returned home, Maryam assured him that the witch had left him.”

Sahib allowed the entry of jinn into his home without the armature of the average amil (who undergoes considerable pain and deprivation to be able to lay claim upon particular force, and undertake continental exercises of the body and mind to control it)
='lgc'>--risk='lgc'>='lgc'>--> potential disruption of the family
='lgc'>--abdicate='lgc'>='lgc'>--> his ="trms">position of ="trms">authority within his family ='lgc'>--to='lgc'>='lgc'>--> attend to his daughter's words of guidance

='strcls'>*his turn towards Maryam='lgc'> = turn away from the ="trms">present='strcls'>* (of his everyday life not having the spiritual richness ='and'>& ='strcls'>*="trms">authoritative accounts='strcls'>* ='lgc'>[he desired to make himself a better Muslim='lgc'>])

from a pedagogical figure ='lgc'>--to='lgc'>='lgc'>--> pupil to his daughter

pursuits of the self ='lgc'>='lgc'>~=> incorporate the unexpected ='lgc'>--extent='lgc'>='lgc'>--> abdicating full control of oneself

in bringing a jinn into his life ='lgc'>='lgc'>--> it became a version of him joining other versions of himself with whom he was bound

='lgc'>--Iqbal='lgc'>='lgc'>--> striving to one's next self


in the famous tale of Aladdin and the magic lamp, a ="trms">child found a genie and could be ="trms">literally pulled out of a humdrum existence to soar the skies
="lsts lst1">•Maryam shared the jinn's joy in discovering human food
="lsts lst1">•she got to whisper her secrets into his ears
="lsts lst1">•make him complicit in her projects
="lsts lst1">•she got to temporally take leave of her body that was changing beyond her control

(="ppl">Naveeda asks) was Sulayman (the jinn) about the inability to acknowl="trms"nttrm="knowledge,Knowledge">edge friendship over time='qstn'>?

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="ppl">Naveeda chapter 5 mulla


graffiti ='lgc'>='lgc'>--> awareness of X at the level of ="trms">gesture and ="trms">affect

participation in change

(="ppl">Agamben ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]="trms">gesture='lgc'>: inhabiting of potentiality



="ppl">Naveeda four s="trms">cenes of aspiration='lgc'>:
="lstsrd">1. librarians engaged in argumentation over the ="trms">nature of the prophet's body after his death ='lgc'>--="trms">gesture='lgc'>='lgc'>--> argumentation
="lstsrd">2. neighborhoods embroiled in fights over mosques in attempting to prescribe the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful atmosphere for prayer ='lgc'>--="trms">gesture='lgc'>='lgc'>--> seizure
="lstsrd">3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet ='lgc'>--="trms">gesture='lgc'>='lgc'>--> legal experimentation
="lstsrd">4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) ='lgc'>--="trms">gesture='lgc'>='lgc'>--> search for guidance
='lgc'>}='lgc'>--="trms">affect='lgc'>='lgc'>--> accompanied by intensity of ="trms">seriousness, sincerity, ex="trms">citement, disappointment, sense of loss
='lgc'>}='lgc'>--commitment='lgc'>='lgc'>--> friendship, neighborliness, familial ties

large arsenal of off-color ="trms">jokes about specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list fogures of all ="trms">religious traditions in the popular culture of the subcontinent...
="lsts lst1">•="trms">horror ="trms">stories
="lsts lst1">•psychological profile of mullas
="lsts lst1">•weekly skewing of mullas
="lsts lst1">•mulla ="trms">jokes
="lsts lst1">•cartoons
="lsts lst1">•
political commentary ='lgc'><='lgc'>='lgc'>--> criticism
='lgc'>='lgc'>--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) ='lgc'>='lgc'>--> ='strcls'>*="trms">pervasive skepticism='strcls'>* ='lgc'>[also in ="nms">Iran='lgc'>]

skepticism shadows striving (='qstn'>?)


the other of the striving muslim in Pakistan='lgc'>:
="lsts lst1">•shadowi Shia
="lsts lst1">•deceiving Ahmadi
="lsts lst1">•bad-tempered mulla بدمزاج


mulla='lgc'>:
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> ossification of the institution of ulama
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> ossification of commentary upon Islamic texts

...everyday assertion that one's ="trms">religiousity is superior to others


mulla='lgc'> = full-fl="trms"nttrm="knowledge,Knowledge">edged maleficent persona


skepticism of daily existence
="lstsrd">1. ...(they become skeptical) about his rationality and grounds for his beliefs
="lstsrd">2. ...(at some point) anything could be said or believed about him
="lstsrd">3. ...(he felt like) everyone around him had turned to ="trms">animals
="lstsrd">4. ...(he presumed) everyday life was one of illusion and appearances ='lgc'>[go to ='lgc'>='lgc'>--> ="nms">kelile demne این همه سودا است، مجاز='lgc'>]
='lgc'>}='lgc'>='lgc'>--> actualize the potential for ='strcls'>*skepticism that existed in the ="trms">social fabric='strcls'>*
='lgc'>=/= chance encounter
='lgc'>=/= ="trms">pervasive condition


figure of the mulla ='lgc'>[='lgc'>~= collective fear ='lgc'>+ revulsion='lgc'>] ='lgc'>--="trms">traverse='lgc'>='lgc'>--> the fragmented public culture of the city


='lgc'>[='strcls'>*='lgc'>]ulama='lgc'>: guardian, transmitter, ="trms">interpreter of shari'a
='lgc'>+ ="trms">specific claims of knowl="trms"nttrm="knowledge,Knowledge">edge upon='lgc'>:
="lstsrd">1. تفسیر tafsir (commentary upon the Quran)
="lstsrd">2. فقه figh (jurisprudence)
="lstsrd">3. حدیث hadis (sayings of the prophet)
="lstsrd">4. کلام kalam (speculative theology)
='lgc'>+ (in Pakistan) personnel in mosque='lgc'>:
="lstsrd">1. امام imam
="lstsrd">2. خطیب khatib (Frida sermon)
="lstsrd">3. قاری ghari
="lstsrd">4. موذن muezzin

mulla ='lgc'>--derogatory='lgc'>='lgc'>--> one who is overzealous in upholding the letter of the shari'a
(='lgc'>+ additional connotation='lgc'>:)
="lsts lst1">•ignorant master ='lgc'>[go to ='lgc'>='lgc'>--> mulla nasruddin='lgc'>: ="trms">religious master who gets by in life through hypocrisy and cunning ='lgc'>+ outsmarting those of noble birth and high cultivation='lgc'>]
="lsts lst1">•gabza ="trms">agent (seizure of property)
="lsts lst1">•sodomizer (one who rapes men)
="lsts lst1">•a naive fool out of step with his time
="lsts lst1">•


colonial politics in south Asia ='lgc'>='lgc'>--> British colonial administration in India see ulama as outdated, deliberately obscurantist, jahel ='lgc'>='lgc'>==> negative stereotype ='lgc'>-='lgc'>-='lgc'>='lgc'>--> post-colonial period

mullaism='lgc'>:
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> fossilized state of knowl="trms"nttrm="knowledge,Knowledge">edge on Islam
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> mullaism ='lgc'>=/= freedom of ijtihad


(Talal Asad ='lgc'>='lgc'>-->) Islamic diskursive tradition is grounded in ='strcls'>*argument that anticipates resistance='strcls'>* in the form of doubt, in="trms">difference, or lack of understanding ='lgc'>='lgc'>==> it employs the force of reason to bring forth the ='strcls'>*willing performance of a practice='strcls'>*
='lgc'>}='lgc'>==produce='lgc'>='lgc'>==> domain of orthodoxy (='lgc'>+ ="trms">relations of power)


(for ="ppl">Naveeda) ="trms">anxiety or skepticism ='lgc'>~= sign of aspiration for striving


labbaik='lgc'>: i am here (to follow your orders)

theatrical unteality

...animus lies in the ="trms">world
='lgc'>[later he='lgc'>] identitues this animus with thr workings of iblis (satan)
...this is a city of whispers ='lgc'>[waswasen='lgc'>], a city of mad possession ='lgc'>[shar='lgc'>], a city of deviation ='lgc'>[ilhad='lgc'>], a city of ="trms">anxiety ='lgc'>[tazadzud='lgc'>], a city of dispersion ='lgc'>[intishar='lgc'>]

the ability to smell oneself ='lgc'>='lgc'>--> to experience oneself as other


how public culture can ability skepticism as a ="trms">pervasive condition


mulla ="trms">jokes ='lgc'>='lgc'>--> ="trms">horror ="trms">stories='lgc'> = fear ='lgc'>+ revulsion

(="ppl">Freudian) eruptive quality of ="trms">jokes ='lgc'>='lgc'>--> ="trms">joke erupts into everyday life as of from elsewhere

political cartoon='lgc'>: maximum effect through a minimum of details

="large lg14" stl="font-size:121%"> (mulla) ="trms">jokes, ="trms">horror ="trms">stories, political cartoons ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ='strcls'>*exiling the foreignness within='strcls'>*


="trms">stories of='lgc'>:
="lstsrd">1. mosque in an upscale shopping center
="lstsrd">2. sexually predictory mulla
='lgc'>}='lgc'>='lgc'>--> (speaks of='lgc'>:)
="lstsrd">1. the perception that there were places in Pakistan where vise was allowed to grow unchecked
="lstsrd">2. the menace the ulama introduced into everyday life
='lgc'>}='lgc'>='lgc'>==> (the effect of='lgc'>:)
="lsts lst1">•keeping public attention upon possible sites and ="trms">agents of corruption
="lsts lst1">•putting the everyday life into ="trms">question (as to whether it was what it appeared to be)


political cartoons ='lgc'>--imply='lgc'>='lgc'>-->
="lsts lst1">•Pakistanis are caught in someone else's game
="lsts lst1">•growing unfamiliarity of Pakistan


(charges of)
sinfulness
sexual voraciousness
cunning
gluttony
political ambition
worthlessness
corruption
self-destruction
='lgc'>='lgc'>--> continuous efforts to set the mulla outside of oneself (='lgc'>=/= everyday familiarity with the ulama)

='strcls'>***negative ="trms">stories and cartoons ='lgc'>--express='lgc'>='lgc'>--> various degrees of skeptical orientation to the ="trms">world='strcls'>***
="trms">jokes ='lgc'>--(descriptive ="trms">density)='lgc'>='lgc'>--> full expression to skepticism
='lgc'>--='lgc'>{also in ="nms">Iran='lgc'>}='lgc'>='lgc'>--> making (mulla) grotesquely other ='lgc'>='lgc'>==> inconcevable to ="trms">imagine any points of relatedness (to mulla)



="lsts lst1">•scatological ="trms">jokes
="lsts lst1">•reworking of official ="trms">rhetoric for ludic effect
="lsts lst1">•exaggerated performance of power
='lgc'>}='lgc'>--Mbembe='lgc'>='lgc'>--> “="trms">relationship of conviviality with the realm of official power”

vulgarity ='lgc'>==long-term='lgc'>='lgc'>==> ='strcls'>*zombification of official figures='strcls'>* (robbed of their humanity ='lgc'>='lgc'>--> they cannot be apprehended except through their caricatures)

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="brkr">
to loosen some terms carefully='lgc'>: ="trms">memory, form, order,


='lgc'>[The arts of ="trms">memory- Comparative perspectives on a mental artifact. Revised and updated by the ="trms">author ="ppl">Carlo ="ppl">="ppl">Severi. ="trms">Translated by ="ppl">Matthew ="ppl">="ppl">Carey - ="ppl">="ppl">Severi - HAU- Journal of Ethnographic Theory='lgc'>]


="trms">memory as a domain of ="trms">social life

archive
“order” constitutes a principle to engender other forms of knowl="trms"nttrm="knowledge,Knowledge">edge

="large lg6" stl="font-size:120%"> totem poles, simply records the ="trms">different circumstances that marked a particular ="trms">social group, were comprised of organized series
occupied with the trans="trms">mission of ‘names’, but necessarily, paralleled by a form of logical power, implies sequential ordering of ="trms">different forms of knowl="trms"nttrm="knowledge,Knowledge">edge.

the “art of ="trms">memory” applies ="trms">different types of ="trms">relationships or archival ="trms">techniques that are not limited to mere numerical calculation='lgc'>: mnemonic, iconographic, and logical ="trms">techniques.

provide a convincing account of the complex process of ordering

in a ="trms">measured ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous way...

what characterizes the ="trms">system

development of taxonomic principle
="trms">system endowed with a high degree of logical power

='thdf'>the idea of pure quantity, based on decimal numbers applicable to wide range of ="trms">categories='lgc'>: people, objects, units of time or space, etc.

an “art of ="trms">memory” possessed of rudimentary form of visual salience and an extremely complex ordering of re="trms">presentable knowl="trms"nttrm="knowledge,Knowledge">edge

what ="trms">matters are ="trms">system's logical implications and not its visual manifestations

salience
(colors, shapes of knots, ="trms">folds)

the qualitative ="trms">categories (meant to be named)

(finding) the organizing principles

precisely calibrated
oriented space
(="trms">geometrically='qstn'>?)

what constitutes the logical poles of the vast spectrum of the projects in the archive (people, objects, units of time or space, etc.)

(concerning the archive) we can negotiate two types of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists and ="trms">narratives

to identify a series of key elements that allow us to rethink a wider chronology

textual archaeology - evaluates and decrypts, layer by layer

discovering (evidential) mnemonically oriented means of organizing traditional knowl="trms"nttrm="knowledge,Knowledge">edge

(Montesinos's ="trms">book='lgc'>:) “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of one hundred kings”

should we abandon the conventional terms of “="trms">narrative”
the term ="trms">narrative used to describe mnemonically oriented ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists of names..
="trms">narrative was just one of several ="trms">different means of organizing knowl="trms"nttrm="knowledge,Knowledge">edge..

graphical re="trms">presentation, capable of developing further degrees of complexity

“form”
recreate the ‘form’ (form ='lgc'>: ‘state of organization of ="trms">matter’)

within (this/a) variable ="trms">system

“text” as sequences of cords

="trms">memorization (the creation of mnemonic ="trms">relation) necessarily implies the modular organization of the knowl="trms"nttrm="knowledge,Knowledge">edge it re="trms">presents


constitutive dualism in many forms of the art of ="trms">memory='lgc'>:
="lsts lst1">•order (Anordnung) and salience (Hervorspringen)
="lsts lst1">•expressivity (and power)
="lsts lst1">•en="trms">coding (Verschlüsselung) and evocation (Herbeirufen)

possible course between the twin rocks of ="trms">writing='lgc'>: “="trms">social” and “arbitrary”

at the end it is the mental operation
(="trms">techniques of thought)

the image plays a central role in the construction of ="trms">relations between (visual) themes and particularity of words, which in turn help organize ="trms">narratives

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these all were ="trms">technical or formal ="trms">questions so far


="trms">memory is a way consistency maintains itself


civil ="trms">society is afraid of personal recollections and ="trms">perverse ="trms">databases, digital collections

is khm’s archive a state sponsored ="trms">memorialization, monuments of a consistent ="trms">history='qstn'>? (that assumes a ="trms">sublime ending='qstn'>?)


the im="trms">memorial (in ="trms">memorial)


have a strong philosophy of ="trms">technology with this project
there is never merely a ="trms">technological ="trms">question, always al="trms"nttrm="already,spread">ready ="trms">ontological

who wants to re="trms">member, solidify, and ="trms">memorialize='qstn'>?
and for whom='qstn'>?
building a ="trms">technological temple of ="trms">memory, khm ="trms">aesthetic ="trms">narrative of its own ="trms">history='qstn'>?
(first there is one big account of property that all these fragmented ="trms">histories of numerous people who worked in khm are singed under one sig="trms">nature, of khm)

should we disavow any notion of “spirit” in khm='qstn'>?
we must agree that khm's render of its own ="trms">history is pure ="trms">aesthetic what so ever.


we must remain committed to the experimental, when dealing with archival domains in the school of media art where experimentation was in its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal conception and foundational roots (as Zielinski expresses in one ="trms">interview='lgc'>: “='lgc'>+25 KHM='lgc'>: Siegfried Zielinski” https://www.youtube.com/watch='qstn'>?v=S3JQ3aTwu2s)

arte
DAS KURZFILM-MAGAZIN
KURZSCHLUSS
Siegfried Zielinski im ="trms">Interview
http://cinema.arte.tv/de/artikel/siegfried-zielinski-im-="trms">interview



hybrid objects='qstn'>?
is the logistic characteristic of digital ="trms">data inconsistent with the hybrid objects of art='qstn'>?



Forms of thought, from what Lévi-="ppl">Strauss called the “="trms">systematization ='lgc'>[of='lgc'>] what is immediately ="trms">presented to the senses,”


(="ppl">Jakobson)
transmutation='lgc'>: cognition involved by the form of ="trms">translation

="trms">data ="trms">ontology



what is the point of view of rationality in this for us='qstn'>?
(what is the point of view in witch="trms">craft='qstn'>? knowl="trms"nttrm="knowledge,Knowledge">edge is a performative recipe)
what is the point in point of view='qstn'>?

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(="ppl">Jorge Luis Borges - ‘Funes the ="trms">Memorious’ in ‘Labyrinths='lgc'>: selected ="trms">stories ='and'>& other ="trms">writings’ 1964)
in Borges ="trms">story, Funes, the character unable to forget is incapable of the concept of ‘general’
solitary and lucid ="trms">spectator of ='lgc'>[...='lgc'>] an intolerably precise ="trms">world
not capable of thought
in order to sleep, he had to ="trms">imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget ="trms">differences, ="trms">generalize, make abstractions.”

Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to='qstn'>?
maybe the directions we sleep into, orientation to the ="trms">cosmos='qstn'>?!

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is archive ="trms">naturally and necessarily generated (out of regular form of activity)='qstn'>?

a (="trms">technologically implemented) beyond


the drive to animate and mobilize; and the drive to conserve, to fix, and so forth, are ="trms">mutually constitutive for ="trms">modern imagery and media (from museum to archive)
archive performs a strange dialectics


to see the archive as a ="trms">technological rational ="trms">question, and engineering assignment, is to naively avoid the thinking about your own activity as a constructive activity 


depriving yourself of any tools to act
is archive a tool to act='qstn'>?


the ="trms">agency of an archive..


“other ways” of ="trms">composing='qstn'>?


marking its territory='qstn'>? how to make a map without giving way to the territory as an extension of the map='qstn'>?

='lgc'>["Angels Without Wings” A conversation between ="ppl">="ppl">Bruno ="ppl">="ppl">Latour and Anselm Franke='lgc'>]

the mechanical extension, Res extensa, the (descartian) extended thing, the visualizing ="trms">technologies, ="trms">technical drawings, has been so strong that the temptation so say “well, that's what the ="trms">world is really like” is very great, especially when your foreground is all of the engineering talents and engineering ="trms">skills that are necessary to assemble.



to attribute strangeness...
what ‘will’ you in="trms">herit='qstn'>?
you have little idea of what will you in="trms">herit
(other way of not thinking about your activity now)

='strcls'>*the ="trms">question of future



='lgc'>[="ppl">Ronell='lgc'>]

false re="trms">membrance, displaced ="trms">memory, that actually repeatedly represses and disturbs ‘giving’

any re="trms">membrance involves forgetting
an official call for design an archive from khm also invoked that the institution is ="trms"nttrm="already,spread">ready to forget, announces institutional forgetting, and disavows re="trms">membrance

re="trms">member in="trms"nttrm="cluster,club">cludes the lost-="trms">member, bringing my ="trms">member, the phalus (in English ‘="trms">member’ also means the male organ of copulation)


='lgc'>[="ppl">Hegel, Georg Wilhelm Friedrich. “Das Gedächtnis.” ‘Enzyklopädie Der Philosophischen Wissenschaften Im Grundrisse’ 1817. Web.='lgc'>]

="ppl">Hegel makes a distinction of two modalities of ="trms">memory='lgc'>:
(1) ‘Erinnerung’ (="trms">internalized ="trms">memory, which is ="trms">situated in the heart), (it could also be ="trms">hallucinatory, might dependent on an ="trms">interiority that isn't there!);
(2 and this one concerns archive) ‘Gedechnis’ (="trms">technological ="trms">memory, a supplement or prosthetic device that reminds you. ='lgc'>='lgc'>==> it's mechanical, it's on the side of death and forgetting, a kind of ="trms">memory that needs to be prompted) (to choose the ="trms">technology of ="trms">writing/archive the subject of ="trms">memory is so screwed.)

='strcls'>***everything depends on the ways we re="trms">member!


='lgc'>[footnote on German ="trms">memory='lgc'>]
='lgc'>[blackwellreference.com, entry='lgc'>: “="trms">memory, recollection and ="trms">imagination"='lgc'>]
="ppl">Plato's doctrine that all learning is the recollection (anamnésis) of things previously known but later forgotten casts a shadow over the idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists’ uses of Erinnerung.

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is any act of re="trms">membrance also a traumatic experience='qstn'>? (="ppl">Freudian take on ="trms">memory) ='lgc'>-- archive is so “not” traumatic therefore a tool of amnesia. (archive in digital age='lgc'>: the oblivion of availability ='lgc'>='lgc'>--> media theory)
can we think of a non-traumatic ="trms">gesture of ="trms">socialization of ="trms">memory='qstn'>? or ="trms">memorial activity “has” to be violent in order to be re="trms">membered='qstn'>? (='lgc'>='lgc'>--> ="trms">sublime) (like what ="frds scrmbld"nttrm="Alice,Shariati">Ali does, tattooing me, every time he tells me one of his ="trms">stories of trauma)
like i said before, “who” wants to re="trms">member='qstn'>?

(masculinity is ="trms">written all over this ="trms">anxiety-ridden re="trms">membrance ='lgc'>='lgc'>--> re='lgc'>+="trms">member, bringing back the ="trms">symbolically lost phallus='lgc'>: “="trms">member” means “the male organ of copulation” in English)

trauma makes available, brings back lost objects to the consciousness, in a psychoanalytical sense. is then the digital archive an absolute oblivion='qstn'>?

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///////// newer notes, saved in 11 September 2016 /////////

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='lgc'>[as ="ppl">Holderlin announces that the “remains” for which ="trms">poets are ="trms">responsible.='lgc'>]='lgc'>-='lgc'>='lgc'>--> ="trms">memory (don't let engineers build you archives! let the ="trms">poet be ="trms">responsible for whatever has “remained.”) ='lgc'>[this would be ="ppl">Holderlinian advice='lgc'>]
="prgrph">-inappropriable remainder(s)

="trms">memory/re="trms">member is sojourn


="large lg3" stl="font-size:111%"> the importance of archive is today perhaps not in creating one but in ="trms"nttrm="already,spread">reading them.
='lgc'>--how many archive we still need to ="trms"nttrm="already,spread">read and probe and consider, with concepts or para-concepts that we thought we had a hold on.

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being en="trms">folded is often a strategy for survival (='qstn'>?, ="ppl">="ppl">Marks)
(="ppl">Akira Mizuta ="ppl">Lippit='lgc'>:) things are not saved by being archived (Borgesian nightmare)
="trms">histories for which the ="trms">present is not ="trms"nttrm="already,spread">ready ='lgc'>='lgc'>--> what are those sites where ="trms">histories slip into latency='qstn'>?

="large lg4" stl="font-size:111%"> (how not='qstn'>?) ='strcls'>***to enter a culture from outside='strcls'>*** (problem of the prophet, both Moses and ="ppl">Freud) ='lgc'>='lgc'>--> ='strcls'>*everything depends on the ways we ‘bring’ things='strcls'>* ='lgc'>[bringing monotheism, destruction, etc.='lgc'>] ='lgc'>~-> (="trms">social and ="trms">material) milieu thinking (='lgc'>='lgc'>--> to think about Baten in Baten)

(art'[...]