[...]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">◦
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
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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'>='lgc'>~= jinm ='lgc'>='lgc'>--> endowed with passion, rational faculties, ="trms">responsibility for their actions, etc. they eat, grow, procreate, die
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)
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="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'>='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'>])
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from a pedagogical figure ='lgc'>--to='lgc'>='lgc'>--> pupil to his daughter
pursuits of the self ='lgc'>='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
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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'>='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
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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'>='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
(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
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(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
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)
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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
="large lg10" stl="font-size:133%">
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'>?
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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
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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
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'>?
(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'>='lgc'>~-> (="trms">social and ="trms">material) milieu thinking (='lgc'>='lgc'>--> to think about Baten in Baten)
(art's will and the judgment of value that informs it...) Kunstwollen's desire to grow and ="trms">travel
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='lgc'>[="ppl">Ariella ="ppl">Azoulay='lgc'>]
() the op="trms">position between keeping and putting away, preservation and cancelation.
archive='lgc'>: the home of the dialectic of preservation and cancellation
...when fully lit and relatively flat
="ppl">Derrida='lgc'>: (archive) “is a ="trms">question of the future, the ="trms">question of the future itself, the ="trms">question of a ="trms">response, of a promise and of a ="trms">responsibility for tomorrow.”
archive's ="ppl">Foucauldian “space of appearance”
constructed as ex-territorial and as a receptacle (makhzan) for the ="trms">past
archive is not a fortress external to our ="trms">world, with us as its pilgrims
(the ="trms">ontological performance of filling a document)
(a constellation, aimed at distancing and disturbing us)
collecting ='lgc'>='lgc'>--> grouping
extracting ='lgc'>='lgc'>--> sharing
cataloguing ='lgc'>='lgc'>--> indexing and tagging
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(for ="ppl">Freud='lgc'>:) trauma <='lgc'>='lgc'>='lgc'>~=> ="trms">memory
(for ="ppl">Nietzsche='lgc'>:) “Man could never do without blood, torture, and sacrifices when he felt the need to create a ="trms">memory for himself.” ='lgc'>-='lgc'>='lgc'>='lgc'>---> ‘ritual’ may be seen as a way to keep ="trms">memory alive without the experience of pain='qstn'>?
(="ppl">Bataille after ="ppl">Nietzsche='lgc'>:) ‘sacredness’='lgc'>: the revelation of continuity through the death of a discontinuous being
within the political art domain the “I feel your pain” has ="trms">sympathetic currency. one is punished by drawing public attention to their pleasures
(I feel your pleasures ='lgc'>=/=) “sense of pain” ='lgc'>[an asset of the artist='lgc'>] ='lgc'>==establishes='lgc'>='lgc'>==> awareness of the existence of the body
processing is largely parallel, while, attention is largely serial
disciplines of the ="trms">modern subject
(in artistic work the unsolved issue remians='lgc'>:) ="trms">technniques for/of the external control
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='lgc'>[='strcls'>*='lgc'>] which spaciotemporal vectors are embeded in the archive, as a ="trms">modern feeling of arrow that thrusts forward ="trms">differentiating ="trms">past from the future, “archaic” from the “advanced”='qstn'>?
='lgc'>[='strcls'>*='lgc'>] archive produces a “yesterday”
a d="trms"nttrm="danger,stranger">angerous arrow of time that is constituted and announced
="prgrph">-how do we attend the ="trms">histories of implication and attachment='qstn'>?
futurity ='lgc'>[aghebat عاقبت, (even) akherat اخرت='lgc'>], the promis of the archive
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trauma='lgc'>: that which it won't tell its ="trms">story ='lgc'>=/= total recall
how can ="trms">history tell='qstn'>?
="trms">history, a compensatory device='qstn'>?
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gist
جان کلام
مراد
='lgc'>[="ppl">Geoffrey ="ppl">="ppl">Bowker='lgc'>]
http://www.ics.uci.edu/='lgc'>~gbowker/forget.html
Grand ="trms">Historiographer, Sima Qin (1994 ='lgc'>[ca 100BC='lgc'>]), ="trms">writing of the burning of the ="trms">books in 213BC, notes that the Chief Minister adviced the emperor that='lgc'>: Aall who possess ="trms">literature such as the Songs, the Documents, and the sayings of the hundred schools should get rid of it without penalty. If they have not got rid of it a full thirty days after the order has reached them, they should be branded and sent to do forced labor on the walls. there should be exemption for ="trms">books concerned with medicine, pharmacy, divination by tortoise-shell and milfoil, the sowing of crops, and the planting of trees (31). In ="trms">response to this, the Emperor ordered the famous burning of the ="trms">books - to ="trms">cite Qin='lgc'>: Athe First Emperor collected up and got rid of the Songs, the Documents, and the sayings of the hundred schools in order to make the people stupid and ensure that in all under Heaven there should be no rejection of the ="trms">present by using the ="trms">past. The clarification of laws and regulations and the settling of statutes and ordinances all stared with the First Emperor. He standardized documents.
(to think of) ="trms">memory as a construction of the ="trms">present
analyzing organizational ="trms">memory
organizing analytical ="trms">memory
="trms">memorizing organizational analysis
='lgc'>='lgc'>--> multifaceted ="trms">stories open to ="trms">interpretation ='lgc'>=/= true/false facts
='strcls'>****re="trms">membering='lgc'>: an activity which carries with it its own context='strcls'>****
work on ="nms">ajayeb and my ongoing commentary on archive and ="trms">memory is part and parcel of the organizational theory
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not to forget that='lgc'>:
="lsts lst1">•rediscovery is easier than re="trms">membering
="lsts lst1">•statistics ='lgc'>--as='lgc'>='lgc'>--> filtering mechanism ='lgc'>--as='lgc'>='lgc'>--> proactive forgetting
="lsts lst1">•forgetting ='lgc'>='lgc'>==> change of identity ='lgc'>['clean slate’ is very well known state to mysticism, ='lgc'>='lgc'>--> clearance(='lgc'>=='qstn'>? is to take away useless theory) and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins in ="trms">geometry - ='at'>#="ppl">Serres='lgc'>]
organizational forgetting ='lgc'>--producing/maintaining='lgc'>='lgc'>--> classification ="trms">systems ='lgc'>='lgc'>==> move from heterogeneous forms of ="trms">memory operating within multiple frameworks ='lgc'>[like ="nms">ajayeb ="trms">bestiaries='lgc'>] to the privileging of a form of ="trms">memory (potential ="trms">memory) operating within a well-defined information infrastructure subtended by classification ="trms">systems. (="ppl">="ppl">Bowker)
if your work is an ="trms">intermediary profession invisible and removed at the earliest opportunity from the official record, create a “='lgc'>[name of your practice='lgc'>]-ing ="trms">interventions classification” (='qstn'>?!) ='lgc'>='lgc'>--> a fascinating ="trms">system that creates a standardized ="trms">language for describing what is it that your practice does in ="trms">different or difficult ways
other ="trms">systems (to organize and critique your accumulation of experience)='lgc'>:
="lsts lst1">•sensitive outcomes classification scheme
="lsts lst1">•diagnosis scheme
='strcls'>*sometimes what you do does not need to leave a trace, like nursing (in which your duty is to re="trms">member for others) ='lgc'>[a professions without form ='lgc'>='lgc'>~='lgc'>~> nothing can be preserved, ="trms">coding ="trms">past knowl="trms"nttrm="knowledge,Knowledge">edge and linking it to current practice='lgc'>='lgc'>---in the context of the hospital's ="trms">socio="trms">technical ="trms">system='lgc'>], or cleaning ='lgc'>[doing everything that nobody else does='lgc'>], or ="trms">storytelling ='lgc'>[you have to go to a new country every day, going to a foreign zones='lgc'>], or certain kinds of performances ='lgc'>[='at'>@="frds scrmbld">Arianna ='lgc'>='lgc'>--> the intensity, focus, and complexity of care='lgc'>], ='lgc'>[going from being expert to novice='lgc'>], and many times not ="trms">codable into discrete units of work practice to be carried out on ="trms">specific occasions
in my hypertext ="trms">writing, am i trying to enable myself to talk about ='mywrk'>my work in a ="trms">language that computers could understand='qstn'>?
(do we need='qstn'>?) to get at (and maintain='qstn'>?) the deep structure of the one's ="trms">situation
='lgc'>='lgc'>--> transformational grammar
='lgc'>='lgc'>--> bring intuitive decision-making to a conscious level
='at'># the issue of the validity or not of ="nms">ajayeb's knowl="trms"nttrm="knowledge,Knowledge">edge is entirely orthogonal to my purpose. I am producing an anatomy of what it has meant in the case of ="trms">bestiary ="trms">writing to create such a ="trms">science
(my issue with) ='lgc'>[='strcls'>*='lgc'>]strategy='lgc'>: a way of managing a ="trms">past that threatens to grow out of control
(in working with ="trms">bestiaries ='mywrk'>my research ="trms">question='lgc'>:) what could provide for a good ordering of ="trms">memory='qstn'>?
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="prgrph">-(which professions act as) distributed ="trms">memory ="trms">system (for who='qstn'>?)
="prgrph">-(what blocks between) ="trms">internal ="trms">memory and external ="trms">memory ='lgc'>='lgc'>--> the time needed to work complex re="trms">presentations
(we are trying to) ="trms">situate our activity visibly within an informational='lgc'>[='qstn'>?='strcls'>*='lgc'>] ="trms">world ='lgc'>='lgc'>==> to be factored
='strcls'>*in an informational ="trms">world='lgc'>: accountability='lgc'> = ="trms">measurable, ="trms">finite, packaged, ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> (other modes of) invisible and ="trms">articulation work
...when ="trms">technicians/artists seeking new ways of ="trms">writing (="trms">scientific/="trms">poetic) papers so that their work gets acknowl="trms"nttrm="knowledge,Knowledge">edged ='lgc'>==(and yet)='lgc'>='lgc'>==> the ="trms">nature of their (="trms">scientific/artistic) truth is not impeached='strcls'>***
='lgc'>='lgc'>--> and sometimes we restructure our work so that (organizational, informational or truth-related) challenges will not be necessary ='lgc'>-='lgc'>='lgc'>='lgc'>---> (at the end of the day there will be ='lgc'>[always='qstn'>?='lgc'>] an) information infrastructure for the kind of work which contains an account of your activity ='lgc'>='lgc'>==> “informational panoptica” (="ppl">="ppl">Bowker)
the classification ="trms">systems we are giving to embed in the tools and reports we give in ="nms">apass
(in ="nms">apass problematically we are asked to) copy the transparency of our activity from one re="trms">presentational space (="trms">internal ="trms">memory, nomenclature, ="trms">past events, paper) to another (computerized record, giving a talk, time-framing) (='lgc'>=/= ="trms">contingency) ='lgc'>='lgc'>==> an ="trms">ecology of attention ='lgc'>: ='strcls'>***what can be forgotten and what should be re="trms">membered='strcls'>*** ='lgc'>='lgc'>==> development of (information) infrastructure
what is re="trms">membered in the formal information ="trms">systems ='lgc'>='lgc'>==> ="trms">ontology of that ="trms">system
...recorded on a form; and forms necessarily impose/="trms">naturalize classification ="trms">systems (through the form's speed, rhythm, dimension, and how its ="trms">specifications are implemented) ='strcls'>***
(how am i working this in my pop-up ="trms">book and hypertex='qstn'>? ='lgc'>='lgc'>--> clas[...]