[...]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

="large lg2" stl="font-size:111%"> ='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'>='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)

="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'>])

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


="large lg38" stl="font-size:133%"> 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

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)

="large lg30" stl="font-size:101%"> 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


(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)


="large lg38" stl="font-size:115%">
="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)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="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)

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

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

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)

="large lg14" stl="font-size:110%"> 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


="large lg1" stl="font-size:146%"> 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

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'>?

="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'>--> classification scheme of relevant events for ='mywrk'>my research)
='strcls'>*informational space is (sufficiently well) pre-structured ='lgc'>='lgc'>==> some things/details can be assumed or are dropped out of the re="trms">presentational space
="prgrph">-in my pop-up ="trms">book i am en="trms">coding a kind of ="trms">memory in an organizational file ='lgc'>='lgc'>==>='qstn'>? “potential ="trms">memory” (='lgc'>='lgc'>~= possible future reconstructions) ='lgc'><='lgc'>-- rejecting the ways in which ="trms">memory is structured in the organization named ="nms">Iran, or Middle East, or Germany, or Europe,
needed for development of potential ="trms">memory='lgc'>:
="lsts lst1">•(forms of) erasure of local context ='lgc'>='lgc'>--> to some degree this is always done
="lsts lst1">•(forms of) classification ="trms">system ='lgc'>='lgc'>--> computerized, ="trms">affectual, or ="trms">materially textured ="trms">categories

='strcls'>* construction is always reconstruction ='strcls'>*

artificial ="trms">memory (characteristic of the 16th century='lgc'>:) “a search for the perfectly proportioned image containing the ‘soul’ of the knowl="trms"nttrm="knowledge,Knowledge">edge to be re="trms">membered” ='lgc'>--to='lgc'>='lgc'>--> discovery of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right logical ="trms">category ='lgc'>='lgc'>==> classifying the ="trms">memorization the ="trms">world ="trms">scientifically

classification ="trms">system ='lgc'>='lgc'>==> filter ='lgc'>='lgc'>--> en="trms">coding (of information about the environment) ='lgc'>='lgc'>==> coherent framework='lgc'> = ="trms">memory (Schachter, 1996)

="ppl">="ppl">Bowker > Matsuda > Edouard Claparede's experiment (1907) of having a str="trms"nttrm="danger,stranger">anger rush into the classroom, do something outrageous, and then have students describe what happened ='lgc'>='lgc'>--> “that the ="trms">past='lgc'>--even of a simple event='lgc'>--was less a record than a ="trms">sort of taxonomy. Not perceptions, but ="trms">categorization of familiar types was the major function of ="trms">memory”
='at'>#bambi

pigeonholing of facts

how ="nms">apass as an organizations is ="trms">coding for artistic research within the framework of their ="trms">memory ="trms">systems='qstn'>?

“There is no room on the ='lgc'>[filling='lgc'>] form to ="trms">write an essay on race identity politics.”

do we need to develop and standardize my discipline-="trms">specific nomenclature (in our research micro="trms">world) in order to name without ambiguity='qstn'>? ='lgc'>='lgc'>--> rede="trms">finition of disciplinary boundaries ='lgc'>='lgc'>--> shaping of your work so that its future practice converges on potential ="trms">memory

we murder, they note
they draw from their secret='lgc'>[s='lgc'>]

infrastructure-thinking='lgc'>: Ajayeb ="trms">Network-Making Minimum ="trms">Data Set
in ="nms">ajayeb's ="trms">literature the very information infrastructure itself (should let be or) is in flux ='lgc'>='lgc'>==> discourses make strange connections between themselves
="prgrph">-in ="nms">ajayeb the infrastructure assumes the ="trms">position of every node ='lgc'>='lgc'>--> reworked in my ='at'>#="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs

“...we are afloat in a sea of multiple, fractured ="trms">causalities each ="trms">demanding their own classification ="trms">systems='lgc'>--and their own ="trms">apparatus of record collection.” (="ppl">="ppl">Bowker)

classification (="trms">systems)='lgc'>: a warrant and a tool for forgetting, and operating the distribution of this forgetting (in space of ="trms">scientific ="trms">memory.)
it tells you what to forget (for example the ="trms">religious and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical,) and how to forget it

='lgc'>[the formation (training) of artists covers up the formation (production) of artistic knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>]
="prgrph">-the ="trms">social ="trms">story of ="trms">science is ex="trms"nttrm="cluster,club">cluded from the organization of the ="trms">sciences, and held outside of it ='lgc'>=/= ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-a ="trms">natural hierarchy of ="trms">sciences is offered='lgc'>: every discipline needs to re="trms">member only a given set of facts ='lgc'>='lgc'>--> each type of ="trms">memory which has been distributed in space will also be sequenced in time (http://="nms">ajayeb.net/='qstn'>?q=imperative='lgc'>+of='lgc'>+knowing) ='lgc'>[='thdf'>for example mathematics ='lgc'>='lgc'>--> physics ='lgc'>='lgc'>--> chemistry ='lgc'>='lgc'>--> biology ='lgc'>='lgc'>--> ="trms">sociology='lgc'>] ='lgc'>='lgc'>==> formal ="trms">memory ="trms">system

the problem of the detective is that for him only those facts are relevant that hand him the solution of crime (='lgc'>='lgc'>~-> goal-oriented individual dis="trms">position) ='lgc'>=/= chasing rabbits
="prgrph">-the detective (has to) classify away traces='lgc'>: the ="trms">systematic and deliberate forgetting of some actions in order to better re="trms">member others
="prgrph">-what makes a ="trms">difference='qstn'>?
="prgrph">-in ="trms">sorting ="trms">animals which ="trms">past knowl="trms"nttrm="knowledge,Knowledge">edges (='lgc'>='lgc'>--> ="nms">ajayeb) are deliberatly forgotten in order to re="trms">member them as incorporated into an information infrastructure called ‘="trms">species’='qstn'>? ='lgc'>='lgc'>-->! the classified are re="trms">membered (in the ="trms">techno="trms">science ="trms">world)

(what is the) complex ="trms">ecology of ="trms">memory practices (particular within ="nms">apass='qstn'>?)
="lsts lst1">•="frds scrmbld">Hoda ='lgc'>='lgc'>--> politics of re="trms">membrance
="lsts lst1">•="frds scrmbld">Zoumana ='lgc'>='lgc'>--> ="trms">situated perspective
="lsts lst1">•="frds">Sina ='lgc'>='lgc'>--> ="trms">narratable ="trms">past
="lsts lst1">•="frds scrmbld">Marialena ='lgc'>='lgc'>--> type of ="trms">language
="lsts lst1">•S

today, 18.07.2017, the ="nms">ajayeb's knowl="trms"nttrm="knowledge,Knowledge">edge can be stored and expressed in a quite restricted range of genres called myth, ancient, ="trms">imaginary,

______________


http://www.ics.uci.edu/='lgc'>~gbowker/records.html

we have learned from ="ppl">="ppl">Foucault that ="trms">different (medical) records, ="trms">different practices of ="trms"nttrm="already,spread">reading and ="trms">writing are ="trms">intertwined with the production of ="trms">different patient's bodies, body politic, and bodies of knowl="trms"nttrm="knowledge,Knowledge">edge
='at'>@Olga

record is the ="trms">story of the organizational infrastructure ='lgc'>[='at'>@="frds scrmbld">Marialena, Olga='lgc'>]

='lgc'>[="ppl">="ppl">Foucault on knowing in the practice of medicine:='lgc'>] cascade of inscriptions ='lgc'>='lgc'>--> ="trms">writing ='lgc'>[='lgc'>='lgc'>--> totality of observers/observations ='lgc'>='lgc'>==> “true knowl="trms"nttrm="knowledge,Knowledge">edge"='lgc'>] ='lgc'>='lgc'>--> ="trms">modern clinical gaze ='lgc'>='lgc'>==> pathological processes of individual bodies (='lgc'>=/= medicine of ="trms">species='lgc'>: individual ="trms">symptoms / medical knowl="trms"nttrm="knowledge,Knowledge">edge, essential truth beneath the sensible individuality)

...a body which hides the essences of the disease ='lgc'>='lgc'>--> production of the organizations which enact and treat it

How is the patient (or choreographic) body's ="trms">specific ="trms">geometry and its ="trms">historicity created='qstn'>?
='strcls'>*body is produced through ="trms">embodied, ="trms">materially heterogeneous work

(="ppl">Foucauldian) dis="trms">positif='lgc'>: a ="trms">network within which the body acquires its ="trms">specific ="trms">ontology

(="ppl">="ppl">Latour < ="ppl">="ppl">Bowker='lgc'>:) the record ‘mediates’ the ="trms">relations that it organizes, the bodies that are configured through it

regarding record, we can be concerned with='lgc'>:
="lsts lst1">•practices of ="trms"nttrm="already,spread">reading and ="trms">writing which bring the record to life
="lsts lst1">•mapping the con="trms">figurations the record helps bring into being

how the structuring of the record speaks to the structuring of the bodies (of the artists='qstn'>?) we investigate='qstn'>? (='at'>@="frds scrmbld">Sofia, Olga)

record ='lgc'>='lgc'>-->='lgc'>{
production of human bodies
organizational hierarchies
selective ="trms">memories

_________


Ribes ="ppl">="ppl">Bowker - Between Meaning and Machine.pdf

...in the wake of ="trms">ontologies
in participating in knowl="trms"nttrm="knowledge,Knowledge">edge projects, first we learn about ="trms">ontologies and then learned how to create them
(we rarely “produce” knowl="trms"nttrm="knowledge,Knowledge">edge, we always participate)

="trms">ontology='lgc'>: an information ="trms">technology for re="trms">presenting specialized knowl="trms"nttrm="knowledge,Knowledge">edge in order to='lgc'>:
="lsts lst1">•facilitate ="trms">communication across disciplines
="lsts lst1">•share ="trms">data
="lsts lst1">•enable collaboration

(am i) re="trms">presenting the knowl="trms"nttrm="knowledge,Knowledge">edge of my ="trms">communities (='qstn'>?) ='lgc'>-- what does that mean='qstn'>?

='strcls'>*="trms">routinization='strcls'>* (is that which is at stake in ="trms">ontologies) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ='strcls'>*apprehension='strcls'>*='lgc'>: orientation to the informational organization of ones field
(to attend the ="trms">routinizations and apprehensions in one's own practice ='lgc'>='lgc'>--> ="trms">ontology building)
="lsts lst1">•my ="trms">routines of ="trms"nttrm="already,spread">reading, highlighting, ="trms">writing, idio="trms">syncratic talks, feedbacks, ="trms">questions, silences,
='lgc'>='lgc'>--> (attend to the) transformative consequences of learning and ="trms">traversing ="trms">routines ='lgc'>--='lgc'>[='lgc'>+='lgc'>]='lgc'>='lgc'>--> the practice and ="trms">material tools that accompany the reworking of them ='lgc'>{knowl="trms"nttrm="knowledge,Knowledge">edge in informational terms, ="trms">fables, etc.='lgc'>}='lgc'>='lgc'>--> problematic of ="trms">inter-operability
='lgc'>='lgc'>--> (and asking) how a (broader) ="trms">community's ="trms">interests are at stake with this='qstn'>? ='lgc'>{to engage and enrol that ="trms">community through what activities='qstn'>?='lgc'>} ='at'>#micro="trms">world

(my ="trms">routines='lgc'>:) with confidence deliberately working with='lgc'>:
="lsts lst1">•="trms">interrupting ="trms">stories with ="trms">stories
="lsts lst1">•partial connection (and its performance)
="lsts lst1">•moving arguments through by infecting them with other arguments (='lgc'>=/= dialectical)
="lsts lst1">•mobilizing (multidisciplinary) fields (='lgc'>=/= the imperative of knowing A, B, and C first before you do D)
="lsts lst1">•mobilizing ="trms">citation ="trms">apparatus ='lgc'>='lgc'>--> that which gives sense to what enables this work ='lgc'>='lgc'>--> deliberately having a conversation with ="nms">="nms">ajayeb al makhlughat
="lsts lst1">•mobilizing anachronic ="trms">apparatus ='lgc'>='lgc'>--> mobilizing ="trms">different timescales ='lgc'>='lgc'>==> mixing up what counts as “us” (='lgc'>=/= chronology ='lgc'>[='qstn'>?='lgc'>='lgc'>==> belonging='lgc'>])
="lsts lst1">•re="trms">membering what one knows (and organizing, performing, reworking it)
="lsts lst1">•having stakes in rationality (i constantly criticize rationality, but as you can see, i am not at all throwing it out)
="lsts lst1">•omnivorous approach
="lsts lst1">•

="trms">wild facts amenable (تابع) to formal re="trms">presentation (formal modeling)

="large lg18" stl="font-size:101%"> ="trms">routine='lgc'>: practically enacted, having no existence outside its performance, embedded in the con="trms">figuration of ="trms">material resources that enable practical work

='lgc'>[='at'>#workshop ="trms">fables='lgc'>] how, by ="trms">traversing the ="trms">routine, “knowl="trms"nttrm="knowledge,Knowledge">edge” and “="trms">community” took on new meaning, as they were re="trms">articulated in the ="trms">different ="trms">languages

="large lg10" stl="font-size:118%"> uncertain activities of knowl="trms"nttrm="knowledge,Knowledge">edge

(what i am learning in ="nms">apass is that) modeling ="trms">ontologies involves ="trms">articulating knowl="trms"nttrm="knowledge,Knowledge">edge in ways that sometimes appears alien to that domain ="trms">community
='lgc'>[asking with ="ppl">="ppl">Bowker:='lgc'>] for my ="trms">ontology-building to appear re="trms">presentative, does my ="trms">community itself have to learn the goals and ="trms">language of my knowl="trms"nttrm="knowledge,Knowledge">edge modeling='qstn'>? (the ="trms">question i asked ="frds scrmbld">Sven, telling others ‘this or that is the ="trms">language i am using.’) (i am using a ="trms">language that is ="ppl">="ppl">Harawayian, ="ppl">Ronellian, Sadrian)

______________


http://www.ics.uci.edu/='lgc'>~gbowker/actnet.html

...it is easy to get lost in ="ppl">Baudrillard's cool ="trms">memories of simulacra (1990)

at stake='lgc'>: day to day work of building classification ="trms">system

things to learnd from actor-="trms">network approach='lgc'>: (="ppl">="ppl">Latour, Callon > ="ppl">="ppl">Bowker)
="lsts lst1">•regimes of delegation
="lsts lst1">•centrality of mediation
="lsts lst1">•the ="trms">position that ="trms">nature and ="trms">society are not causes but consequences of human ="trms">scientific and tachnical work
='lgc'>='lgc'>--> “="trms">techno="trms">scientific ="trms">societies are powerful precisely because they are so good at delegating and distributing; and that actor-="trms">network theory is well ="trms">position to track and describe the work of delegation and distribution.”

fact is a consequence
(Dewey)

(in a way, ='mywrk'>my work and ="trms">interest in ="nms">ajayeb is about ="trms">histories of standards in knowl="trms"nttrm="knowledge,Knowledge">edge production, which, i argue, is key to all ="trms">sorts of other productions) (& the politics of re="trms">membrance ='lgc'>: the politics and philosophy of classifying certain textual/="trms">material activities such that they have a chance of being part of the cultural ='strcls'>*potential='strcls'>* ="trms">memory)='lgc'>='lgc'>-->='lgc'>{Olga, ="frds scrmbld">Hoda, ="frds scrmbld">Sana='lgc'>}
artists are using a lot of standards (of re="trms">presentations or ="trms">materials)
(out of) control standards
="prgrph">-there is a huge amount of standards i am depending on in my hypertext
="prgrph">-="trms">international diplomacy depends on manufacturing and enforcement of standard ="trms">vocabulary ='lgc'>='lgc'>--> how much are we really in diplomatic businesses='qstn'>?

Google='lgc'>: “To organize the ="trms">world's information and make it universally accessible and useful”

standards are often='lgc'>:
="lsts lst1">•making things work together
="lsts lst1">•enforced by legal bodies
="lsts lst1">•have their own (significant) inertia ='lgc'>='lgc'>--> hard to change, and is not about the ="trms">technically superior standards winning ='lgc'>[DOS, VHS, A4, etc.='lgc'>]
standards ='lgc'>='lgc'>--> ='strcls'>*aspect of acting in the ="trms">world='strcls'>* ='lgc'>='lgc'>==> classifications

what are (or have been) the behind the s="trms">cenes, boring, background processes of the “real” work of ="nms">ajayeb (and any ="trms">past and practical politics of knowl="trms"nttrm="knowledge,Knowledge">edge production)='qstn'>? (='lgc'>='lgc'>==> becoming ="trms">interested in a wider scope of ="trms"nttrm="already,spread">reading='lgc'>: ="trms">rhetorics, ="trms">semiotics, objectivity, analysis, architecture,)
="lsts lst1">•="trms">historically creation of the infrastructure
="lsts lst1">•ubiquity and webbed saturation of classifying and standardizing
="lsts lst1">•="trms">materially textured (layered, tangled)
="lsts lst1">•their negotiated ="trms">nature

='strcls'>*distribution of ="trms">memory (and distribution of re="trms">presentation)='lgc'>:
X ='lgc'>='lgc'>--> ="trms">historical ="trms">contingencies ='lgc'>='lgc'>--> a ="trms">narrative ='lgc'>='lgc'>--> practical politics ='lgc'>='lgc'>--> standard ="trms">narrative ='lgc'>='lgc'>--> universal ="trms">category ='lgc'>='lgc'>--> erases its own ="trms">narratological ="trms">past, (employed ="trms">internally='lgc'>+externally) deletion of modalities in the development of (="trms">scientific) texts; ='lgc'>[a modality can be deleted in a number of ="trms">different ways='lgc'>: ='lgc'>[='strcls'>*='lgc'>] it might be distributed (held in another part of the organization than in that which produces the text), ='lgc'>[='strcls'>*='lgc'>] built into the infrastructure (the work environment is changed such that the modality is never encountered), etc. ='lgc'>=/= ='at'>#accountability='lgc'>] ='lgc'>='lgc'>==> fact (='lgc'>+ single ="trms">articulation, only one plot of ="trms">data) ='lgc'>='lgc'>--> mobilizing a set of black-boxes='lgc'>='lgc'>-->='lgc'>{="frds scrmbld">Xiri's “queers,” ="frds scrmbld">Eszter's “participants,”='lgc'>: what goes inside these black-boxes and how they look like, is seen as irrelevant for them. ='lgc'>[='lgc'>='lgc'>--> ="trms">translating from the context of storage to the ="trms">present ="trms">situation (one might store a fact for reason X but recall it for reason Y) ="ppl">="ppl">Latour ='lgc'>+ ="ppl">="ppl">Bowker='lgc'>]='lgc'>}
X ='lgc'>='lgc'>--> indeterminacy ='and'>& multiplicity ='lgc'>='lgc'>--> conflict ='lgc'>='lgc'>--> negotiations ='lgc'>='lgc'>--> standard

where to make the cuts in the ="trms">system, for example, down to what level of detail one ="trms">specifies a description of work, of an illness, of a setting, ='lgc'>[of an ="trms">animal, of a queerness, of a subjectivity, and so on.='lgc'>]

residual ="trms">categories ='lgc'>{rest, others, miscellaneous,='lgc'>} are ubiquitous

what are the mismatches between sub="trms">systems in ="nms">ajayeb and Qur'an='qstn'>?
='lgc'>='lgc'>--> “cumulative mess ="trms">trajectory” (="ppl">Strauss) ='lgc'>='lgc'>--> when the ="trms">trajectories become so tangled that you can't return and the ="trms">interactions multiply

we are riding on ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphores to move in a ="trms">densely classified ="trms">world

“There is no way of ever getting access to the ="trms">past except through classification ="trms">systems of one ="trms">sort or another - formal or informal, hierarchical or not” ="ppl">="ppl">Bowker
="lsts lst1">•“in the 14th century” ='lgc'>='lgc'>--> segmentation of time, ="trms">system of calendar
="lsts lst1">•“="nms">Iranian” ='lgc'>='lgc'>--> discourse of national genius only arose in the 19th century
="lsts lst1">•“revolution” ='lgc'>='lgc'>--> our current conception of ‘revolution’ is marked by the ="trms">historiographical work of Karl ="ppl">Marx
="lsts lst1">•(="trms">historiographical traditions)

compare first lines of Halaj's biography in ="ppl">Attar and Wikipedia='lgc'>:
="lsts lst1">•آن فی الله فی سبیل الله آن شیر بیشه تحقیق آن شجاع صفدر صدیق آن غرقه دریای مواج حسین منصور حلاج رحمةالله علیه کار او کاری عجب بود و واقعات غرایب که خاص او را بود که هم در غایت سوز و اشتیاق بود و در شدت لهب و فراق مست و بی‌قرار و شوریده روزگار بود و عاشق صادق و پاک باز و جد وجهدی عظیم داشت و ریاضتی و کرامتی عجب و عالی همت و رفیع قدر بود او را تصانیف بسیار است ='lgc'>[...='lgc'>]
="lsts lst1">•Mansur al-Hallaj (="ppl">Arabic='lgc'>: Abū ‘l-Muġīṭ Al-Ḥusayn bin Manṣūr al-Ḥallāğ; Persian='lgc'>: Mansūr-e Ḥallāj) (c. 858 – 26 March 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, ="trms">poet and teacher of Sufism ='lgc'>[...='lgc'>]


(at the end it is the colonialism that) decides what a disease is ='lgc'>[='lgc'>=/= other ="trms">system/culture (fragile ="trms">networks) for classifying diseases of the body and spirit, such as ="nms">ajayeb. (for example see how ="trms">schizophrenia is classified and understood)='lgc'>]
='lgc'>='lgc'>--> practical ="trms">ontology
re="trms">presentation of the ="trms">past
sequencing of the ="trms">present
='lgc'>='lgc'>==> making it appear that ="trms">science describes ="trms">nature ='lgc'>='lgc'>--> ="trms">social power

(at the end you see only those actants who are strong enough, and shaped in the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right way, to impact)

“='lgc'>[...='lgc'>] the loosest classification of work is ="trms">accorded to those with the most power and discretion, who are able to set their own terms.” ="ppl">="ppl">Bowker 1996

="trms">lingua franca of the medical insurance companies


actor ="trms">network theory='lgc'>: looking in detail at the role of (relatively) black-boxed hybrids ='lgc'>[what ="trms">scientists are actually manufacturing='lgc'>] in creating the discourse of pure ="trms">science (as endpoint)

="trms">science's objective account of ="trms">natural order='lgc'>:
="lsts lst1">•trials of strength
="lsts lst1">•enrolling of allies
="lsts lst1">•cascades of inscriptions
="lsts lst1">•operation of immutable mobiles
='lgc'>='lgc'>--> development of standards

‘Janus face’ of ="trms">science
='lgc'>[Janus, in ancient Roman is the god of beginnings, gates, ="trms">transitions, time, duality, doorways, passages, and endings. a god of ="trms">transitions. having two faces, he looks to the future and to the ="trms">past. (="trms">Greeks had no equivalent to Janus.)='lgc'>]

when your work (artistic/="trms">scientific) can be seen as a direct ="trms">translation of the quest for ="nms">Iranian/French honor after defeat in the battlefield ='lgc'>='lgc'>--> the actors don't see what is ex="trms"nttrm="cluster,club">cluded='lgc'>: they construct a ="trms">world in which that ex="trms">="trms"nttrm="cluster,club">clusion could occur

(="ppl">="ppl">Latour ='lgc'>='lgc'>--> ="trms">according to American ="trms">pragmatist strongholds='lgc'>:) reality='lgc'> = 'that which resists’

common ="trms">language ='lgc'>='lgc'>~= standard ="trms">language
(we can't talk about the commons without ="trms">sorting out our understanding of our standard-saturated ="trms">world)


(my hypertext is not ="trms">data-driven ='lgc'>[= a ="trms">system with focus on the acquisition, management, processing, and ="trms">presentation of ‘atomic-level’ ="trms">data='lgc'>] nor a process-driven (or process-sensitive ="trms">system, for example delivering a care), what is it then='qstn'>?) (also not ="trms">systematically storing ='lgc'>[my='lgc'>] “knowl="trms"nttrm="knowledge,Knowledge">edge” for later access, storage of information in such long-term ="trms">memory, no no no)
="prgrph">-is it a support for my various tasks and practices outside the computer='qstn'>? ='lgc'>='lgc'>--> ="trms">excess-driven ="trms">storytellings ='lgc'>=/= minimum ="trms">data set
="prgrph">-a non-="trms">data-driven ="trms">systems in this ="trms">society are named secretive and mysterious in the name of transpare[...]