[...]mily ='lgc'>--to='lgc'>='lgc'>--> attend to his daughter's words of guidance
='strcls'>*his turn towards Maryam='lgc'> = turn away from the ="trms">present='strcls'>* (of his everyday life not having the spiritual richness ='and'>& ='strcls'>*="trms">authoritative accounts='strcls'>* ='lgc'>[he desired to make himself a better Muslim='lgc'>])
from a pedagogical figure ='lgc'>--to='lgc'>='lgc'>--> pupil to his daughter
pursuits of the self ='lgc'>='lgc'>~=> incorporate the unexpected ='lgc'>--extent='lgc'>='lgc'>--> abdicating full control of oneself
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in bringing a jinn into his life ='lgc'>='lgc'>--> it became a version of him joining other versions of himself with whom he was bound
='lgc'>--Iqbal='lgc'>='lgc'>--> striving to one's next self
in the famous tale of Aladdin and the magic lamp, a ="trms">child found a genie and could be ="trms">literally pulled out of a humdrum existence to soar the skies
="lsts lst1">•Maryam shared the jinn's joy in discovering human food
="lsts lst1">•she got to whisper her secrets into his ears
="lsts lst1">•make him complicit in her projects
="lsts lst1">•she got to temporally take leave of her body that was changing beyond her control
(="ppl">Naveeda asks) was Sulayman (the jinn) about the inability to acknowl="trms"nttrm="knowledge,Knowledge">edge friendship over time='qstn'>?
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="ppl">Naveeda chapter 5 mulla
graffiti ='lgc'>='lgc'>--> awareness of X at the level of ="trms">gesture and ="trms">affect
participation in change
(="ppl">Agamben ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]="trms">gesture='lgc'>: inhabiting of potentiality
="ppl">Naveeda four s="trms">cenes of aspiration='lgc'>:
="lstsrd">1. librarians engaged in argumentation over the ="trms">nature of the prophet's body after his death ='lgc'>--="trms">gesture='lgc'>='lgc'>--> argumentation
="lstsrd">2. neighborhoods embroiled in fights over mosques in attempting to prescribe the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful atmosphere for prayer ='lgc'>--="trms">gesture='lgc'>='lgc'>--> seizure
="lstsrd">3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet ='lgc'>--="trms">gesture='lgc'>='lgc'>--> legal experimentation
="lstsrd">4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) ='lgc'>--="trms">gesture='lgc'>='lgc'>--> search for guidance
='lgc'>}='lgc'>--="trms">affect='lgc'>='lgc'>--> accompanied by intensity of ="trms">seriousness, sincerity, ex="trms">citement, disappointment, sense of loss
='lgc'>}='lgc'>--commitment='lgc'>='lgc'>--> friendship, neighborliness, familial ties
large arsenal of off-color ="trms">jokes about specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list fogures of all ="trms">religious traditions in the popular culture of the subcontinent...
="lsts lst1">•="trms">horror ="trms">stories
="lsts lst1">•psychological profile of mullas
="lsts lst1">•weekly skewing of mullas
="lsts lst1">•mulla ="trms">jokes
="lsts lst1">•cartoons
="lsts lst1">•
political commentary ='lgc'><='lgc'>='lgc'>--> criticism
='lgc'>='lgc'>--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) ='lgc'>='lgc'>--> ='strcls'>*="trms">pervasive skepticism='strcls'>* ='lgc'>[also in ="nms">Iran='lgc'>]
skepticism shadows striving (='qstn'>?)
the other of the striving muslim in Pakistan='lgc'>:
="lsts lst1">•shadowi Shia
="lsts lst1">•deceiving Ahmadi
="lsts lst1">•bad-tempered mulla بدمزاج
mulla='lgc'>:
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> ossification of the institution of ulama
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> ossification of commentary upon Islamic texts
...everyday assertion that one's ="trms">religiousity is superior to others
mulla='lgc'> = full-fl="trms"nttrm="knowledge,Knowledge">edged maleficent persona
skepticism of daily existence
="lstsrd">1. ...(they become skeptical) about his rationality and grounds for his beliefs
="lstsrd">2. ...(at some point) anything could be said or believed about him
="lstsrd">3. ...(he felt like) everyone around him had turned to ="trms">animals
="lstsrd">4. ...(he presumed) everyday life was one of illusion and appearances ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">kelile demne این همه سودا است، مجاز='lgc'>]
='lgc'>}='lgc'>='lgc'>--> actualize the potential for ='strcls'>*skepticism that existed in the ="trms">social fabric='strcls'>*
='lgc'>=/= chance encounter
='lgc'>=/= ="trms">pervasive condition
figure of the mulla ='lgc'>[='lgc'>~= collective fear ='lgc'>+ revulsion='lgc'>] ='lgc'>--="trms">traverse='lgc'>='lgc'>--> the fragmented public culture of the city
='lgc'>[='strcls'>*='lgc'>]ulama='lgc'>: guardian, transmitter, ="trms">interpreter of shari'a
='lgc'>+ ="trms">specific claims of knowl="trms"nttrm="knowledge,Knowledge">edge upon='lgc'>:
="lstsrd">1. تفسیر tafsir (commentary upon the Quran)
="lstsrd">2. فقه figh (jurisprudence)
="lstsrd">3. حدیث hadis (sayings of the prophet)
="lstsrd">4. کلام kalam (speculative theology)
='lgc'>+ (in Pakistan) personnel in mosque='lgc'>:
="lstsrd">1. امام imam
="lstsrd">2. خطیب khatib (Frida sermon)
="lstsrd">3. قاری ghari
="lstsrd">4. موذن muezzin
mulla ='lgc'>--derogatory='lgc'>='lgc'>--> one who is overzealous in upholding the letter of the shari'a
(='lgc'>+ additional connotation='lgc'>:)
="lsts lst1">•ignorant master ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to 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
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(Talal Asad ='lgc'>='lgc'>-->) Islamic diskursive tradition is grounded in ='strcls'>*argument that anticipates resistance='strcls'>* in the form of doubt, in="trms">difference, or lack of understanding ='lgc'>='lgc'>==> it employs the force of reason to bring forth the ='strcls'>*willing performance of a practice='strcls'>*
='lgc'>}='lgc'>==produce='lgc'>='lgc'>==> domain of orthodoxy (='lgc'>+ ="trms">relations of power)
(for ="ppl">Naveeda) ="trms">anxiety or skepticism ='lgc'>~= sign of aspiration for striving
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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
(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
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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
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textual archaeology - evaluates and decrypts, layer by layer
discovering (evidential) mnemonically oriented means of organizing traditional knowl="trms"nttrm="knowledge,Knowledge">edge
(Montesinos's ="trms">book='lgc'>:) “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of one hundred kings”
should we abandon the conventional terms of “="trms">narrative”
the term ="trms">narrative used to describe mnemonically oriented ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists of names..
="trms">narrative was just one of several ="trms">different means of organizing knowl="trms"nttrm="knowledge,Knowledge">edge..
graphical re="trms">presentation, capable of developing further degrees of complexity
“form”
recreate the ‘form’ (form ='lgc'>: ‘state of organization of ="trms">matter’)
within (this/a) variable ="trms">system
“text” as sequences of cords
="trms">memorization (the creation of mnemonic ="trms">relation) necessarily implies the modular organization of the knowl="trms"nttrm="knowledge,Knowledge">edge it re="trms">presents
constitutive dualism in many forms of the art of ="trms">memory='lgc'>:
="lsts lst1">•order (Anordnung) and salience (Hervorspringen)
="lsts lst1">•expressivity (and power)
="lsts lst1">•en="trms">coding (Verschlüsselung) and evocation (Herbeirufen)
possible course between the twin rocks of ="trms">writing='lgc'>: “="trms">social” and “arbitrary”
at the end it is the mental operation
(="trms">techniques of thought)
the image plays a central role in the construction of ="trms">relations between (visual) themes and particularity of words, which in turn help organize ="trms">narratives
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these all were ="trms">technical or formal ="trms">questions so far
="trms">memory is a way consistency maintains itself
civil ="trms">society is afraid of personal recollections and ="trms">perverse ="trms">databases, digital collections
is khm’s archive a state sponsored ="trms">memorialization, monuments of a consistent ="trms">history='qstn'>? (that assumes a ="trms">sublime ending='qstn'>?)
the im="trms">memorial (in ="trms">memorial)
have a strong philosophy of ="trms">technology with this project
there is never merely a ="trms">technological ="trms">question, always al="trms"nttrm="already,spread">ready ="trms">ontological
who wants to re="trms">member, solidify, and ="trms">memorialize='qstn'>?
and for whom='qstn'>?
building a ="trms">technological temple of ="trms">memory, khm ="trms">aesthetic ="trms">narrative of its own ="trms">history='qstn'>?
(first there is one big account of property that all these fragmented ="trms">histories of numerous people who worked in khm are singed under one sig="trms">nature, of khm)
should we disavow any notion of “spirit” in khm='qstn'>?
we must agree that khm's render of its own ="trms">history is pure ="trms">aesthetic what so ever.
we must remain committed to the experimental, when dealing with archival domains in the school of media art where experimentation was in its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal conception and foundational roots (as Zielinski expresses in one ="trms">interview='lgc'>: “='lgc'>+25 KHM='lgc'>: Siegfried Zielinski” https://www.youtube.com/watch='qstn'>?v=S3JQ3aTwu2s)
arte
DAS KURZFILM-MAGAZIN
KURZSCHLUSS
Siegfried Zielinski im ="trms">Interview
http://cinema.arte.tv/de/artikel/siegfried-zielinski-im-="trms">interview
hybrid objects='qstn'>?
is the logistic characteristic of digital ="trms">data inconsistent with the hybrid objects of art='qstn'>?
Forms of thought, from what Lévi-="ppl">Strauss called the “="trms">systematization ='lgc'>[of='lgc'>] what is immediately ="trms">presented to the senses,”
(="ppl">Jakobson)
transmutation='lgc'>: cognition involved by the form of ="trms">translation
="trms">data ="trms">ontology
what is the point of view of rationality in this for us='qstn'>?
(what is the point of view in witch="trms">craft='qstn'>? knowl="trms"nttrm="knowledge,Knowledge">edge is a performative recipe)
what is the point in point of view='qstn'>?
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(="ppl">Jorge Luis Borges - ‘Funes the ="trms">Memorious’ in ‘Labyrinths='lgc'>: selected ="trms">stories ='and'>& other ="trms">writings’ 1964)
in Borges ="trms">story, Funes, the character unable to forget is incapable of the concept of ‘general’
solitary and lucid ="trms">spectator of ='lgc'>[...='lgc'>] an intolerably precise ="trms">world
not capable of thought
in order to sleep, he had to ="trms">imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget ="trms">differences, ="trms">generalize, make abstractions.”
Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to='qstn'>?
maybe the directions we sleep into, orientation to the ="trms">cosmos='qstn'>?!
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is archive ="trms">naturally and necessarily generated (out of regular form of activity)='qstn'>?
a (="trms">technologically implemented) beyond
the drive to animate and mobilize; and the drive to conserve, to fix, and so forth, are ="trms">mutually constitutive for ="trms">modern imagery and media (from museum to archive)
archive performs a strange dialectics
to see the archive as a ="trms">technological rational ="trms">question, and engineering assignment, is to naively avoid the thinking about your own activity as a constructive activity
depriving yourself of any tools to act
is archive a tool to act='qstn'>?
the ="trms">agency of an archive..
“other ways” of ="trms">composing='qstn'>?
marking its territory='qstn'>? how to make a map without giving way to the territory as an extension of the map='qstn'>?
='lgc'>["Angels Without Wings” A conversation between ="ppl">="ppl">Bruno ="ppl">="ppl">Latour and Anselm Franke='lgc'>]
the mechanical extension, Res extensa, the (descartian) extended thing, the visualizing ="trms">technologies, ="trms">technical drawings, has been so strong that the temptation so say “well, that's what the ="trms">world is really like” is very great, especially when your foreground is all of the engineering talents and engineering ="trms">skills that are necessary to assemble.
to attribute strangeness...
what ‘will’ you in="trms">herit='qstn'>?
you have little idea of what will you in="trms">herit
(other way of not thinking about your activity now)
='strcls'>*the ="trms">question of future
='lgc'>[="ppl">Ronell='lgc'>]
false re="trms">membrance, displaced ="trms">memory, that actually repeatedly represses and disturbs ‘giving’
any re="trms">membrance involves forgetting
an official call for design an archive from khm also invoked that the institution is ="trms"nttrm="already,spread">ready to forget, announces institutional forgetting, and disavows re="trms">membrance
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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.)
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='strcls'>***everything depends on the ways we re="trms">member!
='lgc'>[footnote on German ="trms">memory='lgc'>]
='lgc'>[bl[...]