Ereignis: 0, (Max.: 500+)

[...]nsitive system, for example delivering a care), what is it then?) (also not systematically storing [my] “knowledge” for later access, storage of information in such long-term memory, no no no)
-is it a support for my various tasks and practices outside the computer? --> excess-driven storytellings =/= minimum data set
-a non-data-driven systems in this society are named secretive and mysterious in the name of transparency
#in a way i am building an adequate mode of encounter with the “Iranian scientist”

they draw from their secret[s]

a technical issue (for example about how to code process) is also a an organizational theory

social embeddedness of scientific truth

(authors of ajayeb approached nature not in a way to sketch the boundaries of a discrete animal event, therefore, a unit of analysis, (which is very natural at 21st century;) rather an infrastructure itself in flux, providing an unnatural hierarchy)--> this is my rhetorical reading of ajayeb

as long as you/God pays attention to them, they will continue to exist

‘uninventing X’: changing society and technology in such a way that the X becomes an impossibility. (Donald Mackenzie)
development and maintenance of technical standards is a site of political decisions and struggle

______________


against the idea thatpast is a different country, they do things differently there”

***how we are creating different kinds of past (out of the information infrastructures that we build)?

(pointed out by Bowker) the whole notion of big data is coming from the invention of census (amar-giri آمارگیری) in late 18th century, as its predecessor in a genealogy of techniques of government. “big data is grown up around that idea of control” --> statistics: (etymologically) the science of the state*
“I” <== me + my data

heavily informated world

flashbulb memory*
‘what were you doing when #Bambi's mother got shot?’ people have vivid but 80% of the time wronge memories of that day --> we are good at creating certainty in memory, but not very good at recognizing the ways past is differently configured according to different kinds of *memory practice*

the eternal flame file type/format

the psychoanalyst of Tintin

active archiving is about the framing of the present, and not about the future record

*commemoration is behind a lot of the ways in which we create memories and histories (on the web): that there will be someone who has the time to go back and recognize the values we have created --> recognize ourselves as monuments in the world

(thinking with Bowker fL94LVYjhQQ) as new entities will come to being in the world, instead of creating access to what is reconfiguring of the past we lock ourselves into single unitary visions of the past totally unnecessary --> that is exactly what i am trying to do, providing and creating a kind of approach to what would be an access to a reconfiguring of the past, ajayeb as the case in a Farsi speaking world


on way or another, databases are structured objects, they constraint the forms of narrative you can take ==> a restrict set of stories --> when we are dealing with database we don't have an infinite sets of narrative space

i am taking a theological alterity discourse from pre-enlightenment (islamicated cosmology) and puting it in [...?]*** (Latour is putting it in scientific style of faith)
artistic research practices/discourses
modern Iran
modern culture


non-contemplative intelligence basing the database in our time (=/= older traditions of sequencing)

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*deterioration of the immanent (eco-, politico-,) ==> corruption of social relations ==> corruption of memory*** (of a shared existence, of coexistence with [Div, jinn, shadow, birds, Hindus, Arabs, ]) !!!----> issues of historical injustice
-or-
corruption of a river : the entropy and deterioration immanent to it ==> conditions of possibility for corruption of intimate relations and of memory }--([this] experience of corruption)--> takes the nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's inheritance***


(Naveeda Khan talking about river's point of view in Bangladesh, but her keywords are all relevant for Iran's landscape as well)

***the muslim responses to entropy*** ==?==> eschatology
}--> muslim majority regions are more embeded in the world that what we know from islam

سازش
limits of “adaptation”

a rapport ~ ربط تقریباً همگام
or orientation جهتگيرى

a looming future


[how] politics and policies of climate change stand to shortchange the present and the past


Naveeda Khan exploring the perception of climate change within everyday life


those who live on such formations --[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,]


fret ترش کردن

مزروعى arable lands


thinking rivers:
to consider water as a ‘total social fact’, to think holistically about water [Caton & Orlove] =/= [Naveeda's] climate thinking --> that there is specificity that needs attending: rivers are major conduits هادى of ‘connectivity’ --> domain of localized interactions
-to take the river to convey local, embodied knowledge within the longer temporalities and emergent horizons (associated with climate change,) (new global urgencies produced by climate thinking)

a sufficient sense of the river

(Cavell < Naveeda's) there-ness of the river: “the rivers are a distinctive and significant locale at which human beings, though not only human beings, find their dwelling place.” Cavell responds thus, “The river poetizes the human being because, in providing *the unity of locality and journeying* it conceals and reveals Dasein's being and becoming ‘homely,’ homelike, I might say, homebound.”


in an analytical approach to examine separately [that is ‘to model']: narative actions and [-ian] images


Marks’ understanding of film as conveying the corporeality of objects


[*]milieu
a powerful concept with genealogy across a range of disciplines [physics, biology, geography, literature --> orienting our use of it]
18th century: the fluid or ether in which physical bodies are immersed ==(that enable their)==> inter-dependence (#shena, shenavar?) --> milieu becomes universal
19th century: as producing circumstances that changes needs [Lamarck] --> for Darwin milieu only produced change (at the level of the organism's phenotype)
milieu rendered as complexes of elements whose actions mutually limit each other and in which the effects of causes become causes in turn, modifying the causes that gave rise to them. (Canguilhem)

umwelt: organisms privilege certain stimuli and response, thus, suggesting to Canguilhem that it isn't merely ‘need’ mediating between organism and milieu (as in Lamarck's formulation) but a prior sense of values that evaluates certain signals as worthy of response over others
--> *the animal finds it simpler to do what it privileges* (Canguilhem 2008)

[*]sense: (from the biological and psychological point of view:) an appreciation of values in relation to a [*]need: (for the one who experuences and lives it:) an irreducible ==(thereby)==> absolute, system of reference


Naveeda's notion of river's point of view:
“...” while the inorganic, such as a river, lacks the building blocks of life in being produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)


...village and kinship structures being flexible, there is a high value places on sexual normativity


absence of water --> human suffering --> the death of the river --> emergence of land as property


Naveeda examines 3 films:
focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey


*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)


(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground


the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene


(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)

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[pre-notes with Delanda's A Thousand Years of Nonlinear History]

what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?

what are the definitive historical process that create uniform set of linguistic norms in iran?

in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking

dictionary --> formal codification of language

regarding my ajayeb hypertext
---->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
----> what are my articulatory shortcuts? (least effort needed)

-how internet press is aiding which minor languages in their struggle against majors?
-and which standards are rising there?
-and what are the hegemonizing effect of my ajayeb hypertext on language and energy? its conservative pressures (on literary imagination) --> my concern with farsi linguistic evolution and its contaminations with other languages

what are my ajayeb hypertext contact situations?


(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing

my Rigs are about:
processes responsible for the generation of phrases and sentences
to produce new strings =/= checking them for validity


(you cannot be not connected to) *collective assemblage* (of enunciations)

(what is my -or-) do i need an abstract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?

my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages


my Rigs... :
local restrictions of wach word
the tendency of words to occur next to each other their degree of crystallization

[for my hypertext] (Zellig Harris:) the constraints or demands that words place on one another are transmitted as socially obligatory information [as physical information, the kind measured in bits, not the semantic information used in dictionary definitions.]

socially obligatory ‘information’-[as ‘physical information’ (kind measured in bits) =/= semantic information (used in dictionary definitions)] ==(transmits)==> constraints or demands that words place on one another

(my hypertext ajayeb is an) “informational niche”
[and what about the matter of ‘actual use’?]
ajayeb.net “rules”: a set of normative combinatorial constraints
recursive application of existing constraints ==> new patterns

*process of language: from optimal to obligatory*
(in respect of history: obligatory meanings of Attar, and so on)
--> in my work this flow is reversed: from obligatory (meanings of Attar or ajayeb) to optimal. that is perhaps why sometimes people say that they don't understand me or that I am wonge.
-memory is the matter of statistical fact: (core) meaning ~= “selection”

***the fate of my contribution depends on and is determined by my position in the communicative network


pidgin دست وپا شکسته ومخلوط : creative adaptations
ajayeb.net is a pidgin?
*pidginization: any process of reduction or simplification of linguistic resources {"=/=”, “=”, “==>”, “-->"}

my ajayeb writing:
step 1: redundent simplification of linguistic resources [--> creoles نژاد مخلوط: that segment of a continuum of variation which exhibits the maximum divergence from the standard but which is still connected to other portions of the meshwork (Farsi+English)]
step 2: reenriching itself with features eliminated during step 1 ~ recomplexification of creoles }==(how?!)==>
step 3: diversifying the number and type of uses it can be put to

double articulation: a sorting operation that yields a homogeneous distribution of elements and a consolidation operation that defines more or less permanent structural linkages between sorted materials.
if and when the materials on which a sorting device operates acquire the ability to replicate with variation, a new abstract machine emerges, in the form of a blind probe head capable of exploring a space of possible forms


ajayeb's (specialist) jargon <-- what intensified them? --> ? tech, colonialism, schooling,


what i am trying to do with ajayeb, in making this hypertext, is to connect its syntactical constructions to fresh reservoirs of linguistic resources ***

with ajayeb.net i am learning to resist the hierarchical weight of “received pronunciations” and official criteria of correctness of “ajayeb

my Rigs, equipped with “knobs”: controlling parameters whose intensity defines the dynamical state of the structure-generating process


my work on ajayeb is an inquiry (or critique) in the ways we represent the world to ourselves [--> organizing objective referents and label-concepts] <--> a homogenizing social critique?

...................................

what is gained and what is lost when “tidying up the archive” ?

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[Yates]

in the ages before printing a trained memory was vitally important; and the manipulation of images in memory must always to some extent involve the psyche as a whole

** mnemotechnical side of the art is always present **

Mnemosyne, said the Greeks, is the mother of the Muses

occult memory systems <== Renaissance Hermetic tradition --?--> lullism (lullaby? Hoda) <---- rhetoric tradition

the history of memory

graph diagram species scene pleistocene sadistic science life earth data plot [source: https://en.wikipedia.org/wiki/File:Extinction_intensity.svg] the problems of the mental image, of the activation of images, of the grasp of reality through images

...................................

the horror of no longer remembering the reason for forgetting, or, “when the times comes for our battle, the memories'll be the armour”
Thyrza Goodeve

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knowledge infrastructure
how do changes in knowledge infrastructures reinforce or redistributes authority, influence, and power? --> new ways of thinking and acting

create + share + dispute knowledge

(Facebook, Google, etc.:) vast stores of anonymized data to analysis and exploitation, engaging users and publics in new ways

axes of change: [fundamental transformations challenging our understanding of the ways knowledge is processed:]
1- technical systems and standards
2- new modes of analyzing social (re)organization that exploit the extensive traces left behind by users of information

including:
education
libraries: changing structures, services, and physical spaces
publishing industry
intellectual property
global flow
knowledge politics: filter bubble, counter-expertis[...]