[...]nce of pain?
(Bataille after Nietzsche:) ‘sacredness’: the revelation of continuity through the death of a discontinuous being

within the political art domain the “I feel your pain” has sympathetic currency. one is punished by drawing public attention to their pleasures
(I feel your pleasures =/=) “sense of pain” [an asset of the artist] ==establishes==> awareness of the existence of the body


processing is largely parallel, while, attention is largely serial

disciplines of the modern subject
(in artistic work the unsolved issue remians:) technniques for/of the external control

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

[*] which spaciotemporal vectors are embeded in the archive, as a modern feeling of arrow that thrusts forward differentiating past from the future, “archaic” from the “advanced”?

[*] archive produces a “yesterday”
a dangerous arrow of time that is constituted and announced
-how do we attend the histories of implication and attachment?

futurity [aghebat عاقبت, (even) akherat اخرت], the promis of the archive

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

trauma: that which it won't tell its story =/= total recall
how can history tell?
history, a compensatory device?

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

gist
جان کلام
مراد

[Geoffrey Bowker]
http://www.ics.uci.edu/~gbowker/forget.html

Grand Historiographer, Sima Qin (1994 [ca 100BC]), writing of the burning of the books in 213BC, notes that the Chief Minister adviced the emperor that: Aall who possess 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 books concerned with medicine, pharmacy, divination by tortoise-shell and milfoil, the sowing of crops, and the planting of trees (31). In response to this, the Emperor ordered the famous burning of the books - to cite Qin: 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 present by using the 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) memory as a construction of the present

analyzing organizational memory
organizing analytical memory
memorizing organizational analysis
--> multifaceted stories open to interpretation =/= true/false facts

****remembering: an activity which carries with it its own context****

work on ajayeb and my ongoing commentary on archive and memory is part and parcel of the organizational theory

not to forget that:
•rediscovery is easier than remembering
•statistics --as--> filtering mechanism --as--> proactive forgetting
•forgetting ==> change of identity ['clean slate’ is very well known state to mysticism, --> clearance(=? is to take away useless theory) and origins in geometry - #Serres]

organizational forgetting --producing/maintaining--> classification systems ==> move from heterogeneous forms of memory operating within multiple frameworks [like ajayeb bestiaries] to the privileging of a form of memory (potential memory) operating within a well-defined information infrastructure subtended by classification systems. (Bowker)

if your work is an intermediary profession invisible and removed at the earliest opportunity from the official record, create a “[name of your practice]-ing interventions classification” (?!) --> a fascinating system that creates a standardized language for describing what is it that your practice does in different or difficult ways
other systems (to organize and critique your accumulation of experience):
•sensitive outcomes classification scheme
•diagnosis scheme
*sometimes what you do does not need to leave a trace, like nursing (in which your duty is to remember for others) [a professions without form ~~> nothing can be preserved, coding past knowledge and linking it to current practice---in the context of the hospital's sociotechnical system], or cleaning [doing everything that nobody else does], or storytelling [you have to go to a new country every day, going to a foreign zones], or certain kinds of performances [@Arianna --> the intensity, focus, and complexity of care], [going from being expert to novice], and many times not codable into discrete units of work practice to be carried out on specific occasions

in my hypertext writing, am i trying to enable myself to talk about my work in a language that computers could understand?

(do we need?) to get at (and maintain?) the deep structure of the one's situation
--> transformational grammar
--> bring intuitive decision-making to a conscious level

# the issue of the validity or not of ajayeb's knowledge is entirely orthogonal to my purpose. I am producing an anatomy of what it has meant in the case of bestiary writing to create such a science

(my issue with) [*]strategy: a way of managing a past that threatens to grow out of control

(in working with bestiaries my research question:) what could provide for a good ordering of memory?

-(which professions act as) distributed memory system (for who?)
-(what blocks between) internal memory and external memory --> the time needed to work complex representations

(we are trying to) situate our activity visibly within an informational[?*] world ==> to be factored
*in an informational world: accountability = measurable, finite, packaged, <--✕--> (other modes of) invisible and articulation work

...when technicians/artists seeking new ways of writing (scientific/poetic) papers so that their work gets acknowledged ==(and yet)==> the nature of their (scientific/artistic) truth is not impeached***
--> and sometimes we restructure our work so that (organizational, informational or truth-related) challenges will not be necessary ----> (at the end of the day there will be [always?] an) information infrastructure for the kind of work which contains an account of your activity ==> “informational panoptica” (Bowker)

the classification systems we are giving to embed in the tools and reports we give in apass

(in apass problematically we are asked to) copy the transparency of our activity from one representational space (internal memory, nomenclature, past events, paper) to another (computerized record, giving a talk, time-framing) (=/= contingency) ==> an ecology of attention : ***what can be forgotten and what should be remembered*** ==> development of (information) infrastructure
what is remembered in the formal information systems ==> ontology of that system

...recorded on a form; and forms necessarily impose/naturalize classification systems (through the form's speed, rhythm, dimension, and how its specifications are implemented) ***
(how am i working this in my pop-up book and hypertex? --> classification scheme of relevant events for my research)
*informational space is (sufficiently well) pre-structured ==> some things/details can be assumed or are dropped out of the representational space
-in my pop-up book i am encoding a kind of memory in an organizational file ==>? “potential memory” (~= possible future reconstructions) <-- rejecting the ways in which memory is structured in the organization named Iran, or Middle East, or Germany, or Europe,
needed for development of potential memory:
•(forms of) erasure of local context --> to some degree this is always done
•(forms of) classification system --> computerized, affectual, or materially textured categories

* construction is always reconstruction *

artificial memory (characteristic of the 16th century:) “a search for the perfectly proportioned image containing the ‘soul’ of the knowledge to be remembered” --to--> discovery of the right logical category ==> classifying the memorization the world scientifically

classification system ==> filter --> encoding (of information about the environment) ==> coherent framework = memory (Schachter, 1996)

Bowker > Matsuda > Edouard Claparede's experiment (1907) of having a stranger rush into the classroom, do something outrage[...]