[...]es
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'>?

="large lg2" stl="font-size:112%"> ='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'>==> mixing up what counts as “us” (='lgc'>=/= chronology ='lgc'>[='qstn'>?='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)

="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

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'>==> 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'>==> 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'>==> 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[...]