[...]s 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

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

="large lg1" stl="font-size:122%"> 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'>~= 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 transparency
='at'>#in a way i am building an adequate mode of encounter with the “="nms">Iranian ="trms">scientist”

they draw from their secret='lgc'>[s='lgc'>]

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

="trms">social embeddedness of ="trms">scientific truth

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

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

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

______________


against ='thdf'>the idea that “="trms">past is a ="trms">different country, they do things ="trms">differently there”

='strcls'>***how we are creating ="trms">different kinds of ="trms">past (out of the information infrastructures that we build)='qstn'>?

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

heavily informated ="trms">world

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

="large lg3" stl="font-size:110%"> the eternal flame file type/format

the psychoanalyst of Tintin

active archiving is about the framing of the ="trms">present, and not about the future record

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

="large lg4" stl="font-size:111%"> (thinking with ="ppl">="ppl">Bowker fL94LVYjhQQ) as new entities will come to being in the ="trms">world, instead of creating access to what is reconfiguring of the ="trms">past we lock ourselves into single unitary visions of the ="trms">past totally unnecessary ='lgc'>='lgc'>--> 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 ="trms">past, ="nms">ajayeb as the case in a ="trms">Farsi speaking ="trms">world


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

i am taking a theological alterity discourse from pre-enlightenment (islamicated ="trms">cosmology) and puting it in ='lgc'>[...='qstn'>?='lgc'>]='strcls'>*** (="ppl">="ppl">Latour is putting it in ="trms">scientific style of faith)
="lsts lst1">•artistic research practices/discourses
="lsts lst1">•="trms">modern ="nms">Iran
="lsts lst1">•="trms">modern culture
="lsts lst1">•

non-contemplative intelligence basing the ="trms">database in our time (='lgc'>=/= older traditions of sequencing)

="large lg5" stl="font-size:155%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='strcls'>*deterioration of the immanent (eco-, politico-,) ='lgc'>==> corruption of ="trms">social ="trms">relations ='lgc'>==> corruption of ="trms">memory='strcls'>*** (of a shared existence, of coexistence with ='lgc'>[Div, jinn, shadow, ="trms">birds, Hindus, Arabs, ='lgc'>]) !!!='lgc'>--='not'>✕='lgc'>='lgc'>--> issues[...]