[...]of the ="trms">present
='lgc'>='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

="large lg2" stl="font-size:110%"> ="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'>]

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'>='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'><='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'>*

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

(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'>='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)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='strcls'>*deterioration of the immanent (eco-, politico-,) ='lgc'>='lgc'>==> corruption of ="trms">social ="trms">relations ='lgc'>='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 of ="trms">historical injustice
="prgrph">-or-
corruption of a river ='lgc'>: the entropy and deterioration immanent to it ='lgc'>='lgc'>==> conditions of possibility for corruption of intimate ="trms">relations and of ="trms">memory ='lgc'>}='lgc'>--(='lgc'>[this='lgc'>] experience of corruption)='lgc'>='lgc'>--> takes the ="trms">nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's in="trms">heritance='strcls'>***


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

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

سازش
limits of “adaptation”

a rapport ='lgc'>~ ربط تقریباً همگام
or orientation جهتگيرى

a looming future


“='lgc'>[how='lgc'>] politics and policies of climate change stand to shortchange the ="trms">present and the ="trms">past”


="ppl">Naveeda ="ppl">Khan exploring the perception of climate change within everyday life


="large lg3" stl="font-size:110%"> those who live on such formations ='lgc'>--='lgc'>[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,='lgc'>]


fret ترش کردن

مزروعى arable lands

="large lg4" stl="font-size:112%">
thinking rivers='lgc'>:
to consider water as a ‘total ="trms">social fact’, to think ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listically about water ='lgc'>[Caton ='and'>& Or="trms">love='lgc'>] ='lgc'>=/= ='lgc'>[="ppl">Naveeda's='lgc'>] climate thinking ='lgc'>='lgc'>--> that there is ="trms">specificity that needs attending='lgc'>: rivers are major conduits هادى of ‘connectivity’ ='lgc'>='lgc'>--> domain of localized ="trms">interactions
="prgrph">-to take the river to convey local, ="trms">embodied knowl="trms"nttrm="knowledge,Knowledge">edge within the longer temporalities and emergent horizons (as="trms">sociated with climate change,) (new global urgencies produced by climate thinking)

a sufficient sense of the river

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


="large lg5" stl="font-size:120%"> in an analytical approach to examine separately ='lgc'>[that is ‘to model'='lgc'>]='lgc'>: narative actions and ='lgc'>[-ian='lgc'>] images


="ppl">="ppl">Marks’ understanding of film as conveying the corporeality of objects


='lgc'>[='strcls'>*='lgc'>]milieu
a powerful concept with genealogy across a range of disciplines ='lgc'>[physics, biology, geography, ="trms">literature ='lgc'>='lgc'>--> orienting our use of it='lgc'>]
="lsts lst1">•18th century='lgc'>: the fluid or ether in which physical bodies are immersed ='lgc'>==(that enable their)='lgc'>='lgc'>==> ="trms">inter-dependence (='at'>#shena, shenavar='qstn'>?) ='lgc'>='lgc'>--> milieu becomes universal
="lsts lst1">•19th century='lgc'>: as producing circumstances that changes needs [...]