[...]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”

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


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

="large lg1" stl="font-size:125%">
fret ترش کردن

مزروعى arable lands


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.”


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 ='lgc'>[Lamarck='lgc'>] ='lgc'>='lgc'>--> for ="ppl">Darwin milieu only produced change (at the level of the organism's phenotype)
="lsts lst1">•milieu rendered as complexes of elements whose actions ="trms">mutually limit each other and in which the effects of causes become causes in turn, modifying the causes that gave rise to them. (="ppl">Canguilhem)

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

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


="ppl">Naveeda's notion of river's point of view='lgc'>:
“...” 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='lgc'>: discovered and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating) in moments of spontaneous action (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Delanda='at'>#)


="large lg3" stl="font-size:112%"> ...village and kinship structures being flexible, there is a high value places on sexual normativity


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


="large lg4" stl="font-size:110%"> ="ppl">Naveeda examines 3 films='lgc'>:
="lsts lst1">•focus on corruption, melodramatic ="trms">specificities of the film-scale, subtext of pain ='lgc'>='lgc'>--> Titash Ekti Nodir Naam
="lsts lst1">•focus on entropy within the Padma river, ='strcls'>*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='strcls'>* ='lgc'>='lgc'>--> Padma Nodir Majhi
="lsts lst1">•(film's anticipation of) how ="trms">rumors and bad news come to unsettle existence, the ="trms">rumor of climate change may do more to re-organize a ="trms">social milieu than its actual binding reality ='lgc'>='lgc'>--> Chitra Nodir Parey


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


(people in ="trms">inter="trms">relation 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 ="trms">situ either because of floods or erosion ='lgc'>='lgc'>--> continual throwing up of constitutive elements of ="trms">social life into the air and their constant re-organization when they return to ground

="large lg5" stl="font-size:124%">
the erosive tendencies of the river ='lgc'>='lgc'>--> the slow movement in place or lateral shifts that lead people to just drop off the s="trms">cene


(="ppl">Naveeda='lgc'>: we are in a) landscape not just erosive of ="trms">relations but also ='strcls'>*productive of forgetting='strcls'>* ='lgc'>='lgc'>--> adaptation in the ="trms">present entails an [...]