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THIS IS THE YASMIN-DISCUSSIONS DIGEST
Today's Topics:
1. following the current discussion with great interest
(YASMIN DISCUSSIONS)
2. yasmine died but has been resuscitated-lets revitalise it
(YASMIN DISCUSSIONS)
3. Re: [Yasmin_announcements] Yasmin_discussions Digest, Vol 37,
Issue 2 (YASMIN DISCUSSIONS)
----------------------------------------------------------------------
Message: 1
Date: Mon, 15 Mar 2021 23:27:03 -0700
From: YASMIN DISCUSSIONS <yasmin_discussions@ntlab.gr>
To: yasmin_discussions@ntlab.gr
Subject: [Yasmin_discussions] following the current discussion with
great interest
Message-ID:
<mailman.7.1619811902.18530.yasmin_discussions_ntlab.gr@ntlab.gr>
Content-Type: text/plain; charset="us-ascii"; format=flowed
Dear Yasminers,
It is with great interest that I am following the current
discussion, which is rapidly evolving in the face of the
planet-wide shocks of 2020, and in which we are now talking
-- with some justification! -- about pirates and Phoenicians !!!
(My brother claims that our Smith ancestors in Wales mated
with Phoenician traders !!!)
My own contribution to these attempts to keep our
gyro-compasses stabilized is to announce that, as a follow-on
to our "machine" special issues, MDPI has approved our
proposal for a Review of Machine Art (!!!) -- see the text
( http://www.space-machines.com/9_March_2021.pdf ) of our
announcement for more details -- and so we will now be able
to go beyond theoretical considerations and actually provide
some of the much-needed feedback on which creative types
thrive (and hopefully feedback of an informed variety !!!).
Or in other words -- and more to the point of the current
Yasmin dialog -- we are "in the mix!"; i.e., if you know of a
researcher who is contemplating a review of your work, or if
you yourself have been contemplating a review of some
worthy techno-artist or art/science collaborative -- and there
needs to be some in-depth treatment in respect to both
technical means and artistic motivation -- we would love
to get a proposal ( title + abstract).
And we have already heard, via alternate channels, from
Salvatore and Amy !!!
Regards,
Glenn
gsmith@space-machines.com
------------------------------
Message: 2
Date: Fri, 30 Apr 2021 14:42:57 -0500
From: YASMIN DISCUSSIONS <yasmin_discussions@ntlab.gr>
To: yasmin_announcements@ntlab.gr, yasmin_discussions@ntlab.gr,
Dimitris Charitos <vedesign@otenet.gr>
Subject: [Yasmin_discussions] yasmine died but has been
resuscitated-lets revitalise it
Message-ID:
<mailman.8.1619811912.18530.yasmin_discussions_ntlab.gr@ntlab.gr>
Content-Type: text/plain; charset="UTF-8"
colleagues
as you may not have noticed the yasmin system died during the peak
of the pandemic
many of you announced events that are now past- we apologise
please start sending ideas and events to yasminers
thank you dimitris charitos and colleagues in greece for your
persistence and resilience
and perhaps we are entering slowly a new desirable future-
unfortunately some of us are still in an undesirable local condition
most of my friends and colleagues have not yet been vaccinated-
i am lucky/privileged to be in a place that is now vaccinating daily
Roger in Dallas, please phone/txt/ +15108532007 if urgent
------------------------------
Message: 3
Date: Wed, 31 Mar 2021 10:45:56 +0200
From: YASMIN DISCUSSIONS <yasmin_discussions@ntlab.gr>
To: roger malina <rmalina@alum.mit.edu>
Cc: yasmin_discussions@ntlab.gr, yasmin_announcements@ntlab.gr,
Salvatore Iaconesi <salvatore.iaconesi@he-r.it>, Oriana Persico
<oriana.persico@he-r.it>
Subject: Re: [Yasmin_discussions] [Yasmin_announcements]
Yasmin_discussions Digest, Vol 37, Issue 2
Message-ID:
<mailman.9.1619811954.18530.yasmin_discussions_ntlab.gr@ntlab.gr>
Content-Type: text/plain; charset="UTF-8"
dear all,
and thank you Roger for using our article to continue the discussion
We have taken some time in answering, because things are moving fast and
slowly at the same time.
in fact, we are closed in our lockdowns (Italy is all a red zone, in
practice, while we wait for large parts of the population to be
administered vaccines), with our borders limited to our homes, markets to
buy food, travel only for work or medical conditions, and screens for
everything else. The only allowed dimensions are consumption, production
and platform-mediated communication (and yet more consumption).
Our accessible (and imaginable?) spaces get so small that behaviours become
repetitive and hallucinogenic, so much that the perception of time quickly
becomes distorted: an instantaneous recursive eternity.
In all this, enormous quantities of data are being produced.
Was it you, Roger, who was saying "what will we do with all this data''?
With these billions of hours of streaming, talks, lessons, birthday video
calls, new forms of remote sensualities, online suicides, homicides, remote
love declarations, declarations of independence, consumptions, and who
knows what else.
Surely it was someone on the list.
Most of them will go to waste: part of the ecological disaster of
computation and data-centers, consuming energy and producing CO2 for the
benefit of non-humans such as legal and computational identities.
When we say that "data is the new oil" we have already assumed a non-human
stance. First we have extracted oil from the environment , now data is
being extracted from humans and from the environment to support these legal
and computational identities to thrive.
We're always talking about layers upon layers of environmental disaster (as
the environment also does include data and computation, not only plants,
animals...) and, more generally, ecosystemic disaster.
Where disaster means dis-aster, without stars, like at sea when you don't
see constellations: you cannot orient yourself, you get lost, you die.
Today there are more and different stars we can use to orient ourselves.
GPS and communication satellites are literally in the sky, and, in the best
tradition of astrology, they do influence your future: you get lost, don't
find love, find work and success through them. Entire parts of your world
change through them, transforming the landscape, cities, natures you walk
in and your relationships, even if you don't use them directly, just
because they are in the environment.
Even more, in one way or another, even if indirectly, you work for these
new astral bodies, whether they are in the sky, on the ground or below, in
the scorching heat of data-caves, which sometimes are amidst the ices, di
mitigate the needs for constant artificial cooling.
This is the time of computation.
In all this mess, the Computational own time. These Agents ? whom we work
for, producing data with every gesture of our lives ? control the flow of
time.
They are the only ones who are able to Contemplate. Con-template: with
time. They sit there and meditate, looking at our data, like they could
look at infinite, dissonant, massively polyphonic mantras, looking for some
mysterious recurring patterns that can be identified: knowledge! Which they
can replicate or simulate or cause with their computational bodies, breaths
and minds: new forms of inhuman yoga, pranayama and performative
visualization, like in yoga nidra.
Synchronizing with the world, and even simulating it, up to creating the
conditions for making it happen, one business model at the time, for the
prosperity of these new life forms. Who are not AIs, in a banal
transhumanist vision, or in a vision of the singularity, according to which
it will be the rise of a new form of "One".
No. It will be a system, like we are not one. We are all the macro and
micro organisms that form our lives, in all their simultaneous harmonies
and dissonances.
This calls for a New Living, Nuovo Abitare, which describes a new biology
and a new ecology.
Just like aerobic and photosynthetic prokaryotes, eukaryotes, then
mitochondrions, then chloroplasts etc assembled into each other forming new
entities, we can imagine finding new forms of "we", between humans,
computational, legal, plant, animal, viruses and bacteria of many types of
different biologies (can we imagine a world in which millions of types of
info-bacteria contrast disinformation, re-establishing our psychological
and relational health, included into our microbiome?)
Where do we start from?
As it has been in the remote past, we're starting in the micro.
We are currently looking for a Hotel as the headquarter of this new
research center for Nuovo Abitare. Here scientists, researchers, artists,
engineers, philosophers, psychologists... will come and go, some will stay,
from evolution cycle into evolution cycle. Even before the Hotel, we have
already started in disseminated ways: a queer community AI in a
multicultural neighbourhood in Rome
<https://www.qtimes.it/?p=when-my-child-is-ai-learning-and-experiencing-through-ai-outside-the-school-the-experiences-of-a-community-ai>;
researchers, people, a river and its ecosystem, data and computation in
Palermo <https://www.he-r.it/u-datinos-united-by-data-on-the-oreto-river/>;
Data
Meditations <https://www.he-r.it/project/data-meditations/>; plants and AIs
that fall in love <https://www.he-r.it/project/antitesi/>; and more.
Slowly (or quickly, depending on the forms of the disaster) we will crawl
together :)
Thank you!
Salvatore
On Tue, Mar 16, 2021 at 9:43 AM roger malina <rmalina@alum.mit.edu> wrote:
> yasminer colleagues but in particular frieder slavatore klaus ernest
>
> i would like to pick up the discussion on how the world of research centers
> may change after the pandemic- i append salvatore iaconesi's article
> with oriana persico and daniele bucci
> on creating a research center in todays society
>
> ernest emphasised the role of peoples homes as being overlooked in the
> history of ideas, and it
> seems the pandemic has re injected their importance- its a fact in
> complex systems that the larger
> it is ( eg universities) the less reactive/adaptive it can be. The
> pandemic has perhaps demonstrated
> this as more of us work in our home studios and home offices rather
> than in the university facilites
>
> yes many catastrophes in human history, pandemics etc, have sometimes
> led to a variety of desirable
> consequences, eg the Re-Naissance. So maybe yasminers can take the
> lead in revitalising yasmin
> as part of a network of independent non university research labs ?
>
> roger malina
> here is salvatore and colleagues article
>
> salvatore Iaconesi and Oriana Persico (1, 2, 3), Daniele Bucci (4)
>
> salvatore.iaconesi@he-r.it, oriana.persico@he-r.it
>
> Creating a research center in today's society
>
> Data, AI, territories, communities, knowledge and rituals for a New Living
>
> Salvatore Iaconesi and Oriana Persico (1, 2, 3), Daniele Bucci (4)
>
> salvatore.iaconesi@he-r.it, oriana.persico@he-r.it
>
> Affiliations:
>
> Founders of the ?HER: She Loves Data? research center
>
> Founders of AOS ? Art is Open Source
>
> Visiting professors Aalborg University, Department of Architecture,
> Design and Media Technology
>
> Designer, researcher and facilitator
>
>
> Abstract english:
>
> What is a research center? How does its role change in the age of data
> and computation? The article describes the theoretical and conceptual
> foundations that in 2020 led to the redesign of the research center
> HER - Human Ecosystems Relations, founded in 2013 by the artist duo
> Salvatore Iaconesi and Oriana Persico, to create a new type of
> organization capable of positioning research at the center of society,
> using art as a strategy and data to create sensitivities toward the
> complex phenomena of our globalized and hyper-connected world - from
> climate change, to migration to poverty. HER: she Loves Data, the new
> organization whose model is described, assumes as its main mission the
> creation of the Archive of Rituals of the New Living, embracing data
> and computation as existential and cultural boundaries of contemporary
> human beings and societies.
>
>
> Keyword english:
>
> Research, Knowledge, Education, Participation, Sociology of Science,
> Anthropology of Science, Technology, Data, Computation, Artificial
> Intelligence,
>
>
> Introduction
>
> Our society has radically changed during the last few years, and we
> did as well. Our intimacy and the ways we spend time together have
> changed. The ways in which we communicate and relate. The ways in
> which we perceive the world, try to understand it and deal with it.
> The ways in which we learn and interact, and in which we share our
> knowledge and information.
>
> We are now in a globalized (Beck, 1997) and hyperconnected (Shaviro,
> 2003) world.
>
> The existences of human beings and of the rest of the environment and
> its actors (animals, plants, microorganisms, the rest of the
> biosphere, but also actors with legal personality and computational
> actors) are increasingly in close and intricate relationships with
> each other, organized into interconnected processes, which can be
> considered separately only at the cost of not being able to deal with
> the complexity that is required for their governance (Di Felice,
> 2019).
>
> Our existences and our lives depend on ? and are increasingly mediated
> by ? data and computation: our Onlives (Floridi, 2014b) and are
> increasingly connected to the infosphere in which we are immersed (
> Floridi, 2014a).
>
> The phenomena we experience can take place anywhere and anytime in the
> world: they roam the entire planet and beyond (eg.: the images and
> data coming from our human devices on other planets, or in space). To
> be able to experience these phenomena and to deal with them, means
> interacting with enormous quantities and qualities of data and
> computation.
>
> But the current data and computing industries are extractive
> industries. Like all extractive phenomena of our present and past,
> they have serious implications for the environment, society, rights,
> democracies, freedoms, and the ways in which technologies can be used
> to exert power over us, our bodies and our psyche. (Iaconesi, 2017)
>
> If, on the one hand, we find ourselves forced to continuous protective
> actions (privacy, censorship, algorithmic biases), on the other hand
> we need enormous quantities and qualities of data and computation in
> order to exist on the planet. (Iaconesi, Persico, 2019a)
>
> This is a tragic condition our times, whose two aspects pull in
> dramatically different directions, disorienting us. Let?s just think
> about, in the current pandemics, about data, which is simultaneously
> used to violate us and to save us, in a classical Double Bind
> constraint. There seems to be no exclusively technical solutions to
> this tragic condition, and the ways of dealing with it are positioned
> in the nexus of Science, Technology, Art, Design, Psychology,
> Philosophy, Society. (Iaconesi, Persico, 2016b)
>
> A different type of need emerges: to reposition ourselves in a novel
> cosmology, along an epistemological evolution, to achieve new
> possibile experiences and performances in our ecologies. The
> opportunity for these transformations come from new possible alliances
> with computational agents: not extractive anymore, but generative,
> with us.
>
> These new alliances must be designed: ecologically, in society and in
> the environment we inhabit.
>
> To do this, we have started to research a possible evolution of what
> we now would call ?research center?, to study and reinvent the rituals
> which we take part in to live on our planet.
>
> This article tells the story of this process, to try to invent such a
> new form of research center: HER: She Loves Data.
>
>
> Towards a Theory of Research Centers in Contemporary Society
>
> In the Treccani encyclopedia a ?research center? is defined as that
> ?organism or entity that promotes research and coordinates studies
> about specific topics?. In Wikipedia ?a research institute (or
> research center) is an organization created on purpose to operate and
> to promote research in one or more fields of science?.
>
> These definitions presume that the scientific ?professions? and
> ?methods? are concrete entities that are already well present and
> positioned in our society. But ?research center? is a recent concept
> in human history, although various places of a more remote human past
> already had these characteristics.
>
> Bayt al-?ikmah (??? ???????), for example, the House of Wisdom, also
> known as Baghdad Great Library ? an important intellectual center in
> the city during the Abbasid caliphate in the golden islamic age in the
> VIII century ?, closely resembles a research center: it hosted and
> translated the most advanced research of those times; it produced
> original contributions through its residents in medicine, surgery,
> alchemy, physics, mathematics, astrology, paper production,
> philosophy, literature; and it hosted large research infrastructures,
> like the astronomical observatories.
>
> To find more structured entities we have to proceed along the years,
> arriving at the scientific revolution after the Renaissance and, then,
> throughout the XVIII century with Illuminism: London?s Royal Society
> in 1660 and the Acad?mie Royale des Sciences in France, in 1666.
>
>
>
> Romanticism, as a reaction to Illuminism, saw the rise of Schelling?s
> Naturphilosophie; the study of cosmologies and cosmogonies; the new
> science of biology; the investigation of conscious and unconscious
> mental states, and of what was ?normal? and ?abnormal?; the study of
> the secret forces of nature, such as electricity, magnetism,
> galvanism. Goethe?s observation countered Newton?s works on optics.
>
> Science mutated in this way according to opposing cycles of
> transformation and evolution, also changing the ways in which human
> beings formed relationships in scientific research, organizing it.
>
> After Romanticism, the evolution of science and of its positioning in
> society and in our psychology passed through the Industrial
> Revolutions, World Wars, XX century?s Globalization and the Digital
> Revolution in the beginning of the XXI century.
>
> Each of these periods has its own characteristics which resonate in
> their cultures, for example through literature?s and cinema?s monsters
> and characters of the different times: Dracula and steam; Frankenstein
> and the forces of electricity and of life; Charlie Chaplin, first with
> industry and then with the Great World Wars. With Zombies a peculiar
> transformation arrives: daily lives and ordinary human beings become
> the monsters, in the shopping center, with consumerism and
> Globalization. Information Society brings the monster of Artificial
> Intelligences and computation in general.
>
> Floridi?s (2014a) 4 revolutions resonate the same concept: the social
> positions and geometries of sciences transform. The illuminist
> character of the copernican revolution dismantles the anthropocentric
> understanding of the universe. Romanticism?s reconnection with Nature
> gives Darwin the opportunity to bring human beings and animals closer
> together in the process of natural selection. Freud decrees the end of
> the integrity of human being ? divided between conscious and
> unconscious ? between the Industrial Revolutions and the Great World
> Wars.
>
> From the great wars to the Digital Revolution, Turing shows how
> intelligence is not only human.
>
> Each of these revolutions bring new conceptual instruments which can
> be used to understand ourselves and the world we live in, and we can
> use them in science, philosophy, art, and in all the other disciplines
> and their interconnections.
>
>
> In this scenario, the observation of the current conditions of
> humanity and of the planet ? hyperconnected, globalized and, thus,
> fully pervaded by complex issues at all levels of society and of the
> environment ? gives us a hint about what these new instruments and
> concepts for these times are: data and computation.
>
> Infact, the availability of enormous quantities and qualities of data
> ? and of the computation which needed to collect, process, represent
> and interpret them ? is the necessary ? but not sufficient ? condition
> to be able to know, to experience and to be able to confront with
> complex issues such as climate change, health, poverty, education and
> the other planetary issues which we face (for example with United
> Nations? Sustainable Development Goals).
>
> Thus, it is not entirely wrong to affirm that our survival on planet
> earth is connected to data and computation, that
>
> Non ? quindi sbagliato affermare che la nostra sopravvivenza sul
> pianeta ? connessa a dati e computazione, which in fact are
> transformed: they move from being technical matter, becoming an
> existential one.
>
> On top of that, data are characterized by tensions and paradoxes:
>
> They are the protagonists of the largest extractive phenomenon on our
> planet and, as such, they live in separation: they are extracted from
> our existence, our bodies, our behaviours and from the environment,
> and they are used in laboratories, industries, and in the governance
> of their processes.
>
> They come in enormous quantities, qualities and interconnections.
> Counting them is not interesting anymore, as it brings small
> differentiation. On the contrary, the possibility to discover forms
> and recurring patterns in them and in their interconnections brings
> enormous value, as it enables governance of complex phenomena. This is
> the role of Artificial Intelligence.
>
> They are presented as objective, indisputable truths. ?Data says
> this.? As such, they are used to enact rigid, lineas, industrial
> procedures that are not able to deal with the extreme diversities of
> human beings, biology, environments, cultures and their relations.
> Instead, it is true that data are highly ideological entities. To be
> able to measure a phenomenon, we must first construct an ideology
> about how the phenomenon can be measured, about what are the important
> things to be measured, and how, through which variables, parameters,
> expressions, and using which sensors and practices. The equation
> according to which data is supposed to be a measure of a certain
> phenomenon is in itself a complex phenomenon which does not have a
> single, or simple, or linear answer. Ecosystems? complexity can be
> dealt with through the coexistence of multiple perspectives, not
> through consensus or through those mono-cultures that, for whatever
> reason, is dominant or hegemonic at a certain time.
>
> To be able to have the availability of many types of different data ?
> about people, behaviours, processes, environment, biology, culture,
> etx ? a tragic paradox takes form:
>
> On the one hand, a protective modality is needed (for example through
> privacy laws), to defend people?s rights and liberties, their health,
> environment, information, education, and so on.
>
> On the other hand, data must be freely accessible and usable in
> enormous quantities and qualities, to be able to confront the complex
> issues that put our existence at risk (the recent issues of the
> COVID19 pandemic are striking proof of this).
>
> This is a tragic condition: it has no solution. At least none in the
> sense of a univocal, technical one. This is a type of problem that
> cannot be addressed in an exclusively engineering sense. This type of
> problem is of an existential and cultural type, and to face it it is
> necessary to have the possibility of dealing with systems that allow
> paradox, incompleteness, indeterminacy, presence / absence,
> relationship and all its consequences.
>
> Therefore, an idea of Science in Society is needed that is capable of
> adopting the approaches, methods and tools of Philosophy, Psychology,
> Art and Culture among its strategies, not as a mere ornament. The
> research centers that carry out this type of science should therefore
> have a geometry and a very different structure from the current ones:
> both internal and in the relationship with society and the
> environment. is able to adopt the approaches, methods and tools of
> Philosophy, Psychology, Art and Culture among its strategies, not as
> mere ornament. The research centers that carry out this type of
> science should therefore have a geometry and a very different
> structure from the current ones: both internal and in the relationship
> to society and the environment.
>
> Sociologia della Scienza e Antropologia della Scienza
>
> Engelbart (1968) stated:
>
> ?Though the primary research goal is to develop principles of analysis
> and design so as to understand how to augment human capability,
> choosing the researchers themselves as subjects yields as valuable
> secondary benefit a system tailored to help develop complex
> computer-based systems. This "bootstrap" group has the interesting
> (recursive) assignment of developing tools and techniques to make it
> more effective at carrying out its assignment. Its tangible product is
> a developing augmentation system to provide increased capability for
> developing and studying augmentation systems.?
>
> This type of bootstrap process is very interesting, and one can
> imagine making active protagonists not only researchers, but also
> students, publics, organizations and institutions, so as to obtain an
> inclusive and participatory that brings in from the very beginning the
> collaboration of more actors in society or in the organization.
>
> Disciplines such as Sociology and Anthropology of Science can help us
> to design organisms whose life is the complex result of the lives of
> so many different types of actors.
>
> Sociology of Science studies the socio-cultural processes that are
> constitutive of scientific systems, as well as its interactions with
> other systems like schools, institutions, innovations, industry,
> territories.
>
> This influences:
>
> the choices of the subjects of research;
>
> the conceptual models of research, and the vision of the world which
> is a direct result of scientific conceptualization, observation,
> analysis and communication:
>
> the internal and external objectives of research;
>
> And the pragmatic domains of research, which describe what it means to
> ?research?, in terms of the socially recognized practices.
>
> Anthropology of Science uses a different approach, which is expressed,
> for example, in Bruno Latour?s ways of looking at it: observing
> science ?in action? is very different from observing science?s ?black
> boxes?, because we can attribute a role to it only when we are able to
> explore its dynamic history, contents, evolutions and relations
> (Latour, 1987).
>
> Applying the methods of Anthropology and Ethnography to Science allows
> to reconstruct the cultural, symbolic and psychological dynamics, as
> well as the dynamics of the boundaries of collaboration and conflict,
> by dedicating attention to those actors that play roles in these
> dynamics and in their implications, together with ?information about
> sources of funding, the career backgrounds of participants, the
> citation patterns in the relevant literature, the nature and origins
> of instrumentation and so on.? (Latour, Woolgar, 1986, 278)
>
> The objective is to dive into the ecology of nature/society (Latour,
> 2015), to participate in science (Latour, 1990) according to varying
> arrangements, which correspond to a diversity of epistemological
> approaches.
>
> If ?ecology [...] is not the irruption of nature in public space, but
> the end of Nature as a concept which is capable of synthesizing our
> relationship with the world, and of pacificating it? (Latour, 2015,
> 50?51), then all the actors of the whole nature/society, in their
> incredible diversity ? between human, non human, legal, computational
> ? ? must be considered as potentially active and interactive actors
> (and, thus, significative) in science, according to recurring patterns
> and forms that we must learn to recognise: the new cosmologies of
> science.
>
> The case of ?HER: She Loves Data?
>
> HER: She Loves Data (in the following: HER), is a small, private
> research center which in its first version was founded in London in
> 2013, under the name of HE ? Human Ecosystems. The occasion for its
> creation was provided by the possibility of exploiting the
> intellectual property for a technological platform by the same name
> that had been created in an EU project of the FP7 programme of the
> European Commission. Human Ecosystem (both software and research
> center) was born as a platform which was able to collect large
> quantities of data from the social major social network in those times
> (Twitter, Facebook, Instagram) so that they could be used in
> territorial and community analysis and in citizen science projects.
>
> These large scale data collection processes has a few peculiarities:
>
> They formed commons, that is a resource that could be used in common
> by researchers and communities only after having established
> relationships and codes between the two about this usage; this was
> part of the methodology, and it was applied through the software
> platforms; (Iaconesi and Persico, 2016b)
>
> They contributed to shaping the cultural processes that took place
> among the members of the communities together with researchers,
> technologists, artists, designers, educators, organizations and
> institutions; these data were used in workshops, near future
> design/speculative design participatory processes, and collaborative
> processes of policy design;
>
> The results of these processes assumes aesthetic and communicational
> forms, such as works of art, data visualizations, interactive and
> immersive interfaces, which composed the Realtime Museum of the City,
> which was a place that was created and whose content was produced
> through the practices of participation in the city/territory, by
> representing the needs, desires, expectations and imaginaries of the
> communities under the form of cultural artifacts;
>
> The strategic and operative model of this type of operation lay its
> foundation on the possibility to use data to capture the essence the
> Relational Ecosystems (among people, organizations, institutions,
> devices, services and the environment), and to use computation to
> analyze and represent it, by describing interactions, exchanges,
> communications, so that precise and inclusive interventions could not
> only be designed, but imagined in the first place.
>
> This methodology was called Digital Urban Acupuncture, DUA (Iaconesi
> and Persico, 2016b).
>
> DUA?s conceptualization requires the design of two concepts that
> contribute to the idea of data and computation as pervasive entities
> of nature/society that are in existential relationship with all
> actors, human and non-human:
>
> The Third Infoscape, which is composed by the myriads of
> micro-histories that are generated by small agglomerations of data,
> information, images, articles and reactions, taken into account in the
> irreducible complexity and richness of interactions; Third Infoscale
> cannot be describes in terms of the simple geometries, but only
> according to the myriads of the sub-narratives which emerge from all
> these data, information and interactions; (Iaconesi, 2017)
>
> Ubiquitous Commons, which is a cultural, technological, social and
> legal protocol according to which the identities of the actors of
> ecosystems can have different modalities ? individual, anonymous,
> collective, temporary, transitive and remixes of these ?; in the
> ecosystems that are composed by the relations and interactions among
> human and non human actors (such as buildings, companies, territories,
> forests?), it becomes, thus, possible for these types of identities to
> generate data (eg: the data which a condo building can produce, a
> territory, a forest, an event?), to self-represent themselves, as in
> an autobiography; in a similar way it is possible to attribute access
> to these data to different identities (eg: to the researchers of a
> certain research project, or to an organization). (Iaconesi and
> Persico, 2015)
>
> In 2016, HE changed to HER ? Human Ecosystems Relazioni ? as it moved
> to Italy, taking its headquarters in Rome in the San Lorenzo, Pigneto
> and Torpignattara neighbourhoods, both because of their multicultural
> life and because of the concentration of designers, artists and of the
> largest part of the city?s undergrounds and subcultures.
>
> This positioning in the city profoundly contributed to the idea of a
> research center that does not live in the separation of the
> laboratory, but, rather, that promotes a concept of science that is in
> the dynamic center of society, and fully participates in it. This is
> demonstrated by a series of permanent projects of the center:
>
> HER: She Loves San Lorenzo, a festival of arts, data and artificial
> intelligence in which the entire neighbourhood transforms into an art
> exhibition whose artworks are created through data and AI, and where
> the mechants, the baristas, and the other inhabitants of the
> neighbourhood transform themselves into the curators and narrators of
> the artworks in the exhibit, thus creating a diffused experience in
> applied didactics which is highly effective;
>
> The Scuola di Quartiere di Arte, Dati e IA (Neighborhood School for
> Arts, Data and AI); it emerged right after the first edition of the
> festival and it uses the model of the carnival, in which the school
> operates all year round to prepare the festival?s next edition; a
> series of initiatives in which the inhabitants of the neighbourhood
> transform themselves in the artists who are capable of creating the
> works of art that are made using their own data, used not in
> extractive mode, but in an autobiographical and self-representational
> ways, which would be included in the exhibit; (Iaconesi, 2018a e
> 2018b)
>
> IAQOS, Intelligenza Artificiale Open Source di Quartiere (Open Source
> Neighbourhood Artificial Intelligence), a project in which the
> Torpignattara neighbourhood saw the emergence of a new technological
> infrastructure (AI, just like water, electricity and public transport
> before it), under the form of a new, peculiar inhabitant of the
> neighbourhood, young IAQOS; technology is not only a technical issue
> anymore, and becomes an actor with which to relate, to negotiate
> reality, to discuss and debate the world that each actor brings to the
> community. (Iaconesi e Persico, 2019b)
>
> At the beginning of 2020, the COVID19 pandemic contributed to the
> perception of the urgency of unveiling new forms of ?Science in
> Nature/Society? that are able to engage human and non human actors,
> and to explicitly avoid extractive processes, moving to process
> centered on the concept of ?caring? (Iaconesi and Persico. 2016a),
> defined as the possibility to perceive oneself not as a center, but as
> one of the actors/performers of a human and non human
> ecosystem/network that relate and interact. Moving away from
> extraction, and towards ecology. Thus, HER: She Loves Data was born,
> with its focus of bringing together Science, Technology (and
> especially Data and Computation), Art and Nature/Society, to uncover
> the Rituals of the New Living (Rituali del Nuovo Abitare).
>
> Methodology and Process
>
> The elements that are characteristic of the research center also give
> shape to its processes. These are:
>
> The approach described in ?La Cura? (Iaconesi and Persico, 2016a),
> which is a systemic-relational one; issues are never dealt with in a
> way which is purely technical, but move along complex relational
> networks, extending eventually to the whole of society; for example,
> data and the research that uses them are never used solely in the
> separation of the ?lab?, but are the object of multiple types of
> relations, through different actors; art and design are a fundamental
> part of this type of process.
>
> A non-extractive approach, according to which processes are not
> designed to extract (data, value, knowledge?), but to generate, and
> are intended as autobiographical and self-representational expressions
> of the human and non-human actors involved.
>
> An approach which is not oriented to consensus, but, rather, to
> coexistence. Processes are designed around the possibility of
> compresence of conflicts, not on the idea of their final resolution
> through forms of consensus.
>
> A Commons oriented approach, according to Elinor Ostrom?s definition
> (1990), in which the commons is not only a certain resource pool, but
> also the high quality relational ecosystem that is linked to it,
> together with the fact that the ecosystem has a code which is used to
> govern it.
>
> An human/non-human ecosystemic approach, according to which human
> beings are not at the center of the ecosystem (as, for example, in
> Human Centered Design), but, rather, part of complex relational
> networks together with organizations, computational agents, other
> actors in the biosphere, etc: Ecosystemic Design.
>
> A Near Future / Speculative Design approach, in which design is a
> participatory practice and it is dedicated to the creation of future
> scenarios, not only by looking through the lens of what is technically
> possible, but also through the ones of what is desirable, preferable,
> imaginable, or even paradoxical or mysterious, to reveal the
> inconsistencies and the violences of our presents, exploring together
> with society, critically and constructively.
>
>
> The design of the research center is centered around a progressive
> process which, step by step, valorizes the relations that manifest
> themselves. At the same time, it is an open process, so that many
> actors can take its elements and create conflicts around them, to
> unveil ways for coexistence.
>
> The following sections describe the three phases of the design process.
>
>
> Creation of an inner circle
>
> The first phase takes place in a selected, curated community in which
> the quality of relations, trust and mutual knowledge is outstanding.
> It is tightly knit and interactions are frequent (once a week, with
> assignments in-between). The objective is to design the initial
> concept of the research center, its organizational and relational
> dynamics, its themes, its aesthetics, the way in which it builds its
> roots in a community; the outputs of this phase are listed below.
>
>
> Senses
>
> A set of multimedia narratives whose aim is to communicate the colors,
> sensations, sounds and images of the research center in an immersive,
> literary way.
>
> ?Stepping inside HER: She Loves Data, you find yourself immersed in a
> small hydroponic forest. The life of the environment, and its relation
> with humans generates data which we use to live better. HER: She Loves
> Data generates food, well-being, health, communication and knowledge
> to augment the capacity to inhabit both the analogue and digital
> spheres, establishing relationships and connections between people,
> communities, territories, organizations and institutions.
>
> Amidst the deep green of this forest ? which is, simultaneously,
> architecture, environment, source of food and herbs, tool and
> educational space used to learn and research the Rituals of the New
> Living, between nature, art, science, technology, data and computation
> ? you can see the reception, the spaces that are used to work, to live
> experiences, have meetings, eat, rest, establishing bridges between
> physical and digital dimensions.
>
> Further in that direction, along the intrigue of the small forest, are
> the living quarters, the kitchens, the spaces for physical and digital
> conviviality, where the two dimensions coexist and integrate with the
> life of the research attractor and of its inhabitants.
>
> I wouldn?t be surprised to find out that there are some spaces that I
> haven?t discovered yet.?
>
>
> Structure
>
> A set of diagrams is constantly kept updated to show the structure of
> the research center.
>
> Image 1 ? the structure, in July 2020
>
>
> In July 2020 the structure diagram?s report said:
>
>
> ?HER: She Loves Data relates with Communities/Territories and with
> Organisations/Companies/Institutions. These two parts are not
> disjoint, and can work together.
>
> HER: She Loves Data is composed by a variable number of thematic
> Communities of Practice (CoP, Lave and Wenger, 1991), focused around
> health, learning, food, communication, organizations, and all the
> research themes for which there will be researchers and organizations
> that are willing to host the theme. CoPs can work together: health can
> work with education, art can work with food, communication can work
> with audience development, ect, in all combinations that form along
> the way.
>
> CoPs can establish partnerships and have their clients, which compose
> HER: She Loves Data?s relational ecosystem.
>
>
> CoPs have the availability of a series of tools, methods and
> infrastructures, with the basic first three elements will be:
>
> UC ? Ubiquitous Commons (Iaconesi and Persico, 2015), a
> legal/technological/social protocol which is used to manage variable
> forms of digital identity (individual, anonymous, collective,
> temporary, transitive and remixes) using distributed, accessible
> technologies, and its associated technical infrastructure. Through UC
> data will be managed giving up the extractive paradigm, and adopting
> the new autobiographical, self-representational one.
>
> NFD ? Near Future Design, the speculative design methodology, tools
> and professional figures (designers, facilitators, researchers, etc),
> which enables to work with communities, territories and ?tribes?
> (online, for example); it is used to create participatory processes to
> design near future scenarios which are able to trigger imagination,
> communication, reflection and feedback, to the scenarios can be
> transformed into products, services, objects in public space, schools,
> offices, etc, going beyond what is ?technically possible? and arriving
> at what is desirable, preferable, just.
>
> KNOW ? Knowledge Ecosystems, which is composed by a technical and
> interactive infrastructure which can be used to collaboratively govern
> and manage shared, interconnected knowledge; it contains the Archive
> of the Rituals of the New Living, in which the practices in which
> people, communities, companies, organizations and institutions use
> data and computation to confront with complex needs are stored,
> classified, organized, connected, studied and generated as new
> research; CoPs, through their activity, enrich the Archive (with new
> concepts, research, prototypes, code, case studies, works of art?), so
> that other CoPs can use them.
>
> HER: She Loves Data?s infrastructure takes the name of Datapoiesis.
>
> A specific CoP (called Core CoP) is dedicated to the maintenance and
> evolution of the infrastructure.
>
> Other CoPs which, over time, may have acquired specific importance in
> the ecosystem, can evolve and become infrastructure.
>
> HER: She Loves Data can be replicated, and each replica does not
> necessarily have the same evolution history as the others. Just like
> in nature, an evolutionary diversity exists, and an instance in Italy
> could be different from one in Australia, each providing a diversity
> of contributions to the Archive. This also means that in replicating
> the research center in different contexts, one could choose one of the
> many evolutionary paths/trees that have already been followed ? and,
> thus, benefiting from the knowledge about their success in similar
> contexts, for example ?, or a remix of different ones.?
>
>
> Near Future Narratives
>
> Each inner circle?s participant is called to compose a design fiction,
> a short story of a future scenario which narratively shows some of the
> design characteristics of the research center: its inner and outer
> workings; its processes; the objects inside it; etc.
>
> All of this constitutes a Future Ethnography, in which participants
> are called to perform their vision, by writing their field notes from
> the future.
>
>
> Networked writing
>
> A Google Drive add-on was created that allows using documents and
> spreadsheets as networked writing tools, to obtain non linear
> narratives. This type of tool makes it easier to compose ontologies
> and other forms of relational graphs: one just selects the titles,
> words, numbers and other elements of documents, also across different
> documents, and states what type of relation lays between them. Graphs,
> then, can be explored using an interactive data visualisation.
>
> The first documents that were represented in this way have been the
> Near Future Narratives, to highlight and interconnect recurring
> narratives, make comparisons and to synthesize them, ways that are
> rich and oriented towards complexity.
>
>
> Similarities and complementarity
>
> A study of the organizations that, for any reason, are similar or
> complementary to the objective of the research center. For example,
> they could be similar for one of the characteristics defined in the
> previous sections, or for some other desirable quality: the use of
> art and design to bring concepts and practices to society; the
> attention to the ecological detail of proposed practices and rituals,
> not only by an environmental point of view, but also from the
> perspectives of social, informational, communicational and
> psychological ecologies.
>
> And complementary, meaning those organizations who are able to have an
> impact on the daily lives of millions of people (like energy/utility
> companies, schools, the great nodes of distribution and
> communication). All these are large data concentrators and, thus, they
> constantly have a need for innovation of the processes and
> technologies which they use to deal with such enormous quantities of
> data. This makes them a perfect match to try to bring even radical
> innovation in data management and governance, for example by
> addressing how these actors could better manage data while also being
> able to respond to the needs and aspirations of individuals and
> communities, and to become major bearers of impacts in the upcoming
> confrontation with the complex issues of the planet, starting from the
> SDG (Sustainable Development Goals) of the United Nations.
>
> These similarities and complementarities have been looked for within
> organizations of all kinds, sizes, across domains. When the final
> output was produced, this knowledge base was opened for public review
> and contribution.
>
>
> Communication kits
>
> Different types of actors have different communication needs,
> languages and each of them represents different opportunities for
> interaction. To communicate with these types of actors in society we
> have started to develop what is becoming a distinctive trait in the
> communication of the research center, the communication kits. These
> are different and used to follow different approaches, narratives,
> visual languages, according to the type of audience.
>
>
> Controlled dissemination and feedback
>
> A phase of controlled dissemination began in July 2020. While the work
> of the inner circle continued, other actors received the outputs and
> were invited to provide feedback, proposals and to participate. Among
> them are researchers in various disciplines, entrepreneurs, policy
> makers, designers, educators, academics, social innovators and other
> profiles. It wasn?t still an open call, as it maintained some control
> on the disclosure, and the process paid attention in disseminating
> first of all to those who had already manifested interest in the
> initiative.
>
> The objective was to obtain general feedback about the process and the
> quality of the implementation, and specifics about the ways in which
> different types of actors could imagine to act with and within the
> proposed architecture or in its variations.
>
>
>
> The ?Open Notes? and the public debate
>
> The project team has paid much attention to communication in the
> public sphere, both through its own initiatives and by participating
> in the ones of other actors and organizations.
>
> The Open Notes have possibly been the most evident of these
> initiatives, in collaboration with Opera Viva Magazine, an online
> publication dedicated to the arts, philosophical speculation,
> decolonisation and critical theory.
>
> The open notes are a narrative and dissemination format which we used
> to publish documentation which could also be not definitive or in
> progress, to trigger public debate around it. The initiative has a
> twofold aim: to make the process known to a wider audience and to
> obtain feedback that could also be informal, for example through
> comments and posts on social networks.
>
> The series of 10 articles is titled ?La Cura ai tempi del Coronavirus?
> (Iaconesi, 2020, ?The Cure at the time of Coronavirus?). The narrative
> starts from a disruption: during the COVID19 pandemic Salvatore
> Iaconesi, one of the founders of the research center, has a cancer
> relapse. The experience of La Cura (?The Cure?, Iaconesi e Persico,
> 2016a) ? through which Iaconesi had transformed in 2012 his brain
> cancer into a new way to position disease in society through a
> collaboration among science, technology arts and design ? had shown a
> way in which data and computation could have a role in society to
> confront complex issues. The planetary pandemics was the way in which
> the necessity of an epistemological disruption could be highlighted,
> embodying in the new research center.
>
> Each article was published and shared on major social networks
> (Facebook, Twitter, Instagram, Linkedin, Academia and Researchgate).
> In this way the first 7 articles that had been published by the end of
> 2020 achieved a reach of around 70thousand, more than 4 thousand
> reactions, around 400 re-shares and, most importantly, a little less
> than 800 comments.
>
> The first one, titled ?Sogni e nuovi rituali? introduced the general
> format ? a near future narrative, followed by a critical analysis and
> by a series of methodological indications ? and started talking about
> the Rituals of the New Living, to exist in an hyperconnected and
> globalized world characterized by ecosystemic challenges such as
> climate change, pandemics, health, poverty and, sadly, many others,
> and on the idea that surviving in this scenario requires new alliances
> with data and computational agents.
>
> The second article, titled ?I rituali del nuovo abitare. Dopo la
> tragedia.?, confronts with the theme of establishing a Culture of
> Ecosystems (Cultura Ecosistemica) which results from the conflict
> between two opposing agencies: ?the individual ones, of and around our
> bodies, psychologies, centers? and ?the ecosystemic ones, which is
> diffused, systemic, ubiquitous, social and oriented to complexity?.
> The solution is found in Art ? which is able to deal with the
> dimension of tragedy, incompleteness, mystery and paradox ? and
> sensitility, the attitude of transforming ?things? into entities that
> can be the subject/object of forms of sensorial experience.
>
> The third article, titled ?Intimit?, Incompletezza, Interpretazione.
> Rituali del s? connettivo dopo la tragedia?, starts dealing with data
> and computation. Currently, both constitute extractive processes in
> our society. The article explores the ways in which they can be
> transformed into phenomena of autobiographical expression and of
> self-representation. A first point made in the article is to open up
> to the opportunities represented by what we intend as forms of life ?
> whether they are carbon based, or made of silicon, or of legal
> contracts ? and, thus, to deal with a world which we know is
> ambiguous, paradoxical, incomplete, only partially knowable,
> mysterious and interpretable.
>
> ?This is a substantial difference, because while in the first modality
> [the one of incompleteness and interpretation] data is the beginning
> [...], in this second modality [the one of extraction and computation]
> data is an end: data is used to construct a representation, and that
> is the end of the discussion. In quantified self data exists only at
> one level: extraction, through which a device can be fabricated to
> consume oneself. In the New Rituals, instead, we want to orient
> ourselves towards a larger capacity, towards a wider communicational
> and meta-communicational bandwidth, towards the possibility of
> enabling interaction on more, different levels, with diverse types of
> contributions.?
>
> The fourth article, ?Quelli che Immuni non ??, starts off from the the
> worldwide adoption of contact tracing apps to contrast the pandemics
> (Immuni is the name of the app used by the italian government), to
> observe and speculate around new ways in which data and computation
> can be part of new rituals of our daily lives. Can these rituals be
> only useful, or only effective? Of course there is no single answer,
> and the article introduces the notion of the emotional, relational,
> symbolic, cultural, expressive, even magical valence of objects,
> services (which are, to all effects, peculiar rituals), platforms and
> others. In general, the capacity of generating a sense of meaning and
> ownership, and the aesthetics ? the characteristic of being exposed to
> the senses ? of all these things largely depends on these last
> factors.
>
> The fifth article, ?La Spirale della Conoscenza?, enters in vivo in
> the models that direct the life of the research center, its
> architecture, its geometries and its practices. In the specifics, the
> performative knowledge model that is used in the research center is
> closely described. Knowledge is seen as alive and organic in society,
> only as it is performed by different types of actors.
>
> ?From this point of view, knowledge can be described as a living
> organism: when it is born, it is for the
> combination/reproduction/alteration of two or more concepts, actors,
> information, data, objects, or other. While it lives, it does so in
> the interpretations of the actors who interact with it: people and
> organizations that use this technology in their lives, computational
> entities that collect or use it for something ? to use in a search
> engine, or feed it to artificial intelligences, or something/someone
> else. (Note: in the age of digital mediation, can knowledge enter in
> relationship with a tree, or with the sea, or with other non-human
> actors? Certainly.)?
>
> The same article gives a first public iteration for a definition of
> the research center, its themes and its inner workings:
>
> ?HER She Loves Data deals with data and computation in its
> psychological, relational, social and environmental dimensions and
> implications. HER She Loves Data uses existential models, not
> extractive ones: data and computation are treated as elements of the
> existence of the actors of which they are expression, and of the ways
> in which these actors decide to express and represent themselves. Data
> is not extracted from behaviours and from the environment, to be then
> processed, studied and represented in the separation of laboratories
> or of data centers. Instead, they are generated by the actors of the
> ecosystem and by their aggregations, and live in a new alliance among
> them and researchers, other people, computational agents,
> organizations and the environments, where they all become partners in
> the research process.
>
> HER She Loves Data uses Art as a mode of participatory knowledge. It
> experiments, studies and designs the ritualities through which data
> and computation manifest themselves in people?s lives and in the ones
> of communities, organizations, institutions and of non-human actors ?
> for example of the environment, or computational actors ?, for how
> they inhabit the world, individually and in relation with the other
> actors.
>
> This knowledge model constitutes HER She Loves Data?s fundamental
> infrastructure, and is called the Archive of the Rituals of the New
> Living.?
>
> The sixth article, titled ?Fisica, Chimica, Biologia ed Ecologia del
> Nuovo Abitare? starts building in practice the way in which this
> knowledge can be created and shared. It does it by establishing a
> parallel between the ways in which other scientific disciplines work,
> their axioms, theories, theorems and hypotheses.
>
> The article features a starting definition of the New Living:
>
> ?New Living is the condition in which a new cosmology is adopted,
> where human beings are not at the center, but part of a dynamic and
> diverse network of actors and agents: human, non-human, computational,
> with legal identity, plants, animals, complex actors such as forests
> and the seas. In this new living, data and computation have an
> important role. Given the globalized and hyperconnected character of
> the contexts that we inhabit, our senses are not sufficient anymore to
> perceive and understand what is and happens around ourselves.
>
> This is only perceivable and understandable through enormous
> quantities and qualities of interconnected, incomplete and
> interpretable data, that can only be dealt with through the mediation
> of computational agents. For this, we need new senses/sensibilities ?
> to bring these dimensions to sensitility, to that which can be
> experienced through our senses ?. The New Living is all about these
> new possible alliances with data and computational agents.?
>
> Thus, the new disciplines of the New Living, according to which this
> new knowledge can be defined, are laid out:
>
> The Physics of the New Living, that tries to explore how things work,
> function, live.
>
> The Chemistry of the New Living, that tries to explore matter in this
> context, its particles, waves, atoms, bonds, molecules, crystals,
> materials, reactions.
>
> The Biology of the New Living, trying to understand what combinations
> of humans, non-humans, data, information, knowledge, computation and
> elements of the environment are able to express the characteristics of
> life, that are: order (cellularity, complexity); encoding (information
> processing); regulation (homeostasis); growth and evolution
> (autonomously, given enough resources); energy (metabolism);
> irritability, sensibility, mobility (interaction among peers, or with
> others); reproduction (giving life to other fertile organisms);
> evolutionary potential (horizontal, vertical, genetic, environmental
> and epigenetic, hence the capacity to adapt).
>
> The Ecology of the New Living, which holds the previous ones together,
> studying their relations, and that does not limit itself to
> observation, but proceeds to a performative attitude that is
> transformative of the present, throgh a social performance of
> imagination (for which we use the collaborative exploration of the
> present/future through Near Future Design).
>
> The seventh article, titled ?L?Archivio dei Rituali del Nuovo
> Abitare?, describes the main asset of the research center, the
> archive: ARNA, Archivio dei Rituali del Nuovo Abitare (Archive of the
> Rituals of the New Living).
>
> ARNA is described as:
>
> ?ARNA is the archive of the knowledge developed about the Rituals of
> the New Living [...], which are the recurrent and encoded practices
> [...] in which data and computation enter daily life in ways that have
> a sufficient emotional engagement, an aesthetic component ? which can
> also be characteristic of different cultures in different times ?, an
> evolution ? to update its significance ?, a social function ? that
> allows to build and refresh bonding ?, and that have a defined
> positioning at a level of our psychology (unconscious, conscious,
> relational, social...)?.
>
> Derrida's Mal d?Archive (1995) is used to establish a parallel between
> psychology and the archive, to describe the ways in which power
> manifests itself in the research center, as well as the way in which
> reading the archive can revolutionize psychology (a data-psychology?).
>
> The Archive ?leaves open spaces that we can fill with ourselves, and
> that we can use to explore ourselves, in the archive and through the
> archive. In the space in-between.?
>
> Thus, if ARNA is the knowledge about the Rituals of the New Living (as
> we have defined it in the previous article), the Archive itself is the
> Psychology of the New Living, because it allows to:
>
> observe the New Living as an instrument for the exercise of power (who
> decides the order, and what is included/excluded/forgot/moved...);
>
> observe the open spaces that are created within the order, to
> understand how other actors express and take ownership, for their own
> self-representation;
>
> observe the synthesis, the instability, the game that is played, the
> resulting movement, to try to understand life-through-the-archive and
> archive-through-life.
>
> The following three articles will deal with:
>
> an autobiographical take on the meaning of why we are designing the
> research center in this way;
>
> the sustainability of the research center, both environmental,
> economic and psychological, with a section on Intellectual Property;
>
> the next steps.
>
> The next steps
>
> The next steps in the design and creation of the research center will
> be the following:
>
> the creation of a communication format for the open peer review, in
> which the concept of the research center will be broken down in
> different sections and each section will undergo a public peer review
> under the form of recurrent events;
>
> network building and extended feedback; using the outputs of the
> previous steps, and engaging the actors that have participated up to
> this moment together with their reference networks, with the role of
> validating/correcting the model and to start forming the CoPs, the
> Core CoP and the services and infrastructures;
>
> headquarters and fundraising; at this stage, the kinds of spaces,
> infrastructures, materials and skills needed for the research center
> will be clear and, thus, a fundraising stage and the active search for
> the headquarter/locations/services will begin, with private and public
> participation and also in consideration with the desired engagement
> with the local communities and territories;
>
> detailed design, executive design and multi-year planning of the
> implementation; we, then, will be ready to start planning for
> execution, to transform the concepts and diagrams into architectures,
> live processes and the life of the future research center.
>
>
> Bibliografia
>
> Beck U. (1997) Che cos'? la globalizzazione: Rischi e prospettive
> della societ? planetaria. Roma: Carocci Editore.
>
> Derrida J. (1995) Mal d'Archive: Une Impression Freudienne. Paris:
> ?ditions Galil?e.
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> Di Felice M. (2019) La Cittadinanza Digitale. Roma: Meltemi.
>
> Engelbart D.C., English W.K. (1968) A research center for augmenting
> human intellect in AFIPS Conference Proceedings of the 1968 Fall Joint
> Computer Conference (Atti del convegno, San Francisco, 9-11 Dicembre
> 1968, pp. 395?410).
>
> Floridi L. (2014a) The Fourth Revolution: How the Infosphere is
> Reshaping Human Reality. Oxford: Oxford University Press.
>
> Floridi L. (2014b) The Onlife Manifesto: Being Human in a
> Hyperconnected Era. London: Springer.
>
> Iaconesi S. (2017) Interface and Data Biopolitics in the Age of
> Hyperconnectivity in The Design Journal, Volume 20, 2017 ? Issue
> sup1: Design for Next: Proceedings of the 12th European Academy of
> Design Conference, Sapienza University of Rome, 12-14 April 2017, p
> S3935-S3944.
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> Iaconesi S. (2017) The Third Infoscape: Opportunities for Design in
> DIS ?17: Proceedings of the 2017 Conference on Designing Interactive
> Systems.
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> Iaconesi S. (2018a) Una Scuola Esistenziale
> <https://medium.com/@xdxd_vs_xdxd/ci%C3%B2-che-sappiamo-7908ec87e966>
>
> Iaconesi S. (2018b) Ci? che sappiamo
> <https://medium.com/@xdxd_vs_xdxd/ci%C3%B2-che-sappiamo-7908ec87e966>
>
> Iaconesi S. (2020) La Cura ai tempi del Coronavirus su Opera Viva
> Magazine,
> https://operavivamagazine.org/tag/la-cura-ai-tempi-del-coronavirus/
>
> Iaconesi S., Persico O. (2015) Data and the City: Moving from
> surveillance and control to the Ubiquitous Commons in Hybrid Cities 2,
> Data to the People, conference proceedings.
>
> Iaconesi S., Persico O. (2015) Data and the City: Moving from
> surveillance and control to the Ubiquitous Commons in Hybrid Cities 2,
> Data to the People, conference proceedings.
>
> Iaconesi S., Persico O. (2016a) La Cura. Torino: Codice Edizioni.
>
> Iaconesi S., Persico O. (2016b). Digital Urban Acupuncture. Human
> Ecosystems and the Life of Cities in the Age of Communication,
> Information and Knowledge. New York: Springer.
>
> Iaconesi S., Persico O. (2019a) Il rapporto tra Umanesimo e
> tecnologia: freno, inibizione, censura, oppure da apertura, salto di
> paradigma, coscienza critica nell?affrontare i conflitti sociali. in
> Sociologia n.3/2019.
>
> Iaconesi S., Persico O. (2019b) A Torpignattara c?? un?intelligenza
> artificiale di quartiere ? si chiama IAQOS
> <https://www.che-fare.com/iaqos-intelligenza-artificiale-torpignattara
> />
>
> Latour B. (1987) Science in Action: How to Follow Scientists and
> Engineers Through Society. Cambridge: Harvard University Press.
>
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> Sociological Review Vol 38, Issue 1_suppl, 1990.
>
> Latour B. (2015) Face ? Ga?a. Huit conf?rences sur le nouveau r?gime
> climatique, Paris, Les Emp?cheurs de penser en rond/La D?couverte.
>
> Latour B., Woolgar S. (1986), Laboratory Life: The Construction of
> Scientific Facts, second edition, Princeton (NJ), Princeton University
> Press.
>
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> Peripheral Participation. Cambridge: Cambridge University Press.
>
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> for Collective Action. Cambridge, UK: Cambridge University Press.
>
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> society. Minneapolis: University of Minnesota Press.
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>
>
>
> Roger in Dallas, please phone/txt/ +15108532007 if urgent
>
>
> On Fri, Feb 26, 2021 at 4:00 AM <yasmin_discussions-request@ntlab.gr>
> wrote:
> >
> > Send Yasmin_discussions mailing list submissions to
> > yasmin_discussions@ntlab.gr
> >
> > To subscribe or unsubscribe via the World Wide Web, visit
> > http://ntlab.gr/mailman/listinfo/yasmin_discussions_ntlab.gr
> > or, via email, send a message with subject or body 'help' to
> > yasmin_discussions-request@ntlab.gr
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> >
> > When replying, please edit your Subject line so it is more specific
> > than "Re: Contents of Yasmin_discussions digest..."
> >
> >
> > THIS IS THE YASMIN-DISCUSSIONS DIGEST
> >
> >
> > Today's Topics:
> >
> > 1. Re: [Yasmin_announcements] yasmin phoenicians and pirates:
> > overcoming touch deprivation pharmakon and provokaon
> > (YASMIN DISCUSSIONS)
> > 2. Re: yasmin phoenicians and pirates: overcoming touch
> > deprivation pharmakon and provokaon (YASMIN DISCUSSIONS)
> >
> >
> > ----------------------------------------------------------------------
> >
> > Message: 1
> > Date: Wed, 24 Feb 2021 22:23:01 +0000
> > From: YASMIN DISCUSSIONS <yasmin_discussions@ntlab.gr>
> > To: roger malina <rmalina@alum.mit.edu>
> > Cc: "xDxD.vs.xDxD" <xdxd.vs.xdxd@gmail.com>, Annick Cell Bureaud
> > <abureaud@gmail.com>, yasmin_discussions@ntlab.gr,
> > yasmin_announcements@ntlab.gr, nake <nake@uni-bremen.de>
> > Subject: Re: [Yasmin_discussions] [Yasmin_announcements] yasmin
> > phoenicians and pirates: overcoming touch deprivation pharmakon
> and
> > provokaon
> > Message-ID:
> > <
> mailman.10.1614280097.19518.yasmin_discussions_ntlab.gr@ntlab.gr>
> > Content-Type: text/plain; charset=utf-8
> >
> > Meetings in private homes was also important in the 17th century. See
> the story of the Lunar Men in England, some of whom were barred from
> Universities because of religious beliefs but many of whom made important
> advances.
> >
> > https://www.amazon.com/Lunar-Men-Friends-Curiosity-Changed/dp/0374528888
> >
> > Ernest
> >
> > ______________________
> > http://ernestedmonds.com
> >
> > > On 24 Feb 2021, at 3:42 pm, roger malina <rmalina@alum.mit.edu> wrote:
> > >
> > > ?klaus frieder et yasmin pirates and phoenicians
> > >
> > > the discussion about 'little research labs' reminds me of the
> discussions thirty
> > > years by ago by Hakim Bey
> > > https://en.wikipedia.org/wiki/Temporary_Autonomous_Zone
> > > advocating Temporary Autonomous Zones
> > >
> > > but also three years ago we started an artscience Air B and B in our
> > > family house in paris, annick bureaud has now been running a series
> > > of art science residencies there- where there MUST be a mixture of
> guests
> > > from different disciplines staying at the air b and b at teh same time
> > >
> > > private homes are where 19th century salons gathered proust and picasso
> > > and carl jung -universities are great-lots of heat and internet- but
> the kind
> > > of discussions that can go on in TAZ air b and b culture are really i
> think
> > > more generative of desirable outputs
> > >
> > > roger malina
> > >
> > >
> > > Roger in Dallas, please phone/txt/ +15108532007 if urgent
> > >
> > >
> > >> On Mon, Feb 15, 2021 at 2:18 AM xDxD.vs.xDxD <xdxd.vs.xdxd@gmail.com>
> wrote:
> > >>
> > >> Dear Frieder
> > >>>
> > >>> I am afraid, that takes away a lot from the situation of the little
> research center.
> > >>
> > >> it's really a choice. And it has its pros and cons. In a small
> organisation you have more freedom and agility, and you don't necessarily
> have to adhere to the rankings and mad quantities (for example of students
> and publications each year). You have a say in what you choose to do.
> > >> On the other hand there's more risk involved, and you have to be
> really active: there's no big organization that will back you up, or to
> provide the prestige or reputation. You will always be the odd one, or the
> one who really has to fight to get the point across.
> > >> But there's space for everyone. If the Internet taught us anything is
> that there is space both for Amazon and for niche boutiques. That is if
> boutiques manage to generate narratives and imaginaries that allow people
> to find them.
> > >>
> > >> Me and my wife abandoned universities like 6 years ago, and opened
> this "little research center".
> > >> Even if we're really small (there's 15 of us, plus several people who
> go back and forth) we partner with other larger universities and
> organizations, we work with the EU Commissions and governments etc: we do
> all the things which other research centers do. But being smaller, we can
> discuss and choose.
> > >>
> > >> We publish. We have institutional and strategic communication.
> > >> We have students, internships, masters. Many times, we hire (or work
> with) the people we taught something to.
> > >>
> > >> Soon, we will have an hotel, where we will live (some permanently,
> some temporarily), research, experiment, teach, learn, eat, invite, leave
> from, arrive at, etc
> > >>
> > >> In a way, we're more similar to what Donna Haraway would call a new
> type of kinship. Which is a nice thing to explore as a research center.
> > >>
> > >> And we have a model for it (we're completing the documentation right
> now (for now there's this:
> https://drive.google.com/file/d/1YUwoq5yLXcHlC5YBelflJQhUZ0cvsU49/view?usp=sharing
> ), so that it's also replicable, evolvable etc
> > >>
> > >> This is also a nice thing to explore on Yasmin: how to organize
> ourselves. Hope you explore with us!
> > >>
> > >> kind wishes
> > >> Salvatore
> > >>
> > >> (note: what address should we use in the Yasmin-phoenix transition? I
> saw that it is currently defaulting to forwarding to both addresses, as
> well to personal addresses. I will do this last one like this, and maybe
> from the next one I will only use the discussions address?)
> > >>
> > >> --
> > >> Art is Open Source - http://www.artisopensource.net
> > >> Human Ecosystems Relazioni - https://www.he-r.it/
> > >> Ubiquitous Commons - http://www.ubiquitouscommons.org
> > >
> > > _______________________________________________
> > > Yasmin_announcements mailing list
> > > Yasmin_announcements@ntlab.gr
> > > http://ntlab.gr/mailman/listinfo/yasmin_announcements_ntlab.gr
> >
> >
> > ------------------------------
> >
> > Message: 2
> > Date: Tue, 16 Feb 2021 15:46:06 -0600
> > From: YASMIN DISCUSSIONS <yasmin_discussions@ntlab.gr>
> > To: "xDxD.vs.xDxD" <xdxd.vs.xdxd@gmail.com>, Annick Cell Bureaud
> > <abureaud@gmail.com>
> > Cc: nake <nake@uni-bremen.de>, Ranwa Yehia
> > <ranwayehia@googlemail.com>, yasmin_announcements@ntlab.gr,
> > yasmin_discussions@ntlab.gr
> > Subject: Re: [Yasmin_discussions] yasmin phoenicians and pirates:
> > overcoming touch deprivation pharmakon and provokaon
> > Message-ID:
> > <
> mailman.11.1614280190.19518.yasmin_discussions_ntlab.gr@ntlab.gr>
> > Content-Type: text/plain; charset="UTF-8"
> >
> > klaus frieder et yasmin pirates and phoenicians
> >
> > the discussion about 'little research labs' reminds me of the
> discussions thirty
> > years by ago by Hakim Bey
> > https://en.wikipedia.org/wiki/Temporary_Autonomous_Zone
> > advocating Temporary Autonomous Zones
> >
> > but also three years ago we started an artscience Air B and B in our
> > family house in paris, annick bureaud has now been running a series
> > of art science residencies there- where there MUST be a mixture of guests
> > from different disciplines staying at the air b and b at teh same time
> >
> > private homes are where 19th century salons gathered proust and picasso
> > and carl jung -universities are great-lots of heat and internet- but the
> kind
> > of discussions that can go on in TAZ air b and b culture are really i
> think
> > more generative of desirable outputs
> >
> > roger malina
> >
> >
> > Roger in Dallas, please phone/txt/ +15108532007 if urgent
> >
> >
> > On Mon, Feb 15, 2021 at 2:18 AM xDxD.vs.xDxD <xdxd.vs.xdxd@gmail.com>
> wrote:
> > >
> > > Dear Frieder
> > >>
> > >> I am afraid, that takes away a lot from the situation of the little
> research center.
> > >
> > > it's really a choice. And it has its pros and cons. In a small
> organisation you have more freedom and agility, and you don't necessarily
> have to adhere to the rankings and mad quantities (for example of students
> and publications each year). You have a say in what you choose to do.
> > > On the other hand there's more risk involved, and you have to be
> really active: there's no big organization that will back you up, or to
> provide the prestige or reputation. You will always be the odd one, or the
> one who really has to fight to get the point across.
> > > But there's space for everyone. If the Internet taught us anything is
> that there is space both for Amazon and for niche boutiques. That is if
> boutiques manage to generate narratives and imaginaries that allow people
> to find them.
> > >
> > > Me and my wife abandoned universities like 6 years ago, and opened
> this "little research center".
> > > Even if we're really small (there's 15 of us, plus several people who
> go back and forth) we partner with other larger universities and
> organizations, we work with the EU Commissions and governments etc: we do
> all the things which other research centers do. But being smaller, we can
> discuss and choose.
> > >
> > > We publish. We have institutional and strategic communication.
> > > We have students, internships, masters. Many times, we hire (or work
> with) the people we taught something to.
> > >
> > > Soon, we will have an hotel, where we will live (some permanently,
> some temporarily), research, experiment, teach, learn, eat, invite, leave
> from, arrive at, etc
> > >
> > > In a way, we're more similar to what Donna Haraway would call a new
> type of kinship. Which is a nice thing to explore as a research center.
> > >
> > > And we have a model for it (we're completing the documentation right
> now (for now there's this:
> https://drive.google.com/file/d/1YUwoq5yLXcHlC5YBelflJQhUZ0cvsU49/view?usp=sharing
> ), so that it's also replicable, evolvable etc
> > >
> > > This is also a nice thing to explore on Yasmin: how to organize
> ourselves. Hope you explore with us!
> > >
> > > kind wishes
> > > Salvatore
> > >
> > > (note: what address should we use in the Yasmin-phoenix transition? I
> saw that it is currently defaulting to forwarding to both addresses, as
> well to personal addresses. I will do this last one like this, and maybe
> from the next one I will only use the discussions address?)
> > >
> > > --
> > > Art is Open Source - http://www.artisopensource.net
> > > Human Ecosystems Relazioni - https://www.he-r.it/
> > > Ubiquitous Commons - http://www.ubiquitouscommons.org
> >
> >
> >
> > ------------------------------
> >
> > Subject: Digest Footer
> >
> > _______________________________________________
> > Yasmin_discussions mailing list
> > Yasmin_discussions@ntlab.gr
> > http://ntlab.gr/mailman/listinfo/yasmin_discussions_ntlab.gr
> >
> >
> > ------------------------------
> >
> > End of Yasmin_discussions Digest, Vol 37, Issue 2
> > *************************************************
>
> _______________________________________________
> Yasmin_announcements mailing list
> Yasmin_announcements@ntlab.gr
> http://ntlab.gr/mailman/listinfo/yasmin_announcements_ntlab.gr
>
--
*Art is Open Source *- https://www.artisopensource.net
*Nuovo Abitare - *https://abitare.xyz/
*Human Ecosystems Relazioni* - https://www.he-r.it/
*Ubiquitous Commons *- http://www.ubiquitouscommons.org
------------------------------
Subject: Digest Footer
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Yasmin_discussions mailing list
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------------------------------
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