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OF TRUTH SEEKING IN TRANSITIONAL JUSTICE - Volume 64 Issue 1 - Merryl The article emphasizes the importance of an awareness of the reparative . Routledge Handbook of International Human Rights Law (Routledge ).
Table of contents
- Crafting a “Right to Truth” in International Law: Converging Mobilizations, Diverging Agendas?
- The B.E. Journal of Economic Analysis & Policy
- When truth-seeking efforts face challenges of credibility
- Introduction
Mill believes that individuals are free in the sense that they have the ability to choose their beliefs, even if they frequently opt for the easier alternative of uncritically following the mainstream. At the same time, he believes that a society can create conditions that are conducive to individual flourishing. Mill's free speech defense is based not only on the argument that individuals are more likely to pick true beliefs if presented with several alternatives, but also on the notion that a society that prizes dissent promotes the development of character traits in its citizens that will in turn allow that society to prosper.
Holmes, on the other hand, views individuals as constrained by firmly rooted preferences shaped by accidental circumstances, but regards society as constantly evolving and adjusting and, to a large extent, free to determine its future course. His defense is staked on a constitutional commitment to safeguarding the conditions for collective self-determination in an uncertain and perpetually changing world. History Commons , Law Commons.
Crafting a “Right to Truth” in International Law: Converging Mobilizations, Diverging Agendas?
Privacy Copyright. Andronicus of Rhodes, who in the first century B. These issues around metadata are not limited to the online. After all, what could be easier to distinguish than the address written on an envelope from the letter inside it?
The B.E. Journal of Economic Analysis & Policy
However, I want to question this and all divisions between the zero-degree and the meta. What if the division was framed not in terms of letters in envelopes with their interiors and exteriors, but the two sides of a postcard? How might analogizing the postcard provide one way to rethink this binarism? It is noteworthy that computer scientists and engineers have long recognized this fact. These examples underscore the practical and political consequences of theory.
It is founded in a long and convoluted history of tensions between hierarchical and lateral thinking that shape everything from file systems to societies. But this parallel is surprisingly accurate, because what is widely understood with regard to the obscene—but almost never acknowledged with regard to the meta- prefix—is that both are like all social phenomena defined by communities of practice.
In linguistic terms, it is misleading to seek a parallel between the zero-degree and the meta in terms of a structural distinction like that between speech and grammar. Jensen, this issue. In instances like these, phenomena typically classed as metacommunication act as forms of communication. This is perhaps the most important theoretical issue with regard to the making of metadata, one with implications for social theory more generally. The Snowden affair magnified existing debates regarding big data, surveillance, and state power.
Debates over the making of big data clearly draw from a contested cultural logic of monitoring, privacy, and disclosure. Yet many found this a limited trope e. Furthermore, the Panopticon would be designed so that prisoners could never tell if someone was in the tower. However, from a Foucauldian perspective the master metaphor for making big data should not be the Panopticon, but the confession.
While published only one year after Discipline and Punish and sharing many themes with that earlier work, in The History of Sexuality, Volume 1 Foucault turned even greater attention to how power, knowledge, and selfhood come together in specific historical contexts. It was in the nature of a public potential; it called for management procedures.
The confession is a modern mode of making data, an incitement to discourse we might now term an incitement to disclose. It is profoundly dialogical: one confesses to a powerful Other. No discourse is singular and there are certainly reverse discourses, counterdiscourses, and alternate discourses. With regard to queer politics, Foucault noted that the mid-nineteenth century pathological understanding of homosexuality:.
It is not yet clear what kind of reverse discourses will emerge with regard to big data and its dialectic of surveillance and recognition.
However, one clue can be seen in the fact that many responses to the making of big data are implicitly calls not for its abolition, but its extension. Which places are less visible? What happens if you live in the shadow of big datasets? The point is that in an almost homeopathic fashion, the remedy lies within the conceptual horizon of the illness it is to mitigate—within the dialectic of surveillance and recognition.
Yet as the authors above and others have noted, this is another instance where classic anthropological work provides insight. This trichotomy holds stimulating potential for theorizing the making of big data. So the immediate challenge is not preserving the information but preserving the means to get at it.
Bit rot, for instance, emerges from the assemblage of storage and processing technologies as they move through time. With three terms in a triangle rather than two terms in a row it is easier to avoid imputing a timeline. It is easier to avoid assuming that the raw comes before the cooked, and thus easier to challenge the claim to power embedded in the temporal argument that data comes before interpretation. But nor are they entirely separable, for a historical legacy links them. In this essay, I have sought to open up multiple lines of inquiry with regard to the making of big data.
As an ethnographer I appreciate the value of focused and localized explanation, but we cannot cede more generalized theorizing to only some disciplines and methodological approaches. In taking big data down a notch beginning by not capitalizing the term , we can understand it as a conceptual rubric, but also as a field site amenable to cultural critique and ethnographic interpretation. It is fitting and disturbing that as I write the first draft of this conclusion Edward Snowden is still in limbo at the Moscow airport—in a place of transit now become a site of temporal non-belonging.
Placed outside resolution by the state power he challenged, the very form of his plight is of a piece with the regime of making big data revealed by his disclosures. How these informational regimes shape societies into the emerging future depends in no small measure on our ability to understand and respond to the making up of big data itself. His publications include Coming of age in Second Life: An anthropologist explores the virtually human Princeton University Press, E-mail: tboellst [at] uci [dot] edu. Many persons have helped me think through the topics I address in this essay.
The Intel Science and Technology Center for Social Computing has served as a generative intellectual space for this work. I am not arguing that government surveillance does not include both data and metadata, but that there have been attempts to treat the latter as safer to monitor, and that the distinction between the two is not a priori.
I thank Mic Bowman for these insights regarding file systems.
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What is now seen as metadata may have come first. While not mentioning Foucault by name, the reference is probably intentional. Other important discussions of recognition and belonging include Fraser, ; Povinelli, These historical linkages are complex and still insufficiently researched. However, it is clear that many contemporary algorithmic methods for analyzing big data originate in mid-twentieth century work in cognition that was highly interdisciplinary, drawing on the research of psychologists like Amos Tversky Nick Seaver, personal communication.
Georgios Anagnostopoulos, A companion to Aristotle. Malden, Mass. Louise Amoore, Chris Anderson, Jeff Aronson, Philip R. Bagley, Extension of programming language concepts. Philadelphia: University City Science Center. Gregory Bateson, Steps to an ecology of mind. New York: Ballantine Books.
When truth-seeking efforts face challenges of credibility
David Beer and Roger Burrows, Tom Boellstorff, The immersive Internet: Reflections on the entangling of the virtual with society, politics and the economy. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, pp. Horst and Daniel Miller editors. Digital anthropology.
Introduction
London: Berg, pp. Coming of age in Second Life: An anthropologist explores the virtually human. Princeton, N. A coincidence of desires: Anthropology, queer studies, Indonesia. Durham, N. The gay archipelago: Sexuality and nation in Indonesia. Harry M. Collins, Artificial experts: Social knowledge and intelligent machines. Cambridge, Mass. Monica Cure, Geoffrey C. Bowker, Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.
Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world; wherefore, I, Jacob, take it upon me to fulfil the commandment of my brother Nephi.
Jacob commenced his sermon explaining the purposes for preaching to the people: to fulfill his responsibility to God, to rid his garments of the sins of the people, and to preach the word of God vs. These tender individuals had come to the temple for healing and consolation, but Jacob lamented that his strong words against sin would be like placing daggers to enlarge the wounds of their souls.
Such stark language of death and dying makes us wonder what manner of terrible wickedness existed. The Nephite atrocities were no different than our own day—pride and sexual immorality. This land…is a land of promise unto you and to your seed, [it] doth abound most plentifully. And the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts.
How detestable it would be to use the gifts and riches of God to hurt, oppress, and persecute others, especially those who have not. What wickedness it would be that if instead of supporting the needy with our riches, we turn and persecute them with the very tools of their deliverance God has given us.
Jacob pleaded with his people: seek ye for the kingdom of God before ye seek for riches ; do not let pride destroy your souls ; do not think yourselves better than others because you have more abundantly ; what greater abomination could exist than to persecute another because you have and they do not ; the purpose of this life is to glorify God not to seek for riches And these riches could be any form of wealth such as education, learning, power, prestige, accolades, titles, position, money, shelter, opportunities, freedoms, etc.
He spoke of grosser or greater crimes that his people were committing.
Now, before we discuss these greater crimes we must see how the Nephites justified themselves in their wickedness and we should give the benefit of the doubt that some were acting in ignorance, hence the need for Jacob to teach. Like us, the Nephites had access to scriptures.
But they used the scriptures to justify their unrighteous lifestyle and actions. We should pause for self-inventory. Just because scriptures record that a prophet was burned at the stake for preaching Jesus Christ, is no justification for us to follow suit.