Survey On Nudity Detection: Opportunities And Challenges Based On ‘Awrah Concept In Islamic Shari’a

The nudity or nakedness which known as awrah in Islam is part of the human body which in principle should not be seen by other people except those qualified to be her or his mahram or in an emergency or urgent need.Nudity detection technique has long been receiving a lot of attention by researchers worldwide due to its importance particularly to the global Muslim community. In this paper, the techniques were separated into four classifications namely methods based on body structure, image retrieval, the features of skin region, and bag-of-visual-words (BoVW). All of these techniques are applicable to some areas of skin on the body as well as on the sexual organs that should be visible to determine nude or not. While the concept of nakedness in Islamic Shari'a has different rules between men and women, such as the limit of male ‘awrah is between the navel and the knees, while the limit of female ‘awrah is the entire body except the face and hands which should be closed using the hijab. In general, existing techniques can be used to detect nakedness concerned bythe Islamic Shari'a. The selection ofhese techniques are employed based on the areas of skin on the body as well as or the sexual organs to indicate whether it falls to thenude category or not. While in Islamic Shari'a, different 'awrah rules are required for men and women such as the limit 'awrah, the requirements of clothes as cover awrah, and kinds of shapes and shades of Hijabs in various countries (for women only). These problems are the opportunities and challenges for the researcher to propose an ‘awrah detection technique in accordance with the Islamic Shari'a

Shame and the Sharing of Existence

Abstract: Our aim with this project is to re-animate shame, to argue that there are in fact two kinds of shame experience. The first, primary shame, refers to the exposure of the self by the primordial other, a moment prior to the interpolation of judgment and morality in which the self apprehends its object state before the other, fixed within its gaze. Primary shame is the revelation that I am insofar as the other sees me. Secondary shame, on the other hand, is the mobilization within the pale of society of this originary exhibition of self. Secondary shame is a social tool for the moralization, regulation, and standardization of citizens; it is an invidious derivative of the primary pronouncement of the affect. We have endeavored to give a phenomenological account of shame that frees it from the ideology of a strictly moral and moralizing teleology, one that opens shame to questions concerning animality, community, and ontology. Can non-human animals experience primary shame? Can we speak meaningfully about communities of shame? Is shame an irrevocable and constitutive aspect of all being-in-the-world? These are the essential concerns of this project. But perhaps, more basically, this project is an attempt to reflect upon, to re-cast and re-invigorate the significance of the role played by others upon the being of the self, to expose a veiled truth: that the being of each resonates with the being of all

The natural history of a lost sense

Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Humanities, Graduate Program in Science Writing, 2005.Includes bibliographical references (p. 26-27).This thesis is an investigation of the vomeronasal organ, which senses pheromones. It traces the use of the organ in land-dwelling vertebrates, and suggests evidence that the organ is vestigial in humans and Old World monkeys. Possible explanations for the loss of the vomeronasal organ in these groups are described and evaluated. Notably, the development of tri-color vision may have replaced pheromones for sexual selection in these lineages. This may explain the human proclivity for visual information over pheromonal cues.by Siri Lefren Steiner.S.M

What Values Do ImageNet-trained Classifiers Enact?

We identify "values" as actions that classifiers take that speak to open questions of significant social concern. Investigating a classifier's values builds on studies of social bias that uncover how classifiers participate in social processes beyond their creators' forethought. In our case, this participation involves what counts as nutritious, what it means to be modest, and more. Unlike AI social bias, however, a classifier's values are not necessarily morally loathsome. Attending to image classifiers' values can facilitate public debate and introspection about the future of society. To substantiate these claims, we report on an extensive examination of both ImageNet training/validation data and ImageNet-trained classifiers with custom testing data. We identify perceptual decision boundaries in 118 categories that address open questions in society, and through quantitative testing of rival datasets we find that ImageNet-trained classifiers enact at least 7 values through their perceptual decisions. To contextualize these results, we develop a conceptual framework that integrates values, social bias, and accuracy, and we describe a rhetorical method for identifying how context affects the values that a classifier enacts. We also discover that classifier performance does not straightforwardly reflect the proportions of subgroups in a training set. Our findings bring a rich sense of the social world to ML researchers that can be applied to other domains beyond computer vision.Comment: Submitted to FAT [FAccT] 2020, 12 pages, 4 figures, 3 appendice

Between the ankle and the soul

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CUnT-SPLICING THOUGHT-FORMS : Promiscuous Play with Quantum Physics and Spirituality

CUnT-SPLICING THOUGHT-FORMS — Promiscuous Play with Quantum Physics and Spirituality could perhaps best be described as an invocation of excited states. In more ways than one, this dissertation indulges in a weird threesome between quantum thinking, tantric practices, and feminist theory, with artistic practice at its core. It proposes the term “cunt-splicing”—a reference to ropework and the so-called cunt splice (a.k.a. cut splice) knot. A tool to conceptualize the rubbing and knitting together of fields as (seemingly) distinct as quantum physics, feminist theory, and tantric technology, in order to examine how changing fibers, flows, and currents can generate excited states. This dissertation argues that cunt-splicing thought-forms differ from New Age concepts such as those found in quantum mysticism, which tends to reduce the fluid complexities of physics to fixed metaphors for spiritual truths. Feminist theorist Karen Barad’s notion of agential realism situates the theoretical framework in a queer tradition, exploring the innate “perversity” of particles and the mind-bending queerness of quantum field theory. The works of Barad, Alfred North Whitehead, Niels Bohr, Wolfgang Pauli, Genesis Breyer P-Orridge, Lee Lozano, Ann Weinstone, Annie Besant, and Donna Haraway function as a many-headed apparatus of thinking-through-with. Equally important, this dissertation uses tantric technologies that stem from my lived engagement with kundalini and tantric practices. Approaching artworks as entangled fields to think-through-with, the text is pulled by the weightiness of situated knowledge and embodied experience. CUnT-SPLICING THOUGHT-FORMS — Promiscuous Play with Quantum Physics and Spirituality poses the following questions: How does the process of cunt-splicing galvanize excited states—and the perversion inherent in both quantum and tantric systems? And how can these paradoxical states be activated in artmaking—and to what end? The first knot, background radiation, introduces the phenomena of excited states and the quantum/tantric domain of cunt-splicing. The second knot has GRAVITATIONAL RIPPLES (the Swedish memorial honoring the lives lost in the Indian Ocean Tsunami in 2004) at its core. This sensitive fieldwork speaks to the bending of space-time itself, investigating the concept of waves in relation to excited states. The third knot is rooted in works revolving around the neutrino particle. Propelled by my stay at CERN (European Organization for Nuclear Research), as well as conversations with scientists from CERN and the Niels Bohr Institute, the work contains references to the historical records of physicist Wolfgang Pauli. The fourth knot looks at some of the string-figures that are woven into cunt-splicing, functioning as an additional cord between the first knot and the sixth. The fifth knot spins around the exhibition STRIPPED (2020–21) at Moderna Museet, Stockholm, and Kunsthal Charlottenborg, Copenhagen. STRIPPED can be viewed as an agitated and erogenous meditation on excited and exhausted states, colliding different concepts relating to energy, knowledge, and spirituality. The sixth and concluding knot proposes that an irreverent, double-tongued play has the potential to boost excited states in artistic practices. Much like un/holy instances of glossolalia that blurt out multitudes of bizarre revelations, excitation is an elevation of energy, a perverse and transformative process of radiation and decay. A cuntopology of spooky sensitizations and hard-core intimacies. In artmaking practices, an excited state is never done or undone. As such, cunt-splicing thought-forms can best be thought of as vessels of outrageous intimacies—a joining of spheric and fleshy matters