[...]of being a serious person ~ extinguish abstractions in order to act
[learning from Haraway + Latour:] ‘to take something seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ~-> specualtive thought
(always asking) what other abstractions are to think with?
[my interest in the past -->] your head screwed backward, not so much looking for relevant novelty [and not in search for meaning] (not so of past but also) not quite so enamored of the new and of the creative
-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual apparatuses of the bipedal hominid [for example sayinig ‘everything is collapsing’ is one of those categories, collapsology takes world's doom as a priori]
•knowledge =? production of novelty, product of novelty [that you need is not at all novelty for someone else]
•knowledge =? reduction of memory, production of memory
•knowledge =? cat's cradling each other
*what constitute flourishing?* [@collapsology =/= one is seduced, curious, interested, and intrigued ‘to what is going on there?']
[species are often] risks for your ongoingness
(work of) [*]hope: care not being possible out of the place of sheer joy

...................................

my issues with the commons
i have a problem with the conceptual and material apparatus called ‘resource’ that the commons takes uninterrogated. (and there is no way out of it because commons must take ‘a’ definition of resource for granted--and that makes it too easy to deconstruct). and it is too embedded within a political framework and vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-animal problems, rhetoric, inheritance, logic, alienation, and so on, that need multidisciplinary thinking.

...................................

•what is ‘feeling’ for Lili
•the issue of ‘similarity’ for Luiza
•zones of connectivity and presubjective singularities for Xiri. (what is even better than justice? kindness?)
(Xiri's use of the implicit element of ‘surprise,’ she is trying to communicate the ‘importance’ of her contents.) (trauma-story almost always silences other stories. -- she is compelled by her own storytelling --> baring witness to the injustice therefore resisting it.) --when the victimized personal veils the larger context of evil, the illusion of the true perpetrators - which is around you. (she stated the danger which is all around us.)
-the issue of immediacy for Xiri
-‘you can only heal what you have wounded’ (Wagner's Parsifal “only the weapon that made it will ever cure the wound.”)--what does this mean for our caring activities? @Sina[...]

[...]eless bird --to--> birdless name (a wingless not-eagle)


why fables are important? <-- others and their traces are always working within us already, in a space and time that cannot be reduced to that of consciousness (or self-presence)
•profound linguistic or rhetorical complexity of the call and response

the raven resounds (it does not just start talking) <-- it starts with the others: eagle, wether, shepherd

Lacoue­ Labarthe --> identification (the self-becoming of the Self) has always been thought as a matter of examples (+ their appropriation) --raven--> (paradoxical impera­tive) “imitate me in order to be what you are”

wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep­ skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slaughtered an animal for his supper. It happened to be the wolf.
-->  a character that does not belong to one can involve one in serious trouble



[*]fable: (name of the) *literary thing* that aime to *teach responsibility* --Keenan-->  self-understanding of the free subject (<--fable--we are exposed to something in language that troubles the possibility of that understanding)

[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom

governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction-->  limitation of ethico-political responsibilities

for Keenan: **question of respon­sibility = question of freedom**

the free community of rational beings cannot simply be (regulatively) invoked

calculable & programmable law

responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*

•politics (and ethics) --name--> the urgency and necessity of a response
•responsibility (and freedom) --name--> the impossibility of response with guarantee

      ethical =/= actual
         |           |
impossibility =/=  totality of what is

***impossible =/= not-possible***
--Derrida--> the impossible occurs at every moment (that belong to the effort of reading)

“have we not acquired the right to say everything?” (Sade)

who reads, and how, a text addressed to no one?
what status does it have?


[Lode Lauwaert]
for Blanchot Sade (libertine aristocrat novelist) was the writer par excellence
[...]

[...]ealizing that this entails the strengthening of the social cohesion model that becomes universally inclusive.” [...] “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (Peran)

how can i stop and resist “self-exploitation”? --> instead of thinking about transindividualism and commons, etc.

“An artwork executed from fatigue ‘exposes’ its intensity.” (Peran)
A “tired” artwork

(Marti Peran)
a minority that wishes to be a majority
the semiotic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's passivity, implies performativity.
a way of being ill


(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
*hyperactive life --> poverty of experience*
the banality of “i Like”
(maybe interesting for Laura:) *fatigue* is the instant of stopping and pausing [of exercise and beautification] (after which a diversity might be possible)
[*]fatigue: capable tiredness --> politicizes discomfort
[#we are in the domain of passivity, disappearance and inaction]
Peran suggests a position of fatigue where (some time ago) was occupied by melancholy
“is this not a mere “don't like” that re-enters the spiral of our mobilization?”
“we are left with just the option of making an index, a collection of trails and marks [...]”
sunday: “empty time that forces us to fill it through apparently free decisions that, if they are resolved properly, please us and re-constitute us” (Peran)
*freedom of action for self-realization* --> unstoppable egocentric machine
space of perpetual connection (@ERG's website)
(pseudo) communicative action by way of technological devices --> camouflaged alienation
“The promise of self-realization and the demand for visibility organize the mobilization of desire, turning it into work.”



do we need to formulize and formalize our uncomfortable concerns and experiences?
@apass, artist research



i want to *give connections*

...................................

#semester/seminar on destruction
-care, suffer, fubar,
[fubar: “fucked up beyond all recognition"--a term from veterans returning to the United States in 1960s]



#semester on Hojum
(surge,) on performance, media, sculpture, and surplus
Hojum has to do with the hojum (~=? ‘bodies’) of people to get in front of the line, the hojum of enemy, of friend, of information, also includes the plural form of ‘hajm’ (حجم)



#seminar on th[...]

[...]گیری)


origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]

*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies and worlds; affect generates the surfaces of collective bodies (<==allows== not to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}

*emotions ‘involve’ subjects and objects*

what constructs emotions as positive or negative residence?

[*]psychoanalysis: a theory of the subject as lacking positive residence
(this ‘lack’ is commonly articulated as the “unconscious”: in Freudian terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement

(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”

([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved

model of emotion ==> material[...]

[...]in apass ... am i being too ontologic with everything? --> I am operating from the position that understanding materials, practices, and interpretation implies questioning ontological assumption ==> challenge concepts)


@Eszter: is there a notion of ‘natural’ embeded in her ‘compelled’? there is nothing natural about us being here, there is nothing natural about here
•cognitivism: (when talking of representation) a psychology of doing which emphasizes human cognition endowment enabling man to develop intellectually ==> classifications (are easy seen) as properties of mind =/= classifications as materials or materially textured --> “a common way to hear people's experience of this materiality is through metaphors. So the generation of metaphors is closely linked with the shift to texture.” (Bowker)
•behaviorism: a theory of doing that focuses on objectively observable behaviors and discounts independent activities of the minds involved in the doing
/>
-->? behavioral intervention
(footnote on) behavior therapy --> breaking one's loops (of: reverie [mind fleeing across secluded planes], reaction to stimuli [overwhelmed by the speech of the others ~ neurosis], distorted thinking [overstressed emotional reasoning], , ,)
[*]behavior therapy: treatment of neurotic symptoms by training the patient's reactions to stimuli --> *cognitive restructuring* could help Eszter in her artwork? (to reestablish the relationships between stimuli and responses)
(techniques:)
•counterconditioning
•punishment (operant conditioning)
•habituation
•functional analysis
•*behavior intervention plans*
•automatic thought record
•

i can only guess (with cognitive therapy) at the interior landscape of her reverie, her internal reality (~= psyche) [--> i am reminded by this again that knowing anyone's psyche is impossible, as in psychology is an impossible science]
e]
[*]cognitive therapy: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and *distressing emotional responses*
--> learning to monitor thoughts (in three layers:)
1. core belief [deepest level of our thinking, underlying self-values and perceptions of the world, have an absolute quality: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the world.” etc.]
2. intermediate beliefs [expectations and assumptions, guidelines we follow, maintaining our anxiety and depression: “Always look for danger and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.]
3. automatic thoughts [immediate thoughts that go through our mind in response to a situation, usually negative and unquestioned: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.]

types of automatic thoughts:
•evaluation (evaluativ[...]

[...] this materiality is through metaphors. So the generation of metaphors is closely linked with the shift to texture.” (Bowker)
•behaviorism: a theory of doing that focuses on objectively observable behaviors and discounts independent activities of the minds involved in the doing

-->? behavioral intervention
(footnote on) behavior therapy --> breaking one's loops (of: reverie [mind fleeing across secluded planes], reaction to stimuli [overwhelmed by the speech of the others ~ neurosis], distorted thinking [overstressed emotional reasoning], , ,)
[*]behavior therapy: treatment of neurotic symptoms by training the patient's reactions to stimuli --> *cognitive restructuring* could help Eszter in her artwork? (to reestablish the relationships between stimuli and responses)
(techniques:)
•counterconditioning
•punishment (operant conditioning)
•habituation
•functional analysis
•*behavior intervention plans*
◦automatic thought record
•

i can only guess (with cognitive therapy) at the interior landscape of her reverie, her internal reality (~= psyche) [--> i am reminded by this again that knowing anyone's psyche is impossible, as in psychology is an impossible science]
[*]cognitive therapy: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and *distressing emotional responses*
--> learning to monitor thoughts (in three layers:)
1. core belief [deepest level of our thinking, underlying self-values and perceptions of the world, have an absolute quality: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the world.” etc.]
2. intermediate beliefs [expectations and assumptions, guidelines we follow, maintaining our anxiety and depression: “Always look for danger and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.]
3. automatic thoughts [imme [immediate thoughts that go through our mind in response to a situation, usually negative and unquestioned: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.]

types of automatic thoughts:
•evaluation (evaluative thoughts)
•coping strategies
•avoidance
•

[cognitive distortions]
typical mistakes in thinking:
•*all or nothing* / all-or-none thinking (“If I'm not a total success, I'm a failure.”)
•*catastrophizing* [--> middle eastern fortune-telling, omen, foretell the future] ( “I'll be so upset, I won't be able to function at all.”)
•*disqualifying the positive* (positive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
•*emotional reasoning* (“I know I do a lot of things okay at work, but I still feel like I'm a failure.”)
•*labeling* (“I'm a loser.[...]

[...]
*complex adaptive systems: autopoiesis or self-creation of patterns and new entities

...................................

(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
-your distinguished and enduring behavioral and mental traits that differ from social norms and expectations
it is in relation to others --> cognition, emotiveness, interpersonal functioning, impulse control ==> personal, social, occupational disruption

egosyntonic personality disorders are most difficult to treat (such as: narcissistic personality disorder, anorexia, gambling problem)

*egosyntonic: in harmony with the needs and goals of the ego [--> defences ==> maladaptive coping skills ~=> anxiety, distress, depression]
*egodystonic: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image

obsessive-compulsive disorder --> egodystonic
obsessive-compulsive personality disorder --> egosyntonic

Freud: psychic conflict arising when the original lagging instincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]

...................................

[*]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the disorder

borderline personality disorder =/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of neurotics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity --> chaotic identity (=/= chaotic imagination)
*the most treatment-resistant personality type*
-75 percent in female patients
-related to neglect in childhood

borderline personality disorder often comes with very smart people
borderline personality + high intelligence ==>
•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind --✕--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
•going from one thing to another without consistency in life باری به هر جهت

borderline personality disorder + narcissistic personality disorder [seeing people from top to down] ==> winning arguments by mixing imagination and reality, saying everything they like to others
--> (donya-e zehni) a mental world in which imagination and reality are not distinguish (~-> lying)

(a nontherapeutic approach) to turn the borderline into storyteller:
•dissociation --into--> impossible association
•disconnection as a state of consciousness --into--> impossible connection
•lying as a feature --into--> fabulation
•manipulative behavi[...]

[...] /> as backdrop for human activity
passively vegetating
making local and global connections: which local or global connections was made (by Sina, Xiri and Esta moving the plant)? (how the plant was repositioned in our) making of public common spaces
-practices of concern
(attentive to the plant that was a) shared “thing” between us
what was mediated, navigated and articulated with that plant in apass 4th floor?
(with this i am trying to ask about the) kinds of imaginative world-making at work
gathering forces
-

the mice, and the pattern of rice, how did we become the reader of mice's text? --> reader is always always constructed.
the mice disconnected us from global digital networks and wrote something on the floor...
(which objects of our systems design supporting some and not others) leaving out what are locally perceived as “nonpeople” can mean nonworking system. (biologists not seeing their secretaries as doing real science, artists in apass not seeing the mice doing real work, etc.)
--> *(Leigh Star's) “ethnography of infrastructure”* -infrastructure is both relational and ecological, both transparent and opaque. it is part of the balance of action, tools, and the built environment. [*]infrastructure: a dense interwoven fabric of shared visions of possible and acceptable dreams (of the inovative, as techniques, knowledge, know-how, and the institutions).

...................................

my previous lectures have been communicating something I don't quite understand to an audience that doesn't want to know. but still somehow they became not indifferent to my madness and we managed to establish lines of interest and interference (=/= restoring the phalus to its proper place, or getting a membership)

i am building another wit =/= you know when you are on some kind of auto-respond, those smart fast answers. my wits take ages to come through. in a way i have been slowing down certain kinds of wit. that's also why it is so easy to silence me.

i have been also busy with the timing of understanding. how to keep understanding open and ongoing? there is this standard general sense that becomes very upset when things are not immediately understood (#double-click democratization of communication,) my workings have been perhaps invested in keeping my own (not-fully-)understood alive for a while. if things were instantly understandable we wouldn't be here.

...................................

question at Hoda

how to make her interested in metaphysics? in queer studies and practices

physics is the river of phenomena
meta: above, among, beyond

ontological commitment to:
sense of wonder
sense of sadness
sense of madness

what (else) literature can be if not elegy?

sonic level of sign-making and significance [...]

[...]'s extremes”; *our activisms are not the same*: to open up to our extremes, to open up to what you are not sure of --> to find ways to be in productive alliance (=/= the notion that everybody has to do everything [tell Xiri])
•(educating oneself) actually know how to explain what somebody else said and not just what you said*** --> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (--> we face this in apass)
•learning how to recognize authority (as a mentor and participant) (the problem of the inability to deal with authority, common in early feminist movement, traces in Xiri) --> being alert to how hierarchy shut people up that one don't acknowledge the hierarchies that emerge out of that *{alarm ==> hierarchy}*
•in apass i am trying to remember what my peers are doing, and when i see things i think of them, and they are in my citation network (they are all over ajayeb.net) and i am aware of what they have told me. words they are inventing are in my vocabulary too (that is why i am so energetic calling in Xiri's category change for example “generous suspicion”)
•collective research environment works by networks* (--> a problem with apass)


[*]epistemology = stories knowledges tell


sometimes practices demand:
•exclusive expertise (~ focus)
•extensive scholarship ==> linking and speculating
•attaching unexpected agencies and territories to each other


(better) understanding the mechanisms and affects of inclusion and exclusion in communities of practice
for example in apass (we are dealing with):
•suffer <== mutual incomprehensions
•pain <== heterogeneous knowledge worlds
•anger <== unevenly distributed power
•fatigue <== exposure to intensity
•tension <== different styles of knowing

unacknowledged suffering --(in past and present)@Hoda--> as well as pleasures


(what do you make out of reading your gender material?)


Greek brainwomb


feminism  ~/= feminist theory-->{highly diverse, located in many domains of practices in and out of the university, and understood to be this highly diverse activity}


the talks i have been giving are done by someone with a kind of mind and soul that just makes connections fast. i work orally. the lectures are heavily prepared (and some important ways unprepared in the manner of its performance: all those connections happening during the talk not knowing them beforehand, they happen by the encounter*) and full of cue (سخن رهنما، ايماء، اشارت) and quirk (تزئينات، تناقض گويى، تغيير ناگهانى فکر). my notes and scripting are invisible to my audience, but they are there at work. and it gets people excited. and that's the [...]

[...]r integrity

*taxonomy: (constantly morphing) tools, they work and get worked, *they are part of situated conversations* (~ “theory conversations” Katie King < Haraway)
(=/= some kind of enemy that you never do)


***almost everybody is organically part of more than one conversation at a time*** (Haraway)
(this is so important to recognize specially in collaborative research environments such as apass)


(in political movement:) working to a kind of clarity of ideological position ==> to do certain kinds of things (that are harder to do if you don't have them [those ideological positions] in the world) --> they are used as *tools* to produce what got called *political correctness* --> always producing those who count and those who don't count*
=/=? feminist movement = ***a kind of vulnerability to not being who you thought you were*** : openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول --> (towards thinking) differential/oppositional consciousness (=/= father, single kind of creators)


“you can know if you are wrong in rather interesting, situated ways”
@Leo
@Maarten


[*]"was”: (so important for iranians [#past]) a geographical place, a place:
•of pain
•of fantasy
•of hope
•of possibility
•of defeat
•of breaking and building
(--> a borderland)


metaphors that are also real places
figurings that are also (always unequally) lived in the flesh


to think “contact zone” instead of “binary shape”
ways of living and technologies, ways of doing the world forcibly brought together in relations of serious inequality, but which do not take the simple shape of dominator and dominated


*“abstractions are precious and they take a huge amount of work to know how to build them well”*

(?how do i know when in working with ajayeb) sometimes you are required (at the same time!):
•to be dead literal
•to be precise
•to be analytically good
•to be unforgivingly technically right
•to be flaming imaginative
•


*breakdown*: where the normalizing fails ==> something else emerges


*every collective needs people who feel:
•(a grace given to you by the structure of your cells, you don't know where it comes from:) “root sense that the world is not dead” --> a sense that things are moving and alive and future-full
•its people who feel despair (...emphasize the futurelessness of it all)

*!!!--> we (also) need sensibilities that are angrey at each other

(aligned with Haraway) my position has been that: we don't choose our sensibilities, we wake up and figure out what they are

[...]

[...]es of victim and opressor, and now they suddenly disappeared from her work. that category change or vocabulary change was suspiciously effortless


*remembering is an extremely creative practice (-note to Hoda-)
memories are like ecotone کناربوم (transition area between two adjacent ecosystems)


#(very important concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessary?)
the frenzy of the 1700 of surveying nature and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> metaphors of archive, information-intense ways of thinking about life on earth

*“demonstration” coined by science

...................................

(with Scout Calvert) the ways the digital apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other book discourses *** --> categories explode in library practice
[Calvert donig brilliant discourse analysis of library sciences --> has direct impact on practices of reading#, different kinds of knowers]
techno-biblio-capital: techno-capital and library practices embedded in each other -->{ [*]technology: assemblages of people, computers, software, discourses, techniques and workarounds that make them function; [*]capital: a social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; [*]techno-capital: techniques, discourse and technologies used to naturalize and derive capital from information and information technologies}
*curiosity = a small and local kind of *freedom[= agency within constrain ==enabling==> skillful meanings], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for consumer culture specializing in providing private pleasure,
techno-capital objectivism: (neutrality of) collection developemnt and format choices --> power-sensitive judgments
“we will engineer ourselves out of that” --> naive technological optimism; *the technological question is cruicial to questions of power and knowledge*
-library science tends to position library as power-neutral spaces
-(Foucault: resistence to power is always present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) [citizen of liberal democracy who exercises the freedom of representative government, so much as a consumer who exercises freedom of choice of commodities]
patrons as constituent مولفه (==> new knowledge + themselves as knowers) =/= seamless information consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative technophilic subject [<-- this donesn't realy exisit as a[...]

[...]w can Sven has a real chance of producing resistance knowledge?) --> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) --> mixtures of work and play in this new economy, (Calvert > Bateson) the meta-communicative nature of *play[= strict rules with genuine freedom, the dual essence of play: curiosity and relationality];
(Calvert arguing for) “knowledge-makers” who engages in creation of situated knowledges by activity adapting, processing and sharing knowledge within the ecology of library ~= *bibliographic apparatus*
(Calvert's heuristic device to imagine what library practices might emerge:) imperfectly literate constituent seekers

-a double consciousness of play, where cognitive sensation amid multiple affectivities are continually teased between assertion and rejection
-a doubled unconscious connoisseurship of realist conventions pressured at new horizons
[Katie King]



>
(women's) mini-encounters with god --> kind of materiality of god that don't fit any of the available categories


now-but-not-then quality of continuities


Haraway's deep commitment to the ties of science and competence, pleasure, empowerment, ([*]science:) this craft where you did this incredibly fragile, important, hard work of asking questions of the world in such a way that you might have half a chance of knowing if you are wrong***


you get it “there” ==> (you have a chance of) figuring out something else*


(sustainable life ways that involve) breeds =/= factory farming

Haraway's problem with veganism's moral, wholistic, complex claim that they make on us (also a necessary kind of contemporary witness): that people's practices with animals as food and fiber and work animals, turning into nothing but museum pieces at best. vegans deadly imagination sometimes don't get what they kill: most kinds of animals that have long histories in close association with people.

there is no relationship to this world that does not involve extensive killig (Haraway)


up-to-the-minute technologies

complicated issues around security apparatuses and different national struggles

histories of dispossession and genocide


“do you believe?" = "do you believe in a list of dogma?”
totally wrong question: do you believe in God?


[should i go to Berlin after apass?] a parochial person دهاتی (in the pressure of the seriously elite places): you could be here, you could succeed here, but never belong here


Haraway's ‘literal’ makings:
•“companion” is about whom you are at table literally*
•to be homo sapiens is to be in multispecies interdependencies literally*


my issue with the image of the free float[...]

[...]r /> •What does it mean to add density and texture to description?


...................................

armies of metaphors and metonymies that are to justify war

...................................

“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the cosmos” ==> hyperobjects (“seem to force something on us”) --> i say every object does that, and it is not recent: ajayeb al makhlughat is about the description of that force

hyperobjects Morton
-an object that is “hyper” in relation to some other entity
-they are viscous: they “stick” to beings that are involved with them
-they are “nonlocal” : local manifestation of hyperobject =/= hyperobject
-they exhibit their effects interobjectively : they can be detected in a space that consists of interrelationships between aesthetic properties of objects\
=/= apocalyptic environmentalism
=/= the possibility of transcendental leaps “outside” physical reality
=/= that we are “embedded” in a “lifeworld”


high-dimrnsional phase space
invisible to humans for stretches of time

[*]hypocrisy <== the conditions of the impossibility of a [*]metalanguage= account for things while remaining uncontaminated by them, (~= an “outside”)
--> (Lacanian truth:) “there is no metalanguage” =/= postmodernism's “everything is a metaphor” =/= some metaphors are better than others ~= *there is nowhere to stand outside of things*
the time of hyperobjects is a time of hypocrisy =/= cynicism

[*]weakness <== the gap between phenomenon and thing

[*]lameness <== the fact that all entities are fragile

imagination as:
•Hume: a bundling of associations
•Kant: the possibility for synthetic judgments a priori
•object-oriented ontology: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be--the being of a paper cup is as profound as mine


which hyperobject you are caught in?

image of writing --> shy, retiring octopuses that squirt out a dissembling (mask, cloak, vortäuschen) ink as they withdraw into the ontological shadow


figure of *mill* (the characters and technologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) =/= Eszter's vortex

my intimate impressions “personal" = footprints of hyperobjects, distorted as they always must be by the entity in which they make their mark

situatedness is now a very uncanny place to be, like being the protagonist of a Wordsworth poem of a character in Blade Runner


*cool impersonality of the scientific language* (now is deprived of it[...]

[...]on's hyperobject is a towwk)
usoc --> uncanny strangeness of existence (work of Heidegger)
lawot --> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken lawot)

visist = visit + resist


correlationism: the notion that philosophy can only talk within a narrow bandwidth, restricted to the human-world correlate : meaning is only possible between a human mind and ‘what it thinks' = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ~-> the light on in the fridge when you close the door
-Heidegger (towering through) is a correlationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence--for him idealism, not realism, holds the key to philosophy. (Heidegger's tool-analysis: when equipment--which for all intents and purposes could be anything at all--is functioning, or “executing” [Vollzug], it withdraws from access [Entzug]; that it is only when a tool is broken that it seems to become present-at-hand [vorhanden] --> is this what Femke is proposing to apass?)

Descartes uncritically importing the very scholasticism his work undermined

[*]epistemology:
•how can i know what there are (or are not) real things?
•what gives me (or denies me) access to the real?
•what defines the possibility of access?
•what defines the possibility of possibility?


•Einstein discovered a rippling, flowing spacetime
•Tarkovsky discovered the ‘sensuous material of film stock’ --> ssoci
•Husserl discovered something strange about the objects: no matter how many times you turned around a cion, you never saw the other side as the other side --> the #coin had a dark side that was seemingly irreducible


Morton's (technology of what we know) hyperobject is his sense of an asymmetry between the infinite powers of cognition and the infinite bening of things, yet he doesn't evoke descriptive practices, which could be helpfull--he is missing something, here: “the gap between phenomenon and thing yawns open, disturbing my sense of presence and being in the world.”
“[...] i cannot locate the gap between phenomenon and thing anywhere in my given, phenomenal, experiential, or indeed scientific space” --> Xiri's problem
he disagrees with: (from Plato up until Hume and Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” --so he concludes: “things are themselves, but we can't point to them directly.” =/= nonrepresentational theory, Stewart is much more useful. we can see Morton's taste for (a masculine) sublime in modeling his hyperobjects

flat ontology: there is hardly any difference between a person and a pincushion. and relationships between them, including causal ones, must be vicariou[...]

[...]in charge of assigning significance and value to events that can be statistically measured
entities that become visible through post-Humean and post-Kantian statistical causality --> anthropogenic global warming

causal factoid


humiliators [there is no center and we don't inhabit it]:
•Copernicus
•Darwin
•Freud (displacing the human from the very center of psychic activity)
•Marx (displacing human social life with economic organization)
•Heidegger
•Derrida (displacing the human from the center of meaning-making)
•Nietzsche
•Deleuze and Guattari
•
~= there is no edge =/= (film Lucy or Neil Tyson series suggesting that) there is an edge (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair literally sitting a VIP box beyond the edge --> anthropocentrism: the idea of a privilaged transcendental sphere
Kant --> (although we are limited in finitude) our transcendental faculties are at least metaphorically floating in space beyond the edge of the universe --> #milieu #tasavof #sufism


...هزار و یک hezaro yek
universe of trillions of finitudes


[*]thing: a rift between what it is and how it appears


(Morton > Herman:) human consciousness wants *to preserve knowledge as a special kind of relation to the world quite different from the relations that raindrops and lizards have to the world* (<-- so dangerous and so difficult to resist [<-- next level of situated knowledges] -->) also want to claim that the very status of [his] utterance is somehow special <== (human) ‘thought’ is given a unique ability to negate and transcend immediate experience
(claims that the human doesn't exist ==>) elevating the strucure of human ‘thought’ to the ontological pinnacle سرمنزل

everything (such as modernity) banks on a certain forms of ontology and epistemology to secure its coordinates


speculative realism, a rogue machinery

saving power:
•expecting an eschatological solution from the sky
•a revolution in consciousness
•a people's army seizing control of the state
•

obsessive robots (that hold open the sliding doors of history just as they appear to be snapping shut, imprisoning us in modernity forever)


*distance*: (the schizophrenic defense, “object in mirror,”) a psychic and ideological construct designed to protect me from the nearness of things
-the concept of ‘nature’ is (such) an “object in mirror” (#amazon project)
بنداز دور mythical land away --> a dis-dimension called ‘away’ (door دور) in iran (door andakhtan دور انداختن)
(there is no away on this surface we are in) --> throw away: an optical effect : there is no loger distance[...]

[...]/>
catachresis (the misuse of a word) <--fluid--> metaphor (the non-literal application of a word) <--fluid--> metonymy (in which the name of one thing is put for that of another related to it)

readability: the possibility of producing an essential/definitive reading --> closure =/= further interpretation

a language which would perfectly fit my multiple identity--persian consciousness
emboding (belonging to) two bordering cultures: western university and persian tradition of subjectivity
•mixture of English and Farsi
•spontaneous shift of style
•
•


...................................

learning from academia: committed to excessive rigor + sriousness of purpose

...................................

(Erikson's) developmental stages characterized by a psychosocial crisis of two conflicting forces: (each stage that came before and that follows has its own ‘crisis’)
[conflictual psychosocial crisis --> virtue ~-> (answers to) existential questions]

-(0-18 months) Trust / Mistrust --> Hope
[Can I trust the world?]
==> what constitutes dangerous situations (in life)
world is undependable, unpredictable, and possibly a dangerous place
[*]trust: syntonic quotient
[*]mistrust: diatonic quotient
--> oral stage

-(2-4 years) Autonomy / Shame-Doubt --> Will
[Is it okay to be me?]
venture out to assert their will ==> learning about environment
lack/excess/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal stage

-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage

---till here we were in the realm of play---

to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)

-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness an[...]

[...]I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially hostile world) <-- this is difficult because commitments are asked for before particular identity roles have formed
}--> experiment and explore (in a ‘psychosocial moratorium’ [allowed adolescent role confusion]) ==> firm sense of identity
(experimentation is about identity formation?) --> [according to Erikson] only when identity is established [~ experimentation stopped] the questions “What have I got?” and “What am I going to do with it?” can be asked
[*]identity: to identify the object of one's fidelity***
-identity crisis for persons of genius is frequently prolonged
-->? genital stage

-(20-39 years) Intimacy / Isolation --> Love
[Can I love?]
[*]distanciation: “the readiness to isolate and if necessary, to destroy those forces and people whose essence seems dangerous to our own, and whose territory seems to encroach on the extent of one's intimate relations”

-(40-64 years) Generativity / Stagnation --> Care
[Can I make my life count?]
guiding the next generation

-(65-death) Ego Integrity / Despair --> Wisdom
[Is it okay to have been me?]
(only now is able to) develop integrity

...................................

you have a ‘bad day’
(in Socrates:) because you are ignorant of geometry
(in Feminism:) because you are a man
(in communicative capitalism:) because you are ‘boring’


how to plot to take over the world?


(Rilke)
“I wish to help and expect to be helped. Everyone's eternal mistake is to take me for a healer when, in fact, I am only attracting others, for my own profit, in the trap of a simulated assistance.”


(your) interview and interruption


I would take a bullet for you
/////
you go for the knife and i prepar myself to die

...................................

duty ~= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)


[...]

[...]onism you ascribe to them]

...................................

ideology: wrong questions

[parable of two side of a coin] tolerance = other side of harassment
(--Zizek--> the pseudo concept of) tolerance actually means “don't harassment me”

when you lack concrete politics ==> moralizations


we are no longer interpolated or addressed by power
politics of self-realization --> anti-bureaucratic creativity of artist --> postmodern capitalism: ([pretends to be] no longer hierarchical bureaucratic but) creative interactive autopoetic

(@Leo:) ethics =/= morals
*ethics --> my consistency with myself, fidelity to my own desires (which is transvaluated as external and part of social system)
*moral --> the symmetry of my relation to other humans (which is transvaluated as individual and internal, “don't do to me what you don't want me do to you”)
being immoral out of principle, to act in a certain way as part of a fundamental existential choice.
being immoral (destroying men's lives) while being truly ethical (faithfull to her chosen path)
(Nietzsche, the philosopher of) *immoral ethics* (=/= unethical morality)

...................................

[*]death drive (inerested in fucking, cannot being-with): *to lead organic life back into the inanimate state*, to return to an inorganic state (-we are talking symbolically not biologically) [=/= eros (interested in love, life, sex, and being-with, the world is very vivid to eros)]
-->{image of the eskimo piercing through the ice and snow}--> *Destruction as the Cause of Coming Into Being* (for the subject for whom the world is prosaic matter-of-fact =/= vivid)
-(we live in a society that we are no longer interpellated -->) does death drive and archive drive have to do with one another? destruction and archiving...
-girl with the red dancing shoes, undeadness of Laurent, wanting to see himself in the image of that which cannot be destroyed (!!), his unbearable *nostalgia for a lost harmony* [followed by Hoda and Arjang] (-is that why they negate love? because they cannot love but still want to be alive: [the drive] to remain alive after they are dead)
(their relation to the city night:) they drive, Trieb, [in a Lacanian sense: all drives are partial to the death drive (because:)
1- every drive pursues its own extinction
2- every drive involves the subject in repetition
3- every drive is an attempt to go beyond the pleasure principle, to the realm of excess *jouissance*(: enjoyment experienced as suffering @Sana)]
(death drive =/= dying)*
with death drive we are at the dimension of the undead (spectral undeadness is the domain of the drive) --> “horrible fate of being caught in the endless repetitive cycle of wandering around in guilt and pain”
(Lacan:) deep inside they desire to return to the preoedipal f[...]

[...]br />


@Hoda: to be very careful with the fetish of “refugee's suffering” --> turning a serious political problem (geopolitics of western intervention, europe's economic neocolonialism) into a (sentimental liberal) humanitarian concern ==> avoiding critical political analysis

?a different program: not to be yourself
to bring our struggles together (not our so-called cultural differences)

refusal to integration is problematic as integration (into host's pleasure principle)

authentic imperialism has always been multicultural

...................................

on affect
affective character practice of retrospection: a bit pensive and passive, a bit slow and solemn?

1970s and 1980s anthropology of emotion: how feelings variously fix and stick through different compositions of language and discourse =/= anthropology of affect: how some feelings slip, evade, and overflow capture ==> *creative methods to collect evidence of environments making and shaping bodies in ways more complex than and ontologically distinct from the poetics on hand to describe it*

**poetics may quite possibly be all that we have, it certainly isn't all that we are**

[*]politics: permutations of evolving power relations and our reflexive attempts to negotiate and manage them

*affect theory: an effect of the world as much as a frame for viewing it

industry working also on affect, push confidently ahead, operationalizing their own idiosyncratic theories of affect toward the manufacturing of new regimes of technological knowledge on how bodies feel (Apple buying Emotient, SoftBank's emotional robot, collective AI cloud)

spread of populist anti-establishment sentiments
feelings increasingly become the primary field for strategizing, measuring, and experiencing politics with global precarity
•anger on the right
•fear on the left
•anxiety at large

affect: nonconscious intensities variously activating and deactivating bodies
emotion: those feelings that fix into place through a variety of discursive practices

methods of mining feeling
projects of knowing become projects of power : narratives seeking to close the affect-emotion gap

The Flash TV series character's motivation are more experienced as a story, for example, a goal, a personal pep talk, a collective call to arms--and not as momentum and force --> affect's sheer momentum

...effect as affect's long history breaking on a shore

countervailing forces of sense and story

to inspire a sense of critical urgency

affect ==> theory is of the world it so describes

...................................

contemporary tendencies in participatory art:
•**[...]

[...]elevant question for apass)

“unconscious” and “psychodynamics” are *fantasies that could be replaced with better ones*

(Hillman's archetypal psychology) **asks the psyche to move with its sickness into life**

(to discover) a sense of soul in the sufferings of Psychopathology : ***something lives in me that is not of my own doing*** (--> demon, psychic force,,,) to take soul with one wherever one goes and to react to life in terms of this soul

symbolic meanings, insights, eros, body, craziness, the *lower aspects of the gods* --> the freedom to imagine and to feel psychic reality

“inner reality” --> called up by ego ==> individuality = to be peculiar, to be peculiarly what one is, with one's own odd patterns of archetypal responses

♥***we are never only persons; we are always also Mothers and Giants and Victims and Heroes and Sleeping Beauties*** (<-- what i am learning from psychoanalysis)

the mythic appears within the language, observation, and theories even of science

recent attempts to move out of analysis: (@Aela)
•group therapy
•sensitivity training (--> apass)
•love-ins
•blowing-the-mind with drugs
•

[*]analysis (is too potent) is too much a part of this century's self conception --requirement--> of ego psychology
([apollonic aim of enlightening consciousness -->] enlightened *egoization* of the psyche =/= *a darker and softer kind of life* ~-> end of neurosis, end of analysis, end of consciousness...) analysis --in-20th-century--> rediscovering the soul and reawakening its imagination
(rethought -->) [*]analysis: essentially as imaginative activity (or an activity of the imaginal realm) as it plays through all of life --> [the idea of one's “fable” ~] ***what is the fantasy he has of what he does?***

analysis is an *enactment*
enactment necessitates *myth*: a tale about its ritual

mysogyny <-- manifestation of the western, protestant, scientific, apollonic ego

****Hillman (penetrating the analysis in accordance with mythical perspective):
*transference --> erotic*
*unconscious --> imaginal*
*neurosis --> dionysian*

-what are the manifestations of ego in ajayeb?

-please let's have a darker kind of light...



(Keats:) world = the vale of soul-making }==> you'll find out the use of the world

(Hillman:) psychoanalysis: something one learns through “analysis” --> processes of the mind, heart, and soul (that were not included in the field of psychology in the past century)

(Jung:) depth psychology: an ontology of the soul based on archetypes

(a -logy that allows the) soul's speculative function


Hillman proposing a deep uncertainty concerning the root metaphor, the t[...]

[...]n a priori methodology) at its core
-the posibility of *true answers* for “artistic questions”(?) --? can anybody outside your field be made to care whether you're right?
a priori =/= contingent
higher-order truths of...
self-supporting community of experts (= trap)
“philosophy is garbage, but the history of garbage is scholarship” -Burton Dreben

...................................

act of cultural and economic exchange
act of reciprocal exchange, of creative mutuality (to benefit in a myriad of ways related to our professional status, our institutional ‘worth,’ the social and cultural capital perceived to be attached to the ‘networks’ in which we operate)
[to interrogate] concepts of artistic labor and value
time, labor, and the creative investment that was embodied within [the object that you make]
[you might start with] requiring a catalogue containing critical essays to institutionally ‘legitimate’ your exhibition --yet--> sophisticated, playful and interesting ways to comment on and engage
*numerous ways in which cultural forms (in this case contemporary art) are simultaneously entangled in a number of spheres of meaning, value and mediation* ==> activate ongoing dialogue
[*]capitalist marketplace:
•people in both established and emerging ‘global’ economies forced to fulfill their everyday needs
•‘the market’ is naturalised and reified within social relations in ways we don't necessarily always recognise or acknowledge --> suffused and sublimated within creative production, our lexicon and gestures
(19th century anthropology's) the idea of [*]alterity: understanding how ‘other,’ ‘primitive’ societies operated ‘outside’ of modernity --assumption--> ‘small scale’ societies exchange (barter, gift exchange, and so on) would always, with evolution, give way to more ‘sophisticated’ means of trade
•Malinowski (study of the Kula ring) --> form of producing and reifying power relations
•Mauss (gift economies) --> gifts as stand alone systems + other kinds of economic structures
•Strathern (Melanesian gift exchange) --> how personhood is a malleable concept that is both implicated in, and created by, conceptions of individuality (tripartite views of people as constituted of a mind, body and spirit), or dividuality (persons as constituted from multiple essences and social relations, including the giving and receiving of gifts) + how gender is both studied and understood in the acts leading up to the performance of gift exchange
•Appadurai () --> ‘things’ have ‘social lives'that can be studied in relation to the different spheres of use
•
}--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic systems

...................................

https://mapmagazine.co.uk/notes-contemporary-art-and-anthropology

op[...]

[...]ives'that can be studied in relation to the different spheres of use
•
}--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic systems

...................................

https://mapmagazine.co.uk/notes-contemporary-art-and-anthropology

operations of statecraft:
•queuing in social security offices
•filling in tax forms
•circulation and arrival of letters demanding council tax payments
•census taking
-
}--> social organization that seems so habitual (mundane and ordinary) ==> unreflexively experienced

state's ordinariness --> irresistible enchantment --> overwhelming power ~~> supernatural trance-like experiences state seem to engender in populations =/= state as a rational entity

*capitalist market is a faith-based system* <== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are immaterial voids

unmasking of its practices (~= faith + skepticism) ==> state power

mutant forms of technological self-subjugation

(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics

[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ ‘data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan

census ==> statistics: factish object: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based technologies that possess the ability to transform (the individual parts of social and cultural groups into a sacred somatic whole [~ people/nation])--> biopolitics
-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings?

references to panopticon society
(?which camera angles suggest) naturalization of surveillance culture



[title]
*observational aesthetic* <== convergences of contemporary art and anthropology

...................................

[ajayeb -->] concept or theory --> (a training in) absorption + attention + framing =/= truth effect

[title]
Whatever Professor

[why apass asked me to do their website's] indexing: (a shrewd and thoughtful creativity in) the first interpretation of a content's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing di[...]

[...]Tazkirat al-Awliya: energies distribute across a field of subjects-objects-bodies-trajectories-affects

accrual and loss

...realm of killed off things

perception, context and cause
located nowhere in particular (or)
in some paranoid hyper-place

under what spell did things happen or half-happen or start to happen and fail?

Stewart: theory (drawn through writing) = compositional attunement

difference and repetition (+ potentiality and loss) ==> reals

...................................

knowledge: view from nowhere onto the world =/= knowing: participation in ongoing mutually constitutive processes in the world

...................................

رواقى
stoicism: “detachment ==> clear thinking”
psychological independence <== *stoicism* (<~~)--> causality =/= anxiety

philosophy shows many ‘theories about causality = ways to reduce anxiety’ --Despret--> our experience sometimes require us *to go farther than the instrumental (causal)* and to discover a place where disorder may be reestablished in the movement and contradiction

*anecdotic causality*
([in apass we constantly do] the practice of using) [*]anecdote: expressive causalities*
anecdote: the intersection between the artist (patient) and feedback (therapist) --> circular causality --> (helps the feedbacker or therapist) *to understand and create another way of thinking about disorder and confusion*


stoic distinction: event which are dependent on one's *will* =/= events which are in the realm of one's *desires* (one which one has no control)
--> closely related to the (Seligman's) *causal attribution: a theory of contingent causality affecting the subject in her or his interpretation*

•نسبت دادن attribution =/= explanation (behavior assigned to its cause) =/= inference (quality/attribute assigned to the agent's observed behavior)
◦can we do without *explanatory style*? (a person's causal dimensions of stability and globality) --> past dealing (optimism, pessimism, etc.)
◦can we do without *locus of control*? (a person's locus conceptualized as internal) --> future dealing (fate, hope, etc.)

stoic philosophy ==resulting==> therapy
([Holakouee's] stoic conception of) ****therapy: it is not the events which make people suffer but rather the perception they have of the events****


Aristotle ==> totality of causal explanation of the event
his theory of four causes [material, efficient, formal, final] is limited by the eternal relation between the subject (the creator) and the object (the created)
•[(let's say) Aristotle is creating an] anecdotic causality: the search for a remote event, apparently insignificant, which has as much impact as the material event which is efficient, forma[...]

[...]te rejection of the values suggested by the school, rules, or demands for success] ==> you increase the attention paid to you by the institution concerned with your sort of malfunctioning
...consultation dramatizes the contradition and rigidity of your role assignments
...if an intervenor approaches your problem, you play your idiot role
}--> a *merry-go-round of circular causality* --> the intervenor [looks for the ticket which would allow him to clim on and go around:]
•observe the causal chains
•giving the causal chains a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
•

the anecdote, which dramatized the dead end where the intervenor's capacities are reduced to non-existence --> can also revitalize the relaional process (if introduced in a new quasi-causal chair)
[anecdote's] circular causal hypothesis which reduce the anxiety create a more accessible reality --> constructing a myth = [*]story: lies which tell the truth**
•anecdote takes it place in a causality chain where it lives for a fleeting moment carrying a *parasitical* or a *paratherapeutic* significance
==> construction of a specific restricting environment in which the parties [family and intervenor, artist and feedbacker] are trapped
--Despret--> ***the reduction [of anecdote] becomes the starting point for a new release of the energy it liberates***(!?)

...................................

Zoological Vandalism: Chimeric Pragmatism in Animal-Filled Media
Zolmat and the Black Box as Media Beyond
Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and intervention with Mia Habib and Jassem Hindi
Four Oriental Cartography of the East
About Dense Properties

...................................

shift in our idea of nature not any more a source of *fecundity: how we relate abundance in nature to the way we live ourselves

we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change

in Frozen II animated movie, Elsa build her way out of climate (magic = technology)

to make a debate point =/= trying to answer your question

(Hegel) negative values are much more clearer than affirmative values


the dangerous and dominant belief that whatever problems we face in this society the misfits (particular exceptional individual) can change it all

...................................

(from being an artist to artist researcher)
to a[...]

[...]le
atash-e tar = sharab


tar تر = allude آلوده = sabok سبک


khosro shirin
tarof ghabl az bad o bira goftan

shenidan (niushidan) ~= fahmidan فهمیدن

...................................

*negative bias = the negative is more ture*
negative bias: negative stimuli elicit a larger brain response than positive ones
(can then negative bias explain racism? <-- we are shaped by negativity)
positive-negative asymmetry
(in trying to) make sense of the world --> focus more on the negative
bad ==> attention
negative news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening --> survive


(gestalt) law of closure: we perceive pieces of objects as part of a whole when grouped together



to produce counter-knowledge [~= to contest a problem] =/= (we need more) to *seduce our evacuation from the terms that establish the problem*
(Shapiro)



•stressor ==> emotion (short, intense)
•emotion + meaning (cognitively processed repeatedly) = feeling (lasting, less intense, combined)
•emotions هیجانی + feelings احساسی = [*]affect ~= mood



(in apass)
•concept: a medium of conversation
•narcissistic research
◦understanding narcissism is the key to understanding mental health --> *(the experience of) being in a cult = being in relation with a narcissist*
•mode of attention that is didactic and forensic
•(in artistic research environments) most of time we don't have questions
we have games of language --> illiteracy
◦exam: pose your questions =/= answer to my questions
answers don't show your level of knowledge, but the questions you have does
•generative nature of melancholia [*melancholia ==> teaching*]
- (artist's) writing with pearls of wisdom =/= referential writing


three problematic loci in artistic research:
•garden
•archive
•map

*is every garden zoological? --?--> training for future (imperialism)
good gardener ~= good (feeling, caring) imperialist
-enlightenment approach to captivity --> new sense of civilization (what is proper)
-removing any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

...................................

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

...................................

...thoughts expire on contact wi[...]

[...]on with a narcissist*
•mode of attention that is didactic and forensic
•(in artistic research environments) most of time we don't have questions
we have games of language --> illiteracy
◦exam: pose your questions =/= answer to my questions
answers don't show your level of knowledge, but the questions you have does
•generative nature of melancholia [*melancholia ==> teaching*]
•(artist's) writing with pearls of wisdom =/= referential writing


three problematic loci in artistic research:
•garden
•archive
•map

*is every garden zoological? --?--> training for future (imperialism)
good gardener ~= good (feeling, caring) imperialist
-enlightenment approach to captivity --> new sense of civilization (what is proper)
-removing any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

...................................

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

...................................

...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

...................................

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages

...................................

#cat's cradle

nature = figures + stories + images (~= topos, commonplace)

paying attention to nature like a child <-- Haraway

[*]trope: a verse interpolated into a liturgical text عبادات to embellish or amplify its meaning

language --> material-semiotic flesh

liturgical possibilities of nature
•Christian liturgical year
•Zaratusztrian nowruz
•star wars --?--> practice of turning tropes into worlds [--> war of imagess]
•war of words
•

(agonistic fields:)
military combat
sexual domination
security maintenance
market strategy


technical environmental design )<-- does all sorts of boundary crossing)

culturally specific apparatuses of bodily production (--> clean and di[...]

[...]imal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

...................................

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

...................................

...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

...................................

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages

...................................

#cat's cradle

nature = figures + stories + images (~= topos, commonplace)

paying attention to nature like a child <-- Haraway

[*]trope: a verse interpolated into a liturgical text عبادات to embellish or amplify its meaning

language --> material-semiotic flesh

liturgical possibilities of nature
•Christian liturgical year
•Zaratusztrian nowruz
•star wars --?--> practice of turning tropes into worlds [--> war of imagess]
•war of words
•

(agonistic fields:)
military combat
sexual domination
security maintenance
market strategy


technical environmental design )<-- does all sorts of boundary crossing)

culturally specific apparatuses of bodily production (--> clean and dirnd dirt --> forms of embodiment)

writing: to create metaphors [= reconstitue what counts as knowledge] --> materially implode (~ art, this is what we were practicing in my fable workshop)

technology: a form of life
language: a form of life

create a critique
create a difference (however small, partial, modest, without narrative, without guarantee)

oneiros
oneiric


technical axis  |__
                        /   mythical axis
    textual axis


a cosmos furnished in _ian style
•Aristotelian style: actors are self-moving modular single-substance subjects with adhering accidents ==Haraway==> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (<-- our video games are designed in this style)
•

others with reduced powers of self-direction: women, people of color, the sick, n[...]

[...]interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)

(Latour's notion of) ecotheology [~= ajayeb]


(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people

renegotiation of values and features:
(if) recently european stopped having been modern ==> the ‘others’ have also stopped having been ‘other’

*the planet will no longer be modernized* (Latour shouting)

geopolitics of difference

“europe" = the modernist great narrative --or--> produce an alternative great narrative of what european cultures (and natures) have been
}--✕--> *contrasting *traits* (that have been elaborated in the course of european history)


“here is my *treasure*, here is my *heart*, if you deprive us of one of these contrasts, we are no longer humans”

to be sensitive to different original origins (=/= eurocentrism)
[different origins that speak also truthfully]

(Olearius drama:) dramatic encounter between the (early) anthropologist's gaze and the various cultures (and natures) he have discovered
...painful history of the anthropologist's gaze


[*]value: what one is ready to die for / what makes life not worth living if one is deprived of it

european history tied to the elaboration of:
•science as value (--✕--> apodictic truth, social construction, etc.)
•law as value (--✕--> power, rhetoric, etc.)
•politics as value (--✕--> [*]social: the name of what is assembled--associated)
•
•

scientific ties
legal ties
political ties
=/= social associates

so difficult to enunciate something religiously because of *the ease with which it is accounted for by other types of explanation* (especially social explanation)


in apass we need to practice saying: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
--> you return to a project --and--> i have been fighting so that (myself and) you **don't become modernist again** (~ that means you engage in the conflict of values that has characterized modernist history)
(with work on ajayeb) i am engaged in the project of ***disentangling the entire set of values that constitutes my rightful inheritance***

(the question of) “what treasure have we inherited? how can we claim it?” --> it is so dangerous to answer those questions alone, without each other ==> selfish identities and origins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)


ecologizing

ecological consciousness =? your entire way of life must be modified or else you will disappear as a civilization


(not being th[...]

[...]ers, religion has to leave. in two equally fatal exit strategies:
•to limit itself to the inner sanctum of the soul
•to flee into the supernatural --> that religion will try in vain to imitate scientific instruments (<-- The Magicians TV series) + misinterpreted science [==> taking Bible as if it were geology book (<-- look at the rising Hollywood films that scientifize the events of Bible) -- projects of connecting religion to the world]

‘exit religion’: it will have lost any pretence of influencing the course of events, its impact will only be decorative

(Descola:) ‘naturalism’ is only one of four ways in which connections between humans and nonhumans can be established


contrasts:
*reference chain*
*reproduction*

(Latour use of the term) *contrast* = mode of existence

immutable mobiles: to reach something far away through long arrays of instruments, you need to make sure that *necessities and constants are transported* with as little transformation as possible ==> to “reach” those entities

geometry, mathematical entities, inscriptions of all sorts ==> carry heavy-duty immutable mobiles

(Hoda's immutable mobiles are: [?])

[*]matter = highly elaborated, historically dated, and anthropologically situated hybrids***
(=/= ‘transportation of indisputable necessities through chains of cause and effect’ <-- a category mistake)

(for physicist:) “the ways we know the world = the ways in which the world behaves”
(less for chemist)
(not at all for engineer)


([in a way my work has been about investigating vectors and] *directions*) from knower to what is to be known

the beings of ajayeb face lots of causes and lots of effects


metaphysical consequences of evolutionary theory


***(Latour's positive veiw on) to be a Darwinian: you have to abandon the notion that all of those ‘organisms’ rest in ‘nature’ --> [*]organim: a hybrid production of representation & reference


*the widespread ideology of the *blind watch maker* : a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly d[...]

[...]tion*

(Latour use of the term) *contrast* = mode of existence

immutable mobiles: to reach something far away through long arrays of instruments, you need to make sure that *necessities and constants are transported* with as little transformation as possible ==> to “reach” those entities

geometry, mathematical entities, inscriptions of all sorts ==> carry heavy-duty immutable mobiles

(Hoda's immutable mobiles are: [?])

[*]matter = highly elaborated, historically dated, and anthropologically situated hybrids***
(=/= ‘transportation of indisputable necessities through chains of cause and effect’ <-- a category mistake)

(for physicist:) “the ways we know the world = the ways in which the world behaves”
(less for chemist)
(not at all for engineer)


([in a way my work has been about investigating vectors and] *directions*) from knower to what is to be known

the beings of ajayeb face lots of causes and lots of effects


metaphysical consequences of evolutionary theory


***(Latour's positive veiw on) to be a Darwinian: you have to abandon the notion that all of those ‘organisms’ rest in ‘nature’ --> [*]organim: a hybrid production of representation & reference


*the widespread ideology of the *blind watch maker* : a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carhe carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity

(‘necessities’ are often imported)


(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false

[*]iconoclast: “if they are made, then they cannot be real”

monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's [...]

[...]/> (has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity

(‘necessities’ are often imported)


(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false

[*]iconoclast: “if they are made, then they cannot be real”

monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's project ==> we have exctracted ourselves from the world

(Assmans:) without the transcendence of monotheism we would be left with the mere immanence of the natural world *** [--> the problem of transcendence/immanence as only options of relatedness]
(a bad story:) secular narratives that: the stark immanence of the natural world will save us from an escapist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]


****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)

**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?

Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[[...]

[...]ying to bring forth) ~-> (how language-learning with animals can help us learn) restating and inverting the question of control

*exchange can only be achieved when there is “a continous reprisal of translations and betrayals of meaning”* ==> understanding itself is compromised
[*]ajayeb: a non-stop betrayal of translations (of perspectives) and continuous redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(Despret, animal breeding practices)

(my work on ajayeb is also much about) *language-learning* [...]in its pragmatic function: it is an effective means of acting and of making others act


keep your end up


[*]type: identifying language use with modes of existence [Wittgenstein's mistake] (maybe useful to reanimate the question of ‘becoming’ for Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the species and the stability of its repertoire of behavior ==> a burdensome conception of the naturalness of animals
***the question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion community and species, but also in the work of scientists, constructing what it is to be a lion.
--> this is about becoming: of that of which the animal is rendered capable by the apparatuses that interrogate it

how can what I say about lions or baboons (or oceans or jinns) be authorized by them?


[*]we: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well --{by taking an interest in what constitutes the appropriateness of a material apparatus that transforms those it interrogates}--> fully agreeing to situate oneself in[...]

[...]al to let another individual choose the topic of conversation
***(parrots have) a pragmatic rather than a referential conception of language
[am i also referential (=/= pragmatic) in my conception of language?]--> to teach a being to speak presupposes not only a tolerance of but also *a profound interest in misunderstanding* (this ‘profound interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ~-> (how language-learning with animals can help us learn) restating and inverting the question of control

*exchange can only be achieved when there is “a continous reprisal of translations and betrayals of meaning”* ==> understanding itself is compromised
[*]ajayeb: a non-stop betrayal of translations (of perspectives) and continuous redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,' which makes them emerge.”
(Despret, animal breeding practices)

(my work on ajayeb is also much about) *language-learning* [...]in its pragmatic function: it is an effective means of acting and of making others act


keep your end up


[*]type: identifying language use with modes of existence [Wittgenstein's mistake] (maybe useful to reanimate the question of ‘becoming’ for Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the species and the stability of its repertoire of behavior ==> a burdensome conception of the naturalness of animals
***the question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion community and species, but also in the work of scientists, constructing what it is to be a lion.
--> this is about becoming: of that of which the animal is rendered capable by the apparatuses that interrogate it

how can what I say about lions or baboons (or oceans or jinns) be authorized by them?


[*]we: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well --{by taking an interest in what constitutes the appropriateness of a material apparatus that transforms those it interrogates}--> fully agreeing to situate oneself in a regime of transformations and accomplishments =={that mingle with and give form to}==> *desires*
-researcher's desire is one the modes of their efficacity
-“our” problems are not a priori

a “we”:
+ “know full well”
+ “are different”
+ “who work”

rhetorics of pronouns, acts of crude generalizations: something is being specified and something generalized. [@Xiri's “I am the one who... your...” the specificity and generality of “I” and of “you” in her text. how the difference of “you"[...]

[...]s redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(Despret, animal breeding practices)

(my work on ajayeb is also much about) *language-learning* [...]in its pragmatic function: it is an effective means of acting and of making others act


keep your end up


[*]type: identifying language use with modes of existence [Wittgenstein's mistake] (maybe useful to reanimate the question of ‘becoming’ for Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the species and the stability of its repertoire of behavior ==> a burdensome conception of the naturalness of animals
***the question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion community and species, but also in the work of scientists, constructing what it is to be a lion.
--> this is about becoming: of that of which the animal is rendered capable by the apparatuses that interrogate it

how can what I say about lions or baboons (or oceans or jinns) be authorized by them?


[*]we: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well --{by taking an interest in what constitutes the appropriateness of a material apparatus that transforms those it interrogates}--> fully agreeing to situate oneself in a regime of transformations and accomplishments =={that mingle with and give form to}==> *desires*
-researcher's desire is one the modes of their efficacity
-“our” problems are not a priori

a “we”:
+ “know full well”
+ “are different”
+ “who work”

rhetorics of pronouns, acts of crude generalizations: something is being specified and something generalized. [@Xiri's “I am the one who... your...” the specificity and generality of “I” and of “you” in her text. how the difference of “you” and “I” was envisaged in her poem?-->{I, the effected by =/= you, the haver} how can this I/you impose itself not as the effect of a strong-arm tactic? =/=? I want to find out how to live together; refuse to deepen the contrast between “us” and “them"] [in Xiri's poem: who/what makes her pronouns?] [to address people ‘as’ refugees, subjugated, poor, or victim, to recognize them by these identities, only repeats the process of exclusion(?) could be experienced as disabling.]


*/ generalization is constructed bit by bit

(that which constitutes) an expression of the parrot's opinion in relevance to what it is asked, the fact that it engages with, accepts and activly transforms what becomes a part of its world, translates an extension of this world and therefore an extension of its su[...]

[...] /> + “who work”

rhetorics of pronouns, acts of crude generalizations: something is being specified and something generalized. [@Xiri's “I am the one who... your...” the specificity and generality of “I” and of “you” in her text. how the difference of “you” and “I” was envisaged in her poem?-->{I, the effected by =/= you, the haver} how can this I/you impose itself not as the effect of a strong-arm tactic? =/=? I want to find out how to live together; refuse to deepen the contrast between “us” and “them"] [in Xiri's poem: who/what makes her pronouns?] [to address people ‘as’ refugees, subjugated, poor, or victim, to recognize them by these identities, only repeats the process of exclusion(?) could be experienced as disabling.]


*/ generalization is constructed bit by bit

(that which constitutes) an expression of the parrot's opinion in relevance to what it is asked, the fact that it engages with, accepts and activly transforms what becomes a part of its world, translates an extension of this world and therefore an extension of its subjectivity as “parrot-with-human”


-when an animal escapes me, in fact it is making a form of the “judgement of relation” that animals make about humans


[*]anonymity: (a certain manners of presenting oneself,) that unquestioned condition of research that translates a certain type of relationship and a certain manner of defining those whom one addresses

I am against “feel free to say what you want” because it means actually what you say will have no consequences ==> (radical) asymmetry of expertises:
•researcher-author --> knows better
•social actor --> interchangeable holders of opinions


“scientist”: that who “knows better”
(if the fish cannot become a scientist, then I also don't want to --> let's change how one becomes a “fish” or a “scientist”)


(Laleh) could ask her subjects: “so, in your opinion, ‘as a child,’ how do you think I should construct my question so that it has a chance of being understood and of being interesting?”
•the question, that was my responsibility, that of difference, formulated in different ways
•“they” [your “subjects"] might unproot your question, displace it, modify its ambit (hoze حوزه), and when they find the right way of formulating it, they answer*

[*]asking ~= constructing interest ~=> (a chance of) interesting answers
•ask your subjects to construct interest
•the appropriateness of question
•problems are only interesting if they interest (?)
•(all) apparatuses create subjectivities


to attend to animal “paying attention” --> good translators of intentions
(how did I become interested in this?)


in farms, “talk is incessant. And because there is talk, there is talking back.”

tal[...]

[...]n animal escapes me, in fact it is making a form of the “judgement of relation” that animals make about humans


[*]anonymity: (a certain manners of presenting oneself,) that unquestioned condition of research that translates a certain type of relationship and a certain manner of defining those whom one addresses

I am against “feel free to say what you want” because it means actually what you say will have no consequences ==> (radical) asymmetry of expertises:
•researcher-author --> knows better
•social actor --> interchangeable holders of opinions


“scientist”: that who “knows better”
(if the fish cannot become a scientist, then I also don't want to --> let's change how one becomes a “fish” or a “scientist”)


(Laleh) could ask her subjects: “so, in your opinion, ‘as a child,’ how do you think I should construct my question so that it has a chance of being understood and of being interesting?”
•the question, that was my responsibility, that of difference, formulated in different ways
•“they” [your “subjects"] might unproot your question, displace it, modify its ambit (hoze حوزه), and when they find the right way of formulating it, they answer*

[*]asking ~= constructing interest ~=> (a chance of) interesting answers
•ask your subjects to construct interest
•the appropriateness of question
•problems are only interesting if they interest (?)
•(all) apparatuses create subjectivities


to attend to animal “paying attention” --> good translators of intentions
(how did I become interested in this?)


in farms, “talk is incessant. And because there is talk, there is talking back.”

talking back and forth --> exchange judgments about intentions --> adjusting the intentionalities (between human and animal; relevant also for Varinia's dog relation [--> ‘I know that you know what I intend to do']--)--> language as a mean for creating an overlapping awareness between two speakers (Despret, Hearne, Sennett) =/= language “populates” each of the beings present with perspectival propositions, which are so many propositions of intentionality:
•one makes say (@Sven)
•one makes ask
•one puts oneself ‘in’ the place of
•one doesn't interpret
•one experiments
•
--> these are perhaps non-immediate form of knowledge
--> these practices inscribe the animal and human in the world of “speaking” [@Marialena]
--> these are “perspectives” that “populate” our world

(each) [*]perspective is made up of translation of intentions*
(animal breeders are perspectivists)


situations of the exchange ~= situations of subjectivity --> adopting perspectives (--> <--) judge intentions }--> ‘response’

[*]intersubjectivity: accepting th[...]

[...]to construct interest
•the appropriateness of question
•problems are only interesting if they interest (?)
•(all) apparatuses create subjectivities


to attend to animal “paying attention” --> good translators of intentions
(how did I become interested in this?)


in farms, “talk is incessant. And because there is talk, there is talking back.”

talking back and forth --> exchange judgments about intentions --> adjusting the intentionalities (between human and animal; relevant also for Varinia's dog relation [--> ‘I know that you know what I intend to do']--)--> language as a mean for creating an overlapping awareness between two speakers (Despret, Hearne, Sennett) =/= language “populates” each of the beings present with perspectival propositions, which are so many propositions of intentionality:
•one makes say (@Sven)
•one makes ask
•one puts oneself ‘in’ the place of
- one doesn't interpret
•one experiments
•
--> these are perhaps non-immediate form of knowledge
--> these practices inscribe the animal and human in the world of “speaking” [@Marialena]
--> these are “perspectives” that “populate” our world

(each) [*]perspective is made up of translation of intentions*
(animal breeders are perspectivists)


situations of the exchange ~= situations of subjectivity --> adopting perspectives (--> <--) judge intentions }--> ‘response’

[*]intersubjectivity: accepting the proposal of subjectivity; becoming what the other suggests; acting in the manner in which the other addresses you [--> my apass bow and arrow, was about this suggestivity]

the apparatus of question (that you suggest,) activates some modes of existence rather than others

...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and animals)

...................................

my practice and work on ajayeb is grounded in the history and materiality of scientific practices

...................................

(ajayeb's) particular and exceptional nature

...................................

(Despret)

“anthropo-zoo-genetic” : a practice that constructs animals and human

(how can i design an apparatus for ajayeb) to perform availability?
(build) questions that construe and construct signs that ‘make a world’ for the animal (entity of the ajayeb)
-how can i offer possible interesting becoming to the animals of ajayeb, in offering a way for them to articulate the system, (not to make a system that articulates them)

(in experimenting with ajayeb) how can i involve my body, involve my knowledge, involve my responsibility, involve my future?
-how to let them adopt[...]

[...] animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : connections of human and nonhuman life always already taking place on bodies*****


transdisciplinarity: a self-adaptive complexity [...] foreground[ing] the transduction of knowledge as it passes across and between the interpretive and methodological planes of composing knowledge. (Katie King)

“distributed being and cognition”

...attendant mammalian attachment

individuating indifference

(anthropocene's iteration of the) expansionist logic of manifest destiny



-situated knowledges (Haraway)
-trans-knowledges (Hayward)

[*]trans- : *promise of moving across without holding tightly to the locations that it is moving from*, crossing of spacetime, a movement within relationship [~/=? inheritance, the experience of being tied to a long string that is stretching and is connected to somewhere]
coalitional thinking = trans-knowledge --Hayward--> (~= my work: heuristic + trans-) a thought here, then a reflection, perhaps a question that prompts another story, and probably a walk full of pointing and talking, walking on scales [on burdens and atrocities of abundance] (--> I use:) translation, transfiguration, transformation, trans-differentiation, transcription
-what happens to knowing when it is crossing, trans- materializes that process of movements, *marks the where-ness of with-ness*

my stories of getting to know one another and recognizing affinities in apass

environmental injustices always play themselves on bodies of knowledges and histories as well

-how does my lectures, a heuristic way of knowing through trans-, could or should “provide insights” into injustices and inequalities?
-how i have, as an iranian or foreigner, differently marked body and history entry points into understanding and acting on problems?


neritic
oceanic
benthic

minute biota
micro-viruses, bacteria, and endless cycles of decay and regeneration
...the water formed nearly three billion years ago
pulsing temporalities...

(you and things are) surprise =/= accident

dispossessions. dislocations. disease. greed. racism.
the always-limited, limiting prom[...]

[...]her story, and probably a walk full of pointing and talking, walking on scales [on burdens and atrocities of abundance] (--> I use:) translation, transfiguration, transformation, trans-differentiation, transcription
-what happens to knowing when it is crossing, trans- materializes that process of movements, *marks the where-ness of with-ness*

my stories of getting to know one another and recognizing affinities in apass

environmental injustices always play themselves on bodies of knowledges and histories as well

-how does my lectures, a heuristic way of knowing through trans-, could or should “provide insights” into injustices and inequalities?
-how i have, as an iranian or foreigner, differently marked body and history entry points into understanding and acting on problems?


neritic
oceanic
benthic

minute biota
micro-viruses, bacteria, and endless cycles of decay and regeneration
...the water formed nearly three billion years ago
pulsing temporalities...

(you and things are) surprise =/= accident

dispossessions. dislocations. disease. greed. racism.
the always-limited, limiting promise of prosperity

[*]racism: an environmental catastrophe, toxic by-product of the industry called racial thinking and un-thinking (the fantasy attached to what race is thought to be), a deadly ambivalence or refusal to see how race is at work in our lives
-humanness not yet available to all humans

[*]posthumanism (and its tools of “becoming animal” as effects of power writing about itself): privilege of having been human --> a racing, sexing, and classing ethos that cannot see itself as such
= a pretense of not already understanding humanness as a trans-, re-, and decomposing
(Hayward asking:) how can we talk about posthumanism (in 2014) *it is not that we have made humanness a more available category in sixty years, but that those whose humanness was already certain (say, white, able-bodied, men) are in the luxurious position of sloughing off their humanity* (-fuck!)
}=/= trans-differentiations, de-composings[~ marks the loss of composure, of control ==> exposes the composite shape of life. to de-compose is the promise we must keep -Hayward]


racialization of ecological crises (?)
(pollutions felt by who? -the poor, the birds,)


the old tradition of seeing yourself that unwelcomed alienated guest on the earth (آمدنم بهر چه بود)

planetary accountability

(@artists, when and how you are) moved to a closer look**
horrified, disgusted, and drawn in

Hayward: what would an ardently materialist eco-critical race politics look like?
[=/= toward materiality: bumptious liveliness of matter ==> to deracinate life, to depoliticize worldline[...]

[...] are affected
“what we will receive as an impression will depend on our affective situation” --> Julia's post-Lacanian feedback: bodies never arrive neutral
*everything depends on the angle of our arrival* (<-- my point in lecture-performances) ~-> **pedagogic encounter is full of angles** (--> is that why i am becoming increasingly pedagogic?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” -->) *internal communication =/= external communication* [what goes on inside the text on the level of fictional mediation is not to be confused with the non-fictional realm inhabited by the reader nor by the author]

(we are facing the right way -->) *aligned =/= alienated* (<-- we are out of line with an affective economy)
***(then how to) share an orientation [, also refuse to share an orientation toward certain things]
[an aesthetic question which is moral. how two of my teachers, Julia and Phil, did this?]

to get along =? to share direction


politics of good feelings

(slide between) affective and moral economies

*how feelings participate in making things (good) <--✕--> germanicity
how bodies turn toward things

[*]affect-->{
•messiness of the experiential
•unfolding of bodies into the worlds
•drama of contingency

“hap” -->{
•happening --> chance
•happiness --> stickiness
}--> contingency of what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do

happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects


happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*

“to be affected by something is to evaluate that thing”


#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
•course of action

we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]

[*]orientation: registers the proximity of objects as well as shape what is proximate to the body

(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”


[...] <-- ( us )"subject[...]

[...]ness of the experiential
•unfolding of bodies into the worlds
•drama of contingency

“hap” -->{
•happening --> chance
•happiness --> stickiness
}--> contingency of what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do

happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects


happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*

“to be affected by something is to evaluate that thing”


#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
- course of action

we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]

[*]orientation: registers the proximity of objects as well as shape what is proximate to the body

(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”


[...] <-- ( us )"subject” --> ( ♥ )"object”

things --move--> us --make--> things ~~> ...

@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)

what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)


in Islam, how does the good life get imagined through the proximity of objects?

[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)

history becomes second-nature ==> affects become literal ==> (we assume we experience delight because) “it” is delightful

(often with animals) the affective differentiation ==(basis of)==> (an essentially) moral economy


cheerfulness is the most communicative of emotions (♥ Ahmed)

(Ahmed's take on) loving (happily): knowing the peculiarity of a loved other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*


**[...]

[...]se of action

we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]

[*]orientation: registers the proximity of objects as well as shape what is proximate to the body

(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”


[...] <-- ( us )"subject” --> ( ♥ )"object”

things --move--> us --make--> things ~~> ...

@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)

what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)


in Islam, how does the good life get imagined through the proximity of objects?

[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)

history becomes second-nature ==> affects become literal ==> (we assume we experience delight because) “it” is delightful

(often with animals) the affective differentiation ==(basis of)==> (an essentially) moral economy


cheerfulness is the most communicative of emotions (♥ Ahmed)

(Ahmed's take on) loving (happily): knowing the peculiarity of a loved other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*


***who/what introduces what feelings to whom?***

‘question of power' = do you go along with it?

sometimes the Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort' = (your or some) bodies “go along with it”


bond-->{ affect ==> we search for an object }


...certain objects already circulate as socila goods before we “happen” upon them --> we do not just find happy objects anywhere (--> how happy objects are found in Tasavof? located, lost, transported, sold, advertised, criticized, etc.) *happy objects point us somewhere, a “where” from which we expect so much (--> happy objects of Tasavof [or HOT] {Qur'an, khezr, woman, poetry, .../ قرآن / خضر / زن / شعر}-->their sense of values, practice, styles, and aspirations; where do they point Iranians? beyond, Zolmat, animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objec[...]

[...] (or another's) changing geometry and topology, their boundary-drawing practices, their differential productions, and how each being makes sense of its world
-(the authors and beings of ajayeb,) what are their capacity to discern the reality of their (relational) nature?
-how their determinate position (in their relational nature) is or may be (usefully) (con)figured as *specific connectivity*? [the question of specific connectivites of ajayeb]--> this requires from me poetics: diffractive descriptive acts
-what are the ajayeb's beings and mine intertwined practices of knowing and being?

the agential cut of the brittlestar is a survival kit: the arm is “cut” and becomes part of the other (predator)

Barad is reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ontologies and boundaries =/= scientist's usual frame of application and amusement of “discovery” that feeds technological advancement, “the excitement and romantic overtones that inevitably accompany the story of the scientist as explorer breaking into new frontiers” (Barad)


(embodiment-->) *bodies are not situated in the world. They are ‘of’ the world (in its dynamic specificity)* (Barad) (@Femke)

[*]objectivity
=/= occupying a determinate position in a given environment
=/= occupying a particular coordinates in space and time, in culture, and in history
=/= seeing from somewhere [=/= “objectivism” (view from nowhere) or “everywhere” (relativism)]
=/=


(like Barad's brittlestars) which ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container:
•space: a stage on which actors take their place
•time: the mere uniform ticking of clock
(how ajayeb's worlding is similar or different than the familiar notion of Shakespeare's “world is a stage...”?)

[Barad, poet of matter, time and space:] “Matter does not move in space and time. Matter materializes and dynamically enfolds different spatialities and temporalities.”*

*there is only exteriority within*
--?--> models that position representation as the lens that mediates between the object world and the mind of the knowing subject --> (an optics that reflects) a geometry of absolute exteriority between ontologically and epistemologically distinct kinds =/= ajayeb's diffractive differential materializations

perhaps that arm that got detached from you, could have a chance of not becoming a jettison phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion species being helping out”? --> *connectivity does not require physical contiguity* (@Luisa's string “theory”)
[*phantom limb* (a concept every theorist/artist should take seriously), in Descartes: used as an illustration of the deception to which the inner senses a[...]

[...]cally and epistemologically distinct kinds =/= ajayeb's diffractive differential materializations

perhaps that arm that got detached from you, could have a chance of not becoming a jettison phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion species being helping out”? --> *connectivity does not require physical contiguity* (@Luisa's string “theory”)
[*phantom limb* (a concept every theorist/artist should take seriously), in Descartes: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological excitation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-members and builds archives for his phantasmatically lost limb) *imaginary loss of a penis* --> a “tool” for a recovery of what was “always already” missing --> Freud: libidinal memorial to the lost limb (@Elen's kind of mourning for preoedipal (~= precastrated) body, and her (erroneous) localization of it on the motorbike)
Grosz: “It is only through controlled use of the phantom that the artificial limb can (gradually) take the place of the lost limb”
#body image]


ecologies of reflection and diffraction --> resolution of nature

[*]diffraction: an effect that limits the ability of a lens (or a system of lenses) *to resolve an image*
•(to evolve a creative tension,) a trade-off, between the resolution of detail and diffraction effects, between geometrical and physical optics

ajayeb's ecologies mixed (less of) reflection and (much more of) diffraction, are taken from a yet not detachments of the experience of phenomena and the apparatuses of its description, of percepts and affects
#my findings of composites of ajayeb:
•animals varying number of legs --?--> animal + movement
•fantastic creatures --?--> animal + environment + affect
•fable poetics --?--> animal + apparatus of description
•tentative citationality [other name of “rumor”?] --?--> nonhuman + human relational histories
•remembering is an extremely creative (& imaginative) practice
•
--> ongoing, open-ended articulation of the world (<-- my work on ajayeb)
--> these are the diffraction patterns in ajayeb that are (artistically, politically, ethnically) significant for me (?)
--> these are instances of resistance against biomimesis in ajayeb (?) [biomimesis is involved with mirroring, imitation, or reflection, and other tropes of “sameness"] =/= trans-materialities of the creatures of the world, they transgress the sacrosanct divides between techne and episteme

(many creatures of our shared world have) evolved in intra-action with their environment, and old bestiaries, such as ajayeb, critically inhabit a mode of description and affect situated within the intra-activity of technologies of writing and perception
•the creatu[...]

[...]] --?--> nonhuman + human relational histories
•remembering is an extremely creative (& imaginative) practice
•
--> ongoing, open-ended articulation of the world (<-- my work on ajayeb)
--> these are the diffraction patterns in ajayeb that are (artistically, politically, ethnically) significant for me (?)
--> these are instances of resistance against biomimesis in ajayeb (?) [biomimesis is involved with mirroring, imitation, or reflection, and other tropes of “sameness"] =/= trans-materialities of the creatures of the world, they transgress the sacrosanct divides between techne and episteme

(many creatures of our shared world have) evolved in intra-action with their environment, and old bestiaries, such as ajayeb, critically inhabit a mode of description and affect situated within the intra-activity of technologies of writing and perception
•the creatures of the mud know better not to get caught up in a “geometrical optics of knowing”
we are seeking a different genus of knowing =/= mediating machine, inscription devices, lenses, panopticons, and various other epistemological tools that many science studies and cultural studies scholars fancy. (is that also what Marialena fancies? her list of tools)

[*]intelligibility: an ontological performance of the world in its ongoing articulation
not a specifically human capacity, intelligibility does not require an (usually human) inttelective agent

the problem with design is that designers (as well as scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature

*connections and commitments (come together)*

the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥


(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings

(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature


entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities

there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”

who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”

[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering



[...]

[...]s scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature

*connections and commitments (come together)*

the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥


(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings

(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature


entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities

there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”

who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”

[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering

...................................

Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,

our resistance and breakdance

(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه


moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’





the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity

...................................

the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence


...................................

ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what[...]

[...]tories
•violence
•place
•
--> all atmospherics*** : forms of attending to what's happening, sensing out, accreting attachments and detachments, differences and indifferences, losses and proliferating possibilities. [Stewart]

(Stewart's) curious pause to wonder *what analytic objects matter* in the singularity of a situation and what forms of writing and thinking might approach them****
-experimenting with forms of theory and writing that are responsive to the moving objects they are trying to trace or highlight or escape, or whatever --> #number of legs in ajayeb {
•trying to describe what is happening in little animal moments, scenes
•(the writers of ajayeb trying to) explore the intensity and plasticity of lived compositions--proliferating in their world
•the senses sharpen on the surfaces of things taking form
•a lived affect ==> pushing a present into a composition, an expressivity (--> ajayeb's body)
•(a non-horizontal plane of) incommensurate elements hanging together in a compositional atmosphere =/= holding objects in abeyance تعليق in order to evaluate them as good or bad, or, asserting oppositions between material and representational things
}


[*]attunement: a generative, compositional worlding
-particular attunements can become habitual

-(in the atmospheric of my ajayeb) what is recognized as worthy and knowable object
-what are the links [sensory & affective] between (my) ajayeb's worlding and other worlding

{ migraine ---> house }--> (an acute) sensory attunement (to the atmospherics of the house)
migraine: “black-furred creature beginning to stir”


Foad's atmospheric attunements, responses to the environment
(fully sensory, at once abstract and concrete)*
•a labor
•a sentience to a world's work
•ways of being in noise and light and space

intimacy with a world <----> world's imperative

*an imperative can:
•catch you up
•then deflate
•pop
•leave you standing, a fish out of water


“the sentience of a situation is filled with tracks of labor and attunement--a dwelling in the expressivity of something coming into existence” (Stewart)

we take the world for what it's up to

[*]atmospheric attunement: actual affects of modes of living being brought into being; labor-intensive process that stretches across imaginaries
-the lived spaces and temporalities of:
•home
•work
•school
•blame
•adventure
•illness
•rumination
•pleasure
•down time
•release
•phantasmatic or unthinkable situations
•
--> rhythms of the present /*/*/*/*\


ajayeb reports of world:
-dense entanglement of[...]

[...] to evaluate them as good or bad, or, asserting oppositions between material and representational things
}


[*]attunement: a generative, compositional worlding
-particular attunements can become habitual

-(in the atmospheric of my ajayeb) what is recognized as worthy and knowable object
-what are the links [sensory & affective] between (my) ajayeb's worlding and other worlding

{ migraine ---> house }--> (an acute) sensory attunement (to the atmospherics of the house)
migraine: “black-furred creature beginning to stir”


Foad's atmospheric attunements, responses to the environment
(fully sensory, at once abstract and concrete)*
•a labor
•a sentience to a world's work
•ways of being in noise and light and space

intimacy with a world <----> world's imperative

*an imperative can:
•catch you up
•then deflate
•pop
•leave you standing, a fish out of water


“the sentience of a situation is filled with tracks of labor and attunement--a dwelling in the expressivity of something coming into existence” (Stewart)

we take the world for what it's up to

[*]atmospheric attunement: actual affects of modes of living being brought into being; labor-intensive process that stretches across imaginaries
-the lived spaces and temporalities of:
•home
•work
•school
•blame
•adventure
•illness
•rumination
•pleasure
•down time
•release
•phantasmatic or unthinkable situations
•
--> rhythms of the present /*/*/*/*\


ajayeb reports of world:
-dense entanglement of affect, attention, the senses, and matter
(everything depends on these entanglements)

a condition
a pacing
a scene of absorption
a dream
a being abandoned by the world
a serial immersion in some little world you never knew was there until you got cancer
a dog
a child
a hankering
the next thing

(?how much ajayeb tells the stories of) unraveling of states of attending to what might be happening

not being able to sit still
being exhausted
being left behind
being ahead of the curve
being in history
being in a predicament مخمصه
being ready for something--anything


a life's trajectories traverse the materializations of scenes or pulsations
@Foad

atmospheres have:
•gradients
•valences
•moods
•sensations
•tempos
•lifespans
•

an atmospheric fill resonates the edge between the material and the potential

[my recording symptom in 2009 was an atmospheric (not symptomatic[...]

[...]positional moments
a worlding taking place in difference


!♥ Stewart talking about her stepson becoming a homeless
“People like to simplify the situation of homelessness as if it is a self-evident process of abject poverty without a safety net or as if it's just a matter of personal blame or failure. But it is also an attunement to a singular world's texture and shine. The body has to learn to play itself like a musical instrument in this world's compositions.” [@Luisa, Sven, Foad]

(i lack certain learnings in sensory labor of attuning as a zerang زرنگ person)


(do i also have) the habit of a worlding

trying to find the rhythm of a new bodily life

find lines of attachment

***to become describable as a body (by learning how to affect and to be affected in this world such as it is)***

(in my work on ajayeb i am becoming more and more committed to learn ways of) having stories meant to pull me into the sentience of the world i am in --> give it density, texture*


Stewart (2010) is writing an ajayebnameh of her mother in cancer, stepson becoming a homeless, and her hometown

______________


[*]regionality دهاتی ,داهاتی
-an event that jumps from landscape to bodies and back (Stewart)
--"here"-->{the blue law, the seasons, the color red, place names اسم خیابان [*the past snaps into the present with the recognition of the street names], bodily resonances, materialities bundled together like a sac of leaves, sharp-edged collectivities like race, ethnicity, class, gender, generation and religion, }--> “one ventures from home”
-a thing hollowed out by its labyrinth of edges; incessant interlinking
-a contact aesthetics
-a virtual mapping of things in a state of potential (Thrift)
-a sheer recognition of a sheer recognition: “we are from around here"-->{as *active survivors of the unexpected encounter and knowing readers of emergent situations*} (Roazan)
-turns spaces into animate envelopes that produce worlds (Sloterdijk)
-a form of worlding--an intimate, compositional process of dwelling that bears, gestures, gestates آبستن, worlds (Heidegger)
-the labored viscerality احشايى of being ‘in’ whatever's happening renders choices, aesthetics, surfaces and materialities *a part of something* (Stewart) ~~apass--> the sentience, of a worlding (lightened by soft scenes of the human condition [played out in:
•forms of pleasure @Sina
•weakness @Maarten
•fun @Elen
•humor @Eszter
•acquiescence رضايت ,تن در دادن @Leo
•self-deprecation اظهاربيميلى @Lili
•the intimacy of قبيح دانستن deprecating others @Xiri
•a bad but human habit @Aela
•some wicked little sorcery @קݙ
•])
[...]

[...]d) anxiety, our trip was peppered with moments of disorientation
-the enactment of disorientation poised on the edge of the accidental
-with Janina somehow we found ourselves in an exercise of orientation/disorientation as it is attaching me to place, childhood, some buttom line humanity (called Ungeschicktheit) that depends on giving up competence*** (and often finding oursevels orienting with that rainbow caterpillar disoriented on your forehand)
---our shared ‘should-have-been-obvious'es with Janina
---Janina's misshapen forces*** --somehow--> reach a plane of expressivity (for me--because i love her?)
---the event, its affective structure, is familiar from childhood and strangely satisfying, like a loop i had to make, *an emotive-agentive place i had to check in with* --?--> Janina + Sina forms of belonging
(sometimes that place is a fully-invested connection and weighted, like home)
***forms of belonging: tactile + full of force + tentative + risky /--{"+” : are, and, yet}
--> an ecology of paths that matter by means of the things that happen in a present in which we are *lost yet attuned*

--> all the ways that people and things venture out into reals [my mother, Sina, Janina, ...]


[*]town: currents of difference, affiliation, history, ordinary dullness and comforts, characters and their stories


psyching out ethnicity


(my old attunement:) the fear of cockroaches

the miracle mile of computer technology

the elitism of the historical societies

localness nests in:
•tastes
•bodies
•neigborhoods
•a valley
•a state
•a geographical region


“in each scene of the production of history there are events that are storied or otherwise pulled into play” (Stewart)

Stewart on salem witch trials
the accusations spiraled through families, catching people up like magnetic strips
“wicked little sorceries” -->{jumpy moments that suddenly lay the charge of a half-known intensity onto ordinary people and roads, regionality becomes a wicked little sorcery. a vortex that pulls possible forms into life into a moment's alignment}, {the adjective ‘wicked’ marking *excess* of all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’


robustness in cold weather


[title]
making of edges and scenes in ajayeb

character or texture of an edge

(ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy composite)
[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.]
--or--> made scenic *as a site[...]

[...]tion;) to pick up density and texture
(in tasavof, in iranian poetry, in ajayeb, in my peer's works, )
-asking: what potential modes of knowing, relating, and attending to things are already somehow persent in them --> potentiality & resonance


(according to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure the ways in which a reeling present is composed out of heterogeneous and noncoherent singularities
-Sven's ordinary affects and DJings --> his noncoherent singularity ==> a nonrepresentational theory is needed to address them
asking Sven:
•what needs attending to (for you)?
•what/who are you in conversation with?



[scenes and selves]***
•layered textures of a scene



> (paying attention to pressure points of ajayeb ==>)
in ajayeb, what is
•maintained as a prized possession
•left to rot
•hardened into little mythic kernal
•morphed into a cold dark edge
•hopeful
•
•
--> things take place as [*]precisions: the pressure points that open onto potentialities are taken up as apparitional things (surat صورت) and then sharpened and repeated in compositions that labor to describe but also flourish on their own terms


my efforts have not been to finally “know” ajayeb, Sven, or Sana, [i have been reluctant to collect them into a good enough story of what's going on with them,] rather to fashion some sort of address that is adequate (and fabulous) to their form
-does the intensity and texture of my routines (talks, writings, etc.) make ajayeb habitable and animate?
-in the last year in apass i have been training myself to become attuned to what a particular cular scene might offer

#my apass ajayeb project:
(learning) building an idiosyncratic map of connections between a series of singularities --> to create a contact zone for analysis ****
[~?-> ajayeb.net, pop-up book]
[that's why i have been against the popular idea of authorlessness in apass, i am invested in (our) singularities; identity is a zone of attunement]--> Stewart calls herself “she” to mark the difference between her writerly identity and the kind of subject that arises as a daydream of simple presence
-to touch details that establishes a direct contact

?in our group who
•gazes
•imagines
•senses
•takes on
•performs
•asserts (not a flat and finished truth)
•is in a hot persuit of something definitive @Lili
•a point of contract @Esta
•

watching and waiting for an event to unfold
the still life that gives a pause --> the story[...]

[...]ecome attuned to what a particular scene might offer

#my apass ajayeb project:
(learning) building an idiosyncratic map of connections between a series of singularities --> to create a contact zone for analysis ****
[~?-> ajayeb.net, pop-up book]
[that's why i have been against the popular idea of authorlessness in apass, i am invested in (our) singularities; identity is a zone of attunement]--> Stewart calls herself “she” to mark the difference between her writerly identity and the kind of subject that arises as a daydream of simple presence
-to touch details that establishes a direct contact

?in our group who
•gazes
•imagines
•senses
•takes on
•performs
•asserts (not a flat and finished truth)
•is in a hot persuit of something definitive @Lili
•a point of contract @Esta
•

watching and waiting for an event to unfold
the still life that gives a pause --> the story of many of us

______________


“every achieved poem inscribes a perceptual signature in the world” (Stewart > Doty)

poems have to be achieved (in the social-material world)
(achieved =/= archived)

[*]poem:
•etching *lines of action* and mood across the sensations
•compositions at work


my ajayeb's
•objects of analysis: “compositional elements of thrown together worlds”
•objects of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”


the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*


ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)

(am i working to) bridge between more compositions (?)


“watching a spider negotiate its unlikely territory”


(useless concentration)


Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us


[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertne[...]

[...]/>

my ajayeb's
•objects of analysis: “compositional elements of thrown together worlds”
•objects of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”


the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*


ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)

(am i working to) bridge between more compositions (?)


“watching a spider negotiate its unlikely territory”


(useless concentration)


Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us


[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that

learning from my mother by moving in the manner of her

we become *sentient* in making massages that courses in-between self and world

[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself

[*]writing: an experiment that can register years of living out the thing that is just then froming up the world as “...”


love folters and blows


Janina, teaching me, being in love with the surface of the world

@Elen, she shouts: drive! and see what happens to your senses.


Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ [...]