[...]Earth in ‘="trms">Interstellar,’ and so on) is rendered dead or d="trms"nttrm="danger,stranger">angerous or prosperous, ideologies of ="trms">anthropocentric extensionalism.

(this directly concerns my ="nms">ajayeb ="nms">apass research about the ="trms">past, because hollywood constantly making ="trms">science ="trms">fictions about the ="trms">past.)

='lgc'>[as much as Matt Damon is ="trms">schizo-constructing a ="trms">social environment (on “dead” Mars trying to contact “home”), ="nms">Cinderella's ="trms">schizo-="trms">affective ="trms">relation with the talking ="trms">animals is doing the same='lgc'>: talking back to a ="trms">world that talks to her, where Matt is only able to talk to home station. I think we have better chances with ="nms">Cinderella's kind of split personality.='lgc'>]


="trms">Modernity ='lgc'>='lgc'>--> “Project of Enlightenment” ='lgc'>: ="trms">religion ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics ='lgc'>='lgc'>--> ="trms">science ='lgc'>+ morality ='lgc'>+ art ='lgc'>='lgc'>-->  objective ="trms">science ='lgc'>+ universal morality ='lgc'>+ law  ='lgc'>='lgc'>='lgc'>----='lgc'>{each with its own “inner logic"='lgc'>}
(="ppl">Luhmann; ="trms">transition to ="trms">modern='lgc'>:) stratified and hierarchical organization ='lgc'>--to='lgc'>='lgc'>--> “functionally ="trms">differentiated” organization
(project of ="trms">modernity requires) a universally assumed but nowhere concretely localizable life="trms">world='strcls'>*** (='lgc'>=/=='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges)
="trms">modern person ='lgc'>: the self-fulfilling and self-justifying observing subject

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(="ppl">Freud's) ego='lgc'>: the record of abandoned object cathexes
(cathexes ='lgc'>='lgc'>~= electrical charge; the libidinal energy invested in some idea or person or object)

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(15.02.2017) three objects from ="nms">apass='lgc'>:
="prgrph">-="trms">complaint
="prgrph">-evidence
="prgrph">-monologue


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on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ='lgc'>==> ‘the information about the future’ circulates as as increasingly important commodity='strcls'>* (="ppl">Eshun)

SF='lgc'>: engineering feedback between its preferred future and its becoming ="trms">present ='lgc'>--='not'>✕='lgc'>='lgc'>--> future ='lgc'>='lgc'>--> manufacturing tools capable of ="trms">intervention (='lgc'>=/=='qstn'>? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth ="trms"nttrm="cluster,club">club.)

='at'>@="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Ale ='lgc'>--her='lgc'>='lgc'>--> predatory features/futures ='lgc'>: (a space for researching='lgc'>[='qstn'>?='lgc'>] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, ="trms">interpellation into a b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right corporate tomorrow ='lgc'><== faces smiling at screens (='lgc'>='lgc'>-->='qstn'>? a bitter ="trms">joke)
="prgrph">-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located='qstn'>? (curatorial) let's invite them as her allies in Hansaring Studio.

counter="trms">memorial mediated practices

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خودشیفتگی khodshiftegi='lgc'>:
='lgc'>[="trms">narcissistic personality disorder='lgc'>]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, ="trms">situated within self-="trms">presentation, sense of entitlement حق به جانب and self-centeredness schema
adult ="trms">neurotic's sense of omnipotence ='lgc'>='lgc'>--> relic of the old megalomania of infancy (='lgc'>~ all ="trms">paranoic disorders) (='lgc'>='lgc'>~='lgc'>-> hurt with denial)

(="ppl">Freud's) primal state='lgc'>: ='lgc'>{id ='lgc'>='lgc'>~= ego ='lgc'>='lgc'>~= external ="trms">world='lgc'>}='lgc'>--(not ="trms">differentiated)
one could not lay hold of oneself as other ='lgc'>==> ="trms">narcissism expires
(="ppl">Lacan's) ego='lgc'> = another ='lgc'>}='lgc'>==> the specular ego (in the mirror ="trms">stage) ='lgc'>=/= ="trms">narcissistic
(‘='lgc'>=/=’ ='lgc'>: ="trms">erotic attraction or aggressive tension)

="ppl">Nietzsche='lgc'>: the utterance “I am ugly” created “the beautiful”
='lgc'>[does this mean='lgc'>: “I am beautiful” created “the ugly” (in the other and ="trms">world)='qstn'>?='lgc'>]


="trms">sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary ="trms">narcissism) (='lgc'>='lgc'>--> what is ="frds scrmbld">Aela's “thirst for knowl="trms"nttrm="knowledge,Knowledge">edge”='qstn'>?)='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> un="trms">folding into (="trms">differentiated elements of a oneness of) instinctual-spiritual experience. (="frds scrmbld">Aela's) ‘oneness’ ='lgc'>[an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal unity ='lgc'>+ one hidden and defended against='lgc'>] stays alive as connection='qstn'>? ='lgc'>='lgc'>--> the ="trms">question of desire for ="frds scrmbld">Aela is about this hidden linkage.
='lgc'>[="trms">transitional objects, play, modifications of the pleasure principle, genital function,='lgc'>]
,
(noted by ="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert='lgc'>: for ="ppl">Loewald='lgc'>:) ='strcls'>*="trms">eroticism is genuine ="trms">sublimation='strcls'>* ='lgc'>: a reconciliation in the area of ego development and of ="trms">internalization. (='at'>@="frds scrmbld">Aela)
="prgrph">-de="trms">sublimation (of reason='qstn'>?)
objective of sexuality conceptual transformation into Eros ='lgc'>='lgc'>--> (asking ="frds scrmbld">Aela with ="ppl">Marcuse='lgc'>:) what is the non-repressive ="trms">sublimation of the resexualized body='qstn'>? (='lgc'>=/= ="trms">neurotic reactivation of ="trms">narcissistic libido)
why Eros is so powerful='qstn'>? what kind of ="trms">sublimation is the culture-building power of Eros='qstn'>?

in ="ppl">Derrida, ="trms">narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.

auto-="trms">erotic solipsism

باطل کردن طلسم ضمیر the ego appears ='lgc'>[displaced elsewhere in the ="trms">world as an effect='lgc'>] as the result of primary ="trms">narcissism='qstn'>?
(batel kardan-e telesm-e zamir) dispulsion of ego
='strcls'>*ego forms in the ="trms">world='strcls'>* (="ppl">Lippit)

auto-="trms">erotic economy

the ego in the island, finding footprints of the others
(="ppl">Freudian protocols of existence='lgc'>:) there is no ="trms">world, there is only islands. ='lgc'>='lgc'>--> multiplicity of isolations ='lgc'>='lgc'>~='lgc'>-> individuation

“In ="trms">narcissism the ego disappears from the ="trms">world and reappears in the ="trms">imaginary realm of invisible ="trms">interiority.” (="ppl">Lippit)

='lgc'>{the ="trms">erotic attachment to outside objects='lgc'>}='lgc'><='lgc'>--="trms">pervert ='lgc'>=/= ="trms">narcissist='lgc'>='lgc'>-->='lgc'>{withdraw, calls it “instinct for self preservation"='lgc'>} (a shortcut='lgc'>: my way of undering my own ="trms">narcissistic tendencies has been through ="trms">perversity.)

='lgc'>[for ="frds scrmbld">Juan:='lgc'>] (artistic) ="trms">narcissism ='lgc'>=/=='qstn'>? fossilization (='lgc'>='lgc'>~='lgc'>->='qstn'>? ="trms">mimesis)

='strcls'>*="trms">mimesis='strcls'>* is not about form
in order to re="trms">present the character of the ="trms">supposed ‘word’ of another
="trms">mimesis ='lgc'>+ ="trms">techne ='lgc'>='lgc'>~= copy (='at'>@="frds scrmbld">Juan)

diegesis ='lgc'>=/=='qstn'>? ="trms">mimesis
(telling) ='lgc'>-- (showing)
(recounted) ='lgc'>-- (enacted)
='lgc'>}='lgc'>='lgc'>--> ="trms">poiesis _////(actually a useful and necessary ="trms">difference, synthesized by the ="trms">Greeks='lgc'>--="ppl">Plato and ="ppl">Aristotle)
(...and what about the ="trms">question of the medium='qstn'>?)

='strcls'>*="frds scrmbld">Juan's ="trms">relationship with the (in)dependency of the individuated self of the artist='lgc'>--in this case himself='lgc'>--by means of ="trms">mimetic ="trms">techne is to overcome the visual artist's ="trms">narcissism='qstn'>?

(="frds scrmbld">Pierre='lgc'>:) being alone ='lgc'>='lgc'>--> ="trms">mimesis ='lgc'>='lgc'>--> through ="trms">mimetic ="trms">intra-acting with the other
(="frds">Sina='lgc'>: there is no “being alone” only ‘feeling lonely’ which is itself a form of ="trms">intra-acting ='lgc'>: ="trms">internalizing an external ="trms">phenomena. “loneliness” is a belief that one has.)

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="large lg1" stl="font-size:122%">
="trms">narcissism as a ="trms">mimetic and performative mode
transindividual ="trms">narcissism ='lgc'>--Maitra='lgc'>='lgc'>--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of ="trms">interpellation ="trms">demand of the subject)
remediation of ethnic ="trms">narcissism

='lgc'>[Maitra's queer diasporic ="trms"nttrm="already,spread">reading practice of='lgc'>] (in diaspora media theory) performing an identity (that is “="nms">Iranian” for example)

="large lg22" stl="font-size:106%"> ='strcls'>*="trms">intermedia='strcls'>* (='lgc'>=/= multimedia='lgc'>: fuse disparate media)
frictions between ="trms">different media
conceptual ="trms">interplay between media
space of alchemical transformation
(at the level of) conflict of ="trms">interpretations
radical understanding of ="trms">interdisciplinarity

diaspora='lgc'>: no longer having a clear answer to “where are you from='qstn'>?”

what might we learn from ="trms">narcissism (from ="trms">mimesis)='qstn'>?
mediate and fracture the ="trms">writing of the self

wound='lgc'>: disconnected event
not adding up to a comprehensive ="trms">narrative of the ethnic self

='strcls'>*ego-under-construction='strcls'>*
="ppl">Freud's primary ="trms">narcissism, we ="trms">love ourselves before ="trms">loving others
(for the ="trms">child) ="trms">narcissism='lgc'> = ="trms">intermediate
(secondary) ="trms">narcissism='lgc'>: the processes by which the distinction between the ego and external object is lost
(="ppl">Lacan) loss of distinction between the ego and its reflection in the mirror
='lgc'>='lgc'>--> ="trms">narcissism helps the infant in trying to distinguish himself from the mother/other

="trms">narcissism beyond infantile sexuality ='lgc'>='lgc'>-->
="trms">narcissism='lgc'>: structure (='lgc'>=/= state) ='lgc'><== when the burden of desire on the subject becomes intolerable

(='qstn'>?what are new structures of) artistic ="trms">narcissism
='strcls'>*an occasion to ="trms">erotisize your own body='strcls'>*
to ="trms">erotically emphasize a particular ="trms">memory
stitching together of the naked ethnic body

hupersexuality
...those who are undersexed

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='prcnt'>%note on ="frds scrmbld"nttrm="Alice,Shariati">Alice's workshop='lgc'>:
how ='thdf'>the idea of ="trms">mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective ="trms">mimetic semi-conscious way.
(='lgc'>=/=='qstn'>? ='mywrk'>my work on how signifiers transmit and transform ='lgc'>='lgc'>--> parasitism, ="trms">rumorology, etc. ... weaker neighborhoods of thought)

="frds scrmbld"nttrm="Alice,Shariati">Alice's notions='lgc'>:
="lsts lst1">•explosion ='lgc'><='lgc'>='lgc'>--> dance
="lsts lst1">•the “generative” notion in her discourse (='lgc'>='lgc'>--> notion of “active,” and “conscious intentionality” ='lgc'>[='lgc'>='lgc'>--> a property of human ="trms">agency and ="trms">agential exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-="trms">communicative receptive entity, ='strcls'>***="trms">intransitive ='lgc'>=/= ="trms">transitive='lgc'>='lgc'>-->='lgc'>{her privileged object='lgc'>}, and that distinction is not useful for me ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right now='lgc'>])
="lsts lst1">•the ="trms">authority of the ="trms">trope “practice” for ="frds scrmbld"nttrm="Alice,Shariati">Alice
(what would be a non="trms">mimetic understanding of eachother='qstn'>? ='at'>@="frds scrmbld">Juan)
="lsts lst1">•the workshop was not her ‘thinking’ or ‘making’ in process or an open ="trms">question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘="trms">literal’ objects; (dance, active, body, ="trms">imagination, practice, generative, creative, etc.)
="lsts lst1">•production of the “I” in her work; (a nasty side-effect='lgc'>: collateral individuation) (when were the moments in the workshop that an ="trms">interesting “we” was created and for whom='qstn'>?)
="lsts lst1">•the problematic ="trms">difference between ‘="trms">literal’ and ‘="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical’ at the footing of her thinking (='lgc'>='lgc'>--> my whole ="nms">apass research is about this)
="lsts lst1">•(artist's) ="trms">imagination as a magic wand that can transform things

='strcls'>*what helped me was ='thdf'>the idea of thinking with a ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is felt. by ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ what i mean is an operative word that one is using often and is left un="trms">interrogated. ='thdf'>for example the problems of “landscape” as a particular ="trms">ontological tool for me became apparent only after i committed myself to that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor in the course of the ="trms">interview with ="frds scrmbld">Pierre and ="frds scrmbld"nttrm="Alice,Shariati">Alice. to stay with a ="trms">story, to live its contra="trms">dictions. (and the ="trms">position of it in a sentence)
="lsts lst1">•“it was ‘landscape’ talking; not me!”
="lsts lst1">•why i was seeing ="nms">Tehran as the ‘ghostly landscape’='qstn'>? (="trms">matter of a confrontation with ="nms">Tehran='qstn'>? exteriority of my subjecthood is at stake='qstn'>? ='lgc'>='lgc'>~='lgc'>->!='qstn'>? the arbitrary ="trms">position of “genius loci” ='lgc'>: that from a genius ="trms">position one can see for good. -how to make myself nonarbitrary='lgc'>--not subject to individual determination='lgc'>--in ="trms">relation to ="nms">Tehran='qstn'>? ='lgc'>='lgc'>--> towards ‘="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge’)
="lsts lst1">•what kind of ="trms">material-discursive practices thinking with “landscape” committed me to='qstn'>? ='lgc'>[to explore and feel this commitment (and its consequences) is ‘staying with the trouble’ for me='lgc'>]

it felt like ="frds scrmbld"nttrm="Alice,Shariati">Alice believes that people, we, have control over our ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, but in the course of the workshop there were many occasions that was not the case='lgc'>:
="frds">Sina, landscape ='lgc'>='lgc'>--> optics
="frds scrmbld">Esta, building/house ='lgc'>='lgc'>--> ="trms">geometry ='lgc'>='lgc'>--> security
="frds scrmbld">Agnes, super="trms">market ='lgc'>='lgc'>--> exchange
="frds scrmbld">Juan, crime ='lgc'>='lgc'>--> arrest
="frds scrmbld">Zoumana, garden (='lgc'>='lgc'>~='lgc'>-> fecundity) ='lgc'>='lgc'>--> immunity
="frds scrmbld">Eszter, electronic device ='lgc'>='lgc'>--> closed
="frds scrmbld">Ekaterina, ="trms">zoo ='lgc'>='lgc'>--> objects of care (='lgc'>='lgc'>~='lgc'>-> ="trms">animal ='lgc'>='lgc'>~= diseased .='lgc'>='lgc'>--> objectifying or babying them)

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='strcls'>* landscape ='lgc'>==>='qstn'>? optic ='lgc'>='lgc'>-->='qstn'>? way of dis="trms">embodied seeing
='lgc'>[artificial perspective ='lgc'>{='lgc'>='lgc'>--> (objects are in) proportional variations in a seamless continuum='lgc'>}, gaze of the ="trms">spectator, exterior space, homogeneous, in="trms">finite, ="trms">systematic,='lgc'>] ='lgc'>='lgc'>--> (this is all) ='strcls'>*="trms">symbolic form='strcls'>*
='lgc'>[(tele/micro)scope ='lgc'><==='lgc'>] landscape ='lgc'><== perspective ='lgc'><='lgc'>-- arbitrary point of the observer


(="ppl">Descola='lgc'>:) such “objectification of the subjective” ='lgc'>==>
(1) a distance between man and the ="trms">world
(2) ="trms">systematizes and stabilizes the external universe



='strcls'>***factuality is not intrinsic, it is ="trms">rhetoric (that we live with)

="trms">history of ='thdf'>the idea of ="trms">nature

‘="nms">ajayeb's architects of a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">cosmology who establish hierarchies and discontinuities among them ='lgc'>=/= ="trms">cosmogenesis of ="trms">modernity's subjectivity's illusions of continuity
='lgc'>[="ppl">Descola's “con="trms">figurations of continuity"='lgc'>]
(="nms">ajayeb creates) hierarchical order ="trms">according to the levels of the exchange of information that is reputed to be possible.
="prgrph">-which parties are set on the same level of reality (in ="nms">ajayeb)='qstn'>?

(what are the human and nonhuman) proliferation of forms in ="nms">ajayeb (='qstn'>?)
who are the “mothers of games” there='qstn'>? snake, Div, etc. (spirits that protect the game)

="trms">technical know-how to create ="trms">intersubjective ambience/ambivalence ='lgc'>='lgc'>--> regulated ="trms">relations between one person and another ='lgc'>}='lgc'>--these are='lgc'>='lgc'>--> cultivated plots
how can i, starting with ="nms">apass, learn to create theaters of a subtle ="trms">sociability (in which beings with ="trms">different forms of ="trms">language and physical aspect are ="trms">ontologically indistinguishable)='qstn'>?

the ="trms">category of “persons”='lgc'>: variations in the modes of ="trms">communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are ="trms">mutually intelligible='qstn'>?

human ="trms">narcissism ='lgc'>: that if a being possess a soul is only then capable of recognizing humans
='lgc'>='lgc'>---then let's give everyone souls!

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(="ppl">Massumi > ="ppl">Deleuze's) critique ='lgc'>='lgc'>~= modulation ='lgc'>='lgc'>--> actively modulated from within the ="trms">situation, immanent to it ='lgc'>{
="prgrph">-augmenting='strcls'>* (taking a certain tendency to the limit)
="prgrph">-diverting='strcls'>* (deflecting it into a ="trms">different tendency)
="prgrph">-transmutational='strcls'>* (="trms">interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of ="trms">interaction)
="prgrph">-or, it can lead to a clash that stops the process

asking people “to be true to what they re="trms">present” ='lgc'>==> having them “encapsulated in al="trms"nttrm="already,spread">ready arrived-at opinion and judgment” ='lgc'>==> blockage

war of “disqualification” ='lgc'>~ ="ppl">="ppl">Stengersian non-event
being (re="trms">presented and) legitimated in proxy war

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='at'>@="frds scrmbld">Zoumana; “decadent gardener” that connot keep distinction between kin and pest, ="trms">nature and culture
what is a garden full of indirections, snakes='qstn'>?

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='at'>#my ="trms">trope-findings, (bi="trms">lingual non="trms">systematic comparative thinking for ="trms">storytelling) (work with ="ppl">Avital='qstn'>?)='lgc'>:
="lsts lst1">•پیر ="nms">Pir / sujet ="trms">supposé savoir (='lgc'>--='not'>✕='lgc'>='lgc'>-->='qstn'>? پیر فلک ="nms">Pir-e falak in ="ppl">Hafez)
="lsts lst1">•غر Ghor / ="trms">complaint (='lgc'>='lgc'>--> shekayat شکایت, and then, khamush خموش in ="ppl">Hafez)
="lsts lst1">•تعارف ="nms">Tarof / ="trms">greeting
="lsts lst1">•transcend ='lgc'><='lgc'>='lgc'>--> darajat درجات‌ (='lgc'>-> ="ppl">Attar)
="lsts lst1">•super-ego ='lgc'><='lgc'>='lgc'>--> Div-mardom دیو مردم (='lgc'>-> ="ppl">Nezami)
="lsts lst1">•="trms">NatureZolmat (ظلمت ='lgc'>='lgc'>--> ="nms">ajayeb)
="lsts lst1">•آبرو Aberu / economy of value
="lsts lst1">•طی‌الارض tey-ol-arz / body scale, intensity and ="trms">excess
="lsts lst1">•نگرانی negarani ='lgc'><='lgc'>='lgc'>--> practices of care




on Aberu, I became ="trms">interested due to my lack of Aberu in ="trms">presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu ="trms">traverses, calls itself in, animates, and exists for later visits.
="prgrph">-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance ="trms">material


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="large lg10" stl="font-size:113%"> ="trms">agency ='lgc'>=='qstn'>? boresh برش, jahd جهد (in ="trms">Farsi), “="trms">agential cut enacts a local ="trms">causal structure” (="ppl">="ppl">Barad)

="trms">agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت ='lgc'>='lgc'>--> ="trms">apparatus
sufi's hemat ='lgc'>='lgc'>~= magic

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='at'>@="frds scrmbld">Seba after accelerate manifesto ="trms"nttrm="already,spread">reading='lgc'>: (what is and how can we not pivot on our work) the ="trms">measure of the meaningfulness of action. (="frds scrmbld">Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis='qstn'>? “what is the effect of my actions='qstn'>?”) ='lgc'>[in practice it is difficult to ="trms">embody speculative thinking. we are still in the space of thinking in terms of the probable.='lgc'>]
to do hope-work is about ‘not talking (too much) about the future’ ='lgc'>=/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management ='lgc'>='lgc'>--> let's set aside our own hopes, and work to honour the ='strcls'>**hopefulness of others='strcls'>** (="ppl">Deborah ="ppl">Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the ="trms">present is the time of announcing the news of salvation or apocalypse, and has no ="trms">thickness. (the desire) to step out of ="trms">history, and is made void in the process of realization, ='thdf'>the idea that “everything is possible.” they experience their freedom as universal freedom ='strcls'>* (noted by ="ppl">Blanchot.) ='lgc'>[='lgc'>='lgc'>--> the problem with all male action heroes...='lgc'>]

(is this a kind of “game-over” discourse='qstn'>?)

='strcls'>*time (thinking with ="ppl">="ppl">Haraway)
the sequential ="trms">palindromic time (in Western-related cultures) ='lgc'>[جناس قلب ="trms">palindrome='lgc'>: from the ="trms">Greek roots ="trms">palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which ="trms"nttrm="already,spread">reads the same backward as forward; (un)parsable ="trms">palindromic motifs;='lgc'>]
there are many ="trms">sorts of temporalities in West, but the most ="trms">naturalized and intuitive, ="trms"nttrm="already,spread">ready-to-hand (and black-boxed) version of it is the “="trms">past, ="trms">present, future.” ='thdf'>the notion of ‘="trms">present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a ="trms">thickness, an inaccessible ="trms">past being transmuted into a future that is always to come. ='lgc'>[='lgc'>=/= the lived time of the flesh='lgc'>]

='lgc'>='lgc'>--> what counts as a ="trms">responsible person in temporality='qstn'>? (='at'>@="frds scrmbld">Seba, ='at'>@="frds scrmbld">Pierre's “future”)
in ='mywrk'>my work on ="nms">ajayeb in ="nms">apass, i choose to give account to ="trms">responsibility in a way ='strcls'>*to face those who come before rather than to face the future='strcls'>*, this is about a switch in the direction of attention.
="lsts lst1">•="trms">narratable ="trms">memory with named people turned to ="trms">ancestors and moved into dreaming time
="lsts lst1">•="trms">past='lgc'>: quiet country ='lgc'>='lgc'>--> bear the mark of the care of generation, inhabits both living and dying ='lgc'>='lgc'>--> recuperation (behbud بهبود, ramagh رمق)
="lsts lst1">•="trms">present='lgc'>: ="trms">wilderness ='lgc'>='lgc'>--> ="trms">ongoingness (="trms">thickened with creatures)

='lgc'>[in (my ="trms"nttrm="already,spread">reading='qstn'>?) ="nms">ajayeb's temporality='lgc'>] things come from the ="trms">past and the future ="trms">simultaneously


what i ="trms">respond to='lgc'> = what i in="trms">herit


="trms">science (in the way that is ="trms">presented) is outside ="trms">history, and becomes simply that which is “the case” of the ="trms">world
='strcls'>**everything that one does is inside time, but that which is acquired (becomes a view ="trms">onto a s="trms">cene) and is outside of time='strcls'>**

='strcls'>***(d="trms"nttrm="danger,stranger">angerous) ways of being outside of the time of the ="trms">thick ="trms">present='strcls'>*** (="ppl">="ppl">Haraway)
‘-s="trms">cene’='lgc'>: a ="trms">thick ="trms">presence of now, has many durations in it

(='mywrk'>my work on ="nms">ajayeb's ="trms">past tense trans-="trms">species affair) is about those with whom one must get on together, in the enacting of ="trms">responsibility for those who came before. how not to exit time='qstn'>? (= “staying with the trouble”)

trans-="trms">species affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multi="trms">species affair)


="ppl">Badiou's points on accelerate='lgc'>:
="lsts lst1">•unifying us around negativity
="lsts lst1">•future of western ="trms">world
="lsts lst1">•="trms">question of private property ='lgc'>='lgc'>--> key of soical organization


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='at'>#work on video series (with='qstn'>? ="frds scrmbld"nttrm="Christianson">Christian, ="frds scrmbld">Esta,)
messy short videos (for youtube or other places)
="lstsrd">1. critique of magic in cinema
="lstsrd">2. re="trms">presentation of knowl="trms"nttrm="knowledge,Knowledge">edge in cinema
="lstsrd">3.
to perform ="trms">past and ="trms">present alarmingly ="trms">simultaneously, to ="trms">intermix the directions of ="trms">causation and influence, they cannot be linear and progressive, against a production of ="trms">present ='lgc'>[="trms">presentism='lgc'>]



='at'>#create identity research center for/with ='mywrk'>my work
="lstsrd">1. ="nms">harem (حرم)
="lstsrd">2. ="nms">ajayeb (عجایب)
="lstsrd">3. wortsalad
="lstsrd">4. erklammern (with ="frds scrmbld">Foad)
="lstsrd">5. san'at-e mojarad-sazi (صنعت مجردسازی with ="frds scrmbld">Foad)
="lstsrd">6. garden (باغ)
="lstsrd">7.


='at'>#what am i learning from Hiwa's Chicago Boys project='qstn'>?
="trms">history, recent region departures, study group, music, jam, more and more people together with their voices and ="trms">stories, faces, sing, play, discomfort in ="trms">instrument, tour, collectivity, sojourn in ="trms">stage, conviviality, cover song,
="prgrph">-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

='at'>#i am learning from ="ppl">Kohn that the survival is complicated, from ="ppl">="ppl">Haraway that ="trms">world works by ="trms">excess and therefore filled with hope, with ="ppl">Sennett and ="ppl">Delanda a better account of ="trms">socio-="trms">material ="trms">history, from ="ppl">Ahmed a ="trms">different understanding of psychoanalysis, from ="ppl">="ppl">Barad ="trms">poetry and argumentation, from ="ppl">Scher the effort needed to become ="trms">interested, from ="ppl">="ppl">Kenney that there is no need for a “standard ="trms">language” to describe your ="trms">interventions or to produce a body of knowl="trms"nttrm="knowledge,Knowledge">edge about your ="trms">matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure='lgc'>:)
="lsts lst1">•women in my life='lgc'>: ="ppl">Avital, ="ppl">="ppl">Haraway, ="ppl">Ahmed, ="ppl">Scher, ="ppl">="ppl">Barad, ="ppl">="ppl">Despret, teaching me ="trms">science and art, attentive modes of ="trms">differential ="trms"nttrm="already,spread">reading and ="trms">writing, practices of care and concern
="lsts lst1">•men in my life='lgc'>: ="ppl">Serres, ="ppl">Sennett, ="ppl">Delanda, ="ppl">Levinas, ="ppl">Anand, teaching me a non-guilt-driven knowl="trms"nttrm="knowledge,Knowledge">edge of ="trms">history and ="trms">past, a ="trms">different mode of re="trms">membrance which provokes a ="trms">different mode of ="trms">response and ="trms">responsibility


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alive ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> dead ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> ="trms">ancestor

what provokes ="trms">storytelling='qstn'>?

(="ppl">="ppl">Harawayian) inhabiting ='lgc'>==> ="trms">responsibility ='lgc'>='lgc'>--> alignment

(a split-self at home with) contra="trms">dictions ='lgc'>==> dealing with ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>}='lgc'>='lgc'>--> this is about ‘ongoing’

note to self='lgc'>: not to throw away the contaminated concept that we have, (='thdf'>for example ‘human intentionality,’ ‘human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights,’ etc) ='strcls'>*but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (="trms">situated) job done
(which job i am try to get done with my good and bad concepts='qstn'>?)

where are we headed with our syntax='qstn'>?

“-s="trms">cene” ='lgc'>: the ‘now’ of the ="trms">species ='lgc'>[='lgc'>='lgc'>--> pleisto="trms">cene image='lgc'>] also, a sharp change in the graph/diagram ='lgc'>[https://en.wikipedia.org/wiki/File:Extinction_intensity.svg='lgc'>]

="ppl">Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux

="large lg18" stl="font-size:114%"> competency ='lgc'>+ competency (of ="trms">different ="trms">animal, human, machine, pigeon, etc) ='lgc'>[='lgc'>=/= subtraction, taboo, ="trms">obligation ='lgc'>='lgc'>--> deficiency='strcls'>*='lgc'>]
(additive competencies)

“="trms">excess” is the name of the ="trms">world
there is always more that we don't know; what yet has to come; the ="trms">world is constantly doing stuff; (='lgc'>--='not'>✕='lgc'>='lgc'>--> accelerate manifesto, apocalyptic ="trms">narratives)
(i am drawn to and by ="trms">excess, and i am engaged in it='lgc'>: in my ="trms">lectures, talkings, ="trms">writings, and I take it up also visually in my drawings. my ="nms">ajayeb hypertext search is ="trms">contingent and opportunistic, and its se="trms"nttrm="search">arches are non-="trms">systematic)

in ="nms">apass what my project is all about='lgc'>: ='strcls'>*="trms">loving to tell you about what i am ="trms"nttrm="already,spread">reading='strcls'>* (why it seams too difficult, complicated and impossible to understand!='qstn'>?)
="prgrph">-“to provides a feast of ="trms"nttrm="already,spread">reading pleasures”

holding each other's unasked-for patterns (='at'>@="frds scrmbld">Luisa)
taking up each other patterns ='lgc'>[which are sometimes obvious, sometimes cryptic='lgc'>]
(what is the other name of the practices of “string figures” in ="nms">Iran='qstn'>? ='lgc'>='lgc'>-->='lgc'>[stars, facts, ="trms">fabulations, “far”s, patternings,='lgc'>]='lgc'>='lgc'>--> all ="trms">cosmopolitical, ="trms">composes the “we”)

="lsts lst1">•a “we” com="trms">positional
="lsts lst1">•an “="nms">ajayeb” com="trms">positional
="lsts lst1">•

="trms">anthropo="trms">cene ="trms">system thinking
="lsts lst1">•feedback loops
="lsts lst1">•thermodynamics ='and'>& 18th century mathematics (='lgc'>=/= hyperbolic mathematics in ‘crochet’ ='lgc'>='lgc'>--> ="trms">excess of surface, ='lgc'>='lgc'>--> ="trms">story of ="trms">interface)
="lsts lst1">•comparative ="trms">interpretive thinking (a dominant western model of knowl="trms"nttrm="knowledge,Knowledge">edge production='lgc'>--which i am using!)
="lsts lst1">•="trms">modern synthesis='lgc'>: restrictive ="trms">system theories within evolutionary theories
="lsts lst1">•="trms">systems idea
="lsts lst1">•
='strcls'>*“The global scale takes precedence='lgc'>--because it is the scale of the model.”='strcls'>* ="ppl">Tsing

='lgc'>[title='lgc'>]
Bi="trms">lingual ="trms">Stories for Ajayeb ="trms">NatureCultures
(...="trms">stories ‘for’ ='lgc'>=/= ...="trms">stories ‘of’)

does Brexit and Trumplandia changes the landscape of English use as a ="trms">language='qstn'>?

the image of pedagogy ='lgc'>: ="trms">semiotic ="trms">apparatus (& ="trms">technological) (='lgc'>='lgc'>--> the ritual of Simpson strangling Bart)


(why am i cultivating the) ='strcls'>*non-inventive ="trms">imagination='strcls'>* (and its anti="trms"nttrm="metaph,metamorph,metabol,metal">metabole ='lgc'>[or chiasmus, chiastic patterns of antithesis='lgc'>]='lgc'>: non-="trms">imaginitive invention)
often we find ourselves inventing everything (in political animation) ='lgc'>=/= to figure out what are we attached to

(in="trms">heriting something ='lgc'>=/=='qstn'>? being heir to something)

the ="trms">scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are ="trms">interested in, the instance in the bazar with Halaj in the sun and so on.

="large lg3" stl="font-size:112%"> (my old school) ="trms">obligatory knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'><='lgc'>-- salon of ="trms">scietific entertainment
='lgc'>}='lgc'>-> (is about creating) proper witness='strcls'>***

the ="trms">tropes i am building in my current research, do they help build a better ="nms">Iran='qstn'>? and how='qstn'>?
="trms">interms of='lgc'>:
="lsts lst1">•an ="trms">ongoingness
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