[...]trol
==> *posthumanities*

(partial and highly distributed) authorial and receptive agencies --require--> affective labors -->
•sifting among authoritative and alternative knowledges
•clarifying affiliations
•inspiring trust

(Ahmed's material feminism) @apass
whose material was this?
which generations of feminisms were implicated?
which details were necessary to name others carefully?
what contexts were backdrops for which founding gestures?
affective labor (in apass): frustration, forgetting, unfairness, intensity, ethics, hope, carring attention to detail

[let's not] be quite so willing to deposit our hope in the category of “the new”


objects become sticky
objects become full of affective value

critique
(in apass i have been experimenting with the) effects of reducing complexity
(i am aware of both) the hard work of elegance in explanation & of essentialism in critique
-strategic openings and closings of “black-boxes” (full of memory)

wir
(Katie --> one must wonder) who is being evoked by this ‘we’
to what extent this ‘we’ functions to interpellate the reader into a community that shares a common horizon? (@Sven and Chloe bookshop)
which side, which knowledge world, in what spacetime are ‘we’ on, inside and outside of, bonding and othering?

*tacit forgetting* =/= resolution
**what sorts of boundary objects value irritation?** @Leo
(my irritation in apass with tacit knowledge, spiritualism, Vivero, Manning, process philosophy,,,)

Katie accounts for Ahmed worries that Barad's mattering and some othe black-boxing speech acts are only caricatures of whole arguments, of whole (disciplinizing?) archives, and that they are not conducted at the proper grain of detail, “not attributed to somebody”


attention (in time) -->
•narrow the range of possibility of -ism(s)
•alter the grain of detail ==> *differential focus*


ajayeb.net: an intellectual infrastructure assemblaged and stacked (extensively scaled, intensely scoped) =/= disciplinized archives of references (a knowing that linkages exist and can be assumed and must be consciously made explicit as “new”)
•my “=/=” set the focus of lens unsed in examining --> alter the grain of detail (deliberately and dismissingly) --> a “we” is needed --to--> pull back --to--> include alternate knowledge worlds
ajayeb.net/bibli: bird's-eye view of the bibliographic growth

mobility and detachability of “nots” provoking frission

@ERG's new website: what if the worlding here needs to scope and scale along ranges of detail, indications of shifts from one knowledge world to another assemblaged through boundary objects?
-who gets to say in which knowledge world?

routinized rhetoric about feminism

apparatus: open-ended practices

****(ok yes) “we honestly believe that there are no positions that are epistemologically superior to any other” --but--> at the same time [Katie and i totally] argue with and try to overthrow those i don't agree with****

neutrality (<-- moral commitment) =/= relativism: forswearing claims to absolute epistemological authority

(learning from Katie) my technique in ajayeb study --> i brazenly detach words from their original context and mobilize then all together for my own irritating purposes [...] i both reduce and add to the complexity (of globals and locals)
**(my play:) double or multiple consciousness ==> [*]ajayeb: growing boundary objects
**(my project in apass:) to be curious and value how claims to epistemological authority operate and how comparative relativism can be accountable + can i irritatingly passionately disagree with


democratization of oppression (?)

reading across the media sustains a depth of experience that motivates more consumption
...the economic logic of a horizontally integrated entertainment industry

#telegram iran (commercial world of entertainment)
material examples of *stacked realities* cascading over various media and technological platforms with differing degrees of interoperability and standardization --Katie--> *transmedia stories* (inevitably commercialized)



integrationism
revolutionary action
supermacism
separatism
anarchism
political defense
redefinition of the human
to intervene in and democratically refocus social and psychic powers --> place-based ecological activism: self-consciously identifying and producing invigorating political and cultural planetary geographies

ethically augmented and affected cognitive sensorium

variable and sensitized tactics and ethics of “democratics” --Sandoval--> meta-ideologizing: functions both within and against ideology
@Leo?


(my work on ajayeb is aimed at:) old and new media collide ==Jenkins==> *convergence culture* --inhabited-by--> those who learn how to play with media, information, visualization, and who live among and produce hypertexted or relational and relative materialities

preemptive
proleptic
prophetic

(the way i am using the term) queer: to learn to be affected by the political economies of knowledge worlds


(my art in lecture and performances:) *to play with our own consciousness* --Katie--> to curiosly work at the edge of “this is not it”, [bits that are] some activated and activating across the tacit and the explicit

(no to) idealization
(no to) disillusionment

(Katie asks) *****which “we” gathers, locating inside of worlding processes, as elements in reorganizations that “we” matter in, but do not control?*****

(the game we play in artistic research:) *transcontextual movement witout falling apart*
[in apass people do] sensitized transmedia knowledge practices

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origin of computing goes back to 19th century insurance industry: modern elimination of risks
social theory of data science
1820s (Babbage’s) difference engine
right at the industrial revolution: division of labor (for Babbage was the highest human achievement)
==> welfare state
the state protects and promotes the economic and social well-being of the citizens
we are living by the rationality of insurance industry (==> operating our lives by technologies of information and computing)
[we can live with it differently]
logic of progress is not the issue, logic of acceleration is the problem
(idea of) frictionless economy ==> must go faster and faster
discourse of stasis =/= how to explore change?
not preserving endangered species, but preserving the possibility of change

desks are information technologies

Bowker > Sina: every critical work (today) must include the centrality of data (and calculation) in our lives

(from premodern) *describe the world* [bestiaries] --to--> (modern necessity to) *calculate the world* [recognizing a calculated world --> my interest in Olearius]

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(Cameron's image of) Terminator: relentless unidirectional progress [that you can't negotiate with] (~= modernity) ==> destruction of cultures and communities --> destroy ourselves

how to live with Terminator = how to live with modernity --> postmodernity
(in the film the Terminator is finally terminated by a determined woman using rather old-fashioned technology)

absolutely will not stop
inside: hyperalloy combat chassis, microprocessor controlled, fully armoured, very tough
outside: living human tissue, flesh, skin, hair, blood --> controlled by a clinical logic: *it cannot be reasoned with*, it cannot be bargained with

its metal skeleton rises from the ashes and carries on with its mission. the skeleton too is chopped to bits, the individual bits come to life and continue with their goal

(for Sardar) modernity is the conceptual equivalent of the Terminator (incepted in European Enlightenment: modernize traditional cultures and relentlessly lead mankind, screaming and protesting, by the nose towards a progressive utopia)

modernity ~=> (witnessed, if not caused:)
•death and elimination of numerous cultures
•destruction of countless communities and histories
•disappearance of hundreds of valuable animal and plant species
•transformed arable land into wastelands and deserts

modernity: the official culture of the world
(Nietzsche, Heidegger -->) it is not possible to think our way out of modernity with the philosophical system of thought and language supplied by modernity

--> Vattimo's (bad) philosophy of crisis:
•history
what was traditionally referred to as “history” is now perceived as having broken down into an infinity of “histories” that can no longer be (re)combined into a single narrative governed by a central theme
(today:) history = a kind of writing
•progress: *something qualitatively different from what precedes it* (a forward movement in history) --✕--> [now:] welf established technique (of such masters as Foucault, Deleuze, Derrida, Lyotard and Baudrillard:) to deconstruct rational metaphysics in order to open it, to rewrite it and thus to lay the foundation, in terms of a Marxian-inspired historicism, of new truths for a postmodernist thought
•(Vattimo's use of) nihilism as weapon to attack notions of ‘truth’ and ‘reason’ (in western metaphysics) ==>
◦‘logic = (just another kind of) rhetoric’
◦‘truth = will to power (by those who claim to be seeking truth over those who are being addressed by them)’
◦‘science and technology = dominating metaphysical systems’
--✕--> (eliminated any) possibility of a dialogue with cultures that are truly other as the rational metaphysics of science and technology


(the idea of) plurality of cultures and discourses must become a basic premise of postmodernist thought ==> widespread and widely pluralistic religious revival [+ excessive indulgence in relativism]

(the meaning of) morality and principles of justice in a postmodern world: [democracy's western ethos:]
•recognition of human needs
•courage
•solidarity
•justice
•prudence
•(virtue of) participating in rational discourse


(Sardar's reading:)
•stating the obvious with a sense of grand discovery is an essential postmodern disease
•what modern science and technology, free market economy and multinational corporations are doing in the name of freedom, justice and fairness

--> despite wonderful sentiments, and all the arguments for justice and equify, we end up with more of the same

(problem of the East with) modernity: a European cultural construct based on specific historical legacy and condition, and its basic goal has always been to shape science, politics, arts, morality and the world according to its own image and inner logic
+
much of postmodernist thought is a sitnilar European construct and continues the old programme in a renewed attempt to justify neomarxism or new brands of liberal humanism

-what is a a genuine, radical departure from postmodernism?

religiosity: that which transcends the world (can be expressed in Fascism, Communism, Nationalism, Scientism, Aestheticism, Nuclearism, or in several other secular religions)

[*]secularism: a dishonest kind of religiosity***

(mark of out time:) *necessity of recovering our sense of oneness with nature* <-- our total alienation
[?my artistic research is the very expression of] (Griffin's) postmodernism : a new relationship with the past (and the future) <-- postmodernism acknowledges, appreciates and wants to learn from the wisdom of traditional societies ~= neoconservative religious fundamentalism =/= constructive nihilism

[the strive for a new ‘enchanted science’ (=/= sacred science) that] overcomes the separation between truth and virtue, value and fact, ethics and practical necessity

(Falk's) Disneyland postmodernism:
•abstract affirmation of a holistic harmonious future
•homogenized uniformity (based on a colonizing logic and westernization of the globe)
•reinterpret science and natural reality as confirmatory of a spiritual grounding for human
•holistic possibilities of encompassing conflict
•***postmodernism as an expression of the privileged status of the West***


*greek gnosis is the Terminator in its guise of mystic* (which provided the Enlightenment with its springboard and modernity with its mission to subjugate non-western cultures)

arrogance and authoritarianism are intrinsic in both Greek rationalist and mystical thoughts:
•Socrates --> worshipped reason and was an arrogant and obnoxious man who enjoyed ridiculing ordinary folks
•Buddah --> worshipped nature and produced a totally authoritarian system of thought (as have most philosophers in western history who have appealed to nature for ethics)

new postmodernism's value:
•ecological wisdom
•grassroots democracy
•personal and social responsibility
•non-violence
•decentralization
•community-based economics
•postpatriarchal values
•respect for diversity
•global responsibility
•future focus


*modernity is based on a fundamental value-idea --> secularism (a value whose opposite cannot be chosen as value)*

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

importance of scale
archive --> scale of the infinite

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*history of knowledge [in my work on ajayeb] = dream of knowledge (present in the mind) of the people who are not anglophone =/= history of science*

inside and outide the mental map of the historian (of science)

SDzVaBj492s
Daston on *disciplinary neurosis* of the history of science

all timelines are maps (are chronologies, are provincial)
most drawings are maps (are charming)


[Sina:] ****can we have (imagine) science without modernity (not coming right after it)??**** <-- my research question (to separate the bond between science and modernity? to flow the curiosity in that direction)


{ the idea of “science created the modern world + western global dominance” (=/= everyone else) }==> “understanding of modernity = understanding history of science”
(one of rare moments that) european middle ages is conflated with the whole of middle east civilization, as pre-Newtonian (in the eyes of W. Rostow)
--> cold war (maneuvering for the alliances of the newly decolonized nations)
--> all the ways of knowing that were not included in the current Anglophone and Francophone definition of “science = the natural sciences in English only in mid 19th century” =/= elm علم, Wissenschaft

**there is no culture without (its own implicit systematics of) knowledge**
•epistemological hierarchy (even without the display or existence of *epistemic culture* [dedicated to the persue of knoweldge] --> yet put pressure on communities of learning ==> ideas & practices, for example alchemy was court science par excellence)
•social hierarchy
•rational who can practice them why

(Daston:) the stuck of hands-on knowledge shoots up and then metaphysics plump it --> persue of knowledge becomes collective (with different pressure points)

for many cultures [including Persian]:
•the philology (grammer) is the queen of the sciences
•the stricing prevalence of *dispute: intellectual discourse staged as agonistic duel --> (most of our) ***intellectual life is conducted as polemic***


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the more you study an environment the less your inheritiability of that environment will be (?)

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history: study of past as it it commemorate in traces (textual, physical, etc.) =/= [ajayeb studies =] memory studies: subjective commemoration of the past, collective forms of commemorations (for example the name of streets, or monuments, or unconscious way of navigating in Tajrish square, etc.) --> present in oral interviews
•how the past has been enlisted emotionally, politically, communally,,, (in various causes: construction of autobiography to the construction of national myth) [==> objectivity does not make sense in memory studies]
•it includes (not only that which cab be documented, it rather) includes an element of the subjective : how people feel about what happened in the past, how they reconstruct events of the past but also narratives =/= what happened in the past --Daston--> objectivity (among histories:)
◦cross-checking of sources
◦(19th century technique of) “reading against the grain”: try to discover, from the surviving sources, from what perspective they were written (what historical context they[...]