[...] instrument which accords the human with a gradual ascend towards increasing civilization, linear progress and power over her or his environment
•(Black Mirror's definition of) technology: paradoxical scene, a primal instinctual force


(my ajayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a symbolically resonant ancient life-source + form of a technical life-source


(Campbell suggesting) atavism: how supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or animal life
-traits of a former time but still exist in the present
*proto-atavism: (exhibiting of) future evolutionary traits in the present ==> collapsing the quality of linear time [~=? my sleep-walking] (=/= human approaching a state of technological perfection through an orderly ascent of increasing complexity and sophistication)
--> technological progress = nonlinear, punctuated, multiple [<-- used in marketing today]
proto-atavism --argument--> that multiple paradigms of life exist on the peripheries of humanist life ==Campbell==> (how) *human life: a cacophony of co-existing interacting states of past present future existences with no recourse to a single reassuring origin* (=/= singular progression)


(like animal rumors in old bestiaries ajayeb in a story-starated world) found telegram videos and internet pic used in my image assemblages --> (found images which make it difficult to trace their lineage) in an image-starated world ==construct==> ambivalent visual representations that do not have a signifier in an external “real” world (Baudrillard's rhetoric simulacrum: an object that is a copy of something which does not “exist”)
==Toffoletti==> potentiality: exceeding the bounds of description


(we are living in an) age of **technosubjectivity**
(Margulis theorizes) the symbolic basis of eukaryotic cells
(Dawkins posits) the existence of selfish genes and the extended phenotype
*system theory: human life subsumed radically into an all-encompassing concept of system, of which the human is merely a psychic system, where the only important unit of analysis is systems (human, cell, society, law)
(Sagan's) metametazoa: a multiple creature afloat in the omnisexuality of bacterial exchange
(Octavia Butler's) xenogenesis: polysexual interspecies reproduction
(Haraway's) differential artifactualism: (~= SF, science fiction) a diffractive interruptive mutative anti-reflective monstrous logic (to a humanist eyes) --> generation of novel forms which need not be imagined in the stodgy bipolar terms of hominids ==make==> ontological room for naturecultures
-mixotricha paradoxa: “a mixed up, paradoxical, microscopic bit of hair [...]they are nested in each other's tissues in a myriad of ways that make words like competition and cooperation, or individual and collective, fall into the trash heap of pallid metaphors and bad ontology”
(Thacker speaks for) extrinsic life: the kinds of life that cannot be contained inside itself (such as: the epidemic) ~ lifelike death ==> depict the strangeness of life in a technological era

(diffraction ==>) myopic: eyesight abnormality resulting from the eye's faulty refractive ability --> posthuman: an essentially ethical precondition of life in high-technology

background of posthuman theory:
•metamorphing --> premised on the liberatory potential of flow : processes objects and living systems are thought to be in a constant state of becoming =/= Campbell: flow is not always a liberatory metaphor -->{ (a politics or logic of) *inertia* =/= contemporary politics of flow }
•primal technology --> technology is not always s progressive civilizing inanimate force, rather it is a destructive-constructive rich-poor lively-inanimate force in the world
•proto-atavism --> modes of living at the edges of humanist life
•posthuman biology ==> *monolith of humanist life is myopic*

in a way, in my research i have been seeking ways to acknowledge the place of posthuman ways of being in the world --through-->
•observing the high-tech (cellular automata, database, bibliographic technologies)
•observing the ancient (medieval bestiaries ajayeb al makhlughat ajayeb technologies)
•


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roots of ‘emancipate ourselves’ --in--> “being critical" = ability to be self-reflexive and to translate criticality into action and expressions of art (Renan)
transform knowledge sites --to--> knowledge scenes --> *communities of concepts* (=/= communities of people)
-(to form an artistic site not into a theme, a subject or a project --> discursive architecture)
how we could actually initiate solidarity through translation? (-->? internationalism) =/= equivalence of contexts
-how strategies of governance can be very sophisticated and can be embedded into what we see as good for instance in health (cleaning, or in providing food)
[*]naming: a way in which we could enter into each other's experiences, a process of conjunction and disjunction (with the problems of the previous naming process)
*investment: i'm investing into your thoughts and interests, to possible connections between us
-to look away from it momentarily, so that they can look into it again
(criticality is something that we can inherit)
faith into criticality ==> epistemological violence (~ criticality used as a counter capital to any problem or any situation that we seem unable to engage with)
(in relation of criticality --> the notion of) care: to ask is this the right place and the right time to “overperform” your criticality? when to be naive?
[yes, i am so tired of the Marxist lineage of criticality]
sometimes you don't have a voice in dialogue --> you need a space where you can do a monologue
*monological circuits* (Renan) --> monologue: you take the conversation out of value making (from a neoliberal logic)
(problem of) discourse = a sophisticated capital in arts (that is easily distributed and circulated)
-appoint [yourself] as institution =/= alternative art organization --> don't contribute to marginalizing yourself as alternative
research organization =/= magazine


Renan http://temporaryartreview.com/the-infantilization-of-local-contexts/
artworld's cynical consumption of the global periphery
international worship of dialogue
unified complicity
transnational capital of in-group favoritism
cosmetology of democratism
advanced capitalism: non-hierarchical transactions, horizontal decision-making
(business of) trading contexts
Western ethnocentrism
(1970s) “art played a vital role in the amassing of cultural resources, assimilation, and formation of national cultures” ==> “improving humankind” (the colonial definition of development)
*rhetoric of development ==shaped/shaping==> art*
•diverse group of global interlopers
•content-providing native informants
•regional mediators/specialists
•solvent-like multinational institutions
[cultural development:] art act adhesive for civil society --> good governance ==> dialogues (~= to create a new moral image of man)
-*conditionally inclusive vision of the international artworld: a politically legitimate place with pluralistic inter-institutional structures driven by economic liberalism, subsequently confirmed by the participation of civil society*
...a practice of dialogue between art and development, across geographies: banking on the coalition of ethno-nationalism and globalization, and promoting “indigenous” forms of capitalism, while avoiding the optics of exoticization }==>
•divides and controls localities
•contextual differences are distributed as needs and urgencies
•juridico-engineering structures (symbolized progress)
•cultural globalism with consumption at its core
•regions soused on the liberal democratic fantasy of salvation via harmonious, multilateral exchange
(we don't want dialogues, we need meaningful dialogues)
--Renan--> [to relocate the “struggle for exchange” in] monological circuits across the topographies of power and restitution =/= geographies of guilt and embarrassment


antagonistic knowledges (organise and rally actions and thoughts for resistance) --> changes how you are socialized


Robinson Crusoe
a miniature history of human development according to bourgeois individualism [...] changed into an encyclopedic storytelling of religious virtues
•using European technology, agriculture, economic individualism [<== spiritual autobiography], (rudimentary) political hierarchy, (civilizing effect of) Christianity [--> pursuit of meaningful spiritual engagement]
...as the inertia of the colonial world's knowledge system breaks into the streams of exploratory capital, the relay of fragments crystallizes before seeping through the colonial subject's social ground
http://www.curators-network.eu/blog-entry/lightning-studies-ctcccs-part-1-3 (Renan)


Cinderella's precarity
the question of: how can we translate contexts? (the context of which I bring my precarity differs from here in Brussels)

(the notion of *difficulty* in) Cinderella =/=? Robinson Crusoe
Crusoe's precarity (European) is something that you can overcome
•technology --> I can develop something out of my precarity and survive being struck on an island
•Crusoe's techne --> human =/= Cinderella's techne --> companion
•Crusoe ==> *rise of the ordinary individual in the nation* <== every individual values themselves high enough to consider themselves the proper subject of serious literature
◦modern individual: an ordinary & alone person is able to triumph over physical environment ~ to be able to exploit every situation

using diary format for Cinderella was inspired by respond to Crusoe's epistolary and confessional method of writing
(one of the earliest genre of) realistic fiction
written during the Enlightenment
one of the most widely published books in history
==> castaway narrative: improvise the means of survival from limited resources at hand
•progress through technology
•rebuilding of civilisation (civilisation = a form of triumph)
•unfriendliness of nature
◦he is with a dog, two cats and a parrot but he cannot talk to them =/= Cinderella
◦Crusoe starts making Bible fals (فال انجیل opening the Bible to a random page and read a verse that he believed was addressed at him)
◦he makes list (pro & cons --> debit & credit [--> mentality of business studies] --Weber--> book-keeping: distinctive technical feature of modern capitalism)
◦
•Crusoe: true protagonist of the empire (--Joyce--> prototype of British colonialism, *mythology of colonialism* --Sina--> #fable of imperialism)
•(romantic notion of) nature: idyllic =/= (Crusoe) nature: unforgiving + sparse }<-- utopian =/= dystopian nature --> Lord of the Flies


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(with Annemarie's help @apass)

*sources of knowledge =/= styles of knowing* ==> tensions

judgment: an occasion to apply one's own standards =/= observation: a mean to get to know somebody else's standards

difference
which differences exactly?
what are their interferences and their diffractions?
--> the surprises that come with finding “variations”

(stories about)
vessels & fluids
pain & technicians
patients & doctors
techniques & technologies

(bracketing the practices =/=) foregrounding the practices --> objects come into being and disappear with the practices in which they are manipulated ==> reality multiplies
=/= single passive object in the middle waiting to be seen from the point of view of seemingly endless series of perspectives (SK the elephant parable)

philosophy used to approach knowledge in an epistemological way (~ preconditions for acquiring true knowledge = Alex's question “what is artistic research”) =/= (Annemarie's) *knowledge = a matter of manipulation (=/= reference)* ==> ethnographic interest in knowledge practices (--to--> “what are artist researchers doing?”)


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#project: to create a multidisciplinary knowledge program around the relationship between art, marketing and [?], highlighting the imbricated فلس فلس nature of [?] as tangible resources and knowledge

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#project index Tehran theory: to think ethnographically about non-unilateral and non-static picture of aspiration in the context of contemporary Tehran eco-techno-culture
•archive question
•contemporary media technology
•data/knowledge organization
•infrastructure
•epistemology
•Tehran techno-culture multispecies ethnography
•mini worlds
•*how people imagine a better life?* --> (to think non-unilateral and non-static) *picture of aspiration* (in the context of contemporary Tehran)
•imitations of forms
•http://ajayeb.net/?q=sensibilities+hitting+people
•start as collaborative online platform for writings/projects about Tehran emerging ecologies:
◦mice موش
◦mobile phones موبایل
◦monsters هیولا
◦heavens مثل
◦
•on Tehran trees:
◦on anthropogenic landscapes of Tehran
◦descriptive methods for the study of social relation and histories
◦learning (directly) about worldly objects of Tehran ==> take part in the kinds of creative play that are the hallmark of the research --> draws readers outside common-sense assumptions
◾(to enable a) technologically-augmented ecosystem
◾(to enable a) translocal exchange
◦{ [?not to] tokenization and verification of natural assets --> augment & utilize --?--> provoking our relation to nature, hybrid ecosystems in the technosphere }<-- question of governance
◾to explore ways for nonhumans as agents to act with the same importance of humans in/with the world via technology
◦resocializing value (less anthropocentric) --> social impact + environmental impact
◦less inalienable circulation of *cultural intelligence* (and value) among less individualized (connected networks of wider) social agents
◦critical questions + cross-pollinate


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(inconsistency of) *physiological chaos* of the World War I --> how physicians and medical researchers (early 20th century medical science) responded to it? --> (a new web of concepts:) *semiotics of injuries and behaviors* (--> that became essential for thinking about integration and collapse in economics, social organization, psychoanalysis, symbolic representation, and international politic)
--> attuned to, to anticipate, to outdo, *specific conditions of the lived body in
states of extreme exertion*:
•in a conceptual-historical and anthropological fashion
•stage thought and experimentation
•to recalibrate their thinking
}--> logic of integration (a problematic systematization) ==> *registers of the individual and the social*

linked to each other:
integration در شکم چيزى جا دادن, collapse, self-preservation, crisis, catastrophe, witnessing, evidence, unknowing

early 20th century medical science ==> شکننده a body that is *brittle because integrated* & *integrated because brittle*

wartime and postwar therapeutics ==> conceptions of the body

Geroulanos and Meyers (=/= Foucauldian) show “how particular kinds of injury emerged during World War I, and how such injuries found their place in the bodies and lifeworlds of wounded soldiers and doctors, and in the thinking and actions of theorists and policy makers.” (ethnography of the interwar period)
=/= proposing a counter-body or counter epistemology or resistance knowledge


“in this world, we do not play chess with eternal figures like the king and the fool; the figures are what the successive configurations of the chessboard make of them.” -Veyne

([*]integration:) taxonomy of disorder ==> administrative ends (an idea of entire system of organic functioning --> homeostasis = "the wisdom of the body” ==> theories of norms, normality, disintegration, catastrophe)
•the idea of a damaged world in need of meticulous care
•the idea of the injured body that seeks to stabilize itself

#integration
the interwoven data recovered from the study of systemic and functional aspects of the broken organism ==> totality ~ establishment of a nonliberal individualism (+ social welfare) ==> **society = an integrated and fragile whole in need of care**


today's integrative medicine --> conceptual[...]