^448032.2.60$s @ Sina Seifee

[...]d knowls cls s="trms"nttrm="knowledge,Knowledge">edges> that needs only to ‘find’ itself

The normatively secured test does not os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inate knowls cls s="trms"nttrm="knowledge,Knowledge">edges> but confirms what als cls s="trms"nttrm="already,spread">reads>y exists as “knowable.”

...generous fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e, productive of disclosure

...treaties suspend violence only momentarily, artificially

ss='lgc'>ss='lgc'>ss='lgc'>----only with the help of a discus sion of s cls s="trms">rhetors>ical s cls s="trms">cods>es strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability

...ss="ppl">Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?span>

ss="large lg2" stl="font-size:111%"> If Mary s s='trgt hghlght 1'href='?q=S'>Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiryss='lgc'>--in sum, as a s cls s="trms">worlds>-s cls s="trms">histos>rical shock of intrusive violence that disrupted all s cls s="trms">sorts>s of s cls s="trms">ecologs>ies, s cls s="trms">materis>al and ims cls s="trms">materis>al, conscious and unconsciousss='lgc'>--ss="ppl">Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (ss="ppl">Ronell)

uns cls s="trms">inters>rogated durability (as a first-rate value on earth)

(American) athleticism of identity switchingss='lgc'>ss='lgc'>ss='lgc'>----it means that anyone can in principle try anything out

Dr. Frankenstein's new <strcls cls s='strcls'>*strcls>experimental jouis sance<strcls cls s='strcls'>*strcls>

experimenting inhabiting acts of promising (calculating or anticipationss='lgc'>ss='lgc'>ss='lgc'>----acts by which the future can be nailed down)

It is thus that the maddest and most s cls s="trms">inters>esting ages of s cls s="trms">histos>ry always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impos sible; (ss="ppl">Nietzsche)

flora and fauna

this is not the s cls s="trms">scies>ntist obses sed with an idée fixess='lgc'>--but one capable of uprooting and going

...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts s cls s="trms">writs>ten in stone

register(s) of understanding

A new s cls s="trms">folds> in s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics, testingss='lgc'>--that is, the types of relatednes s that fall under this termss='lgc'>--as serts another logic of truth.

A kind of s cls s="trms">questions>ing, a structure of inces sant research, perhaps a modality of being, testing scans the walls of experience, s cls s="trms">meass>uring, probing, determining the “what is” of the lived s cls s="trms">worlds>.

i marvel at...

s cls s="trms">wonders>s of...
marvels of...
unheards of...
mazhar ol-s cls s="nms">ajayebs> s>مظهر العجایبs>
Motehayeran-e s>متحیرانs>, Tahayor s>تحیرs> ss='lgc'>ss='lgc'>~=?span> to s cls s="trms">wonders>
dar ahval-e... s>در احوالs>
dar khavas-e... s>در خواصs>
navader-e... s>نوادرs>
sefat-e... s>صفاتs>

ta'ajob s>تعجبs> ss='lgc'>=/=?span> heyrat s>حیرتs>
the mode of attention in s cls s="nms">s cls s="nms">ajayebs>namehs> is tuned by ta'ajob (s cls s="trms">wonders>) away from s cls s="nms">Irans>ian mystic preferences over transfixation and rapture (heyrat)
which s cls s="trms">literas>ry or (not)knowing s cls s="trms">posits>ions are installed in these two (observational?span>) stations?span>
the subject of ta'ajob is moved otherwise
s>تعجب در باب امر قدسی‌s> ta'ajob dar bab-e amr-e ghodsi, s cls s="trms">wonders> in the s cls s="trms">matters>s of divine

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ss="ppl">Heideggerss='lgc'>: die Wis senschaft denkt nicht
ss="ppl">Derridass='lgc'>: links s cls s="trms">scies>nce to mourning and s cls s="trms">mems>ory
ss="ppl">Lacanss='lgc'>: s cls s="trms">scies>nce is always there, s cls s="trms"nttrm="already,spread">reads>y to erupt, amaze or blow you away.

ss="ppl">Hus serl was perhaps the one most freaked out by the s cls s="trms">histos>rical split (between s cls s="trms">scies>nce and philosophyss='lgc'>--and art?span>)

...a s cls s="trms">matters> of s cls s="trms">techns>ological selfunderstanding,

...nor do I insist on sustaining the pathos that propels the images...

ethical and political is sues are increasingly seem to have more to do with testing than s cls s="trms">questions>ing, hesitation, certainty

There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e-lives by dying or, at least destroying.

ss="large lg22" stl="font-size:122%">
The one register of testing offers results-certitudes-by which to calculate and count on the <strcls cls s='strcls'>*strcls>other.<strcls cls s='strcls'>*strcls>

the culture of Versuch, test or trial
(farhange kushesh, ghasd, sue ghasd, va emtehan)

(s cls s="trms">meass>uring and) testing that support, among so many others, political, s cls s="trms">religs>ious, and educational institutions

testing has everything to do with the way the policing of political sites and bodies takes place, in s cls s="trms">moderns>ity and with our experience of reality in general.

testing ss='lgc'>ss='lgc'>ss='lgc'>~=/?span>ss='lgc'>=ss='lgc'>=>ss='lgc'><ss='lgc'>ss='lgc'>--> the real
(elliptical circuit established between test &span> real)

ss="ppl">Freud was working on to tests which are lost nowss='lgc'>: Aktualitätsprüfung to distinguish between reality and immediacy

ss="ppl">Lacan has linked testing to the subject's creation of a first “outside"ss='lgc'>ss='lgc'>ss='lgc'>----a space that is no longer the same as “reality”

the way the state takes pos ses sion of the body presumptively on s cls s="trms">drugs>s.
-in this way, s cls s="trms">drugs>s are seen as eccentricss='lgc'>: what is outside, or moves outside the center, can center it, they are animated by an outside als cls s="trms"nttrm="already,spread">reads>y inside
span> -how s cls s="trms">drugs>s are isolating or how they establish s cls s="trms">communs>ity (of those who are somehow together or with nons cls s="trms">presens>ce.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
span> s cls s="trms">drugs>ss='lgc'>: Dionysian frenzy, aspirin, s cls s="trms">religs>ion, dirty s cls s="trms">languages>,
-I am sorry I have no s cls s="trms">drugs>s to offer you today!
span> -not everyone in civic s cls s="trms">socis>eties has the privilege of getting high and mind-altering (that which s cls s="trms">supposs>edly sugs cls s="trms">gests>s vulnerability,) running arround drunk s cls s="trms">stags>gering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective
span>
your pee belongs to the statess='lgc'>ss='lgc'>ss='lgc'>----new civic s cls s="trms"nttrm="already,spread">reads>ability

ss='lgc'>{four bodies don't belong to themselvesss='lgc'>: s cls s="trms">childs>ren, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majorityss='lgc'>}

destructive (and artistic) modes of production.

test, does it have an es sence?span> Is it pure s cls s="trms">relations>ality?span>

ss="ppl">Avital's “speculative telephonics”

ss="ppl">Heideggerss='lgc'>: signss='lgc'> = cutting s cls s="trms"nttrm="knowledge,Knowledge">edges>, Zeichen ss='lgc'>--ss="ppl">Holderlinss='lgc'>ss='lgc'>--> “we're cutting out” ss='lgc'>=/= (ss="ppl">Avitalss='lgc'>:) s cls s="trms">schizos> knows how to disconnect, how to depart, how to cut the shit

the place where a call can break into a bodyss='lgc'>[ss='lgc'>=?span> orificial openings of a subjectss='lgc'>]

emergency verificationss='lgc'>: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier

in the (s cls s="trms">techns>ologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the s cls s="trms">schizos>body?span>

how our pres cls s="trms">techns>ological ears were (trained) before the telephone?span>

the “call” comes from me and from beyond and over me.

Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. s s='trgt hghlght 1'href='?q=S'>Still, the break is never clean, just as contact was never continuous. The entire s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics of identity, s cls s="trms">presens>ce and locality is scrambled, bringing with it a certain s cls s="trms">histos>rical mutation in the s cls s="trms">relations>ship of the “self’ to other, to the irreducible precedence, as ss="ppl">Derrida puts it in ‘s cls s="trms">Mems>oires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together s cls s="trms">priors> to the call.

Wortsalad ss='lgc'>ss='lgc'>ss='lgc'>---- Opheilia's kind of mouth that shoots s cls s="trms">poes>sy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the s cls s="trms">poes>t ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shakespeare strangles her in water to make place for hamlet's tragic autos cls s="trms">poiess>is /

it is (generally) very difficult to know “who” is talking ss='lgc'>ss='lgc'>--> “whom” is being addres sed

endure the agony of the being called (a being-on-call, an answering device)

modeling s cls s="trms">differens>t styles of irony

(what are we) telehearing (?span>)

s cls s="trms">languages> is the s cls s="trms">histos>ry of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the s cls s="trms">schizos>phrenic speak through or to the spiritual forefinger ss='lgc'>[sababe s>سبابهs>, angoshte shahadat s>انگشت شهادتs>ss='lgc'>].”)
-ss="ppl">Heidegger traces the route of saying from s cls s="trms">rumors> to the spiritualized digitals. The s cls s="trms">semios>tically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (ss="ppl">Avital)
span> -The spiritual forefinger pres ses towards s cls s="trms">schizos>phrenic partial s cls s="trms">syss>tematizing.
span> -Also, it is the bewitching finger, which makes it rude to point or to pres s red buttons, for the power of pointing used to be ass cls s="trms">socis>ated with <strcls cls s='strcls'>*strcls>magical arrests<strcls cls s='strcls'>*strcls> (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
span> -making the marionette come alive
span> -s cls s="trms">histos>ry of index finger points to the es sential being of s cls s="trms">languages>, which is “s s='trgt hghlght 1'href='?q=S'>Saying as s s='trgt hghlght 1'href='?q=S'>Showing.” (ss="ppl">Avital s cls s="trms"nttrm="already,spread">reads>ing ss="ppl">Heidegger)
span> -ss="ppl">Heidegger shows, “s s='trgt hghlght 1'href='?q=S'>Speaking must have speakers” (not merely in the same way as an effect must have a cause)
span> (...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectednes s in all s cls s="trms">languages> tracings.
s cls s="trms">schizos>phrenogenic understanding of s cls s="trms">languages> (and of anything)
ss='lgc'>[this is related to the s cls s="trms">storys> of the fox and sound, accidental es sencing of the index...ss='lgc'>]

“We are hypnotized things suffering from s cls s="trms">posits>ive and from negative s cls s="trms">hallucins>ations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (ss="ppl">Avital)
(focus the lense on being)

the mode of awesomenes s and dis solvement with awe is the prescriptive utterance in the case of s cls s="nms">ajayebs>, the ‘s cls s="trms">wonders>s of...’ s cls s="trms">translats>ed from “s cls s="nms">ajayebs>-e...” ts cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>gering the s cls s="trms">verbs> “ta'ajob” s>تعجبs>
(using ss="ppl">Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the ss='lgc'>[textss='lgc'>]ss='lgc'>: we would have mis sed the encounter with it. In fact, our astonishment would mean that we took the entity of the s cls s="nms">ajayebs> for an object, one created by an s cls s="trms">authors> ss='lgc'>[...ss='lgc'>] admire a product ss='lgc'>[by Godss='lgc'>] and be pleased by a cultural achievement.ss='lgc'>ss='lgc'>ss='lgc'>----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or s cls s="trms">wonders>ment in s cls s="trms"nttrm="already,spread">reads>ing s cls s="nms">ajayebs>?span>
span> -we would not have allowed ourselves to be s cls s="trms">greets>ed by the ens cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ed creatures of s cls s="nms">ajayebs>, be met by its s cls s="trms">poes>tic s cls s="trms">Greets>ing.
span> -s cls s="trms"nttrm="already,spread">reads>ing the promises of s cls s="nms">ajayebs>ss='lgc'>ss='lgc'>ss='lgc'>----(and keep in mind that) everything in the s cls s="trms">Greets>ing is offered to the s cls s="trms">greets>ed as a s cls s="trms">sorts> of promise
span>
ss="large lg62" stl="font-size:121%"> Ungleiche is a figure

by getting on top of the s cls s="trms">materis>al, we have not let it speak its word

(not to master or master over the s cls s="trms">materis>al of s cls s="nms">ajayebs>)
“If we allow ourselves to be s cls s="trms">greets>ed by the s cls s="trms">poes>m instead of overwhelming it with our knowls cls s="trms"nttrm="knowledge,Knowledge">edges> and facility for reformatting s cls s="trms">poes>try s cls s="trms">accords>ing to cultural or philological s cls s="trms">cods>es, then we are faced with the enigma from which the s cls s="trms">poes>m cannot be wrested by our acquired habits of mastery.” (ss="ppl">Avital on ss="ppl">Heidegger's ss="ppl">Holderlin's Andenken)
<strcls cls s='strcls'>***strcls>Mastery is not a content but a habit.<strcls cls s='strcls'>***strcls>
diss cls s="trms">posits>ion from knowing is required if we are to let the word of s cls s="nms">ajayebs> speak to us (in the form of s cls s="trms">greets>ing)
ss='lgc'>[as ss="ppl">Holderlin announces that the “remains” for which s cls s="trms">poes>ts are s cls s="trms">respons>sible.ss='lgc'>]ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> s cls s="trms">mems>ory (don't let engineers build you archives! (making it about grounding and s cls s="trms">histos>ricity, insteadss='lgc'>:) let the s cls s="trms">poes>t be s cls s="trms">respons>sible for whatever has “remained.”) ss='lgc'>[this would be ss="ppl">Holderlinian advicess='lgc'>]
-inappropriable remainder(s)
span>
s cls s="trms">mems>ory/res cls s="trms">mems>ber is sojourn
s cls s="trms">mems>ory and its (peculiar) temporal climate
-how can we not s cls s="trms">situs>ate res cls s="trms">mems>brance as mourning?span> (as ss="ppl">Holderlin teaches everyone)
span> res cls s="trms">mems>brance ss='lgc'>=/=?span> joyous festivity ss='lgc'>[ss='lgc'>ss='lgc'>ss='lgc'>----the is sue and point in project Persische Abend PARs s='trgt hghlght 1'href='?q=S'>S VIDEO 2014ss='lgc'>]

the minute you see in a text (ss='at'>@s cls s="frds scrmbld">Hodas>, s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sanas>, s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis> having even) one s cls s="trms">mems>ory that is clear and guaranteed ss='lgc'>ss='lgc'>--> your signals should go onss='lgc'>: there is one unrevised (in an os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inal form), no secondary revision, <strcls cls s='strcls'>*strcls>pure s cls s="trms">mems>ory<strcls cls s='strcls'>*strcls> ss='lgc'><ss='lgc'>-- this is a s cls s="trms">mems>ory that is unnegotiable for them

<strcls cls s='strcls'>*strcls>on Wind
wind, is a coming that arrives from the future
(compare “going” ss='lgc'>[staying behindss='lgc'>] in ss="ppl">Attar, ss="ppl">Hafez, and ss="ppl">Holderlin) ss='lgc'>[in s s='trgt hghlght 1'href='?q=S'>San'an nobody is s cls s="trms">greets>ing, there is no s cls s="trms">greets>-event. ss="ppl">Attar mis sesss='lgc'>: s cls s="trms">Greets>ing as pure letting go<strcls cls s='strcls'>**strcls>ss='lgc'>]
(ss="ppl">Avital on ss="ppl">Holderlinss='lgc'>:) “ss='lgc'>[...ss='lgc'>] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The s cls s="trms">poes>t remains in the rustling wind. to the extent that he goes with its going. ss='lgc'>[...ss='lgc'>] Nonetheles s. the s cls s="trms">poes>t stays with the wind. Accompaniment now shapes the s cls s="trms">Greets>ing. As the gusting wind is alternately a coming and a going. so is the s cls s="trms">Greets>ing a staying behind that nonetheles s flutters away. becoming a going with. ss='lgc'>[...ss='lgc'>] The s cls s="trms">poes>t's staying behind is crucial. s s='trgt hghlght 1'href='?q=S'>Staying behind is not meant to mark the isolation or even desolation of the s cls s="trms">poes>tic act. ss='lgc'>[...ss='lgc'>] Neither pas sive nor active, remaining behind indicates a way of going back, a returning to the source.”
-s cls s="trms">traves>ling to the impos sible place of the other
span> -(wind) come and go without touching down or dropping anchor
span> -the s cls s="trms">agens>cy, s cls s="trms">animacs>y and sentience of the wind is described by s cls s="nms">ajayebs>'s s cls s="trms">sensus>ous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves acros s vast distances, it comes and goes ss='lgc'>ss='lgc'>--> the s cls s="trms">materis>ally textured s cls s="trms">poes>tics of description in the s cls s="nms">ajayebs>-e bad s>بادs>
span>
the s cls s="trms">poes>sy (ss='lgc'>~ s cls s="trms">ficts>ional ss='lgc'>=/= truth, real) (Wahrheit und Dichtung) of s cls s="nms">ajayebs> (are no longer distinguished from each other)

(s cls s="trms">greets>ing is the s cls s="trms">poes>t/artist's most es sential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ss='lgc'>ss='lgc'>ss='lgc'>---- at once promoted and subjected
<strcls cls s='strcls'>*strcls>(re)fastened to the s cls s="trms">Greeks> os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in
promoting the ousider to insider (who now holds an Ursprung and os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in)

re-appropriation ss='lgc'>ss='lgc'>~=?span>! an end to alienation ss='lgc'>{ss='lgc'>ss='lgc'>~=?span>ss='lgc'>=> the condition of pos sibility for totalitarianismss='lgc'>} ss='lgc'>[ss="ppl">Fynskss='lgc'>]

the illusion (and comfort) of noncastration

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duty of deconstructionss='lgc'>: the practice of non-avoidance
(duty ss='lgc'>=/= your s cls s="trms">naturs>e)ss='lgc'>ss='lgc'>--> the duty of being unwelcomed

vomiting ss='lgc'>ss='lgc'>~= healing

<strcls cls s='strcls'>*strcls>after the 18th century (seems) all art (artists) wants to bess='lgc'>:
sts cls s="lsts lst1">•in the privileged place of nonres cls s="trms">presens>tational work. trying its self with the s cls s="trms">sublims>e, that which disturbs and devastates being
sts> sts cls s="lsts lst1">•performativess='lgc'> = being ss='lgc'>+ doing ss='lgc'>ss='lgc'>~= becoming what it is
sts>
() parenthesesss='lgc'>:
sts cls s="lsts lst1">•parental parenthetical remarks
sts> sts cls s="lsts lst1">•grammatically set to emphasize ss='lgc'>ss='lgc'>--> belonging to the secondary
sts> sts cls s="lsts lst1">•whispering ss='lgc'>~ “this isn't much, but let me insert, inject”
sts> sts cls s="lsts lst1">•disavowal of the text
sts> sts cls s="lsts lst1">•denial
sts> sts cls s="lsts lst1">•confes sion
sts> sts cls s="lsts lst1">•pumping the text to its ops cls s="trms">posits>e meaning
sts> sts cls s="lsts lst1">•turns everything around ss='lgc'>ss='lgc'>--> a noble feeling
sts> sts cls s="lsts lst1">•
sts>
(ss="ppl">Avital > ss="ppl">Nietzschess='lgc'>:) destructionss='lgc'>: commitment to futurity
affirms life, clears out the nonsense
ss='lgc'>=/= devastationss='lgc'>: destruction without future
-if you are stuck with monumental s cls s="trms">histos>ry, and if you are burdened, carrying too much baggage (s cls s="trms">histos>rically, s cls s="trms">aesthets>ically) ss='lgc'>=ss='lgc'>=> you are weighted down and cannot move forward
span>

the image of hybrid being in s cls s="nms">s cls s="nms">ajayebs>namehs>, half s cls s="trms">animals> half human, is being both s cls s="trms">wilds> and tamed, vahshi-ram s>وحشی رامs>

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(the word) s cls s="trms">wonders>, it s cls s="trms">worlds>s.

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work in s cls s="nms">ajayebs> is about the s cls s="trms">phenomens>on of understanding that is to be found in modes of experience that lie outside the universal claims of s cls s="trms">moderns> s cls s="trms">scies>ntific s cls s="trms">methods> (ss='lgc'>--the experiences of art, of philosophy, and of s cls s="trms">histos>ry itself.)

in the hermeneutic universe i am building, s cls s="nms">Irans> is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that my workspan> has been all about s cls s="nms">Irans>-centrism?span>)

gaps in cultural space that s cls s="trms">epistems>ology has not filled

hermeneutics ss='lgc'>=/=?span> s cls s="trms">epistems>ology

s cls s="trms">histos>ry of truth

ss="large lg22" stl="font-size:133%"> <strcls cls s='strcls'>*strcls>making an s cls s="trms">ecologs>ical landscape of s cls s="nms">ajayebs> s cls s="trms">cosmos>logy, that means making visible the connection between beings and contact zones among animate and inanimate and nonhumanss='lgc'>:
diamond ss='lgc'><ss='lgc'>ss='lgc'>--> snake
fire ss='lgc'><ss='lgc'>ss='lgc'>--> speech
fire ss='lgc'><ss='lgc'>ss='lgc'>--> s cls s="trms">animals>s
wind ss='lgc'><ss='lgc'>ss='lgc'>--> future
cow ss='lgc'><ss='lgc'>ss='lgc'>--> angel
water ss='lgc'><ss='lgc'>ss='lgc'>--> light
darvishi s>درویشیs> ss='lgc'><ss='lgc'>ss='lgc'>--> Div s>دیوs>
earth ss='lgc'><ss='lgc'>ss='lgc'>--> Bahman s>بهمنs>
mars ss='lgc'><ss='lgc'>ss='lgc'>--> wolf, pig
moon ss='lgc'><ss='lgc'>ss='lgc'>--> effect of Gabriel's wings
earth ss='lgc'><ss='lgc'>ss='lgc'>--> woman/enmity/illusio
mountain ss='lgc'><ss='lgc'>ss='lgc'>--> ganj s>گنجs>
jinn s>جنs> ss='lgc'><ss='lgc'>ss='lgc'>--> climate
Div ss='lgc'><ss='lgc'>ss='lgc'>--> stone
climate ss='lgc'><ss='lgc'>ss='lgc'>--> ghiamat s>قیامتs>
khidr s>خضرs> ss='lgc'><ss='lgc'>ss='lgc'>--> life/death giving

(s cls s="nms">ajayebs>-e chah) s>عجایب چاهs>
s cls s="trms">wonders>s of pits ss='lgc'>ss='lgc'>--> s cls s="trms">wonders>s of moon (ss="ppl">Moghana s>مقنعs>, bringing a moon out of a pit, mah-e nakhshab s>ماه نخشبs>) ss='lgc'>[ss="ppl">Moghana's work on mirrorss='lgc'>], ss='lgc'>[nes cls s="nms">irans>jat s>نیرنجاتs> and telesmat s>طلسماتs> (of ss="ppl">Moghana’) ss='lgc'>ss='lgc'>~=?span> ruse, techss='lgc'>],
ss='lgc'>[signifier of s cls s="trms">wonders>:ss='lgc'>] mahi (s>ماهی‌s> fish) ss='lgc'>[reflection of the moon in waterss='lgc'>] ss='lgc'>ss='lgc'>--> mah (s>ماه‌s> moon) ss='lgc'>ss='lgc'>--> pointing at helal-e mah (s>هلال ماهs> half-moon) ss='lgc'>ss='lgc'>--> mouth of the bes cls s="trms">lovs>ed (s>یارs> yar) ss='lgc'>[registered in s cls s="trms">poes>try of ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sa'di s>سعدیs>ss='lgc'>] ss='lgc'>ss='lgc'>--> s cls s="trms">wonders> finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his s cls s="trms">pervs>asive approach to the knowls cls s="trms"nttrm="knowledge,Knowledge">edges> milieu that he lived in, set the secular registers of truth
span> s>گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شدs>

(s cls s="nms">ajayebs>-e aab) s>عجایب آبs>
s>آشناs> ashena (ss='lgc'>=/= strs cls s="trms"nttrm="danger,stranger">angers>) in s cls s="trms">Farsis> comes from the s cls s="trms">relations>ship with water and swimming, somehow knowing the water
cognition (in s cls s="trms">Greeks> cogn, ‘having learned’), in s cls s="trms">Farsis> shenakht (s>شناختs>) is rooted in water, ashenass='lgc'>: shenavar dar bahr budan s>شناور در بهر بودنs>, floating body, -shenasi s>شناسی‌s>-

(s cls s="nms">ajayebs>-e donya) s>عجایب دنیاs>
s cls s="trms">wonders>s of earth(?span>) ss='lgc'>ss='lgc'>--> ghul (s>غولs>), serial killer, house full of bones (s cls s="trms">horrors> s cls s="trms">storys>)
(after donya/earth comes immidiatly, ghiamat s>قیامتs>)
donyass='lgc'>: the temporal s cls s="trms">worlds> (ss='lgc'>ss='lgc'>~=?span> cthulu) (ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> s cls s="trms">materis>al-s cls s="trms">semios>tic time-space of donya)
-search ‘donya’ and its s cls s="trms">semios>tic s cls s="trms">networks> in ss="ppl">Ferdosi and others
span> -search ‘alam’ (in ss="ppl">Nezamiss='lgc'>: dar alam alam afaridan s>در عالم عالم آفریدنs>)
span> -‘zamin’ or zamini (s>زمین، زمینی‌s>), what is meant when we say one thinks zamini in s cls s="nms">ajayebs>?span> which zamin?span>
span>
(s cls s="nms">ajayebs>-e mardom) s>عجایب مردمs>
look at the word ‘mardom’ in s s='trgt hghlght 1'href='?q=S'>Shahname and how it (dis)s cls s="trms">articulats>es Div (s>دیوs>), s cls s="trms">animals>, demon, dad (s>ددs>), janevar (s>جانورs>), etc.
‘mardom o janevar’ s>مردم و جانورs> (ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Shahname)
other name of mardomss='lgc'>: folan s>فلانs> (unkown), yaru s>یاروs> (known),

(s cls s="nms">ajayebs>-e jan) s>عجایب جانs>
jan-parvar s>جان پرورs> (ss="ppl">Nezami)

ss="large lg62" stl="font-size:130%"> (ss="ppl">Mehran Rad)
andakhtan (s>انداختنs>) ss='lgc'>ss='lgc'>--> andaze (s>اندازهs>) ss='lgc'>ss='lgc'>--> hendese (s>هندسهs>) ss='lgc'>ss='lgc'>--> mohandes (s>مهندسs>) ss='lgc'>=/= engineer (in english from engine)
andakhtanss='lgc'>: to throw two things close to each other (two s cls s="trms">lovs>ers in the bed)
ss='lgc'>=/= (catapult) manjenigh s>منجنیقs> ss='lgc'>~ mechanic ss='lgc'>[two s cls s="trms">differens>t s cls s="trms">ontos>logies of s cls s="trms">geomes>try and s cls s="trms">meass>urementss='lgc'>]

(s cls s="nms">ajayebs>-e khasf) s>عجایب خسفs>
s cls s="trms">ecologs>ical disasters
s>فرورفتگی و پستی و مغاکی ظاهر زمینs>
s>فرورفتن در زمینs>
ss='lgc'>ss='lgc'>--> page 150, Haman s cls s="trms">storys>, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(s cls s="nms">ajayebs>-e gur) s>عجایب گورs>
graves ss='lgc'>-- s cls s="trms">materis>al and s cls s="trms">ecologs>ical deaths, earth related pas sings
main actorss='lgc'>: Malek al-mot (s>ملک الموتs> Angel of death)
ashabe kahf (s>اصحاب کهفs>), ashabe raghim (s>اصحاب رقیمs>) ss='lgc'>ss='lgc'>--> immortality

(s cls s="nms">ajayebs>-e kuh) s>عجایب کوهs>
om-ol-jebal (s>ام الجبالs>), ghaf (s>قافs>)ss='lgc'>: mother of mountains, all mountains link to her, earth
s cls s="trms">ecologs>ically significant ss='lgc'>ss='lgc'>--> holders of water and Ganj (s>گنجs>), nailed the earth, they are your cradles
az ganj be ganj (s>فرستم به گنج تو از گنج خویشs>, ss="ppl">Ferdosi)

<strcls cls s='strcls'>*strcls>Ghiamat and Climate

ss='lgc'>[ss="ppl">ss="ppl">Harawayss='lgc'>]
the s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical problem of (our) scale
(what are the scales in s cls s="nms">ajayebs>?span> what is people in s cls s="nms">ajayebs>?span> what it means to be s cls s="trms">animals>?span> and what is their scale?span>)
s cls s="trms">ecologs>ies that have many scales (in temporality and physicality)ss='lgc'>: river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the s cls s="nms">ajayebs>'s model is (always?span>) the global scale?span>
ss='lgc'>ss='lgc'>--> how can i seek and describe multiple s cls s="trms">situs>ated s cls s="trms">worlds>ings and multiple s cls s="trms">sorts>s of s cls s="trms">translats>ions to engage s cls s="nms">ajayebs>'s globalism?span> (using ss="ppl">ss="ppl">Haraway's word on ss="ppl">Tsing)
-attention to friction ss='lgc'>=ss='lgc'>=> (ethnographic accounts of) global s cls s="trms">inters>connection
span>
(some s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>sss='lgc'>:) s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>bolisms, s cls s="trms">articulats>ions, coproductions (<strcls cls s='strcls'>*strcls>?span> of s cls s="nms">ajayebs>'s s cls s="trms">histos>ries)
s cls s="trms">relations>al, s cls s="trms">syms>poietic, consequential,
in s cls s="nms">ajayebs>, what is cosmic, what is terran, what is cursed, <strcls cls s='strcls'>*strcls>?span>

in s cls s="nms">ajayebs>ss='lgc'>:
sts cls s="lsts lst1">•what are the figures of s cls s="trms">finits>ude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?span>
sts> sts cls s="lsts lst1">•what are the chthonic entities?span> ss='lgc'>{the s cls s="trms">finits>e complex s cls s="trms">materis>al s cls s="trms">syss>tems that can break down ss='lgc'>=/= s cls s="trms">storiess> that personify (Mother Earth) are <strcls cls s='strcls'>*strcls>misplaced concretenes s<strcls cls s='strcls'>*strcls>. ss='lgc'>[(i am against) personified ss='lgc'>=/= s cls s="trms">figurats>ive (which i s cls s="trms">lovs>e. figures can be tentacular, patterns, proces ses, s cls s="trms">storiess>.) what s cls s="frds scrmbld">Foads> would say?span>ss='lgc'>]ss='lgc'>}
sts> sts cls s="lsts lst1">•what are the gorgeous, s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>ing, ds cls s="trms"nttrm="danger,stranger">angers>ous precarities (of the terra)?span>
sts> sts cls s="lsts lst1">•what are (its s cls s="trms">specifis>c) art s cls s="trms">scies>nce s cls s="trms">worlds>ings?span>
sts>
<strcls cls s='strcls'>*strcls>those creatures acros s taxa (taxon, s cls s="trms">categs>orical clas sification, taxonomic group)
taxonomic conveniences

ss='lgc'>[with ss="ppl">ss="ppl">Harawayss='lgc'>]

what is the optics of s cls s="nms">ajayebs>?span>
ss='lgc'>[that is entertaining being reductive for a moment, but that is productivess='lgc'>]
(to help with that, the optics of the s cls s="trms">anthrops>os cls s="trms">cenes> is the image of the earth from space, Gaia?span>)
-a cybernetic, s cls s="trms">syss>tems-theoretic entity, studied in s cls s="trms">differens>t scales
span> -various reports (on the state, s cls s="trms">ficts>ioning the state of the earth?span>)
span> -a global kind of s cls s="trms">syss>tem knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
span> -a giant s cls s="trms">datas>base ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> do i need to s cls s="trms">formus>late my project into a s cls s="trms">techns>ological practice?span>
span>
what is the smallest unit of s cls s="trms">inters>est in the s cls s="nms">ajayebs> s cls s="trms">cosmos>logy?span>

the practices of relocating germplasms, ins cls s="trms"nttrm="cluster,club">clus>ding people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (ss="ppl">ss="ppl">Haraway)

industrial agriculture and plantation

to be storied and studied

the holobiontss='lgc'>: host plus of all its microbial s cls s="trms">syms>bionts that form s cls s="trms">ecologs>ical units
-recasting the individual as a holobiont; the collective genomes
span> (Lynn ss="ppl">ss="ppl">Margulis)
holobiontsss='lgc'>: “multicellular eukaryotes plus their colonies of persistent s cls s="trms">syms>bionts”
(ss="ppl">ss="ppl">Gilbert, s s='trgt hghlght 1'href='?q=S'>Sapp, and Tauber 326; s cls s="trms">cites>d by ss="ppl">ss="ppl">Kenney)
(thinking with holobionts) the immune s cls s="trms">syss>tem is re-cast not as “defensive weaponry” but as a “s cls s="trms">socis>alizing and unifying force” ss='lgc'>[via ss="ppl">ss="ppl">Kenneyss='lgc'>] ss='lgc'>ss='lgc'>--> “to obey the immune s cls s="trms">syss>tem is to become a citizen of the holobiont”
ss='lgc'>[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological s cls s="trms">scies>nces of 21st century requires a new s cls s="trms">imagis>native framework and new forms of curiosity equally relevant to s cls s="trms">naturs>al s cls s="trms">scies>nces and artistsss='lgc'>]

ss="large lg1" stl="font-size:122%">
(s cls s="nms">ajayebs>-e gaz) s>عجایب گازs>
co-existence of gas ses

planet ss='lgc'>=/= terrestrial planet

(s cls s="nms">ajayebs>-e graphs) psychotic tree-structure of giant s cls s="trms">datas>bases, in trans-ing and lines of trans-s cls s="trms">affects>ing
-my s cls s="nms">ajayebs> art is going to be the kind that depend on the machiness='lgc'>ss='lgc'>ss='lgc'>----competent digital
span> -exploring the iterative and fractal quality of sentences in my digital graph-makings
span> -attending to the s cls s="trms">inters>ruptions of syntactical commitments
span> partial connections (of distinct entities) ss='lgc'>ss='lgc'>~= analogy ss='lgc'>[analogy allows one part contaminate s cls s="trms">syss>tematically another part, and vice versass='lgc'>]
-coerced belief
span>

the s cls s="trms">questions> of binariesss='lgc'>: how we are who we are in relentles s s cls s="trms">relations>alities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>**strcls>s cls s="trms">sorts>ing operations<strcls cls s='strcls'>**strcls> (kPRA0W1kECg), but they are not good descriptions beyond that.

ss='at'>#on Companion Manifesto
(ss="ppl">ss="ppl">Haraway's) <strcls cls s='strcls'>*strcls>cyborg<strcls cls s='strcls'>*strcls>ss='lgc'>: the “lived s cls s="trms">socis>al and bodily realities in which people are not afraid of their joint kinship with s cls s="trms">animals>s and machines, not afraid of permanently partial identities and contradictory standpoints.” ss='lgc'>--toss='lgc'>ss='lgc'>--> a much bigger queer family of <strcls cls s='strcls'>*strcls>companion s cls s="trms">species>s<strcls cls s='strcls'>*strcls> ss='lgc'>: becoming-with ss='lgc'>ss='lgc'>--> the co-constitutive s cls s="trms">inters>penetration of humans and their others (machines, s cls s="trms">animals>s, and the environment).
-ss="ppl">ss="ppl">Haraway is going from ‘rage’ to ‘s cls s="trms">lovs>e’
span>
“s cls s="trms">histos>rically challenged people” (s s='trgt hghlght 1'href='?q=S'>Schimpfwort?span> s>فحشs>)
half-trained arguments
s cls s="trms">embods>ied cros s-s cls s="trms">species>s s cls s="trms">socis>ality

I am trying to inhabit s cls s="nms">ajayebs> critically; neither in celebration nor condemnation (like my sister asked)
what is my context?span> isis, tech-sci, art, s cls s="trms">worlds>-wars, s cls s="trms">storiess>, terror,
the figures of s cls s="nms">ajayebs> that i am cultivating, do they “more fruitfully inform livable politics and s cls s="trms">ontos>logies in current life s cls s="trms">worlds>s”?span>
s cls s="nms">ajayebs>'s s cls s="trms">species>s bring together human and nonhuman, organic and s cls s="trms">techns>ological, s cls s="trms">histos>ry and myth, freedom and structure, state and subject, ...

<strcls cls s='strcls'>*strcls>concretess='lgc'>:
sts cls s="lsts lst2">◦a concrescence (growth by as similation, nemov moshtarek s>نمو مشترکs>) of prehensions (seizing, perception but not neces sarily cognition) of prehensions (graspings, chang zadan s>چنگ زدنs>)
sts> sts cls s="lsts lst2">◦an actual occasion
sts> ss='lgc'>=> beings do not preexist their relatings

the s cls s="trms">verbs> of reality is full of nouns with appendages

s cls s="trms">naturs>e/culturess='lgc'>: <strcls cls s='strcls'>*strcls>local s cls s="trms">categs>ory abstractions<strcls cls s='strcls'>*strcls> (ss='lgc'>=/= universalss='lgc'>: misplaced concretenes s)
subject/objectss='lgc'>: <strcls cls s='strcls'>*strcls>potent consequences<strcls cls s='strcls'>*strcls> (ss='lgc'>=/= preexisting foundations)

foundation is always s cls s="trms">contingens>t (ss="ppl">ss="ppl">Haraway > ss="ppl">Butler)
sts cls s="lsts lst1">•scale is s cls s="trms">contingens>t
sts> sts cls s="lsts lst1">•mutability is s cls s="trms">contingens>t
sts>
s cls s="trms">bestiars>y of s cls s="trms">agens>cies
kinds of relatings

ss="large lg22" stl="font-size:133%"> in my workspan> on s cls s="nms">ajayebs> i am trying to carefully approach the notions ofss='lgc'>:
emergence, proces s, s cls s="trms">histos>ricity, s cls s="trms">differens>ce, s cls s="trms">specifis>city
-and by that teach myself an artful practice rich withss='lgc'>:
span> co-habitation, co-constitution, s cls s="trms">contingens>cy

on-the-ground workss='lgc'>:
-ss="ppl">Verran ss='at'># Nigeria Yoruba ss='lgc'>ss='lgc'>--> “emergent s cls s="trms">ontos>logies,” “get on together” (...how can <strcls cls s='strcls'>*strcls>general<strcls cls s='strcls'>*strcls> knowls cls s="trms"nttrm="knowledge,Knowledge">edges> be nurtured in postcolonial s cls s="trms">worlds>s committed to taking <strcls cls s='strcls'>*strcls>s cls s="trms">differens>ce<strcls cls s='strcls'>*strcls> s cls s="trms">serios>usly?span>”)
span> -ss="ppl">Thompson ss='at'># Kenya ss='lgc'>ss='lgc'>--> “s cls s="trms">ontos>logical choreographies” (...bodies, human and nonhuman, are taken apart and put together in proces ses)
span> -ss="ppl">s s='trgt hghlght 1'href='?q=S'>Strathern ss='at'># Papua New Guinean ss='lgc'>ss='lgc'>--> “partial connections” (...patterns within which the players are neither wholes nor parts ... neces sary counter-intuitive s cls s="trms">geomes>tries and incongruent s cls s="trms">translats>ions)
span>
what kind of res cls s="trms">figurats>ions i need for the tropic work that feel is required for the for s cls s="trms">ontos>logical choreography of s cls s="nms">ajayebs> (in s cls s="trms">techns>os cls s="trms">scies>nce or elsewhere?span> other s cls s="trms">socis>eties with liberal or non-liberal individual or state, with other s cls s="trms">techns>o-s cls s="trms">monsts>ers, automated warriors, terrorists, and all the waste, cruelty, ins cls s="trms">differens>ce, ignorance, and los s that comes with, as well as joy, play, labor, and inventionss='lgc'>--)?span>
-how do i s cls s="trms">narrats>e this (s cls s="nms">ajayebs> and non-s cls s="nms">ajayebs>, the wondrous and the mundane) co-s cls s="trms">histos>ry?span>
span> -how do i s cls s="trms">embods>y an art of relating (as is never done once and for all)?span>
span>
<strcls cls s='strcls'>*strcls>s cls s="trms">species>s ss='lgc'>: biological kind of reality ss='lgc'>+ s cls s="trms">scies>ntific expertise neces sary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘s cls s="trms">categs>ories of organism’?span>)
ss='lgc'>{ machinic ss='lgc'>+ textual ss='lgc'>+ organic ss='lgc'>ss='lgc'>~-ss='lgc'>=> s cls s="trms">species>s ss='lgc'>}ss='lgc'>ss='lgc'>--> s cls s="trms">causas>lity-s cls s="trms">storys>, os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in-s cls s="trms">storys>, Real-s cls s="trms">Presens>ce-s cls s="trms">storys> (ss='lgc'>~transubstantiated signs of the flesh),
sts cls s="lsts lst1">•s cls s="trms">species>s is about defining s cls s="trms">differens>ce, rooted in polyvocal fugues of <strcls cls s='strcls'>**strcls>doctrines of cause<strcls cls s='strcls'>**strcls>
sts> sts cls s="lsts lst1">•one thinks of s cls s="trms">species>s as logical s cls s="trms">categs>ory, logical type, visual impres sion, s cls s="trms">mems>bers of a s cls s="trms">categs>ory that have the same characteristics. but you also say “be s cls s="trms">specifis>c!” you want the ops cls s="trms">posits>e. you want a s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> of relentles s particularities.
sts> sts cls s="lsts lst1">•(for ss="ppl">ss="ppl">Haraway s cls s="trms">species>s is about) a particular kind of s cls s="trms">semios>tics where sign and flesh are tangled
sts>
ss="ppl">Marx and ss="ppl">Freud in shit and gold, primitive scat and civilized s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>l, in s cls s="trms">species>

ss='lgc'>[titless='lgc'>]
<strcls cls s='strcls'>**strcls>s cls s="nms">ajayebs>'s s cls s="trms">techns>ologies of (Persian) subject/object-making<strcls cls s='strcls'>**strcls>

s cls s="trms">naturs>e and culture implode into one another (in the relentles sly s cls s="trms">histos>rically s cls s="trms">specifis>c ways)

(ss="ppl">ss="ppl">Haraway > ss="ppl">Althus ser) <strcls cls s='strcls'>**strcls>s cls s="trms">inters>pellation<strcls cls s='strcls'>**strcls> (estizah s>استیضاحs>) ss='lgc'>=ss='lgc'>=> concrete individuals (in the s cls s="trms">moderns> state)
<strcls cls s='strcls'>*strcls>the ideologically loaded s cls s="trms">narrats>ives ss='lgc'>=ss='lgc'>=> life and death, health and illnes s, longevity and extinction, etc.
ss='lgc'>{how not to do estizah (our objects, peers)?span> latent individualization in s cls s="nms">apas ss>'s requirement of ‘intentionality’ from its participantsss='lgc'>: “no sleep-walking!” ss='lgc'>[ss='lgc'>ss='lgc'>--> art as “explicit intentional act.” ss="ppl">Merleau-Ponty's account the body-schema.ss='lgc'>] ss='lgc'>[estizah is the site of encounter with the ‘man of law’ in which one becomes a man of lawss='lgc'>: by asking what is your “name and busines s,” s cls s="trms">demands>ing “proof” of me. one way of s cls s="trms">respons>ding to that s cls s="trms">demands> of name is to give your name as a performance in an amerindian modess='lgc'>: “three were dead before they knew.” that's my name.ss='lgc'>] The s cls s="trms">materis>al ritual practice of ‘recognition’ ss='lgc'>: “Who is there?span>” and “It's me!” of the everyday life ss='lgc'>=ss='lgc'>=> makes us concrete subject (in the ideology in democracy and law) ss='lgc'>ss='lgc'>--> independent s cls s="trms">agens>ts with self-produced identities. (in capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">socis>eties) <strcls cls s='strcls'>**strcls>subjectss='lgc'>: a self-conscious “s cls s="trms">respons>sible” s cls s="trms">agens>t whose actions can be explained by his or her beliefs and thoughts.<strcls cls s='strcls'>**strcls> subject formation defines the limits of each individual; values, desires, and preferences. ss='lgc'>ss='lgc'>ss='lgc'>---- in a way that I realize that a ‘hailing’ was addres sed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject ss='lgc'>: a “mis-recognition” ss='lgc'>[ss='lgc'>ss='lgc'>--> we can open a dos sier on prophet and ‘answering’ the callss='lgc'>]; ss='lgc'>[ss='lgc'>ss='lgc'>ss='lgc'>~-> what s cls s="nms">Tarofs> hails?span>ss='lgc'>] ss='lgc'>ss='lgc'>ss='lgc'>---- for ss="ppl">Althus ser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology?span>)ss='lgc'>} (ss="ppl">Foucauldian/ss="ppl">Althus serianss='lgc'>: pas sively defined by identity ss='lgc'>=ss='lgc'>=> mobilizing around these identities ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> potential for resistance)
(ss="ppl">Althus ser's) police officer ss='lgc'>[s>محتسبs> mohtaseb?span>ss='lgc'>] ss='lgc'>--hailsss='lgc'>ss='lgc'>--> concrete subject
(ss="ppl">ss="ppl">Foucault's) expert discourses ss='lgc'>--hailsss='lgc'>ss='lgc'>--> sexuality
(ss="ppl">Adorno's) mas s media ss='lgc'>--hailsss='lgc'>ss='lgc'>--> pas sive s cls s="trms">consums>er
(Gauntlett's) uncritical s cls s="trms">consums>ption ss='lgc'>--hailsss='lgc'>ss='lgc'>--> as sumption ss='lgc'>ss='lgc'>--> bad s cls s="trms">worlds>ing
(ss="ppl">Mulvey's) cinema ss='lgc'>--hailsss='lgc'>ss='lgc'>--> male protagonist
(ss="ppl">Butler's) boy/girl ss='lgc'>--hailsss='lgc'>ss='lgc'>--> gender identity
(s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>'s) s>تعارفs> s cls s="nms">Tarofs> ss='lgc'>--hailsss='lgc'>ss='lgc'>--> divnity ?span>?span>

<strcls cls s='strcls'>***strcls>(s cls s="trms">crafts>ed faithfully?span>) more potent the s cls s="trms">tropes>s, the truer the s cls s="trms">storys><strcls cls s='strcls'>***strcls>
(without being distracted by scandals and s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>-s cls s="trms">storiess>?span>!)

s cls s="trms">storiess> traffic in s cls s="trms">tropes>s, figures of speech
(the dogmatic and bizzar idea of) “s cls s="trms">tropes>-free s cls s="trms">communs>ication”

<strcls cls s='strcls'>*strcls>s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>plasm, remodeling, remolding,,, inverting meanings, transposing the body of s cls s="trms">communs>ication,
(in my graphs, or s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>s, what a substitution in a string might change the meaning?span>)

what is the “troping that makes a fleshly s cls s="trms">differens>ce”?span>

os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in s cls s="trms">storys> (ss='lgc'>ss='lgc'>ss='lgc'>~=> establishing os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in) ss='lgc'>ss='lgc'>ss='lgc'>~=> sober s cls s="trms">scies>ntific report ss='lgc'>ss='lgc'>ss='lgc'>~=> scales of intelligence ss='lgc'>ss='lgc'>ss='lgc'>~=> human as master

the “mere” village dogss='lgc'>:
-canine Eves surviving in their mitochondrial DNA
span> -canine Adam through his Y-chromosome legacies
span>
which s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>plasmic, remodeled versions of ‘name’ could give s cls s="nms">ajayebs>'s being

(in s cls s="nms">apas ss> I have been against the “what do I want as an artist?span>” s cls s="trms">questions>ss='lgc'>:)
pay attention to significant othernes s ss='lgc'>=/= reflection of one's intentions

what is the name of the game?span> complexity, flexibility, opportunism, (s cls s="trms">finits>e s cls s="trms">worlds>s calledss='lgc'>:) domestic, s cls s="trms">wilds>, feral,
ss='lgc'>[who is naming the s cls s="trms">worlds> what?span>
sts cls s="lsts lst1">•accelerationismss='lgc'>: “game-over”
sts> sts cls s="lsts lst1">•capitalismss='lgc'>: “resource”
sts> sts cls s="lsts lst1">•s cls s="trms">techns>ophobiass='lgc'>: “obsolescence”
sts> sts cls s="lsts lst1">•s cls s="trms">techns>ophiliass='lgc'>: “information”
sts> sts cls s="lsts lst1">•monotheismss='lgc'>: “s cls s="trms">transits>ion”
sts> sts cls s="lsts lst1">•s cls s="trms">scies>ncess='lgc'>: “taxa”
sts> sts cls s="lsts lst1">•multinationalismss='lgc'>: “s cls s="trms">syss>tem”
sts> sts cls s="lsts lst1">•s cls s="trms">moderns>ismss='lgc'>: “globe"ss='lgc'>]
sts>
immune s cls s="trms">syss>tems (in s cls s="trms">naturs>eculture) determine where organisms, ins cls s="trms"nttrm="cluster,club">clus>ding people, can live and with whom.

“There is no time or place at which genetics ends and environment begins” ss='lgc'>[...ss='lgc'>]
(ss="ppl">ss="ppl">Haraway > ss="ppl">ss="ppl">Gilbert)

“All s cls s="trms">stags>es of the life s cls s="trms">histos>ries of evolving s cls s="trms">animals>s had to adapt to eager bacteria colonizing them inside and out.”
To be s cls s="trms">animals> is to become-with bacteria

to inhabit an s cls s="trms">inters>-subjective s cls s="trms">worlds>, to s cls s="trms">lovs>e is about meeting the other in all the fleshly detail of a mortal s cls s="trms">relations>ship (to wit, first, somehow to learn what this other needs and desires)ss='lgc'>ss='lgc'>---permanent search for knowls cls s="trms"nttrm="knowledge,Knowledge">edges> of the intimate other, with inevitable comic and tragic mistakes in that quest

thinking about s cls s="trms">animals>s as “other s cls s="trms">worlds>s” in a s cls s="trms">scies>nce s cls s="trms">ficts>ional sense

s cls s="trms">scies>ntifically informed, s cls s="trms">s cls s="trms">empiris>cs>ally grounded practice

theory ...still a limited discourse and a rough s cls s="trms">instrus>ment

“who is at home?span>” ss='lgc'>ss='lgc'>--> ask in respect for all of time who and what are emerging in s cls s="trms">relations>ship ss='lgc'>ss='lgc'>--> (the s cls s="trms">obligs>ation to ask) who are s cls s="trms">presens>t and who are emergent?span> <strcls cls s='strcls'>***strcls>

(what are our) s cls s="trms">categs>orical labor
labor of training ss='lgc'>ss='lgc'>--> somehow all the participants of training are remodeled by it
labor of scale-making
(these are s cls s="trms">worlds>-making practices, s cls s="trms">storys>tellings)

significant othernes s-in-connection ss='lgc'>=/= intention-ascribing idioms of s cls s="trms">literas>s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">anthrops>os cls s="trms">morphs>ism that sees furry humans in s cls s="trms">animals> bodies and s cls s="trms">meass>ures their worth in scales of similarity to the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts-bearing, humanist subjects of Western philosophy and political theory ss='lgc'>=ss='lgc'>=> as sign privileges or guardianship (in place of ownership) in a s cls s="trms">moderns>ist great chain of being

<strcls cls s='strcls'>*strcls>actionss='lgc'>: beautiful, hard, s cls s="trms">specifis>c, personal;
ss='lgc'>=/= abstract scales

s cls s="trms">differens>tial sensibility ss='lgc'>=?span>ss='lgc'>=> s cls s="trms">situs>ated emergence ss='lgc'>=?span>ss='lgc'>=> more livable s cls s="trms">worlds>s ss='lgc'>~ s cls s="trms">ontos>logical choreography

s cls s="trms">categs>ory of “s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts” don't just exist (preformed to be uncovered,) rather we enter into a s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts s cls s="trms">relations>ship with an other (s cls s="trms">animals> or human)ss='lgc'>ss='lgc'>--> ss="ppl">Hearne's “reciprocal pos ses sion”
-morality is a s cls s="trms">species>s-s cls s="trms">specifis>c capacity
span> ss='lgc'>~ if i have X, my X has a human (which is me)

off-leash and cliff-enclosed ss='at'>@s cls s="frds scrmbld">Varinias>

(ss="ppl">ss="ppl">Harawayss='lgc'>:) time-space scales co-constituted by human, s cls s="trms">animals>, and inanimate s cls s="trms">agens>cies
stsrd cls s="lstsrd">1. evolutionary time (at the level of the planet earth) ss='lgc'>ss='lgc'>--> s cls s="trms">naturs>alcultural s cls s="trms">species>s
stsrd> stsrd cls s="lstsrd">2. face-to-face time (at the scale of individual lifetimes) ss='lgc'>ss='lgc'>--> mortal bodies
stsrd> stsrd cls s="lstsrd">3. s cls s="trms">histos>rical time (at the scale of decades, populations, nations)
stsrd>
to tell (detailed s cls s="trms">lovs>e and training) s cls s="trms">storiess> at these levels

this is about distributed s cls s="trms">agens>cies in “layers of locals and globals,”

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ss="large lg26" stl="font-size:133%"> my s cls s="trms">inters>ests lies really with the s cls s="trms">ecologs>ical s cls s="trms">cosmos>logies in my neighborhood (s cls s="nms">irans>, old, middle east, far east, s cls s="trms">pasts>, s cls s="trms">presens>t,)
ss='thdf'>that is why i was s cls s="trms">inters>ested in the s cls s="trms">birds>s of ss="ppl">Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take s cls s="trms">posits>ions in our bigger s cls s="trms">semios>tic s cls s="trms">materis>al s cls s="trms">worlds>, there is never just a life s cls s="trms">animals> on the plate, the chicken has become killable first through s cls s="trms">lingus>istic s cls s="trms">inters>pretive res cls s="trms">presens>tation s cls s="trms">networks> of s cls s="trms">semios>tic s cls s="trms">relations>s. so my s cls s="trms">questions> in the s cls s="trms">birds>s performance was that how the s cls s="trms">exces ss> of meaning is related in actuality to the removal of corporeality in ss="ppl">Attar's non-s cls s="trms">birds>nes s s s='trgt hghlght 1'href='?q=S'>Simurgh (s>سیمرغs>) till the chicken in khoresh-e morgh (s>خورشت مرغs>).

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ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scott ss="ppl">ss="ppl">Gilbertss='lgc'>]

(all organic beings have been formed on two general laws, s cls s="trms">accords>ing to ss="ppl">Darwinss='lgc'>:)
(1) unity of type and (2) conditions of existence ss='lgc'>ss='lgc'>--> inorganic?span> fire?span>
s cls s="trms">naturs>al selection ss='lgc'>ss='lgc'>--> adaptation ss='lgc'>ss='lgc'>--> conditions of existence
embryonic homologies ss='lgc'>ss='lgc'>--> unity of type
ss='lgc'>=ss='lgc'>=> “descent with modification” (or decent modifications)
ss='lgc'>[(embryology ss='lgc'>=/=) ‘fire’ could transform s cls s="trms">matters>s, “change” their clas s, their type and its unity ss='lgc'>ss='lgc'>--> “parvaneh sho!” (s>پروانه شوs>) ss="ppl">Rumi s>مولویs> wants embryology undermined?span>ss='lgc'>]

construct phylogenies
(phylogeny ss='lgc'>: branching out evolutionarily)

‘Haeckel claimed that ss="ppl">Darwin's ideas ins cls s="trms"nttrm="cluster,club">clus>ded the progres sive development of s cls s="trms">species>s. “Development and progres s” was what characterized evolution. The explicit ass cls s="trms">socis>ation of evolution with particular political, s cls s="trms">religs>ious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a s cls s="trms">causas>l parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “s cls s="trms">Ontos>geny Recapitulates Phylogeny” was based on ss='thdf'>the idea that the succes sive (and to him, progres sive) os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of new s cls s="trms">species>s was based on the same laws as the succes sive and progres sive os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of new embryonic structures. Just as the earlier s cls s="trms">stags>es of human development developed into the later s cls s="trms">stags>es, so earlier s cls s="trms">species>s evolved into the later ones. s cls s="trms">Naturs>al selection would eventually get rid of the earlier s cls s="trms">species>s. (In the Welträtsel, Haeckel ss='lgc'>[1899ss='lgc'>] would also proclaim that the more evolved humans ss='lgc'>[i.e., the Aryansss='lgc'>] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the s cls s="trms">animals> kingdom was the same as individual development not only because the laws behind each were the same but also because the entire s cls s="trms">animals> kingdom was an individual. Here, he was harking back to the views of the s cls s="trms">Naturs>philosophen of the previous century. In other words, the development of advanced s cls s="trms">species>s was seen to pas s through s cls s="trms">stags>es res cls s="trms">presens>ted by adult organisms of more primitive s cls s="trms">species>s.’ (The s cls s="trms">morphs>ogenesis of evolutionary developmental biology)

s cls s="trms">inters>-cellular dis cls s="trms">gests>ion
sts cls s="lsts lst1">•the evolution of new features was based on changes in developmental s cls s="trms">stags>es, not in adult as cls s="trms">stags>es (ss='lgc'>ss='lgc'>--> that's why the developmental s cls s="trms">stags>e is so important, because mutations happen ss='lgc'>ss='lgc'>--> work with s cls s="trms">childs>ren)
sts>
s cls s="trms">Ontos>geny or s cls s="trms">morphs>ogenesisss='lgc'>: organism's developmental lifespan
Phylogenyss='lgc'>: evolutionary s cls s="trms">histos>rical s cls s="trms">herits>able traits

s cls s="trms">ontos>geny ss='lgc'>=ss='lgc'>=> phylogeny
“s cls s="trms">ontos>geny does not recapitulate phylogenyss='lgc'>: it creates it” (Garstang, 1922; p. 724)

evolution was not so much a branched chain as a ladder

molecular s cls s="trms">syss>tematics

evo-devo (evolutionary developmental biology)

each discipline hasss='lgc'>:
-its own rules of evidence
span> -its own profes sors
span> -its own journals
span> -its own s cls s="trms">vocabulars>y
span>

small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (ss="ppl">Goldschmidt, 1940) (ss='lgc'>ss='lgc'>--> lizards had s cls s="trms">birds>nes s in it ss='lgc'>ss='lgc'>--> potentiality)

(new s cls s="trms">species>s os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inate as) <strcls cls s='strcls'>***strcls>hopeful s cls s="trms">monsts>ers<strcls cls s='strcls'>***strcls>
that result from mutations in developmentally important loci (-macromutations)

ss="ppl">Goldschmidtss='lgc'>: the gene wasn't a locus or an allele. Rather, it was a unit of development

“to convince evolutionists that evolution is not only a statistical genetical problem but also one of the developmental potentialities of organism”

(ss="ppl">Waddington 1953 claimedss='lgc'>:) ...in conventional studies of evolution, the s cls s="trms">animals> is considered either as genotype (and studied by geneticists) or as phenotype ss='lgc'>[Erscheingungsbild ss='lgc'>] (and is studied by taxonomists)
(ss="ppl">Waddington then kaunched into a) critique of ss='thdf'>the notion of “random mutation,” noting that there are developmental constraints placed on what changes are pos sible.
sts cls s="lsts lst1">•“we think of development as a cybernetic proces s, involving stablization through feed-back and other mechanisms.”
sts>

(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi s>سرهم بندیs>)

(Leigh van Valen 1973) “evolution is the control of development by s cls s="trms">ecologs>y”

phenotypic plasticity
developmental plasticity

organismss='lgc'>: an epigenetic s cls s="trms">materis>alism<strcls cls s='strcls'>******strcls> (Hertwig 1894)
(Hertwig cons cls s="trms"nttrm="cluster,club">clus>desss='lgc'>: it has been shown ss='lgc'>[...ss='lgc'>] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
ss='lgc'>[<strcls cls s='strcls'>***strcls>egg and its outsidess='lgc'>]
ss='lgc'>[the s cls s="trms">causas>lity drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the eggss='lgc'>]

context-dependent sex

ss="large lg22" stl="font-size:102%"> genetic as similation

life s cls s="trms">histos>ry strategies

teratology (kaj-rikht-shenasi s>کج ریخت شناسی‌s>, naghes-al-khelghe-shenasi s>ناقص الخلقه شناسی‌s>)

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res cls s="trms">writs>ing s cls s="trms">techns>ique criteria (of the gene) ss='lgc'>[from new biological headquartersss='lgc'>]

retro-transposonss='lgc'>: a DNA sequence that can change its s cls s="trms">posits>ion within a genome, sometimes creating or reversing mutations and altering the cell's genetic identity and genome size
(we have uterus because of bacterial transposons)

intestinal

enzyme, macromolecular biological catalysts, accelerating chemical reaction

using s cls s="trms">hallucins>ogenic to cure autism (!?span>)
bacterial ss='lgc'>ss='lgc'>--> s cls s="trms">socis>al

“individual"ss='lgc'> = an island to be colonized (by bacteria), ss='lgc'>[we aress='lgc'>] a niche (upon niche (upon niche)) for bacteria

immunall s cls s="trms">agens>cise are not (has never been) defensive, they selectively ins cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>ve, they facilitate s cls s="trms">syms>biosis, allowing the pos sibility of microbes become part of the body

co-s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>bolism
host-diet

four major s cls s="trms">syms>biosis (s cls s="trms">syms>biotic things) that ruled the planetss='lgc'>:
stsrd cls s="lstsrd">1. rhizobacteria/legumes for nitrogen fixation
stsrd> stsrd cls s="lstsrd">2. mycorrhizal s cls s="trms">inters>action with plant roots and seeds
stsrd> stsrd cls s="lstsrd">3. endophytic fungal protection against des sication
stsrd> stsrd cls s="lstsrd">4. coral reefs and tidal seagras s ecos cls s="trms">syss>tems sustain oceanic biodiversity
stsrd> ss='lgc'>}ss='lgc'>--containingss='lgc'>ss='lgc'>--> smaller s cls s="trms">syms>biotic webs we call “organism” ss='lgc'><ss='lgc'>==ss='lgc'>[product ofss='lgc'>]ss='lgc'>== (ancient s cls s="trms">syms>biosis we call) “cells ss='lgc'>+ (ancient s cls s="trms">syms>biosis we call) “genomes”

ritual defense of a dis sertation, s cls s="trms">matters> of opponent

a medical theater of dis section, laid out on table with the working-clas s barber-surgeons laying bare structures for the disquisition (tafahos s>تفحصs>) of the profes sor ss='lgc'>ss='lgc'>--> (the ways we are in this) <strcls cls s='strcls'>*strcls>multi-s cls s="trms">imagis>native theater<strcls cls s='strcls'>*strcls> (ss='lgc'>~ congnitive emotional s cls s="trms">apparatuss>) ss='lgc'>ss='lgc'>--> infectious joy, the s cls s="trms">situs>atednes s of the joy is infectious

we (should always) work in the context of joy
lost for details (for the fleshines s of ‘this’), not as a general principal or an example for something else

<strcls cls s='strcls'>*strcls>the tale of detail<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> a small detail that wrenches the self into something that was not before
(the tale of understanding)

ss="ppl">ss="ppl">Gilbert's bio-s cls s="trms">syms>-s cls s="trms">poes>tic joy ss='lgc'>ss='lgc'>--> knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-making

(ss="ppl">ss="ppl">Gilbert's) genomic fragment in the picture of s cls s="trms">mutuals>-benefit life ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> metropolitan life insurance company
ss='lgc'>[ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">apparatuss>es of thinking<strcls cls s='strcls'>*strcls> have s cls s="trms">thicks> trading zones between s cls s="trms">ecologs>y and economics up to and ins cls s="trms"nttrm="cluster,club">clus>ding today, that is the mutal adaptation in real s cls s="trms">worlds>, producing problems for usss='lgc'>]

(how we go?span>) from one life-table to another life-table
(ss='thdf'>for example from mathematics of life insurance to population biology ss='lgc'>ss='lgc'>ss='lgc'>~=> co-developement of disciplines; 19th century laboratories ss='lgc'>+ practices of political economy;)
ss='lgc'>[s cls s="trms">matters>s of s cls s="trms">histos>rical, economical, manegerial, capital, ss='lgc'>]

(protestants that were never burnt enough)

ss="large lg54" stl="font-size:116%">
we (always) remain in contamination ss='lgc'>[never in innocence ss='lgc'>ss='lgc'>--> be attentive to the s cls s="trms">tropes>s and will to innocence in each other act textss='lgc'>]

in our s cls s="trms">questions>ing and studies we (must) remain enmeshed, in a s cls s="trms">histos>rical conjunction, in a s cls s="trms">situs>ated way of being “this way” and not “that way”

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ss='lgc'>[ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersss='lgc'>]

ss='lgc'>[a kind ofss='lgc'>] s cls s="trms">writs>ing (not s cls s="trms">writs>ing down)

s cls s="trms">writs>ing is an experience of s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">morphs>ic transformation

to discover how to be compromised by s cls s="nms">ajayebs> Nameh
the ways we can be s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>ed into desiring and trusting it

how the as semblages of s cls s="nms">ajayebs> generate s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">morphs>ic transformations in our capacity to s cls s="trms">affects> and be s cls s="trms">affects>ed?span> ss='lgc'>ss='lgc'>--> to feel, think, and s cls s="trms">imagis>ne

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ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Serresss='lgc'>]

s cls s="nms">ajayebs>, a time when transport and itinerary were only myth

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ss='lgc'>[ss="ppl">Anandss='lgc'>]

the sanctity and bles sing of Muslim saints was s cls s="trms">integrs>ally linked to local s cls s="trms">ecologs>y and topography

that sanctification of s cls s="trms">birds>s and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to s cls s="trms">naturs>e. Rather, the boundaries that separate stones, s cls s="trms">animals>s, humans and gods are porous as well as being non-hierarchicalss='lgc'>--making pos sible a “lateral” moral aspiration, where s cls s="trms">birds>s and stones can be moral exemplars for humans.

The s cls s="trms">inters>linked sacrality of both s cls s="trms">ecologs>y and s cls s="trms">cosmos>logy, of ‘kudrat’ (ss='lgc'>~ power of s cls s="trms">naturs>e?span>) is common to both Hindus and Muslims. ‘Kudrat’ is thus the s cls s="trms">cosmos>logical aspect of north India's Invisible s cls s="trms">Religs>ion.

There is a long Islamic tradition of seeing s cls s="trms">Naturs>e as full of the signs (ayat s>آیاتs>) of the work and s cls s="trms">presens>ce of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2ss='lgc'>: 115)” has traditionally been s cls s="trms">inters>preted by the s s='trgt hghlght 1'href='?q=S'>Sufis as meaning that the “order of s cls s="trms">naturs>e is nothing but the Divine Reality manifesting itself on the plane of s cls s="trms">phenomens>al existence (Nasr 1996, 62).”

description of the garden ss='lgc'>ss='lgc'>ss='lgc'>---- ss='lgc'>[accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gars cls s="trms">denss> and trees and flowersss='lgc'>] ss='lgc'>ss='lgc'>--> recreating of heaven on earth was tight with s cls s="trms">naturs>al and s cls s="trms">animals> life forms

where a text or these texts (s cls s="nms">ajayebs>'s text and s cls s="trms">worlds>) is <strcls cls s='strcls'>*strcls>acclaimed<strcls cls s='strcls'>*strcls>?span> today and before, by who?span> Indo-Pakistan sub-continent?span> s s='trgt hghlght 1'href='?q=S'>South-Asia?span> Indo-s cls s="nms">Irans>ian regions?span>
<strcls cls s='strcls'>***strcls>(ss='lgc'>[who were thess='lgc'>] s cls s="trms">agens>ts through which ‘s cls s="trms">naturs>al’ s cls s="trms">respons>ses ss='lgc'>[to its impulsesss='lgc'>] are said to operatess='lgc'>[?span>ss='lgc'>])

the hierarchy of created things ss='lgc'>[...ss='lgc'>]
apex in the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hteous man, reaches down into the s cls s="trms">abyss>s of the inanimate by many gradations (ss="ppl">Benjamin 1969b, 104)

“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hteous man's justice consists of his attentivenes s to s cls s="trms">naturs>e, of his giving a hearing to all created things, of understanding the s cls s="trms">languages> of even of inert, petrified stones. But the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hteous man, in ss="ppl">Benjamin's s cls s="trms">imagis>nation, remains a man. What would he make of Patthar Baba, the stone turned to saint?span> (ss="ppl">Anand)

(our sense of) our own s cls s="trms">ecologs>ical peril and fragilityss='lgc'>--our shared fate with our neighbors.

ss='lgc'>[The s cls s="nms">ajayebs>'s beings and their neighborsss='lgc'>]

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ss='lgc'>[instead of the struggle against sin (ss='lgc'>ss='lgc'>~=?span> christianity) or the struggle against suffering (ss='lgc'>ss='lgc'>~=?span> Buddhism),ss='lgc'>] the struggle between (s cls s="trms">differens>t) sins

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(the s cls s="trms"nttrm="already,spread">reads>ing of s cls s="nms">ajayebs> portraits) the global ss='lgc'>[and therefore <strcls cls s='strcls'>*strcls>ethicalss='lgc'>] consciousnes s (at the end of 12th century middle-south asia, “the east”)

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ss="large lg30" stl="font-size:113%"> ss='lgc'>[ss="ppl">Martha ss="ppl">ss="ppl">Kenneyss='lgc'>]

(how not) render ‘s cls s="trms">wonders>’ a strictly s cls s="trms">histos>rical object(?span>)
ss='lgc'>[as basis for building a contemporary ethicsss='lgc'>]
(s cls s="trms">wonders> is s cls s="nms">ajibs> s>عجیبs>)

just-so s cls s="trms">storys>
in s cls s="trms">scies>nce and philosophy, a just-so s cls s="trms">storys>, also called an ad hoc fallacy, is an unverifiable and unfalsifiable s cls s="trms">narrats>ive explanation for a cultural practice, a biological trait, or behavior of humans or other s cls s="trms">animals>s. (wikipedia)
etiological myths
etiologyss='lgc'>: the study of s cls s="trms">causas>tion, or os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ination

the politics s cls s="trms">techns>ology and the politics of s cls s="trms">storys>telling.

ss='lgc'>[...ss='lgc'>] s cls s="trms">Narrats>ives, along with s cls s="trms">literas>ry devices, s cls s="trms">tropes>s, figures, images and the s cls s="trms">aesthets>ics of s cls s="trms">languages>, inhabit and inform even our most res cls s="trms">liabls>e knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-making practices.

s cls s="trms">storys>telling as one of the consequential s cls s="trms">materis>al practices
ss='lgc'>[s cls s="trms">storys>telling is s cls s="trms">materis>al practicess='lgc'>]

ss='lgc'>[where there is a s cls s="trms">situs>ated perspectives there is s cls s="trms">storys>tellingss='lgc'>]

it is “practicing generous s cls s="trms"nttrm="already,spread">reads>ing”

and “s cls s="trms">techns>ique of res cls s="trms">figurats>ion” ss='lgc'>ss='lgc'>--> create alternative forms of knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
ss='lgc'>[s cls s="trms">figurats>ion ss='lgc'>~ s cls s="trms">storys>telling s cls s="trms">apparatuss>esss='lgc'>]

(ss="ppl">ss="ppl">Haraway, Primate Vision)
sts cls s="lsts lst1">•“Attention to s cls s="trms">narrats>ive is not instead of attention to s cls s="trms">scies>nce, ...”
sts> sts cls s="lsts lst1">•ss='lgc'>[there is no way that we canss='lgc'>] escape the particular pleasures and ds cls s="trms"nttrm="danger,stranger">angers>s embedded in the s cls s="trms">storys>-laden s cls s="trms">scies>nces.
sts> sts cls s="lsts lst1">•ss='lgc'>[what are the things thatss='lgc'>] could only be explained by cultural, not s cls s="trms">scies>ntific, genealogies ss='lgc'>[?span>ss='lgc'>] ss='lgc'>ss='lgc'>--> ideological apparitionss='lgc'>[sss='lgc'>]
sts> sts cls s="lsts lst1">•s s='trgt hghlght 1'href='?q=S'>Something new was required to account for change; the logic informed a kind of paternal creation myth ss='lgc'>[........ss='lgc'>] unchanging “matrix” for the generative principle of change. (In Zihlman's s cls s="trms">storys> logic, both gathering and hunting emerged as repatternings, not ops cls s="trms">posits>es, in changed conditions of constraint and opportunity. s cls s="trms">Narrats>ives of both gathering and hunting ways of life produced genders and citizens.)
sts> sts cls s="lsts lst1">•tool-weapon equation in masculinist s cls s="trms">scies>ntific s cls s="trms">narrats>ives
sts>

as careful scrutiny of s cls s="trms">wonders>s and marvels becomes a mainstay in European intellectual life, 17th century s cls s="trms">naturs>al philosophers began to understand <strcls cls s='strcls'>*strcls>s cls s="trms">wonders>, <strcls cls s='strcls'>*strcls>curiosity, and <strcls cls s='strcls'>*strcls>attention as cloesly aligned and s cls s="trms">mutuals>ly defining.

s cls s="trms">epistems>ological s cls s="trms">beasts> s cls s="trms">fables>

uns cls s="trms">naturs>al s cls s="trms">histos>ry

knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-making practices of other times and places

tracing the web of s cls s="trms">horrors> and delight

ss="ppl">s s='trgt hghlght 1'href='?q=S'>Serres reminds us the s cls s="trms">beasts> s cls s="trms">fables> tradition is as much about biomimicry as s cls s="trms">anthrops>os cls s="trms">morphs>izing.

finding ways of “going-on together” (ss="ppl">Verran)

“by experience and by afs cls s="trms">finits>y, some of us begin not with s cls s="trms">Pasts>eur, but with the s cls s="trms">monsts>er, the outcast” (s s='trgt hghlght 1'href='?q=S'>S. ss="ppl">Leigh ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Star)

(s cls s="nms">ajayebs>'s) (politics of) administering discrete objects ss='lgc'>ss='lgc'>ss='lgc'>----(number s cls s="trms">syss>)

(why should we engage in res cls s="trms">figurats>ion?span>)
(there are always a) multitude of s cls s="trms">agens>cies uns cls s="trms">folds>ing as the s cls s="trms">worlds> is continuously reconfigured (ss='lgc'>=/= to explain awayss='lgc'>: when multiple objects are collapsed into one.)
-“Within this dynamic s cls s="trms">worlds> it is impos sible to s cls s="trms">imagis>ne that one single s cls s="trms">storys> or one s cls s="trms">narrats>ive style can capture all of the livelines s and exuberance; <strcls cls s='strcls'>***strcls>we need to deploy multiple s cls s="trms">storiess> about s cls s="trms">agens>cy. s s='trgt hghlght 1'href='?q=S'>Some meticulously s cls s="trms">s cls s="trms">empiris>cs>al, some s cls s="trms">imagis>native. s s='trgt hghlght 1'href='?q=S'>Some on the quantum scale, some on the people scale. s cls s="trms">Differens>t s cls s="trms">agens>tial s cls s="trms">narrats>ives enable s cls s="trms">differens>t ways of s cls s="trms">respons>ding and relating.” (ss="ppl">ss="ppl">Kenney)
span>
postcolonial momentsss='lgc'>: “occasions for theorizing, for telling s cls s="trms">differens>ces and samenes ses in new ways” (ss="ppl">Verran)

ss="large lg46" stl="font-size:117%">
ss='at'>#to create ‘aerating’ (tahviyeh s>تهویهs>) in s cls s="nms">ajayebs>, this ins cls s="trms"nttrm="cluster,club">clus>desss='lgc'>:
/ s cls s="trms">crafts>ing s cls s="trms">translats>ions with s cls s="trms">ontos>logical traction (enghebaz s>انقباضs>)
/ building s cls s="trms">s cls s="trms">empiris>cs>al tools that make s cls s="nms">ajayebs>'s s cls s="trms">translats>ion-work visible ss='lgc'>{ss='at'>#pop-up s cls s="trms">books>ss='lgc'>}
/ s cls s="trms">translats>ion ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>reconfigure samenes s and s cls s="trms">differens>ce<strcls cls s='strcls'>*strcls>
/ staying with s cls s="trms">lingus>istic s cls s="trms">differens>ces (in s cls s="nms">ajayebs>) is a way of investigating the s cls s="trms">ontos>logical commitments embedded in s cls s="trms">languages>.
sts cls s="lsts lst4">◽s cls s="trms">ontos>logical ss='lgc'>ss='lgc'>--> s cls s="trms">worlds>ing ss='lgc'>ss='lgc'>--> how s cls s="trms">languages> participates in shaping our lived s cls s="trms">worlds>s in some ways and not others.<strcls cls s='strcls'>***strcls> “it is not common for speakers of a s cls s="trms">languages> to examine what type of s cls s="trms">materis>al objects their s cls s="trms">languages> commits them to. ss='lgc'>[this also my s cls s="trms">questions> in s cls s="nms">irans>ian mystic mix,ss='lgc'>] rather the s cls s="trms">differens>ce will be to notice as difficulty in s cls s="trms">translats>ion.” (ss="ppl">Verran)
sts>
(for me working on s cls s="nms">ajayebs> is) <strcls cls s='strcls'>**strcls>lingering in the space of difficult s cls s="trms">translats>ions<strcls cls s='strcls'>**strcls>
ss='lgc'>=ss='lgc'>=> making recourse (motevasel shodan be s>متوسل شدن بهs>) to a <strcls cls s='strcls'>*strcls>s cls s="trms">worlds> of common referents<strcls cls s='strcls'>*strcls> (space, time, and s cls s="trms">matters>)

ss='lgc'>[to continue thinking with ss="ppl">Verranss='lgc'>] on <strcls cls s='strcls'>*strcls>durations<strcls cls s='strcls'>*strcls>, <strcls cls s='strcls'>*strcls>extensions<strcls cls s='strcls'>*strcls>, and <strcls cls s='strcls'>*strcls>resistances<strcls cls s='strcls'>*strcls> (in s cls s="nms">ajayebs>'s case)
these three foundation objects need not to be saddled with the s cls s="trms">histos>ry of Western s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cros s-cultural s cls s="trms">translats>ion than the more conceptually nimble ss='lgc'>[tardast s>تردستs>, zerang s>زرنگs> ss='lgc'>-- like the CEN or googless='lgc'>] space, time, and s cls s="trms">matters>. Newborn and awkward to our ears, these strange terms announce themselves as s cls s="trms">translats>ion tools.” (ss="ppl">ss="ppl">Kenney)

(thinking with ss="ppl">ss="ppl">Kenney / ss="ppl">Verranss='lgc'>:)
workflow on s cls s="nms">ajayebs>ss='lgc'>:
stsrd cls s="lstsrd">1- tracing s cls s="trms">socis>al connections (for which subjects is this useful?span> which s cls s="trms">ecologs>y of practices?span>)
stsrd> stsrd cls s="lstsrd">2- making s cls s="trms">s cls s="trms">equips>s>ment s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> (s cls s="trms">materis>als and s cls s="trms">methods>s, an expanded and complicated version of s cls s="trms">s cls s="trms">equips>s>ment-s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>, providing accounts of the s cls s="trms">materis>al-discursive s cls s="trms">apparatuss>es that are s cls s="trms">materis>alizing my s cls s="trms">s cls s="trms">empiris>cs>al objects, ss='lgc'>=/= exercise in res cls s="trms">presens>tation or audit hesab-rasi s>حساب رسیs>)
stsrd> 3- s cls s="trms">narrats>ing the s cls s="trms">relations> (re-s cls s="trms">materis>alizing my found s cls s="trms">s cls s="trms">empiris>cs>al objects, re-enacting the objects)

s cls s="trms">inters>pretive s cls s="trms">cosmos>logy

(s cls s="nms">ajayebs>'s objects,) “They res cls s="trms">presens>t s cls s="trms">differens>t s cls s="trms">storys>telling practices that contribute to s cls s="trms">differens>t kinds of s cls s="trms">worlds>ings.” ss='lgc'>[...ss='lgc'>] (through my engagement,) “They stimulate more coms cls s="trms">posits>ions and decoms cls s="trms">posits>ionsss='lgc'>--s cls s="trms">storiess> that s cls s="trms">narrats>e s cls s="trms">differens>t beings and s cls s="trms">differens>t doings, none of which can claim final s cls s="trms">ontos>logical s cls s="trms">authors>ity, but that each to s cls s="trms">differens>t (ontic) work” (hopefully!)
-s cls s="trms">worlds>ingss='lgc'>: a choreography that generates s cls s="trms">ontos>logies (ss="ppl">Thompson) ss='lgc'>--&ss='lgc'>ss='lgc'>--> there is no self without a s cls s="trms">worlds> (ss="ppl">Carson)
span> -not as a voyeur or s cls s="trms">anthrops>ologist, but breathe in the s cls s="trms">denss>ity and coms cls s="trms">posits>ion of their atmospheres
span> (peopless='lgc'> = s cls s="trms">worlds>s)

ontic (hasti mojud-shenakhti s>هستی‌ موجود شناختی‌s>)ss='lgc'>: “factual” existence as ss='lgc'>=/= s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical s cls s="trms">ontos>logic existence)

ss='lgc'>[s cls s="trms">ontos>logical s cls s="trms">inters>ferences in onticss='lgc'>--ss='lgc'>{regular existence, s cls s="trms">differens>ce in little beingsss='lgc'>} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia s cls s="trms">ontos>logical<strcls cls s='strcls'>*strcls>) when the ontic is disrupted ss='lgc'>=ss='lgc'>=> you have a “day off,” all s cls s="trms">sorts> of things can invade and open up, demons come out, there is a suspension of ontic time, a (ss="ppl">Heideggerian) holidayss='lgc'>]

(ss="ppl">Verran) ss='lgc'>[number aress='lgc'>] “always s cls s="trms"nttrm="already,spread">reads>y to actively re-exist when we do the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht actions and say the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht words.” (can i do that with s cls s="nms">ajayebs>'s objects?span> how?span>)
“The moon rose above the river” (en) ss='lgc'><ss='lgc'>ss='lgc'>--> “upward behind the onstreaming it mooned” (Tlon, a s cls s="trms">languages> by Borges with no nouns, only s cls s="trms">verbs>s)

(in old s cls s="nms">Irans>, there is a s cls s="trms">meass>urement of time based on sa'd s>سعدs> and nahs s>نحسs>, the time of benevolent spirits and so on. the s cls s="trms">sensus>ous time, s cls s="trms">meass>urement is s cls s="trms">affects>)

knowls cls s="trms"nttrm="knowledge,Knowledge">edges> industry or “s cls s="trms">scies>ntific factory”

how academic labor was implicated in capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">syss>tems and contemporary forms of knowls cls s="trms"nttrm="knowledge,Knowledge">edges>/power

“ruse” (hile s>حیلهs>, makr s>مکرs>, neyrang s>نیرنگs>) ss='lgc'>ss='lgc'>--> my tool in work on s cls s="nms">ajayebs>?span> -//-ss='lgc'>[s>مکر زنانs> ,s>گربه نره و روباه مکارs>, minorities ass cls s="trms">socis>ated with this accentss='lgc'>: women, s cls s="trms">animals>s, machines,ss='lgc'>] ss='lgc'>[ruse in Kelile Demne s>کلیله و دمنهs>ss='lgc'>]
rusess='lgc'>: a set of small, mostly unconscious tactics by which workers resist capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">syss>tems (s cls s="trms">writs>ing s cls s="trms">lovs>e letters on company's time, factory workers who takes a scrap of fabric home for his s cls s="trms">childs>ren to play with, etc.)
-“ss='lgc'>[hss='lgc'>]ow to subvert the laws of the “s cls s="trms">scies>ntific factory” through gift-giving, solidarity, and free exchange even when bos ses and colleagues will not turn a blind eye” (ss="ppl">de Certeau)
span>
(how to?span>) collectively s cls s="trms">crafts>ing critiques, commitments, s cls s="trms">storiess>, and actions (in the s cls s="trms">denss>ity and coms cls s="trms">posits>ion of s cls s="nms">ajayebs>'s atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stewart)
span> -“real and virtual s cls s="trms">worlds>s, future and s cls s="trms">pasts> s cls s="trms">worlds>s, s cls s="trms">ficts>ional and theoretical s cls s="trms">worlds>s, always happening and happening and happening” (ss="ppl">ss="ppl">Kenney)
span>

talking is also thinking

speculative valences (zarfiat s>ظرفیتs>) of s cls s="trms">wonders> ss='lgc'>ss='lgc'>--> (through s cls s="trms">wonders>, which) s cls s="trms">respons>se-abilities are activated (?span>)

s cls s="nms">ajayebs> is s cls s="trms">crafts>ed s cls s="trms">respons>sive s cls s="trms">storiess> about life ss='lgc'>ss='lgc'>--> s cls s="trms">questions> of s cls s="trms">respons>sibility ss='lgc'>ss='lgc'>--> what kind of s cls s="trms">respons>sibilities are activated in the s s='trgt hghlght 1'href='?q=S'>SF s cls s="trms">worlds>ing (ins cls s="trms"nttrm="cluster,club">clus>ding s cls s="trms"nttrm="already,spread">reads>ing it now) of s cls s="nms">ajayebs>?span>

(work on s cls s="nms">ajayebs> is about a practice of ss='lgc'>[s cls s="trms">writs>ingss='lgc'>] s cls s="trms">histos>ry as) <strcls cls s='strcls'>*strcls>s cls s="trms">worlds>ing the s cls s="trms">pasts><strcls cls s='strcls'>*strcls>, to take the alterity of the s cls s="trms">pasts> s cls s="trms">serios>usly and to be moved by textual encounter
-how can we not be subsumed by the samenes s of the here-and-now?span> (collapsing of s cls s="trms">differens>ce into samenes s)
span> (my workspan> on s cls s="nms">ajayebs> is about) learning to tell better s cls s="trms">storiess> about the s cls s="trms">pasts><strcls cls s='strcls'>*strcls>
<strcls cls s='strcls'>*strcls>s cls s="trms">writs>ing ss='lgc'>ss='lgc'>~= (s cls s="trms">wonders>ss='lgc'>:) a careful attention to s cls s="trms">differens>ces in the practice of s cls s="trms">worlds>ing the s cls s="trms">pasts>. (s cls s="trms">demands>ing like a cat walking on our keyboard, s cls s="trms">inters>rupting you ss='lgc'>[ss="ppl">ss="ppl">Kenneyss='lgc'>])

(digital s cls s="trms"nttrm="already,spread">reads>ing practices of) s cls s="trms">datas> mining ss='lgc'>=/= s cls s="trms"nttrm="already,spread">reads>ing for the reactions of an implicit s cls s="trms"nttrm="already,spread">reads>er ss='lgc'>ss='lgc'>--> what the scholar of s cls s="nms">ajayebs> (in the medieval) might have felt?span>

s cls s="nms">s cls s="nms">ajayebs>namehs> is grounded in the s cls s="trms">histos>ry and s cls s="trms">materis>ality of s cls s="trms">scies>ntific practicesss='lgc'>:
“s cls s="trms">Naturs>e is neither knowable ...nor unknowable ...s cls s="trms">Naturs>e is that about which ‘relevant knowls cls s="trms"nttrm="knowledge,Knowledge">edges>’ may be produced. If we pay due attention to it, we can learn, discern s cls s="trms">relations>s, and multiply entities and ratios.” (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers 2011)

eliminativismss='lgc'>: the belief that one s cls s="trms">storys> or one set of practices (usually called rational or s cls s="trms">scies>ntific) can explain s cls s="trms">naturs>e.

a s cls s="trms">materis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> understanding of s cls s="nms">ajayebs> s cls s="trms">demands>s an s cls s="trms">inters>pretive adventure of how, with s cls s="trms">matters> (in ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersian way), we get sensitivity, life, s cls s="trms">mems>ory, consciousnes s, pas sions and thought... ss='lgc'>=/= inert or mechanistic notion of s cls s="trms">matters>

which s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s s cls s="trms">stags>e s cls s="trms">naturs>e as “witty s cls s="trms">agens>t and actor”?span>

speculative commitment ss='lgc'>ss='lgc'>--> learn how to relate s cls s="trms">differens>tly ss='lgc'>ss='lgc'>ss='lgc'>~-> (help us) name what we are doing in new and useful ways<strcls cls s='strcls'>****strcls> (ss="ppl">Verran)
the egg from outside it doesn't seem to be doing anything ss='lgc'>ss='lgc'>--> to give the egg the power to challenge (our) well-defined s cls s="trms">categs>ories
-how can we relate to the egg without breaking it?span> (s cls s="trms">ontos>logical ss='lgc'>+ ethical) ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">pragmas>tism<strcls cls s='strcls'>*strcls>ss='lgc'>: an art of consequences, an art of paying attention ss='lgc'>=/= the logic of the omelet justifying cracked eggs
span>

s cls s="nms">ajayebs> is all about the <strcls cls s='strcls'>***strcls>s cls s="trms">stags>ing of s cls s="trms">naturs>e<strcls cls s='strcls'>***strcls>
ss='lgc'>{ss="ppl">ss="ppl">Latour:ss='lgc'>} reductionism offer an enormously ‘useful’ handle to allow s cls s="trms">scies>ntists to insert their s cls s="trms">instrus>mentarium, their paradigms and produce a long series of practical effects.
(efficient handles ss='lgc'>=/= s cls s="trms">stags>ing of s cls s="trms">naturs>e)

we must learn to tell trickster s cls s="trms">storiess> ss='lgc'>{a speculative sense that activates pos sibilities for thinking, feeling, and knowing within coyote s cls s="trms">naturs>e ss='lgc'>=/= a closed conception of “reality itself"ss='lgc'>} OR ELs s='trgt hghlght 1'href='?q=S'>SE we will end up settling for a rather vague version of what physics claim to be reality ss='lgc'>[ss='lgc'>ss='lgc'>~= a s cls s="trms">generalizs>ed (ss='lgc'>=ss='lgc'>=> irrelevant?span>) version of a s cls s="trms">specifis>c form of s cls s="trms">authors>itative knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>ss='lgc'>--> that which “simplifies away our s cls s="trms">worlds> in terms of ideas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> judgments about what would ultimately s cls s="trms">matters> and what does not” (, ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers)ss='lgc'>] ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> (who has ?span>) the power to explain, (who/what decides what kind is ?span>) relevant knowls cls s="trms"nttrm="knowledge,Knowledge">edges>

ss='lgc'>[ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersss='lgc'>] (s cls s="trms">wonders> has everything to do with s cls s="trms">storiess>,) s cls s="trms">wonders> ins cls s="trms">cites>s s cls s="trms">storys>telling
1 ss='lgc'>ss='lgc'>--> importance of s cls s="trms">narrats>ives in our knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-making practices
2 ss='lgc'>ss='lgc'>--> politically robust s cls s="trms">narrats>ives (that s cls s="trms">worlds> us s cls s="trms">differens>tly)

can the s cls s="trms">ontos>logical be addres sed without the ethical?span>
(feminism's answer is ‘no’) ss='lgc'>ss='lgc'>--> a s cls s="trms">materis>alism that is immediately s cls s="trms">ontos>logical, s cls s="trms">epistems>ological, and ethical (ss='lgc'>=/=?span> ss="ppl">Delanda's s cls s="trms">materis>alism)

s cls s="nms">ajayebs> (ss='lgc'>+ my workspan> on it ?span>) is a s cls s="trms">pragmas>tic project to fabricate a s cls s="trms">differens>t kind of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as semblage (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers > ss="ppl">ss="ppl">Kenney > s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>)
ss='lgc'>=/= (21st century) logics of capitalism
ss='lgc'>=/= toxic s cls s="trms">categs>ories of s cls s="trms">moderns>ity

i need (to learn) an inviting s cls s="trms">rhetors>ic

(ss="ppl">Roughgarden)
(ss='lgc'>[focus narrowly onss='lgc'>] sexual selection ss='lgc'>=/=) s cls s="trms">socis>al selection ss='lgc'>: “...selection for, and in the context of, the s cls s="trms">socis>al infrastructure of a s cls s="trms">species>s within which offspring are produced and reared”

co-parenting, s cls s="trms">animals> friendships, same-sex sex, non-reproductive sex, and other reproductive s cls s="trms">socis>al behaviors

<strcls cls s='strcls'>*strcls>physio-s cls s="trms">semios>ticsss='lgc'>: physical traits that have s cls s="trms">socis>al functions, that s cls s="trms">communs>icate to other s cls s="trms">mems>bers of the s cls s="trms">socis>al group

(ss="ppl">Darwin sexual selection ss='lgc'>: claims that in humans, men are more jealous about sexual infidelity of their partners, whereas woman are more jealous of emotional infidelity. their theories based on a sexual conflict model, is that this is an evolutionary adaptation that helps males ensure that they raise their own offspring and helps females ensure that the males will stick around to provide for their s cls s="trms">childs>ren.) ss='lgc'>ss='lgc'>--> is there another s cls s="trms">storys>?span> (this is a speculative ss='lgc'>+ s cls s="trms">s cls s="trms">empiris>cs>al s cls s="trms">questions>) ss='lgc'>ss='lgc'>--> multiple evolutionary s cls s="trms">storiess> are pos sible

(ss="ppl">Roughgarden s cls s="trms">demands>s) a more s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>orous s cls s="trms">relations>ship between s cls s="trms">narrats>ive and evidence (ss='lgc'>=/= prevalence of studies where the “ss='lgc'>[rawss='lgc'>] s cls s="trms">datas> are mined to effect an appearance of the confirmation of ss='lgc'>[a singless='lgc'>] hypothesis”) ss='lgc'>ss='lgc'>ss='lgc'>----she returns to the most potent s cls s="trms">fables>s of sexual selection and re-tells them ss='lgc'>ss='lgc'>--> these new s cls s="trms">storiess> make real s cls s="trms">species>s-shaping s cls s="trms">differens>ce by contributing to the s cls s="trms">socis>al infrastructure within which offspring are produced and reared

<strcls cls s='strcls'>***strcls>how many plots can the s cls s="trms">datas> hold?span><strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> s cls s="trms">pragmas>ticss='lgc'>ss='lgc'>---the answer is many not ins cls s="trms">finits>e ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Strathernss='lgc'>: “more than one but les s than many"ss='lgc'>]
-practices of <strcls cls s='strcls'>*strcls>doing accuracy<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> s cls s="trms">storys>tellers
span> s cls s="trms">relations>ships between s cls s="trms">storys> and evidence ss='lgc'>ss='lgc'>--> an invitation to invent new forms of accuracy that might be unfamiliar or awkward but could be s cls s="trms">epistems>ologically s cls s="trms">narrats>ivelly politically generative (ss="ppl">ss="ppl">Kenney)
(sometimesss='lgc'>: s cls s="trms">storys> ss='lgc'>=ss='lgc'>=> s cls s="trms">datas>) the work to s cls s="trms">crafts> just one good s cls s="trms">storys> from the chaos of the s cls s="trms">datas> is (not only political challenge ss='at'>@s cls s="frds scrmbld">Jas sems>, but also) an s cls s="trms">epistems>ological challenge

(Lynn ss="ppl">ss="ppl">Margulis)
<strcls cls s='strcls'>*strcls>endos cls s="trms">syms>biosisss='lgc'>: the theory that eukaryotic cells evolved by incorporating free-swimming bacteria, which later became organelles (cell organ) such as plastids and mitochondria
(ladder ss='lgc'>=/=) horizontal gene transfer ss='lgc'>: that the evolution and speciation are driven not by random genetic mutation and s cls s="trms">naturs>al selection, but by s cls s="trms">syms>biogenesis.

ss="ppl">ss="ppl">Margulis's attention to bacteria rather than attention to s cls s="trms">animals>s ss='lgc'>=ss='lgc'>=> s cls s="trms">differens>t research s cls s="trms">questions>s and s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s, and s cls s="trms">differens>t s cls s="trms">s cls s="trms">empiris>cs>al objects

(her scholarly s cls s="trms">crafts>s are amazingss='lgc'>:) “was the moon that pulled the tide of life from its oceanic depths to dry land and up into the air.” (1998)

/s cls s="trms">scies>nce is an s cls s="trms">inters>pretative adventure

(ss="ppl">ss="ppl">Margulis's insight into) the s cls s="trms">histos>ry of consciousnes s ss='lgc'>ss='lgc'>--> the components that fused in s cls s="trms">syms>biogenesis are als cls s="trms"nttrm="already,spread">reads>y conscious entities<strcls cls s='strcls'>***strcls>, als cls s="trms"nttrm="already,spread">reads>y able to sense light and motion ss='lgc'>ss='lgc'>--> we are made through our endos cls s="trms">syms>biotic s cls s="trms">histos>ries ss='lgc'>: our own “sensitivities to wafting (nasim s>نسیمs>) plant scents, tasty salted mixtures, police cruiser sirens, s cls s="trms">lovs>ing touches and star light” (2005)
ss='lgc'>[...ss='lgc'>] “These avant guard cells of the nasal pas sages, the taste buds, the inner ear, the touch receptors in the skin and the retinal rods and cones all have in common the s cls s="trms">presens>ce at their tips of projections (‘cell proces ses’) called cilia.”
ss='lgc'>[...ss='lgc'>] “The spirochete group of bacteria ins cls s="trms"nttrm="cluster,club">clus>des many harmles s mud-dwellers but it also contains a few scary freaksss='lgc'>: the treponeme of syphilis and the borrelias of Lyme disease. We s cls s="trms">animals>s got our exquisite ability to sense our surroundingsss='lgc'>--to tell light from dark, noise from silence, motion from stillnes s and fresh water from brackish briness='lgc'>--from a kind of bacterium whose relatives we despise.”

re-thinking consciousnes s

(ss="ppl">ss="ppl">Kenney) ss="ppl">ss="ppl">Margulis's speculationsss='lgc'>: they s cls s="trms">matters>ed, they s cls s="trms">worlds>ed, they gathered

(ss="ppl">Williamsonss='lgc'>:) larvae and adult insects of the same s cls s="trms">species>s do not have a common s cls s="trms">ancests>or(!)
(how ?span>, the capacity for) drastic s cls s="trms">morphs>ological change ss='lgc'>ss='lgc'>--> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic s cls s="trms">mems>ory?span>
reincarnation from one s cls s="trms">species>s to another

(need les s?span>) just-so s cls s="trms">storiess> ss='lgc'>ss='lgc'>--> facts to live with
(need more?span>) what-if s cls s="trms">storiess> ss='lgc'>ss='lgc'>--> speculations to savor ss='lgc'>--(gives taste to)ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>paradigms<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> incommensurable ways of seeing the s cls s="trms">worlds> and practicing s cls s="trms">scies>nce in it (ss="ppl">Kohn) ss='lgc'>ss='lgc'>--> seeds for sowing s cls s="trms">worlds>s (ss="ppl">ss="ppl">Haraway) ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>--> pos sibilities for thinking life<strcls cls s='strcls'>***strcls>

(ss="ppl">ss="ppl">Kenney's proposal of) “bureau of what-if s cls s="trms">storiess>”
(ss='lgc'>ss='lgc'>--> s cls s="trms">Fables>s of Attention - s cls s="trms">Wonders> in Feminist Theory and s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>ntific Practice 2013)

(ss="ppl">ss="ppl">Margulis's) holobiontss='lgc'>: multicellular eukaryotes plus their colonies of persistent s cls s="trms">syms>bionts

s cls s="nms">ajayebs>'s s cls s="trms">crafts> and undisciplined tradition can be called s cls s="trms">s cls s="trms">empiris>cs>al, it is an ss='thdf'>example of an archival research (done by s cls s="trms">histos>rian.) i wan to highlight the s cls s="trms">aesthets>ic quality of this activity.
<strcls cls s='strcls'>*strcls>s cls s="trms">aesthets>icsss='lgc'>: how elements are arranged together, how they are s cls s="trms">composs>ed, how they are brought into s cls s="trms">relations> in the space of a text (ss="ppl">ss="ppl">Kenney > ss="ppl">ss="ppl">Latour, ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers, Bellacasa) (ss='lgc'>ss='lgc'>--> ss="ppl">La Guin's bag, bundle) ss='lgc'>}ss='lgc'>ss='lgc'>--> s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>s
<strcls cls s='strcls'>**strcls>s cls s="trms">aesthets>ics are political because they do consequential s cls s="trms">relations>al work<strcls cls s='strcls'>**strcls>

novels, s cls s="trms">poes>try, feminist theory, speculative s cls s="trms">ficts>ion, s cls s="trms">bestiars>y s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">categs>oriesss='lgc'>--these genres of coms cls s="trms">posits>ion <strcls cls s='strcls'>*strcls>gather together<strcls cls s='strcls'>*strcls> and <strcls cls s='strcls'>*strcls>s cls s="trms">stags>e<strcls cls s='strcls'>*strcls> their “s cls s="trms">matters>s of care” in ways that perform s cls s="trms">relations>s between things and teach their s cls s="trms"nttrm="already,spread">reads>ers to inhabit sometimes unfamiliar, s cls s="trms">agens>tial s cls s="trms">worlds>. they are practices of sf s cls s="trms">worlds>ing.

ss="large lg34" stl="font-size:122%"> s cls s="trms">ficts>ion ss='lgc'>=ss='lgc'>=> attitude ss='lgc'>ss='lgc'>--> holds things

(emphasis on) s cls s="trms">worlds>s that come together through dispersal (vofur s>وفورs>), induction (makesh s>مکشs>), volatility (farar s>فرّارs>), toxicity, drift,

the power that comes with ‘other’ (time/place of) styles of s cls s="trms">composs>ing

(<strcls cls s='strcls'>*strcls>s cls s="trms">bestiars>y is s cls s="trms">agens>tial s cls s="trms">worlds><strcls cls s='strcls'>*strcls>, that's why it is so s cls s="trms">inters>esting when you are available to it as a s cls s="trms">childs>. i am drawn to it ss='lgc'>ss='lgc'>--> s cls s="trms">agens>cy s cls s="trms">bestiars>y sets to betray the s cls s="trms">anthrops>ocentric binaryss='lgc'>: “active human ss='lgc'>=/= pas sive s cls s="trms">naturs>e”)
(how to tell?span>) faithful and fantastic s cls s="trms">storiess> ss='lgc'>=ss='lgc'>=> better companion s cls s="trms">species>s

<strcls cls s='strcls'>*strcls>a shift in humanities scholarship
(feminist s cls s="trms">scies>nce studies, the post humanities, the s cls s="trms">ecologs>ical humanities, s cls s="trms">animals> studies, queer theory,) humanities scholars have res cls s="trms">presens>ted their s cls s="trms">matters>s of care with an s cls s="trms">aesthets>ic (and therefore political) commitment to s cls s="trms">narrats>ing s cls s="trms">storiess> with an emphasis on the s cls s="trms">relations>ality among s cls s="trms">agens>cies, forces, s cls s="trms">phenomens>a, and entities usually kept separate, in the background, or out of the s cls s="trms">storys> altogether (lde a Bellacasa)
ss='lgc'>ss='lgc'>--> redistribution of s cls s="trms">agens>cies
political stake ss='lgc'>=ss='lgc'>=> s cls s="trms">aesthets>ic tactics

s cls s="trms">poes>t laureates of queer s cls s="trms">animacs>ies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (s>ملک الشعرا عاطفیات محسوس ادراکات زندهs>)

(s cls s="trms">animacs>yss='lgc'>: Usually, s cls s="trms">animacs>y has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest s cls s="trms">animacs>y, the first-person being the highest among them. Other humans follow them, and s cls s="trms">animals>s, plants, s cls s="trms">naturs>al forces such as winds, concrete things, and abstract things follow in this order; however, s cls s="trms">accords>ing to the spiritual beliefs of the people whose s cls s="trms">languages> pos ses ses an s cls s="trms">animacs>y hierarchy, deities, spirits, or certain types of s cls s="trms">animals> or plant may be ranked very highly in the hierarchy.)

<strcls cls s='strcls'>**strcls>s cls s="trms">animacs>y s cls s="trms">storiess> ss='lgc'>ss='lgc'>--> multitude of s cls s="trms">agens>cies
(what are the contemporary s cls s="nms">ajayebs> s cls s="trms">animacs>y s cls s="trms">storiess>?span>

(neo-ss="ppl">Darwinian's) standard evolutionary accounts of encounter between s cls s="trms">species>s (in terms of “sexual deception”) ss='lgc'>=ss='lgc'>=> individuation, competition, efficiency ss='lgc'>ss='lgc'>--> capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> and military values (, economic s cls s="trms">tropes>s)
ss='lgc'>=ss='lgc'>=> disenchanted “s cls s="trms">ecologs>ies, populated by blind, reactive automations”

evolutionary s cls s="trms">storiess> ss='lgc'>=/= involutionary s cls s="trms">storiess> ss='lgc'>ss='lgc'>--> organisms become <strcls cls s='strcls'>*strcls>involved<strcls cls s='strcls'>*strcls> with one another's lives

(involution, pich-dar s>پیچدارs>, act or an instance of ens cls s="trms">folds>ing or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)

“s cls s="trms">mimes>tic s cls s="trms">relations>s among plants and s cls s="trms">animals>s take shape in the s cls s="trms">thicks>nes s of the space between bodies, where s cls s="trms">affects> and sensations are <strcls cls s='strcls'>*strcls>transduced<strcls cls s='strcls'>*strcls> through <strcls cls s='strcls'>*strcls>exs cls s="trms">citas>ble<strcls cls s='strcls'>*strcls> tis sues” (Myers &span> Hustak)ss='lgc'>ss='lgc'>--> s cls s="trms">affects>ive s cls s="trms">ecologs>ies, intimate encounters, s cls s="trms">articulats>e orchids

(on s cls s="nms">ajayebs>,) <strcls cls s='strcls'>***strcls>creating sticky new attachment sites for thinking (human/nonhuman s cls s="trms">relations>s)<strcls cls s='strcls'>***strcls>
ss='at'>#ss='at'>#ss='at'>#learning multiple s cls s="trms">writs>ing tacticsss='lgc'>:
sts cls s="lsts lst1">•s cls s="trms">thicks> description
sts> sts cls s="lsts lst1">•refiguring
sts> sts cls s="lsts lst1">•s cls s="trms"nttrm="already,spread">reads>ing against the grain
sts> sts cls s="lsts lst1">•s cls s="trms">citas>tional poaching (shekar-e gheir-mojaz s>شکار غیر مجازs>) (also, i am trying to quote Muhammad, ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sa'di, s cls s="nms">ajayebs>, the s cls s="trms">birds> sometimes, and something is called in)
sts> sts cls s="lsts lst1">•speculative s cls s="trms">ficts>ion
sts> sts cls s="lsts lst1">•
sts> ss='lgc'>=ss='lgc'>=> to move/draw myself and my s cls s="trms"nttrm="already,spread">reads>er into my s cls s="trms">matters> of care

project of <strcls cls s='strcls'>*strcls>s cls s="trms">narrats>ive remediation<strcls cls s='strcls'>*strcls>, to re-s cls s="trms">storys>, to s cls s="trms">stags>e s cls s="trms">matters>s of care s cls s="trms">differens>tly

(biological) ‘resilience’ is a tricky thing to s cls s="trms">narrats>e in ‘s cls s="trms">relations>al s cls s="trms">worlds>s’ (ss='lgc'>=/= military s cls s="trms">worlds>) abounding with transforming and transformative s cls s="trms">agens>cies<strcls cls s='strcls'>***strcls>

to meet the future organisms that we are becoming (ss="ppl">ss="ppl">Hayward) ss='lgc'>ss='lgc'>--> s cls s="trms">storiess> that figure us asss='lgc'>: ss='lgc'>{constituted, contaminated, vulnerable, s cls s="trms">agens>tial, creative, expres sive,ss='lgc'>}ss='lgc'>ss='lgc'>--> all at the same time; (how to hold them all together?span>)

(ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stryker > ss="ppl">ss="ppl">Haraway > ss="ppl">ss="ppl">Hayward > ss="ppl">ss="ppl">Kenney > s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas> > s cls s="nms">Cinderellas>)
<strcls cls s='strcls'>***strcls>so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of s cls s="trms">agens>cy<strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> (my) s cls s="trms">ontos>logical s cls s="trms">obligs>ation ss='lgc'>{s cls s="trms">ontos>logyss='lgc'>: what there is and what debts we owe to itss='lgc'>}ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>involutionary s cls s="trms">storys>telling<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>~/->?span> involuntary s cls s="trms">storys>telling)

ss="large lg34" stl="font-size:117%"> ss='lgc'>ss='lgc'>--> lives, s cls s="trms">affects>s, and bodies of organismsss='lgc'>: “energetic forces, coextensive overlappings, shared milieus make s cls s="trms">species>s; s cls s="trms">species>s are s cls s="trms">sensus>ous s cls s="trms">respons>ses” <strcls cls s='strcls'>**strcls>ss="ppl">ss="ppl">Hayward

thinking with s cls s="trms">animals>s ss='lgc'>: ss='lgc'>{figural ss='lgc'>+ s cls s="trms">literas>lss='lgc'>}
spiders, rats, ...

“the s cls s="trms">transits>ioning body is also a gos samer outstretch of homelines s, energetic force or potential, a discursive pulse, a throb of sensations distributed acros s sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”

criticismss='lgc'> = speculative fantasy

undoing the eye's property of vision (Kelley and ss="ppl">ss="ppl">Hayward)

(ss='lgc'>[my account ofss='lgc'>] s cls s="nms">ajayebs>'s s cls s="trms">storiess> are) moral tales that model an s cls s="trms">ecologs>ical attention to s cls s="trms">relations>ality, vulnerability, and resilience ss='lgc'>=ss='lgc'>=> living well in a s cls s="trms">worlds> contaminated (by all s cls s="trms">sorts>s of s cls s="trms">lingus>istic and chemical s cls s="trms">animacs>ies)

<strcls cls s='strcls'>*strcls>traumatic hope<strcls cls s='strcls'>*strcls>
(ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sedgwickss='lgc'>: the reparatively s cls s="trms">posits>ioned s cls s="trms"nttrm="already,spread">reads>er tries to recognize the fragments and part-objects she encounters or creates ss='lgc'>ss='lgc'>~= what i am doing)

why tell s cls s="trms">storiess> like this, when there are only more and more openings and no bottom lines?span> ss='lgc'>ss='lgc'>--> because there are quite des cls s="trms">finits>e s cls s="trms">respons>se-abilities that are strengthened in such s cls s="trms">storiess> (ss="ppl">La Guin > ss="ppl">ss="ppl">Haraway > ss="ppl">ss="ppl">Kenney)

bottomles s s cls s="trms">storys> ss='lgc'>=ss='lgc'>=> s cls s="trms">respons>se-ability (an enabling of s cls s="trms">respons>sivenes s within particular relatingsss='lgc'>--s s='trgt hghlght 1'href='?q=S'>Schrader 2010)

not only human call &span> not only human s cls s="trms">respons>d ss='lgc'>ss='lgc'>--> the s cls s="trms">worlds> is full of “pros cls s="trms">posits>ions” (waiting to be registered by s cls s="trms">inters>ested bodies) ss='lgc'>[yes we need to produce ‘s cls s="trms">inters>ested bodies'ss='lgc'>]

“s cls s="trms">fables>s of s cls s="trms">respons>se-ability draw our attention to who is s cls s="trms">inters>ested and who is made s cls s="trms">articulats>e in the s cls s="trms">apparatuss>es and s cls s="trms">ecologs>ies we live inside.” (ss="ppl">ss="ppl">Kenney)<strcls cls s='strcls'>*****strcls>

what is a s cls s="trms">narrats>ive good for if it doesn't improve the quality of companionship (between human and nonhuman)?span> if it doesn't generate new sensitivities and enable s cls s="trms">differens>t patterns of s cls s="trms">respons>sivenes s?span>

s cls s="trms">storiess> of s cls s="trms">relations>ship ss='lgc'>=ss='lgc'>=> enlarge our thinking ss='lgc'>[ss='lgc'>=/= raising awarenes sss='lgc'>]
these s cls s="trms">storiess> cannot known in advance ss='lgc'>ss='lgc'>--> note on s cls s="trms">fables> ss='at'>#workshop, when you are exs cls s="trms">cites>d about an as signed s cls s="trms"nttrm="already,spread">reads>ing in a s cls s="trms">specifis>c way only to find out that the participants connect or disconnect to something i don't notice

<strcls cls s='strcls'>*strcls>s cls s="trms">wonders>, a mode of attention toss='lgc'>:
sts cls s="lsts lst1">•the perpetual newnes s of the s cls s="trms">presens>t (ss="ppl">Is cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>aray)
sts> sts cls s="lsts lst1">•the other-s cls s="trms">worlds>lines s of the s cls s="trms">pasts> (ss="ppl">Bynum)
sts> sts cls s="lsts lst1">•the s cls s="trms">aesthets>ics and politics of sf s cls s="trms">worlds>ing that generate sensitivities for s cls s="trms">worlds>s-to-come (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers/ss="ppl">ss="ppl">Haraway)
sts>
latent pos sible s cls s="trms">worlds>sss='lgc'>:
<strcls cls s='strcls'>*strcls> could-have-beens
<strcls cls s='strcls'>*strcls> almost-weres
<strcls cls s='strcls'>*strcls> yet-to-comes

<strcls cls s='strcls'>*strcls>ornamentation ss='lgc'>ss='lgc'>--> (inducing) s cls s="trms">wonders> ss='lgc'>+ (connection with) divine
-rich ornamentation ss='lgc'>ss='lgc'>--> honor something with our time, care, and attention
span> -‘ens cls s="trms">cods>ing’ a s cls s="trms">writs>ing requires time and attention, decryption ss='lgc'>=ss='lgc'>=> value and meaning
span> mystery of the undecipherable ss='lgc'>=ss='lgc'>=> occult knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>{in a s cls s="trms">books> that enrolls and transforms s cls s="trms">religs>ious motifs, the experience of s cls s="trms"nttrm="already,spread">reads>ing (or rather not s cls s="trms"nttrm="already,spread">reads>ing) ...evokes the power of occult knowls cls s="trms"nttrm="knowledge,Knowledge">edges>, the power of that which is hidden. (ss="ppl">ss="ppl">Kenney)ss='lgc'>}

occult knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'><ss='lgc'>ss='lgc'>--> mystery ss='lgc'><ss='lgc'>ss='lgc'>--> enchantment ss='lgc'><ss='lgc'>ss='lgc'>--> ornamentation ss='lgc'><ss='lgc'>ss='lgc'>--> illumination (ss='lgc'>=/= elucidate, tozihe shafaf s>توضیح شفافs>) ss='lgc'><ss='lgc'>ss='lgc'>--> s cls s="trms">wonders>

<strcls cls s='strcls'>***strcls>bibliographic s cls s="trms">aesthets>ics are arts of enchantment, vectors for the transs cls s="trms">mis sions> of value and meaning<strcls cls s='strcls'>***strcls>

why think and s cls s="trms">writs>e with the s cls s="trms">aesthets>ic?span>

s cls s="trms">books> as an object?span> s cls s="trms">writs>ing as a practice?span> s cls s="trms"nttrm="already,spread">reads>ing as s cls s="trms">worlds>-making?span><strcls cls s='strcls'>***strcls>

(to feel) the effect of (our own) s cls s="trms">languages>

artss='lgc'>: “s cls s="trms">ontos>logical theater” (ss='lgc'>=/=?span> ‘s cls s="trms">lingus>istic turn’ ss='lgc'>{ss='lgc'>ss='lgc'>--> s cls s="frds scrmbld">Marialenas>'s remark on The Pillow s cls s="trms">Books>, that the film don't care about what is being s cls s="trms">writs>ten. she is a s cls s="trms">childs> of the s cls s="trms">lingus>istic turn?span>ss='lgc'>})
(ss='lgc'>=/= “return to reality” ss='lgc'>: “the s cls s="trms">ontos>logical turn”)
(ss='lgc'>=/= s cls s="trms">languages> as “a neces sary evil,” s cls s="trms">aesthets>ics characterized as the main s cls s="trms">instrus>ment of ideological mystification)
ss='lgc'>~ learn to trust objects figured in unfamiliar ways<strcls cls s='strcls'>*strcls> (, my bow and arrow?span>)
ss='lgc'>[both ss="ppl">ss="ppl">Haraway (“s cls s="trms">materis>al-s cls s="trms">semios>tic”) and ss="ppl">ss="ppl">Barad (“s cls s="trms">materis>al-discursive”) are working against this kind of split between s cls s="trms">languages> and reality, both in the level of analysis (of one's object) and coms cls s="trms">posits>ion (of one's s cls s="trms">books>)ss='lgc'>]

<strcls cls s='strcls'>**strcls>where do our power come from if not from evidence?span><strcls cls s='strcls'>**strcls> (ss='at'>@s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas>)
ss='lgc'>ss='lgc'>--> the <strcls cls s='strcls'>*strcls>specter of deception<strcls cls s='strcls'>*strcls> (it happened when i used s cls s="trms">aesthets>ics in my s cls s="trms">questions>s in my excursion at s cls s="frds scrmbld">Vladimirs>'s block, my peers thinking “what if we are beguiled?span>” ss='lgc'>ss='lgc'>--> the suspicious refrains of “trust no one”) ss='lgc'>=/= “attentive s cls s="trms">wonders>ing care” (ss="ppl">Bynum)

<strcls cls s='strcls'>***strcls> to tell enchanted s cls s="trms">storiess> ss='lgc'>ss='lgc'>--> ss='lgc'><ss='lgc'>== we must struggle against the fear of being tricked <strcls cls s='strcls'>***strcls>
-this fear of being tricked ss='lgc'>=ss='lgc'>=> ss="ppl">Descartes’ s cls s="trms">beasts>-machine hypothesis (against nonhuman s cls s="trms">agens>cy) ss='lgc'>: the clockwork s cls s="trms">animals> and gods; a site where s cls s="trms">animals>ity and s cls s="trms">techns>icity were collapsed and both were rendered as deceptive.
span> -ss="ppl">Descartes’ s cls s="trms">beasts>-machine s cls s="trms">anxis>eties are still with us. (being duped by the) trickster s cls s="trms">agens>cies of s cls s="trms">animals>-like automatass='lgc'>--s cls s="trms">animals>s, spirits, and s cls s="trms">techns>ologies have dubious s cls s="trms">agens>cies.
span>

(my workspan> on s cls s="nms">ajayebs> hopefully,) is about cultivating s cls s="trms">wilds> facts, to be at risk with our s cls s="trms">crafts>, creating beautiful objects that give charismatic form to their s cls s="trms">matters>s of care

i don't know in advance, how s cls s="trms">storiess> and words will flow through us ss='lgc'>ss='lgc'>--> i have to learn s cls s="trms">pragmas>tic experimentation with magic, words and ideasss='lgc'>: ss='lgc'>[ss='at'>#s cls s="nms">ppps>ss='lgc'>]
sts cls s="lsts lst1">•s cls s="trms">poes>try ss='lgc'>ss='lgc'>--> to do with the art of s cls s="trms">languages>
sts> sts cls s="lsts lst1">•s cls s="trms">poiess>is ss='lgc'>ss='lgc'>--> proces s of creation
sts> sts cls s="lsts lst1">•s cls s="trms">poes>tics ss='lgc'>ss='lgc'>--> s cls s="trms">questions>s of coms cls s="trms">posits>ion and form
sts> ss='lgc'>}ss='lgc'>--(attention to)ss='lgc'>ss='lgc'>--> form ss='lgc'>+ coms cls s="trms">posits>ion ss='lgc'>+ influence

“i am rubied by your attention”
(rubyss='lgc'>: yaghute sorkh s>یاقوت سرخs>) ss='lgc'>ss='lgc'>ss='lgc'>~-> to describe the effect of an encounter between two

...shifting s cls s="trms">verbs>s to nouns and nouns to s cls s="trms">verbs> ss='lgc'>}ss='lgc'>ss='lgc'>--> practical

<strcls cls s='strcls'>*strcls>s cls s="trms">relations>al properties of s cls s="trms">languages>ss='lgc'>:
sts cls s="lsts lst1">•s cls s="trms">viscs>osity (chasbandegi s>چسبند‌گیs>)
sts> sts cls s="lsts lst1">•conductivity
sts> sts cls s="lsts lst1">•velocity
sts> (ss='lgc'>=/= daunting)
 -collective
span>  -exploratory
span>  -supportive
span>

(what to do with) the unavoidable s cls s="trms">childs>ishnes s (and girlish) of s cls s="trms">wonders> and of s cls s="trms">fables>s
-does s cls s="trms">wonders> need to grow up?span>
span>
there is a risk that that which awakens our s cls s="trms">epistems>ological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
sts cls s="lsts lst1">•s cls s="trms">wonders> goes beyond what is suitable (ss="ppl">Is cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>aray,) even threatens our status as “s cls s="trms">serios>us, adult thinkers” (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers)
sts> hoax ss='lgc'>=ss='lgc'>=> compels us to do work that is sober and bound closer to reality

the bifurcation of s cls s="trms">childs>hood and adulthood gets in the way of thinking
-the s cls s="trms">childs>/adult divide as an “achievement” of the Vicorian Era
span>
the context of my s cls s="nms">ajayebs>ss='lgc'>:
“The s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>nce War”
s cls s="trms">epistems>ological s cls s="trms">differens>ces between s cls s="trms">scies>nces

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ss='lgc'>[Lorraine J. ss="ppl">Dastonss='lgc'>]

the evolving collective sensibility of s cls s="trms">naturs>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s

objective order and subjective sensibility

...celestial apparitions, s cls s="trms">monsts>ers,

how s cls s="trms">wonders> and s cls s="trms">wonders>s fortified princely power, rewove the texture of s cls s="trms">scies>ntific experience, and shaped the sensibility of intellectuals

(webs of cultural significance, s cls s="trms">materis>al practices, and theoretical derivations)

(cultivate a distinctive s cls s="trms">scies>ntific self wherein knowing and knower converge) ss="ppl">ss="ppl">Galison

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<strcls cls s='strcls'>*strcls>pas sion maintains a path between (ss='lgc'>--corporal impres sions and movements toward an object)ss='lgc'>:
philosophers ss='lgc'><ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> physicists
s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical research ss='lgc'><ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> s cls s="trms">cosmos>logical research
transcendental ss='lgc'><ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> s cls s="trms">s cls s="trms">empiris>cs>al

architecture of ideality ss='lgc'>: (s cls s="trms">socis>ofamilial) stratification of desire ss='lgc'>ss='lgc'>--> ideal ego ss='lgc'>=ss='lgc'>=> s cls s="trms">religs>iosity, slogans, publicity, terror, ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> roots ss='lgc'>{vegetal, earthly, ideal, heavenly,)
ss='lgc'>[ss="ppl">Is cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>arayss='lgc'>]

(ss='at'>@s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis> , what is the source of movement?span> what is the motivating force behind mobility if not s cls s="trms">wonders>?span>ss='lgc'>ss='lgc'>---in all dimensions)
(both active &span> pas sive) s cls s="trms">wonders> ss='lgc'>=ss='lgc'>=> move

the “man” (in ss="ppl">Nietzsche and ss="ppl">Heidegger) thinks he is at the end of his growth, has completed a cycle

“can we look at, contemplate, s cls s="trms">wonders> at the machine from a place where it does not see us?span>” <strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> the is sue is how to be able to s cls s="trms">wonders> at the face of something/somebody that is looking (back) at us. ,,,(ss='at'>@s cls s="frds scrmbld">Lilis>)

surprisess='lgc'>: not yet as similated or disas similated to known

energy tied to the dimension of the s cls s="trms">storys> ss='lgc'>=/= mobilization of new energies ss='lgc'>ss='lgc'>--> (still) blind to their horizon, or qualities

<strcls cls s='strcls'>*strcls>desiress='lgc'>: vectorialization of space and time (ss='lgc'>=/= ss="ppl">Deleuze and ss="ppl">Guattari notion of desire) ss='lgc'>ss='lgc'>--> movement toward, (not yet qualified)

mother who is magnanimous (großmütig) toward the little one

(-subject-ss='lgc'>[-) s cls s="trms">wonders> ss='lgc'>{-ss='lgc'>]-desire-(-ss='lgc'>} s cls s="trms">worlds> )

(for ss="ppl">Descartesss='lgc'>:) object ss='lgc'><ss='lgc'>== alchemy of the subject's pas sion

places in brain that are (soft and) tender ss='lgc'>-ss='lgc'>ss='lgc'>--> not yet hardened by s cls s="trms">pasts> impres sions

<strcls cls s='strcls'>***strcls>ss='lgc'>[for me thess='lgc'>] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) ss='lgc'>ss='lgc'>--> when we are faithful to the perpetual newnes s of the self, the other, the s cls s="trms">worlds> ss='lgc'>ss='lgc'>--> faithful to becoming <strcls cls s='strcls'>***strcls>

ss="ppl">Is cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>arayss='lgc'>: <strcls cls s='strcls'>*strcls>s cls s="trms">wonders><strcls cls s='strcls'>*strcls>ss='lgc'> = pas sion of encounter (between the most s cls s="trms">materis>al and the most s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical)

s cls s="trms">wonders>ss='lgc'>:
sts cls s="lsts lst1">•pas sion (of als cls s="trms"nttrm="already,spread">reads>y born) ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> reenveloped in s cls s="trms">lovs>e
sts> sts cls s="lsts lst1">•touched and moves toward and within the attraction ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> nostalgia for the first dwelling
sts> sts cls s="lsts lst1">•pas sion of first encounter ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> repetition
sts>

ss='lgc'>[ss="ppl">ss="ppl">Haraway s cls s="trms"nttrm="already,spread">reads>ing ss="ppl">Derridass='lgc'>: on killing,ss='lgc'>]

(ss="ppl">Derrida understood that this structure, this) logic of sacrifice and this exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>ve pos ses sion of the capacity for s cls s="trms">respons>se, is what produces the s cls s="trms">Animals>

the death-defying arrogance of ascribing such wondrous s cls s="trms">posits>ivities to the Human

(ss="ppl">Derrida)"The s cls s="trms">questions> of the said s cls s="trms">animals> in its entirety comes down to knowing not whether the s cls s="trms">animals> speaks but whether one can know what ‘s cls s="trms">respons>d’ means. And how to distinguish a s cls s="trms">respons>se from a reaction.”

the mistake of forgetting the s cls s="trms">ecologs>ies of all mortal beings, who live in and through the use of one another's bodies
ss='lgc'>[this is against ss='lgc'>] The s cls s="trms">naturs>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ic fallacy is the mirror-image mis step to transcendental humanism.

multis cls s="trms">species>s s cls s="trms">contingens>cy

In the idiom of labor, s cls s="trms">animals>s are working subjects, not just worked objects.

the capacity to s cls s="trms">respons>d and to recognize s cls s="trms">respons>se

We can never do without s cls s="trms">techns>ique, without calculation, without reasons, but these practices will never take us into that kind of open where multis cls s="trms">species>s s cls s="trms">respons>sibility is at stake.

Engage them ss='lgc'>[the dogsss='lgc'>] as mindful bodies, in s cls s="trms">relations>ships of s cls s="trms">respons>se?span>

the practical labor of nons cls s="trms">mimes>tic sharing(?span>)

ss='lgc'>[we make ‘knowing’. knowing is always a practice of making, and always s cls s="trms">embods>ied. ss='thdf'>the idea that thinking involves diss cls s="trms">embods>iment of the knowing organ is just insane.ss='lgc'>]

“s cls s="trms">articulats>ing bodies to other bodies” ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> diss cls s="trms">articulats>ing bodies to res cls s="trms">articulats>e other bodies

entangled as semblages of relatings knotted at many scales and times with other as semblages, organic and not

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s cls s="nms">ajayebs> is s cls s="trms">syss>tem s cls s="trms">imagis>nation

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ss='lgc'>[ss="ppl">Naveeda ss="ppl">Khanss='lgc'>]

Perhaps the s cls s="trms">questions> could be posed as, how do we come to grips with the universal, the supra-s cls s="trms">histos>rical, or even the s cls s="trms">cosmos>s within our global s cls s="trms">presens>t, s cls s="trms">imagis>ning a local that lays claims upon all three?span>

is there a Muslim environmental s cls s="trms">imagis>nary?span>

‘Islamic s cls s="trms">ecologs>y and environmental ethics’ ss='lgc'>ss='lgc'>--> the need to center a vibrant s cls s="trms">materis>ality or the livelines s of things in the s cls s="trms">anthrops>ology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering s cls s="trms">materis>ality comes through studying how these predominantly Muslim farmers s cls s="trms">inters>act with and come to acknowls cls s="trms"nttrm="knowledge,Knowledge">edges> nonhuman forms of life (ins cls s="trms"nttrm="cluster,club">clus>ding the figure of Khidr s>خضرs>, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a s cls s="trms">books> tentatively titled Ensouling the s cls s="trms">Anthrops>os cls s="trms">cenes>ss='lgc'>: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of s cls s="trms">Childs>ren and Jinn.” ss='lgc'>[sourcess='lgc'>: https://culanth.org/curated_collections/19-everyday-islam/discus sions/20-s cls s="trms">inters>view-with-naveeda-khan-about-of-s cls s="trms">childs>ren-and-jinnss='lgc'>]

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(what i am s cls s="trms"nttrm="already,spread">reads>ing in s cls s="nms">ajayebs>)_with ss="ppl">Naveedass='lgc'>: “Muslim s cls s="trms">cosmos>logy and eschatology hold promoise of s cls s="trms">ecologs>ical thought, providing an unexpectedly s cls s="trms">materis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> perspective on our creaturely s cls s="trms">inters>connectednes s.”

ss='lgc'>[s cls s="nms">ajayebs> (and telegram) is full ofss='lgc'>] s cls s="trms">gests>ures of incorporating repugnant ss='lgc'>[offensive to the mindss='lgc'>] othersss='lgc'>ss='lgc'>---that one sees reflections on divine creation qua ss='lgc'>[alsss='lgc'>] creaturlines s

thoroughly disabused
aufklären s>آگاهیدن آگاییدنs>

expound s>تفسیرs>

incentive s>مشوقs>, s>فتنه انگيزs>

litany s>مناجات وعبادت تهليل دارs>

showmanship (s>نمايشگرىs>?span>)
effektvolle Darstellung, s s='trgt hghlght 1'href='?q=S'>Schauspielproduktion

queasy s>به طور تهوع آوری لطیف مزاجs>

(a gedture of) ludic ss='lgc'>[playfull, spielerischss='lgc'>] transcendence of ss='lgc'>[thess='lgc'>] s cls s="trms">presens>t

obdurate s>سرسختs>
-showing unfeeling resistance to tender feelings-
span> (picture of the s cls s="trms">worlds> as) pristine s cls s="trms">naturs>e s>طبیعت بکرs> being destroyed by humans (ss='lgc'>ss='lgc'>--> s cls s="trms">narcis ss>istic?span>)
ss='lgc'>=/= view of theology/s cls s="trms">religs>ion on s cls s="trms">ecologs>y
ss='lgc'>=/= (s cls s="trms">storiess> of humans and dogsss='lgc'>:) shared creaturelines s and companionship entailing a turn to cofeasting on the flesh of the s cls s="trms">worlds> ss='lgc'>ss='lgc'>--> s cls s="trms">mutuals> fate

does islamic theology (in both elite and popular belief) offers us a way toward <strcls cls s='strcls'>*strcls>sensing our embeddednes s in this s cls s="trms">worlds><strcls cls s='strcls'>*strcls> ?span>
-might s cls s="nms">ajayebs> (creationist?span>) s cls s="trms">narrats>ives be generative of s cls s="trms">inters>connections between humans and other s cls s="trms">animals>s within the predominant muslim context?span>
span> -why climate s cls s="trms">scies>nce doesn't/hasn't effect a meaningful engagement with the s cls s="trms">worlds>?span> ss='lgc'>ss='lgc'>--> an image of thought that is not s cls s="trms">inters>iorized<strcls cls s='strcls'>***strcls>
span> (ss="ppl">s s='trgt hghlght 1'href='?q=S'>Straus sss='lgc'>: <strcls cls s='strcls'>*strcls>thought is always in the s cls s="trms">worlds>.<strcls cls s='strcls'>*strcls> being in the s cls s="trms">worlds> subsumes realms of both abstractnes s and concretenes s) ss='lgc'>ss='lgc'>-->ss='lgc'>[a tradition of thought that produces (& works with)ss='lgc'>: “Abstraktheit ss='lgc'>=/= Greifbarkeit"ss='lgc'>]
<strcls cls s='strcls'>***strcls>how s cls s="nms">ajayebs> naratives provided the filaments of (muslim) s cls s="trms">ecologs>ical thought as a perspective on our s cls s="trms">inters>connectednes s and s cls s="trms">mutuals> entanglements?span> ss='lgc'>[ss="ppl">Naveeda, ss="ppl">Anand, ss='lgc'>]

(wanting a) most perfect creation (to leave the best part to the end<strcls cls s='strcls'>*strcls>) ss='lgc'>=ss='lgc'>=> God created humans last of all ss='lgc'>=ss='lgc'>=> consigned humans to a state of <strcls cls s='strcls'>*strcls>belatednes s to the s cls s="trms">worlds><strcls cls s='strcls'>*strcls>
(unapologetically) s cls s="trms">anthrops>ocentricss='lgc'>: <strcls cls s='strcls'>*strcls>making the human drama the most important one to watch<strcls cls s='strcls'>*strcls>

acts of worship (that bears witnes s to)ss='lgc'>:
sts cls s="lsts lst1">•regularity in s cls s="trms">naturs>e
sts> sts cls s="lsts lst1">•one's own s cls s="trms">naturs>e
sts>
(agian) Khidr, the prophet in green, who is ass cls s="trms">socis>ated with hermeticism and also has a s cls s="trms">presens>ce ss='lgc'>[...ss='lgc'>] as a way to sugs cls s="trms">gests> a subterranean connection between ss='lgc'>[...ss='lgc'>] textual tradition and the everyday lives of riparian (s>رود کنارىs>) Muslims ss='lgc'>[...ss='lgc'>]

leonardo da vinci water flow physics [source: Leonardo da Vinci] riparian context s>ساحل کنارs> ,s>رود کنارs> ,s>حریم رودخانهs>
ss='lgc'>[context ss='lgc'>=?span> s>کنارs>ss='lgc'>]

“BE!” s>بععععع بع ع ع ع ع ع ع ع عs>

ss="large lg42" stl="font-size:127%"> Ikhwanss='lgc'>: every creature knows and speaks of creation
that knowls cls s="trms"nttrm="knowledge,Knowledge">edges> is not privilege of humans
that it is the fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e of humans to s cls s="trms">imagis>ne that they live in the s cls s="trms">presens>ce of mute s cls s="trms">naturs>e

s>نکیر و منکرs> s cls s="trms">inters>rogations by Nakir and Munkar, faith-testers of deads in their graves

s>دجالs> Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs ss='lgc'>ss='lgc'>--> idea of rebirth ss='lgc'>ss='lgc'>--> not homogeneously muslim space
span> “ss='lgc'>[who isss='lgc'>] compelled to return as if it were a cosmic debt they owed the s cls s="trms">worlds>”
-pathos of the inability of humans to sustain cros s-s cls s="trms">species>s companionship ss='lgc'>ss='lgc'>--> the s cls s="trms">viscs>eral dislike of the dregs of the many existence of dogs
span> ss='lgc'>ss='lgc'>--> dogs’ quality of alivenes s; being more or les s useles s other than the occasional and fitful s>دمدمىs> protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (ss="ppl">Naveeda's work in chauras)

one's future s cls s="trms">animals> self

(s>هشتاد سالهs>) octogenarian mindful of life's s cls s="trms">finits>ude
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