[...]enic understanding of ="trms">language (and of anything)
='lgc'>[this is related to the ="trms">story of the fox and sound, accidental essencing of the index...='lgc'>]
“We are hypnotized things suffering from ="trms">positive and from negative ="trms">hallucinations, 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.” (="ppl">Avital)
(focus the lense on being)
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the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ="nms">ajayeb, the ‘="trms">wonders of...’ ="trms">translated from “="nms">ajayeb-e...” t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering the ="trms">verb “ta'ajob” تعجب
(using ="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 ='lgc'>[text='lgc'>]='lgc'>: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ="nms">ajayeb for an object, one created by an ="trms">author ='lgc'>[...='lgc'>] admire a product ='lgc'>[by God='lgc'>] and be pleased by a cultural achievement.='lgc'>='lgc'>='lgc'>----Gazwini is making this mistake with God.
="prgrph">-how can we resist the “ta'ajob” or ="trms">wonderment in ="trms"nttrm="already,spread">reading ="nms">ajayeb='qstn'>?
="prgrph">-we would not have allowed ourselves to be ="trms">greeted by the en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed creatures of ="nms">ajayeb, be met by its ="trms">poetic ="trms">Greeting.
="prgrph">-="trms"nttrm="already,spread">reading the promises of ="nms">ajayeb='lgc'>='lgc'>='lgc'>----(and keep in mind that) everything in the ="trms">Greeting is offered to the ="trms">greeted as a ="trms">sort of promise
Ungleiche is a figure
by getting on top of the ="trms">material, we have not let it speak its word
(not to master or master over the ="trms">material of ="nms">ajayeb)
“If we allow ourselves to be ="trms">greeted by the ="trms">poem instead of overwhelming it with our knowl="trms"nttrm="knowledge,Knowledge">edge and facility for reformatting ="trms">poetry ="trms">according to cultural or philological ="trms">codes, then we are faced with the enigma from which the ="trms">poem cannot be wrested by our acquired habits of mastery.” (="ppl">Avital on ="ppl">Heidegger's ="ppl">Holderlin's Andenken)
='strcls'>***Mastery is not a content but a habit.='strcls'>***
dis="trms">position from knowing is required if we are to let the word of ="nms">ajayeb speak to us (in the form of ="trms">greeting)
='lgc'>[as ="ppl">Holderlin announces that the “remains” for which ="trms">poets are ="trms">responsible.='lgc'>]='lgc'>='lgc'>='lgc'>='lgc'>----> ="trms">memory (don't let engineers build you archives! (making it about grounding and ="trms">historicity, instead='lgc'>:) let the ="trms">poet be ="trms">responsible for whatever has “remained.”) ='lgc'>[this would be ="ppl">Holderlinian advice='lgc'>]
="prgrph">-inappropriable remainder(s)
="trms">memory/re="trms">member is sojourn
="trms">memory and its (peculiar) temporal climate
="prgrph">-how can we not ="trms">situate re="trms">membrance as mourning='qstn'>? (as ="ppl">Holderlin teaches everyone)
re="trms">membrance ='lgc'>=/=='qstn'>? joyous festivity ='lgc'>[='lgc'>='lgc'>='lgc'>----the issue and point in project Persische Abend PARS VIDEO 2014='lgc'>]
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the minute you see in a text (='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Sana, ="frds scrmbld"nttrm="Alice,Shariati">Ali having even) one ="trms">memory that is clear and guaranteed ='lgc'>='lgc'>--> your signals should go on='lgc'>: there is one unrevised (in an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form), no secondary revision, ='strcls'>*pure ="trms">memory='strcls'>* ='lgc'><='lgc'>-- this is a ="trms">memory that is unnegotiable for them
='strcls'>*on Wind
wind, is a coming that arrives from the future
(compare “going” ='lgc'>[staying behind='lgc'>] in ="ppl">Attar, ="ppl">Hafez, and ="ppl">Holderlin) ='lgc'>[in San'an nobody is ="trms">greeting, there is no ="trms">greet-event. ="ppl">Attar misses='lgc'>: ="trms">Greeting as pure letting go='strcls'>**='lgc'>]
(="ppl">Avital on ="ppl">Holderlin='lgc'>:) “='lgc'>[...='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 ="trms">poet remains in the rustling wind. to the extent that he goes with its going. ='lgc'>[...='lgc'>] Nonetheless. the ="trms">poet stays with the wind. Accompaniment now shapes the ="trms">Greeting. As the gusting wind is alternately a coming and a going. so is the ="trms">Greeting a staying behind that nonetheless flutters away. becoming a going with. ='lgc'>[...='lgc'>] The ="trms">poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the ="trms">poetic act. ='lgc'>[...='lgc'>] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
="prgrph">-="trms">traveling to the impossible place of the other
="prgrph">-(wind) come and go without touching down or dropping anchor
="prgrph">-the ="trms">agency, ="trms">animacy and sentience of the wind is described by ="nms">ajayeb's ="trms">sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes ='lgc'>='lgc'>--> the ="trms">materially textured ="trms">poetics of description in the ="nms">ajayeb-e bad باد
the ="trms">poesy (='lgc'>~ ="trms">fictional ='lgc'>=/= truth, real) (Wahrheit und Dichtung) of ="nms">ajayeb (are no longer distinguished from each other)
(="trms">greeting is the ="trms">poet/artist's most essential mode of being)
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a designed closure or reappropriation that locks the Other into a schema of subjectivity ='lgc'>='lgc'>='lgc'>---- at once promoted and subjected
='strcls'>*(re)fastened to the ="trms">Greek o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
promoting the ousider to insider (who now holds an Ursprung and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin)
re-appropriation ='lgc'>='lgc'>~=='qstn'>?! an end to alienation ='lgc'>{='lgc'>='lgc'>~=='qstn'>?='lgc'>=> the condition of possibility for totalitarianism='lgc'>} ='lgc'>[="ppl">Fynsk='lgc'>]
the illusion (and comfort) of noncastration
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duty of deconstruction='lgc'>: the practice of non-avoidance
(duty ='lgc'>=/= your ="trms">nature)='lgc'>='lgc'>--> the duty of being unwelcomed
vomiting ='lgc'>='lgc'>~= healing
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='strcls'>*after the 18th century (seems) all art (artists) wants to be='lgc'>:
="lsts lst1">•in the privileged place of nonre="trms">presentational work. trying its self with the ="trms">sublime, that which disturbs and devastates being
="lsts lst1">•performative='lgc'> = being ='lgc'>+ doing ='lgc'>='lgc'>~= becoming what it is
() parentheses='lgc'>:
="lsts lst1">•parental parenthetical remarks
="lsts lst1">•grammatically set to emphasize ='lgc'>='lgc'>--> belonging to the secondary
="lsts lst1">•whispering ='lgc'>~ “this isn't much, but let me insert, inject”
="lsts lst1">•disavowal of the text
="lsts lst1">•denial
="lsts lst1">•confession
="lsts lst1">•pumping the text to its op="trms">posite meaning
="lsts lst1">•turns everything around ='lgc'>='lgc'>--> a noble feeling
="lsts lst1">•
(="ppl">Avital > ="ppl">Nietzsche='lgc'>:) destruction='lgc'>: commitment to futurity
affirms life, clears out the nonsense
='lgc'>=/= devastation='lgc'>: destruction without future
="prgrph">-if you are stuck with monumental ="trms">history, and if you are burdened, carrying too much baggage (="trms">historically, ="trms">aesthetically) ='lgc'>=='lgc'>=> you are weighted down and cannot move forward
the image of hybrid being in ="nms">="nms">ajayebnameh, half ="trms">animal half human, is being both ="trms">wild and tamed, vahshi-ram وحشی رام
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(the word) ="trms">wonder, it ="trms">worlds.
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work in ="nms">ajayeb is about the ="trms">phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of ="trms">modern ="trms">scientific ="trms">method (='lgc'>--the experiences of art, of philosophy, and of ="trms">history itself.)
in the hermeneutic universe i am building, ="nms">Iran 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 ='mywrk'>my work has been all about ="nms">Iran-centrism='qstn'>?)
gaps in cultural space that ="trms">epistemology has not filled
hermeneutics ='lgc'>=/=='qstn'>? ="trms">epistemology
="trms">history of truth
='strcls'>*making an ="trms">ecological landscape of ="nms">ajayeb ="trms">cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman='lgc'>:
diamond ='lgc'><='lgc'>='lgc'>--> snake
fire ='lgc'><='lgc'>='lgc'>--> speech
fire ='lgc'><='lgc'>='lgc'>--> ="trms">animals
wind ='lgc'><='lgc'>='lgc'>--> future
cow ='lgc'><='lgc'>='lgc'>--> angel
water ='lgc'><='lgc'>='lgc'>--> light
darvishi درویشی ='lgc'><='lgc'>='lgc'>--> Div دیو
earth ='lgc'><='lgc'>='lgc'>--> Bahman بهمن
mars ='lgc'><='lgc'>='lgc'>--> wolf, pig
moon ='lgc'><='lgc'>='lgc'>--> effect of Gabriel's wings
earth ='lgc'><='lgc'>='lgc'>--> woman/enmity/illusio
mountain ='lgc'><='lgc'>='lgc'>--> ganj گنج
jinn جن ='lgc'><='lgc'>='lgc'>--> climate
Div ='lgc'><='lgc'>='lgc'>--> stone
climate ='lgc'><='lgc'>='lgc'>--> ghiamat قیامت
khidr خضر ='lgc'><='lgc'>='lgc'>--> life/death giving
(="nms">ajayeb-e chah) عجایب چاه
="trms">wonders of pits ='lgc'>='lgc'>--> ="trms">wonders of moon (="ppl">Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) ='lgc'>[="ppl">Moghana's work on mirror='lgc'>], ='lgc'>[ne="nms">iranjat نیرنجات and telesmat طلسمات (of ="ppl">Moghana’) ='lgc'>='lgc'>~=='qstn'>? ruse, tech='lgc'>],
='lgc'>[signifier of ="trms">wonder:='lgc'>] mahi (ماهی fish) ='lgc'>[reflection of the moon in water='lgc'>] ='lgc'>='lgc'>--> mah (ماه moon) ='lgc'>='lgc'>--> pointing at helal-e mah (هلال ماه half-moon) ='lgc'>='lgc'>--> mouth of the be="trms">loved (یار yar) ='lgc'>[registered in ="trms">poetry of ="ppl">Sa'di سعدی='lgc'>] ='lgc'>='lgc'>--> ="trms">wonder finger on the open mouth
="prgrph">-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his ="trms">pervasive approach to the knowl="trms"nttrm="knowledge,Knowledge">edge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد
(="nms">ajayeb-e aab) عجایب آب
آشنا ashena (='lgc'>=/= str="trms"nttrm="danger,stranger">anger) in ="trms">Farsi comes from the ="trms">relationship with water and swimming, somehow knowing the water
cognition (in ="trms">Greek cogn, ‘having learned’), in ="trms">Farsi shenakht (شناخت) is rooted in water, ashena='lgc'>: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی-
(="nms">ajayeb-e donya) عجایب دنیا
="trms">wonders of earth(='qstn'>?) ='lgc'>='lgc'>--> ghul (غول), serial killer, house full of bones (="trms">horror ="trms">story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya='lgc'>: the temporal ="trms">world (='lgc'>='lgc'>~=='qstn'>? cthulu) (='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">material-="trms">semiotic time-space of donya)
="prgrph">-search ‘donya’ and its ="trms">semiotic ="trms">network in ="ppl">Ferdosi and others
="prgrph">-search ‘alam’ (in ="ppl">Nezami='lgc'>: dar alam alam afaridan در عالم عالم آفریدن)
="prgrph">-‘zamin’ or zamini (زمین، زمینی), what is meant when we say one thinks zamini in ="nms">ajayeb='qstn'>? which zamin='qstn'>?
(="nms">ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)="trms">articulates Div (دیو), ="trms">animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (='lgc'>='lgc'>--> Shahname)
other name of mardom='lgc'>: folan فلان (unkown), yaru یارو (known),
(="nms">ajayeb-e jan) عجایب جان
jan-parvar جان پرور (="ppl">Nezami)
(="ppl">Mehran Rad)
andakhtan (انداختن) ='lgc'>='lgc'>--> andaze (اندازه) ='lgc'>='lgc'>--> hendese (هندسه) ='lgc'>='lgc'>--> mohandes (مهندس) ='lgc'>=/= engineer (in english from engine)
andakhtan='lgc'>: to throw two things close to each other (two ="trms">lovers in the bed)
='lgc'>=/= (catapult) manjenigh منجنیق ='lgc'>~ mechanic ='lgc'>[two ="trms">different ="trms">ontologies of ="trms">geometry and ="trms">measurement='lgc'>]
(="nms">ajayeb-e khasf) عجایب خسف
="trms">ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
='lgc'>='lgc'>--> page 150, Haman ="trms">story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings
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(="nms">ajayeb-e gur) عجایب گور
graves ='lgc'>-- ="trms">material and ="trms">ecological deaths, earth related passings
main actor='lgc'>: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) ='lgc'>='lgc'>--> immortality
(="nms">ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف)='lgc'>: mother of mountains, all mountains link to her, earth
="trms">ecologically significant ='lgc'>='lgc'>--> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, ="ppl">Ferdosi)
='strcls'>*Ghiamat and Climate
='lgc'>[="ppl">="ppl">Haraway='lgc'>]
the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical problem of (our) scale
(what are the scales in ="nms">ajayeb='qstn'>? what is people in ="nms">ajayeb='qstn'>? what it means to be ="trms">animal='qstn'>? and what is their scale='qstn'>?)
="trms">ecologies that have many scales (in temporality and physicality)='lgc'>: river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...
the ="nms">ajayeb's model is (always='qstn'>?) the global scale='qstn'>?
='lgc'>='lgc'>--> how can i seek and describe multiple ="trms">situated ="trms">worldings and multiple ="trms">sorts of ="trms">translations to engage ="nms">ajayeb's globalism='qstn'>? (using ="ppl">="ppl">Haraway's word on ="ppl">Tsing)
="prgrph">-attention to friction ='lgc'>=='lgc'>=> (ethnographic accounts of) global ="trms">interconnection
(some ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors='lgc'>:) ="trms"nttrm="metaph,metamorph,metabol,metal">metabolisms, ="trms">articulations, coproductions (='strcls'>*='qstn'>? of ="nms">ajayeb's ="trms">histories)
="trms">relational, ="trms">sympoietic, consequential,
in ="nms">ajayeb, what is cosmic, what is terran, what is cursed, ='strcls'>*='qstn'>?
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in ="nms">ajayeb='lgc'>:
="lsts lst1">•what are the figures of ="trms">finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart='qstn'>?
="lsts lst1">•what are the chthonic entities='qstn'>? ='lgc'>{the ="trms">finite complex ="trms">material ="trms">systems that can break down ='lgc'>=/= ="trms">stories that personify (Mother Earth) are ='strcls'>*misplaced concreteness='strcls'>*. ='lgc'>[(i am against) personified ='lgc'>=/= ="trms">figurative (which i ="trms">love. figures can be tentacular, patterns, processes, ="trms">stories.) what ="frds scrmbld">Foad would say='qstn'>?='lgc'>]='lgc'>}
="lsts lst1">•what are the gorgeous, ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring, d="trms"nttrm="danger,stranger">angerous precarities (of the terra)='qstn'>?
="lsts lst1">•what are (its ="trms">specific) art ="trms">science ="trms">worldings='qstn'>?
='strcls'>*those creatures across taxa (taxon, ="trms">categorical classification, taxonomic group)
taxonomic conveniences
='lgc'>[with ="ppl">="ppl">Haraway='lgc'>]
what is the optics of ="nms">ajayeb='qstn'>?
='lgc'>[that is entertaining being reductive for a moment, but that is productive='lgc'>]
(to help with that, the optics of the ="trms">anthropo="trms">cene is the image of the earth from space, Gaia='qstn'>?)
="prgrph">-a cybernetic, ="trms">systems-theoretic entity, studied in ="trms">different scales
="prgrph">-various reports (on the state, ="trms">fictioning the state of the earth='qstn'>?)
="prgrph">-a global kind of ="trms">system knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-a giant ="trms">database ='lgc'>='lgc'>='lgc'>='lgc'>----> do i need to ="trms">formulate my project into a ="trms">technological practice='qstn'>?
what is the smallest unit of ="trms">interest in the ="nms">ajayeb ="trms">cosmology='qstn'>?
the practices of relocating germplasms, in="trms"nttrm="cluster,club">cluding people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (="ppl">="ppl">Haraway)
industrial agriculture and plantation
to be storied and studied
the holobiont='lgc'>: host plus of all its microbial ="trms">symbionts that form ="trms">ecological units
="prgrph">-recasting the individual as a holobiont; the collective genomes
(Lynn ="ppl">="ppl">Margulis)
holobionts='lgc'>: “multicellular eukaryotes plus their colonies of persistent ="trms">symbionts”
(="ppl">="ppl">Gilbert, Sapp, and Tauber 326; ="trms">cited by ="ppl">="ppl">Kenney)
(thinking with holobionts) the immune ="trms">system is re-cast not as “defensive weaponry” but as a “="trms">socializing and unifying force” ='lgc'>[via ="ppl">="ppl">Kenney='lgc'>] ='lgc'>='lgc'>--> “to obey the immune ="trms">system is to become a citizen of the holobiont”
='lgc'>[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological ="trms">sciences of 21st century requires a new ="trms">imaginative framework and new forms of curiosity equally relevant to ="trms">natural ="trms">sciences and artists='lgc'>]
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(="nms">ajayeb-e gaz) عجایب گاز
co-existence of gasses
planet ='lgc'>=/= terrestrial planet
(="nms">ajayeb-e graphs) psychotic tree-structure of giant ="trms">databases, in trans-ing and lines of trans-="trms">affecting
="prgrph">-my ="nms">ajayeb art is going to be the kind that depend on the machine='lgc'>='lgc'>='lgc'>----competent digital
="prgrph">-exploring the iterative and fractal quality of sentences in my digital graph-makings
="prgrph">-attending to the ="trms">interruptions of syntactical commitments
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy ='lgc'>[analogy allows one part contaminate ="trms">systematically another part, and vice versa='lgc'>]
="prgrph">-coerced belief
the ="trms">question of binaries='lgc'>: how we are who we are in relentless ="trms">relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment ='lgc'>='lgc'>--> ='strcls'>**="trms">sorting operations='strcls'>** (kPRA0W1kECg), but they are not good descriptions beyond that.
='at'>#on Companion Manifesto
(="ppl">="ppl">Haraway's) ='strcls'>*cyborg='strcls'>*='lgc'>: the “lived ="trms">social and bodily realities in which people are not afraid of their joint kinship with ="trms">animals and machines, not afraid of permanently partial identities and contradictory standpoints.” ='lgc'>--to='lgc'>='lgc'>--> a much bigger queer family of ='strcls'>*companion ="trms">species='strcls'>* ='lgc'>: becoming-with ='lgc'>='lgc'>--> the co-constitutive ="trms">interpenetration of humans and their others (machines, ="trms">animals, and the environment).
="prgrph">-="ppl">="ppl">Haraway is going from ‘rage’ to ‘="trms">love’
“="trms">historically challenged people” (Schimpfwort='qstn'>? فحش)
half-trained arguments
="trms">embodied cross-="trms">species ="trms">sociality
I am trying to inhabit ="nms">ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context='qstn'>? isis, tech-sci, art, ="trms">world-wars, ="trms">stories, terror,
the figures of ="nms">ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ="trms">ontologies in current life ="trms">worlds”='qstn'>?
="nms">ajayeb's ="trms">species bring together human and nonhuman, organic and ="trms">technological, ="trms">history and myth, freedom and structure, state and subject, ...
='strcls'>*concrete='lgc'>:
="lsts lst2">◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
="lsts lst2">◦an actual occasion
='lgc'>=> beings do not preexist their relatings
the ="trms">verb of reality is full of nouns with appendages
="trms">nature/culture='lgc'>: ='strcls'>*local ="trms">category abstractions='strcls'>* (='lgc'>=/= universal='lgc'>: misplaced concreteness)
subject/object='lgc'>: ='strcls'>*potent consequences='strcls'>* (='lgc'>=/= preexisting foundations)
foundation is always ="trms">contingent (="ppl">="ppl">Haraway > ="ppl">Butler)
="lsts lst1">•scale is ="trms">contingent
="lsts lst1">•mutability is ="trms">contingent
="trms">bestiary of ="trms">agencies
kinds of relatings
in ='mywrk'>my work on ="nms">ajayeb i am trying to carefully approach the notions of='lgc'>:
emergence, process, ="trms">historicity, ="trms">difference, ="trms">specificity
="prgrph">-and by that teach myself an artful practice rich with='lgc'>:
co-habitation, co-constitution, ="trms">contingency
on-the-ground work='lgc'>:
="prgrph">-="ppl">Verran ='at'># Nigeria Yoruba ='lgc'>='lgc'>--> “emergent ="trms">ontologies,” “get on together” (...how can ='strcls'>*general='strcls'>* knowl="trms"nttrm="knowledge,Knowledge">edge be nurtured in postcolonial ="trms">worlds committed to taking ='strcls'>*="trms">difference='strcls'>* ="trms">seriously='qstn'>?”)
="prgrph">-="ppl">Thompson ='at'># Kenya ='lgc'>='lgc'>--> “="trms">ontological choreographies” (...bodies, human and nonhuman, are taken apart and put together in processes)
="prgrph">-="ppl">Strathern ='at'># Papua New Guinean ='lgc'>='lgc'>--> “partial connections” (...patterns within which the players are neither wholes nor parts ... necessary counter-intuitive ="trms">geometries and incongruent ="trms">translations)
what kind of re="trms">figurations i need for the tropic work that feel is required for the for ="trms">ontological choreography of ="nms">ajayeb (in ="trms">techno="trms">science or elsewhere='qstn'>? other ="trms">societies with liberal or non-liberal individual or state, with other ="trms">techno-="trms">monsters, automated warriors, terrorists, and all the waste, cruelty, in="trms">difference, ignorance, and loss that comes with, as well as joy, play, labor, and invention='lgc'>--)='qstn'>?
="prgrph">-how do i ="trms">narrate this (="nms">ajayeb and non-="nms">ajayeb, the wondrous and the mundane) co-="trms">history='qstn'>?
="prgrph">-how do i ="trms">embody an art of relating (as is never done once and for all)='qstn'>?
='strcls'>*="trms">species ='lgc'>: biological kind of reality ='lgc'>+ ="trms">scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘="trms">categories of organism’='qstn'>?)
='lgc'>{ machinic ='lgc'>+ textual ='lgc'>+ organic ='lgc'>='lgc'>~-='lgc'>=> ="trms">species ='lgc'>}='lgc'>='lgc'>--> ="trms">causality-="trms">story, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin-="trms">story, Real-="trms">Presence-="trms">story (='lgc'>~transubstantiated signs of the flesh),
="lsts lst1">•="trms">species is about defining ="trms">difference, rooted in polyvocal fugues of ='strcls'>**doctrines of cause='strcls'>**
="lsts lst1">•one thinks of ="trms">species as logical ="trms">category, logical type, visual impression, ="trms">members of a ="trms">category that have the same characteristics. but you also say “be ="trms">specific!” you want the op="trms">posite. you want a ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of relentless particularities.
="lsts lst1">•(for ="ppl">="ppl">Haraway ="trms">species is about) a particular kind of ="trms">semiotics where sign and flesh are tangled
="ppl">Marx and ="ppl">Freud in shit and gold, primitive scat and civilized ="trms"nttrm="metaph,metamorph,metabol,metal">metal, in ="trms">specie
='lgc'>[title='lgc'>]
='strcls'>**="nms">ajayeb's ="trms">technologies of (Persian) subject/object-making='strcls'>**
="trms">nature and culture implode into one another (in the relentlessly ="trms">historically ="trms">specific ways)
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(="ppl">="ppl">Haraway > ="ppl">Althusser) ='strcls'>**="trms">interpellation='strcls'>** (estizah استیضاح) ='lgc'>=='lgc'>=> concrete individuals (in the ="trms">modern state)
='strcls'>*the ideologically loaded ="trms">narratives ='lgc'>=='lgc'>=> life and death, health and illness, longevity and extinction, etc.
='lgc'>{how not to do estizah (our objects, peers)='qstn'>? latent individualization in ="nms">apass's requirement of ‘intentionality’ from its participants='lgc'>: “no sleep-walking!” ='lgc'>[='lgc'>='lgc'>--> art as “explicit intentional act.” ="ppl">Merleau-Ponty's account the body-schema.='lgc'>] ='lgc'>[estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law='lgc'>: by asking what is your “name and business,” ="trms">demanding “proof” of me. one way of ="trms">responding to that ="trms">demand of name is to give your name as a performance in an amerindian mode='lgc'>: “three were dead before they knew.” that's my name.='lgc'>] The ="trms">material ritual practice of ‘recognition’ ='lgc'>: “Who is there='qstn'>?” and “It's me!” of the everyday life ='lgc'>=='lgc'>=> makes us concrete subject (in the ideology in democracy and law) ='lgc'>='lgc'>--> independent ="trms">agents with self-produced identities. (in capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">societies) ='strcls'>**subject='lgc'>: a self-conscious “="trms">responsible” ="trms">agent whose actions can be explained by his or her beliefs and thoughts.='strcls'>** subject formation defines the limits of each individual; values, desires, and preferences. ='lgc'>='lgc'>='lgc'>---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject ='lgc'>: a “mis-recognition” ='lgc'>[='lgc'>='lgc'>--> we can open a dossier on prophet and ‘answering’ the call='lgc'>]; ='lgc'>[='lgc'>='lgc'>='lgc'>~-> what ="nms">Tarof hails='qstn'>?='lgc'>] ='lgc'>='lgc'>='lgc'>---- for ="ppl">Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology='qstn'>?)='lgc'>} (="ppl">Foucauldian/="ppl">Althusserian='lgc'>: passively defined by identity ='lgc'>=='lgc'>=> mobilizing around these identities ='lgc'>--='qstn'>?='lgc'>='lgc'>--> potential for resistance)
(="ppl">Althusser's) police officer ='lgc'>[محتسب mohtaseb='qstn'>?='lgc'>] ='lgc'>--hails='lgc'>='lgc'>--> concrete subject
(="ppl">="ppl">Foucault's) expert discourses ='lgc'>--hails='lgc'>='lgc'>--> sexuality
(="ppl">Adorno's) mass media ='lgc'>--hails='lgc'>='lgc'>--> passive ="trms">consumer
(Gauntlett's) uncritical ="trms">consumption ='lgc'>--hails='lgc'>='lgc'>--> assumption ='lgc'>='lgc'>--> bad ="trms">worlding
(="ppl">Mulvey's) cinema ='lgc'>--hails='lgc'>='lgc'>--> male protagonist
(="ppl">Butler's) boy/girl ='lgc'>--hails='lgc'>='lgc'>--> gender identity
(="frds">Sina's) تعارف ="nms">Tarof ='lgc'>--hails='lgc'>='lgc'>--> divnity ='qstn'>?='qstn'>?
='strcls'>***(="trms">crafted faithfully='qstn'>?) more potent the ="trms">tropes, the truer the ="trms">story='strcls'>***
(without being distracted by scandals and ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">stories='qstn'>?!)
="trms">stories traffic in ="trms">tropes, figures of speech
(the dogmatic and bizzar idea of) “="trms">trope-free ="trms">communication”
='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of ="trms">communication,
(in my graphs, or ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, what a substitution in a string might change the meaning='qstn'>?)
what is the “troping that makes a fleshly ="trms">difference”='qstn'>?
o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story (='lgc'>='lgc'>='lgc'>~=> establishing o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin) ='lgc'>='lgc'>='lgc'>~=> sober ="trms">scientific report ='lgc'>='lgc'>='lgc'>~=> scales of intelligence ='lgc'>='lgc'>='lgc'>~=> human as master
the “mere” village dog='lgc'>:
="prgrph">-canine Eves surviving in their mitochondrial DNA
="prgrph">-canine Adam through his Y-chromosome legacies
which ="trms"nttrm="metaph,metamorph,metabol,metal">metaplasmic, remodeled versions of ‘name’ could give ="nms">ajayeb's being
(in ="nms">apass I have been against the “what do I want as an artist='qstn'>?” ="trms">question='lgc'>:)
pay attention to significant otherness ='lgc'>=/= reflection of one's intentions
what is the name of the game='qstn'>? complexity, flexibility, opportunism, (="trms">finite ="trms">worlds called='lgc'>:) domestic, ="trms">wild, feral,
='lgc'>[who is naming the ="trms">world what='qstn'>?
="lsts lst1">•accelerationism='lgc'>: “game-over”
="lsts lst1">•capitalism='lgc'>: “resource”
="lsts lst1">•="trms">technophobia='lgc'>: “obsolescence”
="lsts lst1">•="trms">technophilia='lgc'>: “information”
="lsts lst1">•monotheism='lgc'>: “="trms">transition”
="lsts lst1">•="trms">science='lgc'>: “taxa”
="lsts lst1">•multinationalism='lgc'>: “="trms">system”
="lsts lst1">•="trms">modernism='lgc'>: “globe"='lgc'>]
immune ="trms">systems (in ="trms">natureculture) determine where organisms, in="trms"nttrm="cluster,club">cluding people, can live and with whom.
“There is no time or place at which genetics ends and environment begins” ='lgc'>[...='lgc'>]
(="ppl">="ppl">Haraway > ="ppl">="ppl">Gilbert)
“All ="trms">stages of the life ="trms">histories of evolving ="trms">animals had to adapt to eager bacteria colonizing them inside and out.”
To be ="trms">animal is to become-with bacteria
to inhabit an ="trms">inter-subjective ="trms">world, to ="trms">love is about meeting the other in all the fleshly detail of a mortal ="trms">relationship (to wit, first, somehow to learn what this other needs and desires)='lgc'>='lgc'>---permanent search for knowl="trms"nttrm="knowledge,Knowledge">edge of the intimate other, with inevitable comic and tragic mistakes in that quest
thinking about ="trms">animals as “other ="trms">worlds” in a ="trms">science ="trms">fictional sense
="trms">scientifically informed, ="trms">="trms">empirically grounded practice
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theory ...still a limited discourse and a rough ="trms">instrument
="large lg10" stl="font-size:108%">
“who is at home='qstn'>?” ='lgc'>='lgc'>--> ask in respect for all of time who and what are emerging in ="trms">relationship ='lgc'>='lgc'>--> (the ="trms">obligation to ask) who are ="trms">present and who are emergent='qstn'>? ='strcls'>***
(what are our) ="trms">categorical labor
labor of training ='lgc'>='lgc'>--> somehow all the participants of training are remodeled by it
labor of scale-making
(these are ="trms">world-making practices, ="trms">storytellings)
significant otherness-in-connection ='lgc'>=/= intention-ascribing idioms of ="trms">litera="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">anthropo="trms">morphism that sees furry humans in ="trms">animal bodies and ="trms">measures their worth in scales of similarity to the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights-bearing, humanist subjects of Western philosophy and political theory ='lgc'>=='lgc'>=> assign privileges or guardianship (in place of ownership) in a ="trms">modernist great chain of being
='strcls'>*action='lgc'>: beautiful, hard, ="trms">specific, personal;
='lgc'>=/= abstract scales
="large lg14" stl="font-size:115%">
="trms">differential sensibility ='lgc'>=='qstn'>?='lgc'>=> ="trms">situated emergence ='lgc'>=='qstn'>?='lgc'>=> more livable ="trms">worlds ='lgc'>~ ="trms">ontological choreography
="trms">category of “="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights” don't just exist (preformed to be uncovered,) rather we enter into a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights ="trms">relationship with an other (="trms">animal or human)='lgc'>='lgc'>--> ="ppl">Hearne's “reciprocal possession”
="prgrph">-morality is a ="trms">species-="trms">specific capacity
='lgc'>~ if i have X, my X has a human (which is me)
off-leash and cliff-enclosed ='at'>@="frds scrmbld">Varinia
(="ppl">="ppl">Haraway='lgc'>:) time-space scales co-constituted by human, ="trms">animal, and inanimate ="trms">agencies
="lstsrd">1. evolutionary time (at the level of the planet earth) ='lgc'>='lgc'>--> ="trms">naturalcultural ="trms">species
="lstsrd">2. face-to-face time (at the scale of individual lifetimes) ='lgc'>='lgc'>--> mortal bodies
="lstsrd">3. ="trms">historical time (at the scale of decades, populations, nations)
to tell (detailed ="trms">love and training) sto[...]