[...]e ="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)

="large lg2" stl="font-size:110%"> (="trms">greeting is the ="trms">poet/artist's most essential mode of being)

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



='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

="large lg10" stl="font-size:117%"> ="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

(="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'>?

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'>]


(="nms">ajayeb-e gaz) عجایب گاز
co-existence of gasses

="large lg14" stl="font-size:120%">
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

="large lg6" stl="font-size:110%"> 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

="large lg6" stl="font-size:106%"> ="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

="large lg6" stl="font-size:114%"> 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

="large lg3" stl="font-size:110%"> 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

="large lg4" stl="font-size:110%"> ='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)

(="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[...]