[...]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)
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(="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
="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
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.
="large lg22" stl="font-size:124%">
='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)
(="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'>?
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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
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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
“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
="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) ="trms">stories at these levels
this is about distributed ="trms">agencies in “layers of locals and globals,”
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my ="trms">interests lies really with the ="trms">ecological ="trms">cosmologies in my neighborhood (="nms">iran, old, middle east, far east, ="trms">past, ="trms">present,)
='thdf'>that is why i was ="trms">interested in the ="trms">birds of ="ppl">Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take ="trms">positions in our bigger ="trms">semiotic ="trms">material ="trms">world, there is never just a life ="trms">animal on the plate, the chicken has become killable first through ="trms">linguistic ="trms">interpretive re="trms">presentation ="trms">network of ="trms">semiotic ="trms">relations. so my ="trms">question in the ="trms">birds performance was that how the ="trms">excess of meaning is related in actuality to the removal of corporeality in ="ppl">Attar's non-="trms">birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).
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='lgc'>[="ppl">Scott ="ppl">="ppl">Gilbert='lgc'>]
(all organic beings have been formed on two general laws, ="trms">according to ="ppl">Darwin='lgc'>:)
(1) unity of type and (2) conditions of existence ='lgc'>='lgc'>--> inorganic='qstn'>? fire='qstn'>?
="trms">natural selection ='lgc'>='lgc'>--> adaptation ='lgc'>='lgc'>--> conditions of existence
embryonic homologies ='lgc'>='lgc'>--> unity of type
='lgc'>=='lgc'>=> “descent with modification” (or decent modifications)
='lgc'>[(embryology ='lgc'>=/=) ‘fire’ could transform ="trms">matters, “change” their class, their type and its unity ='lgc'>='lgc'>--> “parvaneh sho!” (پروانه شو) ="ppl">Rumi مولوی wants embryology undermined='qstn'>?='lgc'>]
construct phylogenies
(phylogeny ='lgc'>: branching out evolutionarily)
‘Haeckel claimed that ="ppl">Darwin's ideas in="trms"nttrm="cluster,club">cluded the progressive development of ="trms">species. “Development and progress” was what characterized evolution. The explicit as="trms">sociation of evolution with particular political, ="trms">religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a ="trms">causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “="trms">Ontogeny Recapitulates Phylogeny” was based on ='thdf'>the idea that the successive (and to him, progressive) o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new ="trms">species was based on the same laws as the successive and progressive o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new embryonic structures. Just as the earlier ="trms">stages of human development developed into the later ="trms">stages, so earlier ="trms">species evolved into the later ones. ="trms">Natural selection would eventually get rid of the earlier ="trms">species. (In the Welträtsel, Haeckel ='lgc'>[1899='lgc'>] would also proclaim that the more evolved humans ='lgc'>[i.e., the Aryans='lgc'>] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the ="trms">animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire ="trms">animal kingdom was an individual. Here, he was harking back to the views of the ="trms">Naturphilosophen of the previous century. In other words, the development of advanced ="trms">species was seen to pass through ="trms">stages re="trms">presented by adult organisms of more primitive ="trms">species.’ (The ="trms">morphogenesis of evolutionary developmental biology)
="trms">inter-cellular di="trms">gestion
="lsts lst1">•the evolution of new features was based on changes in developmental ="trms">stages, not in adult a="trms">stages (='lgc'>='lgc'>--> that's why the developmental ="trms">stage is so important, because mutations happen ='lgc'>='lgc'>--> work with ="trms">children)
="trms">Ontogeny or ="trms">morphogenesis='lgc'>: organism's developmental lifespan
Phylogeny='lgc'>: evolutionary ="trms">historical ="trms">heritable traits
="trms">ontogeny ='lgc'>=='lgc'>=> phylogeny
“="trms">ontogeny does not recapitulate phylogeny='lgc'>: it creates it” (Garstang, 1922; p. 724)
evolution was not so much a branched chain as a ladder
molecular ="trms">systematics
evo-devo (evolutionary developmental biology)
each discipline has='lgc'>:
="prgrph">-its own rules of evidence
="prgrph">-its own professors
="prgrph">-its own journals
="prgrph">-its own ="trms">vocabulary
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (="ppl">Goldschmidt, 1940) (='lgc'>='lgc'>--> lizards had ="trms">birdness in it ='lgc'>='lgc'>--> potentiality)
(new ="trms">species o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate as) ='strcls'>***hopeful ="trms">monsters='strcls'>***
that result from mutations in developmentally important loci (-macromutations)
="ppl">Goldschmidt='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”
(="ppl">Waddington 1953 claimed='lgc'>:) ...in conventional studies of evolution, the ="trms">animal is considered either as genotype (and studied by geneticists) or as phenotype ='lgc'>[Erscheingungsbild ='lgc'>] (and is studied by taxonomists)
(="ppl">Waddington then kaunched into a) critique of ='thdf'>the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
="lsts lst1">•“we think of development as a cybernetic process, involving stablization through feed-back and other mechanisms.”
(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi سرهم بندی)
(Leigh van Valen 1973) “evolution is the control of development by ="trms">ecology”
phenotypic plasticity
developmental plasticity
organism='lgc'>: an epigenetic ="trms">materialism='strcls'>****** (Hertwig 1894)
(Hertwig con="trms"nttrm="cluster,club">cludes='lgc'>: it has been shown ='lgc'>[...='lgc'>] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
='lgc'>[='strcls'>***egg and its outside='lgc'>]
='lgc'>[the ="trms">causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg='lgc'>]
context-dependent sex
genetic assimilation
life ="trms">history strategies
teratology (kaj-rikht-shenasi کج ریخت شناسی, naghes-al-khelghe-shenasi ناقص الخلقه شناسی)
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re="trms">writing ="trms">technique criteria (of the gene) ='lgc'>[from new biological headquarters='lgc'>]
retro-transposon='lgc'>: a DNA sequence that can change its ="trms">position 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 ="trms">hallucinogenic to cure autism (!='qstn'>?)
bacterial ='lgc'>='lgc'>--> ="trms">social
“individual"='lgc'> = an island to be colonized (by bacteria), ='lgc'>[we are='lgc'>] a niche (upon niche (upon niche)) for bacteria
immunall ="trms">agencise are not (has never been) defensive, they selectively in="trms">="trms"nttrm="cluster,club">clusive, they facilitate ="trms">symbiosis, allowing the possibility of microbes become part of the body
co-="trms"nttrm="metaph,metamorph,metabol,metal">metabolism
host-diet
four major ="trms">symbiosis (="trms">symbiotic things) that ruled the planet='lgc'>:
="lstsrd">1. rhizobacteria/legumes for nitrogen fixation
="lstsrd">2. mycorrhizal ="trms">interaction with plant roots and seeds
="lstsrd">3. endophytic fungal protection against dessication
="lstsrd">4. coral reefs and tidal seagrass eco="trms">systems sustain oceanic biodiversity
='lgc'>}='lgc'>--containing='lgc'>='lgc'>--> smaller ="trms">symbiotic webs we call “organism” ='lgc'><='lgc'>==='lgc'>[product of='lgc'>]='lgc'>== (ancient ="trms">symbiosis we call) “cells ='lgc'>+ (ancient ="trms">symbiosis we call) “genomes”
ritual defense of a dissertation, ="trms">matter of opponent
a medical theater of dissection, laid out on table with the working-class barber-surgeons laying bare structures for the disquisition (tafahos تفحص) of the professor ='lgc'>='lgc'>--> (the ways we are in this) ='strcls'>*multi-="trms">imaginative theater='strcls'>* (='lgc'>~ congnitive emotional ="trms">apparatus) ='lgc'>='lgc'>--> infectious joy, the ="trms">situatedness of the joy is infectious
we (should always) work in the context of joy
lost for details (for the fleshiness of ‘this’), not as a general principal or an example for something else
='strcls'>*the tale of detail='strcls'>* ='lgc'>='lgc'>--> a small detail that wrenches the self into something that was not before
(the tale of understanding)
="ppl">="ppl">Gilbert's bio-="trms">sym-="trms">poetic joy ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge-making
(="ppl">="ppl">Gilbert's) genomic fragment in the picture of ="trms">mutual-benefit life ='lgc'>--='qstn'>?='lgc'>='lgc'>--> metropolitan life insurance company
='lgc'>[='lgc'>='lgc'>--> ='strcls'>*="trms">apparatuses of thinking='strcls'>* have ="trms">thick trading zones between ="trms">ecology and economics up to and in="trms"nttrm="cluster,club">cluding today, that is the mutal adaptation in real ="trms">world, producing problems for us='lgc'>]
(how we go='qstn'>?) from one life-table to another life-table
(='thdf'>for example from mathematics of life insurance to population biology ='lgc'>='lgc'>='lgc'>~=> co-developement of disciplines; 19th century laboratories ='lgc'>+ practices of political economy;)
='lgc'>[="trms">matters of ="trms">historical, economical, manegerial, capital, ='lgc'>]
(protestants that were never burnt enough)
we (always) remain in contamination ='lgc'>[never in innocence ='lgc'>='lgc'>--> be attentive to the ="trms">tropes and will to innocence in each other act text='lgc'>]
in our ="trms">questioning and studies we (must) remain enmeshed, in a ="trms">historical conjunction, in a ="trms">situated way of being “this way” and not “that way”
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='lgc'>[="ppl">="ppl">Stengers='lgc'>]
='lgc'>[a kind of='lgc'>] ="trms">writing (not ="trms">writing down)
="trms">writing is an experience of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformation
to discover how to be compromised by ="nms">ajayeb Nameh
the ways we can be ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured into desiring and trusting it
how the assemblages of ="nms">ajayeb generate ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformations in our capacity to ="trms">affect and be ="trms">affected='qstn'>? ='lgc'>='lgc'>--> to feel, think, and ="trms">imagine
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='lgc'>[="ppl">Serres='lgc'>]
="nms">ajayeb, a time when transport and itinerary were only myth
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='lgc'>[="ppl">Anand='lgc'>]
the sanctity and blessing of Muslim saints was ="trms">integrally linked to local ="trms">ecology and topography
that sanctification of ="trms">birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to ="trms">nature. Rather, the boundaries that separate stones, ="trms">animals, humans and gods are porous as well as being non-hierarchical='lgc'>--making possible a “lateral” moral aspiration, where ="trms">birds and stones can be moral exemplars for humans.
The ="trms">interlinked sacrality of both ="trms">ecology and ="trms">cosmology, of ‘kudrat’ (='lgc'>~ power of ="trms">nature='qstn'>?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the ="trms">cosmological aspect of north India's Invisible ="trms">Religion.
There is a long Islamic tradition of seeing ="trms">Nature as full of the signs (ayat آیات) of the work and ="trms">presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2='lgc'>: 115)” has traditionally been ="trms">interpreted by the Sufis as meaning that the “order of ="trms">nature is nothing but the Divine Reality manifesting itself on the plane of ="trms">phenomenal existence (Nasr 1996, 62).”
description of the garden ='lgc'>='lgc'>='lgc'>---- ='lgc'>[accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gar="trms">dens and trees and flowers='lgc'>] ='lgc'>='lgc'>--> recreating of heaven on earth was tight with ="trms">natural and ="trms">animal life forms
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where a text or these texts (="nms">ajayeb's text and ="trms">world) is ='strcls'>*acclaimed='strcls'>*='qstn'>? today and before, by who='qstn'>? Indo-Pakistan sub-continent='qstn'>? South-Asia='qstn'>? Indo-="nms">Iranian regions='qstn'>?
='strcls'>***(='lgc'>[who were the='lgc'>] ="trms">agents through which ‘="trms">natural’ ="trms">responses ='lgc'>[to its impulses='lgc'>] are said to operate='lgc'>[='qstn'>?='lgc'>])
the hierarchy of created things ='lgc'>[...='lgc'>]
apex in the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, reaches down into the ="trms">abyss of the inanimate by many gradations (="ppl">Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man's justice consists of his attentiveness to nat[...]