[...]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)
(="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'>]
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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
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(="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)
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(="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)
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='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[...]