[...]r /> -(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد

the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)

(greeting is the poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)

re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]

the illusion (and comfort) of noncastration

...................................

duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed

vomiting ~= healing



*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is

() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•

(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward




the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام

...................................

(the word) wonder, it worlds.

...................................

work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)

in the hermeneutic universe i am building, 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 my work has been all about Iran-centrism?)

gaps in cultural space that epistemology has not filled

hermeneutics =/=? epistemology

history of truth


*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving


(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی‌ fish) [reflection of the moon in water] --> mah (ماه‌ moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge 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

(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the relationship with water and swimming, somehow knowing the water
cognition (in Greek cogn, ‘having learned’), in Farsi shenakht (شناخت) is rooted in water, ashena: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی‌-

(ajayeb-e donya) عجایب دنیا
wonders of earth(?) --> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya: the temporal world (~=? cthulu) (--?--> material-semiotic time-space of donya)
-search ‘donya’ and its semiotic network in Ferdosi and others
-search ‘alam’ (in Nezami: dar alam alam afaridan در عالم عالم آفریدن)
-‘zamin’ or zamini (زمین، زمینی‌), what is meant when we say one thinks zamini in ajayeb? which zamin?

(ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)articulates Div (دیو), animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (--> Shahname)
other name of mardom: folan فلان (unkown), yaru یارو (known),

(ajayeb-e jan) عجایب جان
jan-parvar جان پرور (Nezami)

(Mehran Rad)
andakhtan (انداختن) --> andaze (اندازه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= (catapult) manjenigh منجنیق ~ mechanic [two different ontologies of geometry and measurement]

(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman 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

(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality

(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, Ferdosi)


*Ghiamat and Climate

[Haraway]
the metaphysical problem of (our) scale
(what are the scales in ajayeb? what is people in ajayeb? what it means to be animal? and what is their scale?)
ecologies that have many scales (in temporality and physicality): river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the ajayeb's model is (always?) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection

(some metaphors:) metabolisms, articulations, coproductions (*? of ajayeb's histories)
relational, sympoietic, consequential,
in ajayeb, what is cosmic, what is terran, what is cursed, *?

in ajayeb:
•what are the figures of finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.) what Foad would say?]}
•what are the gorgeous, luring[...]