[...]gory 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'>~-> 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'>?
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='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
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'>]
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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.
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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[...]