[...] ='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)

="large lg2" stl="font-size:112%">
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

="large lg10" stl="font-size:122%"> 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


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 ="trms">nature, of his giving a hearing to all created things, of understanding the ="trms">language of even of inert, petrified stones. But the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, in ="ppl">Benjamin's ="trms">imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint='qstn'>? (="ppl">Anand)

(our sense of) our own ="trms">ecological peril and fragility='lgc'>--our shared fate with our neighbors.

='lgc'>[The ="nms">ajayeb's beings and their neighbors='lgc'>]

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='lgc'>[instead of the struggle against sin (='lgc'>='lgc'>~=='qstn'>? christianity) or the struggle against suffering (='lgc'>='lgc'>~=='qstn'>? Buddhism),='lgc'>] the struggle between (="trms">different) sins

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(the ="trms"nttrm="already,spread">reading of ="nms">ajayeb portraits) the global ='lgc'>[and therefore ='strcls'>*ethical='lgc'>] consciousness (at the end of 12th century middle-south asia, “the east”)

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='lgc'>[="ppl">Martha ="ppl">="ppl">Kenney='lgc'>]

(how not) render ‘="trms">wonder’ a strictly ="trms">historical object(='qstn'>?)
='lgc'>[as basis for building a contemporary ethics='lgc'>]
(="trms">wonder is ="nms">ajib عجیب)


="large lg14" stl="font-size:108%"> just-so ="trms">story
in ="trms">science and philosophy, a just-so ="trms">story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable ="trms">narrative explanation for a cultural practice, a biological trait, or behavior of humans or other ="trms">animals. (wikipedia)
etiological myths
etiology='lgc'>: the study of ="trms">causation, or o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigination


the politics ="trms">technology and the politics of ="trms">storytelling.


='lgc'>[...='lgc'>] ="trms">Narratives, along with ="trms">literary devices, ="trms">tropes, figures, images and the ="trms">aesthetics of ="trms">language, inhabit and inform even our most re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge-making practices.

="trms">storytelling as one of the consequential ="trms">material practices
='lgc'>[="trms">storytelling is ="trms">material practice='lgc'>]

='lgc'>[where there is a ="trms">situated perspectives there is ="trms">storytelling='lgc'>]

it is “practicing generous ="trms"nttrm="already,spread">reading”

and “="trms">technique of re="trms">figuration” ='lgc'>='lgc'>--> create alternative forms of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>[="trms">figuration ='lgc'>~ ="trms">storytelling ="trms">apparatuses='lgc'>]


(="ppl">="ppl">Haraway, Primate Vision)
="lsts lst1">•“Attention to ="trms">narrative is not instead of attention to ="trms">science, ...”
="lsts lst1">•='lgc'>[there is no way that we can='lgc'>] escape the particular pleasures and d="trms"nttrm="danger,stranger">angers embedded in the ="trms">story-laden ="trms">sciences.
="lsts lst1">•='lgc'>[what are the things that='lgc'>] could only be explained by cultural, not ="trms">scientific, genealogies ='lgc'>[='qstn'>?='lgc'>] ='lgc'>='lgc'>--> ideological apparition='lgc'>[s='lgc'>]
="lsts lst1">•Something new was required to account for change; the logic informed a kind of paternal creation myth ='lgc'>[........='lgc'>] unchanging “matrix” for the generative principle of change. (In Zihlman's ="trms">story logic, both gathering and hunting emerged as repatternings, not op="trms">posites, in changed conditions of constraint and opportunity. ="trms">Narratives of both gathering and hunting ways of life produced genders and citizens.)
="lsts lst1">•tool-weapon equation in masculinist ="trms">scientific ="trms">narratives


as careful scrutiny of ="trms">wonders and marvels becomes a mainstay in European intellectual life, 17th century ="trms">natural philosophers began to understand ='strcls'>*="trms">wonder, ='strcls'>*curiosity, and ='strcls'>*attention as cloesly aligned and ="trms">mutually defining.

="trms">epistemological ="trms">beast ="trms">fable

="large lg3" stl="font-size:111%"> un="trms">natural ="trms">history

knowl="trms"nttrm="knowledge,Knowledge">edge-making practices of other times and places

tracing the web of ="trms">horror and delight

="ppl">Serres reminds us the ="trms">beast ="trms">fable tradition is as much about biomimicry as ="trms">anthropo="trms">morphizing.

="large lg4" stl="font-size:111%"> finding ways of “going-on together” (="ppl">Verran)

“by experience and by af="trms">finity, some of us begin not with ="trms">Pasteur, but with the ="trms">monster, the outcast” (S. ="ppl">Leigh ="ppl">="ppl">Star)

(="nms">ajayeb's) (politics of) administering discrete objects ='lgc'>='lgc'>--='lgc'>--(number ="trms">sys)

(why should we engage in re="trms">figuration='qstn'>?)
(there are always a) multitude of ="trms">agencies un="trms">folding as the ="trms">world is continuously reconfigured (='lgc'>=/= to explain away='lgc'>: when multiple objects are collapsed into one.)
="prgrph">-“Within this dynamic ="trms">world it is impossible to ="trms">imagine that one single ="trms">story or one ="trms">narrative style can capture all of the liveliness and exuberance; ='strcls'>***we need to deploy multiple ="trms">stories about ="trms">agency. Some meticulously ="trms">="trms">empirical, some ="trms">imaginative. Some on the quantum scale, some on the people scale. ="trms">Different ="trms">agential ="trms">narratives enable ="trms">different ways of ="trms">responding and relating.” (="ppl">="ppl">Kenney)

postcolonial moments='lgc'>: “occasions for theorizing, for telling ="trms">differences and samenesses in new ways” (="ppl">Verran)

="large lg5" stl="font-size:148%">
='at'>#to create ‘aerating’ (tahviyeh تهویه) in ="nms">ajayeb, this in="trms"nttrm="cluster,club">cludes='lgc'>:
/ ="trms">crafting ="trms">translations with ="trms">ontological traction (enghebaz انقباض)
/ building ="trms">="trms">empirical tools that make ="nms">ajayeb's ="trms">translation-work visible ='lgc'>{='at'>#pop-up ="trms">book='lgc'>}
/ ="trms">translation ='lgc'>='lgc'>--> ='strcls'>*reconfigure sameness and ="trms">difference='strcls'>*
/ staying with ="trms">linguistic ="trms">differences (in ="nms">ajayeb) is a way of investigating the ="trms">ontological commitments embedded in ="trms">language.
="lsts lst4">◽="trms">ontological ='lgc'>='lgc'>--> ="trms">worlding ='lgc'>='lgc'>--> how ="trms">language participates in shaping our lived [...]