[...]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)

="large lg2" stl="font-size:112%"> (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 lg1" stl="font-size:120%"> 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

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.

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 lg3" stl="font-size:111%">
='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 ="trms">worlds in some ways and not others.='strcls'>*** “it is not common for speakers of a ="trms">language to examine what type of ="trms">material objects their ="trms">language commits them to. ='lgc'>[this also my ="trms">question in ="nms">iranian mystic mix,='lgc'>] rather the ="trms">difference will be to notice as difficulty in ="trms">translation.” (="ppl">Verran)

(for me working on ="nms">ajayeb is) ='strcls'>**lingering in the space of difficult ="trms">translations='strcls'>**
='lgc'>==> making recourse (motevasel shodan be متوسل شدن به) to a ='strcls'>*="trms">world of common referents='strcls'>* (space, time, and ="trms">matter)

='lgc'>[to continue thinking with ="ppl">Verran='lgc'>] on ='strcls'>*durations='strcls'>*, ='strcls'>*extensions='strcls'>*, and ='strcls'>*resistances='strcls'>* (in ="nms">ajayeb's case)
these three foundation objects need not to be saddled with the ="trms">history of Western ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural ="trms">translation than the more conceptually nimble ='lgc'>[tardast تردست, zerang زرنگ ='lgc'>-- like the CEN or google='lgc'>] space, time, and ="trms">matter. Newborn and awkward to our ears, these strange terms announce themselves as ="trms">translation tools.” (="ppl">="ppl">Kenney)

="large lg4" stl="font-size:110%">
(thinking with ="ppl">="ppl">Kenney / ="ppl">Verran='lgc'>:)
workflow on ="nms">ajayeb='lgc'>:
="lstsrd">1- tracing ="trms">social connections (for which subjects is this useful='qstn'>? which ="trms">ecology of practices='qstn'>?)
="lstsrd">2- making ="trms">="trms">equipment ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (="trms">materials and ="trms">methods, an expanded and complicated version of ="trms">="trms">equipment-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, providing accounts of the ="trms">material-discursive ="trms">apparatuses that are ="trms">materializing my ="trms">="trms">empirical objects, ='lgc'>=/= exercise in re="trms">presentation or audit hesab-rasi حساب رسی)
3- ="trms">narrating the ="trms">relation (re-="trms">materializing my found ="trms">="trms">empirical objects, re-enacting the objects)


="trms">interpretive ="trms">cosmology

(="nms">ajayeb's objects,) “They re="trms">present ="trms">different ="trms">storytelling practices that contribute to ="trms">different kinds of ="trms">worldings.” ='lgc'>[...='lgc'>] (through my engagement,) “They stimulate more com="trms">positions and decom="trms">positions='lgc'>--="trms">stories that ="trms">narrate ="trms">different beings and ="trms">different doings, none of which can claim final ="trms">ontological ="trms">authority, but that each to ="trms">different (ontic) work” (hopefully!)
="prgrph">-="trms">worlding='lgc'>: a choreography that generates ="trms">ontologies (="ppl">Thompson) ='lgc'>--&='lgc'>='lgc'>--> there is no self without a ="trms">world (="ppl">Carson)
="prgrph">-not as a voyeur or ="trms">anthropologist, but breathe in the ="trms">density and com="trms">position of their atmospheres
(people='lgc'> = ="trms">worlds)

="large lg5" stl="font-size:141%"> ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌)='lgc'>: “factual” existence as ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">ontologic existence)

='lgc'>[="trms">ontological ="trms">interferences in ontic='lgc'>--='lgc'>{regular existence, ="trms">difference in little beings='lgc'>} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ="trms">ontological='strcls'>*) when the ontic is disrupted ='lgc'>==> you have a “day off,” all ="trms">sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (="ppl">Heideggerian) holiday='lgc'>]

(="ppl">Verran) ='lgc'>[number are='lgc'>] “always ="trms"nttrm="already,spread">ready to actively re-exist when we do the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right action[...]