[...]n to invent new forms of accuracy that might be unfamiliar or awkward but could be ="trms">epistemologically ="trms">narrativelly politically generative (="ppl">="ppl">Kenney)
(sometimes='lgc'>: ="trms">story ='lgc'>==> ="trms">data) the work to ="trms">craft just one good ="trms">story from the chaos of the ="trms">data is (not only political challenge ='at'>@="frds scrmbld">Jassem, but also) an ="trms">epistemological challenge
(Lynn ="ppl">="ppl">Margulis)
='strcls'>*endo="trms">symbiosis='lgc'>: the theory that eukaryotic cells evolved by incorporating free-swimming bacteria, which later became organelles (cell organ) such as plastids and mitochondria
(ladder ='lgc'>=/=) horizontal gene transfer ='lgc'>: that the evolution and speciation are driven not by random genetic mutation and ="trms">natural selection, but by ="trms">symbiogenesis.
="ppl">="ppl">Margulis's attention to bacteria rather than attention to ="trms">animals ='lgc'>==> ="trms">different research ="trms">questions and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, and ="trms">different ="trms">="trms">empirical objects
="large lg2" stl="font-size:111%">
(her scholarly ="trms">crafts are amazing='lgc'>:) “was the moon that pulled the tide of life from its oceanic depths to dry land and up into the air.” (1998)
/="trms">science is an ="trms">interpretative adventure
(="ppl">="ppl">Margulis's insight into) the ="trms">history of consciousness ='lgc'>='lgc'>--> the components that fused in ="trms">symbiogenesis are al="trms"nttrm="already,spread">ready conscious entities='strcls'>***, al="trms"nttrm="already,spread">ready able to sense light and motion ='lgc'>='lgc'>--> we are made through our endo="trms">symbiotic ="trms">histories ='lgc'>: our own “sensitivities to wafting (nasim نسیم) plant scents, tasty salted mixtures, police cruiser sirens, ="trms">loving touches and star light” (2005)
='lgc'>[...='lgc'>] “These avant guard cells of the nasal passages, the taste buds, the inner ear, the touch receptors in the skin and the retinal rods and cones all have in common the ="trms">presence at their tips of projections (‘cell processes’) called cilia.”
='lgc'>[...='lgc'>] “The spirochete group of bacteria in="trms"nttrm="cluster,club">cludes many harmless mud-dwellers but it also contains a few scary freaks='lgc'>: the treponeme of syphilis and the borrelias of Lyme disease. We ="trms">animals got our exquisite ability to sense our surroundings='lgc'>--to tell light from dark, noise from silence, motion from stillness and fresh water from brackish brine='lgc'>--from a kind of bacterium whose relatives we despise.”
re-thinking consciousness
(="ppl">="ppl">Kenney) ="ppl">="ppl">Margulis's speculations='lgc'>: they ="trms">mattered, they ="trms">worlded, they gathered
(="ppl">Williamson='lgc'>:) larvae and adult insects of the same ="trms">species do not have a common ="trms">ancestor(!)
(how ='qstn'>?, the capacity for) drastic ="trms">morphological change ='lgc'>='lgc'>--> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic ="trms">memory='qstn'>?
reincarnation from one ="trms">species to another
(need less='qstn'>?) just-so ="trms">stories ='lgc'>='lgc'>--> facts to live with
(need more='qstn'>?) what-if ="trms">stories ='lgc'>='lgc'>--> speculations to savor ='lgc'>--(gives taste to)='lgc'>='lgc'>--> ='strcls'>*paradigms='strcls'>* ='lgc'>='lgc'>--> incommensurable ways of seeing the ="trms">world and practicing ="trms">science in it (="ppl">Kohn) ='lgc'>='lgc'>--> seeds for sowing ="trms">worlds (="ppl">="ppl">Haraway) ='lgc'>='lgc'>~='lgc'>='lgc'>--> possibilities for thinking life='strcls'>***
(="ppl">="ppl">Kenney's proposal of) “bureau of what-if ="trms">stories”
(='lgc'>='lgc'>--> ="trms">Fables of Attention - ="trms">Wonder in Feminist Theory and ="trms">Scientific Practice 2013)
(="ppl">="ppl">Margulis's) holobiont='lgc'>: multicellular eukaryotes plus their colonies of persistent ="trms">symbionts
="nms">ajayeb's ="trms">craft and undisciplined tradition can be called ="trms">="trms">empirical, it is an ='thdf'>example of an archival research (done by ="trms">historian.) i wan to highlight the ="trms">aesthetic quality of this activity.
='strcls'>*="trms">aesthetics='lgc'>: how elements are arranged together, how they are ="trms">composed, how they are brought into ="trms">relation in the space of a text (="ppl">="ppl">Kenney > ="ppl">="ppl">Latour, ="ppl">="ppl">Stengers, Bellacasa) (='lgc'>='lgc'>--> ="ppl">La Guin's bag, bundle) ='lgc'>}='lgc'>='lgc'>--> ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs
='strcls'>**="trms">aesthetics are political because they do consequential ="trms">relational work='strcls'>**
novels, ="trms">poetry, feminist theory, speculative ="trms">fiction, ="trms">bestiary ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">categories='lgc'>--these genres of com="trms">position ='strcls'>*gather together='strcls'>* and ='strcls'>*="trms">stage='strcls'>* their “="trms">matters of care” in ways that perform ="trms">relations between things and teach their ="trms"nttrm="already,spread">readers to inhabit sometimes unfamiliar, ="trms">agential ="trms">world. they are practices of sf ="trms">worlding.
="trms">fiction ='lgc'>==> attitude ='lgc'>='lgc'>--> holds things
(emphasis on) ="trms">worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,
the power that comes with ‘other’ (time/place of) styles of ="trms">composing
(='strcls'>*="trms">bestiary is ="trms">agential ="trms">world='strcls'>*, that's why it is so ="trms">interesting when you are available to it as a ="trms">child. i am drawn to it ='lgc'>='lgc'>--> ="trms">agency ="trms">bestiary sets to betray the ="trms">anthropocentric binary='lgc'>: “active human ='lgc'>=/= passive ="trms">nature”)
(how to tell='qstn'>?) faithful and fantastic ="trms">stories ='lgc'>==> better companion ="trms">species
='strcls'>*a shift in humanities scholarship
(feminist ="trms">science studies, the post humanities, the ="trms">ecological humanities, ="trms">animal studies, queer theory,) humanities scholars have re="trms">presented their ="trms">matters of care with an ="trms">aesthetic (and therefore political) commitment to ="trms">narrating ="trms">stories with an emphasis on the ="trms">relationality among ="trms">agencies, forces, ="trms">phenomena, and entities usually kept separate, in the background, or out of the ="trms">story altogether (lde a Bellacasa)
='lgc'>='lgc'>--> redistribution of ="trms">agencies
political stake ='lgc'>==> ="trms">aesthetic tactics
="trms">poet laureates of queer ="trms">animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)
(="trms">animacy='lgc'>: Usually, ="trms">animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest ="trms">animacy, the first-person being the highest among them. Other humans follow them, and ="trms">animals, plants, ="trms">natural forces such as winds, concrete things, and abstract things follow in this order; however, ="trms">according to the spiritual beliefs of the people whose ="trms">language possesses an ="trms">animacy hierarchy, deities, spirits, or certain types of ="trms">animal or plant may be ranked very highly in the hierarchy.)
='strcls'>**="trms">animacy ="trms">stories ='lgc'>='lgc'>--> multitude of ="trms">agencies
(what are the contemporary ="nms">ajayeb ="trms">animacy ="trms">stories='qstn'>?
(neo-="ppl">Darwinian's) standard evolutionary accounts of encounter between ="trms">species (in terms of “sexual deception”) ='lgc'>==> individuation, competition, efficiency ='lgc'>='lgc'>--> capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and military values (, economic ="trms">tropes)
='lgc'>==> disenchanted “="trms">ecologies, populated by blind, reactive automations”
evolutionary ="trms">stories ='lgc'>=/= involutionary ="trms">stories ='lgc'>='lgc'>--> organisms become ='strcls'>*involved='strcls'>* with one another's lives
(involution, pich-dar پیچدار, act or an instance of en="trms">folding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)
“="trms">mimetic ="trms">relations among plants and ="trms">animals take shape in the ="trms">thickness of the space between bodies, where ="trms">affect and sensations are ='strcls'>*transduced='strcls'>* through ='strcls'>*ex="trms">citable='strcls'>* tissues” (Myers ='and'>& Hustak)='lgc'>='lgc'>--> ="trms">affective ="trms">ecologies, intimate encounters, ="trms">articulate orchids
(on ="nms">ajayeb,) ='strcls'>***creating sticky new attachment sites for thinking (human/nonhuman ="trms">relations)='strcls'>***
='at'>#='at'>#='at'>#learning multiple ="trms">writing tactics='lgc'>:
="lsts lst1">•="trms">thick description
="lsts lst1">•refiguring
="lsts lst1">•="trms"nttrm="already,spread">reading against the grain
="lsts lst1">•="trms">citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, ="ppl">Sa'di, ="nms">ajayeb, the ="trms">bird sometimes, and something is called in)
="lsts lst1">•speculative ="trms">fiction
="lsts lst1">•
='lgc'>==> to move/draw myself and my ="trms"nttrm="already,spread">reader into my ="trms">matter of care
project of ='strcls'>*="trms">narrative remediation='strcls'>*, to re-="trms">story, to ="trms">stage ="trms">matters of care ="trms">differently
(biological) ‘resilience’ is a tricky thing to ="trms">narrate in ‘="trms">relational ="trms">worlds’ (='lgc'>=/= military ="trms">world) abounding with transforming and transformative ="trms">agencies='strcls'>***
to meet the future organisms that we are becoming (="ppl">="ppl">Hayward) ='lgc'>='lgc'>--> ="trms">stories that figure us as='lgc'>: ='lgc'>{constituted, contaminated, vulnerable, ="trms">agential, creative, expressive,='lgc'>}='lgc'>='lgc'>--> all at the same time; (how to hold them all together='qstn'>?)
(="ppl">Stryker > ="ppl">="ppl">Haraway > ="ppl">="ppl">Hayward > ="ppl">="ppl">Kenney > ="frds">Sina > ="nms">Cinderella)
='strcls'>***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of ="trms">agency='strcls'>*** ='lgc'>-='lgc'>-='lgc'>='lgc'>--> (my) ="trms">ontological ="trms">obligation ='lgc'>{="trms">ontology='lgc'>: what there is and what debts we owe to it='lgc'>}='lgc'>='lgc'>--> ='strcls'>*involutionary ="trms">storytelling='strcls'>* (='lgc'>='lgc'>~/->='qstn'>? involuntary ="trms">storytelling)
='lgc'>='lgc'>--> lives, ="trms">affects, and bodies of organisms='lgc'>: “energetic forces, coextensive overlappings, shared milieus make ="trms">species; ="trms">species are ="trms">sensuous ="trms">responses” ='strcls'>**="ppl">="ppl">Hayward
thinking with ="trms">animals ='lgc'>: ='lgc'>{figural ='lgc'>+ ="trms">literal='lgc'>}
spiders, rats, ...
“the ="trms">transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”
criticism='lgc'> = speculative fantasy
undoing the eye's property of vision (Kelley and ="ppl">="ppl">Hayward)
(='lgc'>[my account of='lgc'>] ="nms">ajayeb's ="trms">stories are) moral tales that model an ="trms">ecological attention to ="trms">relationality, vulnerability, and resilience ='lgc'>==> living well in a ="trms">world contaminated (by all ="trms">sorts of ="trms">linguistic and chemical ="trms">animacies)
='strcls'>*traumatic hope='strcls'>*
(="ppl">Sedgwick='lgc'>: the reparatively ="trms">positioned ="trms"nttrm="already,spread">reader tries to recognize the fragments and part-objects she encounters or creates ='lgc'>='lgc'>~= what i am doing)
why tell ="trms">stories like this, when there are only more and more openings and no bottom lines='qstn'>? ='lgc'>='lgc'>--> because there are quite de="trms">finite ="trms">response-abilities that are strengthened in such ="trms">stories (="ppl">La Guin > ="ppl">="ppl">Haraway > ="ppl">="ppl">Kenney)
bottomless ="trms">story ='lgc'>==> ="trms">response-ability (an enabling of ="trms">responsiveness within particular relatings='lgc'>--Schrader 2010)
not only human call ='and'>& not only human ="trms">respond ='lgc'>='lgc'>--> the ="trms">world is full of “pro="trms">positions” (waiting to be registered by ="trms">interested bodies) ='lgc'>[yes we need to produce ‘="trms">interested bodies'='lgc'>]
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“="trms">fables of ="trms">response-ability draw our attention to who is ="trms">interested and who is made ="trms">articulate in the ="trms">apparatuses and ="trms">ecologies we live inside.” (="ppl">="ppl">Kenney)='strcls'>*****
what is a ="trms">narrative good for if it doesn't improve the quality of companionship (between human and nonhuman)='qstn'>? if it doesn't generate new sensitivities and enable ="trms">different patterns of ="trms">responsiveness='qstn'>?
="trms">stories of ="trms">relationship ='lgc'>==> enlarge our thinking ='lgc'>[='lgc'>=/= raising awareness='lgc'>]
these ="trms">stories cannot known in advance ='lgc'>='lgc'>--> note on ="trms">fable ='at'>#workshop, when you are ex="trms">cited about an assigned ="trms"nttrm="already,spread">reading in a ="trms">specific way only to find out that the participants connect or disconnect to something i don't notice
='strcls'>*="trms">wonder, a mode of attention to='lgc'>:
="lsts lst1">•the perpetual newness of the ="trms">present (="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray)
="lsts lst1">•the other-="trms">worldliness of the ="trms">past (="ppl">Bynum)
="lsts lst1">•the ="trms">aesthetics and politics of sf ="trms">worlding that generate sensitivities for ="trms">worlds-to-come (="ppl">="ppl">Stengers/="ppl">="ppl">Haraway)
latent possible ="trms">worlds='lgc'>:
='strcls'>* could-have-beens
='strcls'>* almost-weres
='strcls'>* yet-to-comes
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='strcls'>*ornamentation ='lgc'>='lgc'>--> (inducing) ="trms">wonder ='lgc'>+ (connection with) divine
="prgrph">-rich ornamentation ='lgc'>='lgc'>--> honor something with our time, care, and attention
="prgrph">-‘en="trms">coding’ a ="trms">writing requires time and attention, decryption ='lgc'>==> value and meaning
mystery of the undecipherable ='lgc'>==> occult knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>{in a ="trms">book that enrolls and transforms ="trms">religious motifs, the experience of ="trms"nttrm="already,spread">reading (or rather not ="trms"nttrm="already,spread">reading) ...evokes the power of occult knowl="trms"nttrm="knowledge,Knowledge">edge, the power of that which is hidden. (="ppl">="ppl">Kenney)='lgc'>}
occult knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'><='lgc'>='lgc'>--> mystery ='lgc'><='lgc'>='lgc'>--> enchantment ='lgc'><='lgc'>='lgc'>--> ornamentation ='lgc'><='lgc'>='lgc'>--> illumination (='lgc'>=/= elucidate, tozihe shafaf توضیح شفاف) ='lgc'><='lgc'>='lgc'>--> ="trms">wonder
='strcls'>***bibliographic ="trms">aesthetics are arts of enchantment, vectors for the trans="trms">mission of value and meaning='strcls'>***
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why think and ="trms">write with the ="trms">aesthetic='qstn'>?
="trms">book as an object='qstn'>? ="trms">writing as a practice='qstn'>? ="trms"nttrm="already,spread">reading as ="trms">world-making='qstn'>?='strcls'>***
(to feel) the effect of (our own) ="trms">language
art='lgc'>: “="trms">ontological theater” (='lgc'>=/=='qstn'>? ‘="trms">linguistic turn’ ='lgc'>{='lgc'>='lgc'>--> ="frds scrmbld">Marialena's remark on The Pillow ="trms">Book, that the film don't care about what is being ="trms">written. she is a ="trms">child of the ="trms">linguistic turn='qstn'>?='lgc'>})
(='lgc'>=/= “return to reality” ='lgc'>: “the ="trms">ontological turn”)
(='lgc'>=/= ="trms">language as “a necessary evil,” ="trms">aesthetics characterized as the main ="trms">instrument of ideological mystification)
='lgc'>~ learn to trust objects figured in unfamiliar ways='strcls'>* (, my bow and arrow='qstn'>?)
='lgc'>[both ="ppl">="ppl">Haraway (“="trms">material-="trms">semiotic”) and ="ppl">="ppl">Barad (“="trms">material-discursive”) are working against this kind of split between ="trms">language and reality, both in the level of analysis (of one's object) and com="trms">position (of one's ="trms">book)='lgc'>]
='strcls'>**where do our power come from if not from evidence='qstn'>?='strcls'>** (='at'>@="frds scrmbld">Seba)
='lgc'>='lgc'>--> the ='strcls'>*specter of deception='strcls'>* (it happened when i used ="trms">aesthetics in my ="trms">questions in my excursion at ="frds scrmbld">Vladimir's block, my peers thinking “what if we are beguiled='qstn'>?” ='lgc'>='lgc'>--> the suspicious refrains of “trust no one”) ='lgc'>=/= “attentive ="trms">wondering care” (="ppl">Bynum)
='strcls'>*** to tell enchanted ="trms">stories ='lgc'>='lgc'>--> ='lgc'><== we must struggle against the fear of being tricked ='strcls'>***
="prgrph">-this fear of being tricked ='lgc'>==> ="ppl">Descartes’ ="trms">beast-machine hypothesis (against nonhuman ="trms">agency) ='lgc'>: the clockwork ="trms">animal and gods; a site where ="trms">animality and ="trms">technicity were collapsed and both were rendered as deceptive.
="prgrph">-="ppl">Descartes’ ="trms">beast-machine ="trms">anxieties are still with us. (being duped by the) trickster ="trms">agencies of ="trms">animal-like automata='lgc'>--="trms">animals, spirits, and ="trms">technologies have dubious ="trms">agencies.
(='mywrk'>my work on ="nms">ajayeb hopefully,) is about cultivating ="trms">wild facts, to be at risk with our ="trms">craft, creating beautiful objects that give charismatic form to their ="trms">matters of care
i don't know in advance, how ="trms">stories and words will flow through us ='lgc'>='lgc'>--> i have to learn ="trms">pragmatic experimentation with magic, words and ideas='lgc'>: ='lgc'>[='at'>#="nms">ppp='lgc'>]
="lsts lst1">•="trms">poetry ='lgc'>='lgc'>--> to do with the art of ="trms">language
="lsts lst1">•="trms">poiesis ='lgc'>='lgc'>--> process of creation
="lsts lst1">•="trms">poetics ='lgc'>='lgc'>--> ="trms">questions of com="trms">position and form
='lgc'>}='lgc'>--(attention to)='lgc'>='lgc'>--> form ='lgc'>+ com="trms">position ='lgc'>+ influence
“i am rubied by your attention”
(ruby='lgc'>: yaghute sorkh یاقوت سرخ) ='lgc'>='lgc'>~-> to describe the effect of an encounter between two
...shifting ="trms">verbs to nouns and nouns to ="trms">verb ='lgc'>}='lgc'>='lgc'>--> practical
='strcls'>*="trms">relational properties of ="trms">language='lgc'>:
="lsts lst1">•="trms">viscosity (chasbandegi چسبندگی)
="lsts lst1">•conductivity
="lsts lst1">•velocity
(='lgc'>=/= daunting)
="prgrph prgrph2">-collective
="prgrph prgrph2">-exploratory
="prgrph prgrph2">-supportive
(what to do with) the unavoidable ="trms">childishness (and girlish) of ="trms">wonder and of ="trms">fables
="prgrph">-does ="trms">wonder need to grow up='qstn'>?
there is a risk that that which awakens our ="trms">epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
="lsts lst1">•="trms">wonder goes beyond what is suitable (="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray,) even threatens our status as “="trms">serious, adult thinkers” (="ppl">="ppl">Stengers)
hoax ='lgc'>==> compels us to do work that is sober and bound closer to reality
the bifurcation of ="trms">childhood and adulthood gets in the way of thinking
="prgrph">-the ="trms">child/adult divide as an “achievement” of the Vicorian Era
the context of my ="nms">ajayeb='lgc'>:
“The ="trms">Science War”
="trms">epistemological ="trms">differences between ="trms">sciences
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='lgc'>[Lorraine J. ="ppl">Daston='lgc'>]
the evolving collective sensibility of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
objective order and subjective sensibility
...celestial apparitions, ="trms">monsters,
how ="trms">wonder and ="trms">wonders fortified princely power, rewove the texture of ="trms">scientific experience, and shaped the sensibility of intellectuals
(webs of cultural significance, ="trms">material practices, and theoretical derivations)
(cultivate a distinctive ="trms">scientific self wherein knowing and knower converge) ="ppl">="ppl">Galison
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
='strcls'>*passion maintains a path between (='lgc'>--corporal impressions and movements toward an object)='lgc'>:
philosophers ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> physicists
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical research ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> ="trms">cosmological research
transcendental ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> ="trms">="trms">empirical
architecture of ideality ='lgc'>: (="trms">sociofamilial) stratification of desire ='lgc'>='lgc'>--> ideal ego ='lgc'>==> ="trms">religiosity, slogans, publicity, terror, ='lgc'>--='not'>✕='lgc'>='lgc'>--> roots ='lgc'>{vegetal, earthly, ideal, heavenly,)
='lgc'>[="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>]
="large lg22" stl="font-size:103%">
(='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali , what is the source of movement='qstn'>? what is the motivating force behind mobility if not ="trms">wonder='qstn'>?='lgc'>='lgc'>---in all dimensions)
(both active ='and'>& passive) ="trms">wonder ='lgc'>==> move
the “man” (in ="ppl">Nietzsche and ="ppl">Heidegger) thinks he is at the end of his growth, has completed a cycle
“can we look at, contemplate, ="trms">wonder at the machine from a place where it does not see us='qstn'>?” ='strcls'>*** ='lgc'>='lgc'>--> the issue is how to be able to ="trms">wonder at the face of something/somebody that is looking (back) at us. ,,,(='at'>@="frds scrmbld">Lili)
surprise='lgc'>: not yet assimilated or disassimilated to known
energy tied to the dimension of the ="trms">story ='lgc'>=/= mobilization of new energies ='lgc'>='lgc'>--> (still) blind to their horizon, or qualities
='strcls'>*desire='lgc'>: vectorialization of space and time (='lgc'>=/= ="ppl">Deleuze and ="ppl">Guattari notion of desire) ='lgc'>='lgc'>--> movement toward, (not yet qualified)
mother who is magnanimous (großmütig) toward the little one
(-subject-='lgc'>[-) ="trms">wonder ='lgc'>{-='lgc'>]-desire-(-='lgc'>} ="trms">world )
(for ="ppl">Descartes='lgc'>:) object ='lgc'><== alchemy of the subject's passion
places in brain that are (soft and) tender ='lgc'>-='lgc'>='lgc'>--> not yet hardened by ="trms">past impressions
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='strcls'>***='lgc'>[for me the='lgc'>] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) ='lgc'>='lgc'>--> when we are faithful to the perpetual newness of the self, the other, the ="trms">world ='lgc'>='lgc'>--> faithful to becoming ='strcls'>***
="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>: ='strcls'>*="trms">wonder='strcls'>*='lgc'> = passion of encounter (between the most ="trms">material and the most ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical)
="trms">wonder='lgc'>:
="lsts lst1">•passion (of al="trms"nttrm="already,spread">ready born) ='lgc'>--='not'>✕='lgc'>='lgc'>--> reenveloped in ="trms">love
="lsts lst1">•touched and moves toward and within the attraction ='lgc'>--='not'>✕='lgc'>='lgc'>--> nostalgia for the first dwelling
="lsts lst1">•passion of first encounter ='lgc'>--='not'>✕='lgc'>='lgc'>--> repetition
='lgc'>[="ppl">="ppl">Haraway ="trms"nttrm="already,spread">reading ="ppl">Derrida='lgc'>: on killing,='lgc'>]
(="ppl">Derrida understood that this structure, this) logic of sacrifice and this ex="trms">="trms"nttrm="cluster,club">clusive possession of the capacity for ="trms">response, is what produces the ="trms">Animal
the death-defying arrogance of ascribing such wondrous ="trms">positivities to the Human
(="ppl">Derrida)"The ="trms">question of the said ="trms">animal in its entirety comes down to knowing not whether the ="trms">animal speaks but whether one can know what ‘="trms">respond’ means. And how to distinguish a ="trms">response from a reaction.”
the mistake of forgetting the ="trms">ecologies of all mortal beings, who live in and through the use of one another's bodies
='lgc'>[this is against ='lgc'>] The ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fallacy is the mirror-image misstep to transcendental humanism.
multi="trms">species ="trms">contingency
In the idiom of labor, ="trms">animals are working subjects, not just worked objects.
the capacity to ="trms">respond and to recognize ="trms">response
We can never do without ="trms">technique, without calculation, without reasons, but these practices will never take us into that kind of open where multi="trms">species ="trms">responsibility is at stake.
Engage them ='lgc'>[the dogs='lgc'>] as mindful bodies, in ="trms">relationships of ="trms">response='qstn'>?
the practical labor of non="trms">mimetic sharing(='qstn'>?)
='lgc'>[we make ‘knowing’. knowing is always a practice of making, and always ="trms">embodied. ='thdf'>the idea that thinking involves dis="trms">embodiment of the knowing organ is just insane.='lgc'>]
“="trms">articulating bodies to other bodies” ='lgc'>-='lgc'>-='lgc'>='lgc'>--> dis="trms">articulating bodies to re="trms">articulate other bodies
entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not
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="nms">ajayeb is ="trms">system ="trms">imagination
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='lgc'>[="ppl">Naveeda ="ppl">Khan='lgc'>]
Perhaps the ="trms">question could be posed as, how do we come to grips with the universal, the supra-="trms">historical, or even the ="trms">cosmos within our global ="trms">present, ="trms">imagining a local that lays claims upon all three='qstn'>?
is there a Muslim environmental ="trms">imaginary='qstn'>?
‘Islamic ="trms">ecology and environmental ethics’ ='lgc'>='lgc'>--> the need to center a vibrant ="trms">materiality or the liveliness of things in the ="trms">anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)
It should come as no surprise that my own efforts at centering ="trms">materiality comes through studying how these predominantly Muslim farmers ="trms">interact with and come to acknowl="trms"nttrm="knowledge,Knowledge">edge nonhuman forms of life (in="trms"nttrm="cluster,club">cluding the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a ="trms">book tentatively titled Ensouling the ="trms">Anthropo="trms">cene='lgc'>: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of ="trms">Children and Jinn.” ='lgc'>[source='lgc'>: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-="trms">interview-with-naveeda-khan-about-of-="trms">children-and-jinn='lgc'>]
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(what i am ="trms"nttrm="already,spread">reading in ="nms">ajayeb)_with ="ppl">Naveeda='lgc'>: “Muslim ="trms">cosmology and eschatology hold promoise of ="trms">ecological thought, providing an unexpectedly ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective on our creaturely ="trms">interconnectedness.”
='lgc'>[="nms">ajayeb (and telegram) is full of='lgc'>] ="trms">gestures of incorporating repugnant ='lgc'>[offensive to the mind='lgc'>] others='lgc'>='lgc'>---that one sees reflections on divine creation qua ='lgc'>[als='lgc'>] creaturliness
thoroughly disabused
aufklären آگاهیدن آگاییدن
expound تفسیر
incentive مشوق, فتنه انگيز
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litany مناجات وعبادت تهليل دار
showmanship (نمايشگرى='qstn'>?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic ='lgc'>[playfull, spielerisch='lgc'>] transcendence of ='lgc'>[the='lgc'>] ="trms">present
obdurate سرسخت
="prgrph">-showing unfeeling resistance to tender feelings-
(picture of the ="trms">world as) pristine ="trms">nature طبیعت بکر being destroyed by humans (='lgc'>='lgc'>--> ="trms">narcissistic='qstn'>?)
='lgc'>=/= view of theology/="trms">religion on ="trms">ecology
='lgc'>=/= (="trms">stories of humans and dogs='lgc'>:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the ="trms">world ='lgc'>='lgc'>--> ="trms">mutual fate
does islamic theology (in both elite and popular belief) offers us a way toward ='strcls'>*sensing our embeddedness in this ="trms">world='strcls'>* ='qstn'>?
="prgrph">-might ="nms">ajayeb (creationist='qstn'>?) ="trms">narratives be generative of ="trms">interconnections between humans and other ="trms">animals within the predominant muslim context='qstn'>?
="prgrph">-why climate ="trms">science doesn't/hasn't effect a meaningful engagement with the ="trms">world='qstn'>? ='lgc'>='lgc'>--> an image of thought that is not ="trms">interiorized='strcls'>***
(="ppl">Strauss='lgc'>: ='strcls'>*thought is always in the ="trms">world.='strcls'>* being in the ="trms">world subsumes realms of both abstractness and concreteness) ='lgc'>='lgc'>-->='lgc'>[a tradition of thought that produces (& works with)='lgc'>: “Abstraktheit ='lgc'>=/= Greifbarkeit"='lgc'>]
='strcls'>***how ="nms">ajayeb naratives provided the filaments of (muslim) ="trms">ecological thought as a perspective on our ="trms">interconnectedness and ="trms">mutual entanglements='qstn'>? ='lgc'>[="ppl">Naveeda, ="ppl">Anand, ='lgc'>]
(wanting a) most perfect creation (to leave the best part to the end='strcls'>*) ='lgc'>==> God created humans last of all ='lgc'>==> consigned humans to a state of ='strcls'>*belatedness to the ="trms">world='strcls'>*
(unapologetically) ="trms">anthropocentric='lgc'>: ='strcls'>*making the human drama the most important one to watch='strcls'>*
acts of worship (that bears witness to)='lgc'>:
="lsts lst1">•regularity in ="trms">nature
="lsts lst1">•one's own ="trms">nature
(agian) Khidr, the prophet in green, who is as="trms">sociated with hermeticism and also has a ="trms">presence ='lgc'>[...='lgc'>] as a way to sug="trms">gest a subterranean connection between ='lgc'>[...='lgc'>] textual tradition and the everyday lives of riparian (رود کنارى) Muslims ='lgc'>[...='lgc'>]
riparian context ساحل کنار ,رود کنار ,حریم رودخانه
='lgc'>[context ='lgc'>=='qstn'>? کنار='lgc'>]
“BE!” بععععع بع ع ع ع ع ع ع ع ع
Ikhwan='lgc'>: every creature knows and speaks of creation
that knowl="trms"nttrm="knowledge,Knowledge">edge is not privilege of humans
that it is the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of humans to ="trms">imagine that they live in the ="trms">presence of mute ="trms">nature
نکیر و منکر ="trms">interrogations by Nakir and Munkar, faith-testers of deads in their graves
دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
="prgrph">-return of humans as dogs ='lgc'>='lgc'>--> idea of rebirth ='lgc'>='lgc'>--> not homogeneously muslim space
“='lgc'>[who is='lgc'>] compelled to return as if it were a cosmic debt they owed the ="trms">world”
="prgrph">-pathos of the inability of humans to sustain cross-="trms">species companionship ='lgc'>='lgc'>--> the ="trms">visceral dislike of the dregs of the many existence of dogs
='lgc'>='lgc'>--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (="ppl">Naveeda's work in chauras)
one's future ="trms">animal self
(هشتاد ساله) octogenarian mindful of life's ="trms">finitude
="prgrph">-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife='qstn'>?
="prgrph">-polysemy of imagery and wordss
“earth breaks so much” ='lgc'>='lgc'>--> ='qstn'>?>
sug="trms">gesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت
='strcls'>***="nms">ajayeb's heterogeneously muslim spaces
="lsts lst1">•traces of Hindu, Chinese, ="trms">Greek ="trms">interest and thought
="lsts lst1">•occasion for cross-="trms">species sentience (="ppl">Naveeda's beautiful research in chars)
visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه
bringing bits and pieces of songs from many places... over their cell phones... being well versed in the ="trms">different types of music to be able to tell the songs apart...
(="frds scrmbld">Sven, )
attention to the physical surround of the ="trms">religious consciousness rather than to the inner workings of their body
.
آخرت
آخرش
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smells, rotting bodies, eroding bodies, soil com="trms">position, etc.
(to ="trms">imagine do[...]