[...]r />
fiction ==> attitude --> holds things

(emphasis on) 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 composing

(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species

*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics

poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)

(animacy: Usually, animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest animacy, the first-person being the highest among them. Other humans follow them, and animals, plants, natural forces such as winds, concrete things, and abstract things follow in this order; however, according to the spiritual beliefs of the people whose language possesses an animacy hierarchy, deities, spirits, or certain types of animal or plant may be ranked very highly in the hierarchy.)

**animacy stories --> multitude of agencies
(what are the contemporary ajayeb animacy stories?


(neo-Darwinian's) standard evolutionary accounts of encounter between species (in terms of “sexual deception”) ==> individuation, competition, efficiency --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”

evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives

(involution, pich-dar پیچدار, act or an instance of enfolding 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.)

“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids


(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care


project of *narrative remediation*, to re-story, to stage matters of care differently

(biological) ‘resilience’ is a tricky thing to narrate in ‘relational worlds’ (=/= military world) abounding with transforming and transformative agencies***

to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)

(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)

--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous responses” **Hayward

thinking with animals : {figural + literal}
spiders, rats, ...

“the 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 = speculative fantasy

undoing the eye's property of vision (Kelley and Hayward)


([my account of] ajayeb's stories are) moral tales that model an ecological attention to relationality, vulnerability, and resilience ==> living well in a world contaminated (by all sorts of linguistic and chemical animacies)


*traumatic hope*
(Sedgwick: the reparatively positioned reader tries to recognize the fragments and part-objects she encounters or creates ~= what i am doing)

why tell stories like this, when there are only more and more openings and no bottom lines? --> because there are quite definite response-abilities that are strengthened in such stories (La Guin > Haraway > Kenney)

bottomless story ==> response-ability (an enabling of responsiveness within particular relatings--Schrader 2010)

not only human call & not only human respond --> the world is full of “propositions” (waiting to be registered by interested bodies) [yes we need to produce ‘interested bodies']

“fables of response-ability draw our attention to who is interested and who is made articulate in the apparatuses and ecologies we live inside.” (Kenney)*****

what is a narrative good for if it doesn't improve the quality of companionship (between human and nonhuman)? if it doesn't generate new sensitivities and enable different patterns of responsiveness?

stories of relationship ==> enlarge our thinking [=/= raising awareness]
these stories cannot known in advance --> note on fable #workshop, when you are excited about an assigned reading in a specific way only to find out that the participants connect or disconnect to something i don't notice


*wonder, a mode of attention to:
•the perpetual newness of the present (Irigaray)
•the other-worldliness of the past (Bynum)
•the aesthetics and politics of sf worlding that generate sensitivities for worlds-to-come (Stengers/Haraway)

latent possible worlds:
* could-have-beens
* almost-weres
* yet-to-comes


*ornamentation --> (inducing) wonder + (connection with) divine
-rich ornamentation --> honor something with our time, care, and attention
-‘encoding’ a writing requires time and attention, decryption ==> value and meaning
mystery of the undecipherable ==> occult knowledge {in a book that enrolls and transforms religious motifs, the experience of reading (or rather not reading) ...evokes the power of occult knowledge, the power of that which is hidden. (Kenney)}

occult knowledge <--> mystery <--> enchantment <--> ornamentation <--> illumination (=/= elucidate, tozihe shafaf توضیح شفاف) <--> wonder


***bibliographic aesthetics are arts of enchantment, vectors for the transmission of value and meaning***

why think and write with the aesthetic?

book as an object? writing as a practice? reading as world-making?***

(to feel) the effect of (our own) language

art: “ontological theater” (=/=? ‘linguistic turn’ {--> Marialena's remark on The Pillow Book, that the film don't care about what is being written. she is a child of the linguistic turn?})
(=/= “return to reality” : “the ontological turn”)
(=/= language as “a necessary evil,” aesthetics characterized as the main instrument of ideological mystification)
~ learn to trust objects figured in unfamiliar ways* (, my bow and arrow?)
[both Haraway (“material-semiotic”) and Barad (“material-discursive”) are working against this kind of split between language and reality, both in the level of analysis (of one's object) and composition (of one's book)]


**where do our power come from if not from evidence?** (@Seba)
--> the *specter of deception* (it happened when i used aesthetics in my questions in my excursion at Vladimir's block, my peers thinking “what if we are beguiled?” --> the suspicious refrains of “trust no one”) =/= “attentive wondering care” (Bynum)

*** to tell enchanted stories --> <== we must struggle against the fear of being tricked ***
-this fear of being tricked ==> Descartes’ beast-machine hypothesis (against nonhuman agency) : the clockwork animal and gods; a site where animality and technicity were collapsed and both were rendered as deceptive.
-Descartes’ beast-machine anxieties are still with us. (being duped by the) trickster agencies of animal-like automata--animals, spirits, and technologies have dubious agencies.


(my work on ajayeb hopefully,) is about cultivating wild facts, to be at risk with our craft, creating beautiful objects that give charismatic form to their matters of care


i don't know in advance, how stories and words will flow through us --> i have to learn pragmatic experimentation with magic, words and ideas: [#ppp]
•poetry --> to do with the art of language
•poiesis --> process of creation
•poetics --> questions of composition and form
}--(attention to)--> form + composition + influence

“i am rubied by your attention”
(ruby: yaghute sorkh یاقوت سرخ) ~-> to describe the effect of an encounter between two

...shifting verbs to nouns and nouns to verb }--> practical

*relational properties of language:
•viscosity (chasbandegi چسبند‌گی)
•conductivity
•velocity
(=/= daunting)
 -collective
 -exploratory
 -supportive


(what to do with) the unavoidable childishness (and girlish) of wonder and of fables
-does wonder need to grow up?

there is a risk that that which awakens our epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
•wonder goes beyond what is suitable (Irigaray,) even threatens our status as “serious, adult thinkers” (Stengers)
hoax ==> compels us to do work that is sober and bound closer to reality

the bifurcation of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era

the context of my ajayeb:
“The Science War”
epistemological differences between sciences

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

[Lorraine J. Daston]

the evolving collective sensibility of naturalists

objective order and subjective sensibility

...celestial apparitions, monsters,

how wonder and wonders fortified princely power, rewove the texture of scientific experience, and shaped the sensibility of intellectuals

(webs of cultural significance, material practices, and theoretical derivations)

(cultivate a distinctive scientific self wherein knowing and knower converge) Galison

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

*passion maintains a path between (--corporal impressions and movements toward an object):
philosophers <----> physicists
metaphysical research <----> cosmological research
transcendental <----> empirical

architecture of ideality : (sociofamilial) stratification of desire --> ideal ego ==> religiosity, slogans, publicity, terror, --✕--> roots {vegetal, earthly, ideal, heavenly,)
[Irigaray]

(@Ali , what is the source of movement? what is the motivating force behind mobility if not wonder?---in all dimensions)
(both active & passive) wonder ==> move

the “man” (in Nietzsche and Heidegger) thinks he is at the end of his growth, has completed a cycle

“can we look at, contemplate, wonder at the machine from a place where it does not see us?” *** --> the issue is how to be able to wonder at the face of something/somebody that is looking (back) at us. ,,,(@Lili)

surprise: not yet assimilated or disassimilated to known

energy tied to the dimension of the story =/= mobilization of new energies --> (still) blind to their horizon, or qualities

*desire: vectorialization of space and time (=/= Deleuze and Guattari notion of desire) --> movement toward, (not yet qualified)


mother who is magnanimous (großmütig) toward the little one


(-subject-[-) wonder {-]-desire-(-} world )


(for Descartes:) object <== alchemy of the subject's passion

places in brain that are (soft and) tender ---> not yet hardened by past impressions

***[for me the] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) --> when we are faithful to the perpetual newness of the self, the other, the world --> faithful to becoming ***

Irigaray: *wonder* = passion of encounter (between the most material and the most metaphysical)

wonder:
•passion (of already born) --✕--> reenveloped in love
•touched and moves toward and within the attraction --✕--> nostalgia for the first dwelling
•passion of first encounter --✕--> repetition




[Haraway reading Derrida: on killing,]

(Derrida understood that this structure, this) logic of sacrifice and this exclusive possession of the capacity for response, is what produces the Animal

the death-defying arrogance of ascribing such wondrous positivities to the Human

(Derrida)"The question of the said animal in its entirety comes down to knowing not whether the animal speaks but whether one can know what ‘respond’ means. And how to distinguish a response from a reaction.”

the mistake of forgetting the ecologies of all mortal beings, who live in and through the use of one another's bodies
[this is against ] The naturalistic fallacy is the mirror-image misstep to transcendental humanism.

multispecies contingency

In the idiom of labor, animals are working subjects, not just worked objects.

the capacity to respond and to recognize response

We can never do without technique, without calculation, without reasons, but these practices will never take us into that kind of open where multispecies responsibility is at stake.

Engage them [the dogs] as mindful bodies, in relationships of response?

the practical labor of nonmimetic sharing(?)

[we make ‘knowing’. knowing is always a practice of making, and always embodied. the idea that thinking involves disembodiment of the knowing organ is just insane.]

“articulating bodies to other bodies” ----> disarticulating bodies to rearticulate other bodies

entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not

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

ajayeb is system imagination

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

[Naveeda Khan]

Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?

is there a Muslim environmental imaginary?

‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the 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 materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including 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 book tentatively titled Ensouling the Anthropocene: 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 Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]

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

(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”

[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present

obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate

does islamic theology (in both elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not interiorized***
(Strauss: *thought is always in the world.* being in the world subsumes realms of both abstractness and concreteness) -->[a tradition of thought that produces (& works with): “Abstraktheit =/= Greifbarkeit"]
***how ajayeb naratives provided the filaments of (muslim) ecological thought as a perspective on our interconnectedness and mutual entanglements? [Naveeda, Anand, ]

(wanting a) most perfect creation (to leave the best part to the end*) ==> God created humans last of all ==> consigned humans to a state of *belatedness to the world*
(unapologetically) anthropocentric: *making the human drama the most important one to watch*

acts of worship (that bears witness to):
•regularity in nature
•one's own nature

(agian) Khidr, the prophet in green, who is associated with hermeticism and also has a presence [...] as a way to suggest a subterranean connection between [...] textual tradition and the everyday lives of riparian (رود کنارى) Muslims [...]

riparian context ساحل کنار ,رود کنار ,حریم رودخانه
[context =? کنار]


“BE!” بععععع بع ع ع ع ع ع ع ع ع


Ikhwan: every creature knows and speaks of creation
that knowledge is not privilege of humans
that it is the failure of humans to imagine that they live in the presence of mute nature

نکیر و منکر 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!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of humans to sustain cross-species companionship --> the visceral dislike of the dregs of the many existence of dogs
--> 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. (Naveeda's work in chauras)

one's future animal self

(هشتاد ساله) octogenarian mindful of life's finitude
-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss

“earth breaks so much” --> ?>

suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (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 different types of music to be able to tell the songs apart...
(Sven, )

attention to the physical surround of the religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil composition, etc.

(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]

dwindling quality of life (and diminished humanity)

(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause

* what_ gives a pause ?


*species self-perpetuation is sometimes with:
•biological reproduction
•becoming
•transfiguration
•rebirth
•symbolic dispersal
•resynthesis
•


sunnat to kill (فى نفسه intrinsically evil) snakes (=/= jinn snake in Anand research/stories of saint animals)

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the animals:
•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of animal; euthanize
•چشم‌زخم evil eye or witchcraft as the cause of animal's death, if they are lost through illness, theft, or accident

bonanza
anthrax

euthanize

inoculate

cagey
•canny حيله گر کمرو
•showing self-interest and shrewdness in dealing with others
•characterized by great cautious and wariness
•reluctant to give information owing to caution or suspicion

بو
-treating smell as indicating an unsettled situation
-inadvertent stench of dead bodies disrupts the composed mental image of the ideal corpse within [...] funereal practices
*odors introduce terror or the terror of the uncontained within the social* (Neveeda > Siegel 1983)


double-edgeed prospect

common curse

“in the riparian contextm land forms and breaks with regular irregularity” [--> #entropy]
shifting its course, the river inducts new affectees into how to live (this way)
-there is a manner in which life proceeds--instead of feeling in step with it one begins to feel out of sync***

#start a geographic learning, riparian thought; thinking by rivers (& not countries)

_->{.\_,;,_/;-=,/


rural cosmology
cosmology of modern science

human conception: flirtation with the failure to arrive


#two moveis:
•Exodus: Riddly Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)


the insistent entanglements of physicality with the metaphysical

soil: earth rendered in the scientific register

“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 2014)

...the time of the arrival of clay is not assured
the inability to perpetuate human life*

the materialist metaphysics of Creation in non-elite belief

“you should not let a dog lick you.”
or “pigeon feather containing 40 different microbial diseases.” #clean
or “they are very dirty and will pass their germs to you.”

cross-species fraternity to the assertion of superiority over all animals

pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)

...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat[...]