[...] 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.)

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

“="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'>?

="large lg14" stl="font-size:130%"> ="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


='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'>***

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.


="large lg1" stl="font-size:141%"> (='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

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='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'>]

(='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

='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)

="large lg10" stl="font-size:133%"> ="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.

="large lg14" stl="font-size:108%"> 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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="large lg14" stl="font-size:117%"> ="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

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى='qstn'>?)
effektvolle Darstellung, Schauspielproduktion

="large lg3" stl="font-size:112%"> 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'>]

="large lg4" stl="font-size:111%"> (wanting a) most perfect creation (to leave the best part to the end='strcls'>*) ='lgc'>==> God created humans last of all ='lgc'>==> consi[...]