[...]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

="large lg2" stl="font-size:110%"> “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


smells, rotting bodies, eroding bodies, soil com="trms">position, etc.

(to ="trms">imagine dogs and humans coexisting as) competting possibilities within unformed ="trms">matter='strcls'>* ='lgc'>[='lgc'>=/=='qstn'>? companion ="trms">species='lgc'>]

dwindling quality of life (and diminished humanity)

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

='strcls'>* what_ gives a pause ='qstn'>?


='strcls'>*="trms">species self-perpetuation is sometimes with='lgc'>:
="lsts lst1">•biological reproduction
="lsts lst1">•becoming
="lsts lst1">•trans="trms">figuration
="lsts lst1">•rebirth
="lsts lst1">•="trms">symbolic dispersal
="lsts lst1">•resynthesis
="lsts lst1">•


sunnat to kill (فى نفسه intrinsically evil) snakes (='lgc'>=/= jinn snake in ="ppl">Anand research/="trms">stories of saint ="trms">animals)

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

the gift of death for the ="trms">animals='lgc'>:
="lsts lst1">•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of ="trms">animal; euthanize
="lsts lst1">•چشم‌زخم evil eye or witch="trms">craft as the cause of ="trms">animal's death, if they are lost through illness, theft, or accident

bonanza
anthrax

euthanize

inoculate

cagey
="lsts lst1">•canny حيله گر کمرو
="lsts lst1">•showing self-="trms">interest and shrewdness in dealing with others
="lsts lst1">•characterized by great cautious and wariness
="lsts lst1">•reluctant to give information owing to caution or suspicion

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


double-="trms"nttrm="knowledge,Knowledge">edgeed prospect

common curse

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

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

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


rural ="trms">cosmology
="trms">cosmology of ="trms">modern ="trms">science

human conception='lgc'>: flirtation with the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to arrive


='at'>#two moveis='lgc'>:
="lsts lst1">•Exodus='lgc'>: Riddly Scott ='lgc'>+ Creation Bible ='lgc'>+ Big Bang ='lgc'>+ extinction theory ='lgc'>+ fluid animation research
="lsts lst1">•Noah='lgc'>: Nolan ='lgc'>+ Creation Bible ='lgc'>+ ="ppl">Darwin ='lgc'>+ motion graphic research
='lgc'>='lgc'>--> solving a problem proposed by _='qstn'>?_ ='lgc'>}='lgc'>='lgc'>--> “the dream catcher” !!!
(in these cinematic examples we see the ="trms">society imposed to the same spatiotemporal re="trms">presentational framework that ="trms">science “discovers” in ="trms">nature)


the insistent entanglements of physicality with the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical

soil='lgc'>: earth rendered in the ="trms">scientific register

“The alluvial sediments that come in the waters of the Jamuna river either become de="trms">posited as silt across floodplains or fall in the river to become ‘chars’” (="ppl">Naveeda ="ppl">Khan 2014)

...the time of the arrival of clay is not assured
the inability to perpetuate human life='strcls'>*

the ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of Creation in non-elite belief

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

cross-="trms">species fraternity to the assertion of superiority over all ="trms">animals

="trms">pragmatic ='lgc'>+ theological spoke='lgc'>:
="lstsrd">1- divine privileging of humans
="lstsrd">2- human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to transcend the ordinary (='lgc'>='lgc'>--> to aspire to God's ="trms">position)

...lush growth of eucalyptus trees at the ="trms"nttrm="knowledge,Knowledge">edge of the ="trms">market
='lgc'>='lgc'>--> yesssss things that grow on the ="trms"nttrm="knowledge,Knowledge">edges ='lgc'><='lgc'>-- my life-long attention (the cat who entered the house, the ants, the plants in ="nms">Tehran, ...) ='lgc'>[='lgc'><='lgc'>== because of my own marginalized being='qstn'>?='lgc'>]


being fated (together)

...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment='strcls'>****

...End Times bringing a fearful apocalyptic future into the ="trms">present, evoking the eternal quest for union with a be="trms">loved without end, while not focused on a ="trms">specific horizon


='strcls'>*foreshprtended horizons='strcls'>*


intensification of existing s="trms">cenes of suffering

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='lgc'>[="ppl">Delanda='lgc'>]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/='lgc'>--new-="trms">materialism-="trms">interviews-cartographies='qstn'>?rgn=div2;view=fulltext

topology ='lgc'>=/= ="ppl">Aristotle's ="trms">geometry (his “genus” and his “="trms">species.” )
genus ='lgc'>=/= ="trms">species as a ="trms">contingent ="trms">historical individual
="trms">species ='lgc'>=/= topological ="trms">animal (a body-plan)

topological properties like connectivity (='lgc'>=/= metric space)

“='lgc'>[...='lgc'>]I surely reject ='thdf'>the idea that ="trms">morphogenesis needs any “mind” to operate. I also reject the neo-="ppl">Kantian thesis of the ="trms">linguisticality of experience. ='lgc'>[...='lgc'>] Are we to assume that those ancient hunter gatherers lived in an a="trms">morphous ="trms">world waiting for ="trms">language to give it form='qstn'>?”

“rejecting the ="trms">linguisticality of experience (="trms">according to which every culture lives in its own ="trms">world) leads to a conception of a shared human experience in which the variation comes not from ="trms">differences in signification (which is a ="trms">linguistic notion), but of significance (which is a ="trms">pragmatic one).”

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='strcls'>*refraction='strcls'>* (vajje.com/search/کسر)

it is insane how the cold-blooded fact of the ="trms">modern ="trms">science has singled out individuals and ="trms">species in a manner of objective study. ='thdf'>the idea that one must individualize the subject of research is unacceptable. how we have allowed ourselves to separate the whale from the spontaneous whirlpools that surround it, from its larger group of ="trms">species. the ="trms">difference between environment and ="trms">species is a constructed ="trms">fabulated “fact” by frontiers of ="trms">science since the 19th century. the ="trms">book of ="nms">ajayeb cultivates its objects with their ="trms">stories, it fosters compounds and assemblages. not ex="trms"nttrm="cluster,club">cluding the refractions, fantasying the illusion of so-called objective clarity that tends to ="trms">categorize life into its own brand of ="trms">differences (individual and environment, object and subject, live and dead, etc.), but in="trms"nttrm="cluster,club">cluding the ways ="trms">agents of ="trms">interpretation are playing part in a compound.
the ="trms">story captures the rays in their refracted re="trms">presentations, the ="trms">stories are ="trms">interpretive objects, objects of engagement

='lgc'>[Eva ="ppl">="ppl">Hayward='lgc'>]
='strcls'>***things do not have fully determinate boundaries or properties. Things happen ‘in’ and ‘by’ encounter='lgc'>--refraction is one critical mode of encounter='strcls'>***
="prgrph">-the object is always troubled by obscuration
="prgrph">-through refraction, the object is altered by ='strcls'>*scale='strcls'>* and ='strcls'>*encounter='strcls'>* ='lgc'>='lgc'>--> the altered scale allows the object to reveal its ="trms">specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
="prgrph">-in ="nms">ajayeb we can see these forms of refraction in descriptive acts

="trms">agential ="trms">intra-acting='lgc'>: “="trms">phenomena do not merely mark the ="trms">epistemological inseparability of ‘observer’ and ‘observed’; rather, ='strcls'>***="trms">phenomena are the ="trms">ontological inseparability of ="trms">agentially ="trms">intra-acting ‘components’” that is, ="trms">phenomena are ="trms">ontologically primitive ="trms">relations='lgc'>--="trms">relations without preexisting ="trms">relata. (="ppl">="ppl">Barad)
='strcls'>*="trms">mutual constitution of entangled ="trms">agencies='strcls'>*

never complete, never whole, but deep in com="trms">position='lgc'>--="trms">materially and ="trms">semiotically='lgc'>--of conjoined forces that ="trms">matter.

“dynamic (re)configurings of the ="trms">world, ="trms">specific ="trms">agential practices/="trms">intra-actions/performances through which ="trms">specific ex="trms">="trms"nttrm="cluster,club">clusionary boundaries are enacted” (="ppl">="ppl">Barad)

(now ="trms">ontologically) ="trms">spectatorship ='lgc'>=/= re="trms">presentation ='lgc'>=/= referent
(still='qstn'>? in ="nms">ajayeb) ="trms"nttrm="already,spread">reader ='lgc'>='lgc'>~= re="trms">presentation ='lgc'>='lgc'>~= ="trms">citational non-evidence

(="ppl">="ppl">Hayward='lgc'>='lgc'>-->) if we recognize that clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that ='strcls'>*rely ex="trms">="trms"nttrm="cluster,club">clusively on untroubled reflectivity='strcls'>*. yes, “clear” vision is secured by corrective ="trms">measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.

there is an embedded conceptual tension in refraction between ='strcls'>*lucidity='strcls'>* and ='strcls'>*degradation='strcls'>*

“as it is” ='lgc'>='lgc'>--> the object is always troubled by obscuration

='strcls'>***things do not have fully determinate boundaries or properties. things happen ‘in’ and ‘by’ encounter='lgc'>--refraction is one critical mode of encounter

object is altered by ='strcls'>*scale='strcls'>* and ='strcls'>*encounter='strcls'>* (through refraction)
='lgc'>='lgc'>--> “="trms">="trms">empirical perspective” ='lgc'>: the ='strcls'>*altered scale='strcls'>* also allows the object to reveal its ="trms">specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.

(="ppl">="ppl">Hayward > ="ppl">="ppl">Barad='lgc'>:)
="trms">Phenomena do not merely mark the ="trms">epistemological inseparability of “observer” and “observed”; rather, ="trms">phenomena are the ="trms">ontological inseparability of ="trms">agentially ="trms">intra-acting ‘components.’ That is, ="trms">phenomena are ="trms">ontologically primitive ="trms">relations='lgc'>--="trms">relations without preexisting ="trms">relata. ='lgc'>[='strcls'>*relatum='lgc'>: one of the objects between which a ="trms">relation is said to hold. ='strcls'>*="trms">relata='lgc'>: would-be antecedent (tabar تبار) components of ="trms">relations.='lgc'>]


reverie of reflectivity ='lgc'>=/= refraction (='lgc'>='lgc'>--> makes explicit transforms the tendency of the image to orient re="trms">presentation, foregrounding the th="trms"nttrm="already,spread">readed visual space between the image and the ="trms">spectator.)

='strcls'>***dynamic (re)configurings of the ="trms">world, ="trms">specific ="trms">agential practices/="trms">intra-actions/performances through which ="trms">specific ex="trms">="trms"nttrm="cluster,club">clusionary boundaries are enacted='strcls'>***
(Kaja Silverman, the subject of ="trms">semiotics)

="trms">spectatorships ='lgc'>=/=! re="trms">presentations ='lgc'>=/=! referents
(="trms">ontological distinction='lgc'>: “='lgc'>=/=!”)

the surreal ="trms">techno="trms">scientific look ='lgc'>--='qstn'>?='lgc'>='lgc'>--> allowing wondrous but ="trms">material extensions into the ="nms">ajayeb domain

in creating a “look” for ="nms">ajayeb='lgc'>: whether or not a used/user ="trms">interaction can have ethical dimensions='qstn'>?


refraction is not framework, but a pathway. it engages patterns of ="trms">interference and exchange



the xeno-="trms">sensual in the ="nms">ajayeb
="trms">different ="trms">differences that are sensed and mediated

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="trms">poetic ="trms">historiography
(="trms">historiography='lgc'>: the study of the ="trms">writing of ="trms">history and of ="trms">written ="trms">histories)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

to begin ="trms">writing about ="nms">ajayeb with the ="trms">citational, ‘avardeand ke...’ (...آورده‌اند که)
="trms">citation, an important characteristic of ="trms">fables, is about ="trms">relational ="trms">histories.
absence of de="trms">finitive source (in my old ="trms">childhood favorite radio show, by bring an endless ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of fantastic source and bodies of ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures) allows ="trms">monsters to flourish and me the full range of my passionate ="trms">crafts. ="nms">ajayeb's compelling mystery ="trms">demands (from me) an unorthodox and omnivorous approach (hame-chiz-khar همه چیز خوار).

اما راویان اخبار و ناقلان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که ...

="lsts lst1">•Mirabile dictu... (miraculous to say...)

towards ="ppl">="ppl">Despret's talking parrots
parrots (shekar-shekan) (and philosophers) really like to control the exchange, to keep control of a conversation ='lgc'>: their refusal to let another individual choose the topic of conversation
='strcls'>***(parrots have) a ="trms">pragmatic rather than a referential conception of ="trms">language
='lgc'>[am i also referential (='lgc'>=/= ="trms">pragmatic) in my conception of ="trms">language='qstn'>?='lgc'>]='lgc'>='lgc'>--> to teach a being to speak pre="trms">supposes not only a tolerance of but also ='strcls'>*a profound ="trms">interest in misunderstanding='strcls'>* (this ‘profound ="trms">interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ='lgc'>='lgc'>~='lgc'>-> (how ="trms">language-learning with ="trms">animals can help us learn) restating and inverting the ="trms">question of control

='strcls'>*exchange can only be achieved when there is “a continous reprisal of ="trms">translations and betrayals of meaning”='strcls'>* ='lgc'>='lgc'>==> understanding itself is compromised
='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: a non-stop betrayal of ="trms">translations (of perspectives) and continuous redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(="ppl">="ppl">Despret, ="trms">animal breeding practices)

(='mywrk'>my work on ="nms">ajayeb is also much about) ='strcls'>*="trms">language-learning='strcls'>* ='lgc'>[...='lgc'>]in its ="trms">pragmatic function='lgc'>: it is an effective means of acting and of making others act


keep your end up


='lgc'>[='strcls'>*='lgc'>]type='lgc'>: identifying ="trms">language use with modes of existence ='lgc'>[="ppl">Wittgenstein's mistake='lgc'>] (maybe useful to reanimate the ="trms">question of ‘becoming’ for ="frds scrmbld">Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the ="trms">species and the stability of its repertoire of behavior ='lgc'>='lgc'>==> a bur="trms">densome conception of the ="trms">naturalness of ="trms">animals
='strcls'>***the ="trms">question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion ="trms">community and ="trms">species, but also in the work of ="trms">scientists, constructing what it is to be a lion.
='lgc'>='lgc'>--> this is about becoming='lgc'>: of that of which the ="trms">animal is rendered capable by the ="trms">apparatuses that ="trms">interrogate it

how can what I say about lions or baboons (or oceans or jinns) be ="trms">authorized by them='qstn'>?

="large lg18" stl="font-size:123%">
='lgc'>[='strcls'>*='lgc'>]we='lgc'>: constituted by the assemblage of ="trms">different (="trms">animal-, nonhuman-, machine-, human-)beings ="trms">="trms">equipped with an ="trms">apparatus aimed at making them talk well ='lgc'>--='lgc'>{by taking an ="trms">interest in what constitutes the appropriateness of a ="trms">material ="trms">apparatus that transforms those it ="trms">interrogates='lgc'>}='lgc'>='lgc'>--> fully agreeing to ="trms">situate oneself in a regime of transformations and accomplishments ='lgc'>==='lgc'>{that mingle with and give form to='lgc'>}='lgc'>='lgc'>==> ='strcls'>*desires='strcls'>*
="prgrph">-rese="trms"nttrm="search">archer's desire is one the modes of their efficacity
="prgrph">-“our” problems are not a ="trms">priori

a “we”='lgc'>:
='lgc'>+ “know full well”
='lgc'>+ “are ="trms">different”
='lgc'>+ “who work”

="trms">rhetorics of pronouns, acts of crude ="trms">generalizations='lgc'>: something is being ="trms">specified and something ="trms">generalized. ='lgc'>[='at'>@="frds scrmbld">Xiri's “I am the one who... your...” the ="trms">specificity and generality of “I” and of “you” in her text. how the ="trms">difference of “you” and “I” was envisaged in her ="trms">poem='qstn'>?='lgc'>='lgc'>-->='lgc'>{I, the effected by ='lgc'>=/= you, the haver='lgc'>} how can this I/you impose itself not as the effect of a strong-arm tactic='qstn'>? ='lgc'>=/=='qstn'>? I want to find out how to live together; refuse to deepen the contrast between “us” and “them"='lgc'>] ='lgc'>[in ="frds scrmbld">Xiri's ="trms">poem='lgc'>: who/what makes her pronouns='qstn'>?='lgc'>] ='lgc'>[to address people ‘as’ refugees, subjugated, poor, or victim, to recognize them by these identities, only repeats the process of ex="trms">="trms"nttrm="cluster,club">clusion(='qstn'>?) could be experienced as disabling.='lgc'>]


='strcls'>*/ ="trms">generalization is constructed bit by bit

(that which constitutes) an expression of the parrot's opinion in relevance to what it is asked, the fact that it engages with, accepts and activly transforms what becomes a part of its ="trms">world, ="trms">translates an extension of this ="trms">world and therefore an extension of its subjectivity as “parrot-with-human”


="prgrph">-when an ="trms">animal escapes me, in fact it is making a form of the “judgement of ="trms">relation” that ="trms">animals make about humans


='lgc'>[='strcls'>*='lgc'>]anonymity='lgc'>: (a certain manners of ="trms">presenting oneself,) that un="trms">questioned condition of research that ="trms">translates a certain type of ="trms">relationship and a certain manner of defining those whom one addresses

I am against “feel free to say what you want” because it means actually what you say will have no consequences ='lgc'>='lgc'>==> (radical) a="trms">symmetry of expertises='lgc'>:
="lsts lst1">•rese="trms"nttrm="search">archer-="trms">author ='lgc'>='lgc'>--> knows better
="lsts lst1">•="trms">social actor ='lgc'>='lgc'>--> ="trms">interchangeable holders of opinions


“="trms">scientist”='lgc'>: that who “knows better”
(if the fish cannot become a ="trms">scientist, then I also don't want to ='lgc'>='lgc'>--> let's change how one becomes a “fish” or a “="trms">scientist”)


="large lg22" stl="font-size:118%"> (="frds scrmbld">Laleh) could ask her subjects='lgc'>: “so, in your opinion, ‘as a ="trms">child,’ how do you think I should construct my ="trms">question so that it has a chance of being understood and of being ="trms">interesting='qstn'>?”
="lsts lst1">•the ="trms">question, that was my ="trms">responsibility, that of ="trms">difference, ="trms">formulated in ="trms">different ways
="lsts lst1">•“they” ='lgc'>[your “subjects"='lgc'>] might unproot your ="trms">question, displace it, modify its ambit (hoze حوزه), and when they find the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right way of ="trms">formulating it, they answer='strcls'>*

='lgc'>[='strcls'>*='lgc'>]asking ='lgc'>='lgc'>~= constructing ="trms">interest ='lgc'>='lgc'>='lgc'>~=> (a chance of) ="trms">interesting answers
="lsts lst1">•ask your subjects to construct ="trms">interest
="lsts lst1">•the appropriateness of ="trms">question
="lsts lst1">•problems are only ="trms">interesting if they ="trms">interest (='qstn'>?)
="lsts lst1">•(all) ="trms">apparatuses create subjectivities


to attend to ="trms">animal “paying attention” ='lgc'>='lgc'>--> good ="trms">translators of intentions
(how did I become ="trms">interested in this='qstn'>?)


in farms, “talk is incessant. And because there is talk, there is talking back.”

talking back and forth ='lgc'>='lgc'>--> exchange judgments about intentions ='lgc'>='lgc'>--> adjusting the intentionalities (between human and ="trms">animal; relevant also for ="frds scrmbld">Varinia's dog ="trms">relation ='lgc'>[='lgc'>='lgc'>--> ‘I know that you know what I intend to do'='lgc'>]='lgc'>--)='lgc'>='lgc'>--> ="trms">language as a mean for creating an overlapping awareness between two speakers (="ppl">="ppl">Despret, ="ppl">Hearne, ="ppl">Sennett) ='lgc'>=/= ="trms">language “populates” each of the beings ="trms">present with perspectival pro="trms">positions, which are so many pro="trms">positions of intentionality='lgc'>:
="lsts lst1">•one makes say (='at'>@="frds scrmbld">Sven)
="lsts lst1">•one makes ask
="lsts lst1">•one puts oneself ‘in’ the place of
="lsts lst1">•one doesn't ="trms">interpret
="lsts lst1">•one experiments
="lsts lst1">•
='lgc'>='lgc'>--> these are perhaps non-immediate form of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--> these practices inscribe the ="trms">animal and human in the ="trms">world of “speaking” ='lgc'>[='at'>@="frds scrmbld">Marialena='lgc'>]
='lgc'>='lgc'>--> these are “perspectives” that “populate” our ="trms">world

(each) ='lgc'>[='strcls'>*='lgc'>]perspective is made up of ="trms">translation of intentions='strcls'>*
(="trms">animal breeders are perspectivists)


="trms">situations of the exchange ='lgc'>='lgc'>~= ="trms">situations of subjectivity ='lgc'>='lgc'>--> adopting perspectives (='lgc'>='lgc'>--> ='lgc'><='lgc'>--) judge intentions ='lgc'>}='lgc'>='lgc'>--> ‘="trms">response’

='lgc'>[='strcls'>*='lgc'>]="trms">intersubjectivity='lgc'>: accepting the proposal of subjectivity; becoming what the other sug="trms">gests; acting in the manner in which the other addresses you ='lgc'>[='lgc'>='lgc'>--> my ="nms">apass bow and arrow, was about this sug="trms">gestivity='lgc'>]

the ="trms">apparatus of ="trms">question (that you sug="trms">gest,) activates some modes of existence rather than others

...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and ="trms">animals)

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my practice and work on ="nms">ajayeb is grounded in the ="trms">history and ="trms">materiality of ="trms">scientific practices

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(="nms">ajayeb's) particular and exceptional ="trms">nature

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(="ppl">="ppl">Despret)

“="trms">anthropo-="trms">zoo-genetic” ='lgc'>: a practice that constructs ="trms">animals and human

(how can i design an ="trms">apparatus for ="nms">ajayeb) to perform availability='qstn'>?
(build) ="trms">questions that construe and construct signs that ‘make a ="trms">world’ for the ="trms">animal (entity of the ="nms">ajayeb)
="prgrph">-how can i offer possible ="trms">interesting becoming to the ="trms">animals of ="nms">ajayeb, in offering a way for them to ="trms">articulate the ="trms">system, (not to make a ="trms">system that ="trms">articulates them)

(in experimenting with ="nms">ajayeb) how can i involve my body, involve my knowl="trms"nttrm="knowledge,Knowledge">edge, involve my ="trms">responsibility, involve my future='qstn'>?
="prgrph">-how to let them adopt me='qstn'>?
="prgrph">-to produce an ="nms">ajayeb body to allow a ="nms">ajayeb ="trms">world to ="trms">affect me

the ="trms">world of ="nms">ajayeb is a richly ="trms">articulated ="trms">world ='lgc'>=/= a ="trms">world of enthusiastic automata (one who is only moved by itself) observing strange and mute creatures

="large lg22" stl="font-size:127%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[Mersad al-ebad='lgc'>] tabaye-i طبایعی (="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list)


="trms">historical ="trms">specificity(s) of ="trms">animal-human ="trms">relationship



(worst-)="trms">translated ="trms">science

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='lgc'>[="ppl">="ppl">Haraway, Queering the non/human='lgc'>]

‘companion’ ='lgc'>[she starts by showing the d="trms"nttrm="danger,stranger">anger of the term like any other term='lgc'>]

reducing type is among other things at the heart of racism
types='lgc'>: colonised, enslaved, non-citizen, ="trms">animal, refugee, ='lgc'>[etc.='lgc'>], typological female reduced to her reproductive function,

secular ="trms">semiotics (never nourished us='qstn'>?)

queering='lgc'>: the job of undoing ‘normal’ ="trms">categories, ='lgc'>[="trms">sorting operations='lgc'>]

...patterning, consequences, and the possibility of ="trms">response.
queer, off-="trms">category, sf ="trms">worlding
(what are the SF ="trms">worldings of ="nms">ajayeb='qstn'>?='lgc'>--SF as building alternative ="trms">ontologies. finding absent but possible ="trms">presents='lgc'>--whether ="trms">presented as elsewheres or other times. “='lgc'>[...='lgc'>]an elsewhere from which ="trms">different ='lgc'>[...='lgc'>] ="trms">articulations of ="trms">naturecultures and alterity could be explored.”)

“The one who would be normal, in a ="trms">category of his own” ='lgc'>='lgc'>--> ends badly

(human ="trms">scientist's) deadly one-way test='lgc'>: unable to recognize the ="trms">presence of the ="trms">trapped one ='lgc'>='lgc'>--> (for him) no one is at home in the ="trms">categorically Other


='lgc'>[Seed Bag='lgc'>]

...the problem of destruction and wounded flourishing='lgc'>--not simply survival='lgc'>--in exile, diaspora, abduction, and transportation='lgc'>--the earthly gift-burden of the descendents of slaves, refugees, immigrants, ="trms">travelers, and of the indigenous too.

(In the feminist SF mode,) ="trms">matter is never “mere” medium to the “informing” seed;

Homebody / ="trms">traveler

...disruptive details of good ="trms">stories that don't know how to finish

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='lgc'>[="ppl">="ppl">Barad='lgc'>]

='lgc'>[...='lgc'>] re="trms">membering is not a replay of a string of moments, but an enlivening and reconfiguring of ="trms">past and future that is larger than any individual. ='lgc'>[...='lgc'>] The ="trms">past is never finished. It cannot be wrapped up like a package, or a scrap="trms">book, or an acknowledgment; we never leave it and it never leaves us behind.

="ppl">="ppl">Barad's mother's ="trms">question='lgc'>: “what good is there in offering recognition that can't be recognized='qstn'>?”

='lgc'>[...='lgc'>] there is only the ongoing practice of being open and ='strcls'>*alive to each(other)='strcls'>* meeting

“How to disrupt patterns of thinking that see the ="trms">past as finished and the future as not ours or only ours='qstn'>?”


="large lg3" stl="font-size:111%">
='strcls'>*="trms">measurement
='strcls'>** the ="trms">nature of ="trms">nature depends on the ="trms">apparatus that ="trms">measure it
='strcls'>***='lgc'>='lgc'>--> which ="trms">measurements are at use in ="nms">ajayeb='qstn'>?
(what constitutes a ="trms">measurement for what='qstn'>?)

the stran="trms">gest idea='lgc'>: that we have access to cultural re="trms">presentations and their content (that we lack toward the things re="trms">presented) (='lgc'>=/= “="trms">agential rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">ontology” barad-posthumanist.pdf) ='lgc'>[="ppl">="ppl">Foucault's “words and things” is the name of the game='lgc'>] ='lgc'>[='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Aela, perhaps we can begin with a ="trms">different starting point, other than the old idea of “humanity's own captivity within ="trms">language='lgc'>--the starting place of the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of re="trms">presentation,” perhaps it would be better to begin with a ="trms">different ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics... ='lgc'>='lgc'>-->='lgc'>{the term ‘="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics’ (far from being the deep o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of high philosophy) actually comes o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally from (the ="trms">writings of) ="ppl">Aristotle on physics, rearranged three centuries after his death by ="ppl">Andronicus of Rhodes='lgc'>}='lgc'>]

="trms">materiality itself is always al="trms"nttrm="already,spread">ready figured within a ="trms">linguistic domain as its condition of possibility(='qstn'>?(!))
='lgc'>[ (='qstn'>?(!)) ='lgc'>: a ="trms">contingent ="trms">question pregnant with ="trms">wonder='lgc'>]
='lgc'>[my starting point in my ="trms">lecture/performance is with the concern (warned by ="ppl">Nietzsche) that ="trms">language is being granted too much power, tendency to take grammar too ="trms">seriously ='lgc'>: allowing ="trms">linguistic structure to shape or determine our understanding ='lgc'>{='lgc'>='lgc'>--> ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs='lgc'>}
believing that ‘subject’ ='lgc'>+ ‘predicate structure of ="trms">language’ (='lgc'>~ grammatical ="trms">categories) ='lgc'>--reflects='lgc'>='lgc'>--> (a ="trms">prior ="trms">ontological reality of) substance and attribute (='lgc'>~ underlying structure of the ="trms">world) (='lgc'>=/= ='strcls'>*="trms">contingency ='strcls'>*="trms">rhetoric);, ='lgc'>='lgc'>--> still in the 16th century europe (pointed by ="ppl">="ppl">Foucault) ="trms">language was simply “one of the ="trms">figurations of the ="trms">world” ='lgc'>=/= “="trms">language as medium"='lgc'>]

="large lg4" stl="font-size:110%"> ='strcls'>*performativity (the way i am understanding it using ="ppl">="ppl">Barad's words) ='lgc'>=/= the ="trms">excessive power granted to ="trms">language to determine what is real
="prgrph">-a contestation of the unexamined habits of mind that grant ="trms">language and other for[...]