[...]بوس
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

="large lg2" stl="font-size:111%"> 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

="large lg1" stl="font-size:122%"> 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'><== 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)

="large lg3" stl="font-size:110%"> 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.

="large lg4" stl="font-size:110%"> “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'>~= re="trms">presentation ='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

="large lg5" stl="font-size:114%"> ='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 pr[...]