[...] 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
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(="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'>?
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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)
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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'>~-> (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'>?
='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
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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”)
(="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
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(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
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='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'>?”
='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'>]
='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 forms of re="trms">presentation more power in determining our ="trms">ontologies
="prgrph">-="trms">questions of cor="trms">respondence between description and reality ='lgc'>='lgc'>--> ="trms">questions of ="trms">ontology, ="trms">materiality, and ="trms">agency. (the things i am busy with in ="nms">apass)
="prgrph">-(discursive dimensions in="trms"nttrm="cluster,club">clude) ="trms">questions of meaning, intelligibility, significance, identity formation, and power
='prcnt'>% ="ppl">Austin's speech acts, ="trms">relationships between saying and doing ='lgc'>='lgc'>--> ="ppl">Derrida's poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list amendments ='lgc'>='lgc'>--> ="ppl">Butler (with ="ppl">="ppl">Foucault's understanding of the productive effects of regulatory power) in theorizing ='thdf'>the notion of identity performativity ='lgc'>{='at'>@="frds scrmbld">Xiri, we understand gender not as a thing or a set of free-floating attributes, not as an essence='lgc'>--but rather as a “doing”='lgc'>: “gender is itself a kind of becoming or activity ... gender ought not to be conceived as a noun or a substantial thing or a static cultural marker, but rather as an incessant and repeated action of some ="trms">sort” ='lgc'>='lgc'>--> with this regard what ="trms">questions should ="frds scrmbld">Xiri ask her subjects='qstn'>?='lgc'>}
='lgc'>{ practice of re="trms">presentation ='lgc'>=/= re="trms">presented entity ='lgc'>}='lgc'>='lgc'>--> this “='lgc'>=/=” is ="trms">ontological ='lgc'>='lgc'>==> ="trms">question of accuracy (of re="trms">presentation) ='lgc'>='lgc'>--> ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge objectivity
focus on the ="trms">nature ='and'>& production of ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'>='lgc'>--> mediates our access to the ="trms">material ="trms">world) ='lgc'>--(="trms">science-studies)='lgc'>='lgc'>--> dynamics of the actual practice of ="trms">science ='lgc'>}='lgc'>='lgc'>--> ongoing patterns of ="trms">situated activity
="prgrph">-='strcls'>*o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of “appearance”='strcls'>*-
...with ="ppl">Democritus's atomic theory emerges the possibility of a gap between re="trms">presentation and ="trms">presented. (='thdf'>the idea that something “appears”)
="prgrph">-="ppl">Democritus='lgc'>:
="lsts lst1">•atomism (='lgc'>='lgc'>-->='qstn'>? cornerstone of ="trms">modern ="trms">science)
="lsts lst1">•democracy (='lgc'>='lgc'>-->='qstn'>? cornerstone of ="trms">modern politics)
='lgc'>}='lgc'>='lgc'>--> ='thdf'>the idea that the ="trms">world is ="trms">composed of individuals with separately attributable properties='strcls'>**** (='lgc'>='lgc'>==> ="ppl">Newtonian physics of independent objects, ='at'>@="frds scrmbld">Heike)
='strcls'>*="ppl">Newtonian framework ='lgc'>='lgc'>--> meaphysics of individualism
="lstsrd">1- that the ="trms">world is ="trms">composed of individual objects with individually determinate boundaries and properties whose well-defined values can be re="trms">presented by abstract universal concepts that have determinate meanings independent of the ="trms">specifices of practice (='lgc'>--this is exactly what ="frds scrmbld">Marialena should be carefull about='lgc'>: abstract univerality of ‘="trms">language,’ and the independency of her ‘recorder’)
="lstsrd">2- that ="trms">measurement involves continuous determinable ="trms">interactions such as the values of the properties obtained can properly be assigned to the pre="trms">measurement properties of objects separate from the ="trms">agencies of observation
(='strcls'>*)concept='lgc'>: ="trms">specific ="trms">material arrangements, concepts are defined by the circumstances required for their ="trms">measurement
(is ="frds scrmbld">Luisa's “wholesomeness” also about a feeling for inseparability='qstn'>?)
deployments of power ='lgc'><='lgc'>='lgc'>--> body='lgc'>--='lgc'>{bodies, functions, physiological processes, sensations, pleasures,='lgc'>}
="trms">matter is not an end product, rather an active factor in further ="trms">materializations
(='strcls'>*** ="trms">matter ="trms">materializes ='strcls'>***)
="trms">matter's ongoing ="trms">historicity
precise ="trms">causal ="trms">nature of productive practices ='lgc'>='lgc'>==> ="trms">differential constitutions are marked
="nms">ajayeb='lgc'>: a host of ="trms">material-discursive forces
='strcls'>*for ="nms">ajayeb i need to rework notions of='lgc'>:
="lsts lst1">•discursive practices
="lsts lst1">•="trms">materialization
="lsts lst1">•="trms">agency
="lsts lst1">•="trms">causality
='strcls'>*without='lgc'>:
="lsts lst1">•re="trms">sorting to the optics of transparency
="lsts lst1">•the ="trms">geometric of absolute exteriority or ="trms">interiority
="lsts lst1">•theorization of human as either pure cause or pure effect
='strcls'>*any entity's ="trms">ontology (its cast identity) is always open for future's reworkings='strcls'>* (="ppl">="ppl">Barad)
adding a ="trms">Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
='lgc'>{how to make things unthinkable='qstn'>? not available to think with. what should be an “unthinkable” theory of ="trms">relations='qstn'>?='lgc'>}
(="ppl">Descartes's ="trms">epistemology ='lgc'>='lgc'>--> re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list structure of words, knowers, and things)='lgc'>='lgc'>--> transparency of ="trms">measurement (transparency of ="trms">language) ='lgc'>=/= ="ppl">Bohr's ="trms">epistemological framework (after his ="trms">="trms">empirical findings of an inherent discontinuity in ="trms">measurement ='lgc'>='lgc'>='lgc'>----='prcnt'>%> wave-particle duality paradox) ='lgc'>='lgc'>~-> ="ppl">="ppl">Barad's “="trms">causal ="trms">relationship between ="trms">specific ex="trms">="trms"nttrm="cluster,club">clusionary practices ="trms">embodied as ="trms">specific ="trms">material con="trms">figurations of the ="trms">world ='lgc'>[='lgc'>='lgc'>~= discursive practices, (con)="trms">figurations rather than “words"='lgc'>] and ="trms">specific ="trms">material ="trms">phenomena ='lgc'>[='lgc'>='lgc'>~= ="trms">relations rather than “things"='lgc'>]”
(='strcls'>*)="trms">position (='lgc'>~ ="trms">specific physical arguments, ='lgc'>[='lgc'>=/= well-defined abstract concepts, in="trms">herit attribute of independently existing objects='lgc'>]='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to critique of ‘="trms">positionality’)
“="trms">position” only has meaning when a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid ="trms">apparatus with fixed parts is used (='thdf'>for example a ruler is nailed to a fixed table in the laboratory ='lgc'>='lgc'>==> establishing a fixed frame of reference for specifying “="trms">position.”) ='lgc'>='lgc'>--> any ="trms">measurement of “="trms">position” using this ="trms">apparatus cannot be attributed to some abstract independently existing “object” but rather is a property of the ‘="trms">phenomenon’ ='lgc'>: ='strcls'>***the inseparability of “observed object” and “="trms">agencies of observation”='strcls'>***
='lgc'>='lgc'>--> ="trms">simultaneous indeterminacy of “="trms">position” and “momentum” ='lgc'>[='strcls'>*momentum='strcls'>*='lgc'>: ="trms">material arrangement involving movable parts='lgc'>] ='lgc'>[='lgc'>='lgc'>--> deconstructing the ="trms">material ex="trms">="trms"nttrm="cluster,club">clusion of “="trms">position” and “momentum"='lgc'>]
(='strcls'>*)="trms">phenomena='lgc'>: primary ="trms">epistemological unit, the ="trms">ontological inseparability of ="trms">agentially ="trms">intra-acting “components” (="ppl">="ppl">Barad); ="trms">ontologically primitive ="trms">relations; ="trms">relations without preexisting ‘="trms">relata’(='lgc'>='lgc'>~= ="trms">mutual ="trms">ontological dependencies ='lgc'>=/= independent entities)
="lsts lst1">•(="trms">specific) ="trms">intra-action ='lgc'>='lgc'>==> ="trms">relata-within-="trms">phenomena
="lsts lst1">•(="trms">specific) ="trms">agential ="trms">intra-action ='lgc'>='lgc'>==> boundaries and properties of components of ="trms">phenomena become determinate ='lgc'>}='lgc'>='lgc'>~= ="trms">phenomena
(='strcls'>*)="trms">apparatus='lgc'> = ="trms">phenomena ='lgc'>[='lgc'>=/= inscription devices, ="trms">scientific ="trms">instruments set in place before the action, machines that mediate the dialectic of resistance and accommodation, neutral probes of ="trms">natural ="trms">world, structures that deterministically impose some particular outcome,='lgc'>]
="prgrph">-="trms">apparatus='lgc'>: “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”
(perpetually) open to='lgc'>:
="lsts lst1">•rearrangements
="lsts lst1">•re="trms">articulations
="lsts lst1">•(and other) reworkings (='lgc'>='lgc'>--> ='lgc'>[in my amazon project:='lgc'>] getting the ="trms">instrumentation to work in a particular way for a particular purpose)
(boundaries are always ‘enacted,’ not ‘made’)
(='strcls'>*)reality='lgc'>: “things"-in-="trms">phenomena, ongoing ebb and flow of ="trms">agency ='strcls'>*****
="prgrph">-shifting boundaries and properties that stabilize and destabilize
(='strcls'>*)="trms">world='lgc'>: a dynamic process of ="trms">intra-activity in the “ongoing reconfiguring of locally determinate ="trms">causal structures” ='lgc'>[='lgc'>='lgc'>~= ="trms">contingency='lgc'>] with determinate boundaries, properties, meanings, and patterns of marks on bodies ='strcls'>*****
(='strcls'>*)universe='lgc'>: ="trms">agential ="trms">intra-activity in its becoming
(='strcls'>*)word='lgc'>: ="trms">material-discursive practices ='lgc'>='lgc'>==> boundaries are constituted (='thdf'>for example the ="trms">differential constitution of “humans” and “nonhumans”; ='at'>@="frds scrmbld">Varinia)
='lgc'>='lgc'>==> meaning (='lgc'>=/= ideational, andisheyi اندیشهای) ='lgc'>='lgc'>--> ="trms">specific ="trms">material (re)configuring of the ="trms">world
(='strcls'>*)discourse='lgc'>: that which constrains and enables what can be said, practices that define what counts as meaningful (statement)='strcls'>***
(learning from ="ppl">="ppl">Foucault, discursive practices are the local ="trms">socio="trms">historical ='lgc'>[='lgc'>=/= transcendental, ="trms">phenomenological, ideational='lgc'>] ="trms">material conditions that enable and constrain disciplinary knowl="trms"nttrm="knowledge,Knowledge">edge practices) ='strcls'>*actual ="trms">historically ="trms">situated ="trms">social conditions='lgc'>:
="lsts lst1">•speaking
="lsts lst1">•="trms">writing
="lsts lst1">•thinking
="lsts lst1">•calculating
="lsts lst1">•="trms">measuring
="lsts lst1">•filtering
="lsts lst1">•concentrating
="lsts lst1">•
='lgc'>='lgc'>--> statements ='lgc'>+ subjects emerge from a field of possibilities ='lgc'>=/= statement as utterance of (o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating) consciousness of a unified subject
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(='strcls'>*)discursive practices='lgc'>: ="trms">specific ="trms">material (re)configurings of the ="trms">world ='lgc'>='lgc'>==> local determinations of boundaries, properties, and meanings are ="trms">differentially enacted
(='strcls'>*)meaning='lgc'>: ongoing performance of the ="trms">world in its ="trms">differential intelligibility (='lgc'>=/= a property of individual/groups of words)
='strcls'>**local ="trms">causal structures ='lgc'>='lgc'>--> one component ='lgc'>{effect='lgc'>} is marked by another component ='lgc'>{cause='lgc'>} (in their ‘="trms">differential ="trms">articulation’ ='lgc'>[='lgc'>='lgc'>~= intelligibility='lgc'>]) ='lgc'>}='lgc'>='lgc'>--> in ="trms">science this is called “="trms">measurement”
(="trms">question at ="frds scrmbld">Juan's work on clay='lgc'>:) (what could challenge='qstn'>?) the re="trms">presentationalism's construal of ="trms">matter as a passive blank site awaiting the active inscription of culture (<='lgc'>='lgc'>='lgc'>~=> the ="trms">relationship between ="trms">materiality and discourse ="trms">positioned as one absolute exteriority) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="ppl">Butler's incomplete reworking of “="trms">causality” ='lgc'>='lgc'>==> her (="trms">anthropocentric, ensan ashrafe makhlughat انسان اشرف مخلوقات) theory of ="trms">materiality is limited to an account of the ="trms">materialization of human body ='lgc'>='lgc'>--> the construction of the c="trms">ontours of the human body
(="ppl">Butler='lgc'>: performativity understood as iterative ="trms">citationality)
(intelligibility is not always a human-based affair)
="large lg1" stl="font-size:111%">
(="trms">question of ‘="trms">agency’ and ‘="trms">causality’ at ="frds scrmbld">Sana and ="frds scrmbld">Hoda='lgc'>:) what possibilities exist (for ="trms">agency) for ="trms">intervening in the ="trms">world of becoming='qstn'>?
='at'>@="frds scrmbld">Hoda='lgc'>: there is no ="trms">geometrical ="trms">relation of absolute exteriority between (nor an idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic collapse of) a “="trms">causal ="trms">apparatus” and a “body effected” ='lgc'>='lgc'>='lgc'>='lgc'>----> ='strcls'>****an ongoing topological dynamics that en="trms">folds the spacetime mani="trms">fold upon itself='strcls'>**** ='lgc'><='lgc'>== ="trms">apparatuses of bodily production are also part of the ="trms">phenomena they produce
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**future is radically open at every turn='strcls'>** (="ppl">="ppl">Barad) ='lgc'>[='at'>@="frds scrmbld">Hoda ='lgc'>='lgc'>--> her notion of overdetermination (جبر jabr='qstn'>?) ='lgc'>='lgc'>--> what if she use “constraint” instead of “determinist”='qstn'>? esrar/ezterar ='lgc'>]='lgc'>='lgc'>--> enactment of a ="trms">causal structure ='lgc'>: particular possibilities for acting exist at every moment
="prgrph">-a term for ="frds scrmbld">Hoda='lgc'>: “="trms">causally deterministic power structures”
(='strcls'>*)="trms">agency='lgc'>: changes in the ="trms">apparatuses of bodily production='strcls'>***
enactment of iterative changes to particular practices through the dynamics of ="trms">intra-activity
(='strcls'>*)objectivity='lgc'>: being accountable to marks on bodies (='lgc'>=/= exteriority)
="trms">agential separability ='lgc'>='lgc'>==> objectivity
(="ppl">="ppl">Barad, ="ppl">="ppl">Haraway, ="ppl">Kirby, Rouse, ="ppl">Bohr='lgc'>:) there is no such (“knower”) exterior observational point
='at'>@="frds scrmbld">Laleh='lgc'>: we are not observers outside the ="trms">world, not simply located at particular places ‘in’ the ="trms">world (='lgc'>='lgc'>--> ="trms">positionality)
(="trms">question at ="frds scrmbld">Aela='lgc'>:) the ="trms">geometry of absolute ="trms">interiority ='lgc'>='lgc'>--> reduction of effect to its cause, ="trms">nature ="trms">ontologically distinct from culture
(that there is no preexistent ="trms">nature)
(="frds scrmbld">Aela's ="trms">interest in='qstn'>?) spatiality='lgc'>: (characteristics of enclosures ='lgc'><='lgc'>-- concerned with shapes and sizes) ‘="trms">geometry’ ='lgc'>=/= ‘topology’ (investigates ="trms">questions of ='strcls'>*connectivity='strcls'>* and ='strcls'>*boundaries='strcls'>*)
='strcls'>***it is the very existence of ‘="trms">finitude’ that gets defined as ‘="trms">matter’
="trms">narcissistic bedtime ="trms">stories... (="trms">positioning of ="trms">materiality as either a given or a mere effect of human ="trms">agency)
(='strcls'>*)="trms">matter='lgc'>: substance in its ="trms">intra-active becoming
(='strcls'>*)performativity='lgc'>: iterative ="trms">intra-activity
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“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product='lgc'>[/project='lgc'>]” ='lgc'>~ “perspective essentialism”
...="trms">nature performs itself ="trms">differently
(="ppl">Kirby)
='lgc'>[="ppl">="ppl">Barad:='lgc'>] ='strcls'>**="trms">onto-="trms">epistem-ology='strcls'>**='lgc'>: the study of practices of knowing in being
“="trms">epistemology ='lgc'>=/= ="trms">ontology” is a re="trms">verberation of a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics that assumes (inherent ="trms">differences='lgc'>:) “human ='lgc'>=/= nonhuman,” “subject ='lgc'>=/= object,” “mind ='lgc'>=/= body,” “="trms">matter ='lgc'>=/= discourse”...
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what kind of alphabetico-numerical forefinger can i build that can press a ="trms">schizophrenic partial ="trms">systematizing of ="nms">ajayeb='qstn'>?
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so much (in ="nms">Iran's ="trms">literature) still awaits reflection and comprehension (-without comprehensiveness please!)
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...="trms"nttrm="search">archeology of dying in our civilization
(="trms"nttrm="search">archeology of our dying civilization)
="large lg54" stl="font-size:100%">
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="ppl">Aristotle's ="trms">narrative='lgc'>: catharsis of emotions ='lgc'>='lgc'>--> first arousing pity and fear and then clearing them away
theories of ="trms">narrative='lgc'>:
="lsts lst1">•forma="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list theories (Russian)
="lsts lst1">•dialogical theories (="ppl">Bakhtinian)
="lsts lst1">•New Critical theories
="lsts lst1">•Chicago school, or neo-="ppl">Aristotlian theories
="lsts lst1">•psychoanalytic theories (="ppl">Freud, Kenneth Burke, ="ppl">Lacan, N. Abraham)
="lsts lst1">•hermeneutic and ="trms">phenomenological theories
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">semiotic, and tropological theories
="lsts lst1">•="ppl">Marxist and ="trms">sociological theories
="lsts lst1">•="trms"nttrm="already,spread">reader-="trms">response theories
="lsts lst1">•poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and deconstructionist theories (Jacques ="ppl">Derrida, ="ppl">Paul ="ppl">de Man)
="lsts lst1">•feminist theories (="ppl">Martha ="ppl">="ppl">Kenney, ="ppl">="ppl">Haraway, ="ppl">="ppl">Stengers, ="ppl">="ppl">Hayward)
="lsts lst1">•
="lsts lst1">•
structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>: that there are typical formal elements or “deep structures” to ="trms">narratives ='lgc'>='lgc'>--> complex performative dimension between the telling of ="trms">stories and what is told in them
(="ppl">Paul ="ppl">de Man='lgc'>:) “The paradigm for all texts consists of a figure (or a ="trms">system of figures) and its deconstruction. But since this model cannot be closed off by a final ="trms"nttrm="already,spread">reading, it engenders, in its turn, a supplementary figural super="trms">position which ="trms">narrates the un="trms"nttrm="already,spread">readability of the ="trms">prior ="trms">narration.”
the analytic experience has a ="trms">narrative character='qstn'>? psychoanalytic dialogue ‘uncovers’ a certain kind of ="trms">narrative discontinuity maintained in the analysand's efforts
='lgc'>='lgc'>--> meaningful ="trms">narrative sequences,
and, recaptured ="trms">memory ='lgc'>: a ="trms">rhetorical product
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="prgrph">-the dominance of the ="trms">narrative ‘The O="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin’ ='lgc'>[Ursprung='lgc'>] when we tell ="trms">nature ="trms">story, when we call in ="trms">nature
="prgrph">-the dominance of the ="trms">narrative ‘The ="trms">Zoom’ when we tell ="trms">nature ="trms">story, (‘The Reveal’ ="trms">story)
="prgrph">-
ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous ="trms">relation with ="nms">ajayeb
and unload the myth that i am going to do something new='lgc'>:
1st='lgc'>: send super-ego away and cleared out ='lgc'>='lgc'>--> no judgment
2nd='lgc'>: call the unengaged secretary to just ="trms">write
3rd='lgc'>: throw some ="trms">sort of sequencing on the page
4th='lgc'>: call the clean-up ="trms">agent
5th='lgc'>: at some point super-ego comes and checks it out
6th='lgc'>: negotiation with the super-ego
(="ppl">Avital,) start modest and small, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a ="trms">rhetorical ="trms"nttrm="already,spread">reading, see what is going on in the ="trms">language, allow myself be ="trms">instructed and taught.
7th='lgc'>: wrap around the work, something of an ='strcls'>*infomercial,='strcls'>* there i can get a little ego in there, bring myself to the table and ="trms">situate myself in the ="trms">world of art/scholarship/thinking/creativity/etc. and say where i am, what ="trms">question do i bring to the table, what would be my ="trms">question mark, i am at the table taking my place and this is my ="trms">question mark, ="trms">situate myself (='lgc'>=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a ="trms">world that is having debates and discursive encounters around my themes. i am ='strcls'>*in conversation='strcls'>* ='lgc'>='lgc'>--> ="trms">responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to re="trms">narcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done='qstn'>? where does it belong='qstn'>? how can i ="trms">situate myself='qstn'>?
8th='lgc'>: sleep-walk, don't look down, don't wake myself up, don't ask why i am doing this
9th='lgc'>: (problematically ="ppl">Deleuzian='lgc'>:) ='strcls'>*becoming woman='strcls'>*! (for ="ppl">Deleuze) all ="trms">writing involves you (no ="trms">matter how you are gendered or constructed or what you think you are) in becoming woman, which is to say the experience of a powerful sub="trms">mission and the ability to carry off the disappearance of ="trms">agency or ego kick, subjecting oneself (to the other) before becoming subject.
='lgc'>[(="ppl">="ppl">Hayward) woman='lgc'>: vibratory being='lgc'>: sensation ='lgc'>='lgc'><='lgc'>~='lgc'>~(creative-="trms">response)='lgc'>='lgc'>~='lgc'>~> environment='lgc'>]
زن شو
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wunderkammer, cabinet of curiosities, is about the ="trms">world unfinished
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the prefixial ="trms">nature of ‘trans-’ ='lgc'>: across, into, through ='lgc'>: a pre="trms">positional force
Trans='strcls'>* foregrounds and intensifies the prehensile (گیرکننده), prefixial (pishvandi پیشوندی) ="trms">nature of ‘trans-’ and implies a suffixial (pasvandi پسوندی) space of attachment that is ="trms">simultaneously ="trms">generalizable and abstract yet its function can be enacted only when taken up by particular objects (="ppl">="ppl">Hayward ='and'>& ="ppl">Weinstein)
trans='strcls'>* (pre="trms">positionally oriented) “is the process through which thingness and beingness are constituted” ='lgc'>[...='lgc'>] “marking the ‘with,’ ‘through,’ ‘of,’ ‘in,’ and ‘across’ that make life possible”
="lsts lst1">•="trms">materializes pre="trms">positional movements
the ‘human on board’ no longer possesses critical purchase, it no longer “delineates a normative standard of legibility,” “the elite status of being considered fully human” (how is it in ="nms">ajayeb='qstn'>?)
(biopolitics of) de-, in-, non-, trans-
a ‘turn’ (= a cause to move, a ="trms">difference in ="trms">position ='lgc'>='lgc'>==> a change in ="trms">nature) enables creatures to migrate from the margins to the center of theoretical ="trms">interrogatives
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="ppl">="ppl">Haraway prefering (the energetic expressive capacity of) ‘with’ over ‘and’
="prgrph">-syntactical problem of ‘and’ raised to the power of n
="prgrph">-she puts the emphasis on with-ness ='lgc'>='lgc'>--> to reinvigorate (tajdide niru تجدید نیرو) attention to ="trms">materiality but also ="trms">matter's ="trms">contingent force ='lgc'>='lgc'>--> ="trms">intersectional ="trms">demands of assemblage
“and...and...and”
trans, speciating ="trms">technology, the drive for suffixial endpoints
(pre="trms">positional operations on suffixiated) assemblages of spacetime="trms">matterings
='strcls'>**** terrible violence is directed to the non-existing, the never having existed
‘='strcls'>*’ (the asterisk) is paratactic (faghede ravabet فاقد روابط) (='lgc'>=/= conjunction,) it designates multiplication, it repurposes, displaces, renames, replicates, and intensifies terms, adding yet more texture, increased vitalization
="prgrph">-it is a ="trms">sensuous node
="prgrph">-making (my points) a com="trms">posite of ="trms">affects and percepts ='lgc'>='lgc'>--> speciation is always a cultivated ="trms">response ='strcls'>***
='strcls'>*="trms">trap='lgc'>: “means also mouth, or mode of utterance; it is the “O” curve of lips and throat that makes sounds phonic and names the apprehension of becoming bodily. A ="trms">trap, in weaving, is also a break in the th="trms"nttrm="already,spread">reads, an unraveling, loosening, unwinding that opens up space. When we think of spider webs, ="trms">trap is a silk net, a sticky mesh that registers sensation. For the spider, its ="trms">trap is its nearby-ness, its where-ness, its with-ness. ='lgc'>[='lgc'>='lgc'>--> ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure;='lgc'>] (="ppl">="ppl">Hayward ='and'>& ="ppl">Weinstein)
="prgrph">-how, then, might we hear the phrase “="trms">trapped in the wrong body” as less about authenticity (fixity and normativity) than about ='strcls'>*textures of spacetime='strcls'>* (prefixial movements)='qstn'>?
='lgc'>[harkate johari حرکت جوهری ='lgc'>='lgc'>~/=='qstn'>? harkate pishvandi حرکت پیشوندی='lgc'>]._/'='lgc'>='lgc'>--> ="ppl">="ppl">Sadra
(="ppl">Susan ="ppl">Stryker warns) that transsexuals, in their capacity to be ="trms">monstrous, arise, like Frankenstein's creature, from the operating tables of their (re)birth as “something more, and something other” than their medical service providers may have intended or ="trms">imagined
more ='and'>& other ='lgc'>=/= with ='and'>& of
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='strcls'>*gender='lgc'>: ="trms">sociopoliical taxomomizing ="trms">ontologically distinct form (entwined) with enfleshed ="trms">mattering
='strcls'>*="trms">animality='lgc'>: ="trms">sensuous ="trms">materialities, com="trms">posites of ="trms">affects and percepts, ="trms">specificities but remain thresholds of emergence, individuation that prompt ="trms">sensuous ="trms">intra- and ="trms">interchange ='lgc'>='lgc'>==> provocations
(Weaver, Kelley, ="ppl">Weinstein, ="ppl">="ppl">Hayward, Kier, Franklin='lgc'>:) ="trms">animal ="trms">difference announces a radically singular Other marked by sexual ="trms">differences
“trans-infused apprehensions and engagements with the expansive ="trms">world of possibility opened up by non-="trms">anthropocentric perspectives.”
trans='strcls'>* ='lgc'>+ ="trms">animal ='lgc'>='lgc'>--> (alternative ways of envisioning) futures of='lgc'>:
="lsts lst1">•="trms">embodiment
="lsts lst1">•="trms">aesthetics
="lsts lst1">•biopolitics
="lsts lst1">•climates
="lsts lst1">•ethics
we have to negotiate the ='lgc'>[contaminated concept of='lgc'>] human ='lgc'>--(to deal with)='lgc'>='lgc'>--> the persistence of humanism in structures of thought
critical ="trms">animal studies has(='qstn'>?) the transformative power to ="trms">interrupt humanism and its sexually ="trms">differentiated legacy by challenging the boundaries between, and existence of, ="trms">differentiated, essential kinds.
robust, nondua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic theories of human/="trms">animal
Critical Life Studies
="lsts lst1">•='strcls'>*="trms">species panic='strcls'>* (='lgc'><='lgc'>-- the concept of the homosexual panic defense) ='lgc'>{androids='lgc'>: ="trms">species ='lgc'>+ trans ="trms">embodiment='lgc'>}='lgc'>='lgc'>--> ='strcls'>**genuine ="trms">animals='strcls'>** ="trms">transitivity='lgc'>: “shifting ="trms">positions on a series of spectrums, where human, ="trms">animal, and machine bleed into one another” ='lgc'>[="ppl">Huebert='lgc'>]='lgc'>--='lgc'>{"it”='lgc'>: ex="trms">="trms"nttrm="cluster,club">clusive ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right of gendered pronouns='lgc'>--"it” ascribed to artificial ="trms">animals and androids ='lgc'>='lgc'>--> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual ="trms">species panic='lgc'>}
="lsts lst1">•='strcls'>*="trms">animal ="trms">symbolic='strcls'>* ='lgc'>='lgc'>--> o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the construction of the human located in sexual ="trms">difference ='lgc'>[="ppl">Nurka='lgc'>]
it seems with ‘human’ one always spring inexorably back to sex ='lgc'>='lgc'>--> sexual ="trms">difference and its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins in the problematic of ="trms">difference
="prgrph">-individuating ="trms">difference ='lgc'>='lgc'>==>='qstn'>? pre="trms">positional singularities='lgc'>--the potentialities to differ that are not yet stabilized into the ="trms">categories of an individual
='lgc'>[="ppl">Nurka > ="ppl">Colebrook='lgc'>] concept of “="trms">transitive in="trms">difference” transforms the self/other pairing beyond the ="trms">demands of recognition and ="trms">relation ='lgc'>='lgc'>--> (all-too-often) ="trms">animal ="trms">difference serves to secure human sameness ='lgc'>[='lgc'>=/= ouroboros ="trms">abyssal ="trms">beastliness='lgc'>] ='lgc'>='lgc'>--> ="trms">ontological ="trms">difference serves only to erect man as the being for whom “the ="trms">world is nothing more than the arena whereby he recognizes his proper ="trms">difference,”
="lsts lst1">•='strcls'>*="trms">animal ="trms">techne='strcls'>* ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> Jackass ='and'>& ="trms">Wildboyz ='lgc'>: ="trms">animality is ="trms">viscerally, painfully, and transformatively encountered or enacted by the human body ='lgc'>[="ppl">Seymour='lgc'>], sliding down the ="trms">animacy hierarchy ='lgc'>[="ppl">Chen='lgc'>], ="trms">gesturing toward various ="trms">interconnected trans-(="trms">species) corporalities performed in (Critical Life Studies texts and) ="trms">Wildboyz (='lgc'>=/= elite status of human) ='lgc'>='lgc'>--> (="ppl">="ppl">Barad's) ethics of ="trms">mattering ='lgc'>: connections of human and nonhuman life always al="trms"nttrm="already,spread">ready taking place on bodies='strcls'>*****
transdisciplinarity='lgc'>: a self-adaptive complexity ='lgc'>[...='lgc'>] foreground='lgc'>[ing='lgc'>] the transduction of knowl="trms"nttrm="knowledge,Knowledge">edge as it passes across and between the ="trms">interpretive and ="trms">methodological planes of ="trms">composing knowl="trms"nttrm="knowledge,Knowledge">edge. (="ppl">Katie ="ppl">King)
“distributed being and cognition”
...attendant mammalian attachment
individuating in="trms">difference
(="trms">anthropo="trms">cene's iteration of the) expansionist logic of manifest destiny
="prgrph">-="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges (="ppl">="ppl">Haraway)
="prgrph">-trans-knowl="trms"nttrm="knowledge,Knowledge">edges (="ppl">="ppl">Hayward)
='lgc'>[='strcls'>*='lgc'>]trans- ='lgc'>: ='strcls'>*promise of moving across without holding tightly to the locations that it is moving from='strcls'>*, crossing of spacetime, a movement within ="trms">relationship ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? in="trms">heritance, the experience of being tied to a long string that is stretching and is connected to somewhere='lgc'>]
coalitional thinking='lgc'> = trans-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> (='lgc'>='lgc'>~= ='mywrk'>my work='lgc'>: heuristic ='lgc'>+ trans-) a thought here, then a reflection, perhaps a ="trms">question that prompts another ="trms">story, and probably a walk full of pointing and talking, walking on scales ='lgc'>[on bur="trms">dens and atrocities of abundance='lgc'>] (='lgc'>='lgc'>--> I use='lgc'>:) ="trms">translation, trans="trms">figuration, transformation, trans-="trms">differentiation, transcription
="prgrph">-what happens to knowing when it is crossing, trans- ="trms">materializes that process of movements, ='strcls'>*marks the where-ness of with-ness='strcls'>*
my ="trms">stories of getting to know one another and recognizing af="trms">finities in ="nms">apass
environmental injustices always play themselves on bodies of knowl="trms"nttrm="knowledge,Knowledge">edges and ="trms">histories as well
="prgrph">-how does my ="trms">lectures, a heuristic way of knowing through trans-, could or should “provide insights” into injustices and inequalities='qstn'>?
="prgrph">-how i have, as an ="nms">iranian or foreigner, ="trms">differently marked body and ="trms">history entry points into understanding and acting on problems='qstn'>?
neritic
oceanic
benthic
minute biota
micro-viruses, bacteria, and endless cycles of decay and regeneration
...the water formed nearly three billion years ago
pulsing temporalities...
(you and things are) surprise ='lgc'>=/= accident
dispossessions. dislocations. disease. greed. racism.
the always-limited, limiting promise of prosperity
='lgc'>[='strcls'>*='lgc'>]racism='lgc'>: an environmental catastrophe, toxic by-product of the industry called racial thinking and un-thinking (the fantasy attached to what race is thought to be), a deadly ambivalence or refusal to see how race is at work in our lives
="prgrph">-humanness not yet available to all humans
='lgc'>[='strcls'>*='lgc'>]posthumanism (and its tools of “becoming ="trms">animal” as effects of power ="trms">writing about itself)='lgc'>: privilege of having been human ='lgc'>='lgc'>--> a racing, sexing, and classing ethos that cannot see itself as such
= a pretense of not al="trms"nttrm="already,spread">ready understanding humanness as a trans-, re-, and de="trms">composing
(="ppl">="ppl">Hayward asking='lgc'>:) how can we talk about posthumanism (in 2014) ='strcls'>*it is not that we have made humanness a more available ="trms">category in sixty years, but that those whose humanness was al="trms"nttrm="already,spread">ready certain (say, white, able-bodied, men) are in the luxurious ="trms">position of sloughing off their humanity='strcls'>* (-fuck!)
='lgc'>}='lgc'>=/= trans-="trms">differentiations, de-="trms">composings='lgc'>[='lgc'>~ marks the loss of ="trms">composure, of control ='lgc'>='lgc'>==> exposes the com="trms">posite shape of life. to de-="trms">compose is the promise we must keep -="ppl">="ppl">Hayward='lgc'>]
racialization of ="trms">ecological crises (='qstn'>?)
(pollutions felt by who='qstn'>? -the poor, the ="trms">birds,)
the old tradition of seeing yourself that unwelcomed alienated guest on the earth (آمدنم بهر چه بود)
planetary accountability
(='at'>@artists, when and how you are) moved to a closer look='strcls'>**
horrified, disgusted, and drawn in
="ppl">="ppl">Hayward='lgc'>: what would an ardently ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list eco-critical race politics look like='qstn'>?
='lgc'>[='lgc'>=/= toward ="trms">materiality='lgc'>: bumptious liveliness of ="trms">matter ='lgc'>='lgc'>==> to deracinate life, to depoliticize ="trms">worldliness='lgc'>]
to host a guest='lgc'>: an ethics of care, a willingness to remain open to a guest without anticipation or expectation
(hospital =) alter the equation of hostile to hostel. Is this what is meant by hospitality='qstn'>?
="frds scrmbld"nttrm="Leonardo">Leo's angry and productive underbelly
="frds scrmbld"nttrm="Leonardo">Leo's take on honesty='lgc'>: real and raw
(gar="trms">dens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting
transgenerational
regenerations
liminal='lgc'>: a threshold without a value, a doorway without assurance
that false divide between life and death (somebody animating it)
(="frds scrmbld">Eszter's lace-like ="trms">interiors)
loss ='lgc'>==shapes='lgc'>='lgc'>==> our ="trms">relationship to the living (='at'>@="frds scrmbld">Jassem)
(='strcls'>*ambivalence of loss and re="trms">membering='strcls'>* in the) melancholic calculus of the archive='lgc'>: “what is lost can become what is preserved as part of the self”
="prgrph">-as an environment sickens and dies we harbor the loss
(hope ='lgc'>=/= salvation)
...learning a new grammar of ="trms">animacy (with ="ppl">="ppl">Hayward)
“='lgc'>[...='lgc'>]="trms">memories of ="trms">excess and delight, freaks, f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring. Captivating. Calling. Their juxta="trms">position in this contradictory scape of sea, desert, and mountains='lgc'>--surreal”
(the mer-creature) a living con="trms">densation and displacement of what people ="trms">imagined as real
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...how little is needed to prompt the ="trms">imagination='lgc'>: paint, wheels, and wood.
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
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(the ="trms">inter- and trans-action of) learning, playing and thought
in ="nms">ajayeb what are the='lgc'>:
="lsts lst1">•="trms">animacy hierarchies (='lgc'>--="ppl">Chen)
="lsts lst1">•exposed and transparent conditions of possibility (='lgc'>--="ppl">="ppl">Hayward) ='lgc'>='lgc'>==> becomings and assemblages
="lsts lst1">•="trms">ontological fixities
="lsts lst1">•enactment of large-scale fantasies (='lgc'>--="ppl">Chen)
="lsts lst1">•
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(="ppl">Mehran Rad) on description of spring
kofr کفر ='lgc'><='lgc'>='lgc'>--> “="trms">nature” (tabi'at طبيعت) ='lgc'><='lgc'>-='lgc'>='lgc'>--> bahar بهار ='lgc'><='lgc'>='lgc'>--> bot-khane بت خانه
Manuchehri='lgc'>: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
="ppl">Hafez='lgc'>: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
='lgc'>=/= durdastha دوردستها, beyonds
donya دنیا ='lgc'><='lgc'>='lgc'>--> gozar گذر
='lgc'>='lgc'>-->='qstn'>? ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="ppl">Nezami='lgc'>:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی زاد چو هنگام خزان آید برد باد
(ruse, san'at صنعت ='lgc'>='lgc'>-->) hile حیله ='lgc'>=/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)
lahn-haye jahan
لحنهای جهان
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(feral='qstn'>?) table of contents
how we know that contents are tabled at all='qstn'>? ='lgc'>='lgc'>--> in="trms">heritances of taxonomy, ="trms">natural philosophies ="trms">aesthetics='lgc'>: tamed facts
='at'>#="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs, my ="nms">ajayeb diagrams
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="nms">ajayeb's ="trms">histories (='lgc'>~ ="nms">ajayeb's ="trms">historically ="trms">situated ="trms">relational ="trms">worldings) ='lgc'>=/= ="trms">societies of individuals in human-only ="trms">histories (='lgc'>~ ="ppl">Euclidean figures and ="trms">stories of Man)
(which ="trms">network is='qstn'>?) a netbag for collecting up what is crucial for ongoing
="nms">ajayeb's ="trms">technotheocratic geoengineering ='lgc'>[, it “fixes” some common ="trms">imaginations the “affairs of life,” and not ="trms">specifically the “afterlife,” (within the ='lgc'>{terminology ='lgc'>~='lgc'>} figural-conceptual powers of ="trms">syms and ="trms">material-="trms">semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)='lgc'>]
="lsts lst1">•periods of time
="lsts lst1">•“known” life
="lsts lst1">•abode (budgah بودگاه, Wohnplatz)
="lsts lst1">•donya دنيا
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="prgrph">-="trms">stories that focus on com="trms">position rather than intrusion
="prgrph">-="trms">stories that focus on ="trms">ongoingness rather than game-over
(="ppl">="ppl">Haraway > ="ppl">="ppl">Stengers > ="ppl">="ppl">Latour > ="ppl">="ppl">Margulis) Gaia, to name complex nonlinear couplings between processes that ="trms">compose and sustain entwined but nonadditive sub="trms">systems as a partially cohering ="trms">systemic whole
planet-transforming, ="trms">historically ="trms">situated, new-enough, ="trms">worlding ="trms">relations
(="trms">systematic ="trms">stories are linked) ="trms"nttrm="metaph,metamorph,metabol,metal">metabolisms, ="trms">articulations, coproductions
(they must also be) ="trms">relational, ="trms">sympoietic, consequential
myth-="trms">systems (are set-ups)
(a deadly one='lgc'>: “Man ='lgc'>+ Tool ='lgc'>='lgc'>==> ="trms">history”)
names ='lgc'>=/= faces (='lgc'>~ ="trms">morphs of the same)
a thousand names of something else
(what ="ppl">="ppl">Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
="trms">bird-bodies
(="ppl">="ppl">Haraway's spider and) my ="nms">ajayeb's snake='lgc'>: tasks of thinking, figuring, and ="trms">storytelling
='lgc'>--='not'>✕='lgc'>='lgc'>--> heady facial re="trms">presentation; ='lgc'>[="frds scrmbld">Luisa also dislikes this='lgc'>]
="lsts lst1">•figure of snake (circular serpent) is ="nms">ajayeb Persian sf ="trms">worlding, has ties with the ="trms">Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the ="trms">abyssal moral (eating your end, no gag reflex)='lgc'>='lgc'>-->='lgc'>{Gildas Hamel='lgc'>: “the ="trms">abyssal and elemental forces before they were astralized by chief gods and their tame committees"='lgc'>}
“many critters acoss taxa” (juju جوجو ='lgc'>+ rade رده)
(I dispute ="ppl">="ppl">Haraway's notion of “sacred.” popular ="trms">religion is at many times populated by earthly figures alongside many astralized destructive ="trms">finitudes.)
="ppl">="ppl">Haraway's urgently needed Chthulu="trms">cene ="trms">story
='lgc'>[="ppl">Miyazaki's='lgc'>] biodiverse terra ='lgc'>[God flips out='lgc'>] into something very slimy, like any overstressed complex adaptive ="trms">system at the end of its abilities to absorb insult after insult. (="ppl">="ppl">Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the ="trms">specificity and proximity of connections ="trms">matters
(="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour's) ‘things’ are='lgc'>:
="lstsrd">1- collection of entities
="lstsrd">2- hard to classify, un="trms">sortable, (and probably with bad smell)
="trms">Anthropos ='lgc'>=/= rich generative home of a multi="trms">species Earth
“looks up at what he sees.”
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ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short='lgc'>: Ajayeb, is a sug="trms">gestive cognitive work, full of strange ="trms">linguistic pollutants, ="trms">interesting ="trms">agencies and animations, and like most of the medieval ="trms">sciences and knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">systems that were busy with the transformation of ="trms">agencies it collapses “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists” and “="trms">narratives.” In Ajayeb each ="trms">animal is a con="trms">sensual ="trms">hallucination device (='lgc'>~ each ="trms">animal is a way of knowing the ="trms">world); some pre-organic, ="trms">inter-corporal ="trms">species, with trans-="trms">ontological intentionalities.
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infrastructure='lgc'>: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (="ppl">Katie ="ppl">King)
='lgc'>='lgc'>--> “flexible knowl="trms"nttrm="knowledge,Knowledge">edges”
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آب حیوان ='lgc'>{how could I know that ="frds scrmbld">Vladimir (in his performance for ="frds scrmbld">="frds scrmbld">Lilia's ="nms">apass score) was not (in)sourcing the Holy Waters, abe heyvan or vozu='qstn'>? his sweat was the ooze of a ="trms">modern and secular labor. he was using a profane water='qstn'>?='lgc'>}
حیوان خوران جهان heyvan khorane jahan
زیرکان کهن kohan zirak
حجابی که ظلمات شد نام او روان آب حیوان از آرام او (Zolmat ='and'>& abe heyvan)
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='at'>#='mywrk'>my work in ="nms">apass is about='lgc'>:
="lsts lst1">•="trms">bestiary='lgc'>: archaeological ="trms">anthropology of human-="trms">animal practices
="lsts lst1">•="trms">rhetoric='lgc'>: scaling, modeling, figuring out fields of practices
="lsts lst1">•="trms">ontology='lgc'>: circumscribe, address, or deal with the processes of ="trms">ontological transformations
="lsts lst1">•="trms">storytelling='lgc'>: mobilizing ="trms">different kinds of mental resources and ="trms">literacies
="lsts lst1">•performance='lgc'>: what it would be to know together
="lsts lst1">•="trms">sociality='lgc'>: that which joins ="trms">categorically separate mode of ="trms">agencies
="lsts lst1">•
='at'>#my findings/="trms">questions, so far='lgc'>:
="lsts lst1">•="trms">animal subjectivity ='lgc'>='lgc'>~=='qstn'>? human ="trms">imagination
="lsts lst1">•="trms">bestiary ='lgc'>='lgc'>~=='qstn'>? ="trms">affect ='lgc'>+ ="trms">episteme
="lsts lst1">•medieval ="trms">bestiaries='lgc'>: ="trms">world ='lgc'>='lgc'>~= ="trms">phenomena
="lsts lst1">•de="trms">finition ='lgc'>='lgc'>~=='qstn'>? ="trms">ontological choreography ='lgc'>='lgc'>==> ="trms">worlds are created
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphores of self ='lgc'>='lgc'>~-> ="nms">body image ='lgc'>='lgc'>~=='qstn'>? image of ="trms">world
="lsts lst1">•="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>='lgc'>~=='qstn'>? reason
="lsts lst1">•
I found myself oriented towards a kind of ‘multi="trms">species ethnography’='lgc'>: a new way of ="trms">writing and mode of research in which creatures previously appearing on the margins of ="trms">interest='lgc'>--as part of the landscape, as food for humans, as ="trms">symbols (for mystic projects)='lgc'>--have been pressed into the foreground of ="trms">interest.
(what are my) ="trms">symbolic ='lgc'>+ ="trms">symbiotic attachments
what/who is coughing, counting, working, ="trms">communicating sited between divine and bestial in ="nms">ajayeb='qstn'>?
="prgrph">-is my ="nms">ajayeb a (dead/alive) multi="trms">species art project='qstn'>? studying Indo-Arab-="nms">Iranian illuminated manuscripts as to be ="trms"nttrm="already,spread">reading a paper in ="trms">ecology or molecular biology or art.
unlike ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex Arteaga's ="trms">question of “inevitable altruism” ='lgc'>{started from “conscious human subjects” and ended there='lgc'>} (in his talk 30.05.2017 ="nms">apass,) I would insist on giving an account of the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of ‘self’ in the ="trms">history of body and mind (that ="trms">matters to ‘you’) ='lgc'>[my findings of self='lgc'>: maginc lantern, iceberg's tip (='lgc'>='lgc'>==> unconsciousness), wasteland/="trms">wilderness, greedy ="trms">beast within, ... ='lgc'>{='lgc'>='lgc'>--> these are all (classical) basis for “higher” cognitive capacities='lgc'>}='lgc'>] ='lgc'>[also I am against ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex's notion of “destablizing stabilities as the task of artistic research.” I choose to refuse to put what is in flux against what is stable or attempting to stabilize. (I am in alignment with ="ppl">Katie ="ppl">King sharpening for me that) we constantly share our ="trms">stage, settings, performances, sensoria, reenactments among ="trms">agencies and ="trms">species, creating varying stabilities, some fragile, some robust='lgc'>]
='strcls'>*account='lgc'>--synonymous with='lgc'>: description, information, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, reason, record, statement, ="trms">story, sum, tale
="prgrph">-a contractual ="trms">relationship
="prgrph">-giving an itemized account of recent transactions and resulting balance (of your ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors='lgc'> = ="trms">material-discursive ="trms">apparatuses that are ="trms">materializing your found ="trms">="trms">empirical objects)
="prgrph">-accountability is always also about remaking those ="trms">relations that produced your objects
="prgrph">-detailed explanation of money held in trust, to count, enumerate='strcls'>* ='lgc'>='lgc'>-->='lgc'>{telling ='lgc'>=='qstn'>? enumerating='lgc'>}
counting your senses
='strcls'>*accountability is about your ‘import’ functions (like in a programming ="trms">language when you import a library of functions)
='lgc'>='lgc'>--> count='lgc'>: an ="trms">agent of ="trms">sorting that separates units or groups of a collection ='lgc'>='lgc'>--> ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed ='lgc'>='lgc'>--> to have importance and worth ='lgc'>='lgc'>~-> country ='lgc'>='lgc'>---='lgc'>{='qstn'>? unexpected countries='lgc'>}
='lgc'>--0='lgc'>='lgc'>--> ‘count’ is also a word ="trms">technologically tethered, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of computing
(="ppl">Kirksey > ="ppl">Leigh ="ppl">="ppl">Star) to begin with the ="trms">question, ‘cui bono='qstn'>?’ (for whose benefit='qstn'>?) ='lgc'>=/= to begin with a celebration of the fact of human/nonhuman mingling
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my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs diagrams are ‘swarms’='qstn'>? -a multitude of ="trms">different creative ="trms">agents
="nms">ajayeb.net (how can it be='lgc'>:) not a website but a “para-site”
="lsts lst1">•am i creating an ego (for ="nms">ajayeb) in my ="nms">ajayeb.net='qstn'>? if yes, that would be ="trms">interesting how='qstn'>?
topos/topic of hypertext, spatial character of electronic ="trms">writing
topic ='lgc'>[from ="trms">Greek ‘topos’='lgc'>: a place, in ancient ="trms">rhetoric used to refer to commonplaces, conventional units, or ="trms">methods of thought='lgc'>] exist in a ="trms">writing space that is not only a visual surface but also a ="trms">data structure in the computer ='lgc'>='lgc'>--> Hypertext='lgc'>: “is not the ="trms">writing of a place, but rather a ="trms">writing with places, spatially realized topics.” (="ppl">Bolter < ="ppl">Hubert)
="prgrph">-in my hypertext, which ="trms">writing ="trms">materials, cognitive mappings, itineraries of ="trms"nttrm="already,spread">reading, textual stability, loops and reductions are addressed='qstn'>?
="lsts lst1">•in ="nms">ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user ="trms">interface widget; how did i come to use “='qstn'>?q=” ='lgc'>: ="trms">rhetorics of ="trms">technologized inquiry in place before i even could think about how do I allow my objects constituted by “='qstn'>?”, “q” and “=” of the ="trms">language and grammar of ="trms">internet
="lsts lst1">•(when i uploaded my hypertext i faced immediately the big ="trms">data='lgc'>:) google webmasters tools is my first ="trms"nttrm="already,spread">readership, it ="trms">communicates its ="trms"nttrm="already,spread">reading with me; (did i have a desire to make the hypertext for a machine='qstn'>?) who/what is doing the ="trms"nttrm="already,spread">reading (in the ="trms">world of big ="trms">data)='qstn'>? the ="trms">interpretive work that is going on, in a ="trms">writing and ="trms"nttrm="already,spread">reading done by computers ='lgc'>='lgc'>==> ethical and ="trms">social values
="lsts lst1">•url pased in face="trms">book post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding ="trms"nttrm="metaph,metamorph,metabol,metal">metal under the ground, ganj, and so on...
the English (since second ="trms">world war) ='lgc'>='lgc'>--> (1) ="trms">international ="trms">lingua franca of high ="trms">technology, (2) the ="trms">language of computers
="prgrph">-in ="nms">ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
="prgrph">-the amount of ="trms">linguistic replicators that circulate through my ="nms">ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in ="trms">different ways
="prgrph">-a flourishing of a neo-English and ="trms">Farsi miniaturization of Eng
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sometimes the answer to the ="trms">question is to investigate the ="trms">question itself
="ppl">="ppl">Despret asking with Rowell='lgc'>: how can we be sure that primates have a more complex ="trms">social life='qstn'>? ='lgc'>='lgc'>--> how did we build the comparison='qstn'>?='strcls'>*** ='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> if they are so intelligent, how did they get the ‘chance’ to become so ‘well ="trms">="trms">equipped’='qstn'>?
(in this ="trms">question can be raised an unexpected ="trms">animal)
='lgc'>[(how) the makhlughat/مخلوقات/creatures/beings of ="nms">ajayeb were well ="trms">="trms">equipped (with ="trms">agency, will, intention,)='lgc'>]
sheep, ‘the epitome of the silly ="trms">animal’
(همگون دوستی hamgune-dusti, khod-no dusti خود نوع دوستی) altruism, in ="trms">birds (and humans)
Zahavi calling his ="trms">birds, ‘refugees,’ non-territorial individuals
quest for ="trms">social ‘status’ and prestige in Babblers
(="trms">birds know that) signals for prestige are costly
in="trms">="trms"nttrm="cluster,club">clusive fitness
porousness of the (="trms">semiotic) demarcation ='lgc'>[="trms">wild/domesticated ='lgc'>='lgc'>--> quasi-="trms">wild/quasi-domesticated='lgc'>] ='lgc'>='lgc'>--> (successively and recursively) unstable and living ="trms">tropes='strcls'>* ='lgc'>='lgc'>--> we should probably redefine our (creaturely) subjects in cor="trms">respondence to (="ppl">Leibnizian) ‘quasi-causes’
quasi-feral
the ‘unexpected’ often un="trms">folds in an unexpected way. (Despert > ="ppl">Leibniz)
="trms">anthropo="trms">morphism is always someone's ="trms">anthropo="trms">morphism
="trms">anthropo="trms">morphism is always someone's common sense
='lgc'>{(becoming ="trms">interested in) individual (detailed nuances of) ="trms">difference ='lgc'>=/= when “model” becomes the goal='lgc'>}='lgc'>='lgc'>--> standard model (of ="trms">natural ="trms">science) ='lgc'>='lgc'>--> a pre="trms">supposed ="trms">specific idea of “="trms">science” ='lgc'>='lgc'>--> use a ="trms">technical, highly theoretical ="trms">language ='lgc'>='lgc'>==> ="trms">epistemological objectification of ="trms">animals (='lgc'>='lgc'>--> re="trms">presentation of ="trms">animals as ="trms">natural objects) ='lgc'>='lgc'>~= desubjectified ="trms">animals
(safeguards of) ="trms">authorship and meaning (won't allow ="ppl">Attar) ='lgc'>==ask='lgc'>='lgc'>==> |X| what is your “subject” ="trms">interested in='qstn'>? what ="trms">matters to them='qstn'>?
(="ppl">Attar never looked for varieties='lgc'>--in anecdotes, in little ="trms">stories, in individual ="trms">bird biographies ='lgc'>='lgc'>-->='lgc'>{these are the ="trms">materials that I am collecting from my family telegram group posted ="trms">animal videos='lgc'>})
thinking with the ="trms">bird
looking with it (='lgc'>=/= looking at it) ='lgc'>--and='lgc'>='lgc'>--> and knowing its intentions
both humans and nonhumans create ="trms">narratives, rather than just telling them. (there are ="trms">socialities in which) they both create/disclose new scripts ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> inhabiting an existential ="trms">world ='lgc'>='lgc'>~-> full of actors and living adventures, that give them='lgc'>:
="lsts lst1">•a ="trms">history
="lsts lst1">•a bibliography
="lsts lst1">•a personality
="lsts lst1">•
(and) a full repertoire of='lgc'>:
="lsts lst1">•will
="lsts lst1">•intention
="lsts lst1">•="trms">agency
="lsts lst1">•
to recreate similarities between ="trms">scientific and mundane practices (='lgc'><='lgc'>-- neccesory for making companionship)
='strcls'>*="trms">agency is an ="trms">="trms">equipment
='strcls'>*(="trms">greeting) rituals ='lgc'>='lgc'>~=perform='lgc'>='lgc'>==> ="trms">social links='strcls'>* ='lgc'>='lgc'>--> assess reliability
='lgc'>='lgc'>--> I am ="trms">interested in ritual in its mundane sense ='lgc'>=/= performance-art ritual ='lgc'>{='strcls'>*='lgc'>}='lgc'>='lgc'>--> who are they in the (becoming in) ritual='qstn'>? (='lgc'>='lgc'>--> who is “="frds scrmbld">Evamaria” in her performance-art ritual='qstn'>?) ='lgc'>='lgc'>--> which meaning you ="trms">embody='qstn'>?
the ="trms">difference between ="trms">response and reaction (not so clear ='lgc'>[as I thought='lgc'>]) ='at'>#passive reacting beings...
(this ="trms">difference) structures the way we see “passivity”
(tracing) “objectivity(s)” (in one's own culture's dominant ="trms">epistemologies) ='lgc'>='lgc'>--> “audience” poker-face in art ='and'>& ="trms">science (-adviced to be as neutral as possible, to be unavailable, to be no one) ='lgc'>[='lgc'>=/= ="nms">harem ='lgc'>--(is about)='lgc'>='lgc'>--> domesticating practices='lgc'>] ='lgc'>[='lgc'>='lgc'>--> (in order to query the ways) audience habituating the performer / ="trms">scientists habituating their ="trms">animals='strcls'>*='lgc'>], ='lgc'>='lgc'>--> ="trms">scientists are getting it, why the artists and their audience don't get it!='qstn'>? ='lgc'>}='lgc'>--(="trms">ontological risk)='lgc'>='lgc'>--> ='strcls'>***the performer is a ="trms">social subject='strcls'>*** ='lgc'>: (="trms">category changes in everyday life)
="lsts lst1">•when I am by myself='lgc'>: I am an orangutan, sometimes snake, I am ‘something’
="lsts lst1">•when I am with others='lgc'>: I turn to human
="lsts lst1">•when I am “objective”='lgc'>: I am off-="trms">category, I am not ‘something’ (-super strange!)
='lgc'>}='lgc'>='lgc'>==> the ‘Other’ ='lgc'>[not only the police officer,='lgc'>] always estizah (="trms">interpellation استيضاح) you(='qstn'>?)
it is very ="trms">interesting the way ="ppl">="ppl">Despret is working (on the field) with ="ppl">="ppl">Haraway's (intuitive genius) analysis
="trms">scientist's will to be ‘no-one’ that would prevent any ="trms">interaction
(="ppl">="ppl">Despret's constructivist and non-relativist ="trms">translation of ‘the ways ="trms">animals act are the consequences of the observer's gaze’='lgc'>:) ='strcls'>*="trms">animal actions are ="trms">responsible consequences='strcls'>*
='lgc'>[(='strcls'>*)performance='lgc'>: the ="trms">responsible consequence of a (no less) ="trms">responsible gaze='lgc'>]
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="ppl">Verran, knowl="trms"nttrm="knowledge,Knowledge">edge economy
knowl="trms"nttrm="knowledge,Knowledge">edger always ="trms">authored
cross-cultural knowl="trms"nttrm="knowledge,Knowledge">edge practices
="prgrph">-physis, “I bring forth”, “I produce”, “I make to grow” (='lgc'>=/= “="trms">techne” in ="ppl">Aristotlian sense)
X-physis='lgc'>: a process which sticks out in the direction X ='lgc'>='lgc'>--> how this ="trms">morpheme has come to mean (since mid-15th century) “form” and “="trms">nature”='qstn'>? (this is about thinking of making)
“physis” requires the ="trms">different perspectives of the four causes (aitia)='lgc'>:
="lsts lst1">•="trms">material ='lgc'>='lgc'>--> source of ="trms">matter
="lsts lst1">•efficient ='lgc'>='lgc'>--> power/motion
="lsts lst1">•formal ='lgc'>='lgc'>--> containing its form
="lsts lst1">•final ='lgc'>='lgc'>--> end
="trms">zoo="trms">poiesis ='lgc'>='lgc'>--> ="trms">zoo="trms">poetics, explorations of how ="trms">animals (="trms">zoo) shape the making of text, study of ‘the ="trms">literary ="trms">animal’
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="ppl">Katie ="ppl">King
“flexible knowl="trms"nttrm="knowledge,Knowledge">edges” on the ="trms"nttrm="knowledge,Knowledge">edge of validity ='heart'>♥ (='lgc'>='lgc'>--> almost invalid='strcls'>*)
fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization
changing patterns of ="trms">interaction
(aren't we here to) change the patterns of ="trms">interaction
(aren't we here to) change the faith of letters and ="trms">love ="trms">stories
reenactments (are fantasy practices and realities) ='lgc'>=/= simple, accessible, and democratized (knowl="trms"nttrm="knowledge,Knowledge">edge)
“layers of locals and globals”
='lgc'>[somehow I couldn't feel in his long term project what is ="frds scrmbld">Kobe's ="trms">relation to='lgc'>] (processes and their product that require) developing and learning new ="trms">skills, pleasures, and ="trms">communities
="prgrph">-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ="nms">ajayeb was busy with
='strcls'>***we are always doing both “purification” and “hybridization”
='lgc'>[='lgc'>]we direct our attention ="trms">simultaneously to the work of purification and the work of hybridization ='lgc'>='lgc'>==> we immediately stop being wholly ="trms">modern ='lgc'>='lgc'>--> ='strcls'>*our future begins to change='strcls'>* / ='strcls'>*our ="trms">past begins to change='strcls'>*
='lgc'>[='mywrk'>my work on ="nms">ajayeb (“hybrids down below” ='lgc'>{="ppl">="ppl">Latour='lgc'>}) is precisely about (this kind of) transformation of ="trms">pasts and futures='lgc'>] ='lgc'>='lgc'>==> meeting companion ="trms">species ='lgc'>{if ='mywrk'>my work on ="nms">ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the ="trms"nttrm="knowledge,Knowledge">edge of my paper, what is it good for then='qstn'>?!='lgc'>}
(='strcls'>*)companion ="trms">species='lgc'>: assemblages of living and non-living ‘="trms">species’='strcls'>***
(="frds scrmbld">Janina is all along engaged with companion ="trms">species)
(an strategy='lgc'>:) allocation of ="trms">responsibility for grasping information
assemblage at various levels and sublevels characterizes ='strcls'>*explanations='strcls'>* and ='strcls'>*practices='strcls'>*
="trms">techno="trms">scientific tsunami that will ob="trms">literate ="trms">prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, ="trms">agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
="ppl">Alberti='lgc'>: bodies of Minoan figurines “wear” the appropriate gender for a ="trms">specific ritual practice, they don't “bear” gender (as their essential feature) ='lgc'>='lgc'>==> gender salience is always in ="trms">question, not a propor pre="trms">supposition
“sex has emerged as a salient attribute of the pot's character as a pot”
when ="trms">zoo="trms">morphic figures are ="trms">present...
="nms">ajayeb's ="trms">zoo="trms">morphic figures with their salient attributes are not “purposed” necessarily being to en="trms">code their belief-="trms">system ="trms">onto objects that we may ="trms"nttrm="already,spread">read today='lgc'>--like ="trms">story-board='lgc'>--but rather to make ="trms">interventions into the ="trms">world of human-nonhuman ="trms">relations. to either assist or resist such transformations
='lgc'>[terms sharpened with ="ppl">Alberti ='lgc'>+ ="ppl">Katie ="ppl">King='lgc'>]
museum studies
(="ppl">="ppl">Hayward='lgc'>:) freedom ='lgc'>='lgc'>--> initiative in shaping a ="trms">narrative, a visible body, where one is able to engage and resist ='lgc'>[='at'>@="frds scrmbld">Xiri='lgc'>] ='lgc'>='lgc'>--> contradicts itself because one is really not free from the policing of the physical body ='lgc'>='lgc'>--> coming into a ='lgc'>[...='lgc'>] body (='lgc'>='lgc'>==> reality and disillusion in public spaces) ='lgc'>='lgc'>-->='lgc'>{ ="trms">narrative, flesh, is filled with ="trms">memory, emotions, and complexity ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]
='strcls'>*="trms">crafting a space for existence may involve='lgc'>:
="lsts lst1">•un="trms">folding ="trms">history
="lsts lst1">•mapping normative processes
="lsts lst1">•immersing a “body” in vulnerability (='strcls'>*)
deploy ='lgc'>=/= un="trms">veiling
="trms">sort out ='lgc'>=/= debunking هدايت
glocalizing
="ppl">Katie ="ppl">King ="trms"nttrm="already,spread">reading ="ppl">="ppl">Hayward='lgc'>: ='lgc'>[...='lgc'>] assembling ="trms">apparatuses for en="trms">folding visions of ="trms">instrumental, subjective and cognitive ="trms">technologies among ciliated (مودار, ریشهدار) bodies
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="trms">technologies of the ="trms">literal
grain of analysis, timescale, noting/creating hybrid objects of study
='lgc'>[comparing the incomparable ='lgc'>='lgc'>--> lumping ='lgc'>--then='lgc'>='lgc'>--> splitting='lgc'>]
='strcls'>***starting off a research project which eventually hopes to have something to say about that hybrid “thing”='strcls'>*** ...with some despised ="trms">members of a particular time period (='lgc'>='lgc'>--> switching those who count as major or minor characters), promises to make it possible to build in ='strcls'>*a range of genders (not just two), a range of ="trms">writing ="trms">technologies, a range of self-effacing acts, and a range of publics='strcls'>*, while working from a particular place and time
='strcls'>***there are many ="trms">different ="trms">interests creating the ="trms">pasts='strcls'>***, the possible ="trms">worlds...
(="ppl">Leigh ="ppl">="ppl">Star > ="ppl">Katie ="ppl">King > ="frds">Sina) “comparing the incomparable”
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here i am trying an outline of my ="trms">interrelated research practices in a preliminary character, the ="trms">intersection of which I am just at the beginning to understand
="nms">ajayeb='lgc'>: ="trms">writing ="trms">technologies of the 12th century ="nms">Iran
plain style
soing naked as a sign
dress and address
="trms">ecology of ="trms">writing ="trms">technologies
(="ppl">Katie ="ppl">King='lgc'>:) ="trms">writing ="trms">technologies='lgc'>: ideologies layered in time and space ='strcls'>* under which ="trms">writing has been divided ='lgc'>[also cannot be divided='lgc'>] from other generations of cultural meaning
myriad hybrid forms, commingling in ="trms">material and ideological proliferations
(with ="ppl">Katie ="ppl">King's ="trms">interest in women's ="trms">writing ="trms">technologies)
“="trms">presentist”='lgc'>: a practice of classification and ="trms">categorization to access ="trms">pasts
="large lg38" stl="font-size:128%">
continuities and local discontinuities ='lgc'>='lgc'>--> is ‘continuity’ (always) a universal abstraction='qstn'>?='strcls'>**
relative universalization
prescrptions for speech and silence
what is gained and what is lost when “tidying up the archive”='qstn'>? (a german problem)
prescriptions for speech and silence
“politeness ="trms">phenomena”
‘plain speech’ for Quakers='lgc'>: rejection of ‘idle’ speech. preaching was another version of sacrificing seld-will, and was appropriate speech.
public preaching in particular was also a challenge to ="trms">social ="trms">relations and ="trms">interaction ='lgc'>='lgc'>--> a challenge to gender, speaking public was a cultural humiliation for individual women ='lgc'>='lgc'>--> the Quaker women practiced preaching as a personal humiliation ="trms">instrumental to their own salvation ='lgc'>[! in a weird way i also did this to my self='lgc'>] ='at'>#becoming woman='lgc'>='lgc'>-->='lgc'>{a liquefying aspect='lgc'>: “womanhood” was used ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically to identify those who could not preach, the surrender of (male) ="trms">authority to God by men was “female”
="lsts lst1">•inhibiting woman's prophetic ="trms">agencies
="lsts lst1">•“lack of discipline” becomes discipline ='lgc'>--!='lgc'>='lgc'>--> forms of discipline that appear “undisciplined” or out of control
(="ppl">Katie ="ppl">King > Mack='lgc'>:) “Quakers not only bathed in a sea of poly="trms">morphous sipritual ="trms">nature and ="trms">eroticism; they occasionally wrote as if they had succeeded in floating above gender altogether”
“going naked as a sign” (and Quaker's “plain style”) ='lgc'>='lgc'>--> Tasavof, ="nms">ajayeb, and ="trms">communication strategies of the so-called new ="trms">science of the same time (of Quakers)
‘nakedness’ was ="trms">simultaneously ="trms">literally his own, a figure of the ="trms">world, an ='thdf'>example of many others, the abstract principle, and the essential truth of the one addressed
="prgrph">-simplicity, economy, and plainness; to reject all the amplifications, digressions, and swellings of style
preferring ="trms">language of artisans, countrymen, merchants, of wits and scholars
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658
realized eschatology
انا الحق, an-al-hagh
(Damrosch='lgc'>:) the performance of the sign thus entailed a doubly negative aspect='lgc'>: in the person exhibiting it, a conviction of fulfilling a divine mandate in op="trms">position to personal self-="trms">interest; and in those who witnessed it, an offense to ordinary ="trms">social standards that actually served to authenticate it.
='strcls'>*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed='strcls'>*
='at'>#shath, shathiat ='lgc'>='lgc'>==> tazkirat, ='lgc'>-='lgc'>='lgc'>-->='lgc'>{ what the saints of Tasavof (reported by ="ppl">Attar-='lgc'>{his “virtual witnessing” of “awliya” اولیا as a “realized"='lgc'>}, Quakers ='lgc'>[as illegal nonconformist sect='lgc'>]) put together was their own ="trms">writing ="trms">technology infrastructure='strcls'>** ='lgc'>='lgc'>==> ='strcls'>**="trms">routinization of charisma='strcls'>** ='lgc'><='lgc'>-- organizational structure ='lgc'>["advices and queries” نفحات الانس nafahat ='lgc'>='lgc'>~-> rationalized ="trms">systematic intellectualizations='lgc'>]='lgc'>}
pattern of suffering that the believer ="trms">literally and personally relives
(is Tasavof developed ="frds scrmbld"nttrm="Christianson">Christian modality of sacrifice='qstn'>? is ='strcls'>*passivity imported from elsewhere in Islam='strcls'>*='qstn'>?)
a protagonist, like San'an, like an actor in a mystery play, enacting in a deliberately challenging form, ="trms">internalized and lived as a potent sign
(Bechwith='lgc'>:) rendered performance of ="trms">religious ="trms">materials both practically impossible and conceptually unthinkable
='lgc'>+ exercises their discipline of the senses and the ="trms">imagination
='strcls'>*undisciplined loss of control in enthusiasm and in this extravagant example='strcls'>*
(="trms">stories of) a small group of powerful and vocal actors
='strcls'>***to attend to the local practices of in="trms">="trms"nttrm="cluster,club">clusion and ex="trms">="trms"nttrm="cluster,club">clusion through which some speak and others are spoken for, some act and others are acted upon='strcls'>***
(='at'>#="trms">ontology)
gentlemanly practices ='lgc'>='lgc'>--> (ask) what that legitimacy consisted in and how far it extended='qstn'>?
(wellborn connoisseurs of the new ="trms">science)
leave the work tacit, and it fades into the wallpaper
="lsts lst1">•(="ppl">Leigh ="ppl">="ppl">Star's) ethnography of infrastructure
="lsts lst1">•(="ppl">="ppl">Bowker's) infra-structural inversion
="lsts lst1">•(="ppl">Katie ="ppl">King's) ="trms">ecology of ="trms">writing ="trms">technologies='lgc'>: massive, large-scale infrastructure in dynamic motion, bits changing at ="trms">differential rates across time, made up of layered sub-="trms">systems complexity ="trms">interconnected and animated by distributed ="trms">agencies, in="trms"nttrm="cluster,club">cluding people, ="trms">skills, devices and ="trms">social powers.
the ="trms">translation between (='lgc'>[my='lgc'>] deliberately) ="trms">presentist (="trms"nttrm="metaph,metamorph,metabol,metal">meta-)="trms">language (of cybernetic ="trms">systems) and various local ="trms">languages helps ='strcls'>*to rescale particular objects of study='strcls'>*
(='mywrk'>my research='lgc'>: “="trms">social studies of”) studying ="trms">animal subjectivity ='lgc'>--(changes the way)='lgc'>='lgc'>--> studying infrastructures ='lgc'>--requires='lgc'>='lgc'>--> one to think (explicitly) about scale and range ='lgc'>='lgc'>--> boundaries/connections between one ="trms">system and another ='lgc'>--(what counts as)='lgc'>='lgc'>--> working sub-="trms">systems and various essential forms of “black-boxing” (that describe and use these infrastructures)
="prgrph">-="ppl">Katie ="ppl">King's accounts of black-boxing (that might ="trms">matter in conversations about) 17th century ="trms">writing ="trms">technologies='lgc'>:
="lsts lst2">◦reification='lgc'>: strategic metonymic reduction, kenaye کنایه
="lsts lst2">◦enthusiasm='lgc'>: essentializing identities or ideas
="lsts lst2">◦="trms">members (of Royal ="trms">Society)='lgc'>: ="trms">naturalizing ranges of in="trms">="trms"nttrm="cluster,club">clusion and ex="trms">="trms"nttrm="cluster,club">clusion
="lsts lst2">◦='strcls'>*witnessing='strcls'>* rescales the infrastructure. the “work of witnessing” asserts that rhetoic as an element of witnessing is not a thing, not even a performance, but al="trms"nttrm="already,spread">ready itself a complex set of infrastructural ="trms">systems with animating practices and ="trms">agencies
...="trms"nttrm="already,spread">readers might submit to the illusion of having effectively witnessed an experiment themselves
='strcls'>*virtual witnessing realized an “enactment” in words='strcls'>*
black-boxing is totally neccessary to use/study infrastructures, they produce the “artifactual richness” ='lgc'>[= a kind of archaeological layering of artifacts acquired in bits and pieces over time='lgc'>--(Lucy Suchman)='lgc'>] of ="trms">systems
='strcls'>*black-boxing makes elegant some elements of the ="trms">system/s ="trms">differentially='strcls'>*
each ="trms">author does it='lgc'>:
="lsts lst1">•Shapin black-boxing his range of ="trms">systems to its complexity and elegance
="lsts lst1">•="ppl">="ppl">Haraway appropriating ='thdf'>the idea of modest witness for her own feminist purpose
="lsts lst1">•
three ="trms">technologies for fact-making (that Shapin and Schaffer name)='lgc'>:
="lstsrd">1. ="trms">material
="lstsrd">2. ="trms">literary
="lstsrd">3. ="trms">social
Adrian Johns in The ="trms">Nature of The ="trms">Book='lgc'>: particular ="trms">booksellers could indeed use their ='strcls'>*stewardship='strcls'>* of such heterogeneous spaces to further political ideals and ="trms">interests. behind the s="trms">cenes and up the stairs, an ="trms">interested London ="trms">bookseller became a significant actor in cultural events.
nominal ="trms">agency
actual person
principle architect
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="trms">systems move in space, time, and process
some archaeological structures (that one uncover) are stable, some in motion, some evolving, some decaying ='lgc'>='lgc'>--> ='strcls'>*“there is no way of ever getting access to the ="trms">past except through classification ="trms">systems of one ="trms">sort or another”='strcls'>* (at best) the ="trms">past could be reordered to better reflect multiple constituencies now and then. (="ppl">="ppl">Bowker ='lgc'>+ ="ppl">Leigh ="ppl">="ppl">Star)
(my ="nms">ajayeb research='lgc'>: “="trms">epistemic virtues” ='lgc'>[or powers='lgc'>] of the 12th century encyclopedic ="trms">wonder-="trms">books,) “="trms">epistemological decorum” ='lgc'>='lgc'>--> (to capture) “truth-making practices in action” (Shapin)
='lgc'>='lgc'>==> (my commitment to ="nms">ajayeb='lgc'>:) engendering reflection on the ="trms">nature of and function of ="trms">categorization itself
a ="trms">wonderful bit of ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">language
The Exhausted Receiver
Margaret Cavendish description of a new ="trms">world, called the Blazing ="trms">World, her own brand of ="trms">natural philosophy under the guise of a romance... ="trms">science for ladies='lgc'>{
="lstsrd">1- enthusiasm ='lgc'>='lgc'>==> new ="trms">science
="lstsrd">2- study of ="trms">natural philosophy ='lgc'>='lgc'>==> cardinal virtues of ladies, modesty and ="trms">religious reverence
="lstsrd">3- leisure activity, appropriate ="trms">pasttime
='strcls'>*she participated in discussions central to her life and times='strcls'>* (am i participating in discussions central to my life and times='qstn'>?!)
Cavendish self-consciously produced herself as a fantastic and singular... (='lgc'>='lgc'>--> is that what i wish to produce='qstn'>?)
="prgrph">-Cavendish strangely shared with Quaker women an experimental life of proliferating genders, of dress, of personhood, og ="trms">agency, of ="trms">writing, of personae, but not of this ='strcls'>*enabling collectivity='strcls'>*
hermaphroditical view of things='lgc'>: partly artificial, partly ="trms">natural
status of clothing as a signifier of identity ='lgc'>[='lgc'><='lgc'>-- not always='lgc'>]
crossdressing (='at'>#my sticker period)
='lgc'>[modest witness='lgc'>] (='lgc'>='lgc'>--> ="ppl">="ppl">Haraway's ="trms">literal and ="trms">figurative queering of ="trms">categories)
the ="trms">rhetoric of the modest witness ='lgc'>='lgc'>--> the naked way of ="trms">writing, undorned, factual, compelling='lgc'>: “naked ="trms">writing” ='lgc'>[="trms">crafted in the context of being virtually ="trms">present at a de="trms">monstration, the ‘practice of credible witnessing’ (='lgc'>='lgc'>==> “truth”) in ="trms">techno="trms">science='lgc'>] was a proper reference point for feminist examination of objectivity and its ="trms">relationship to a ="trms">science founded in ex="trms">="trms"nttrm="cluster,club">clusion of women. the new man of ="trms">science had to be chaste, modest, heterosexual man who desires yet eschews a sexually d="trms"nttrm="danger,stranger">angerous yet chaste and modest woman ='lgc'>='lgc'>--> ='strcls'>*female modesty was of the body; the new masculine virtue had to be of the mind='strcls'>* ='lgc'>[women's ="trms">presence turns out to disrupt the experiment (of the ="trms">scientist or sufi) altogether='lgc'>] (“='lgc'>[...='lgc'>]best of women, pious, chaste, modest, and compassionate, are rendered unfit for ="trms">science by the very qualities that make them the best of women”)
(="ppl">="ppl">Haraway, why credible witnessing is still at stake='lgc'>:) “this is the culture within which ="trms">contingent facts ='lgc'>[= the real case about the ="trms">world, the object ="trms">world='lgc'>] can be established with all the ="trms">authority, but none of the considerable problems, of transcendental truth. this self-invisibility is the ="trms">specifically ="trms">modern, European, masculine, ="trms">scientific form of the virtue of modesty. this is the form of modesty that pays off its practitioners in the coin of ="trms">epistemological and ="trms">social power. ='strcls'>*this kind of modesty is one of the founding virtues of what we call ="trms">modernity.='strcls'>* ='lgc'>[...='lgc'>] and so he is endowed with the remarkable power to establish the facts.”
="prgrph">-“he ='lgc'>[the civic man of reason='lgc'>] bears witness”='lgc'>: he is objective, he guarantees the clarity and purity of objects, as contestable re="trms">presentations, or as construced documents in their potent capacity to define the facts ='lgc'>=/= queering confidence='lgc'>: enable a more corporal, inflected, and optically ="trms">dense, if less elegant, kind of witness (to the ="trms">matters of fact to emerge in the ="trms">worlds of ="trms">techno="trms">science) ='lgc'>[='lgc'>='lgc'>--> ='thdf'>this is why i was trying to enable that kind of “optically ="trms">dense” and “less elegant” kind of corporeality in our work on ="ppl">Olearius='at'>#='lgc'>]
(="ppl">="ppl">Haraway ='lgc'>+ Potter ='lgc'>+ Shapin ='lgc'>+ Schaffer='lgc'>:) elaboration on ='thdf'>the idea of modest witness in which “modesty” might flip between either two sides='lgc'>:
="lstsrd">1- ="trms">historically masking a masculine solipsism as a preciously unmarked ="trms">category='lgc'>: modest witness ='lgc'>=/= haec vir ='lgc'>: God forbid that the experimental way of life have queer foundations
="lstsrd">2- (working across partialities) to create “a more adequate, self-critical ="trms">techno="trms">science committed to ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges”
a nameless sin about which, without describing, he sought counsel
oratory
tension between dedication and prevarication (zaban bazi زبان بازی)
(='lgc'>[let's not='lgc'>] being a ="trms">member of) a “class” of those whose truth-telling was privileged
in certain ="trms">sorts of people credibility was ="trms">embodied
="nms">ajayeb.net's style of ="trms">writing ='lgc'>=/= a style of ="trms">writing driven by the needs of ="trms"nttrm="already,spread">readers who are relatively un="trms">skilled (in practical divinity, casuistry, or theology, and so on)
='strcls'>*** what kind of classification work, work of ="trms">historical re="trms">presentation, is necessary now to show over time with greater clarity, in cooperation with more and more ="trms">communities of practice, that in the best of all possible ="trms">worlds, at any given moment, the ="trms">past could be reordered to better reflect multiple constituencies now and then='qstn'>? ='strcls'>***
(="ppl">Katie ="ppl">King ='lgc'>+ ="ppl">="ppl">Bowker ='lgc'>+ ="ppl">Leigh ="ppl">="ppl">Star)
='lgc'>[my ="nms">ajayeb-making is about='lgc'>] partial connections (across time) ='lgc'>='lgc'>==> ="trms">communities
(='lgc'>[my point in work on ="nms">ajayeb:='lgc'>] we need) the possbility of competing and shifting claims on individuals (='lgc'>=/= self-making individual), rather persons with partial connections (across time) and queer ="trms">relations with ="trms">past="trms">present ='lgc'>='lgc'>==> negotiating forms of evidence ='lgc'>='lgc'>==> units of analysis ='lgc'>='lgc'>==> ="trms">past reordered
='lgc'>[with the help of ="ppl">Katie ="ppl">King's figure of ="trms">writing ="trms">technologies:='lgc'>] i am ="trms">interested in and ="trms">interested to help make ="trms">historical re="trms">presentations of nonhuman ="nms">iranians in ="trms">writing ="trms">technological ="trms">ecologies (which are inevitably products of new ="trms">social movements, new research ="trms">agendas, new publics of ="trms">interest, and new contests for ="trms">historical meaning)
with ="nms">ajayeb this became immediately my concern='lgc'>: ='strcls'>*infrastructures of ="trms">historical re="trms">presentation='strcls'>*
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(what are the) stickiness of ="nms">ajayeb's being (='qstn'>?) or, in which ="trms">affective economy they are ‘passed around’='qstn'>? ='lgc'>[="trms">social goods, accumulating ="trms">affects, contagious مسرى='qstn'>? it tends to pick up whatever comes near, or gives us a certain kind of angle on what comes near='strcls'>*='lgc'>]
="lsts lst1">•="trms">wonder
="lsts lst1">•cause ='lgc'>='lgc'>==> ='qstn'>?
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ="trms">social bond is always rather sensational='strcls'>*
(="ppl">Ahmed sug="trms">gests) thinking through ="trms">affect as “sticky”='lgc'>: ="trms">affect is what sticks, or what sustains or preserves the connection between ideas, values, and objects
='lgc'>{ ="trms">affects as contagious ='lgc'>=/= (inside/outside) “outside in” model of emotions (for axample, when we say='lgc'>: atmosphere “getting into the individual”)='lgc'>='lgc'>-->='lgc'>[part of the intellectual ="trms">history of (crowd) psychology and the ="trms">sociology of emotions='lgc'>] ='lgc'>}='lgc'>='lgc'>--> ="trms">affect becomes an object only given the ="trms">contingency of how we are ="trms">affected
“what we will receive as an impression will depend on our ="trms">affective ="trms">situation” ='lgc'>='lgc'>--> Julia's post-="ppl">Lacanian feedback='lgc'>: bodies never arrive neutral
='strcls'>*everything depends on the angle of our arrival='strcls'>* (='lgc'><='lgc'>-- my point in ="trms">lecture-performances) ='lgc'>='lgc'>~-> ='strcls'>**pedagogic encounter is full of angles='strcls'>** (='lgc'>='lgc'>--> is that why i am becoming increasingly pedagogic='qstn'>?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” ='lgc'>='lgc'>-->) ='strcls'>*="trms">internal ="trms">communication ='lgc'>=/= external ="trms">communication='strcls'>* ='lgc'>[what goes on inside the text on the level of ="trms">fictional mediation is not to be confused with the non-="trms">fictional realm inhabited by the ="trms"nttrm="already,spread">reader nor by the ="trms">author='lgc'>]
(we are facing the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right way ='lgc'>='lgc'>-->) ='strcls'>*aligned ='lgc'>=/= alienated='strcls'>* (='lgc'><='lgc'>-- we are out of line with an ="trms">affective economy)
='strcls'>***(then how to) share an orientation ='lgc'>[, also refuse to share an orientation toward certain things='lgc'>]
='lgc'>[an ="trms">aesthetic ="trms">question which is moral. how two of my teachers, Julia and Phil, did this='qstn'>?='lgc'>]
to get along ='lgc'>=='qstn'>? to share direction
politics of good feelings
(slide between) ="trms">affective and moral economies
='strcls'>*how feelings participate in making things (good) ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> germanicity
how bodies turn toward things
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•messiness of the experiential
="lsts lst1">•un="trms">folding of bodies into the ="trms">worlds
="lsts lst1">•drama of ="trms">contingency
“hap” ='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•happening ='lgc'>='lgc'>--> chance
="lsts lst1">•happiness ='lgc'>='lgc'>--> stickiness
='lgc'>}='lgc'>='lgc'>--> ="trms">contingency of what happens as something good ='lgc'>='lgc'>--> ='strcls'>*="trms">worldy ="trms">question of happenings='strcls'>*
='lgc'>=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
="lsts lst1">•intentional='lgc'>: directed toward objects ='lgc'>='lgc'>--> ="trms">phenomenological sense
="lsts lst1">•="trms">affective='lgc'>: contanct with objects
happiness puts us into intimate contact with things, ='lgc'>[...='lgc'>] even if that something does not ="trms">present itself as an object of consciousness (="ppl">Ahmed) ='lgc'>='lgc'>--> ='strcls'>*coming and going of objects='strcls'>*
“to be ="trms">affected by something is to evaluate that thing”
='at'>#my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs='qstn'>? simulate a course of action of description
="lsts lst1">•near the object='qstn'>?
="lsts lst1">•near sphere (='lgc'><='lgc'>== happiness)
="lsts lst1">•core sphere
="lsts lst1">•orientation
='lgc'>='lgc'>--> practical action
="lsts lst1">•course of action
we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means ='strcls'>*certain things are gathered around us='strcls'>*
='lgc'>[what about “beyond”='qstn'>? ='lgc'>=/= near-sphere Zolmat='lgc'>]
='lgc'>[='strcls'>*='lgc'>]orientation='lgc'>: registers the proximity of objects as well as shape what is proximate to the body
(="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin='lgc'>:) happiness does not have an object
(="ppl">Freud='lgc'>:) ="trms">anxiety does not have an object
='lgc'>=/= (="ppl">Ahmed='lgc'>:) cor="trms">respondence between objects and feelings is not any simple ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> proximity, “unattributed happiness”
='lgc'>[...='lgc'>] ='lgc'><='lgc'>-- ( us )"subject” ='lgc'>='lgc'>--> ( ='heart'>♥ )"object”
things ='lgc'>--move='lgc'>='lgc'>--> us ='lgc'>--make='lgc'>='lgc'>--> things ='lgc'>='lgc'>~='lgc'>~> ...
='at'>@="frds scrmbld">Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become ="trms">anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for ="trms">apparatus to be thought in these terms (of ="ppl">Agamben)
what it means for ocean to be thought in these terms (of ="frds scrmbld">Marialena)
in Islam, how does the good life get ="trms">imagined through the proximity of objects='qstn'>?
='lgc'>[='strcls'>*='lgc'>]taste='lgc'>: “manifest preferences”='lgc'>: “practical affirmation of an inevitable ="trms">difference” (="ppl">Bourdieu)
="trms">history becomes second-="trms">nature ='lgc'>='lgc'>==> ="trms">affects become ="trms">literal ='lgc'>='lgc'>==> (we assume we experience delight because) “it” is delightful
(often with ="trms">animals) the ="trms">affective ="trms">differentiation ='lgc'>==(basis of)='lgc'>='lgc'>==> (an essentially) moral economy
cheerfulness is the most ="trms">communicative of emotions (='heart'>♥ ="ppl">Ahmed)
(="ppl">Ahmed's take on) ="trms">loving (happily)='lgc'>: knowing the peculiarity of a ="trms">loved other's likes and dislikes, an intimacy with what the other likes and is given ='lgc'>='lgc'>--> on conditions that such likes do not take us outside a ='strcls'>*shared horizon='strcls'>*
='strcls'>***who/what introduces what feelings to whom='qstn'>?='strcls'>***
‘="trms">question of power'='lgc'> = do you go along with it='qstn'>?
sometimes the ="nms">Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort'='lgc'> = (your or some) bodies “go along with it”
bond='lgc'>='lgc'>-->='lgc'>{ ="trms">affect ='lgc'>='lgc'>==> we search for an object ='lgc'>}
...certain objects al="trms"nttrm="already,spread">ready circulate as ="trms">socila goods before we “happen” upon them ='lgc'>='lgc'>--> we do not just find happy objects anywhere (='lgc'>='lgc'>--> how happy objects are found in Tasavof='qstn'>? located, lost, transported, sold, advertised, criticized, etc.) ='strcls'>*happy objects point us somewhere, a “where” from which we expect so much (='lgc'>='lgc'>--> happy objects of Tasavof ='lgc'>[or HOT='lgc'>] ='lgc'>{Qur'an, khezr, woman, ="trms">poetry, .../ قرآن / خضر / زن / شعر='lgc'>}='lgc'>='lgc'>-->their sense of values, practice, styles, and aspirations; where do they point ="nms">Iranians='qstn'>? beyond, Zolmat, ="trms">animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects='qstn'>?) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> relocation of expectations='lgc'>:
="lsts lst1">•from beyond to earth
="lsts lst1">•from global to local
="lsts lst1">•from future to now
="lsts lst1">•
in ="trms">situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role='qstn'>? ='lgc'>='lgc'>==> (re)location of ="trms">responsibility
self-ex="trms">="trms"nttrm="cluster,club">clusion
to make ="nms">Iran or India or Germany happy “in bed”
(='at'>@="frds">Sina) ='strcls'>*what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.
idio="trms">syncratic likes (or dislikes) ='lgc'>=/= jouissance
="ppl">Ahmed ="trms"nttrm="already,spread">reading many ="trms">narratives of freedom, in which an in="trms">difference is “directed” as the apparent gift of freedom (, father becomes in="trms">different to what her daughter does as long as it makes her happy) ='lgc'>='lgc'>--> the unhappy objects of ="trms">difference
fantasies of proximity (in sense8 TV series) ='lgc'>='lgc'>--> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”
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how to learn to ="trms"nttrm="already,spread">read the discursive practices of being of ="nms">ajayeb='qstn'>? the ways each being proposes its own (or another's) changing ="trms">geometry and topology, their boundary-drawing practices, their ="trms">differential productions, and how each being makes sense of its ="trms">world
="prgrph">-(the ="trms">authors and beings of ="nms">ajayeb,) what are their capacity to discern the reality of their (="trms">relational) ="trms">nature='qstn'>?
="prgrph">-how their determinate ="trms">position (in their ="trms">relational ="trms">nature) is or may be (usefully) (con)figured as ='strcls'>*="trms">specific connectivity='strcls'>*='qstn'>? ='lgc'>[the ="trms">question of ="trms">specific connectivites of ="nms">ajayeb='lgc'>]='lgc'>='lgc'>--> this requires from me ="trms">poetics='lgc'>: diffractive descriptive acts
="prgrph">-what are the ="nms">ajayeb's beings and mine ="trms">intertwined practices of knowing and being='qstn'>?
the ="trms">agential cut of the brittlestar is a survival kit='lgc'>: the arm is “cut” and becomes part of the other (predator)
="ppl">="ppl">Barad is ="trms"nttrm="already,spread">reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ="trms">ontologies and boundaries ='lgc'>=/= ="trms">scientist's usual frame of application and amusement of “discovery” that feeds ="trms">technological advancement, “the ex="trms">citement and romantic overtones that inevitably accompany the ="trms">story of the ="trms">scientist as explorer breaking into new frontiers” (="ppl">="ppl">Barad)
(="trms">embodiment='lgc'>='lgc'>-->) ='strcls'>*bodies are not ="trms">situated in the ="trms">world. They are ‘of’ the ="trms">world (in its dynamic ="trms">specificity)='strcls'>* (="ppl">="ppl">Barad) (='at'>@="frds scrmbld">Femke)
='lgc'>[='strcls'>*='lgc'>]objectivity
='lgc'>=/= occupying a determinate ="trms">position in a given environment
='lgc'>=/= occupying a particular coordinates in space and time, in culture, and in ="trms">history
='lgc'>=/= seeing from somewhere ='lgc'>[='lgc'>=/= “objectivism” (view from nowhere) or “everywhere” (relativism)='lgc'>]
='lgc'>=/=
(like ="ppl">="ppl">Barad's brittlestars) which ="nms">ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container='lgc'>:
="lsts lst1">•space='lgc'>: a ="trms">stage on which actors take their place
="lsts lst1">•time='lgc'>: the mere uniform ticking of clock
(how ="nms">ajayeb's ="trms">worlding is similar or ="trms">different than the familiar notion of ="ppl">Shakespeare's “="trms">world is a ="trms">stage...”='qstn'>?)
='lgc'>[="ppl">="ppl">Barad, ="trms">poet of ="trms">matter, time and space:='lgc'>] “="trms">Matter does not move in space and time. ="trms">Matter ="trms">materializes and dynamically en="trms">folds ="trms">different spatialities and temporalities.”='strcls'>*
='strcls'>*there is only exteriority within='strcls'>*
='lgc'>--='qstn'>?='lgc'>='lgc'>--> models that ="trms">position re="trms">presentation as the lens that mediates between the object ="trms">world and the mind of the knowing subject ='lgc'>='lgc'>--> (an optics that reflects) a ="trms">geometry of absolute exteriority between ="trms">ontologically and ="trms">epistemologically distinct kinds ='lgc'>=/= ="nms">ajayeb's diffractive ="trms">differential ="trms">materializations
perhaps that arm that got detached from you, could have a chance of not becoming a jettison ="nms">phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion ="trms">species being helping out”='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*connectivity does not require physical contiguity='strcls'>* (='at'>@="frds scrmbld">Luisa's string “theory”)
='lgc'>[='strcls'>*="nms">phantom limb='strcls'>* (a concept every theorist/artist should take ="trms">seriously), in ="ppl">Descartes='lgc'>: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological ex="trms">citation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-="trms">members and builds archives for his phantasmatically lost limb) ='strcls'>*="trms">imaginary loss of a penis='strcls'>* ='lgc'>='lgc'>--> a “tool” for a recovery of what was “always al="trms"nttrm="already,spread">ready” missing ='lgc'>='lgc'>--> ="ppl">Freud='lgc'>: libidinal ="trms">memorial to the lost limb (='at'>@="frds scrmbld">Elen's kind of mourning for preoedipal (='lgc'>='lgc'>~= precastrated) body, and her (erroneous) localization of it on the motorbike)
="ppl">Grosz='lgc'>: “It is only through controlled use of the phantom that the artificial limb can (gradually) take the place of the lost limb”
='at'>#="nms">body image='lgc'>]
="trms">ecologies of reflection and diffraction ='lgc'>='lgc'>--> resolution of ="trms">nature
='lgc'>[='strcls'>*='lgc'>]diffraction='lgc'>: an effect that limits the ability of a lens (or a ="trms">system of lenses) ='strcls'>*to resolve an image='strcls'>*
="lsts lst1">•(to evolve a creative tension,) a trade-off, between the resolution of detail and diffraction effects, between ="trms">geometrical and physical optics
="nms">ajayeb's ="trms">ecologies mixed (less of) reflection and (much more of) diffraction, are taken from a yet not detachments of the experience of ="trms">phenomena and the ="trms">apparatuses of its description, of percepts and ="trms">affects
='at'>#my findings of com="trms">posites of ="nms">ajayeb='lgc'>:
="lsts lst1">•="trms">animals varying number of legs ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ movement
="lsts lst1">•fantastic creatures ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ environment ='lgc'>+ ="trms">affect
="lsts lst1">•="trms">fable ="trms">poetics ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ ="trms">apparatus of description
="lsts lst1">•tentative ="trms">citationality ='lgc'>[other name of “="trms">rumor”='qstn'>?='lgc'>] ='lgc'>--='qstn'>?='lgc'>='lgc'>--> nonhuman ='lgc'>+ human ="trms">relational ="trms">histories
="lsts lst1">•re="trms">membering is an extremely creative (& ="trms">imaginative) practice
="lsts lst1">•
='lgc'>='lgc'>--> ongoing, open-ended ="trms">articulation of the ="trms">world (='lgc'><='lgc'>-- ='mywrk'>my work on ="nms">ajayeb)
='lgc'>='lgc'>--> these are the diffraction patterns in ="nms">ajayeb that are (artistically, politically, ethnically) significant for me (='qstn'>?)
='lgc'>='lgc'>--> these are instances of resistance against bio="trms">mimesis in ="nms">ajayeb (='qstn'>?) ='lgc'>[bio="trms">mimesis is involved with mirroring, imitation, or reflection, and other ="trms">tropes of “sameness"='lgc'>] ='lgc'>=/= trans-="trms">materialities of the creatures of the ="trms">world, they transgress the sacrosanct divides between ="trms">techne and ="trms">episteme
(many creatures of our shared ="trms">world have) evolved in ="trms">intra-action with their environment, and old ="trms">bestiaries, such as ="nms">ajayeb, critically inhabit a mode of description and ="trms">affect ="trms">situated within the ="trms">intra-activity of ="trms">technologies of ="trms">writing and perception
="lsts lst1">•the creatures of the mud know better not to get caught up in a “="trms">geometrical optics of knowing”
we are seeking a ="trms">different genus of knowing ='lgc'>=/= mediating machine, inscription devices, lenses, panopticons, and various other ="trms">epistemological tools that many ="trms">science studies and cultural studies scholars fancy. (is that also what ="frds scrmbld">Marialena fancies='qstn'>? her ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of tools)
='lgc'>[='strcls'>*='lgc'>]intelligibility='lgc'>: an ="trms">ontological performance of the ="trms">world in its ongoing ="trms">articulation
not a ="trms">specifically human capacity, intelligibility does not require an (usually human) inttelective ="trms">agent
the problem with design is that designers (as well as ="trms">scientists and engineers) are busy with building ‘enhanced ="trms">communication ="trms">networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of ="trms">nature
='strcls'>*connections and commitments (come together)='strcls'>*
the copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ="trms">symbol © should be a sign not of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to copy but, if anything, of the ="trms">responsibilities entailed in producing ="trms">differential ="trms">materialization (for whom and at what costs='qstn'>?)='strcls'>*
="ppl">="ppl">Barad ='heart'>♥
(brittlestar, the plant[...]