[...] 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'>~='lgc'>~> environment='lgc'>]

زن شو

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wunderkammer, cabinet of curiosities, is about the ="trms">world unfinished

="large lg2" stl="font-size:111%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

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

="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

="large lg70" stl="font-size:103%">
='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


='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'>='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”

="large lg46" stl="font-size:135%"> ...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

="large lg46" stl="font-size:133%"> 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)

="large lg18" stl="font-size:132%"> 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

="large lg10" stl="font-size:106%"> (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

...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

="large lg62" stl="font-size:124%">
="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.

="large lg14" stl="font-size:111%"> 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'>?

="large lg54" stl="font-size:122%"> ="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'>='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">•


="large lg62" stl="font-size:106%"> 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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="large lg14" stl="font-size:109%">
="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

="large lg18" stl="font-size:116%"> (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”

="large lg14" stl="font-size:125%"> 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”

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

continuities and local discontinuities ='lgc'>='lgc'>--> is ‘continuity’ (always) a universal abstraction='qstn'>?='strcls'>**


relative universalization

prescrptions for speech and silence

="large lg1" stl="font-size:143%">
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

="large lg42" stl="font-size:130%">
="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'>*

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

(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'>='lgc'>--> proximity, “unattributed happiness”


="large lg70" stl="font-size:134%"> ='lgc'>[...='lgc'>] ='lgc'><='lgc'>-- ( us )"subject” ='lgc'>='lgc'>--> ( ='heart'>♥ )"object”

things ='lgc'>--move='lgc'>='lgc'>--> us ='lgc'>--make='lgc'>='lgc'>--> things ='lgc'>='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'>='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)

="large lg78" stl="font-size:121%"> ="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 in my room, ="nms">ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical ="trms">system of diffraction gratings

(="trms">rhetoric of) re-="trms">veiling, which provokes the seeming need for a revealing of ="trms">nature


entanglement ='lgc'>='lgc'>--> inseparability ='lgc'>='lgc'>--> spatially separated particles in an entangled state do not have separate identities

there is no epmirical evidence of such a disjunction ="trms">ontologies at a particular scale, “micro-="trms">world” and “macro-="trms">world”

who insists on “quarantining quantum queerness”='qstn'>?
quarantining scale and time
quarantining ="ppl">="ppl">Sadra to “his” time, or ="nms">ajayeb to an older another temporality, and therefore irrelevant for us “today”

='lgc'>[='strcls'>*='lgc'>]scale='lgc'>: ="trms">intra-actively (re)configured in the ongoing ="trms">intra-active becoming on space-time-="trms">mattering

="large lg58" stl="font-size:116%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

Khezr and San'an, the most repeated points of reference in ="nms">tasavof
like you, ="ppl">Hafez, full of struggle, sensation, ="trms">love,

our resistance and breakdance

(="ppl">Mehran Rad='lgc'>:) ="ppl">Hafez preferences on ="trms">Farsi over ="ppl">Arabic='lgc'>:
Deir دیر / Some'e صومعه
="nms">Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه


moshtaghe bandegi مشتاق بندگی
(='lgc'>~='qstn'>? the advanced level of) ‘wannabe slave’

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the d="trms"nttrm="danger,stranger">angerous suffixial ="trms">worlders, prehensile adjective-builder, ="trms">natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ='lgc'>='lgc'>==> ="nms">Iranian, Afgani, etc. ='lgc'>='lgc'>--> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to the way the ="trms">story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) ='lgc'>='lgc'>--> ="trms">articulation of western human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights ='and'>& dis="trms">articulation of other ="trms">ecology of ="trms">stories
='lgc'>=/= Charles Amirkhanian radio programm Ode to Gravity

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the protector of spiders who dies by the bite of a spider
="prgrph">-susceptible bodies entagled in ="trms">networks of care, life and death, that are not always harmonious to popular ="trms">narratives of nonviolence


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="nms">ajayeb='lgc'>: mythoepic ="trms">literature in ="trms">translation from a Middle Persian corpus
="prgrph">-when i say ‘Middle Persian corpus’ what i actually mean is a shared ="trms">world of ritual, ="trms">religion, and mythology between ="nms">Iranian, Urdu, Turkish, Zoroastrianism in ="nms">Iran and Vedic Hinduism in India, Indo-European in="trms">heritance in ancient ="nms">Iranian culture, South-Southeast Asian ="trms">literatures, ="trms">translations and transcreations (and trans="trms">literation) of ="trms">stories (prose, ="trms">poetry, drama, epic, ="trms">jokes, parables, figures ='lgc'>[that are not always part of the canon='lgc'>], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,

my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from ="trms">different cultures and ="trms">pasts
="prgrph">-(to study) the radical ="trms">poetic force of the Persian texts='lgc'>--in ="nms">ajayeb
="prgrph">-to become enhanced and enchanted in ="trms">skills of ="trms"nttrm="already,spread">reading wider ranges of ="trms">linguistic registers
="prgrph">-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the ="trms">historical ="trms">memory of the West. we could get ="trms">interested in the economics of corruption and ="trms">technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)

="nms">ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less elite ="trms">histories and cultural forms,

(intellectual identity='lgc'>:)
cross-dresser of the order
autodidact odds
sufis, merchants, nomads, ="trms">poets, pilgrims, smugglers, laborers,
="trms">religious identity, ="trms">religious knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">religious violence,

medieval persian mysticism='lgc'>:
="lsts lst1">•oral, temporal ="trms">nature of speech
="lsts lst1">•speaking I to the unknown and unknowable Other
="lsts lst1">•the discourse of ="trms">love
="lsts lst1">•apophatic discourse ='lgc'>='lgc'>-->='qstn'>? politically subversive
="lsts lst1">•="trms">linguistic fragmentation, ="trms"nttrm="knowledge,Knowledge">edges of meaning
="lsts lst1">•


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="trms">dense and textured ="trms">stories

(generativity is fueled by) ="trms">densely felt textures

="trms">worlding of the place='lgc'>:
="lsts lst1">•the ="trms">material, sensory labor of attending to an emergent and enduring hum
="lsts lst1">•the force of things amassed of ="nms">phantom limbs
="lsts lst1">•actual residue of people “making something of things”

direct ="trms">materiality of people's shared sense='lgc'> = attending to what is happening

a racist violence in the dark
a space of con="trms">densed displacement

watching things arrive in the company of others

="large lg6" stl="font-size:111%"> ='strcls'>*nameable clarities='lgc'>:
="lsts lst1">•family
="lsts lst1">•friendship
="lsts lst1">•="trms">love
="lsts lst1">•collapse
="lsts lst1">•="trms">laughing
="lsts lst1">•telling ="trms">stories
="lsts lst1">•violence
="lsts lst1">•place
="lsts lst1">•
='lgc'>='lgc'>--> all atmospherics='strcls'>*** ='lgc'>: forms of attending to what's happening, sensing out, accreting attachments and detachments, ="trms">differences and in="trms">differences, losses and proliferating possibilities. ='lgc'>[="ppl">="ppl">Stewart='lgc'>]

(="ppl">="ppl">Stewart's) curious pause to ="trms">wonder ='strcls'>*what analytic objects ="trms">matter='strcls'>* in the singularity of a ="trms">situation and what forms of ="trms">writing and thinking might approach them='strcls'>****
="prgrph">-experimenting with forms of theory and ="trms">writing that are ="trms">responsive to the moving objects they are trying to trace or highlight or escape, or whatever ='lgc'>='lgc'>--> ='at'>#number of legs in ="nms">ajayeb ='lgc'>{
="lsts lst1">•trying to describe what is happening in little ="trms">animal moments, s="trms">cenes
="lsts lst1">•(the ="trms">writers of ="nms">ajayeb trying to) explore the intensity and plasticity of lived com="trms">positions='lgc'>--proliferating in their ="trms">world
="lsts lst1">•the senses sharpen on the surfaces of things taking form
="lsts lst1">•a lived ="trms">affect ='lgc'>='lgc'>==> pushing a ="trms">present into a com="trms">position, an expressivity (='lgc'>='lgc'>--> ="nms">ajayeb's body)
="lsts lst1">•(a non-horizontal plane of) incommensurate elements hanging together in a com="trms">positional atmosphere ='lgc'>=/= holding objects in abeyance تعليق in order to evaluate them as good or bad, or, asserting op="trms">positions between ="trms">material and re="trms">presentational things
='lgc'>}


='lgc'>[='strcls'>*='lgc'>]attunement='lgc'>: a generative, com="trms">positional ="trms">worlding
="prgrph">-particular attunements can become habitual

="prgrph">-(in the atmospheric of my ="nms">ajayeb) what is recognized as worthy and knowable object
="prgrph">-what are the links ='lgc'>[sensory ='and'>& ="trms">affective='lgc'>] between (my) ="nms">ajayeb's ="trms">worlding and other ="trms">worlding

='lgc'>{ migraine ='lgc'>-='lgc'>='lgc'>--> house ='lgc'>}='lgc'>='lgc'>--> (an acute) sensory attunement (to the atmospherics of the house)
migraine='lgc'>: “black-furred creature beginning to stir”


="frds scrmbld">Foad's atmospheric attunements, ="trms">responses to the environment
(fully sensory, at once abstract and concrete)='strcls'>*
="lsts lst1">•a labor
="lsts lst1">•a sentience to a ="trms">world's work
="lsts lst1">•ways of being in noise and light and space

intimacy with a ="trms">world ='lgc'><-='lgc'>-='lgc'>='lgc'>--> ="trms">world's imperative

='strcls'>*an imperative can='lgc'>:
="lsts lst1">•catch you up
="lsts lst1">•then deflate
="lsts lst1">•pop
="lsts lst1">•leave you standing, a fish out of water


“the sentience of a ="trms">situation is filled with tracks of labor and attunement='lgc'>--a dwelling in the expressivity of something coming into existence” (="ppl">="ppl">Stewart)

we take the ="trms">world for what it's up to

='lgc'>[='strcls'>*='lgc'>]atmospheric attunement='lgc'>: actual ="trms">affects of modes of living being brought into being; labor-intensive process that stretches across ="trms">imaginaries
="prgrph">-the lived spaces and temporalities of='lgc'>:
="lsts lst1">•home
="lsts lst1">•work
="lsts lst1">•school
="lsts lst1">•blame
="lsts lst1">•adventure
="lsts lst1">•illness
="lsts lst1">•rumination
="lsts lst1">•pleasure
="lsts lst1">•down time
="lsts lst1">•release
="lsts lst1">•phantasmatic or unthinkable ="trms">situations
="lsts lst1">•
='lgc'>='lgc'>--> rhythms of the ="trms">present /='strcls'>*/='strcls'>*/='strcls'>*/='strcls'>*\


="nms">ajayeb reports of ="trms">world='lgc'>:
="prgrph">-="trms">dense entanglement of ="trms">affect, attention, the senses, and ="trms">matter
(everything depends on these entanglements)

a condition
a pacing
a s="trms">cene of absorption
a dream
a being abandoned by the ="trms">world
a serial immersion in some little ="trms">world you never knew was there until you got cancer
a dog
a ="trms">child
a hankering
the next thing

(='qstn'>?how much ="nms">ajayeb tells the ="trms">stories of) unraveling of states of attending to what might be happening

not being able to sit still
being exhausted
being left behind
being ahead of the curve
being in ="trms">history
being in a predicament مخمصه
being ="trms"nttrm="already,spread">ready for something='lgc'>--anything


a life's ="trms">trajectories ="trms">traverse the ="trms">materializations of s="trms">cenes or pulsations
='at'>@="frds scrmbld">Foad

atmospheres have='lgc'>:
="lsts lst1">•gradients
="lsts lst1">•valences
="lsts lst1">•moods
="lsts lst1">•sensations
="lsts lst1">•tempos
="lsts lst1">•lifespans
="lsts lst1">•

an atmospheric fill resonates the ="trms"nttrm="knowledge,Knowledge">edge between the ="trms">material and the potential

='lgc'>[my recording ="trms">symptom in 2009 was an atmospheric (not ="trms">symptomatic) attunement; constant recording; take on the texture and ="trms">density of a background hum; to produce a felt; barely felt sense of something happening in the house;='lgc'>]
="prgrph">-my father disappearing into violent, abandoning drinking


every person is a nexus of com="trms">positional moments
a ="trms">worlding taking place in ="trms">difference


!='heart'>♥ ="ppl">="ppl">Stewart talking about her stepson becoming a homeless
“People like to simplify the ="trms">situation of homelessness as if it is a self-evident process of abject poverty without a safety net or as if it's just a ="trms">matter of personal blame or fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure. But it is also an attunement to a singular ="trms">world's texture and shine. The body has to learn to play itself like a musical ="trms">instrument in this ="trms">world's com="trms">positions.” ='lgc'>[='at'>@="frds scrmbld">Luisa, ="frds scrmbld">Sven, ="frds scrmbld">Foad='lgc'>]

(i lack certain learnings in sensory labor of attuning as a zerang زرنگ person)

="large lg62" stl="font-size:126%">
(do i also have) the habit of a ="trms">worlding

trying to find the rhythm of a new bodily life

find lines of attachment

='strcls'>***to become describable as a body (by learning how to ="trms">affect and to be ="trms">affected in this ="trms">world such as it is)='strcls'>***

(in ='mywrk'>my work on ="nms">ajayeb i am becoming more and more committed to learn ways of) having ="trms">stories meant to pull me into the sentience of the ="trms">world i am in ='lgc'>='lgc'>--> give it ="trms">density, texture='strcls'>*


="ppl">="ppl">Stewart (2010) is ="trms">writing an ="nms">="nms">ajayebnameh of her mother in cancer, stepson becoming a homeless, and her hometown

______________


='lgc'>[='strcls'>*='lgc'>]regionality دهاتی ,داهاتی
="prgrph">-an event that jumps from landscape to bodies and back (="ppl">="ppl">Stewart)
='lgc'>--"here"='lgc'>='lgc'>-->='lgc'>{the blue law, the seasons, the color red, place names اسم خیابان ='lgc'>[='strcls'>*the ="trms">past snaps into the ="trms">present with the recognition of the street names='lgc'>], bodily resonances, ="trms">materialities bundled together like a sac of leaves, sharp-="trms"nttrm="knowledge,Knowledge">edged collectivities like race, ethnicity, class, gender, generation and ="trms">religion, ='lgc'>}='lgc'>='lgc'>--> “one ventures from home”
="prgrph">-a thing hollowed out by its labyrinth of ="trms"nttrm="knowledge,Knowledge">edges; incessant ="trms">interlinking
="prgrph">-a contact ="trms">aesthetics
="prgrph">-a virtual mapping of things in a state of potential (Thrift)
="prgrph">-a sheer recognition of a sheer recognition='lgc'>: “we are from around here"='lgc'>='lgc'>-->='lgc'>{as ='strcls'>*active survivors of the unexpected encounter and knowing ="trms"nttrm="already,spread">readers of emergent ="trms">situations='strcls'>*='lgc'>} (Roazan)
="prgrph">-turns spaces into animate envelopes that produce ="trms">worlds (Sloterdijk)
="prgrph">-a form of ="trms">worlding='lgc'>--an intimate, com="trms">positional process of dwelling that bears, ="trms">gestures, ="trms">gestates آبستن, ="trms">worlds (="ppl">Heidegger)
="prgrph">-the labored ="trms">viscerality احشايى of being ‘in’ whatever's happening renders choices, ="trms">aesthetics, surfaces and ="trms">materialities ='strcls'>*a part of something='strcls'>* (="ppl">="ppl">Stewart) ='lgc'>='lgc'>~='lgc'>~="nms">apass='lgc'>='lgc'>--> the sentience, of a ="trms">worlding (lightened by soft s="trms">cenes of the human condition ='lgc'>[played out in='lgc'>:
="lsts lst1">•forms of pleasure ='at'>@="frds">Sina
="lsts lst1">•weakness ='at'>@="frds scrmbld">Maarten
="lsts lst1">•fun ='at'>@="frds scrmbld">Elen
="lsts lst1">•humor ='at'>@="frds scrmbld">Eszter
="lsts lst1">•acquiescence رضايت ,تن در دادن ='at'>@="frds scrmbld"nttrm="Leonardo">Leo
="lsts lst1">•self-deprecation اظهاربيميلى ='at'>@="frds scrmbld">Lili
="lsts lst1">•the intimacy of قبيح دانستن deprecating others ='at'>@="frds scrmbld">Xiri
="lsts lst1">•a bad but human habit ='at'>@="frds scrmbld">Aela
="lsts lst1">•some wicked little sorcery ='at'>@קݙ
="lsts lst1">•='lgc'>])
="prgrph">-
="prgrph">-an attunement that takes form
="prgrph">-a milieu in which the mouth relaxes into a town accent (نواحی='qstn'>?)
="prgrph">-a disorientation in the face of what lies beyond (="frds scrmbld">Janina)
="prgrph">-a ="trms">love affair with light and color (="frds scrmbld">Foad)
="prgrph">-uncurtained windows (my mother)
="prgrph">-
="prgrph">-
='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•one recognizable entity with qualities
="lsts lst1">•lived modalities
="lsts lst1">•a ="trms">history of its ="trms">social production and uses
 ='lgc'>{elements, s="trms">cenes, encounters, ='lgc'>}='lgc'>--they='lgc'>='lgc'>-->='lgc'>{sediment, accrue, circulate, un="trms">fold, go flat, ='lgc'>}='lgc'>='lgc'>-->='lgc'>{saturate a ="trms">situation, fly under radar, pull into alignment, fall out of ="trms">sync, ='lgc'>}='lgc'>='lgc'>--> “a regional ="trms">aesthetic har="trms">dens into iconic s="trms">cenes of living”

="large lg66" stl="font-size:113%">
calling to eachother in an intimacy of ="trms">jokes about the things that can happen in their ="trms">world

voice='lgc'>:
="lsts lst1">•the tone
="lsts lst1">•the timing
="lsts lst1">•the accent
="lsts lst1">•the phrasing
="lsts lst1">•the level of force
="lsts lst1">•the purposefulness of the way that voice lives in light, with trees, in the potentiality of a ="trms">laugh
="lsts lst1">•

consistency of a ="trms">laugh or an ="trms"nttrm="knowledge,Knowledge">edge

='strcls'>***when the muteness of things ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses into an ="trms">aesthetic ="trms">phenomenon='strcls'>*** ='lgc'>='lgc'>--> singularities in="trms">cite it

(an actual physical shadow of a state of being)
sing of something amiss='lgc'>:
="lsts lst1">•depression
="lsts lst1">•withdrawal
="lsts lst1">•in="trms">difference
="lsts lst1">•dysfunction


(my mother in ="nms">Tehran='lgc'>:) a curtained house reduce the ="trms">gestural economy of seeing and being seen to an oc="trms"nttrm="cluster,club">cluded vision in which objects are dark, shadowy outlines with black cores, like a ="trms">world seen through a ripe cataract آب مروارید ='lgc'>='lgc'>-->(the house video project i did ‘city of domes’ 2008 http://www.sinaseifee.com/Cathedral.html was actually about that kind of attunement in my mother's house. i was committed to the description of ="trms">interiority; my allegiance was inward. watchful consciousness in which one witnesses the procession of inner events of light perception ='lgc'><='lgc'>== a sense of lack. sensous grounding of the inner life)
window='lgc'>: a ="trms">method of ="trms">worlding in itself, a node of lines of ="trms">sociality and mood
curtained house ='lgc'>='lgc'>--> sign of something amiss (depression, withdrawal, in="trms">difference, dysfunction) but “the actual physical shadow of a state of being that broke the circuit of a ='strcls'>*="trms">gestural economy of seeing and being seen='strcls'>*”
in the maner of my mother='lgc'>: you don't warm up to str="trms"nttrm="danger,stranger">anger, you know who you are talking to, you watch what is going on, you help those in the circle
(="ppl">="ppl">Stewart describing how in her town) lamps were strongly favored over overhead lighting, lending texture and ="trms">specifity to the s="trms">cenes
a pause at a window ='lgc'>='lgc'>--> to check in with the un="trms">folding and pleating of a ="trms">world pulled in and out through the glass ='lgc'><='lgc'>-- this is not just a practice of looking but a mood='strcls'>*, ruminative or touched, for good or bad
="lsts lst1">•impulse to venture into a place that pulls watchful bodies out of windows


d="trms"nttrm="danger,stranger">anger
hassle
inordinate distance


='at'>#on getting lost with ="frds scrmbld">Janina='lgc'>: “this is an adventure and I am not alone.” (="trms">anxious ='lgc'>+ hervorheben رهسپار شدن)
(with ="frds scrmbld">Janina ='heart'>♥ we experienced) disorientation, displacement, and the experience of getting lost (are foundational sensory modes of living out regionality)
='strcls'>*="trms">wondering out='lgc'>: palpably unpre="trms">dictable and seductive; a ="trms">specific disorientation
="lsts lst1">•half-deliberate exercise of getting yourself lost
="lsts lst1">•direct link between intention and effect
='strcls'>* dragging ="trms">agency into a منشور prismatic ="trms">affective structure ='strcls'>* ='lgc'>[prismatic='lgc'>: flickering, gathered into lines, angles of light or motion to attune to, ='lgc'>=/= simply ="trms">present and knowable='lgc'>]
="lsts lst1">•lost in a loop
='strcls'>*run='lgc'>: fueld by (performed) ="trms">anxiety, our trip was peppered with moments of disorientation
="prgrph">-the enactment of disorientation poised on the ="trms"nttrm="knowledge,Knowledge">edge of the accidental
="prgrph">-with ="frds scrmbld">Janina somehow we found ourselves in an exercise of orientation/disorientation as it is attaching me to place, ="trms">childhood, some buttom line humanity (called Ungeschicktheit) that depends on giving up competence='strcls'>*** (and often finding oursevels orienting with that rainbow caterpillar disoriented on your forehand)
='lgc'>='lgc'>---our shared ‘should-have-been-obvious'es with ="frds scrmbld">Janina
='lgc'>='lgc'>---="frds scrmbld">Janina's misshapen forces='strcls'>*** ='lgc'>--somehow='lgc'>='lgc'>--> reach a plane of expressivity (for me='lgc'>--because i ="trms">love her='qstn'>?)
='lgc'>='lgc'>---the event, its ="trms">affective structure, is familiar from ="trms">childhood and strangely satisfying, like a loop i had to make, ='strcls'>*an emotive-="trms">agentive place i had to check in with='strcls'>* ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="frds scrmbld">Janina ='lgc'>+ ="frds">Sina forms of belonging
(sometimes that place is a fully-invested connection and weighted, like home)
='strcls'>***forms of belonging='lgc'>: tactile ='lgc'>+ full of force ='lgc'>+ tentative ='lgc'>+ risky /='lgc'>--='lgc'>{"='lgc'>+” ='lgc'>: are, and, yet='lgc'>}
='lgc'>='lgc'>--> an ="trms">ecology of paths that ="trms">matter by means of the things that happen in a ="trms">present in which we are ='strcls'>*lost yet attuned='strcls'>*

='lgc'>='lgc'>--> all the ways that people and things venture out into reals ='lgc'>[my mother, ="frds">Sina, ="frds scrmbld">Janina, ...='lgc'>]


='lgc'>[='strcls'>*='lgc'>]town='lgc'>: currents of ="trms">difference, affiliation, ="trms">history, ordinary dullness and comforts, characters and their ="trms">stories


psyching out ethnicity


(my old attunement='lgc'>:) the fear of cockroaches

the miracle mile of computer ="trms">technology

the elitism of the ="trms">historical ="trms">societies

localness nests in='lgc'>:
="lsts lst1">•tastes
="lsts lst1">•bodies
="lsts lst1">•neigborhoods
="lsts lst1">•a valley
="lsts lst1">•a state
="lsts lst1">•a geographical region


“in each s="trms">cene of the production of ="trms">history there are events that are storied or otherwise pulled into play” (="ppl">="ppl">Stewart)

="ppl">="ppl">Stewart on salem witch trials
the accusations spiraled through families, catching people up like magnetic strips
“wicked little sorceries” ='lgc'>='lgc'>-->='lgc'>{jumpy moments that suddenly lay the charge of a half-known intensity ="trms">onto ordinary people and roads, regionality becomes a wicked little sorcery. a vortex that pulls possible forms into life into a moment's alignment='lgc'>}, ='lgc'>{the adjective ‘wicked’ marking ='strcls'>*="trms">excess='strcls'>* of all kinds='lgc'>}
astrology
fortune-telling
='strcls'>*an attunement to specters='strcls'>*
="prgrph">-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the ="trms">world went hard with him.’


robustness in cold weather


='lgc'>[title='lgc'>]
making of ="trms"nttrm="knowledge,Knowledge">edges and s="trms">cenes in ="nms">ajayeb

character or texture of an ="trms"nttrm="knowledge,Knowledge">edge

(="nms">ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy com="trms">posite)
='lgc'>[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.='lgc'>]
='lgc'>--or='lgc'>='lgc'>--> made scenic ='strcls'>*as a site of a ="trms">world's potential='strcls'>* (= ="nms">ajayeb)
='lgc'>--the s="trms">cene of a thing's demise

an edgy irruptive event

rules and ="trms"nttrm="knowledge,Knowledge">edges are OK when separate, but together, a bad combination

(="frds scrmbld">Karin ='lgc'>+ ="frds">Sina ='lgc'>+ ="frds scrmbld">Hanno) we were humans together

='lgc'>--we adjust ourselves to the done deal that things happen='lgc'>--

(we find ourselve being) “from here” in a ="trms">world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad='lgc'>--a close call ='lgc'>[="ppl">="ppl">Stewart='lgc'>]


='strcls'>*what are ="nms">ajayeb's turns (and turn backs) to the in="trms">articulate real='qstn'>?


="trms">hallucinogenically down-to-earth (="frds scrmbld">Aela)


what are ="nms">ajayeb's state of emergent expressivity ='lgc'>[today='lgc'>]='qstn'>? (that tries to guess and describe ‘what is happening’) ='strcls'>**** things that happen are in="trms">citements to form ='strcls'>****
='lgc'>='lgc'>--> intensities become expressive ='lgc'>='lgc'>--> an خونسرد impassive corporeality ='lgc'>='lgc'>--> intensities pass from body to body ='lgc'>--='lgc'>{
="lsts lst1">•human bodies
="lsts lst1">•="trms">animal bodies
="lsts lst1">•machine bodies
="lsts lst1">•bodies of thought
="lsts lst1">•eco="trms">systems
="lsts lst1">•="trms">visceralities and noumena ='lgc'>[a thing in itself, as distinguished from a ="trms">phenomenon='lgc'>] sp="trms"nttrm="already,spread">read out across a vast atmospheric field

sediments of ="nms">ajayeb='lgc'>:
="lsts lst1">•obvious
="lsts lst1">•much remarked
="lsts lst1">•cryptic ='lgc'>='lgc'>--> favored
="lsts lst1">•="trms">situationally precise

how ="nms">ajayeb is an improvisatory conceptuality='qstn'>?
does ="nms">ajayeb-="trms">writing takes place in singularity='qstn'>? (because every ="trms">worlding is singular and precise ='lgc'>='lgc'>==> the pleasure of its recognition)

='at'>#my project in ="nms">apass has been a practice of ="trms">writing that is an experiment in attuning to ="nms">ajayeb's tune

="nms">ajayeb reports of='lgc'>:
="lsts lst1">•="trms">affect that has become native='strcls'>***, attaching to bodies and ="trms">socialities, to an ethos='strcls'>***

with ="nms">ajayeb (with ="ppl">="ppl">Stewart) i am learning='lgc'>:
="lsts lst1">•to approach the tactile com="trms">positionality of things
="lsts lst1">•de-dramatization of academic thought
="lsts lst1">•to approach the thing that throws itself together ='strcls'>*slowly and enigmatically='strcls'>*='lgc'>='lgc'>--> ='at'>#andakhtan, andaze
="lsts lst1">•a descriptive detour (with ="ppl">="ppl">Latour)
="lsts lst1">•a lyrical evocation (with ="ppl">="ppl">Stewart)
="lsts lst1">•a ="trms">method of awkwardly approaching an object by attuning to it as a thing of ='strcls'>*promise and contact='strcls'>* (with ="ppl">Berlant)
="lsts lst1">•

concept='lgc'>: that which attunes itself to things coming into form; is both abstract ='and'>& concrete; actual ='and'>& un="trms">folding

highly fractured stone of a collective intensity (='lgc'>='lgc'>--> ="nms">Iran, and most other places)

="large lg14" stl="font-size:121%"> ______________


="nms">ajayeb was/is very much committed to the concrete='lgc'>: that means committed to speculation and curiosity (and not the demystification and uncovering truths that support a well-known picture of the ="trms">world) (it was only to a certain degree in support of the middle age islamic picture)

='strcls'>*a something both animated and inhabitable

how to approach a weighted and reeling ='lgc'>[walk as if unable to control one's movements='lgc'>] ="trms">present='qstn'>?
(to name)

(="ppl">="ppl">Stewart > ="ppl">Berlant='lgc'>:) objects and s="trms">cenes of desire hold promise, keeping whole ="trms"nttrm="cluster,club">clusters of ="trms">affects magnetized to them
="prgrph">-an individual's abstract yet ="trms">contingent desire to feel like he or she is “in” something or can recognize something ='lgc'>[='at'>@="frds scrmbld">Lili, ="frds scrmbld">Aela='lgc'>]

='strcls'>***promise is always promise to be ="trms">present to the s="trms">cene


i am ="trms"nttrm="already,spread">reading in ="nms">ajayeb the actual lines of potential that a something coming together calls to mind an sets in motion

exert palpable pressures

(working with ajayen ="trms">="trms">equip me with recognizing the) immanent نافذ, obtuse پخ, erratic ويلان (='lgc'>=/= “obvious meaning” of semantic message and ="trms">symbolic signification;) to pick up ="trms">density and texture
(in ="nms">tasavof, in ="nms">iranian ="trms">poetry, in ="nms">ajayeb, in my peer's works, )
="prgrph">-asking='lgc'>: what potential modes of knowing, relating, and attending to things are al="trms"nttrm="already,spread">ready somehow persent in them ='lgc'>='lgc'>--> potentiality ='and'>& resonance


(="trms">according to ="ppl">="ppl">Stewart) ordinary ="trms">affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpre="trms">dictable than ="trms">symbolic meaning='strcls'>*** (in short='lgc'>: canon of “Thinking”) ='lgc'>='lgc'>--> “bigger” structures and underlying causes obscure the ways in which a reeling ="trms">present is ="trms">composed out of heterogeneous and noncoherent singularities
="prgrph">-="frds scrmbld">Sven's ordinary ="trms">affects and DJings ='lgc'>='lgc'>--> his noncoherent singularity ='lgc'>='lgc'>==> a nonre="trms">presentational theory is needed to address them
asking ="frds scrmbld">Sven='lgc'>:
="lsts lst1">•what needs attending to (for you)='qstn'>?
="lsts lst1">•what/who are you in conversation with='qstn'>?



='lgc'>[s="trms">cenes and selves='lgc'>]='strcls'>***
="lsts lst1">•layered textures of a s="trms">cene



(paying attention to pressure points of ="nms">ajayeb ='lgc'>='lgc'>==>)
in ="nms">ajayeb, what is
="lsts lst1">•maintained as a prized possession
="lsts lst1">•left to rot
="lsts lst1">•hardened into little mythic kernal
="lsts lst1">•="trms">morphed into a cold dark ="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•hopeful
="lsts lst1">•
="lsts lst1">•
='lgc'>='lgc'>--> things take place as ='lgc'>[='strcls'>*='lgc'>]precisions='lgc'>: the pressure points that open ="trms">onto potentialities are taken up as apparitional things (surat صورت) and then sharpened and repeated in com="trms">positions that labor to describe but also flourish on their own terms


my efforts have not been to finally “know” ="nms">ajayeb, ="frds scrmbld">Sven, or ="frds scrmbld">Sana, ='lgc'>[i have been reluctant to collect them into a good enough ="trms">story of what's going on with them,='lgc'>] rather to ="trms">fashion some ="trms">sort of address that is adequate (and ="trms">fabulous) to their form
="prgrph">-does the intensity and texture of my ="trms">routines (talks, ="trms">writings, etc.) make ="nms">ajayeb habitable and animate='qstn'>?
="prgrph">-in the last year in ="nms">apass i have been training myself to become attuned to what a particular s="trms">cene might offer

='at'>#my ="nms">apass ="nms">ajayeb project='lgc'>:
(learning) building an idio="trms">syncratic map of connections between a series of singularities ='lgc'>='lgc'>--> to create a contact zone for analysis ='strcls'>****
='lgc'>[='lgc'>='lgc'>~='qstn'>?-> ="nms">ajayeb.net, pop-up ="trms">book='lgc'>]
='lgc'>[that's why i have been against the popular idea of ="trms">authorlessness in ="nms">apass, i am invested in (our) singularities; identity is a zone of attunement='lgc'>]='lgc'>='lgc'>--> ="ppl">="ppl">Stewart calls herself “she” to mark the ="trms">difference between her ="trms">writerly identity and the kind of subject that arises as a daydream of simple ="trms">presence
="prgrph">-to touch details that establishes a direct contact

='qstn'>?in our group who
="lsts lst1">•gazes
="lsts lst1">•="trms">imagines
="lsts lst1">•senses
="lsts lst1">•takes on
="lsts lst1">•performs
="lsts lst1">•asserts (not a flat and finished truth)
="lsts lst1">•is in a hot persuit of something de="trms">finitive ='at'>@="frds scrmbld">Lili
="lsts lst1">•a point of contract ='at'>@="frds scrmbld">Esta
="lsts lst1">•

watching and waiting for an event to un="trms">fold
the still life that gives a pause ='lgc'>='lgc'>--> the ="trms">story of many of us

______________


“every achieved ="trms">poem inscribes a perceptual sig="trms">nature in the ="trms">world” (="ppl">="ppl">Stewart > ="ppl">Doty)

="trms">poems have to be achieved (in the ="trms">social-="trms">material ="trms">world)
(achieved ='lgc'>=/= archived)

='lgc'>[='strcls'>*='lgc'>]="trms">poem='lgc'>:
="lsts lst1">•etching ='strcls'>*lines of action='strcls'>* and mood across the sensations
="lsts lst1">•com="trms">positions at work


my ="nms">ajayeb's
="lsts lst1">•objects of analysis='lgc'>: “com="trms">positional elements of thrown together ="trms">worlds”
="lsts lst1">•objects of critique='lgc'>: “as="trms">sociative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"='lgc'>[='lgc'>: sense of the ="trms">position of parts of the body, relative to other neighbouring parts of the body='lgc'>]
="lsts lst1">•objects of ="trms">database='lgc'>: “are soicialy, ="trms">poetically, ="trms">materially com="trms">positional”


the ="trms">social, the subject, ="trms">matter and event are comprised of='lgc'>:
="lsts lst1">•="trms">affects
="lsts lst1">•potentialities
="lsts lst1">•energetics
="lsts lst1">•attunements
="lsts lst1">•orientations
="lsts lst1">•disorientations
="lsts lst1">•atmospheres
='lgc'>=/= finished actualities='strcls'>*


="large lg74" stl="font-size:104%"> ="nms">ajayeb is com="trms">positional, that means something reaches a point of expressivity, something throws itself together as ="trms">matter al="trms"nttrm="already,spread">ready configured yet enigmatic and provocative
(="ppl">="ppl">Stewart helping me talk ="nms">ajayeb)

(am i working to) bridge between more com="trms">positions (='qstn'>?)


“watching a spider negotiate its unlikely territory”


(useless concentration)


="frds scrmbld">Foad, ="frds">Sina, we were a slipstream of sensations made of all the ways that ="trms">world impressed itself upon us


='lgc'>[='strcls'>*='lgc'>]="trms">world='lgc'>: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson ='lgc'>+ Harrison > ="ppl">="ppl">Stewart)
="lsts lst1">•mixed-media com="trms">positions of ="trms">matter and thought-feeling
="lsts lst1">•the ="trms">world of ="nms">ajayeb magnetizes ="trms">materialities and forms of alertness for me to what's singular and prolific. i am circling through a ="trms">heritage of (="nms">iranian) romanticism and ="trms">pragmatism to arrive (with ="ppl">="ppl">Stewart) at “the precision of a ="trms">worldly com="trms">position's ="trms">mattering forms”
="lsts lst2">◦='strcls'>*="trms">worlding='lgc'>: happens as ="trms">matter ="trms">poems ="trms">composed of sensations, motion, bodies, and objects (='lgc'>--='at'>@="frds scrmbld">Luisa)
="lsts lst1">•an attachment to the forms and forces of emergence and concrescence itself ='lgc'>[...='lgc'>] in the actuality of this and that

learning from my mother by moving in the manner of her

we become ='strcls'>*sentient='strcls'>* in making massages that courses in-between self and ="trms">world

='lgc'>[='strcls'>*='lgc'>]="trms">pragmatist (thought)='lgc'>: a moment like the front ="trms"nttrm="knowledge,Knowledge">edge of an advancing wave crest always becoming more than itself

='lgc'>[='strcls'>*='lgc'>]="trms">writing='lgc'>: an experiment that can register years of living out the thing that is just then froming up the ="trms">world as “...”


="trms">love folters and blows


="frds scrmbld">Janina, teaching me, being in ="trms">love with the surface of the ="trms">world

='at'>@="frds scrmbld">Elen, she shouts='lgc'>: drive! and see what happens to your senses.


Taussig's “I Swear I saw This” is the stuff of ="nms">ajayeb. he wrote a ="trms">book about a drawing he made in his note="trms">book when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 ='lgc'>='lgc'>--> ="nms">ajayeb is also about ="trms">writing about what ‘might’ be or have been.

='strcls'>**a mediation on ="trms">writing and drawing in a horrible ="trms">world='strcls'>**

='at'>#my drawings in my note="trms">book/papers in our ="nms">apass meetings
="prgrph">-a hand that draws a scence also draws itself into its corporality, conjuring it in the manner of
="prgrph">-a line records as for what it leads the doodler to see
="prgrph">-“a autobiographical record of a discovery of an event” ='lgc'>='lgc'>--> a trace and suspension of a wobbly emergence of alertness (to what my friend might have said) ='lgc'>-='lgc'>='lgc'>--> these are lived abstractions


possible paradigms for the convergence of emergence='lgc'>:
="lsts lst1">•af="trms">finity ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Leonardo">Leo
="lsts lst1">•complexity ='lgc'>='lgc'>--> ="frds scrmbld">Eszter
="lsts lst1">•(auto)="trms">poiesis ='lgc'>='lgc'>--> ="frds scrmbld">Hoda
="lsts lst1">•perception as action ='lgc'>='lgc'>--> ="frds scrmbld">Elen
="lsts lst1">•speculative realism ='lgc'>='lgc'>--> ="frds scrmbld">Zoumana
="lsts lst1">•radical virtualization ='lgc'>='lgc'>--> ="frds scrmbld">Aela
='lgc'>='lgc'>--> we are all somehow busy (in ="nms">apass) with reorienting to the creativity of thought-action crossings


life is germinaly جرثومه‌ای ="trms">aesthetic, and the ="trms">aesthetic anywhere is al="trms"nttrm="already,spread">ready political='strcls'>* ='lgc'>='lgc'>--> ="ppl">="ppl">Kenney

='lgc'>[title='lgc'>]
="nms">ajayeb's ="trms">stories of ="trms">natural and dreamed up things
the im="trms">material ="trms">matterings of supra-personal ="trms">imaginal real of ="nms">ajayeb forms


(="trms">different names for the same thing='lgc'>:)
="lsts lst1">•forms of emergent in the conduct of life (="ppl">Nietzsche, ="ppl">="ppl">Foucault attending to the intimate ="trms">relations between knowl="trms"nttrm="knowledge,Knowledge">edge and power)
="lsts lst1">•="trms">worlding, the mirror play of ="trms">materiality and its ="trms">poetic com="trms">position (="ppl">Heidegger)
="lsts lst1">•planes of expressivity reaching a point of recognition or force (="ppl">Deleuze and ="ppl">Guattari)
="lsts lst1">•the shimmer (="ppl">Barthes)
="lsts lst1">•rhythm in itself (Lefebvre)
="lsts lst1">•structures of feeling into political theory (Raymond Williams)
="lsts lst1">•forms emergent in the conduct of life are im="trms">material ="trms">matterings ='lgc'>='lgc'>--> ='strcls'>*the contact ="trms">aesthetics='strcls'>* of ="trms">natural and dreamed up things throwing themselves together (="ppl">="ppl">Stewart)


="nms">ajayeb is a ="trms">literally unblievable image, a ="trms">sociality, a muscle, a ="trms">world thrown together in a sensory refrain witnessed by a ="trms">present subject; collective dreamed up ="trms">nature and ="trms">historical ="trms">presents ripe with rhythms and speeds, with streams of ="trms">matter and thought; ="nms">ajayeb is a capacious assemblage

="nms">ajayeb ="trms">stories are='lgc'>:
="lsts lst1">•="trms">material-sensory arc of ="trms">history
="lsts lst1">•series of absent/="trms">present (moments) sensed through forms and events


lostness or reslessness of drifters

fantasies of potential “home”

="large lg78" stl="font-size:104%"> (a plce of) abjection of state neglect ='lgc'>='lgc'>==> production of future


(="ppl">="ppl">Stewart's) the middle-class mobile citizenship and the proper ="trms">traveling subject


="frds scrmbld">Janina's “i don't know” s
a ="trms">material ="trms">semiosis of choices


what are ="nms">ajayeb promises='qstn'>?
wtinessings, encounters, timeouts, fantasy, distraction,


a 19th century elite tradition of secular pilgrimage to the sacred

pursuit of see-it-yourselfness

a ="trms">spectacular form of amnesia ='strcls'>*


(the joints of my pop-up ="trms">book) spin around fantastic axes


="ppl">="ppl">Stewart='lgc'>: “the state of public transportation in the U.S. is an event in the ="trms">worlding of bodies in motion”
="prgrph">-a landscape abuzz with connectivity


shape-shifter jumping between com="trms">position and concrete


my ="nms">apass project='lgc'>:
(sharing with you) the pleasure of recognizing a described ="trms">world (in ="nms">ajayeb)='strcls'>***
(i can sense the ="nms">ajayeb's) pleasure in describing the ="trms">animacy of forms
="prgrph">-describing a ="trms">world is the pleasure of sensing the incipiency of ='strcls'>*form in ="trms">matter='strcls'>* and fantasy and the effort to draw the lines of form's traces. still palpable even it only ="trms">imagined (="ppl">="ppl">Stewart ='strcls'>***)

(="nms">ajayeb's) heady business of making sense out of what happens
="prgrph">-to venture out in the manner of
="prgrph">-="nms">ajayeb sings an auto="trms">poetic refrain scoring and un="trms">folding
="prgrph">-="trms">gesturing into form, a magnet burdened with impressions

textures give way to qualities of form


='strcls'>*before the blizzard='lgc'>: the sea ="trms">monster

______________


Xh1IgPomwW8 ="ppl">="ppl">Stewart's experiments coming at the ="trms">phenomena of ="trms">worlding through a series of angles organized prismatically='lgc'>:
="lsts lst1">•precision
="lsts lst1">•atmosphere
="lsts lst1">•attunement
="lsts lst1">•refrain ترجیع‌بند (="trms">poetic fixed form)

='lgc'>='lgc'>--> the tune on which people and things venture out
='lgc'>='lgc'>--> a kind of mapping infrastructure
='lgc'>='lgc'>--> lines and distributed biography


='lgc'>[pop-up ="trms">book='lgc'>]
='at'>#description='lgc'>: (="trms">world is like a) pop-up map of possibilities ='lgc'>[='lgc'>=/= map hylo="trms">morphically ="trms">onto meaning='lgc'>]='lgc'>:
="lsts lst1">•(con="trms">densed) points of precision
="lsts lst1">•fundamentally divergent ="trms">nature of things that happen ='lgc'>--prompting='lgc'>='lgc'>-->
="lsts lst1">•the mode of ="trms">social ="trms">poiesis
="lsts lst1">•a path into continuous variation of ="trms">matter and form, word and ="trms">world
="lsts lst1">•(pop-up ="trms">book made of) mobile and immobile flickering
="lsts lst1">•a thing that can be physical if the eye is quick enough
="lsts lst1">•a crystalline image of the deforming of a form
="lsts lst1">•bending itself (myself='qstn'>?) in refraction (='lgc'>=/= intimate register of knowl="trms"nttrm="knowledge,Knowledge">edge and power)
="lsts lst1">•a conceptual machinery of cutting ="trms"nttrm="knowledge,Knowledge">edges
="lsts lst1">•a com="trms">positional jumping off point; a ‘lifted out of’; a ‘being-moved in’
="lsts lst1">•...the ="nms">ajayeb pop-up ="trms">book two parallel sp="trms"nttrm="already,spread">reading qualities and s="trms">cenes across a cartography, registers ="trms">differences in motion
="lsts lst1">•a com="trms">positional ="trms">writing (='lgc'>=/= re="trms">presentational ="trms">method) in the effort to keep up with the distributed ="trms">agencies of ='strcls'>*what is throwing together and what is falling apart='strcls'>* (='lgc'>~ ="nms">ajayeb) ='lgc'>[='lgc'>='lgc'>--> it is a practice of trying, in line with my ="trms">lectures, to follow where things (might) go that habits of attunement become as as="trms">sociational logic='strcls'>***='lgc'>]
="lsts lst1">•particulars to become a hinge لولاى در (opening ="trms">onto a ="trms">world throwing together and falling apart)
="lsts lst1">•mixing of shiny elements='lgc'>: ='strcls'>*flickering ="trms">ontologies='strcls'>* the expansive mapping of elements in paly
="lsts lst1">•a cartography of com="trms">positional elements, formal com="trms">positions and unmarked ways of being loop around each other

(27.08.2017 ='mywrk'>my work on ="nms">ajayeb is an inquiry into description='lgc'>:) ='strcls'>***it is about many ="trms">different forms that something can take and does take='strcls'>*** ='lgc'>+ the things that can be perceived and thought with those things

(attuning to) details in ="nms">ajayeb loaded with intensities both strange and recognizable (='lgc'>=/= stable real)
a mode of perception that walks around an enigmatic object
an hour
a river
a walk
a deflating frog

far from being “after the fact,” my pop-up ="trms">book involves multiplicity of bodies, characters and ="trms">materialities to approach ‘description’ as “speculative theory in practice of how a ="trms">world works” like ="nms">ajayeb's work of “engendering a plane of prolific expressivity”

(عجایب المخلوقات / عجایب نامه) ='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: a once percepted thing on the threshold of sense in the prisma of ="trms">social ="trms">poiesis producing a cartography of what might be happening in a ="trms">world as an object of com="trms">position

firefly='lgc'>: a con="trms">densed point of precision one after another

="nms">ajayeb is made in citing repetitions and ="trms">differences

(with ="ppl">="ppl">Stewart='lgc'>:) ="nms">ajayeb was once “the cutting ="trms"nttrm="knowledge,Knowledge">edges of a harsh ="trms">world in a state of uneven emergence, an ambient mapping of the not-yet or as-if of things becoming ="trms">phenomenon” which itself became a repetitive impulse to ="trms">story

i can't find a better kind of description of what ="nms">ajayeb does than ="ppl">="ppl">Stewart describing ‘description’ that ="trms">literally puts a point things='lgc'>: “the expressivity of what happens to things throwing together in words is a kind of description attuned to what does not completely un="trms">fold but instead melds together with other unnamed but palpable things collected like a field of mineable resources and shiny afterthoughts.”

things throwing together in words ='lgc'>='lgc'>==> expressivity
="nms">ajayeb='lgc'>: collected (unnamed but palpable) things like mineable resources and shiny afterthoughts

پس انديشه

______________


='lgc'>[='strcls'>*='lgc'>]perspective='lgc'>: (an attending, enduring ="trms">presence, a com="trms">positional node,) perspectival ="trms">agency in which things jump into ="trms">relation but remain unglued='strcls'>*** (="ppl">="ppl">Stewart)

...across a field of subjects-objects-bodies-="trms">trajectories-="trms">affects


realm of killed off things


new figures i am learning from ="ppl">="ppl">Stewart's
="lsts lst1">•“throwing together”
="lsts lst1">•“manner of”
="lsts lst1">•


(in ="nms">ajayeb) the whale='lgc'>: throwing together of the ="trms">phenomena of fish and water, sailing, mood, atmosphere, and sensory charge

='strcls'>*="nms">ajayeb's descriptive apparauses='lgc'>: a mutating realism of a certain vision of light meeting movement

='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: things that were once named, perhaps ="trms">written down, (="trms">differently than now,) through some kind of trickery (called ="trms">citation,) and then ="trms"nttrm="metaph,metamorph,metabol,metal">metastasized (sp="trms"nttrm="already,spread">read throughout a body) into circulation (="trms"nttrm="already,spread">readings, ="trms">translations, etc.) are raised, incised, made singular and charged
="lsts lst1">•="nms">ajayeb's ="trms">stories/reports ='lgc'>='lgc'>~= forms of co-recognition, something witnessed that gets cooked down into something saucy='strcls'>***
="lsts lst1">•="nms">ajayeb's ="trms">writing='lgc'>: a more-than-re="trms">presentational ="trms">method of ="trms">writing attuned to the qualities of ="trms">phenomena
="lsts lst1">•="nms">ajayeb's ="trms">fabulations (appear as='lgc'>:)
="lsts lst2">◦(atmospheric) traces
="lsts lst2">◦(momentary) might-have-beens

="nms">ajayeb='lgc'> = people ='lgc'>+ ="trms">matter ='lgc'>+ real ='lgc'>='lgc'>--> ='strcls'>*point of figuring com="trms">positional reals='strcls'>*


fast-forwarded throught great arcs of ='strcls'>*="trms">history-in-itelf='strcls'>* or ='strcls'>*place-in-itself='strcls'>* in The Time Machine (2002 film)


="large lg34" stl="font-size:125%"> what are the river and field doing now='qstn'>?


='lgc'>[='strcls'>*='lgc'>]theory='lgc'>: drawn through ="trms">writing into the ways that people and things venture out into ='lgc'>[='strcls'>*='lgc'>]reals='lgc'>:
="lsts lst1">•a recursive haeccity (="ppl">Deleuze and ="ppl">Guattari)
="lsts lst1">•transversal arrays of qualities or activities which, like musical refrains, give order to ="trms">materials and ="trms">situations, human bodies and brains in="trms"nttrm="cluster,club">cluded, as actions undertaken act-back to shape muscles and bone senses (Anderson ='lgc'>+ Harrison)
="lsts lst1">•a ="trms">mattering that is about the (="trms">contingent and temporary) becoming-determinate (and becoming-indeterminate) of ="trms">matter and meaning (="ppl">="ppl">Barad)
="lsts lst1">•built out of ="trms">difference and repetition (="ppl">Deleuze)
="lsts lst1">•="trms">composed of potentiality and loss (="ppl">Berlant)
="lsts lst1">•lean toward that which exists singularly as event, or as a gap, without ground or against the background of nothing (Dewsbury)

='lgc'>[='strcls'>*='lgc'>]reality='lgc'>: a rhythmic alteration between objects, events, and words='lgc'>='lgc'>---an uncreated ="trms">world='lgc'>='lgc'>---='lgc'>{re="trms">verb between word and ="trms">world ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]worling='lgc'>: a trans="trms">position of the existing knowl="trms"nttrm="knowledge,Knowledge">edges al="trms"nttrm="already,spread">ready possible in a ="trms">joke or a ="trms">gesture ='lgc'>='lgc'>--> singularities gathering and dissolving, ='at'>#tools='lgc'>:
="lsts lst1">•snapshots (shoot of an ="trms">affect)
="lsts lst1">•="trms">fictocriticism (="trms">fiction ='lgc'>+ theory ='lgc'>+ criticism; a name for those “critical” inventions which belong to ="trms">literature while deforming its limits)
="lsts lst1">•sensory ethnography (ethnographic engagement based on curiosity and attachment) ='lgc'>='lgc'>--> drawing
='lgc'>='lgc'>--> paths lit up in a rhythm ="trms">interrupted
(as an aritist) you can make anything of anything, the ="trms">questions is, what is it, what is it doing, what is in this consistency of rhythm='qstn'>?='lgc'>}

='lgc'>[='strcls'>*='lgc'>]="trms">social='lgc'>: comprised of entities that are both ="trms">present and absent (='lgc'>='lgc'>==> ="nms">ajayeb), atmospheres, ="trms">affects, virtual ="trms">memories, hauntings, and that these are themselves moments of endurance (or not='qstn'>?), instants of the holding together of the disparate itself
(="ppl">="ppl">Stewart > Doel)


='lgc'>[!='strcls'>* ="ppl">="ppl">Stewart describing the color='lgc'>] ='strcls'>*red='lgc'>: “it moves through streams and tendrils into an as="trms">sociational register of connections and ="trms">differences, ="trms">materials and noumena وجود مجرد, the coagulation دلمه شدن and diffusions of lines of influence and bits of ="trms">matter.”
(in my visual art studies we were given redness as a ="trms">symbolic element in a re="trms">presentational order and a ="trms">matter-of-fact) ='lgc'>=/= state-of-sensory-alert, redness as an actual com="trms">position spun into re="trms">presentations, objects, and states of sensory alert
“='lgc'>[...='lgc'>] a germinal ="trms">aesthetic. a tendril of practices and sensibilities gathered into an energetics of form
="lsts lst1">•black sky and ocean ='lgc'>='lgc'>--> limit, outline, elemental flux, ="trms">matter waiting formlessly
="lsts lst1">•white ice and snow ='lgc'>='lgc'>--> stasis, shape and form, a blankness that challenges com="trms">position, the ="trms">transitoriness
="lsts lst1">•red ='lgc'>='lgc'>--> the feebly real, the long, low-frequency wave-lenght of the dying stars, the ="trms">past, the effort to fix dead reality in a cast ='strcls'>*
="lsts lst1">•green ='lgc'>='lgc'>--> plants that glare with a harsh reality, the violence at the heart of the ="trms">world we inhabite
="lsts lst1">•blue ='lgc'>='lgc'>--> a limited, temporary success in fixing experience in a pattern
="lsts lst1">•


a landscape animated by the primariness of color ='lgc'>=/= Molenbeek

american indians became “red” through a complex ="trms">semiotics of encounters with colonists


...who knows what kinds of desires, fears and dead ends

(pay attention to ="ppl">="ppl">Stewart ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list making ="trms">narrative='lgc'>:)
events, sites, actors, stakes, consequences, properties, competences, modalities, attunements, velocities


... a ="trms">world ='lgc'>='lgc'>==> ephemeral sparks ='lgc'>='lgc'>==> an atmosphere ='lgc'>==pulled='lgc'>='lgc'>==> qualities of ="trms">sociality, personality and ="trms">language out of people ='lgc'>[='lgc'>='lgc'>--> ="nms">ajayeb='lgc'>] ='lgc'>==created='lgc'>='lgc'>==> spaces of care, territoriality, order, ="trms">horror


the stark mantras of re="trms">presentational critique='lgc'>: that the play of abstract ="trms">categories (real/fabricated, ="trms">nature/human habitat, ="trms">wild/tame, red/white, high/low, etc.) bloodlessly determine ="trms">worlds or adequately describe them ='lgc'>='lgc'>==> ='lgc'>{ everything is political='lgc'> = to always know what the political is ='lgc'>}='lgc'>='lgc'>--> ‘political’ ='lgc'>: something that exists in the big picture of broader significance, something strongly obvious (but not to most people!) that meanings can be automatically assigned to things and are the basis of those things’ value ='lgc'>='lgc'>-->!='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali

the effect of context

="trms">matters of com="trms">position, each with a “we”='lgc'>:
="lsts lst1">•feeble نحيف
="lsts lst1">•experimental
="lsts lst1">•eccentric ='lgc'>='lgc'>--> ="frds scrmbld">Elen
="lsts lst1">•habitual ='lgc'>='lgc'>--> my mother
="lsts lst1">•generous
="lsts lst1">•="trms">gestural ='lgc'>='lgc'>-->
="lsts lst1">•half turned away
="lsts lst1">•reached the expressivity of a mood, a tone of voice
="lsts lst1">•do they lighten things or load them down='qstn'>?

...a com="trms">position made explicit in the figure of ='strcls'>*the active survivor='strcls'>* and ='strcls'>*the knowing ="trms"nttrm="already,spread">reader of impacts='strcls'>* ='lgc'>='lgc'>--> a watchfulness-turned-impulse that ends not on meaning but in the haptic, multi-angled, sensorimotor qualities of a ="trms">world's un="trms">imaginable detail
(='at'>@="frds scrmbld">Varinia) qualities sensorimotor ="trms">interactions with environments that are not reducible either to thoughts and ="trms">imaginings='lgc'>:
="lsts lst1">•='strcls'>*richness='lgc'>: a s="trms">cene spied provides in="trms">finite detail beyond what you can invent ='lgc'>='lgc'>--> ='at'>#="trms">excess
="lsts lst1">•='strcls'>*bodiliness='lgc'>: the motions of the body ="trms">affect sensory input
="lsts lst1">•='strcls'>*insubordinateness='lgc'>: the ="trms">world has a life of its own; things moved by themselves
="lsts lst1">•='strcls'>*grabbiness='lgc'>: sensory impacts ="trms">matter apart from their cognition
='lgc'>='lgc'>--> having a ="trms">phenomenal experience is having ="trms">skills with these qualities='strcls'>** ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]


="large lg70" stl="font-size:113%"> an ="trms">ecology of potentialy marked by violence and care

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

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

we might='lgc'>:
="lsts lst1">•provide a better understanding
="lsts lst1">•provoke novel realities/="trms">ontologoes (to emerge from ="trms">material)
="lsts lst1">•provoke an understanding in the context of the everyday

='strcls'>*(="ppl">="ppl">Latour, ="ppl">Whitehead, Law='lgc'>:) ="trms"nttrm="search">archeological entity='lgc'> = ="trms">ontological entity (by ="trms">nature) ='lgc'>}='lgc'>='lgc'>==> productive of reality


to focus on practices in which all possible elements of the process must be understood as active and creative (='lgc'>='lgc'>--> ='at'># ="trms">="trms">equipment ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list)

='strcls'>*“to take ="trms">seriously"='lgc'> = to accept at a fundamental level the truth of a claim and to doggedly follow its consequences
(form an ="trms">ontological and conceptual perspective)
(='lgc'>='lgc'>--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the ="trms">nature of reality ='lgc'>=/= an ="trms">interesting ="trms">interpretation of it)='lgc'>='lgc'>--> to take ="trms">seriously the indigenous ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of multi="trms">naturalism ='lgc'>[or ="nms">ajayeb='lgc'>] as a philosophical ="trms">intervention ='lgc'>: to trace out its effects on ='lgc'>[our='lgc'>] concepts


multiculturalism='lgc'>: a single objective universe and many cultural ="trms">interpretations of it
multi="trms">naturalism='lgc'>: multiple universes and a single mode of ="trms">interpretation (="ppl">Viveiros ="ppl">de Castro)
='lgc'>='lgc'>==> perspective ='lgc'>=/= a ="trms">different “point of view” on (the same way of knowing or seeing) qualitatively ="trms">different ="trms">worlds ='lgc'>}='lgc'>='lgc'>-->='strcls'>* ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges, ='at'>#elephant parable


no='lgc'>: no ='lgc'>='lgc'>--> de-="trms">historicizing effects of imposing psycho-cognitive shamanic models of art
no ='lgc'>='lgc'>--> purely cognitive significance (of...)


='strcls'>*miniature='lgc'>: a ritual activity, a grave offering, a ="trms">sympathetic magic, a capture of the power of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal
='lgc'>='lgc'>--> common ="trms">stories about how miniatures can be ="trms">interpreted in archaeology


(="trms">ontological research approach)_
scale is utterly important because “careful attention to alternative ="trms">ontologies of scale introduces new ="trms">interoretive possibilities for...” (="ppl">Alberti)

="large lg30" stl="font-size:131%"> ='strcls'>*="trms">ontology='lgc'>: the sense of a real, solid ="trms">world
='thdf'>for example the ="trms">question of “the substance of the ="trms">world”, everyone has answered that al="trms"nttrm="already,spread">ready (reiterating that which makes sense) ='lgc'>='lgc'>==> concept of real ='lgc'>--(invent)='lgc'>='lgc'>--> ='strcls'>*="trms">cosmology (='lgc'><='lgc'>-- this is not a relativizing ="trms">gesture) ='lgc'>==(force)='lgc'>='lgc'>==> production of new concepts and ="trms">materialities
='at'>@="frds scrmbld">Eszter='lgc'>: importance of asking the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ="trms">questions='lgc'>: unless we do, the answers make no ="trms">difference (="ppl">Grosz)

="large lg70" stl="font-size:108%">
scopes and scales ()='lgc'>='lgc'>--> “dimensionally mani="trms">fold weave of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds” (="ppl">="ppl">Haraway ='lgc'>+ ="ppl">Katie) are at stake in='lgc'>:
="lsts lst1">•="trms">science display
="lsts lst1">•TV series
="lsts lst1">•="nms">ajayeb
="lsts lst1">•pet video
="lsts lst1">•emergent transdisciplinary scholarship
="lsts lst1">•transmedia commercial ="trms">apparatuses
="lsts lst1">•
='strcls'>*with ="trms"nttrm="already,spread">reading/enacting ="nms">ajayeb what is at stake is the “effectivities in realizing knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories” ='lgc'>='lgc'>--> ="trms">epistemological ="trms">affects


='lgc'>[='strcls'>*='lgc'>]scale
="lsts lst1">•operates through intensity and not size
="lsts lst1">•emergent and performative (Jones), (juxta="trms">positions of) scales ='lgc'>='lgc'>==> “="trms">interesting psychological and ="trms">phenomenological effects”
="lsts lst1">•a flat approach to scale does not separate the ="trms">social and ="trms">material, or the micro from the macro ='lgc'>='lgc'>==> ='lgc'>[='strcls'>*='lgc'>]size='lgc'>: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity='lgc'>: ="trms">materialization of intensity and ="trms">excess ='lgc'>='lgc'>==> humanity='strcls'>***
="lsts lst1">•is about intensity and ="trms">excess ='lgc'>='lgc'>--> potential for visibility/invisibility and proximity to the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal condition of un="trms">differentiated, intensive ="trms">difference (='lgc'>='lgc'>~=='qstn'>? ="nms">hayula; perfect formless form)='strcls'>***; intensive ="trms">different “h” of ="nms">hayula هیولا...
="lsts lst2">◦ه
="lsts lst2">◦‍ه‍
="lsts lst2">◦‍ه
="lsts lst2">◦ه‍


="ppl">Alberti argues for a form of ="trms">ontological ="trms">symmetry between the theory we bring to bear on our evidence and the way that ="trms">material acts as evidence (='at'>@="frds scrmbld">Seba)


='strcls'>*='lgc'>[mesopotamia='lgc'>] chronically unstable bodies
a corpus of ="trms">zoo-="trms">anthropo-bio="trms">morphic artifacts and ="trms">traps
="trms">anthropo="trms">morphism manifest in distorted corporeal forms and appendages ضميمه

all ="trms">sorts of dualism are at work in the archaeological ="trms">imaginary of the region from Amazon to the Andes

marking a body ='lgc'>=/= re="trms">presentation of that act

="ppl">Alberti's arguments”
="lsts lst1">•the fantastic forms, bulges, protuberances برامدگى, and other modifications of bodies and pots express a general concern with “shoring up” or “fixing” a ="trms">world conceived of as inherently volatile فرار ='lgc'>='lgc'>--> bodies (pots and people) were considered “chronically unstable”='strcls'>* ='lgc'>{pots ='lgc'>='lgc'>--> intentional activation of ="trms">affective capacities in the clay; pots and bodies are “grown” in he same way='lgc'>}
="lsts lst1">•chaotically scale-changing, their scale is one of intensity and ="trms">excessiveness (='lgc'>='lgc'>--> figure-ground ="trms">relationship between visible/invisible, body/soul)

='strcls'>*perspectivism='lgc'>: all ="trms">species potentially share a way of knowing with humans. their “essence” or “soul” is human ='lgc'>: they see themselves as human and others as ="trms">animals
='strcls'>*to occupy a body='lgc'> = to have a perspective on the ="trms">world='strcls'>*
="lsts lst1">•an intensive ="trms">difference that carries the human/nonhuman ="trms">difference to the inside of every existing thing ='lgc'>='lgc'>--> there is no a ="trms">priori reason for everything not being a subject ='lgc'>[='lgc'>='lgc'>--> also ="ppl">="ppl">Sadra='lgc'>]

='lgc'>[='strcls'>*='lgc'>]bodies='lgc'>:
="lsts lst1">•bundles of ="trms">affect ='lgc'>: collection of ="trms">affects bundled into an unstable bodily form
="lsts lst1">•carrying out ="trms">specific tasks
="lsts lst1">•sensing the ="trms">world in particular way
="lsts lst1">•sharing capacities and habits with others in what keeps a body as it is and maintains its similarity to other bodies in a group
="lsts lst1">•coincident with subjectivity='strcls'>* ='lgc'>='lgc'>--> you need a body to know
='lgc'>='lgc'>--> (particular ="trms">differentiation of a body='lgc'>:) body ornaments, clothing, sex, and other so-called cultural markings are no ="trms">different in kind from the so-called ="trms">natural markers of bodily ="trms">difference and capacity='lgc'>: ='strcls'>***clothes ='lgc'>='lgc'>~= claws ='lgc'>='lgc'>~= ="trms">affects='strcls'>*** ='lgc'>='lgc'>--> “sign and substance of capacities and dis="trms">positions” (="ppl">Alberti > Hugh-Jones > ="ppl">Viveiros ="ppl">de Castro)
='strcls'>*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ='lgc'>='lgc'>='lgc'>~=> to fix a body ='lgc'>='lgc'>==> to stabilize an otherwise ="trms">wildly unpre="trms">dictable perspective and ="trms">world='strcls'>*
='strcls'>*body surfaces of spirits and humans are often brilliant and intensely marked='strcls'>* ='lgc'>='lgc'>--> ="trms">excessive corporeality ='lgc'>='lgc'>--> potency of the ="trms">embodied subject='lgc'>: their “scale” ='lgc'>[in timespace tey-ol-arz='lgc'>] as efficacious beings, ="trms">dense with ="trms">affective capacities, (the body that is marked with tey-ol-arz in="trms">cites ="trms">embodied subjects)='lgc'>='lgc'>--> ='strcls'>*="trms">trap='strcls'>* (operates along scale) ='lgc'>[sufi's termporal “scale” (in tey-ol-arz طی‌الارض) as her/his efficacious being, ="trms">dense with ="trms">affective capacities for ="ppl">Attar in Tazkirat al-Awliya (='lgc'>='lgc'>--> also relevant for pit-="trms">story ='at'>#="trms">measurement) ='lgc'>='lgc'>--> the figure of the moving sufi across scales of spacetime on geo, works as a ="trms">trap precisely along this scale ='lgc'>='lgc'>--> ="trms">materialization of intensity and ="trms">excess ='lgc'>='lgc'>==> humanity='lgc'>]
='strcls'>* bodies ='lgc'>='lgc'>~= artefacts ='lgc'>: sites of subjectivity ='strcls'>*

='strcls'>*soul='lgc'>: the capacity to transform='lgc'>: a ="trms">matter of chaning bodies

dead ='lgc'>='lgc'>--> ="trms">ancestor
(transformation is an ="trms">ontological event='lgc'>: “='lgc'>='lgc'>-->”), ='at'>@="frds scrmbld">Hoda
for Wari to have a soul is a sign of d="trms"nttrm="danger,stranger">anger, a sign that some transformation (of perspective) is imminent ='lgc'>[='lgc'>]

="nms">ajayeb is full of ="trms">stories of instability='lgc'>: one's soul is always vulnerable to ="trms">ontological predation by another spirit or person ='lgc'>='lgc'>==> one's perspective can always change


“cor="trms">respond” is keyword in working with ="trms">ontologies ='lgc'>: ‘="trms">interpretations cor="trms">respond with stable ="trms">ontologies’


(this we must take things as ='lgc'>='lgc'>-->) ="trms">ontological ='lgc'>=/= analogical (='lgc'><='lgc'>-- re="trms">presentation of a ="trms">world, an ego, etc.)

how to approach (="nms">iranian miniatur and) miniaturization='qstn'>?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects='strcls'>* ='lgc'>='lgc'>--> these effects (in the case of figurines) enable people to enter “other ="trms">worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ='lgc'>='lgc'>==> “perceptually explosive objects” (Bailey)
="lsts lst1">•="trms">onto-transformative effect of miniaturization
='strcls'>*="trms">anthropocentrism of the scale of the human ='lgc'>='lgc'>--> default ="trms">ontological scale, self-evident human-sized body (='lgc'>='lgc'>-->='qstn'>?! the little bike i gave ="frds scrmbld">Elen, did i propose that kind of critique='qstn'>?)
="prgrph">-which organs are emphasized in ="nms">iranian miniature='qstn'>?
(organs of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: eyes, ears, mouths, skin)
="prgrph">-properti[...]