[...]irected to the non-existing, the never having existed


‘*’ (the asterisk) is paratactic (faghede ravabet فاقد روابط) (=/= conjunction,) it designates multiplication, it repurposes, displaces, renames, replicates, and intensifies terms, adding yet more texture, increased vitalization
-it is a sensuous node
-making (my points) a composite of affects and percepts --> speciation is always a cultivated response ***

*trap: “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 trap, in weaving, is also a break in the threads, an unraveling, loosening, unwinding that opens up space. When we think of spider webs, trap is a silk net, a sticky mesh that registers sensation. For the spider, its trap is its nearby-ness, its where-ness, its with-ness. [--> lure;] (Hayward & Weinstein)
-how, then, might we hear the phrase “trapped in the wrong body” as less about authenticity (fixity and normativity) than about *textures of spacetime* (prefixial movements)?

[harkate johari حرکت جوهری ~/=? harkate pishvandi حرکت پیشوندی]._/'--> Sadra


(Susan Stryker warns) that transsexuals, in their capacity to be 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 imagined
more & other =/= with & of


*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering


*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations

(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences

“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”


trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
•biopolitics
•climates
•ethics


we have to negotiate the [contaminated concept of] human --(to deal with)--> the persistence of humanism in structures of thought


critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.

robust, nondualistic theories of human/animal

Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : connections of human and nonhuman life always already taking place on bodies*****


transdisciplinarity: a self-adaptive complexity [...] foreground[ing] the transduction of knowledge as it passes across and between the interpretive and methodological planes of composing knowledge. (Katie King)

“distributed being and cognition”

...attendant mammalian attachment

individuating indifference

(anthropocene's iteration of the) expansionist logic of manifest destiny



-situated knowledges (Haraway)
-trans-knowledges (Hayward)

[*]trans- : *promise of moving across without holding tightly to the locations that it is moving from*, crossing of spacetime, a movement within relationship [~/=? inheritance, the experience of being tied to a long string that is stretching and is connected to somewhere]
coalitional thinking = trans-knowledge --Hayward--> (~= my work: heuristic + trans-) a thought here, then a reflection, perhaps a question that prompts another story, and probably a walk full of pointing and talking, walking on scales [on burdens and atrocities of abundance] (--> I use:) translation, transfiguration, transformation, trans-differentiation, transcription
-what happens to knowing when it is crossing, trans- materializes that process of movements, *marks the where-ness of with-ness*

my stories of getting to know one another and recognizing affinities in apass

environmental injustices always play themselves on bodies of knowledges and histories as well

-how does my lectures, a heuristic way of knowing through trans-, could or should “provide insights” into injustices and inequalities?
-how i have, as an iranian or foreigner, differently marked body and history entry points into understanding and acting on problems?


neritic
oceanic
benthic

minute biota
micro-viruses, bacteria, and endless cycles of decay and regeneration
...the water formed nearly three billion years ago
pulsing temporalities...

(you and things are) surprise =/= accident

dispossessions. dislocations. disease. greed. racism.
the always-limited, limiting promise of prosperity

[*]racism: 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
-humanness not yet available to all humans

[*]posthumanism (and its tools of “becoming animal” as effects of power writing about itself): privilege of having been human --> a racing, sexing, and classing ethos that cannot see itself as such
= a pretense of not already understanding humanness as a trans-, re-, and decomposing
(Hayward asking:) how can we talk about posthumanism (in 2014) *it is not that we have made humanness a more available category in sixty years, but that those whose humanness was already certain (say, white, able-bodied, men) are in the luxurious position of sloughing off their humanity* (-fuck!)
}=/= trans-differentiations, de-composings[~ marks the loss of composure, of control ==> exposes the composite shape of life. to de-compose is the promise we must keep -Hayward]


racialization of ecological crises (?)
(pollutions felt by who? -the poor, the birds,)


the old tradition of seeing yourself that unwelcomed alienated guest on the earth (آمدنم بهر چه بود)

planetary accountability

(@artists, when and how you are) moved to a closer look**
horrified, disgusted, and drawn in

Hayward: what would an ardently materialist eco-critical race politics look like?
[=/= toward materiality: bumptious liveliness of matter ==> to deracinate life, to depoliticize worldliness]

to host a guest: 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?


Leo's angry and productive underbelly
Leo's take on honesty: real and raw

(gardens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting

transgenerational
regenerations

liminal: a threshold without a value, a doorway without assurance

that false divide between life and death (somebody animating it)


(Eszter's lace-like interiors)


loss ==shapes==> our relationship to the living (@Jassem)

(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss

(hope =/= salvation)

...learning a new grammar of animacy (with Hayward)

“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”

(the mer-creature) a living condensation and displacement of what people imagined as real

...how little is needed to prompt the imagination: 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 inter- and trans-action of) learning, playing and thought



in ajayeb what are the:
•animacy hierarchies (--Chen)
•exposed and transparent conditions of possibility (--Hayward) ==> becomings and assemblages
•ontological fixities
•enactment of large-scale fantasies (--Chen)
•


...................................

(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds

donya دنیا <--> gozar گذر
-->? materialist

Nezami:
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 -->) hile حیله =/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)


lahn-haye jahan
لحنهای جهان

...................................

(feral?) table of contents
how we know that contents are tabled at all? --> inheritances of taxonomy, natural philosophies aesthetics: tamed facts
#Rigs, my ajayeb diagrams

...................................

ajayeb's histories (~ ajayeb's historically situated relational worldings) =/= societies of individuals in human-only histories (~ Euclidean figures and stories of Man)

(which network is?) a netbag for collecting up what is crucial for ongoing

ajayeb's technotheocratic geoengineering [, it “fixes” some common imaginations the “affairs of life,” and not specifically the “afterlife,” (within the {terminology ~} figural-conceptual powers of syms and material-semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)]
•periods of time
•“known” life
•abode (budgah بودگاه, Wohnplatz)
•donya دنيا


-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over

(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole

planet-transforming, historically situated, new-enough, worlding relations

(systematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential


myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)


names =/= faces (~ morphs of the same)

a thousand names of something else

(what Haraway is naming with) compound-eyed insectile and many-armed optics

winged domains
bird-bodies

(Haraway's spider and) my ajayeb's snake: tasks of thinking, figuring, and storytelling
--✕--> heady facial representation; [Luisa also dislikes this]
•figure of snake (circular serpent) is ajayeb Persian sf worlding, has ties with the Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the abyssal moral (eating your end, no gag reflex)-->{Gildas Hamel: “the abyssal and elemental forces before they were astralized by chief gods and their tame committees"}

“many critters acoss taxa” (juju جوجو + rade رده)

(I dispute Haraway's notion of “sacred.” popular religion is at many times populated by earthly figures alongside many astralized destructive finitudes.)

Haraway's urgently needed Chthulucene story


[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)

(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters

(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)


Anthropos =/= rich generative home of a multispecies Earth

“looks up at what he sees.”

...................................

ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguistic pollutants, interesting agencies and animations, and like most of the medieval sciences and knowledge systems that were busy with the transformation of agencies it collapses “lists” and “narratives.” In Ajayeb each animal is a consensual hallucination device (~ each animal is a way of knowing the world); some pre-organic, inter-corporal species, with trans-ontological intentionalities.

...................................

infrastructure: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (Katie King)
--> “flexible knowledges”

...................................

آب حیوان {how could I know that Vladimir (in his performance for Lilia's apass score) was not (in)sourcing the Holy Waters, abe heyvan or vozu? his sweat was the ooze of a modern and secular labor. he was using a profane water?}
حیوان خوران جهان heyvan khorane jahan
زیرکان کهن kohan zirak

حجابی که ظلمات شد نام او روان آب حیوان از آرام او (Zolmat & abe heyvan)

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#my work in apass is about:
•bestiary: archaeological anthropology of human-animal practices
•rhetoric: scaling, modeling, figuring out fields of practices
•ontology: circumscribe, address, or deal with the processes of ontological transformations
•storytelling: mobilizing different kinds of mental resources and literacies
•performance: what it would be to know together
•sociality: that which joins categorically separate mode of agencies
•

#my findings/questions, so far:
•animal subjectivity ~=? human imagination
•bestiary ~=? affect + episteme
•medieval bestiaries: world ~= phenomena
•definition ~=? ontological choreography ==> worlds are created
•metaphores of self ~-> body image ~=? image of world
•list ~=? reason
•

I found myself oriented towards a kind of ‘multispecies ethnography’: a new way of writing and mode of research in which creatures previously appearing on the margins of interest--as part of the landscape, as food for humans, as symbols (for mystic projects)--have been pressed into the foreground of interest.
(what are my) symbolic + symbiotic attachments
what/who is cough[...]