[...]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
="large lg2" stl="font-size:111%">
(="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'>--> Jackass ='and'>& ="trms">Wildboyz ='lgc'>: ="trms">animality is ="trms">viscerally, painfully, and transformatively encountered or enacted by the human body ='lgc'>[="ppl">Seymour='lgc'>], sliding down the ="trms">animacy hierarchy ='lgc'>[="ppl">Chen='lgc'>], ="trms">gesturing toward various ="trms">interconnected trans-(="trms">species) corporalities performed in (Critical Life Studies texts and) ="trms">Wildboyz (='lgc'>=/= elite status of human) ='lgc'>='lgc'>--> (="ppl">="ppl">Barad's) ethics of ="trms">mattering ='lgc'>: connections of human and nonhuman life always al="trms"nttrm="already,spread">ready taking place on bodies='strcls'>*****
transdisciplinarity='lgc'>: a self-adaptive complexity ='lgc'>[...='lgc'>] foreground='lgc'>[ing='lgc'>] the transduction of knowl="trms"nttrm="knowledge,Knowledge">edge as it passes across and between the ="trms">interpretive and ="trms">methodological planes of ="trms">composing knowl="trms"nttrm="knowledge,Knowledge">edge. (="ppl">Katie ="ppl">King)
“distributed being and cognition”
...attendant mammalian attachment
individuating in="trms">difference
(="trms">anthropo="trms">cene's iteration of the) expansionist logic of manifest destiny
="prgrph">-="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges (="ppl">="ppl">Haraway)
="prgrph">-trans-knowl="trms"nttrm="knowledge,Knowledge">edges (="ppl">="ppl">Hayward)
='lgc'>[='strcls'>*='lgc'>]trans- ='lgc'>: ='strcls'>*promise of moving across without holding tightly to the locations that it is moving from='strcls'>*, crossing of spacetime, a movement within ="trms">relationship ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? in="trms">heritance, the experience of being tied to a long string that is stretching and is connected to somewhere='lgc'>]
coalitional thinking='lgc'> = trans-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> (='lgc'>='lgc'>~= ='mywrk'>my work='lgc'>: heuristic ='lgc'>+ trans-) a thought here, then a reflection, perhaps a ="trms">question that prompts another ="trms">story, and probably a walk full of pointing and talking, walking on scales ='lgc'>[on bur="trms">dens and atrocities of abundance='lgc'>] (='lgc'>='lgc'>--> I use='lgc'>:) ="trms">translation, trans="trms">figuration, transformation, trans-="trms">differentiation, transcription
="prgrph">-what happens to knowing when it is crossing, trans- ="trms">materializes that process of movements, ='strcls'>*marks the where-ness of with-ness='strcls'>*
my ="trms">stories of getting to know one another and recognizing af="trms">finities in ="nms">apass
environmental injustices always play themselves on bodies of knowl="trms"nttrm="knowledge,Knowledge">edges and ="trms">histories as well
="prgrph">-how does my ="trms">lectures, a heuristic way of knowing through trans-, could or should “provide insights” into injustices and inequalities='qstn'>?
="prgrph">-how i have, as an ="nms">iranian or foreigner, ="trms">differently marked body and ="trms">history entry points into understanding and acting on problems='qstn'>?
neritic
oceanic
benthic
minute biota
micro-viruses, bacteria, and endless cycles of decay and regeneration
...the water formed nearly three billion years ago
pulsing temporalities...
(you and things are) surprise ='lgc'>=/= accident
dispossessions. dislocations. disease. greed. racism.
the always-limited, limiting promise of prosperity
='lgc'>[='strcls'>*='lgc'>]racism='lgc'>: an environmental catastrophe, toxic by-product of the industry called racial thinking and un-thinking (the fantasy attached to what race is thought to be), a deadly ambivalence or refusal to see how race is at work in our lives
="prgrph">-humanness not yet available to all humans
='lgc'>[='strcls'>*='lgc'>]posthumanism (and its tools of “becoming ="trms">animal” as effects of power ="trms">writing about itself)='lgc'>: privilege of having been human ='lgc'>='lgc'>--> a racing, sexing, and classing ethos that cannot see itself as such
= a pretense of not al="trms"nttrm="already,spread">ready understanding humanness as a trans-, re-, and de="trms">composing
(="ppl">="ppl">Hayward asking='lgc'>:) how can we talk about posthumanism (in 2014) ='strcls'>*it is not that we have made humanness a more available ="trms">category in sixty years, but that those whose humanness was al="trms"nttrm="already,spread">ready certain (say, white, able-bodied, men) are in the luxurious ="trms">position of sloughing off their humanity='strcls'>* (-fuck!)
='lgc'>}='lgc'>=/= trans-="trms">differentiations, de-="trms">composings='lgc'>[='lgc'>~ marks the loss of ="trms">composure, of control ='lgc'>='lgc'>==> exposes the com="trms">posite shape of life. to de-="trms">compose is the promise we must keep -="ppl">="ppl">Hayward='lgc'>]
racialization of ="trms">ecological crises (='qstn'>?)
(pollutions felt by who='qstn'>? -the poor, the ="trms">birds,)
the old tradition of seeing yourself that unwelcomed alienated guest on the earth (آمدنم بهر چه بود)
planetary accountability
(='at'>@artists, when and how you are) moved to a closer look='strcls'>**
horrified, disgusted, and drawn in
="ppl">="ppl">Hayward='lgc'>: what would an ardently ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list eco-critical race politics look like='qstn'>?
='lgc'>[='lgc'>=/= toward ="trms">materiality='lgc'>: bumptious liveliness of ="trms">matter ='lgc'>='lgc'>==> to deracinate life, to depoliticize ="trms">worldliness='lgc'>]
to host a guest='lgc'>: an ethics of care, a willingness to remain open to a guest without anticipation or expectation
(hospital =) alter the equation of hostile to hostel. Is this what is meant by hospitality='qstn'>?
="frds scrmbld"nttrm="Leonardo">Leo's angry and productive underbelly
="frds scrmbld"nttrm="Leonardo">Leo's take on honesty='lgc'>: real and raw
(gar="trms">dens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting
transgenerational
regenerations
liminal='lgc'>: a threshold without a value, a doorway without assurance
that false divide between life and death (somebody animating it)
="large lg10" stl="font-size:102%">
(="frds scrmbld">Eszter's lace-like ="trms">interiors)
="large lg34" stl="font-size:109%">
loss ='lgc'>==shapes='lgc'>='lgc'>==> our ="trms">relationship to the living (='at'>@="frds scrmbld">Jassem)
(='strcls'>*ambivalence of loss and re="trms">membering='strcls'>* in the) melancholic calculus of the archive='lgc'>: “what is lost can become what is preserved as part of the self”
="prgrph">-as an environment sickens and dies we harbor the loss
(hope ='lgc'>=/= salvation)
...learning a new grammar of ="trms">animacy (with ="ppl">="ppl">Hayward)
“='lgc'>[...='lgc'>]="trms">memories of ="trms">excess and delight, freaks, f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring. Captivating. Calling. Their juxta="trms">position in this contradictory scape of sea, desert, and mountains='lgc'>--surreal”
(the mer-creature) a living con="trms">densation and displacement of what people ="trms">imagined as real
...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
="prgrph">-="trms">stories that focus on com="trms">position rather than intrusion
="prgrph">-="trms">stories that focus on ="trms">ongoingness rather than game-over
="large lg30" stl="font-size:101%">
(="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
="large lg46" stl="font-size:129%">
(="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
="large lg42" stl="font-size:125%">
(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
="large lg42" stl="font-size:116%">
='lgc'>[="ppl">Miyazaki's='lgc'>] biodiverse terra ='lgc'>[God flips out='lgc'>] into something very slimy, like any overstressed complex adaptive ="trms">system at the end of its abilities to absorb insult after insult. (="ppl">="ppl">Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the ="trms">specificity and proximity of connections ="trms">matters
(="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour's) ‘things’ are='lgc'>:
="lstsrd">1- collection of entities
="lstsrd">2- hard to classify, un="trms">sortable, (and probably with bad smell)
="trms">Anthropos ='lgc'>=/= rich generative home of a multi="trms">species Earth
“looks up at what he sees.”
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ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short='lgc'>: Ajayeb, is a sug="trms">gestive cognitive work, full of strange ="trms">linguistic pollutants, ="trms">interesting ="trms">agencies and animations, and like most of the medieval ="trms">sciences and knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">systems that were busy with the transformation of ="trms">agencies it collapses “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists” and “="trms">narratives.” In Ajayeb each ="trms">animal is a con="trms">sensual ="trms">hallucination device (='lgc'>~ each ="trms">animal is a way of knowing the ="trms">world); some pre-organic, ="trms">inter-corporal ="trms">species, with trans-="trms">ontological intentionalities.
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infrastructure='lgc'>: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (="ppl">Katie ="ppl">King)
='lgc'>='lgc'>--> “flexible knowl="trms"nttrm="knowledge,Knowledge">edges”
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آب حیوان ='lgc'>{how could I know that ="frds scrmbld">Vladimir (in his performance for ="frds scrmbld">="frds scrmbld">Lilia's ="nms">apass score) was not (in)sourcing the Holy Waters, abe heyvan or vozu='qstn'>? his sweat was the ooze of a ="trms">modern and secular labor. he was using a profane water='qstn'>?='lgc'>}
حیوان خوران جهان heyvan khorane jahan
زیرکان کهن kohan zirak
حجابی که ظلمات شد نام او روان آب حیوان از آرام او (Zolmat ='and'>& abe heyvan)
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='at'>#='mywrk'>my work in ="nms">apass is about='lgc'>:
="lsts lst1">•="trms">bestiary='lgc'>: archaeological ="trms">anthropology of human-="trms">animal practices
="lsts lst1">•="trms">rhetoric='lgc'>: scaling, modeling, figuring out fields of practices
="lsts lst1">•="trms">ontology='lgc'>: circumscribe, address, or deal with the processes of ="trms">ontological transformations
="lsts lst1">•="trms">storytelling='lgc'>: mobilizing ="trms">different kinds of mental resources and ="trms">literacies
="lsts lst1">•performance='lgc'>: what it would be to know together
="lsts lst1">•="trms">sociality='lgc'>: that which joins ="trms">categorically separate mode of ="trms">agencies
="lsts lst1">•
='at'>#my findings/="trms">questions, so far='lgc'>:
="lsts lst1">•="trms">animal subjectivity ='lgc'>='lgc'>~=='qstn'>? human ="trms">imagination
="lsts lst1">•="trms">bestiary ='lgc'>='lgc'>~=='qstn'>? ="trms">affect ='lgc'>+ ="trms">episteme
="lsts lst1">•medieval ="trms">bestiaries='lgc'>: ="trms">world ='lgc'>='lgc'>~= ="trms">phenomena
="lsts lst1">•de="trms">finition ='lgc'>='lgc'>~=='qstn'>? ="trms">ontological choreography ='lgc'>='lgc'>==> ="trms">worlds are created
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphores of self ='lgc'>='lgc'>~-> ="nms">body image ='lgc'>='lgc'>~=='qstn'>? image of ="trms">world
="lsts lst1">•="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>='lgc'>~=='qstn'>? reason
="lsts lst1">•
I found myself oriented towards a kind of ‘multi="trms">species ethnography’='lgc'>: a new way of ="trms">writing and mode of research in which creatures previously appearing on the margins of ="trms">interest='lgc'>--as part of the landscape, as food for humans, as ="trms">symbols (for mystic projects)='lgc'>--have been pressed into the foreground of ="trms">interest.
(what are my) ="trms">symbolic ='lgc'>+ ="trms">symbiotic attachments
what/who is coughing, counting, working, ="trms">communicating sited between divine and bestial in ="nms">ajayeb='qstn'>?
="prgrph">-is my ="nms">ajayeb a (dead/alive) multi="trms">species art project='qstn'>? studying Indo-Arab-="nms">Iranian illuminated manuscripts as to be ="trms"nttrm="already,spread">reading a paper in ="trms">ecology or molecular biology or art.
unlike ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex Arteaga's ="trms">question of “inevitable altruism” ='lgc'>{started from “conscious human subjects” and ended there='lgc'>} (in his talk 30.05.2017 ="nms">apass,) I would insist on giving an account of the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of ‘self’ in the ="trms">history of body and mind (that ="trms">matters to ‘you’) ='lgc'>[my findings of self='lgc'>: maginc lantern, iceberg's tip (='lgc'>='lgc'>==> unconsciousness), wasteland/="trms">wilderness, greedy ="trms">beast within, ... ='lgc'>{='lgc'>='lgc'>--> these are all (classical) basis for “higher” cognitive capacities='lgc'>}='lgc'>] ='lgc'>[also I am against ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex's notion of “destablizing stabilities as the task of artistic research.” I choose to refuse to put what is in flux against what is stable or attempting to stabilize. (I am in alignment with ="ppl">Katie ="ppl">King sharpening for me that) we constantly share our ="trms">stage, settings, performances, sensoria, reenactments among ="trms">agencies and ="trms">species, creating varying stabilities, some fragile, some robust='lgc'>]
='strcls'>*account='lgc'>--synonymous with='lgc'>: description, information, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, reason, record, statement, ="trms">story, sum, tale
="prgrph">-a contractual ="trms">relationship
="prgrph">-giving an itemized account of recent transactions and resulting balance (of your ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors='lgc'> = ="trms">material-discursive ="trms">apparatuses that are ="trms">materializing your found ="trms">="trms">empirical objects)
="prgrph">-accountability is always also about remaking those ="trms">relations that produced your objects
="prgrph">-detailed explanation of money held in trust, to count, enumerate='strcls'>* ='lgc'>='lgc'>-->='lgc'>{telling ='lgc'>=='qstn'>? enumerating='lgc'>}
counting your senses
='strcls'>*accountability is about your ‘import’ functions (like in a programming ="trms">language when you import a library of functions)
='lgc'>='lgc'>--> count='lgc'>: an ="trms">agent of ="trms">sorting that separates units or groups of a collection ='lgc'>='lgc'>--> ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed ='lgc'>='lgc'>--> to have importance and worth ='lgc'>='lgc'>~-> country ='lgc'>='lgc'>---='lgc'>{='qstn'>? unexpected countries='lgc'>}
='lgc'>--0='lgc'>='lgc'>--> ‘count’ is also a word ="trms">technologically tethered, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of computing
(="ppl">Kirksey > ="ppl">Leigh ="ppl">="ppl">Star) to begin with the ="trms">question, ‘cui bono='qstn'>?’ (for whose benefit='qstn'>?) ='lgc'>=/= to begin with a celebration of the fact of human/nonhuman mingling
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my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs diagrams are ‘swarms’='qstn'>? -a multitude of ="trms">different creative ="trms">agents
="nms">ajayeb.net (how can it be='lgc'>:) not a website but a “para-site”
="lsts lst1">•am i creating an ego (for ="nms">ajayeb) in my ="nms">ajayeb.net='qstn'>? if yes, that would be ="trms">interesting how='qstn'>?
topos/topic of hypertext, spatial character of electronic ="trms">writing
topic ='lgc'>[from ="trms">Greek ‘topos’='lgc'>: a place, in ancient ="trms">rhetoric used to refer to commonplaces, conventional units, or ="trms">methods of thought='lgc'>] exist in a ="trms">writing space that is not only a visual surface but also a ="trms">data structure in the computer ='lgc'>='lgc'>--> Hypertext='lgc'>: “is not the ="trms">writing of a place, but rather a ="trms">writing with places, spatially realized topics.” (="ppl">Bolter < ="ppl">Hubert)
="prgrph">-in my hypertext, which ="trms">writing ="trms">materials, cognitive mappings, itineraries of ="trms"nttrm="already,spread">reading, textual stability, loops and reductions are addressed='qstn'>?
="lsts lst1">•in ="nms">ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user ="trms">interface widget; how did i come to use “='qstn'>?q=” ='lgc'>: ="trms">rhetorics of ="trms">technologized inquiry in place before i even could think about how do I allow my objects constituted by “='qstn'>?”, “q” and “=” of the ="trms">language and grammar of ="trms">internet
="lsts lst1">•(when i uploaded my hypertext i faced immediately the big ="trms">data='lgc'>:) google webmasters tools is my first ="trms"nttrm="already,spread">readership, it ="trms">communicates its ="trms"nttrm="already,spread">reading with me; (did i have a desire to make the hypertext for a machine='qstn'>?) who/what is doing the ="trms"nttrm="already,spread">reading (in the ="trms">world of big ="trms">data)='qstn'>? the ="trms">interpretive work that is going on, in a ="trms">writing and ="trms"nttrm="already,spread">reading done by computers ='lgc'>='lgc'>==> ethical and ="trms">social values
="lsts lst1">•url pased in face="trms">book post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding ="trms"nttrm="metaph,metamorph,metabol,metal">metal under the ground, ganj, and so on...
the English (since second ="trms">world war) ='lgc'>='lgc'>--> (1) ="trms">international ="trms">lingua franca of high ="trms">technology, (2) the ="trms">language of computers
="prgrph">-in ="nms">ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
="prgrph">-the amount of ="trms">linguistic replicators that circulate through my ="nms">ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in ="trms">different ways
="prgrph">-a flourishing of a neo-English and ="trms">Farsi miniaturization of Eng
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sometimes the answer to the ="trms">question is to investigate the ="trms">question itself
="ppl">="ppl">Despret asking with Rowell='lgc'>: how can we be sure that primates have a more complex ="trms">social life='qstn'>? ='lgc'>='lgc'>--> how did we build the comparison='qstn'>?='strcls'>*** ='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> if they are so intelligent, how did they get the ‘chance’ to become so ‘well ="trms">="trms">equipped’='qstn'>?
(in this ="trms">question can be raised an unexpected ="trms">animal)
='lgc'>[(how) the makhlughat/مخلوقات/creatures/beings of ="nms">ajayeb were well ="trms">="trms">equipped (with ="trms">agency, will, intention,)='lgc'>]
sheep, ‘the epitome of the silly ="trms">animal’
(همگون دوستی hamgune-dusti, khod-no dusti خود نوع دوستی) altruism, in ="trms">birds (and humans)
Zahavi calling his ="trms">birds, ‘refugees,’ non-territorial individuals
quest for ="trms">social ‘status’ and prestige in Babblers
(="trms">birds know that) signals for prestige are costly
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in="trms">="trms"nttrm="cluster,club">clusive fitness
porousness of the (="trms">semiotic) demarcation ='lgc'>[="trms">wild/domesticated ='lgc'>='lgc'>--> quasi-="trms">wild/quasi-domesticated='lgc'>] ='lgc'>='lgc'>--> (successively and recursively) unstable and living ="trms">tropes='strcls'>* ='lgc'>='lgc'>--> we should probably redefine our (creaturely) subjects in cor="trms">respondence to (="ppl">Leibnizian) ‘quasi-causes’
quasi-feral
the ‘unexpected’ often un="trms">folds in an unexpected way. (Despert > ="ppl">Leibniz)
="trms">anthropo="trms">morphism is always someone's ="trms">anthropo="trms">morphism
="trms">anthropo="trms">morphism is always someone's common sense
='lgc'>{(becoming ="trms">interested in) individual (detailed nuances of) ="trms">difference ='lgc'>=/= when “model” becomes the goal='lgc'>}='lgc'>='lgc'>--> standard model (of ="trms">natural ="trms">science) ='lgc'>='lgc'>--> a pre="trms">supposed ="trms">specific idea of “="trms">science” ='lgc'>='lgc'>--> use a ="trms">technical, highly theoretical ="trms">language ='lgc'>='lgc'>==> ="trms">epistemological objectification of ="trms">animals (='lgc'>='lgc'>--> re="trms">presentation of ="trms">animals as ="trms">natural objects) ='lgc'>='lgc'>~= desubjectified ="trms">animals
(safeguards of) ="trms">authorship and meaning (won't allow ="ppl">Attar) ='lgc'>==ask='lgc'>='lgc'>==> |X| what is your “subject” ="trms">interested in='qstn'>? what ="trms">matters to them='qstn'>?
(="ppl">Attar never looked for varieties='lgc'>--in anecdotes, in little ="trms">stories, in individual ="trms">bird biographies ='lgc'>='lgc'>-->='lgc'>{these are the ="trms">materials that I am collecting from my family telegram group posted ="trms">animal videos='lgc'>})
thinking with the ="trms">bird
looking with it (='lgc'>=/= looking at it) ='lgc'>--and='lgc'>='lgc'>--> and knowing its intentions
both humans and nonhumans create ="trms">narratives, rather than just telling them. (there are ="trms">socialities in which) they both create/disclose new scripts ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> inhabiting an existential ="trms">world ='lgc'>='lgc'>~-> full of actors and living adventures, that give them='lgc'>:
="lsts lst1">•a ="trms">history
="lsts lst1">•a bibliography
="lsts lst1">•a personality
="lsts lst1">•
(and) a full repertoire of='lgc'>:
="lsts lst1">•will
="lsts lst1">•intention
="lsts lst1">•="trms">agency
="lsts lst1">•
to recreate similarities between ="trms">scientific and mundane practices (='lgc'><='lgc'>-- neccesory for making companionship)
='strcls'>*="trms">agency is an ="trms">="trms">equipment
='strcls'>*(="trms">greeting) rituals ='lgc'>='lgc'>~=perform='lgc'>='lgc'>==> ="trms">social links='strcls'>* ='lgc'>='lgc'>--> assess reliability
='lgc'>='lgc'>--> I am ="trms">interested in ritual in its mundane sense ='lgc'>=/= performance-art ritual ='lgc'>{='strcls'>*='lgc'>}='lgc'>='lgc'>--> who are they in the (becoming in) ritual='qstn'>? (='lgc'>='lgc'>--> who is “="frds scrmbld">Evamaria” in her performance-art ritual='qstn'>?) ='lgc'>='lgc'>--> which meaning you ="trms">embody='qstn'>?
the ="trms">difference between ="trms">response and reaction (not so clear ='lgc'>[as I thought='lgc'>]) ='at'>#passive reacting beings...
(this ="trms">difference) structures the way we see “passivity”
(tracing) “objectivity(s)” (in one's own culture's dominant ="trms">epistemologies) ='lgc'>='lgc'>--> “audience” poker-face in art ='and'>& ="trms">science (-adviced to be as neutral as possible, to be unavailable, to be no one) ='lgc'>[='lgc'>=/= ="nms">harem ='lgc'>--(is about)='lgc'>='lgc'>--> domesticating practices='lgc'>] ='lgc'>[='lgc'>='lgc'>--> (in order to query the ways) audience habituating the performer / ="trms">scientists habituating their ="trms">animals='strcls'>*='lgc'>], ='lgc'>='lgc'>--> ="trms">scientists are getting it, why the artists and their audience don't get it!='qstn'>? ='lgc'>}='lgc'>--(="trms">ontological risk)='lgc'>='lgc'>--> ='strcls'>***the performer is a ="trms">social subject='strcls'>*** ='lgc'>: (="trms">category changes in everyday life)
="lsts lst1">•when I am by myself='lgc'>: I am an orangutan, sometimes snake, I am ‘something’
="lsts lst1">•when I am with others='lgc'>: I turn to human
="lsts lst1">•when I am “objective”='lgc'>: I am off-="trms">category, I am not ‘something’ (-super strange!)
='lgc'>}='lgc'>='lgc'>==> the ‘Other’ ='lgc'>[not only the police officer,='lgc'>] always estizah (="trms">interpellation استيضاح) you(='qstn'>?)
it is very ="trms">interesting the way ="ppl">="ppl">Despret is working (on the field) with ="ppl">="ppl">Haraway's (intuitive genius) analysis
="trms">scientist's will to be ‘no-one’ that would prevent any ="trms">interaction
(="ppl">="ppl">Despret's constructivist and non-relativist ="trms">translation of ‘the ways ="trms">animals act are the consequences of the observer's gaze’='lgc'>:) ='strcls'>*="trms">animal actions are ="trms">responsible consequences='strcls'>*
='lgc'>[(='strcls'>*)performance='lgc'>: the ="trms">responsible consequence of a (no less) ="trms">responsible gaze='lgc'>]
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="ppl">Verran, knowl="trms"nttrm="knowledge,Knowledge">edge economy
knowl="trms"nttrm="knowledge,Knowledge">edger always ="trms">authored
cross-cultural knowl="trms"nttrm="knowledge,Knowledge">edge practices
="prgrph">-physis, “I bring forth”, “I produce”, “I make to grow” (='lgc'>=/= “="trms">techne” in ="ppl">Aristotlian sense)
X-physis='lgc'>: a process which sticks out in the direction X ='lgc'>='lgc'>--> how this ="trms">morpheme has come to mean (since mid-15th century) “form” and “="trms">nature”='qstn'>? (this is about thinking of making)
“physis” requires the ="trms">different perspectives of the four causes (aitia)='lgc'>:
="lsts lst1">•="trms">material ='lgc'>='lgc'>--> source of ="trms">matter
="lsts lst1">•efficient ='lgc'>='lgc'>--> power/motion
="lsts lst1">•formal ='lgc'>='lgc'>--> containing its form
="lsts lst1">•final ='lgc'>='lgc'>--> end
="trms">zoo="trms">poiesis ='lgc'>='lgc'>--> ="trms">zoo="trms">poetics, explorations of how ="trms">animals (="trms">zoo) shape the making of text, study of ‘the ="trms">literary ="trms">animal’
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="ppl">Katie ="ppl">King
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“flexible knowl="trms"nttrm="knowledge,Knowledge">edges” on the ="trms"nttrm="knowledge,Knowledge">edge of validity ='heart'>♥ (='lgc'>='lgc'>--> almost invalid='strcls'>*)
fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization
changing patterns of ="trms">interaction
(aren't we here to) change the patterns of ="trms">interaction
(aren't we here to) change the faith of letters and ="trms">love ="trms">stories
reenactments (are fantasy practices and realities) ='lgc'>=/= simple, accessible, and democratized (knowl="trms"nttrm="knowledge,Knowledge">edge)
“layers of locals and globals”
='lgc'>[somehow I couldn't feel in his long term project what is ="frds scrmbld">Kobe's ="trms">relation to='lgc'>] (processes and their product that require) developing and learning new ="trms">skills, pleasures, and ="trms">communities
="prgrph">-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ="nms">ajayeb was busy with
='strcls'>***we are always doing both “purification” and “hybridization”
='lgc'>[='lgc'>]we direct our attention ="trms">simultaneously to the work of purification and the work of hybridization ='lgc'>='lgc'>==> we immediately stop being wholly ="trms">modern ='lgc'>='lgc'>--> ='strcls'>*our future begins to change='strcls'>* / ='strcls'>*our ="trms">past begins to change='strcls'>*
='lgc'>[='mywrk'>my work on ="nms">ajayeb (“hybrids down below” ='lgc'>{="ppl">="ppl">Latour='lgc'>}) is precisely about (this kind of) transformation of ="trms">pasts and futures='lgc'>] ='lgc'>='lgc'>==> meeting companion ="trms">species ='lgc'>{if ='mywrk'>my work on ="nms">ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the ="trms"nttrm="knowledge,Knowledge">edge of my paper, what is it good for then='qstn'>?!='lgc'>}
(='strcls'>*)companion ="trms">species='lgc'>: assemblages of living and non-living ‘="trms">species’='strcls'>***
(="frds scrmbld">Janina is all along engaged with companion ="trms">species)
(an strategy='lgc'>:) allocation of ="trms">responsibility for grasping information
assemblage at various levels and sublevels characterizes ='strcls'>*explanations='strcls'>* and ='strcls'>*practices='strcls'>*
="trms">techno="trms">scientific tsunami that will ob="trms">literate ="trms">prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, ="trms">agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
="ppl">Alberti='lgc'>: bodies of Minoan figurines “wear” the appropriate gender for a ="trms">specific ritual practice, they don't “bear” gender (as their essential feature) ='lgc'>='lgc'>==> gender salience is always in ="trms">question, not a propor pre="trms">supposition
“sex has emerged as a salient attribute of the pot's character as a pot”
when ="trms">zoo="trms">morphic figures are ="trms">present...
="nms">ajayeb's ="trms">zoo="trms">morphic figures with their salient attributes are not “purposed” necessarily being to en="trms">code their belief-="trms">system ="trms">onto objects that we may ="trms"nttrm="already,spread">read today='lgc'>--like ="trms">story-board='lgc'>--but rather to make ="trms">interventions into the ="trms">world of human-nonhuman ="trms">relations. to either assist or resist such transformations
='lgc'>[terms sharpened with ="ppl">Alberti ='lgc'>+ ="ppl">Katie ="ppl">King='lgc'>]
museum studies
(="ppl">="ppl">Hayward='lgc'>:) freedom ='lgc'>='lgc'>--> initiative in shaping a ="trms">narrative, a visible body, where one is able to engage and resist ='lgc'>[='at'>@="frds scrmbld">Xiri='lgc'>] ='lgc'>='lgc'>--> contradicts itself because one is really not free from the policing of the physical body ='lgc'>='lgc'>--> coming into a ='lgc'>[...='lgc'>] body (='lgc'>='lgc'>==> reality and disillusion in public spaces) ='lgc'>='lgc'>-->='lgc'>{ ="trms">narrative, flesh, is filled with ="trms">memory, emotions, and complexity ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]
='strcls'>*="trms">crafting a space for existence may involve='lgc'>:
="lsts lst1">•un="trms">folding ="trms">history
="lsts lst1">•mapping normative processes
="lsts lst1">•immersing a “body” in vulnerability (='strcls'>*)
deploy ='lgc'>=/= un="trms">veiling
="trms">sort out ='lgc'>=/= debunking هدايت
glocalizing
="ppl">Katie ="ppl">King ="trms"nttrm="already,spread">reading ="ppl">="ppl">Hayward='lgc'>: ='lgc'>[...='lgc'>] assembling ="trms">apparatuses for en="trms">folding visions of ="trms">instrumental, subjective and cognitive ="trms">technologies among ciliated (مودار, ریشهدار) bodies
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="trms">technologies of the ="trms">literal
grain of analysis, timescale, noting/creating hybrid objects of study
='lgc'>[comparing the incomparable ='lgc'>='lgc'>--> lumping ='lgc'>--then='lgc'>='lgc'>--> splitting='lgc'>]
='strcls'>***starting off a research project which eventually hopes to have something to say about that hybrid “thing”='strcls'>*** ...with some despised ="trms">members of a particular time period (='lgc'>='lgc'>--> switching those who count as major or minor characters), promises to make it possible to build in ='strcls'>*a range of genders (not just two), a range of ="trms">writing ="trms">technologies, a range of self-effacing acts, and a range of publics='strcls'>*, while working from a particular place and time
='strcls'>***there are many ="trms">different ="trms">interests creating the ="trms">pasts='strcls'>***, the possible ="trms">worlds...
(="ppl">Leigh ="ppl">="ppl">Star > ="ppl">Katie ="ppl">King > ="frds">Sina) “comparing the incomparable”
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
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”
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“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
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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
="trms">systems move in space, time, and process
some archaeological structures (that one uncover) are stable, some in motion, some evolving, some decaying ='lgc'>='lgc'>--> ='strcls'>*“there is no way of ever getting access to the ="trms">past except through classification ="trms">systems of one ="trms">sort or another”='strcls'>* (at best) the ="trms">past could be reordered to better reflect multiple constituencies now and then. (="ppl">="ppl">Bowker ='lgc'>+ ="ppl">Leigh ="ppl">="ppl">Star)
(my ="nms">ajayeb research='lgc'>: “="trms">epistemic virtues” ='lgc'>[or powers='lgc'>] of the 12th century encyclopedic ="trms">wonder-="trms">books,) “="trms">epistemological decorum” ='lgc'>='lgc'>--> (to capture) “truth-making practices in action” (Shapin)
='lgc'>='lgc'>==> (my commitment to ="nms">ajayeb='lgc'>:) engendering reflection on the ="trms">nature of and function of ="trms">categorization itself
a ="trms">wonderful bit of ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">language
The Exhausted Receiver
Margaret Cavendish description of a new ="trms">world, called the Blazing ="trms">World, her own brand of ="trms">natural philosophy under the guise of a romance... ="trms">science for ladies='lgc'>{
="lstsrd">1- enthusiasm ='lgc'>='lgc'>==> new ="trms">science
="lstsrd">2- study of ="trms">natural philosophy ='lgc'>='lgc'>==> cardinal virtues of ladies, modesty and ="trms">religious reverence
="lstsrd">3- leisure activity, appropriate ="trms">pasttime
='strcls'>*she participated in discussions central to her life and times='strcls'>* (am i participating in discussions central to my life and times='qstn'>?!)
Cavendish self-consciously produced herself as a fantastic and singular... (='lgc'>='lgc'>--> is that what i wish to produce='qstn'>?)
="prgrph">-Cavendish strangely shared with Quaker women an experimental life of proliferating genders, of dress, of personhood, og ="trms">agency, of ="trms">writing, of personae, but not of this ='strcls'>*enabling collectivity='strcls'>*
hermaphroditical view of things='lgc'>: partly artificial, partly ="trms">natural
status of clothing as a signifier of identity ='lgc'>[='lgc'><='lgc'>-- not always='lgc'>]
crossdressing (='at'>#my sticker period)
='lgc'>[modest witness='lgc'>] (='lgc'>='lgc'>--> ="ppl">="ppl">Haraway's ="trms">literal and ="trms">figurative queering of ="trms">categories)
the ="trms">rhetoric of the modest witness ='lgc'>='lgc'>--> the naked way of ="trms">writing, undorned, factual, compelling='lgc'>: “naked ="trms">writing” ='lgc'>[="trms">crafted in the context of being virtually ="trms">present at a de="trms">monstration, the ‘practice of credible witnessing’ (='lgc'>='lgc'>==> “truth”) in ="trms">techno="trms">science='lgc'>] was a proper reference point for feminist examination of objectivity and its ="trms">relationship to a ="trms">science founded in ex="trms">="trms"nttrm="cluster,club">clusion of women. the new man of ="trms">science had to be chaste, modest, heterosexual man who desires yet eschews a sexually d="trms"nttrm="danger,stranger">angerous yet chaste and modest woman ='lgc'>='lgc'>--> ='strcls'>*female modesty was of the body; the new masculine virtue had to be of the mind='strcls'>* ='lgc'>[women's ="trms">presence turns out to disrupt the experiment (of the ="trms">scientist or sufi) altogether='lgc'>] (“='lgc'>[...='lgc'>]best of women, pious, chaste, modest, and compassionate, are rendered unfit for ="trms">science by the very qualities that make them the best of women”)
(="ppl">="ppl">Haraway, why credible witnessing is still at stake='lgc'>:) “this is the culture within which ="trms">contingent facts ='lgc'>[= the real case about the ="trms">world, the object ="trms">world='lgc'>] can be established with all the ="trms">authority, but none of the considerable problems, of transcendental truth. this self-invisibility is the ="trms">specifically ="trms">modern, European, masculine, ="trms">scientific form of the virtue of modesty. this is the form of modesty that pays off its practitioners in the coin of ="trms">epistemological and ="trms">social power. ='strcls'>*this kind of modesty is one of the founding virtues of what we call ="trms">modernity.='strcls'>* ='lgc'>[...='lgc'>] and so he is endowed with the remarkable power to establish the facts.”
="prgrph">-“he ='lgc'>[the civic man of reason='lgc'>] bears witness”='lgc'>: he is objective, he guarantees the clarity and purity of objects, as contestable re="trms">presentations, or as construced documents in their potent capacity to define the facts ='lgc'>=/= queering confidence='lgc'>: enable a more corporal, inflected, and optically ="trms">dense, if less elegant, kind of witness (to the ="trms">matters of fact to emerge in the ="trms">worlds of ="trms">techno="trms">science) ='lgc'>[='lgc'>='lgc'>--> ='thdf'>this is why i was trying to enable that kind of “optically ="trms">dense” and “less elegant” kind of corporeality in our work on ="ppl">Olearius='at'>#='lgc'>]
(="ppl">="ppl">Haraway ='lgc'>+ Potter ='lgc'>+ Shapin ='lgc'>+ Schaffer='lgc'>:) elaboration on ='thdf'>the idea of modest witness in which “modesty” might flip between either two sides='lgc'>:
="lstsrd">1- ="trms">historically masking a masculine solipsism as a preciously unmarked ="trms">category='lgc'>: modest witness ='lgc'>=/= haec vir ='lgc'>: God forbid that the experimental way of life have queer foundations
="lstsrd">2- (working across partialities) to create “a more adequate, self-critical ="trms">techno="trms">science committed to ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges”
a nameless sin about which, without describing, he sought counsel
oratory
tension between dedication and prevarication (zaban bazi زبان بازی)
(='lgc'>[let's not='lgc'>] being a ="trms">member of) a “class” of those whose truth-telling was privileged
in certain ="trms">sorts of people credibility was ="trms">embodied
="nms">ajayeb.net's style of ="trms">writing ='lgc'>=/= a style of ="trms">writing driven by the needs of ="trms"nttrm="already,spread">readers who are relatively un="trms">skilled (in practical divinity, casuistry, or theology, and so on)
='strcls'>*** what kind of classification work, work of ="trms">historical re="trms">presentation, is necessary now to show over time with greater clarity, in cooperation with more and more ="trms">communities of practice, that in the best of all possible ="trms">worlds, at any given moment, the ="trms">past could be reordered to better reflect multiple constituencies now and then='qstn'>? ='strcls'>***
(="ppl">Katie ="ppl">King ='lgc'>+ ="ppl">="ppl">Bowker ='lgc'>+ ="ppl">Leigh ="ppl">="ppl">Star)
='lgc'>[my ="nms">ajayeb-making is about='lgc'>] partial connections (across time) ='lgc'>='lgc'>==> ="trms">communities
(='lgc'>[my point in work on ="nms">ajayeb:='lgc'>] we need) the possbility of competing and shifting claims on individuals (='lgc'>=/= self-making individual), rather persons with partial connections (across time) and queer ="trms">relations with ="trms">past="trms">present ='lgc'>='lgc'>==> negotiating forms of evidence ='lgc'>='lgc'>==> units of analysis ='lgc'>='lgc'>==> ="trms">past reordered
='lgc'>[with the help of ="ppl">Katie ="ppl">King's figure of ="trms">writing ="trms">technologies:='lgc'>] i am ="trms">interested in and ="trms">interested to help make ="trms">historical re="trms">presentations of nonhuman ="nms">iranians in ="trms">writing ="trms">technological ="trms">ecologies (which are inevitably products of new ="trms">social movements, new research ="trms">agendas, new publics of ="trms">interest, and new contests for ="trms">historical meaning)
with ="nms">ajayeb this became immediately my concern='lgc'>: ='strcls'>*infrastructures of ="trms">historical re="trms">presentation='strcls'>*
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(what are the) stickiness of ="nms">ajayeb's being (='qstn'>?) or, in which ="trms">affective economy they are ‘passed around’='qstn'>? ='lgc'>[="trms">social goods, accumulating ="trms">affects, contagious مسرى='qstn'>? it tends to pick up whatever comes near, or gives us a certain kind of angle on what comes near='strcls'>*='lgc'>]
="lsts lst1">•="trms">wonder
="lsts lst1">•cause ='lgc'>='lgc'>==> ='qstn'>?
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ="trms">social bond is always rather sensational='strcls'>*
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(="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'>]
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to get along ='lgc'>=='qstn'>? to share direction
politics of good feelings
(slide between) ="trms">affective and moral economies
='strcls'>*how feelings participate in making things (good) ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> germanicity
how bodies turn toward things
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•messiness of the experiential
="lsts lst1">•un="trms">folding of bodies into the ="trms">worlds
="lsts lst1">•drama of ="trms">contingency
“hap” ='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•happening ='lgc'>='lgc'>--> chance
="lsts lst1">•happiness ='lgc'>='lgc'>--> stickiness
='lgc'>}='lgc'>='lgc'>--> ="trms">contingency of what happens as something good ='lgc'>='lgc'>--> ='strcls'>*="trms">worldy ="trms">question of happenings='strcls'>*
='lgc'>=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
="lsts lst1">•intentional='lgc'>: directed toward objects ='lgc'>='lgc'>--> ="trms">phenomenological sense
="lsts lst1">•="trms">affective='lgc'>: contanct with objects
happiness puts us into intimate contact with things, ='lgc'>[...='lgc'>] even if that something does not ="trms">present itself as an object of consciousness (="ppl">Ahmed) ='lgc'>='lgc'>--> ='strcls'>*coming and going of objects='strcls'>*
“to be ="trms">affected by something is to evaluate that thing”
='at'>#my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs='qstn'>? simulate a course of action of description
="lsts lst1">•near the object='qstn'>?
="lsts lst1">•near sphere (='lgc'><='lgc'>== happiness)
="lsts lst1">•core sphere
="lsts lst1">•orientation
='lgc'>='lgc'>--> practical action
="lsts lst1">•course of action
we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means ='strcls'>*certain things are gathered around us='strcls'>*
='lgc'>[what about “beyond”='qstn'>? ='lgc'>=/= near-sphere Zolmat='lgc'>]
='lgc'>[='strcls'>*='lgc'>]orientation='lgc'>: registers the proximity of objects as well as shape what is proximate to the body
(="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin='lgc'>:) happiness does not have an object
(="ppl">Freud='lgc'>:) ="trms">anxiety does not have an object
='lgc'>=/= (="ppl">Ahmed='lgc'>:) cor="trms">respondence between objects and feelings is not any simple ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> proximity, “unattributed happiness”
='lgc'>[...='lgc'>] ='lgc'><='lgc'>-- ( us )"subject” ='lgc'>='lgc'>--> ( ='heart'>♥ )"object”
things ='lgc'>--move='lgc'>='lgc'>--> us ='lgc'>--make='lgc'>='lgc'>--> things ='lgc'>='lgc'>~='lgc'>~> ...
='at'>@="frds scrmbld">Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become ="trms">anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for ="trms">apparatus to be thought in these terms (of ="ppl">Agamben)
what it means for ocean to be thought in these terms (of ="frds scrmbld">Marialena)
in Islam, how does the good life get ="trms">imagined through the proximity of objects='qstn'>?
='lgc'>[='strcls'>*='lgc'>]taste='lgc'>: “manifest preferences”='lgc'>: “practical affirmation of an inevitable ="trms">difference” (="ppl">Bourdieu)
="trms">history becomes second-="trms">nature ='lgc'>='lgc'>==> ="trms">affects become ="trms">literal ='lgc'>='lgc'>==> (we assume we experience delight because) “it” is delightful
(often with ="trms">animals) the ="trms">affective ="trms">differentiation ='lgc'>==(basis of)='lgc'>='lgc'>==> (an essentially) moral economy
cheerfulness is the most ="trms">communicative of emotions (='heart'>♥ ="ppl">Ahmed)
(="ppl">Ahmed's take on) ="trms">loving (happily)='lgc'>: knowing the peculiarity of a ="trms">loved other's likes and dislikes, an intimacy with what the other likes and is given ='lgc'>='lgc'>--> on conditions that such likes do not take us outside a ='strcls'>*shared horizon='strcls'>*
='strcls'>***who/what introduces what feelings to whom='qstn'>?='strcls'>***
‘="trms">question of power'='lgc'> = do you go along with it='qstn'>?
sometimes the ="nms">Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort'='lgc'> = (your or some) bodies “go along with it”
bond='lgc'>='lgc'>-->='lgc'>{ ="trms">affect ='lgc'>='lgc'>==> we search for an object ='lgc'>}
...certain objects al="trms"nttrm="already,spread">ready circulate as ="trms">socila goods before we “happen” upon them ='lgc'>='lgc'>--> we do not just find happy objects anywhere (='lgc'>='lgc'>--> how happy objects are found in Tasavof='qstn'>? located, lost, transported, sold, advertised, criticized, etc.) ='strcls'>*happy objects point us somewhere, a “where” from which we expect so much (='lgc'>='lgc'>--> happy objects of Tasavof ='lgc'>[or HOT='lgc'>] ='lgc'>{Qur'an, khezr, woman, ="trms">poetry, .../ قرآن / خضر / زن / شعر='lgc'>}='lgc'>='lgc'>-->their sense of values, practice, styles, and aspirations; where do they point ="nms">Iranians='qstn'>? beyond, Zolmat, ="trms">animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects='qstn'>?) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> relocation of expectations='lgc'>:
="lsts lst1">•from beyond to earth
="lsts lst1">•from global to local
="lsts lst1">•from future to now
="lsts lst1">•
in ="trms">situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role='qstn'>? ='lgc'>='lgc'>==> (re)location of ="trms">responsibility
self-ex="trms">="trms"nttrm="cluster,club">clusion
to make ="nms">Iran or India or Germany happy “in bed”
(='at'>@="frds">Sina) ='strcls'>*what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.
idio="trms">syncratic likes (or dislikes) ='lgc'>=/= jouissance
="ppl">Ahmed ="trms"nttrm="already,spread">reading many ="trms">narratives of freedom, in which an in="trms">difference is “directed” as the apparent gift of freedom (, father becomes in="trms">different to what her daughter does as long as it makes her happy) ='lgc'>='lgc'>--> the unhappy objects of ="trms">difference
fantasies of proximity (in sense8 TV series) ='lgc'>='lgc'>--> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”
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how to learn to ="trms"nttrm="already,spread">read the discursive practices of being of ="nms">ajayeb='qstn'>? the ways each being proposes its own (or another's) changing ="trms">geometry and topology, their boundary-drawing practices, their ="trms">differential productions, and how each being makes sense of its ="trms">world
="prgrph">-(the ="trms">authors and beings of ="nms">ajayeb,) what are their capacity to discern the reality of their (="trms">relational) ="trms">nature='qstn'>?
="prgrph">-how their determinate ="trms">position (in their ="trms">relational ="trms">nature) is or may be (usefully) (con)figured as ='strcls'>*="trms">specific connectivity='strcls'>*='qstn'>? ='lgc'>[the ="trms">question of ="trms">specific connectivites of ="nms">ajayeb='lgc'>]='lgc'>='lgc'>--> this requires from me ="trms">poetics='lgc'>: diffractive descriptive acts
="prgrph">-what are the ="nms">ajayeb's beings and mine ="trms">intertwined practices of knowing and being='qstn'>?
the ="trms">agential cut of the brittlestar is a survival kit='lgc'>: the arm is “cut” and becomes part of the other (predator)
="ppl">="ppl">Barad is ="trms"nttrm="already,spread">reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ="trms">ontologies and boundaries ='lgc'>=/= ="trms">scientist's usual frame of application and amusement of “discovery” that feeds ="trms">technological advancement, “the ex="trms">citement and romantic overtones that inevitably accompany the ="trms">story of the ="trms">scientist as explorer breaking into new frontiers” (="ppl">="ppl">Barad)
(="trms">embodiment='lgc'>='lgc'>-->) ='strcls'>*bodies are not ="trms">situated in the ="trms">world. They are ‘of’ the ="trms">world (in its dynamic ="trms">specificity)='strcls'>* (="ppl">="ppl">Barad) (='at'>@="frds scrmbld">Femke)
='lgc'>[='strcls'>*='lgc'>]objectivity
='lgc'>=/= occupying a determinate ="trms">position in a given environment
='lgc'>=/= occupying a particular coordinates in space and time, in culture, and in ="trms">history
='lgc'>=/= seeing from somewhere ='lgc'>[='lgc'>=/= “objectivism” (view from nowhere) or “everywhere” (relativism)='lgc'>]
='lgc'>=/=
(like ="ppl">="ppl">Barad's brittlestars) which ="nms">ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container='lgc'>:
="lsts lst1">•space='lgc'>: a ="trms">stage on which actors take their place
="lsts lst1">•time='lgc'>: the mere uniform ticking of clock
(how ="nms">ajayeb's ="trms">worlding is similar or ="trms">different than the familiar notion of ="ppl">Shakespeare's “="trms">world is a ="trms">stage...”='qstn'>?)
='lgc'>[="ppl">="ppl">Barad, ="trms">poet of ="trms">matter, time and space:='lgc'>] “="trms">Matter does not move in space and time. ="trms">Matter ="trms">materializes and dynamically en="trms">folds ="trms">different spatialities and temporalities.”='strcls'>*
='strcls'>*there is only exteriority within='strcls'>*
='lgc'>--='qstn'>?='lgc'>='lgc'>--> models that ="trms">position re="trms">presentation as the lens that mediates between the object ="trms">world and the mind of the knowing subject ='lgc'>='lgc'>--> (an optics that reflects) a ="trms">geometry of absolute exteriority between ="trms">ontologically and ="trms">epistemologically distinct kinds ='lgc'>=/= ="nms">ajayeb's diffractive ="trms">differential ="trms">materializations
perhaps that arm that got detached from you, could have a chance of not becoming a jettison ="nms">phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion ="trms">species being helping out”='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*connectivity does not require physical contiguity='strcls'>* (='at'>@="frds scrmbld">Luisa's string “theory”)
='lgc'>[='strcls'>*="nms">phantom limb='strcls'>* (a concept every theorist/artist should take ="trms">seriously), in ="ppl">Descartes='lgc'>: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological ex="trms">citation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-="trms">members and builds archives for his phantasmatically lost limb) ='strcls'>*="trms">imaginary loss of a penis='strcls'>* ='lgc'>='lgc'>--> a “tool” for a recovery of what was “always al="trms"nttrm="already,spread">ready” missing ='lgc'>='lgc'>--> ="ppl">Freud='lgc'>: libidinal ="trms">memorial to the lost limb (='at'>@="frds scrmbld">Elen's kind of mourning for preoedipal (='lgc'>='lgc'>~= precastrated) body, and her (erroneous) localization of it on the motorbike)
="ppl">Grosz='lgc'>: “It is only through controlled use of the phantom that the artificial limb can (gradually) take the place of the lost limb”
='at'>#="nms">body image='lgc'>]
="trms">ecologies of reflection and diffraction ='lgc'>='lgc'>--> resolution of ="trms">nature
='lgc'>[='strcls'>*='lgc'>]diffraction='lgc'>: an effect that limits the ability of a lens (or a ="trms">system of lenses) ='strcls'>*to resolve an image='strcls'>*
="lsts lst1">•(to evolve a creative tension,) a trade-off, between the resolution of detail and diffraction effects, between ="trms">geometrical and physical optics
="nms">ajayeb's ="trms">ecologies mixed (less of) reflection and (much more of) diffraction, are taken from a yet not detachments of the experience of ="trms">phenomena and the ="trms">apparatuses of its description, of percepts and ="trms">affects
='at'>#my findings of com="trms">posites of ="nms">ajayeb='lgc'>:
="lsts lst1">•="trms">animals varying number of legs ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ movement
="lsts lst1">•fantastic creatures ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ environment ='lgc'>+ ="trms">affect
="lsts lst1">•="trms">fable ="trms">poetics ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">animal ='lgc'>+ ="trms">apparatus of description
="lsts lst1">•tentative ="trms">citationality ='lgc'>[other name of “="trms">rumor”='qstn'>?='lgc'>] ='lgc'>--='qstn'>?='lgc'>='lgc'>--> nonhuman ='lgc'>+ human ="trms">relational ="trms">histories
="lsts lst1">•re="trms">membering is an extremely creative (& ="trms">imaginative) practice
="lsts lst1">•
='lgc'>='lgc'>--> ongoing, open-ended ="trms">articulation of the ="trms">world (='lgc'><='lgc'>-- ='mywrk'>my work on ="nms">ajayeb)
='lgc'>='lgc'>--> these are the diffraction patterns in ="nms">ajayeb that are (artistically, politically, ethnically) significant for me (='qstn'>?)
='lgc'>='lgc'>--> these are instances of resistance against bio="trms">mimesis in ="nms">ajayeb (='qstn'>?) ='lgc'>[bio="trms">mimesis is involved with mirroring, imitation, or reflection, and other ="trms">tropes of “sameness"='lgc'>] ='lgc'>=/= trans-="trms">materialities of the creatures of the ="trms">world, they transgress the sacrosanct divides between ="trms">techne and ="trms">episteme
(many creatures of our shared ="trms">world have) evolved in ="trms">intra-action with their environment, and old ="trms">bestiaries, such as ="nms">ajayeb, critically inhabit a mode of description and ="trms">affect ="trms">situated within the ="trms">intra-activity of ="trms">technologies of ="trms">writing and perception
="lsts lst1">•the creatures of the mud know better not to get caught up in a “="trms">geometrical optics of knowing”
we are seeking a ="trms">different genus of knowing ='lgc'>=/= mediating machine, inscription devices, lenses, panopticons, and various other ="trms">epistemological tools that many ="trms">science studies and cultural studies scholars fancy. (is that also what ="frds scrmbld">Marialena fancies='qstn'>? her ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of tools)
='lgc'>[='strcls'>*='lgc'>]intelligibility='lgc'>: an ="trms">ontological performance of the ="trms">world in its ongoing ="trms">articulation
not a ="trms">specifically human capacity, intelligibility does not require an (usually human) inttelective ="trms">agent
the problem with design is that designers (as well as ="trms">scientists and engineers) are busy with building ‘enhanced ="trms">communication ="trms">networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of ="trms">nature
='strcls'>*connections and commitments (come together)='strcls'>*
the copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ="trms">symbol © should be a sign not of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to copy but, if anything, of the ="trms">responsibilities entailed in producing ="trms">differential ="trms">materialization (for whom and at what costs='qstn'>?)='strcls'>*
="ppl">="ppl">Barad ='heart'>♥
(brittlestar, the plant 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
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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 co[...]