[...]bserver'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


="large lg2" stl="font-size:112%">
="prgrph">-physis, “I bring forth”, “I produce”, “I make to grow” (='lgc'>=/= “="trms">techne” in ="ppl">Aristotlian sense)
X-physis='lgc'>: a process which sticks out in the direction X ='lgc'>='lgc'>--> how this ="trms">morpheme has come to mean (since mid-15th century) “form” and “="trms">nature”='qstn'>? (this is about thinking of making)
“physis” requires the ="trms">different perspectives of the four causes (aitia)='lgc'>:
="lsts lst1">•="trms">material ='lgc'>='lgc'>--> source of ="trms">matter
="lsts lst1">•efficient ='lgc'>='lgc'>--> power/motion
="lsts lst1">•formal ='lgc'>='lgc'>--> containing its form
="lsts lst1">•final ='lgc'>='lgc'>--> end


="trms">zoo="trms">poiesis ='lgc'>='lgc'>--> ="trms">zoo="trms">poetics, explorations of how ="trms">animals (="trms">zoo) shape the making of text, study of ‘the ="trms">literary ="trms">animal’

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="ppl">Katie ="ppl">King

“flexible knowl="trms"nttrm="knowledge,Knowledge">edges” on the ="trms"nttrm="knowledge,Knowledge">edge of validity ='heart'>♥ (='lgc'>='lgc'>--> almost invalid='strcls'>*)

="large lg10" stl="font-size:109%"> 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'>==> 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'>==> 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'>==> 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'>==> 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


="large lg6" stl="font-size:120%"> glocalizing

="large lg1" stl="font-size:114%">
="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

="large lg10" stl="font-size:105%"> 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”

“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

="large lg14" stl="font-size:116%">
realized eschatology

انا الحق, an-al-hagh
(Damrosch='lgc'>:) the performance of the sign thus entailed a doubly negative aspect='lgc'>: in the person exhibiting it, a conviction of fulfilling a divine mandate in op="trms">position to personal self-="trms">interest; and in those who witnessed it, an offense to ordinary ="trms">social standards that actually served to authenticate it.
='strcls'>*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed='strcls'>*
='at'>#shath, shathiat ='lgc'>==> 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'>==> ='strcls'>**="trms">routinization of charisma='strcls'>** ='lgc'><='lgc'>-- organizational structure ='lgc'>["advices and queries” نفحات الانس nafahat ='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'>==> (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

="large lg3" stl="font-size:110%">
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'>==> new ="trms">science
="lstsrd">2- study of ="trms">natural philosophy ='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)

="large lg4" stl="font-size:112%">
='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'>==> “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- [...]