[...]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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="large lg2" stl="font-size:111%"> ="ppl">Verran, knowl="trms"nttrm="knowledge,Knowledge">edge economy
knowl="trms"nttrm="knowledge,Knowledge">edger always ="trms">authored
cross-cultural knowl="trms"nttrm="knowledge,Knowledge">edge practices



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


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

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

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

fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization

changing patterns of ="trms">interaction

(aren't we here to) change the patterns of ="trms">interaction
(aren't we here to) change the faith of letters and ="trms">love ="trms">stories

reenactments (are fantasy practices and realities) ='lgc'>=/= simple, accessible, and democratized (knowl="trms"nttrm="knowledge,Knowledge">edge)

“layers of locals and globals”

='lgc'>[somehow I couldn't feel in his long term project what is ="frds scrmbld">Kobe's ="trms">relation to='lgc'>] (processes and their product that require) developing and learning new ="trms">skills, pleasures, and ="trms">communities

="prgrph">-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ="nms">ajayeb was busy with

='strcls'>***we are always doing both “purification” and “hybridization”
='lgc'>[='lgc'>]we direct our attention ="trms">simultaneously to the work of purification and the work of hybridization ='lgc'>==> 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


glocalizing


="ppl">Katie ="ppl">King ="trms"nttrm="already,spread">reading ="ppl">="ppl">Hayward='lgc'>: ='lgc'>[...='lgc'>] assembling ="trms">apparatuses for en="trms">folding visions of ="trms">instrumental, subjective and cognitive ="trms">technologies among ciliated (مودار, ریشه‌دار) bodies

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="trms">technologies of the ="trms">literal

grain of analysis, timescale, noting/creating hybrid objects of study
='lgc'>[comparing the incomparable ='lgc'>='lgc'>--> lumping ='lgc'>--then='lgc'>='lgc'>--> splitting='lgc'>]

='strcls'>***starting off a research project which eventually hopes to have something to say about that hybrid “thing”='strcls'>*** ...with some despised ="trms">members of a particular time period (='lgc'>='lgc'>--> switching those who count as major or minor characters), promises to make it possible to build in ='strcls'>*a range of genders (not just two), a range of ="trms">writing ="trms">technologies, a range of self-effacing acts, and a range of publics='strcls'>*, while working from a particular place and time

='strcls'>***there are many ="trms">different ="trms">interests creating the ="trms">pasts='strcls'>***, the possible ="trms">worlds...


(="ppl">Leigh ="ppl">="ppl">Star > ="ppl">Katie ="ppl">King > ="frds">Sina) “comparing the incomparable”

here i am trying an outline of my ="trms">interrelated research practices in a preliminary character, the ="trms">intersection of which I am just at the beginning to understand


="nms">ajayeb='lgc'>: ="trms">writing ="trms">technologies of the 12th century ="nms">Iran

plain style

soing naked as a sign

dress and address

="trms">ecology of ="trms">writing ="trms">technologies


(="ppl">Katie ="ppl">King='lgc'>:) ="trms">writing ="trms">technologies='lgc'>: ideologies layered in time and space ='strcls'>* under which ="trms">writing has been divided ='lgc'>[also cannot be divided='lgc'>] from other generations of cultural meaning

myriad hybrid forms, commingling in ="trms">material and ideological proliferations
(with ="ppl">Katie ="ppl">King's ="trms">interest in women's ="trms">writing ="trms">technologies)

“="trms">presentist”='lgc'>: a practice of classification and ="trms">categorization to access ="trms">pasts

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


relative universalization

prescrptions for speech and silence

="large lg3" stl="font-size:111%">
what is gained and what is lost when “tidying up the archive”='qstn'>? (a german problem)

prescriptions for speech and silence

“politeness ="trms">phenomena”

="large lg4" stl="font-size:110%"> ‘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

="large lg5" stl="font-size:139%">
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658


realized eschatology

انا الحق, an-al-hagh
(Damrosch='lgc'>:) the performance of the sign thus entailed a doubly negative aspect='lgc'>: in the person exhibiting it, a conviction of fulfilling a divine mandate in op="trms">position to person[...]