[...]pable) things like mineable resources and shiny afterthoughts

پس انديشه

______________


="large lg2" stl="font-size:112%"> ='lgc'>[='strcls'>*='lgc'>]perspective='lgc'>: (an attending, enduring ="trms">presence, a com="trms">positional node,) perspectival ="trms">agency in which things jump into ="trms">relation but remain unglued='strcls'>*** (="ppl">="ppl">Stewart)

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


realm of killed off things


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


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

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

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

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


="large lg22" stl="font-size:114%"> fast-forwarded throught great arcs of ='strcls'>*="trms">history-in-itelf='strcls'>* or ='strcls'>*place-in-itself='strcls'>* in The Time Machine (2002 film)


what are the river and field doing now='qstn'>?


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

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

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


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


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

="large lg34" stl="font-size:132%"> american indians became “red” through a complex ="trms">semiotics of encounters with colonists


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

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


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


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

the effect of context

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

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


an ="trms">ecology of potentialy marked by violence and care

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

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

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

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


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

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


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


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


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


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

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


="large lg38" stl="font-size:130%"> scopes and scales ()='lgc'>='lgc'>--> “dimensionally mani="trms">fold weave of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds” (="ppl">="ppl">Haraway ='lgc'>+ ="ppl">Katie) are at stake in='lgc'>:
="lsts lst1">•="trms">science display
="lsts lst1">•TV series
="lsts lst1">•="nms">ajayeb
="lsts lst1">•pet video
="lsts lst1">•emergent transdisciplinary scholarship
="lsts lst1">•transmedia commercial ="trms">apparatuses
="lsts lst1">•
='strcls'>*with ="trms"nttrm="already,spread">reading/enacting ="nms">ajayeb what is at stake is the “effectivities in realizing knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories” ='lgc'>='lgc'>--> ="trms">epistemological ="trms">affects


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


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


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

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

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

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

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

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

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

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

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


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


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

how to approach (="nms">iranian miniatur and) miniaturization='qstn'>?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects='strcls'>* ='lgc'>='lgc'>--> these effects (in the case of figurines) enable people to enter “other ="trms">worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ='lgc'>='lgc'>==> “perceptually explosive objects” (Bailey)
="lsts lst1">•="trms">onto-transformative effect of miniaturization
='strcls'>*="trms">anthropocentrism of the scale of the human ='lgc'>='lgc'>--> default ="trms">ontological scale, self-evident human-sized body (='lgc'>='lgc'>-->='qstn'>?! the little bike i gave ="frds scrmbld">Elen, did i propose that kind of critique='qstn'>?)
="prgrph">-which organs are emphasized in ="nms">iranian miniature='qstn'>?
(organs of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: eyes, ears, mouths, skin)
="prgrph">-properties of ="trms">materials and their ="trms">relationship to form only ever emerge ="trms">relationally ='lgc'>}='lgc'>='lgc'>--> how can i construct an approach for ="nms">iranian miniatur, or radif in these terms
="lsts lst2">◦countors ='lgc'>='lgc'>--> de="trms">composes to the shape of horses
="lsts lst2">◦gold
="lsts lst2">◦fields
 ='lgc'>='lgc'>--> and these forms emerged for people ='strcls'>*who knew how to see it='strcls'>*
="nms">iranians experienced everything about the ="trms">world as ‘...’ ='qstn'>? (جای خالی را پر کنید) ='lgc'>--='strcls'>*='lgc'>-- the growth of ="trms">children in an unre="trms">liable ="trms">world نگرانی (='at'>#modalities of negarani)
inconstant and unre="trms">liable, continually threatening to transform ='lgc'>='lgc'>==> ="trms">ontology involving ="trms">matter ='lgc'>=='qstn'>? ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics

(the drama of) finding the correct scale


='strcls'>***(Bailey > ="ppl">Alberti='lgc'>:) (“paradox of multiple ="trms">worlds”='lgc'>:) when “other ="trms">worlds” are precisely what is expected by an audience for whom the ="trms">world is inherently unstable ='strcls'>*** ='lgc'>[='lgc'><='lgc'>-- this is an ="nms">iranian mode='lgc'>: ="trms">loving outsiders, construct ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, proliferating ="nms">="nms">ajayebnameh, make belief in images, make thinking about kharej خارج, ="trms">loving America, etc.='lgc'>]
='lgc'>}='lgc'>='lgc'>--> this was also why i couldn't think with ="frds scrmbld">Pierre's “other future” proposal; i am al="trms"nttrm="already,spread">ready living it


="ppl">Alberti asks='lgc'>: will an ="trms">ontological shift in scale reveal new ways of cenceptualizing the miniatures (the patterns)='qstn'>?

in ="ppl">Miyazaki the figure's size are part of an instantiation of scale rather than ="trms">respond to an imposed scale
a scale must grow indiginously


Amazonian soul <='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> harkat johari <='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> tey-ol-arz طی‌الارض ='lgc'>='lgc'>--> teleportation and tazkie nafs ='qstn'>?!
="prgrph">-designating a condition of transformability='lgc'>: all bodies contain the potential to transform into other bodies ='lgc'>='lgc'>--> intrinsic capacity to be something else ='lgc'>='lgc'>--> harkat johari حرکت جوهری
='strcls'>*tey-ol-arz ='lgc'>='lgc'>--> intrinsic capacity to be somewhere else; ='lgc'>[is tey-ol-arz in ="nms">tasavof also about scale, body='qstn'>? (intensive ="trms">difference) (condition of transformability is ="trms">articulated in tey-ol-arz in terms of geo-temporal scale shift...)='lgc'>='lgc'>--> a moment of indiscernibility between “here” and “there” ='lgc'>='lgc'>--> a super-divided being (intensive multiplicity) ='lgc'>='lgc'>--> ='strcls'>*(a ="trms">specific form emerges='lgc'>:) a dynamic and intensive corporeality='strcls'>* (='lgc'>='lgc'>--> ="trms">excessive intensity of all spirits) ='lgc'>='lgc'>--> my argument is that ="nms">tasavof is not the negation of body in favor of soul ='lgc'>='lgc'>--> the key is not size or time but intensity or ="trms">excess ='lgc'>='lgc'>==> to think tey-ol-arz='lgc'>: to think in many kinds of times, flesh, vulnerability, etc.='lgc'>]
tey-ol-arz ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics is based on ='thdf'>the idea of a radical and in="trms">finite super="trms">position of states='lgc'>: insides and outsides ='lgc'>='lgc'>~= heres and theres ='lgc'>: are figures and ground to each other (='lgc'>='lgc'>--> ='at'>#beyond)
='lgc'>='lgc'>--> there is no ="trms">interior space to the body (='lgc'>~ there is no there/beyond to the body,) just an invisible body


='at'>#work on an exposure of work with tey-ol-arz with other ="trms">interested artists
in ="nms">Tehran, maybe in my parents house, informal space for opening a discussion in ="trms">Farsi-English
(involve ="frds scrmbld">Pierre='qstn'>? where to get money='qstn'>?)
='strcls'>*campus='lgc'>: (a place where) new kinds of conversations are being invented in stabilized and ="trms">social forms (sometimes departments, sometimes just research ="trms"nttrm="cluster,club">clusters)
i need to make that kind of mini-scale of quasi-organization between ="nms">Tehran and Brussels='lgc'>: workshops, episodic and ="trms">travel-mediated knots of practice


='strcls'>**(="ppl">Alberti 2013 argues that) anything in the immediate, intimate vicinity of people can be subjectivized or personified through exchange and shared ="trms">affects='strcls'>** ='lgc'>='lgc'>--> an argument for ="nms">ajayeb


‘to know a thing'='lgc'> = 'to subjectivize it’ ='lgc'>: to add the maximum amount of intentionality to them (='lgc'>='lgc'>--> ='at'>#="trms">="trms">equip them to talk well)


pots made to='lgc'>:
="lsts lst1">•to ="trms">communicate (to an audience)
="lsts lst1">•to establish (="trms">relationships)
="lsts lst1">•to persuade (others of their point of view)

de-subjectivization='lgc'>: sometimes (objects) left deliberately partially subjectivized, semi-potent in their potential to know and be known

the intensely subjectivized pots ='lgc'>='lgc'>--> ='strcls'>*impede activity and enable knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*

="lsts lst1">•convince
="lsts lst1">•avtivate
="prgrph">-
="lsts lst1">•persuade
="lsts lst1">•="trms">communicate
="lsts lst1">•establish

eyes wide open='lgc'>: inability to see the invisible

='strcls'>*to see is to be seen='strcls'>*

buried pots, ="trms">relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)


='lgc'>[title='lgc'>]
(with ="ppl">Alberti) ="trms">trap-thinking for ="nms">ajayeb ="trms">storytelling ='lgc'>='lgc'>--> to make capable of knowing ="trms">different things, invoking, quoting, reciting, citing, exicing, inciting ="trms">different kinds of knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[cit- ='lgc'>: to call, start='lgc'>] ='lgc'>='lgc'>--> mobilizing ='at'>#="trms">citational ="trms">apparatuses ='lgc'>='lgc'>--> they enter into a ‘type’ of ="trms">relation particular to each


='lgc'>[='strcls'>*='lgc'>]="trms">traps(/pots)='lgc'>: bodies fully engage in perspectival ="trms">communication and battles of will, variously constructed and provided with ="trms">affects and capacities, capable of knowing ="trms">different things and of inciting ="trms">different kinds of knowl="trms"nttrm="knowledge,Knowledge">edge through the types of ="trms">relations they entered into

="large lg38" stl="font-size:102%">
______________


="large lg10" stl="font-size:114%"> archaeological ="trms">material ='lgc'>='lgc'>~= myrtle (='lgc'>=/= marble)


='lgc'>[='strcls'>*='lgc'>]="trms">ontology='lgc'>: a theory and experience of what exists


='strcls'>*hylo="trms">morphic model of production (underlined by the substance ="trms">ontology) ='lgc'>='lgc'>~= marble
='lgc'>=/= myrtle
='lgc'>=/= ="nms">ajayeb's inscribings
a making which assumes that form is inscribed ="trms">onto passive ="trms">matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in ="trms">social ="trms">relations
='lgc'>~ form is brought to ="trms">matter by an ="trms">agent with a design in mind (Ingold) ='lgc'>='lgc'>--> a concept of ="trms">material culture in which “brute ="trms">matter” is shaped by cultural ="trms">agency
traces of action ='lgc'>='lgc'>--> ="trms">skilled means of re="trms">presenting a mental image
='lgc'>='lgc'>~= ‘design’ (as conventionally conceived) ='lgc'>: to ‘project’ future states


='lgc'>[='strcls'>*='lgc'>]perspectivist theory='lgc'>: the conception ="trms">according to which the universe is inhabited by ="trms">different ="trms">sorts of persons, human and nonhuman, which apprehend reality from distinct points of view (="ppl">Viveiros ="ppl">de Castro)
="prgrph">-it sug="trms">gests that there is no ="trms">interior space to the body, only super="trms">position of body and soul='lgc'>: the human form is, as it were, the body within the body, the naked primordial body ='lgc'>[="nms">hayula='lgc'>]='lgc'>--the soul of the body ='lgc'>='lgc'>--> in="trms">finite super="trms">position of states ='at'>#tey-ol-arz
='lgc'>='lgc'>--> the body, not the mind (or ‘soul’), is the seat of knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">different parts of the body know in quite distinct ways='lgc'>: (loci/organ of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>:)
="lsts lst1">•hand knowl="trms"nttrm="knowledge,Knowledge">edge (meken una)
="lsts lst1">•eye knowl="trms"nttrm="knowledge,Knowledge">edge (bedu una) (particularly prominent sometimes...)
="lsts lst1">•ear knowl="trms"nttrm="knowledge,Knowledge">edge (pabinki una)
="lsts lst1">•liver knowl="trms"nttrm="knowledge,Knowledge">edge (taka una)
="lsts lst1">•skin knowl="trms"nttrm="knowledge,Knowledge">edge (bitxi una) ='lgc'><='lgc'>-- knowl="trms"nttrm="knowledge,Knowledge">edge of sun, rain and wind is acquired through the skin
(painting, ear piercing can also facilitate the absorption of knowl="trms"nttrm="knowledge,Knowledge">edge into the body)

='lgc'>[='strcls'>*='lgc'>]bodies ='lgc'>='lgc'>~= artefacts ='lgc'>: sites of subjectivity
="lsts lst1">•the body is fabricated, just like the pot ='lgc'>[="ppl">Alberti='lgc'>]
="lsts lst1">•as ‘lived experience’ performs, ="trms">communicates and extends personhood through inscriptive and re="trms">presentational practices that fully incorporate ="trms">material culture and the surrounding ="trms">world. (Joyce)
="lsts lst1">•people are made='lgc'>: bodies are com="trms">posite transformations of artefacts from the time of myth='strcls'>* ='lgc'>[for example='lgc'>] Wari pay much attention to human bodies to ensure proper growth, which is regarded as a collective ="trms">responsibility='lgc'>: they are moulded and shaped by kin from foetus through to adult. actions carried out on the body, such as massage, painting and piercing ='lgc'>[and negarani of ="nms">iranian mother='lgc'>] are seen to have profound and lasting effects
="lsts lst1">•each being is stabilized through acts of care ='lgc'>='lgc'>--> what are babies for ="nms">iranians (and ="nms">iranian mothers)='qstn'>? ='lgc'>{='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: dis="trms">positions or capacities which render the body of every ="trms">species unique='lgc'>: what it eats, how it moves, how it ="trms">communicates, where it lives, whether it is gregarious دسته اى or solitary ='lgc'>==(such practices ensure that)='lgc'>='lgc'>==> ='strcls'>**individuals act and see in the same ways as their kin='strcls'>** ='lgc'>}='lgc'>='lgc'>--> is this what mother does='qstn'>? (has to do with the ability or threat of transformation='qstn'>? ='lgc'>='lgc'>-->) ='strcls'>*='at'>#practices of care and نگرانی negarani are the production of a distinctly human body ='lgc'>~ ="trms">naturally human ='lgc'>='lgc'>='lgc'>~=> ="trms">different bodily constitutions of the subject ='lgc'>='lgc'>==> ="trms">different ="trms">worlds

a process that crucially entailed inconstancy='lgc'>: a continuous creative ="trms">response to the exigencies of somatic uncertainty and ="trms">ontological risk ='lgc'>=/= intentional image into a realized product (a bad ="trms">story of ="trms">technology)

let's resist='lgc'>:
="lsts lst1">•the vessel ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor
="lsts lst1">•the body's dual character as biological and cultural

archaeologists’ understanding of what bodies and artefacts are ='lgc'>='lgc'>==> a model (based on analogy) ='lgc'>='lgc'>==> “pot ='lgc'>=/= body”


='strcls'>****sex and aging, defined as the real “physical characteristics” of the body that underpin human experiences ='lgc'>='lgc'>--> usually remains unaltered
(for instance check the TV series Six Feet Under, how David's gay-ness is an intrinsic absolute fact of his body that underpins all his experiences)


we “wear”='lgc'>:
="lsts lst1">•sex
="lsts lst1">•aging
="lsts lst1">•personal feelings
="lsts lst1">•="nms">Iranian, or German, (basically being anything)
="lsts lst1">•


(basically in all Hollywood ="trms">imaginings and standard archaeology) artefacts are only assigned secondary ="trms">agency ='lgc'>='lgc'>--> ="trms">animacy is not considered as inherent attribute of the artefactual ='strcls'>*** (Gell)
='lgc'>--='not'>✕='lgc'>='lgc'>--> pots as living organisms subject to processes of growth


(Ingold's) ="trms">ecology of ="trms">materials is characteristic of work that focuses on the inherent vitality of things (="ppl">="ppl">Barad)

='strcls'>*production='lgc'>: an ongoing process that produces both maker and object


(="ppl">Alberti proposes) a change in focus='lgc'>: (from) ='strcls'>*stopped up objects='strcls'>* ='lgc'>--(to)='lgc'>='lgc'>--> ='strcls'>*leaky things='strcls'>*


in his ="trms">writing ="ppl">Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field='lgc'>: “chronic instability of a ="trms">world constantly at risk of transformation”


“if everything can be human, then nothing is human in a clear and distinct way.”
="ppl">Viveiros ="ppl">de Castro


='lgc'>[='strcls'>*='lgc'>]subjectivity='lgc'>: a condition and outcome of all ="trms">affective ="trms">relations ='lgc'>=/= a capacity that can be awakened in a seemingly inert thing
='lgc'>=/=='qstn'>?! ="trms">transference, (is ="trms">transference an object-oriented account='qstn'>?)


the active ="trms">nature of ="trms">materials refers to their recognized capacity to escape form ='lgc'>: their untrustworthiness


(a paradime for creative arts='lgc'>:) artifactual production ='lgc'>='lgc'>--> ="trms">animal creativity

(in Amazonia, and) in ="nms">ajayeb, no distinction is made between thoughts, feelings, body and mind ='lgc'>='lgc'>--> thoughts and actions happen in the same ="trms">ontological space
(="ppl">Alberti > ="ppl">Viveiros ="ppl">de Castro)

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

shift from an ="trms">epistemological to an ="trms">ontological register in theoretical archaeology

critically ="trms">ontological='lgc'>: turning insight back on the archaeological project

(in archaeology='lgc'>:) ="trms">ontology='lgc'> = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the ="trms">world is) ='lgc'>}='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> one can conceptualize ="trms">ontology='lgc'>: as a people's “beliefs about” reality / as people's actual ="trms">ontological commitments (='lgc'>~ people's reality)

="ppl">="ppl">Latour's modes of existence='lgc'>: ="trms">ontological tendencies that exist more or less precariously under the assault of ="trms">modernization

conversion of ="trms">ontological ="trms">questions into ="trms">epistemological ="trms">questions ='lgc'>='lgc'>==> de="trms">ontologizing other peoples’ ='strcls'>*="trms">ontological commitments='strcls'>* ='lgc'>[='lgc'>='lgc'>--> that ="frds scrmbld"nttrm="Godard">Goda mistook for ideology='lgc'>]

='strcls'>*problem with p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “="trms">ontology ='lgc'>='lgc'>~= culture (='lgc'>~ cultural beliefs about reality ='lgc'>=/= reality)” ='lgc'>==back='lgc'>='lgc'>==> cultural construction


anti-="ppl">Cartesian, ="trms">relational, and anti="trms">ontological exceptionalism


='lgc'>[a='lgc'>] ="ppl">Heideggerian idea='lgc'>: ='strcls'>*the ="trms">world we encounter is pre="trms">interpretive='strcls'>*

posthuman ='lgc'>~ nonre="trms">presentational ='lgc'>~ rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>~ new ="trms">materialism

(realism='lgc'>: an ="trms">ontological approach)

="lsts lst1">•="ppl">="ppl">Latour's ="trms">network
="lsts lst1">•Ingold's meshwork (commonality of processes across the ‘life ='lgc'>=/= not life’) ='lgc'>='lgc'>--> processes ='lgc'>~ becoming ='lgc'>~ growth ='lgc'>~ decay
="lsts lst1">•="ppl">="ppl">Barad's entanglement (="trms">relations are primary and ="trms">relata are a consequence of relating ='lgc'>==dynamics='lgc'>='lgc'>==> ="trms">intra-action ='lgc'>{="trms">phenomenon='lgc'> = experiment ='lgc'>+ ="trms">measuring device ='lgc'>+ techician ='lgc'>+ previous results ='lgc'>+ setting ='lgc'>+ ...='lgc'>})
="lsts lst1">•DeLanda's assemblage (how humans and nonhumans produced ="trms">communities that changed in com="trms">position and through time... ='lgc'>=/= ="trms">linguistic model of context)
="lsts lst1">•

='strcls'>**="trms">relational ="trms">ontology ='lgc'>: stronger your “allies” are, the more reality you can claim='strcls'>** ='lgc'>[= (="ppl">="ppl">Latour's notion of) truth='lgc'>]

='lgc'>[critique of human exceptionalism ='lgc'>='lgc'>==>='lgc'>] open ="trms">ontology ='lgc'>='lgc'>--> ="trms">contingent ="trms">categories='lgc'>: ="trms">phenomena and assemblages are temporary, ="trms">contingent, and unbounded

flat ="trms">ontology='lgc'>: one made ex="trms">="trms"nttrm="cluster,club">clusively of unique, singular individuals, differing in spatio-temporal scale but not in ="trms">ontological status ='lgc'>--="trms">symmetry='lgc'>='lgc'>--> ='strcls'>*to get at ="trms">differences without determining what they are in advance='strcls'>* (='lgc'><='lgc'>-- useful for ="nms">ajayeb studies)
="lsts lst1">•archaeological types/objects='lgc'>: reified sets of ="trms">relations
="lsts lst1">•job of the archaeologists='lgc'>: establish alternative taxonomies of being

ruin ="trms">memories

nonre="trms">presentational ='lgc'>=/=='lgc'>{"="trms">world of ideas ='lgc'>=/= ="trms">world of things” ='lgc'>='lgc'>~= the ideas must cor="trms">respond to a truth de="trms">monstrable in the ="trms">world of things='lgc'>}

(Lucas's) ="trms">materialization='lgc'>: we can still say things about the ="trms">past with great certainty

theories ='lgc'>+ ="trms">apparatuses ='lgc'>+ ="trms">material remains

="trms">ontological realism ='lgc'>--claim='lgc'>='lgc'>--> objectivity and truth may be ="trms">contingent but are nonetheless de="trms">monstrable and robust

="large lg1" stl="font-size:110%"> archaeologist ="trms">ontological approach='lgc'>: working on “="trms">material ="trms">pasts in the ="trms">present” ='lgc'>='lgc'>~= ‘how ="trms">past actually gathers in the ="trms">present’ ='lgc'>=/= “="trms">material record='lgc'> = fragmentary evidence of ="trms">history”
="lsts lst1">•(="trms">material's temporary sensitivity ='lgc'>='lgc'>==>) ='lgc'>[='strcls'>*='lgc'>]residue='lgc'>: ='thdf'>the idea of ="trms">memory objects, ="trms">material entities in which the ="trms">memory of a moment in time is recorded

(it is precisely the) ="trms">past ='lgc'>--endures-in='lgc'>='lgc'>--> assemblage


="trms">interpretive endeavors ='lgc'><='lgc'>--characterize='lgc'>-- extension of the meaning of the ="trms">social
="lsts lst1">•="trms">ontology as a new ="trms">interpretive tool
="lsts lst1">•additive (='lgc'>=/= reconstructive)

="ppl">Alberti's approach (in ="trms">ontological equivalence of bodies and pots in ="trms">anthropo="trms">morphic ceramics from northwest Argentina...)='lgc'>:
="trms">social ="trms">ontology ='lgc'>='lgc'>--> reconstruct the ="trms">ontologies of ="trms">past ="trms">societies ='lgc'>[='lgc'><='lgc'>~='lgc'>~ ='mywrk'>my work on ="nms">ajayeb='lgc'>]

="trms">ontological archaeology's background in feminism, queer, and ="trms">phenomenological
approaches ='lgc'>='lgc'>==> ="trms">interest in the body


influence of the ="trms">animal turn in archaeology
non="trms">anthropocentric ="trms">zoological studies

(nomenological explorations of ="trms">animal re="trms">presentations in ="ppl">Attar and ="nms">tasavof)

what kinds of beings existed within the ="trms">social universe of pre-Columbian Andean peoples

(renovated concept of) animism='lgc'>: ethnographic ="trms"nttrm="metaph,metamorph,metabol,metal">meta-analogy for ="trms">past ="trms">ontologies ='lgc'>='lgc'>--> models of ="trms">relationality for archaeologists to ="trms">interpret ="trms">material patterning in the archaeological record

investigations of personhood

(building toward a) taxonomy of ="trms">past ="trms">ontologies ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="trms">ontological critique

(="ppl">Alberti >) ="ppl">Viveiros ="ppl">de Castro's project='lgc'>: to ="trms">systemize amerindian thought into a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics such that it can have a reciprocal effect on ="trms">anthropological thought and “="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list” or Western ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics



="trms">ontological realism ='lgc'>='lgc'>==>='lgc'>{

new ="trms">language attempt to ="trms">imagine the complex topology of ="trms">relational realities='lgc'>:
="lsts lst1">•="ppl">="ppl">Latour ='lgc'>='lgc'>--> ="trms">network='lgc'>: things exists as a consequence of the strength of their ="trms">articulation
="lsts lst1">•Ingold ='lgc'>='lgc'>--> meshwork ='lgc'>=/= Aristotelian hylo="trms">morphism
="lsts lst1">•="ppl">="ppl">Barad ='lgc'>='lgc'>--> entanglement='lgc'> = Quantum physics ='lgc'>+ queer theory ='lgc'>='lgc'>==> properties belong to the ="trms">phenomena in ="trms">question ='lgc'>=/= inherent to things
="lsts lst1">•DeLanda ='lgc'>='lgc'>--> assemblage='lgc'>: how humans ='lgc'>+ nonhumans produced ="trms">communities that changed in com="trms">position and through time in neolithic and bronze age

assemblage ='lgc'>--replace='lgc'>='lgc'>--> context

assemblage='lgc'> = ="trms">phenomena ='lgc'>='lgc'>--> temporary, ="trms">contingent, unbounded

="ppl">="ppl">Latourian critique of ="trms">categories ='lgc'>=/= beyond human cor="trms">relationalism

p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralizing ="trms">ontology ='lgc'>='lgc'>==> charges of relativism ='lgc'><='lgc'>-- ‘objective knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=/= ="trms">contingent foundations’ ='lgc'>}='lgc'>='lgc'>--> nonre="trms">presentational approach ='lgc'>=/= over ="trms">interpretation, abstraction

="trms"nttrm="search">archeology operates by seeking strong and effective ="trms">articulations between theories, ="trms">apparatuses, ="trms">material remains

="trms">ontological realism (='lgc'>=/= ="trms">naturalism, constructivist) ='lgc'>='lgc'>--> objectivity and truth are ="trms">contingent, but also de="trms">monstrable and robust
='at'>@="frds scrmbld">Chloe


="trms">material record='lgc'>: an expression of ='strcls'>**how ="trms">past gathers in the ="trms">present='strcls'>** (='lgc'>=/= fragmentary evidence of ="trms">history ='lgc'><='lgc'>-- forensic approach)

="trms">past continuously un="trms">folding and therefore changing


Alberi ='lgc'>='lgc'>--> (="trms">social) ="trms">ontology='lgc'>: a new ="trms">interpretive tool
additive work (='lgc'>=/= reconstructive)

="trms"nttrm="search">archeological accounts of other's ="trms">ontologies

="trms">animal turn in ="trms"nttrm="search">archeology ='lgc'>='lgc'>--> non="trms">anthropocentric ="trms">zoological studies
Willerselv
="ppl">Viveiros ="ppl">de Castro

Amazona ='lgc'>='lgc'>--> animism (more than any other ="trms">anthropological ="trms">material) has provided modes of ="trms">relationality to ="trms"nttrm="search">archeologists to ="trms">interpret ="trms">material patterning in ="trms"nttrm="search">archeological records ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]animism='lgc'>: an ethnographic ="trms"nttrm="metaph,metamorph,metabol,metal">meta-analogy for ="trms">past ="trms">ontologies
="lsts lst1">•b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurring between ="trms">nature and culture
="lsts lst1">•="trms">relationship with other-than-human ="trms">agencies (="trms">animal, spirit, artifact)
='lgc'>==='not'>✕='lgc'>='lgc'>==> ="trms">ontological critique

="ppl">Viveiros ="ppl">de Castro ='lgc'>='lgc'>--> ="trms">systemize amerindian thought into a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics ='lgc'>='lgc'>==> to have an reciprocal effect on ="trms">anthropological thought (western ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics)

reference to a “common ="trms">world”

new animism ='lgc'>='lgc'>==> ="trms">ontology becomes another name for culture

="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alebrti outlining='lgc'>:
="lsts lst1">•="trms">anthropological project that considers ="trms">ontology as a critical ="trms">question productive of conceptual engagement
="lsts lst1">•work of ="trms"nttrm="search">archeologists who theorize and practice ="trms"nttrm="search">archeology on the basis of indigenous theories
='lgc'>}='lgc'>='lgc'>--> where new animists turn to animism for a source of analogies, critical ="trms">ontology turns to animism for a source of theory

perspectivism='lgc'>: multiple ="trms">natures (="trms">worlds) ='lgc'>+ singular culture (way of knowing those ="trms">worlds) ='lgc'>[='lgc'>~ working from ='strcls'>*commonality='strcls'>* rather than ='strcls'>*alterity='strcls'>*='lgc'>] ='lgc'>='lgc'>--> a theoretical bomb ='lgc'>=/= analogies based on ethnographic content

spirits experienced as diminutive yet brilliantly decorated or huge and grotesque

the more intense ='lgc'>='lgc'>==> the more body it is

(the promise of thinking through) ='lgc'>[='strcls'>*='lgc'>]thing='lgc'>: a non="trms">specified ="trms">ontological ="trms">category that can be “filled” through ethnographic observation that is designed to allow ="trms">ontological alterity to inform its content

recursive ="trms">anthropology ='lgc'>='lgc'>--> alterity='lgc'>: a function of the divergence between ethnographic ="trms">materials and the assumptions the analyst brings to them

(if) ="trms">ontology='lgc'>: what is ='lgc'>='lgc'>==> alterity='lgc'>: part of what others say ‘what is’ that does not make sense to us


(the d="trms"nttrm="danger,stranger">anger of) a new ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">ontological orthodoxy becoming a immutable ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysic

="trms"nttrm="search">archeological alterity='lgc'>: things that do not make sense ="trms">ontologically (escape traditional frameworks)

="trms"nttrm="search">archeology's new kind of reflexivity
="lsts lst1">•openness
="lsts lst1">•="trms">wonder='lgc'>: an intentional naivete, naive ="trms">="trms">empiricism (='lgc'>='lgc'>==> sustain altering ='lgc'>+ enabling meaning, to be besieged ='and'>& committed to ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella ='lgc'>=/= moving beyond)
="lsts lst1">•emphasis on descriptive ='lgc'>=/= theoretical
="lsts lst1">•attentiveness to our ="trms">embodied ="trms">responses

(a ="trms">question of critical ="trms">ontology in ="trms"nttrm="search">archeology ='lgc'>='lgc'>-->) how are we to mobilize ='and'>& manifest (describe ='and'>& transform) the new ="trms">past from things='qstn'>? ='lgc'>[='lgc'><='lgc'>-- my ="trms">question in ='mywrk'>my research on ="nms">ajayeb='lgc'>]
="lsts lst1">•how i am subjectively involved in the ="trms">past we investigate
="lsts lst1">•how i am objectively part of those ="trms">pasts


the all encompassing (nonlinear) descriptive ="trms">writings of ancient and antiquarian ="trms">travelers ='lgc'>='lgc'>--> what is encountered imposes itself ='lgc'>==force='lgc'>='lgc'>==> a choice ='lgc'>='lgc'>==> description

kinetic activity ='lgc'>+ the experience of being in the field

="trms">aesthetic attentiveness of ="trms">bestiaries


="trms">pragmatic use of the word ="trms">ontology in ="trms"nttrm="search">archeology ='lgc'>--signal='lgc'>='lgc'>--> the potential ="trms">world-shifting ="trms">nature of what is being studied

to be ="trms">ontological='lgc'> = entirety of the analytical ="trms">apparatus and what is being studied should be in="trms"nttrm="cluster,club">cluded in the analysis
(caught up in the process='lgc'>:) the object of study ='lgc'>+ analytical scaf="trms">folding ='lgc'>+ ="trms">method ='lgc'>+ analyst

the degree to which an approach is willing to do ="trms">ontology to itself (investigate its own ="trms">ontological assumptions)

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms"nttrm="search">archeology ='lgc'>+ ="trms">ontological ="trms">anthropology ='lgc'>='lgc'>--> perspective on reality


(assign things to preexisting conceptual structures ='lgc'>=/=) looking for ways things can have an impact on your thinking, concepts, ="trms">ontology ='lgc'>='lgc'>==> unlocking what is most “of the ="trms">past” about things

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="ppl">Alberti
Ingold

cor="trms">respondence='lgc'>: (a pre-conceptual practice ='lgc'>='lgc'>-->) ="trms">epistemological intimacy in the practices of art, ="trms">science, and ="trms">anthropology
="lsts lst1">•a way to understand one's own research process

="large lg22" stl="font-size:130%"> (="trms"nttrm="search">archeology='lgc'>: a ="trms">science of cor="trms">respondence)

="ppl">Alberti sug="trms">gesting to separate arts and ="trms">crafts (for analytical purposes)

artwork='lgc'>: non-conceptual outcomes of practice

artwork ='and'>& ="trms"nttrm="search">archeological things ='lgc'>--share='lgc'>='lgc'>--> ="trms">ontological problem of how to make something new ='lgc'>[='lgc'>~ ='strcls'>*sensations/="trms">past never before experienced/thought='strcls'>*='lgc'>] out of (circumscribed body of) ="trms">materials

="trms"nttrm="search">archeological things carry both sensation ='and'>& ='strcls'>*residue of concepts='strcls'>* with them (='lgc'>='lgc'>~='lgc'>~> artistic research ='lgc'>=/= artworks)
='lgc'>='lgc'>==> resurrect the conceptual potential immanent to the ="trms">specific arrangement of ="trms">materials (and their temporary forms)

(="trms">ontological dilemma ='lgc'>[of both art and ="trms"nttrm="search">archeology='lgc'>]='lgc'>:) ='strcls'>*how to anticipate the coming into being of something sensed but as yet not thought='qstn'>?='strcls'>*
(='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor)

="trms">scientific ="trms">interpretation and explanation of the ="trms">past ='lgc'><-='lgc'>~ ="trms"nttrm="search">archeology
='lgc'>{='mywrk'>my work='lgc'>: speculative ="trms">interpretation and explanation of the ="trms">past ='lgc'>[='lgc'>='lgc'>--> prefigure new becomings ='lgc'>+ intensification and unleashing of ‘i am part of what i seek to understand’ (= my subjectivity)='lgc'>] ='lgc'>=/= lock the ="trms">past into pre="trms">dictability='lgc'>}
="lsts lst1">•my ‘things’ in ="nms">ajayeb are to an extent ‘="trms"nttrm="search">archeological things’

contemporary ="trms">science ='lgc'>--gives='lgc'>='lgc'>--> ="trms">ontologically ="trms">relational ="trms">world (='lgc'><='lgc'>-- to be acknowl="trms"nttrm="knowledge,Knowledge">edged by art and ="trms"nttrm="search">archeology)

="trms"nttrm="search">archeology ='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> fostering ='strcls'>**a particular sensibility to what is of the ="trms">past in things='strcls'>**

="trms">anthropology='lgc'>: the art of inquiry
(something you can learn from)

="large lg26" stl="font-size:126%"> ='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="search">archeological sensibility='lgc'>: a ="trms">pervasive set of attitudes towards traces and remains, towards ="trms">memory, time and temporality, the fabric of ="trms">history
="prgrph">-Shanks

="trms">craft ='lgc'>--Ingold='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge grow from the crucible of our practical and observational engagement with being and things
(="ppl">Aristotlean ="trms">poiesis ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]="trms">craft='lgc'>: slow and intimate knowl="trms"nttrm="knowledge,Knowledge">edgeable work (of how we get along with the ="trms">world; that cultivates in oneself the ="trms">skill for discerning the ='strcls'>*meanings that are al="trms"nttrm="already,spread">ready there='strcls'>*) ='lgc'>='lgc'>--> ="trms">ontological paring of conceptual ="trms">language ='and'>& physical condition
='lgc'>='lgc'>==> meaning and concepts are drawn out of objects (not given to them)


="lsts lst1">•="ppl">="ppl">Haraway ='lgc'>='lgc'>--> companion ="trms">species='lgc'> = biologist ='lgc'>+ creatures
="lsts lst1">•="ppl">="ppl">Barad ='lgc'>='lgc'>--> concepts are ="trms">literally ="trms">embodied by the differing physical ="trms">apparatuses
="lsts lst1">•


(we need more) art='lgc'>: careful accumulation of ="trms">skills


21st century ="trms">historiographic trends in art

artists increasingly ='strcls'>*deploy simulacra of ="trms"nttrm="search">archeological practices and motifs='strcls'>* in their work


art practiced as ="trms">craft (but not all the time) ='lgc'>==allow='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge grow from the insight of being in the ="trms">folding of life ='lgc'>[of infantile grandious fantasy, as well='lgc'>] ='lgc'>='lgc'>~=='qstn'>? ="trms">anthropology

producing contemporary ruins to draw attention to ='strcls'>*the work of the ="trms">present in the production of the ="trms">past='strcls'>*

='strcls'>*artists take ="trms"nttrm="search">archeology as muse='strcls'>*
(through borrowing from ="trms"nttrm="search">archeology artists)
="lsts lst1">•create a kind of intellectual framing
="lsts lst1">•incorporate archival research
="lsts lst1">•themes of ="trms">memory and entropy
="lsts lst1">•="trms">question of absence
="lsts lst1">•


prosaic ="trms">nature of ="trms"nttrm="search">archeological research
production of the finds

="large lg14" stl="font-size:110%">
the way Dion distorts ="trms"nttrm="search">archeological work (allegorizing ="trms"nttrm="search">archeological practice) ='lgc'>--="ppl">Alberti='lgc'>='lgc'>-->
="lsts lst1">•consequence of sleight of hand
="lsts lst1">•he is dibbling at, performing being an ="trms"nttrm="search">archeologist
="lsts lst1">•‘play at’ ="trms"nttrm="search">archeology
='lgc'>=/= Simon Callery

="ppl">Alberti > Russell
transform ="trms"nttrm="search">archeology from ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor to allegory ='lgc'>--play='lgc'>='lgc'>--> ="trms"nttrm="search">archeology-as-="trms">aesthetics through performance ='lgc'>[='lgc'>='lgc'>--> risk of undermining and reinforcing art as a subjective practice concerned with only ="trms">aesthetics and ="trms">affective='lgc'>]


="trms">craft='lgc'>: a model for careful practices and knowing the ="trms">world ='lgc'>=/= artwork='lgc'>: a model for how to break out of disciplinary frames and how to think of the ="trms">ontology of ="trms"nttrm="search">archeological things ='lgc'>[='lgc'>='lgc'>--> what ="ppl">Sennett calls ="trms">epistemic breaking='lgc'>]

="trms">questions for the art='lgc'>:
="lsts lst1">•what effect is produced='qstn'>?
="lsts lst1">•how does this effect wrench from its ="trms">materiality what has not been perceived or sensed before='qstn'>?
='lgc'>='lgc'>--> for ="trms"nttrm="search">archeology same ="trms">question, from the ="trms">material that remain from the ="trms">past in the ="trms">present

(the traditional task of art='lgc'>:)
="lsts lst1">•defamiliarization='lgc'>: to estrange our common consciousness and sensations of the ="trms">world
="lsts lst1">•place of immanence='lgc'>: to project the coming of something ="trms">materially new that is latent in our current reality. to ='strcls'>*treat facts as events='strcls'>* that are about to come into being
="lsts lst1">•art is non-conceptual ='lgc'>: impacting the nervous ="trms">system without conceptual mediation ='lgc'>='lgc'>--> sensations are monumentalized in the artwork for the future
="lsts lst1">•

...to treat the ="trms">material of the ="trms">past as anticipating something new

(='mywrk'>my research and work on ="trms">bestiary='lgc'>:)
="lsts lst1">•how can we produce new works that challenge us to think and experience ="trms"nttrm="search">archeological things (="nms">ajayeb) in new ways without re="trms">sort to explanation or ="trms">interpretation through a process of dis="trms">articulation, repurposing, and disruption of ="trms"nttrm="search">archeological artworks with a political intent in mind='qstn'>? (="trms">interpretive framework)
="lsts lst1">•how to allow ="nms">ajayeb to continue to operate effectively on us='qstn'>?

both ="trms">affective and ="trms">historical force (of ="nms">ajayeb)


art engenders ="trms">material becomings (classical de="trms">finition)
art engenders ="trms">imaginative becomings

learning from ="trms"nttrm="search">archeology='lgc'>: to be pre-conceptual ='lgc'>: the process of ="trms">craft, to grasp how concepts make their way into things


undisciplinary space (instead of transdisciplinary)

dis="trms">articulation='lgc'>: repurposing and disruption of ="trms"nttrm="search">archeological artworks with a political intent in mind
='lgc'>='lgc'>--> cannot escape the anecdotal when it comes to ="trms">interpretation ='lgc'>='lgc'>--> artifacts (='thdf'>for example a neolithic Balkon clay figurine) become ="trms">symbols for ="trms">social ="trms">position ='lgc'>='lgc'>~= allegorizing (='lgc'>=/= speculation)

="trms">historical energy (force) of things='lgc'> = something of the ="trms">past that endures in them


(old and unhelpful de="trms">finition of) art='lgc'>: impacting nervous ="trms">system without conceptual mediation (directly impact living bodies) ='lgc'>--engender='lgc'>='lgc'>--> ="trms">material becomings ='lgc'>["art='lgc'> = giving birth"='lgc'>]

='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> art (and ="trms">anthropology) need the pre-conceptual='lgc'>: the process of ="trms">craft (to grasp how concepts make their way into things)


='lgc'>[='strcls'>*='lgc'>]concept='lgc'>: fragment of ="trms">past ="trms">world

maker ='lgc'>+ ="trms">material ='lgc'>==emerge='lgc'>='lgc'>==> concept

="prgrph">-in artistic research ='at'>@="nms">apass are we dealing with the simulacra of knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?


understanding the potters (and artists) who made the ceramics as ="trms">crafters='lgc'> = understanding them as ='strcls'>*intimately connected with a particular ="trms">world='strcls'>* ='lgc'><='lgc'>-- knowl="trms"nttrm="knowledge,Knowledge">edge of which came through ="trms">skilled ="trms">material practice
='at'>#feedback
="prgrph">-how does it apply to digital ="trms">relations='qstn'>?

="lsts lst1">•practiced caressing of hand over clay forms (='lgc'>~ handling, nurturance) ='lgc'>='lgc'>==> ="trms">zoo="trms">morphic, ="trms">anthropo="trms">morphic bodies (Ingold call it ="trms">anthropogenic)
="lsts lst1">•digital ="trms">interface ="trms">CG ='lgc'>='lgc'>==> ='qstn'>?
="lsts lst1">•


="prgrph">-how to ="trms"nttrm="already,spread">read or confront ="nms">ajayeb ="trms">bestiary artifacts and think of them as ='strcls'>*taking on something of the pre-conceptual labour that went into them='strcls'>*='qstn'>? ='lgc'>='lgc'>--> (='qstn'>?how can it) provoke an art-like ="trms">response ='lgc'>[<='lgc'>=='lgc'>~ sleepwalking='lgc'>: no ="trms">ontological ="trms">difference between then and now ='lgc'>='lgc'>==> you are confronted with a raw ="trms">material of ="trms">affect and concept ='lgc'>=/= ="trms">past artifacts as vehicle for complex belief ="trms">systems='lgc'>] ='lgc'>}='lgc'>==drive='lgc'>='lgc'>==>
="lsts lst1">•new sensorial experience
="lsts lst1">•new conceptual work
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to description, ="ppl">="ppl">Stewart


coalescing of ="trms">language ='and'>& concept ='and'>& ...


='lgc'>[='strcls'>*='lgc'>]drawing='lgc'>: (the effect of being) harassed by reality

to be harassed by ="nms">ajayeb ="trms">past people ="trms">animals (struggling in their reality)
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to haunted, possession

='lgc'>[='strcls'>*='lgc'>]art='lgc'>: risk of something new

="trms"nttrm="search">archeology ='lgc'>='lgc'>--> intimate knowl="trms"nttrm="knowledge,Knowledge">edge of ="trms">materials (='lgc'>='lgc'>--> appealing to art, ="trms">crafter attune to their ="trms">material)

my ="trms">lecture-performances='lgc'> = exploring how to make my knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">present (to myself so it has a chance to be reconsidered) and how things (="nms">ajayeb ="trms">past ="trms">bestiary telegram ="trms">animal) ="trms">affect me and to ='strcls'>*allow them to engender their own concepts and meanings='strcls'>*

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

(="trms">modern western) human='lgc'>: ="trms">composed of cultural clothing that hides and controls an essentially ="trms">animal ="trms">nature ='lgc'>=/= (amazonian) ="trms">animals have a human ="trms">sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form ='lgc'>='lgc'>-->='lgc'>{ ='lgc'>[subjective particularity of spirit and meaning ='lgc'>='lgc'>==>='lgc'>]='strcls'>*multi="trms">natural ='lgc'>=/= multicultural='strcls'>*='lgc'>[='lgc'><='lgc'>== objective universality of body and substance='lgc'>] ='lgc'>}

="prgrph">-="ppl">Viveiros ="ppl">de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in ="trms">specific mystic muslim theology and eastern ="trms">bestiary (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Marks)

Amerindian “people” ='lgc'>: spiritual unity and a corporeal diversity

possessing a soul ='lgc'>='lgc'>==> having a point of view ='lgc'>='lgc'>==> being a subject

='lgc'>='lgc'>==> event='lgc'> = action
(action ='lgc'>=/= expression of intentional states)

='lgc'>[='strcls'>*='lgc'>]object='lgc'>: incompletely ="trms">interpreted subject

“a muddy waterhole is seen by tapirs as a great ceremonial house”

(objectivist ="trms">epistemology's) ‘to know'='lgc'> = to desubjectify, to make explicit the subject's partial ="trms">presence in the object ='lgc'>=/= (Amerindian shamanism ="trms">epistemology's) ‘to know'='lgc'> = to personify, something that is always a someone

="prgrph">-the problem is that only the shaman and some rogue artists know how to personify. i want to personify ="ppl">Viveiros ="ppl">de Castro!)
="prgrph">-his rendition of objectification is insufficient and not ="trms">specified (in which discipline by who and when how ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Barad)
="prgrph">-='lgc'>[in contemporary performance art='lgc'>: “becoming ="trms">animal” ='lgc'>='lgc'>--> a modality of ="trms">narcissistic ego-formation='lgc'>]

“perspectives should be kept separate. Only shamans, who are so to speak ="trms">species-androgynous, can make perspectives ="trms">communicate, and then only under special, controlled conditions.”

perspectivism='lgc'>: something is a fish only by virtue of someone else whose fish it is

(any) exchange='lgc'>: exchange of perspectives ='lgc'>='lgc'>==> 100 percent ="trms">relational universe ='lgc'>='lgc'>==> everything is primary fact (-then how would ="ppl">Viveiros ="ppl">de Castro explain deceive and lie='qstn'>? ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Kohn)

="large lg30" stl="font-size:104%"> multiculturalism ='lgc'>='lgc'>--> relativism ='lgc'>='lgc'>--> diversity of subjective and partial re="trms">presentations, each striving to grasp an external and unified ="trms">nature

(="trms">different ="trms">specificity of) bodies ='lgc'>='lgc'>==> perspectives

='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: dis="trms">positions or capacities that render the body of each ="trms">species unique ='lgc'>='lgc'>==> ='lgc'>[='strcls'>*='lgc'>]body='lgc'>: assemblage of ="trms">affects (ways of being) that constitute a habitus, bundle of ="trms">affects and capacities

='strcls'>**humanity='lgc'>: a moral condition that ex="trms"nttrm="cluster,club">cludes ="trms">animals='strcls'>**
human-="trms">animal has a physical continuity ='lgc'>[='lgc'>='lgc'>==> ="trms">natural ="trms">sciences='lgc'>] and a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical discontinuity ='lgc'>[='lgc'>='lgc'>==> humanities='lgc'>]

(what would be a ='strcls'>*nonanimistic ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical continuity='strcls'>* between human-="trms">animal and other things='qstn'>? ='lgc'>='lgc'>--> we need ="trms">categorical mistakes and catachresis)

spirit/mind ='lgc'>='lgc'>--> distinguisher (of cultures, ="trms">species, etc.)
body ='lgc'>='lgc'>--> connector (of ="trms">material beings)

(Amerindian) spirit/mind ='lgc'>=='qstn'>? reflexive form ='lgc'>=/= im="trms">material inner substance

="large lg26" stl="font-size:105%"> the neo="trms">phenomenological appeal to the body as the site of subjective singularity
projects of “="trms">embodying” (the spirit) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> eliminative ="trms">materialism

(culture='lgc'>: ="trms">modern name for Spirit)

="trms">integration ='lgc'>=/= ='strcls'>*="trms">inter="trms">specific ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis fact of ="trms">nature='strcls'>* that understands bodies as inherent transformabilities, bodies as the great ="trms">differentiators

="trms">integration ="trms">cosmology ='lgc'>--presume='lgc'>='lgc'>--> singular distinctiveness of minds ='lgc'>='lgc'>==> solipsism='lgc'>[= potentially absolute singularity of minds ='lgc'>='lgc'>==> fear that we will not recognize ourselves in our “own kind”; solipsism='lgc'>: ‘="trms">natural similarity of bodies ='lgc'>='lgc'>=/=> a real ="trms">community of spirit'='lgc'>] ='lgc'>--multiculturalism='lgc'>='lgc'>--> spiritual='lgc'>: the locus of ="trms">difference ='lgc'>='lgc'>==> theme of spiritual conversion
='lgc'>=/= bodily ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis

(a traditional problem in the West='lgc'>:)
='strcls'>*how to connect and universalize='strcls'>*
individual substances are given, while ="trms">relations have to be made
='lgc'>=/=
(Amerindian problem, and problem of ="nms">ajayeb='lgc'>:)
='strcls'>*how to separate and particularize='strcls'>*
="trms">relations are given, while substances must be defined


transformation ='lgc'>='lgc'>==> ="trms">nature <='lgc'>=/= creation
="trms">transference ='lgc'>='lgc'>==> culture <='lgc'>=/= invention

='strcls'>*culture='lgc'> = acculturation='strcls'>*
='strcls'>*exchange='lgc'> = transformation of a ="trms">prior exchange event='strcls'>*
='strcls'>*to act='lgc'> = to ="trms">response='strcls'>*

="trms">poiesis (creation/production/invention model of action ='lgc'>='lgc'>==> objectification='lgc'>: ="trms">question of ‘documentation’ in art) ='lgc'>=/= praxis (transformation/exchange/transfer model of action ='lgc'>='lgc'>==> subjectification='lgc'>: ="trms">question of ‘what is/has changed='qstn'>?’)

="large lg18" stl="font-size:108%">
="trms">story of “we had to steal fire from a divine father”
(god forbid the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of our abilities be ="trms">animal or queer)


mythology='lgc'>: a discourse on the given, the innate
myth='lgc'>: that which must be taken for granted


af="trms">finity and alliance ='lgc'>='lgc'>--> exchange (amerindian)
parenthood ='lgc'>='lgc'>--> creation/production (="trms">modern western)
="prgrph">-the “exchange” (='lgc'>=/= “parenthood”) that ="ppl">Viveiros ="ppl">de Castro talks about fits seamlessly with capitalism's free exchange of knowl="trms"nttrm="knowledge,Knowledge">edge

warrior/shaman/artist ='lgc'>='lgc'>--> conductors of perspectives


relative
="trms">relational

enmity='lgc'>: full-blown ="trms">social ="trms">relationship, extreme exchange

schema of ="trms">difference

(Amazonian ="trms">cosmology='lgc'>:) generic attributive pro="trms">position='lgc'> = cannibal pro="trms">position
='lgc'>='lgc'>==> self='lgc'>: gift of the other (='lgc'>=/= hylo="trms">morphism='lgc'>: an active usually ex="trms">="trms"nttrm="cluster,club">clusively human subject confronts an inert and ="trms">naturalized object)

='strcls'>**="trms">cosmology (='lgc'>~ the hyphen between ="trms">nature and ="trms">society is ="trms">social) ='lgc'>=/= ="trms">naturalism (='lgc'>~ ="trms">relations between ="trms">society and ="trms">nature are ="trms">natural)='strcls'>**

we are body-objects in ="trms">ecological ="trms">interaction with other body-forces

="prgrph">-="trms">question for ="ppl">Viveiros ="ppl">de Castro='lgc'>: what would be then the “exchange” between Amerindian perspectivism and Western ="trms">naturalism='qstn'>? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us='qstn'>?

European ="trms">ontology='lgc'>: unextended thought and extended ="trms">matter (='lgc'>='lgc'>--> Iron Man)
going from ="trms">questions of re="trms">presentation ='lgc'>--to='lgc'>='lgc'>--> ="trms">questions of ="trms">ontology
simplification of ="trms">ontology (='lgc'>='lgc'>--> objects pacified and silenced) ='lgc'>='lgc'>==> complication of ="trms">epistemology (='lgc'>='lgc'>--> subjects proliferate and chatter) ='lgc'>[='lgc'>='lgc'>--> “discursive practices” and “politics of knowl="trms"nttrm="knowledge,Knowledge">edge” are results of that pacification='qstn'>?='lgc'>]

='strcls'>***someone must be wrong, something has to be explained='strcls'>*** (='lgc'><='lgc'>--='qstn'>?='lgc'>-- we have never been ="trms">modern, they has ever been primitive)

(="ppl">Viveiros ="ppl">de Castro)
formerly, savages mistook (their) re="trms">presentations for (our) reality; now, we mistake (our) re="trms">presentations for (other people's) reality. ="trms">rumor has it we have even be mistaking (our) re="trms">presentations for (our) reality when we “occidentalize”


='strcls'>*culturalism, relativism, textualism ='lgc'>='lgc'>--> reduces reality to re="trms">presentation
='strcls'>*cognitivism, ="trms">sociobiology, evolutionary psychology ='lgc'>='lgc'>--> reduces re="trms">presentation to reality

it has been obvious (for more than seventy-five years) that at the heart of the ="trms">matter, there is no stuff; only form, only ="trms">relation

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“="nms">ajayeb” a term i use in="trms">="trms"nttrm="cluster,club">clusively to examine a living and nonliving ‘="trms">historical site’ / ‘="trms">heritage web’ in order to learn/t[...]