[...]d 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'>]
="large lg2" stl="font-size:110%">
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)
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
="large lg26" stl="font-size:126%">
="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
______________
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
="large lg46" stl="font-size:126%">
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
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
="large lg22" stl="font-size:125%">
="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
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="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
(="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)
="large lg10" stl="font-size:100%">
(="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’
="large lg18" stl="font-size:132%">
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)
='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">•
="large lg1" stl="font-size:138%">
prosaic ="trms">nature of ="trms"nttrm="search">archeological research
production of the finds
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'>]
="large lg14" stl="font-size:131%">
="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)
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
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
="large lg22" stl="font-size:112%">
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'>?’)
="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
="large lg6" stl="font-size:125%">
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
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
“="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/talk/speculate about what counts as ="trms">writing ='lgc'>='lgc'>~= ="trms">writing ="trms">technologies ='lgc'>='lgc'>==> production of knowl="trms"nttrm="knowledge,Knowledge">edges
(="ppl">Katie ="ppl">King's) bits of ="trms">past="trms">present, a tool for scale making
='lgc'>~(Weston's) time claims
='lgc'>[='strcls'>*="trms">past="trms">present='lgc'>: decline ="trms">epistemologically charged purifications that devout ="trms">complaints of “="trms">presentism” mandate='lgc'>]
="prgrph">-in ='mywrk'>my research (willing and required to become a beginner) i am asking='lgc'>: why ="trms">past and ="trms">present are so easy to separate='qstn'>?
(='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> how our vision of ="trms">past and future creates our ="trms">present='qstn'>?)
='lgc'>='lgc'>==> directions, spinning dynamics,
in a sense ='mywrk'>my work on ="nms">ajayeb is a critique of “="trms">presentism"='lgc'>[= overvaluing ="trms">historically and culturally local constructions of the meaning and importance of a particular set of ="trms">stories and their conditions of production (of “ours”). (='thdf'>for example the “future” ="trms">story)='lgc'>]
='lgc'>='lgc'>-->='qstn'>? speculative ="trms">presentisms (Dinshaw's queer ="trms">historiography)
='strcls'>*globalization='lgc'>: “that ="trms">travelogue of distributed, heterogeneous, linked, ="trms">socio="trms">technical circulations that ="trms">craft the ="trms">world as a net called the global” (="ppl">="ppl">Haraway)
='lgc'>='lgc'>~= processes ="trms">responsible for the power and mobility of media, money, politics, sexualities, and knowl="trms"nttrm="knowledge,Knowledge">edge practices='strcls'>*** ='lgc'>='lgc'>--> these meanings and powers can be “glocalized”='lgc'>: altered, filled in, indigenized, and reunderstood ='strcls'>*within local ="trms">agencies='strcls'>*(='lgc'>: people, art forms, practices of everyday life)
(globalization processes) ='lgc'>='lgc'>==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid ="trms">histories
(="ppl">Katie ="ppl">King's flexible knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>:) layers of locals and globals
my aim in ='mywrk'>my research is creating ='strcls'>*struggle for understanding='strcls'>* ='lgc'>[= many ="trms">communities involved in ="trms"nttrm="already,spread">reading, ="trms">writing, ="trms">interpreting,='lgc'>] ='lgc'>='lgc'>--> ='strcls'>***we are all ="trms">members in these ="trms">communities struggling for understanding='strcls'>***
="large lg18" stl="font-size:112%">
Urton paying attention to decompiling ="trms">intermediaty ="trms">positions between so-calles ="trms"nttrm="already,spread">reading and ="trms">writing ='lgc'>='lgc'>--> string records ='lgc'>='lgc'>--> numerical accounts or maps or... ='lgc'>='lgc'>==> ="trms">histories and ="trms">narratives
='mywrk'>my research on ="nms">ajayeb in ="nms">apass as a practice is about ='strcls'>*disassembling and reordering classifications we use to access ="trms">pasts='strcls'>*
the excursion i did in Vladmir's block was somehow about examining sites of implicitly or explicitly knowl="trms"nttrm="knowledge,Knowledge">edge production in commercialized forms
museum, TV documentry as a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='lgc'>{a richly contaminated set of ="trms">crafty ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and realities='lgc'>} and ="trms">narrative frame, a momentary melding of ="trms">past="trms">presents in ="trms">imaginative reenactment ='lgc'>='lgc'>--> economic globalization figuring in artistic/academic capitalism
(='lgc'>='lgc'>--> ="nms">ajayeb is also of this kind,) ='strcls'>*site of ="trms">heritage='strcls'>* culture as promoting particular versions of ="trms">history, nation, ="trms">science, art, and ="trms">religion='strcls'>*** ='lgc'>='lgc'>--> (the excursion made me) with ="nms">ajayeb to be careful with ‘the commerce with global knowl="trms"nttrm="knowledge,Knowledge">edge production’ ='lgc'>--(what is at stake)='lgc'>='lgc'>--> structure of ="trms">pasts, peoples, and sensation
='strcls'>*="trms">heritage culture ='lgc'>==(impress)='lgc'>='lgc'>==> public ="trms">histories='strcls'>* ='lgc'>='lgc'>--> appropriation of national and personal identities; today (specially in university) no one is “immune from governing pressures of ="trms">heritage culture or the impression of corporate management assumptions, styles, funding requirements, and money-making imperatives in enterprise culture” (="ppl">Katie ="ppl">King > Morley ='and'>& ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robins) ='lgc'>[i can ="trms">imagine ="nms">apass is struggling with this specially in Brussels='lgc'>]
(='at'>@Vera's ="trms">position as a museum tour guide, exploitations of the ="trms">interpreter/reenactors, who are promised semiprofessional recognition within ="trms">social ="trms">historical practice but instead end up as engineers of a “feel good” atmosphere for tourism)
(="ppl">Katie ="ppl">King > S="trms">laughter ='and'>& Leslie) ='strcls'>*global ="trms">market='lgc'>:
="lsts lst1">•fields “close to the ="trms">market” ='lgc'>--(reguire)='lgc'>='lgc'>--> proucts
="lsts lst1">•fields “peripheral to the ="trms">market” ='lgc'>--(are pushed to)='lgc'>='lgc'>--> pedagogy and public service
(sometimes virtually indistinguishable='lgc'>:) impulse to democratize ='lgc'>='lgc'>~=='qstn'>? commodify knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-they model for museum goers as='lgc'>:
="lsts lst2">◦reenactors
="lsts lst2">◦shadows
="lsts lst2">◦witnesses
="lsts lst2">◦a play at being “there”='lgc'>:
="lsts lst3">◾on set
="lsts lst3">◾on site
="lsts lst3">◾in that ="trms">past
="lsts lst3">◾in a ="trms">past='lgc'>:
="lsts lst4">◽mentally enacting
="lsts lst4">◽reenacting
="lsts lst4">◽experimenting
="lsts lst4">◽speculating
="lsts lst4">◽trying to find evidence for various ="trms">past="trms">presents
TV camera='lgc'>: like a ="trms">historical source, arbitrarily selects what it chooses to show, never lies and never understands (Kopkins)
TV documentry's “distributed ="trms">agencies”='lgc'>: neither ='lgc'>[director and screen="trms">writer='lgc'>] can claim ="trms">priority without wraping a description of these productive processes, and neither can make the TV product without the essential ="trms">interaction of many people's hands, minds, tools, ="trms">skills, tasks, objects, and infrastructures ='lgc'>='lgc'>--> these distributed ="trms">agencies (with problems and possibilities) are also necessary in art research (='lgc'>[="ppl">Katie ="ppl">King:='lgc'>] and in scholarly knowl="trms"nttrm="knowledge,Knowledge">edge production), (building, creating, constructing, laboring means to learn how to become sensative to the contrary requirements, to the exigencies اقتضا, to the pressures of conflicting ="trms">agencies where none of them is really in command; ="ppl">="ppl">Latour)
‘industrial model of distributed production’ ='lgc'><='lgc'>='lgc'>--> ‘a version of the ="trms">responsibilities and pleasures of professional and intellectual autonomy’
="prgrph">-TV shows are animated with folks from our time who invite audience identification as “us”='lgc'>: we are the viewers mentally enacting ='lgc'>[='lgc'>~ playing at, reenacting, experimenting, speculating, trying to provide evidence for='lgc'>] various understandings of the so-called ="trms">past='strcls'>***
melodramas of reenactment and experimentation ='lgc'>='lgc'>==> professional knowl="trms"nttrm="knowledge,Knowledge">edges are elevated, while their bondaries threatend
in the production of an ‘object’ things (and meanings) get lost, they might be registered in “="trms">interference”
='strcls'>*anachronism, anachronistic ='lgc'>='lgc'>--> ='at'>#sleep-walking
“slippages in time” within the ="trms">past as well as between “us” and the ="trms">past
desire for tales of progress, with some particular “us” on top ='lgc'>~ chronology as essential o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ='lgc'>{what we see often in ="trms">technology tales such as Lucy (2014) or X-Men opening s="trms">cenes='lgc'>}='lgc'>=/= to mix up who counts as “us” ='lgc'>{what i have been trying to do, mixing up with ="nms">Iran, Germany, etc.='lgc'>} to offer ="trms">different timescales
="lsts lst1">•local details that animate ="trms">generalizations
="lsts lst1">•archival labors dramatized and experienced as immediacy
="lsts lst1">•transparency of the ="trms">material limitations of selection
="large lg22" stl="font-size:105%">
="trms">spectacle of production
critique of the living-="trms">history ethos
giving ="trms">science war pep talks... ='lgc'>[TED='lgc'>]
(don't!)
='lgc'>[='strcls'>*='lgc'>]witnessing='lgc'>: “root of the experimental life”
="large lg6" stl="font-size:101%">
='lgc'>[='strcls'>*='lgc'>]="trms">science='lgc'>: important and witnessable
freestanding photo-figures of ="trms">scientists that work to ="trms">situate and create scales of importance
commenting and making alliances across space-time with other figures
_='lgc'>[audience and ="trms">markets='lgc'>]_
audience polyphony
audience and ="trms">markets shift and converge in ='lgc'>[flexible knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>] complex address of multiple audiences, in that contradictory nest of niche political and ="trms">epistemological “="trms">markets”
(='strcls'>**the ="trms">story of the ‘="trms">interactive’='lgc'>:) “rich contradictory nestings permit an require visitors to select among possible salient ="trms">narratives by animating ="trms">differently layers of locals and globals”
to call oneself in and out of allience and its classifications, that ='strcls'>*momentary universalism='strcls'>* shades into other ranges of affiliation and disaffiliation (='strcls'>*)
="large lg22" stl="font-size:129%">
='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> ='lgc'>[ ='qstn'>? ='lgc'>] ='lgc'>='lgc'>--> salience ='lgc'>='lgc'>--> tangible ='lgc'>='lgc'>--> ="trms">literal ='lgc'>='lgc'>--> experimental
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
conceptualize the intensities of form and force
="trms">affect studies has made me feel less alone because before it
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
There are ='lgc'>[always='lgc'>] other epic and epochal forces in our midst.
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
evil eye ='lgc'>='lgc'>--> دیو چشم زخم ='lgc'>='lgc'>--> غش ='lgc'>='lgc'>--> اغشی
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
باغ plethora of old and new humanities, selves - with ="ppl">Sardar='lgc'>: There are plants that provide various colors of foliage, or h="trms"nttrm="knowledge,Knowledge">edges and borders, or climb up fences, or play architectural roles (='lgc'>=/= presumption that we must have a identity ='and'>& ="trms">supposition that we discover our identity ='and'>& the Socratic “know thyself” as a fundamental human urge) we exist with multiple identities invoked ="trms">differently in ="trms">different context. subscribed to an ="trms">imagined “="trms">heritage” ="trms"nttrm="already,spread">ready to kill and be killed to save some “essence” (='lgc'>=/= San'an)
sake of the ="trms">difference, scum and finest of men
(='thdf'>for example “black”='lgc'>: to be confused='lgc'>: once ex="trms"nttrm="cluster,club">cluded, now ="trms">technically empowered, a dominant group in the rainbow, but still practically marginalised by the ="trms">history that created and continues to operate practical ex="trms">="trms"nttrm="cluster,club">clusion.)
='at'>@="nms">Iranians='lgc'>: how much of the Other is actually located within me='qstn'>?
“a perfectly permissible aspiration” ='lgc'>--into='lgc'>='lgc'>--> “an ="trms">instrument of war” (Maalouf)
British identity is based on an ='thdf'>assumption of ="trms">authority that makes the ="trms">world a familiar place, a proper theatre in which to continue being British. ='at'>#="ppl">Olearius
ex="trms"nttrm="cluster,club">clude the (unsavoury) foreigners ='lgc'><='lgc'>='lgc'>==> romanticised ="trms">history and frozen tradition
='strcls'>*="trms">history as a deliberate human creation ='lgc'>='lgc'>==> acknowl="trms"nttrm="knowledge,Knowledge">edgement of a common ="trms">past ='lgc'>='lgc'>==> (a ="trms">difference called) identity ='lgc'>[= “our” similarity against “their” ="trms">difference,='lgc'>] (submerging, barbarising and ="trms">differentiating itself from another identity) ='lgc'>[='thdf'>for example ancient Greece ='lgc'>+ Rome ='lgc'>+ ="frds scrmbld"nttrm="Christianson">Christianity='lgc'> = Europe='lgc'>] ='lgc'>='lgc'>==> monolith ='lgc'>='lgc'>==> conflict and death
="lsts lst1">•my (jub جوب) gutter photos ='lgc'>=/= ="nms">Tehran's Americanization of the high street.
="lsts lst1">•my photos of Rima ='lgc'>=/= her selfie's merchandised model of individualism
a deep desire for as="trms">sociation
various and diverse traditions ='lgc'>='lgc'>==> identity='lgc'>: “the means to synthesise similarity through ="trms">difference and to see ="trms">difference as discrete means of expressing basic similarity” (="ppl">Sardar)
“balance of similarities and ="trms">differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing ="trms">world”
='strcls'>*...continuation of the Enlightenment project of progress through ="trms">instrumental ="trms">science. One source of Truth, and one Civilization, continues in its ="trms">trajectory
garden ='lgc'>=/= ='lgc'>{North America's arrogance in ="trms">cosmological proportion as ="trms">worlded in Hollywood, and ="trms">science seeing itself as the only manifestation of reality, The ="ppl">Platonic idea that truth is same for everyone='lgc'>}
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
='lgc'>[body politics='lgc'>]
="trms">Greeks ='lgc'>='lgc'>--> body politics ='lgc'>='lgc'>--> elaborated images for human ="trms">society ='lgc'>='lgc'>==> citizen, city
(="ppl">="ppl">Haraway on) the junction of ="trms">natural forces and economic progress in the formative years of capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list industrialism
(="ppl">="ppl">Haraway's emphasize and telling ="trms">stories about the) union of the political and the physiological
ancient and ="trms">modern justifications ='lgc'>='lgc'>--> ="trms">differences (seen as ="trms">natural, given, inescapable ='lgc'>='lgc'>==>) as ='strcls'>*moral='strcls'>*
the ‘content’ as well as the soicla function of ="trms">science ='lgc'>='lgc'>--> renderd utopian='lgc'>: (that means) we leave this central, legitimating body of ="trms">skill and knowl="trms"nttrm="knowledge,Knowledge">edge to undermine our efforts
='lgc'>[we must fight with all our power against utopian(='lgc'>='lgc'>~= dystopian) ="trms">stories of ="trms">science ='lgc'>='lgc'>~-> accepting that there are ="trms">natural objects (bodies) separate from ="trms">social ="trms">relations='lgc'>] ='lgc'>='lgc'>--> (we must refuse) the damaging distinction between pure and applied ="trms">science ='and'>& double ideology of firm ="trms">scientific objectivity and mere personal subjectivity
we have granted ="trms">science the role of a ='strcls'>*fetish='strcls'>*='lgc'>: an object human beings make only to forget their role in creating it
...agreeing that “="trms">nature” is our enemy and that we must control our “="trms">natural” bodies (by ="trms">techniques given us by biomedical ="trms">science) at all costs to enter the hallowed kingdom of the cultural body politic as defined by liberal (and radical) theories of political economy
='lgc'>[a traditional reduction of the body:='lgc'>] ="ppl">Freud ='lgc'>='lgc'>--> (a theory of body politics='lgc'>:) “culture in the cost of sex” ='lgc'>[='lgc'><='lgc'>-- no!='lgc'>] ='lgc'>: human ="trms">social developement='lgc'> = progressive domination of ="trms">nature (particularly of human sexual energies) ='lgc'>='lgc'>--> ='strcls'>*sex as d="trms"nttrm="danger,stranger">anger and as ="trms">nature='strcls'>* are central to ="ppl">Freud's ="trms">system
='strcls'>*** ="ppl">Freud (, Brown, and Firestone) are useful tools in a dissection of the theories of the political and physiological organs of the body politic because they all begin their explanations with sexuality, add a dynamic of culturla repression, and then attempt to liberate again the personal and collective body
civilization='lgc'> = body politic
(in ="nms">iran='lgc'>:)
personal body ='lgc'>=/= ="trms">social body ='lgc'>}='lgc'>='lgc'>--> both not ="trms">natural
(a fundamental human condition='lgc'>:) through labor, we make ourselves individually and collectively in a constant ="trms">interaction with all that has not yet been humanized ='heart'>♥
='lgc'>[="trms">animal body politic='lgc'>]
='lgc'>[the ="trms">science of ="trms">animal='lgc'>]
="trms">animal ="trms">sociology (in ="trms">fables since millennia ='lgc'>[='lgc'>='lgc'>--> Kelile Demne ="trms">stories of ="trms">natural basis of cultural cooperation and competition='lgc'>])='lgc'>:
="lsts lst1">•construction of oppressive theories of the body political
="lsts lst1">•="trms">science of ="trms">animal groups
="lsts lst1">•a tool in the reproduction of ="trms">world
="lsts lst1">•enhancing ="trms">material power
='strcls'>*="trms">animals='strcls'>* (played an importan role in)
="lsts lst1">•the project of human engineering='lgc'>: the project of design and management of human ="trms">material for efficient, rational functioning in a ="trms">scientifically ordered ="trms">society (or in belief ="trms">communities)
='lgc'>='lgc'>--> ="trms">animals were/are='lgc'>:
="lstsrd">1- plastic raw ="trms">material of knowl="trms"nttrm="knowledge,Knowledge">edge (subject to exact laboratory discipline)
="lstsrd">2- having special status as ="trms">natural objects that can show people their o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ='lgc'>[='lgc'>='lgc'>--> Attenborough's civilizer films='lgc'>], and therefore their prerational, premanagement, precultural essence
='strcls'>***="trms">animal ="trms">societies have been extensively employed in rationalization and ="trms">naturalization of the oppressive orders of domination in the human body politic='strcls'>***
="lstsrd">3- ="trms">naturalization of patriarchal division of ="trms">authority in the body politic and in reduction of the body politic to sexual physiology ='lgc'>[='lgc'>='lgc'>--> ="nms">Tehran's mice canniba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic libido='lgc'>]
='lgc'>='lgc'>--> ="trms">animal ="trms">science of the body ='lgc'>[='lgc'><='lgc'>-- is important for everyone='lgc'>]
we might free ="trms">nature in freeing ourselves
become aware of “fallacies of the claim to objectivity” and not to “permit facile (باسانى قابل اجرا) rejection of ="trms">scientific discipline”
we cannot dismiss the layers of domination in the ="trms">science of ="trms">animal groups as a film of unfortunate bias or ideology that can be peeled off the healthobjective strata of knowl="trms"nttrm="knowledge,Knowledge">edge below
if you are not freeing others, in freeing yourself, your freedom is total bullshit
(="frds">Sina)
for him intelligence[...]