[...]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'>?

="large lg2" stl="font-size:112%"> ...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 lg42" stl="font-size:109%"> 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’


="large lg26" stl="font-size:128%"> (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


______________


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”

="large lg14" stl="font-size:121%">
“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

="large lg6" stl="font-size:133%"> (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


="large lg30" stl="font-size:128%"> ='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

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

="large lg10" stl="font-size:131%">
="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

="large lg14" stl="font-size:109%"> ="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)

(="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)

='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 lg6" stl="font-size:127%">
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)

="large lg18" stl="font-size:115%">
='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)

="large lg34" stl="font-size:101%"> (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

="large lg22" stl="font-size:108%"> (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'>?’)


="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)

="large lg34" stl="font-size:108%"> ='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'>***

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


="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”

='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'>*)

='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> ='lgc'>[ ='qstn'>? ='lgc'>] ='lgc'>='lgc'>--> salience ='lgc'>='lgc'>--> tangible ='lgc'>='lgc'>--> ="trms">literal ='lgc'>='lgc'>--> experimental

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conceptualize the intensities of form and force
="trms">affect studies has made me feel less alone because before it

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There are ='lgc'>[always='lgc'>] other epic and epochal forces in our midst.

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evil eye ='lgc'>='lgc'>--> دیو چشم زخم ='lgc'>='lgc'>--> غش ='lgc'>='lgc'>--> اغشی

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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'>}

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='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 is the perfect expression of evolutionary ="trms">position ='lgc'>='lgc'>==> experimental comparative psychology ='lgc'>='lgc'>--> intelligence test ='lgc'>='lgc'>--> ="trms">species, racila, and individual qualities were fundamentally tied to the central index of intelligence

='at'>#merchant
='strcls'>*entrepreneur in primate studies='strcls'>* ='lgc'>='lgc'>--> (merchant seeing himself) working to foster a rational ="trms">society based on ="trms">science and preserved from old ignorance


='lgc'>[transformation of human sex into a ="trms">scientific problem='lgc'>]
="prgrph">-trading sex for “privilege”='lgc'>:
primate intelligence ='lgc'>--allowed='lgc'>='lgc'>--> sexual states ='lgc'>--stimulate='lgc'>='lgc'>--> the beginnings of human concepts of ="trms">social ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and privilege

physiology ='lgc'><='lgc'>--economic='lgc'>='lgc'>--> politics ='lgc'>}='lgc'>='lgc'>--> ="trms">scientifically confirmed to life at the organic base of civilization

sex-linked ="trms">differences,
the primacy of sex in organic and ="trms">social processes,
="trms">scientific managers over women's lives


monkey and apes as='lgc'>:
="lsts lst1">•="trms">natural objects
="lsts lst1">•unobscured by culture
="lsts lst1">•organic base in ="trms">relation to which culture emerged
='lgc'>='lgc'>--> ='strcls'>*human engineering='strcls'>*

(="ppl">="ppl">Haraway naming those) ="trms">scientific ="trms">networks crucially determined who did ="trms">science and what ="trms">science was considered good
(='at'>#sohrevardi)

="ppl">Darwinian conception of ="trms">natural political economy of population


(in ="ppl">Attar, Kelile Demne, Ajayeb, i am hunting for) ='strcls'>*** early ="trms">systems theory ='strcls'>*** ='lgc'>='lgc'>--> providing the ="trms">technical base for (="trms">different claims such as='lgc'>:) the claim to ="trms">scientific maturity of the ="trms">social ="trms">sciences based on concepts of culture and ="trms">social group


“he removed the putative head from the collective ="trms">animal body.” ='lgc'>='lgc'>--> ="trms">animal body politic
='lgc'>='lgc'>--> ="trms">society was derived from complex ="trms">interactions of pairs of individuals, understood and ="trms">measured by psychological ="trms">techniques, which constituted the ="trms">social field space. one looked for axes of dominance as organizing principles on both the physiological and psychological levels
='lgc'>='lgc'>--> the theory of the function of male dominance nicely joins the political economy aspect of the study of ="trms">animal behavior and evolution='lgc'>:
="lsts lst1">•competition
="lsts lst1">•division of labor
="lsts lst1">•resources allocation model
with the ="trms">social ="trms">integration aspect='lgc'>:
="lsts lst1">•cooperative coordination through leadership and ="trms">social ="trms">position
with the purely physiological understanding of reproductive and embryological ="trms">phenomena


='strcls'>*Garden of Industry='strcls'>*

dominance as a ="trms">natural property (with a physical-chemical base)

a cross ideological exercise (is not possible)='lgc'>: ="trms">science cannot be reclaimed for liberating purposes by simply re="trms">interpreting observations or changing terminology ='lgc'>='lgc'>--> (Princess Bubblegum) denying a dialectical ="trms">interaction with the ="trms">animals in the project of self-creation through ="trms">scientific labor

(let's switch to a deeper look at primates, not as models of human beings, rather='lgc'>:) how they live and relate to their environment in ways that may have little to do with us ='lgc'>[this is so helpful for everyone and is why i am ="trms">interested in ="trms">animal body politics='lgc'>] and that will surely reform our sense of ="trms">relation to ="trms">nature in our theories of the body politic ='lgc'>[='lgc'>='lgc'>--> ='at'>#="nms">body image='lgc'>]
="prgrph">-bodies and ="trms">societies that do not depend on dominance hierarchies
='lgc'>='lgc'>--> ='lgc'>[='mywrk'>my work with ="nms">ajayeb ="trms">bestiary early ="trms">animal ="trms">science is about learning='lgc'>] ='strcls'>***how to build ="trms">natural ="trms">sciences to underpin new ="trms">relations with the ="trms">world='strcls'>*** ='lgc'>[and that ‘="trms">history’ is not like something you hand it to someone like a cake you baked='lgc'>]

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قورباغه زدن با شلنگ بیرون پریدن گلوله قرمز
مورچه روی برگ روی آب
آجر پرتاب کردن گربه بالای درخت
مورچه سوزاندن با ذره‌بین
سوسک سوزاندن با آب داغ
جوجه ته چاه



heyvan, heyvun, heyvunak, heyvunaki
حیوان، حیوون، حیوانک، حیوونکی

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="large lg46" stl="font-size:113%"> (delight in) our ='strcls'>*sensous involvement='strcls'>* with the ='strcls'>*="trms">materials of ="trms">language='strcls'>* (Lyn Hejinian)

="ppl">Doty

all we see is slippery, nuanced, elusive

='strcls'>***“the ="trms">world is wily, and doesn't want to be caught”='strcls'>*** (Susan ="ppl">Mitchell)

perception is ="trms">simultaneous and layered

(elements of the) sensorium='lgc'>: continuous, comples ="trms">response to things perpetually delivered by the senses, the encompassing sphere that is such a large part of our subjectivity

we are englobed entirely (by the reports of our senses) ='lgc'>='lgc'>--> a seamless weft of ‘information’(='lgc'>=/= the ="trms">data the senses offer)

dark, sug="trms">gestive b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lur of shapes and colors

what we can take in is a partial rendering of the ="trms">world

='lgc'>[dog's nose ="trms"nttrm="already,spread">reading='lgc'>] ...a universe of scents='lgc'>--="trms">historical, multifaceted='lgc'>--="trms">presents itself to the canine “="trms"nttrm="already,spread">reader”

(="ppl">Doty) ...deer cannot see red or orange, a biologist ="trms">writes, but apparently can see blue much better that we can. who can even ="trms">imagine what that would mean, for blue to be='lgc'>--well, more='qstn'>? ='heart'>♥

“All accounts, it seems, are partial; thus all perception might be said to be tentative (versuchsweise), an opportunity for ="trms">interpretation, a guessing game.”

="ppl">Doty putting it into a single sentence in order to sug="trms">gest, as Proust did, the ="trms">simultaneity of perception. he ='lgc'>[Proust='lgc'>] wanted to dilate the sentence toward its outer limit, so that one would feel the blu of space and time that the unit of syntax held all at once

='strcls'>*finding the words='strcls'>* ='lgc'>='lgc'>--> the ="trms">nature of my attention, the sig="trms">nature of my selfhood

...terms commensurate with the clamoring ="trms">world

(recognize your acts of naming ='lgc'>='lgc'>--> ='thdf'>for example naming the sonic outruch of a ="trms">bird “singing”) ='lgc'>='lgc'>--> what ="trms">birds are actually up to when they sing isn't clear ='strcls'>**

Whitman describing the sea itself as a “fierce old mother” whose constant iteration is the whispered word death


(in ="nms">Iran we have) the problem of speechlessness (='lgc'>='lgc'>~->='qstn'>? ="frds scrmbld">Mehdi and ="frds scrmbld">Kourosh's talkativeness) ='lgc'>='lgc'>~= a state without ="trms">agency ='lgc'>='lgc'>--> unable to push back at things that impress upon them

='strcls'>***life not having been realy lived until it is ="trms">narrated (='at'>@="frds scrmbld">Ehsan)
(we need) to experience the satisfaction of matching words to the ="trms">world ='lgc'>='lgc'>--> ='strcls'>**to feel, at least for a moment, ="trms">language clicking into place, into a ="trms">relation with the ="trms">world that feels seamless and inevitable='strcls'>** ='lgc'>-- when ="trms">language seems to match experience, a kind of fusion between the word and the ="trms">world ='lgc'>: some tift is healed ='lgc'>='lgc'>--> “the silken ="trms">skilled ='strcls'>*transre="trms">membrance='strcls'>* of a song” -='lgc'>[trans- ='lgc'>: exchange of parts, one being fusing with another='lgc'>] ='lgc'>='lgc'>--> “floating instant"='lgc'>--a part of the other, grown indistinguishable

the pleasure of recognizing a described ="trms">world ='lgc'>[='strcls'>****='lgc'>] ='lgc'>='lgc'>--> work on ="nms">ajayeb


festidious sense of accuracy


(="ppl">Doty on) Elizabeth Bishop's ="trms">poem “The Fish” (concerned with the experience of observing, aiming to track the pathways of scrutiny, ='strcls'>*carefully rendered model of an engaged mind ar work='strcls'>*, looking into the fish's shifting eyes that can't be comfortably ="trms">anthropo="trms">morphized. we can only guess if the ="trms">poet is concerned with defeat, vitory, or survival) ='lgc'>=/= ="ppl">Ferdosi's Rostam, or Div
Bishop's examination of the fish happening in the com="trms">position of the ="trms">poem ='lgc'>=/= straightforward record of perception

a tradition of seeking, in the vast ="trms">book of ="trms">difference (tha American continent offers)

(the ="trms">poem) ="trms">interprets a wordless, creaturely ="trms">presence

baroque='lgc'>: attempt to dramatize the mind in action rather than in repose (="ppl">Sa'di's baroque tendencies in Golestan)

fusing impressions synesthetically in a startling phrase
peeling scales provoke simile

...mind moving swiftly from observation to reverie

a compelling replica of inquiry ='lgc'>='lgc'>==> en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list the ="trms"nttrm="already,spread">reader's participation in a version of the work of consciousness


descriptive acts ='lgc'>='lgc'>--> attempt to render the ="trms">world (and it is subject to revision)


='strcls'>*examplars of strangeness” (for my ="nms">ajayeb, ='at'>#="trms">writing Div descriptions)
="prgrph">-let's re="trms">write Div Sefid and give it more ='strcls'>*wealth of detail='strcls'>*='lgc'>='lgc'>==> keeps the Div from becoming a ="trms">symbol and allows it to ='strcls'>*remain creaturely='strcls'>*
='at'>#Div ="trms">poetry, to get close to a lived texture of creature, to allow the senses their complexity synthetic life

='strcls'>**every achieved ="trms">poem inscribes a perceptual sig="trms">nature in the ="trms">world='strcls'>**

the work of seeing ='lgc'>='lgc'>==> who is doing the looking, a ="trms">specific, idio="trms">syncratic sensibility

='strcls'>*detail ='lgc'>='lgc'>==> subjectivity='strcls'>* ='lgc'>: we are brought into intimate proximity to the slipstream of (her) sensations ='lgc'>='lgc'>--> ='strcls'>*subjectivity='strcls'>* is made of such detail (of all the [...]