[...]s 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”

="large lg2" stl="font-size:112%"> (objectivist ="trms">epistemology's) ‘to know'='lgc'> = to desubjectify, to make explicit the subject's partial ="trms">presence in the object ='lgc'>=/= (Amerindian shamanism ="trms">epistemology's) ‘to know'='lgc'> = to personify, something that is always a someone

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

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

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

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

multiculturalism ='lgc'>='lgc'>--> relativism ='lgc'>='lgc'>--> diversity of subjective and partial re="trms">presentations, each striving to grasp an external and unified ="trms">nature

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

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

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

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

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

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

the neo="trms">phenomenological appeal to the body as the site of subjective singularity
projects of “="trms">embodying” (the spirit) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> eliminative ="trms">materialism

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

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

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

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


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)

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

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

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

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

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

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


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

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

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“="nms">ajayeb” a term i use in="trms">="trms"nttrm="cluster,club">clusively to examine a living and nonliving ‘="trms">historical site’ / ‘="trms">heritage web’ in order to learn/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)

="large lg1" stl="font-size:126%"> ='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)

="large lg6" stl="font-size:129%">
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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(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

="large lg18" stl="font-size:131%">
(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 ways in which the ="trms">world impresses itself upon us ='lgc'>='lgc'>--> knowing through our scaf="trms">foldings of concerns, the tones and shadings of our moods) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> we are in a ="trms">sort of ='strcls'>*="trms"nttrm="already,spread">readerly alliance='strcls'>*


='lgc'>[time='lgc'>]
='at'>#practice='lgc'>: try to describe what subjective time feels like ='lgc'>='lgc'>--> to find variety of ="trms">verbs to describe less ="trms"nttrm="already,spread">readily chartable motions
(the time of ="trms">interiority) pools, cibstricts, tunbles, speeds
="prgrph">-we live in a felt ="trms">narrative progression, through which experience is transformed into ="trms">memory
='strcls'>*="trms">memory edits='strcls'>*
what is ="trms">memory but a ="trms">story about how we have lived='qstn'>?
="prgrph">-timelessness='lgc'>: the ="trms">interior landscape of reverie


lyric state of mind ='lgc'>: seized by a moment that suddenly seems ="trms"nttrm="knowledge,Knowledge">edgeless, unbounded
="prgrph">-wholly giving oneself over to experiencing an object
="prgrph">-unpointed awareness
="prgrph">-perfectly useless concentration
="prgrph">-entirely occupied
lyric moment is isolate ='lgc'>=/= (parts of a) ="trms">narrative are contiguous
(="trms">according to the lyric ='lgc'>='lgc'>-->) consciousness or immortality is without date(='qstn'>?)

moment dilates as it is described
creating an alternate sense of duration


the surface of ="trms">language
the complexity and ="trms">interest of the surface

="trms">thickness means we have to ='strcls'>*labor to ="trms">enunciate='strcls'>* them ='lgc'>-- is a way of mirroring the physicality of the ="trms">world

seamlessness ='lgc'>='lgc'>==> our attention is suspended

(a ="trms">poem/="trms">writing) shift time ='lgc'>='lgc'>==> put us inside a s="trms">cene

...slip the confines of the body

="trms">poem's leap toward transcendence

people slip out of the ="trms">story they are living all the time (='at'>@="nms">iranians)
(daily life is full of small moments of='lgc'>:)
="lsts lst1">•rupture
="lsts lst1">•disappearance
="lsts lst1">•="trms">interiority

because of her ='lgc'>[Bishop's ="trms">poem The Fish='lgc'>] act of description ='lgc'>='lgc'>==> her encounter with otherness restructures her sense of the ="trms">world ='strcls'>***
(for Bishop) ="trms">animal ="trms">presence engenders an experience of joy
(the ="trms">animal ="trms">presence provokes, engenders what in ="ppl">Attar='qstn'>?)


="prgrph">-our speech rushes in where there are no words

="large lg10" stl="font-size:124%"> ="nms">="nms">ajayebnameh ='lgc'>='lgc'>--> our acts of description ='lgc'>='lgc'>--> bridges to ="trms">animal life and evidence of our distance from them


descriptions (actually='qstn'>?) describe the consciousness
various and lusterous enough (to reflect back the complexities of the) self that is doing the looking

="large lg14" stl="font-size:119%"> description='lgc'>: a mode of thinking
='lgc'>=/= that would make a claim about what reality is ='lgc'>}='lgc'>='lgc'>--> ='thdf'>that is why i can't ="trms"nttrm="already,spread">read theoretical philosophy about the “real” or “being” anymore (of ="ppl">Simondon for instance), the lack of ='strcls'>*description of the speaker's ="trms">world='strcls'>* in his work ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> every leaf is made up of a complex ="trms">interaction of shades='lgc'>] ='lgc'>='lgc'>--> (is this because i studied drawing='qstn'>?)='lgc'>: people who have studied drawing know that ='strcls'>*you have little idea what is in front of you='strcls'>* (in the visual landscape)
='strcls'>***what philosophy does to your mode of perception='qstn'>?

‘chain of de="trms">finitions,’ a catalog of names ='lgc'>--='qstn'>?='lgc'>='lgc'>--> a mode of ='strcls'>*litany='strcls'>* ='lgc'>[مناجات وعبادت تهليل دار (تحلیل دار), colloquy with God (='lgc'>='lgc'>--> ='at'>#prayer, modes of consciousness and ="trms">rhetorics used to ="trms">commune with the divine ='lgc'>=/=='qstn'>? “building a tower in order to thunder back at the old thunderer” -="ppl">Doty)='lgc'>] (='lgc'>='lgc'>--> this has been my mode of consciousness in my ="trms">lectures)='lgc'>='lgc'>--> a way of accumulating terms of praise (can also easily grow numbing)
='strcls'>*accumulation of descriptive phrases='strcls'>*='lgc'>: a dynamic, forward-moving thing, one that in="trms"nttrm="cluster,club">cludes evidence of struggle ='lgc'>='lgc'>-->='lgc'>[='strcls'>*connection lies behind the “catalog of inadequate terms”='strcls'>*='lgc'>]
(one effect of my quirky talks is as if we have) climbed a ladder of phrases
...struggle to reconcile the delights of earth with the ="trms">demands of heaven='strcls'>* ='lgc'>[_i am keeping in touch with a way of talking (doubling phrases,,,) in performances which intensifies the audience's sense of the speaker's character, his enthusiasm, his giddy متزلزل pleasure in being overcome by what is (for him) the ='strcls'>*sensory evidence='strcls'>* (of the divine, or an ="trms">excessive described ="trms">world)='lgc'>]
(in my performances) through description, twining strands of meaning, braiding together elements of ='lgc'>[my='lgc'>] thinking and perception to make an image both elusive and unforgettable, unparaphrasable نقل بيان نشدنی
='strcls'>*="trms">density='strcls'>* ='lgc'>='lgc'>==> melds perception with thinking and feeling ='lgc'>='lgc'>==> making a new generative reality
(the speed of my talking has to do with the quick and compressed that) operates on us before we have even had time to think about what is happening ='lgc'>='lgc'>='lgc'>~=> a ="trms">world that is both immediate and immense, a moment out of context, a pouring stream of being (on the way so somewhere else) ='lgc'>[a ="trms">viscerality that Vanja reported after experiencing my performance; my ='at'>#="trms">routines='lgc'>]
="prgrph">-when you look at my performances there is a feeling of it is not quite figured out how h[...]