[...]="lsts lst1">•Hokkaido's “frontier spirit”
="lsts lst1">•
(i constantly use catachresis in my own ="trms">language, the abuse of ="trms">language in describing things. did the mice “speak,” “wrote”='qstn'>? “The choices we make ='lgc'>[of words='lgc'>] ="trms">matter. Words make ="trms">worlds.” ='lgc'>[creatures='lgc'>] are enacted in the ="trms">semiotic and ="trms">material practices we weave through them ='lgc'>==opening='lgc'>='lgc'>==> new grounds for conversation)

="trms">world's misplacements

catachresis helps ="ppl">Tsing as she grope for ="trms">language to describe an impossible program='lgc'>: a program dedicated to confusing disciplinary boundaries and to describing the challenges of life within the ruins created by ="trms">modernization’ vast “improvements” ='lgc'>--requires='lgc'>='lgc'>--> a crisis in ="trms">language

="large lg2" stl="font-size:110%"> ="ppl">Tsing's non-threatening descriptive biology

multiple rendering of salmon

U.S. and Japanese frontier ="trms">technologies

(human and nonhuman) enactments of the mixed-up

='strcls'>*landscape='strcls'>*='lgc'>: a lens that refuses the abstraction of human-nonhuman ="trms">relations in a vacuum

talking fish
acting landscapes

the still-living (='lgc'>~ still-kicking) as a series of misplacements

="trms">world produces its own catachresis

="ppl">Tsing asks “so why is anything still alive='qstn'>?” (in the time of massive human dist="trms"nttrm="disturban">urbance)

your willingness ='lgc'>+ my dreaming


="lsts lst1">•="trms">social ="trms">scientists tried to be more “="trms">scientific”='lgc'>: by counting and putting things into boxes (missing the ="trms">interesting stuff in the ="trms">sciences, in="trms"nttrm="cluster,club">cluding our ="trms">relations with other ="trms">species)
="lsts lst1">•="trms">scientists tried to be more like humanities='lgc'>: decoration (missing the important insights of these fields, such as the fact that ethics is useless as long as the ="trms">categories it assesses are al="trms"nttrm="already,spread">ready set in place)

='lgc'>[='strcls'>*='lgc'>]curiosity='lgc'>: alighting on common ex="trms">citement to learn about the ="trms">world and its goings on
='lgc'>[='strcls'>*='lgc'>]="trms">imagination='lgc'>: staying with (our) observations until we find frames for thinking about pattern and ="trms">trajectory

to create new genres of ="trms">translation (='lgc'>='lgc'>==> play)

(the problem of) ='strcls'>*unintentional design='strcls'>*

(what i am learning with ="nms">ajayeb is the art of) paying ='strcls'>**close descriptive attention='strcls'>** (to human ="trms">interactions with other ="trms">species)
="prgrph">-to re-learn the arts of description, that the art of 20th century is so deprived of

“population genetics and neoclassical economics each made description unnecessary through a calculus in which self-contained individuals could be ="trms">posited without attention to ="trms">social ="trms">relations and ="trms">histories” (="ppl">Tsing)

="trms">sciences that are designed ="trms">specifically not to tackle problems of living together


='at'>#project on ="nms">Tehran trees, on ="trms">anthropogenic landscapes of ="nms">Tehran
="prgrph">-descriptive ="trms">methods for the study of ="trms">social ="trms">relation and ="trms">histories
="prgrph">-learning (directly) about ="trms">worldly objects of ="nms">Tehran ='lgc'>='lgc'>==> take part in the kinds of creative play that are the hallmark of the research ='lgc'>='lgc'>--> draws ="trms"nttrm="already,spread">readers outside common-sense assumptions

using='lgc'>:
="lsts lst1">•="trms">anthropology ='lgc'>='lgc'>--> its expertise in ethnographic ="trms">methods
="lsts lst1">•="trms">history ='lgc'>='lgc'>--> its turn to environmental ="trms">narration
="lsts lst1">•biology ='lgc'>='lgc'>--> (="trms">ecological evolutionary-developmental trends) that have shown how ="trms">species come into being with each other
="lsts lst1">•="trms">science studies ='lgc'>='lgc'>--> its lively juxta="trms">position of ="trms">technological and philosophical ="trms">methods


="ppl">Tsing='lgc'>: there is no reason that ="trms">anthropologists cannot study nonhumans using some of the very same ="trms">methods we use to study humans='lgc'>--or close parallels to them

="large lg6" stl="font-size:119%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

walking is the speed of bodily pleasure
the speed for looking for mushrooms

mushrooms jump into your hands with all three pleasures of the unasked for
='strcls'>*they are not the product of your labor='strcls'>* ='lgc'><='lgc'>-- we should be able to work and depend on those things

="ppl">Tsing saying ‘bismillah’ in her ="trms">writing

delight ='lgc'>==make='lgc'>='lgc'>==> impression

='strcls'>*noticing='strcls'>* and ='strcls'>*coming back='strcls'>* to familiar places is the beginning of appreciation for multi="trms">species ="trms">interactions

="nms">Tehran expansive and overlapping geographies resist common models (which divide the ="trms">world into “them” and “us”)

lichen='lgc'>: an as="trms">sociation of a fungus and an alga or cyanobacteria, where the non-fungal partner fuels lichen ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism through photosynthesis

assumptions of human constancy ='lgc'>='lgc'>--> autocratic military ideology ='lgc'>=/= ="trms">historically webbed ="trms">inter="trms">species dependence -='lgc'>=> a ="trms">different cultural research ="trms">trajectory

(to understand more about) domestication='lgc'>: web of entanglements
='lgc'>=/= neoliberal hard-line ='lgc'>[human ='lgc'>=/= ="trms">wild='lgc'>] understanding of “domestication='lgc'> = human control” (ignoring that such ="trms">relations might change humans too, ignoring the complex ="trms">relations of ="trms">interdependency) ='lgc'><='lgc'>== ideological commitment to human mastery (='lgc'>='lgc'>--> ="frds scrmbld">Sana's political commitment to liberalism) ='lgc'>}='lgc'>='lgc'>==> (fantasies of) ='strcls'>*the ="trms">wild ="trms">species self-making='strcls'>* ='lgc'>=/= fantasies of control
='lgc'>='lgc'>==> life imprisonment and genetic standardization of domestic ="trms">animals, ="trms">wild ="trms">species are ‘preserved’ in gene banks while their multi="trms">species landscape are destroyed

i want ="frds scrmbld">Sana to become a rese="trms"nttrm="search">archer able to know something more about the cultural construction of gender, ="trms">species, and binds='lgc'>--rather than “freeing” women from their gender, dogs from humans, slaves from masters='lgc'>--which will lead only to the constitution of autocratic liberalism made in the image of human free will and guardianship, another master program...
!='qstn'>?how can i say “let's stay in the prison and study” ...well, maybe i can't
='at'>#="nms">harem, the ="trms">question of women confinement (usually at the center of a beautiful dream of order and plenty)

="prgrph">-how can i start and cultivate ="trms">affection and appreciation for ="trms">inter="trms">species ="trms">relations in ="nms">Tehran today='qstn'>? (='lgc'>='lgc'>--> ways and ="trms">methods)
="prgrph">-how with my chaotic and extremist ="nms">iranian freedom-fighter friends we could become allies='qstn'>? (='lgc'>='lgc'>--> ="trms">network)
="prgrph">-what is my evidences, examples, samples of the lived experience in ="nms">Tehran='qstn'>? (='lgc'>='lgc'>--> ="trms">data, ="trms">stories that stick)

a dichotomy of analysis='lgc'>:
="lsts lst1">•="trms">species found inside human body ='lgc'>='lgc'>--> discourse of cohabitation and ="trms">interdependency
="lsts lst1">•="trms">species found outside human body ='lgc'>='lgc'>--> discourse of human impact, management, and control

Engels's just-so ="trms">story of private property='lgc'>: o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of property was in herds ='lgc'>='lgc'>==> male control of reproduction in human families

cereal domesticated human
in the near east a shift towards gathering multiple small-grain grasses is as="trms">sociated with the 10000 years before domestication
focus on landscape ='lgc'>--to='lgc'>='lgc'>--> focus on crops


across Eurasia the rise of state (and their specialised civilization) is as="trms">sociated with the sp="trms"nttrm="already,spread">read of intensive cereal agriculture
(="ppl">Tsing > Connor)

a political con="trms">figuration='lgc'>:
states encouraged sedentary, stable farms, family-based households, and guaranteed the forms of family property and in="trms">heritance (that drew lines within and between families) ='lgc'>='lgc'>==> both women and grain confined and managed to maximise fertility
='lgc'>--Engels='lgc'>='lgc'>--> ="trms">inter="trms">species ="trms">love affair

it was in the 19th century that standardization became itself the “="trms">modern standard”


='lgc'>[='strcls'>*='lgc'>]plantation='lgc'>: ordered cropping ="trms">systems worked by non-owners and arranged for expansion
='lgc'>='lgc'>==>
="lsts lst1">•deepen domestication
="lsts lst1">•reintensifying plant dependencies
="lsts lst1">•forcing fertility

superaboundance of a single crop (without the ‘="trms">love’ ='lgc'>[connector romance of people, plant, place='lgc'>] that was key in state-endorsed cereal agriculture)
(in plantation) the plants were exotic and labor was coerced slavery

only with ='strcls'>**hierarchy and managed antagonism='strcls'>** in place enormous profits (='lgc'>+ complementary poverty) could be produced

plantation produced the wealth and the modus operandi that allowed Europeans to take over the ="trms">world

(not ="trms">technologies and resources, rather) ='strcls'>*plantation ="trms">system made the navies, ="trms">science, and industrialization possible='strcls'>*

taking the alienation of people (from their crops) for granted

='lgc'>='lgc'>==> human sub="trms">species were ="trms">formulated and enforced ='lgc'>: biology came to signify the ="trms">difference between free “owner” and coerced “labor” ='lgc'>='lgc'>--> racial divisions were produced and reproduced in each dowered marriage and in="trms">heritance

="prgrph">-poor families needed more labor, particularly where ="trms">child labor kept many adults alive
="prgrph">-privileged families were charged with the advancements of the race, women must bear its heirs ='lgc'>='lgc'>--> late 19th century discourse of ="trms">scientific hygiene and eugenics اصلاح نژاد informed white women's ="trms">species segregation

='lgc'>{ boundaries of home='lgc'> = boundaries of ="trms">love ='lgc'>}='lgc'>='lgc'>--> fetishization of the home as the space of purity and ="trms">interdependence ='lgc'>='lgc'>==> extra-domestic intimacies (within/between ="trms">species) =
="lsts lst1">•archaic fantasies (the ="trms">community, small farmer, etc.)
="lsts lst1">•passing affairs (feminism, ="trms">animal ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, etc. )
='lgc'>+
outside the home='lgc'> = domain of economic rationality and conflicting individual ="trms">interests

='lgc'>='lgc'>--> mid 20th century allowed other ="trms">species accepted='lgc'>: pets are models for family devotion. but the model of the ="trms">loving and the be="trms">loved pet does not sp="trms"nttrm="already,spread">read ="trms">love; it holds tight inside the family (-="ppl">Tsing)

='lgc'>[bio="trms">social plan:='lgc'>] other people ='and'>& other ="trms">species are judged by their ability to live up to one standard of domestic intimacy (USA or ="nms">iran)='lgc'>:
they ="trms">love their ="trms">children and pets ='lgc'>='lgc'>==> ="trms">imagine themselves as compassionate and moral ='lgc'>='lgc'>--> makes them ‘good people’ ='lgc'>='lgc'>==> ="trms">="trms">equip them to make decisions for the whole ="trms">world ='lgc'>='lgc'>==> moral hierarchy (='lgc'>~ your goodness is qualification for global goodness) ='lgc'>='lgc'>==> other people ='and'>& other ="trms">species are judged ='lgc'>='lgc'>--> project to improve the ="trms">world ='lgc'>='lgc'>==> ='strcls'>*collateral damage is unfortunate but not inhumane='strcls'>*

="trms"nttrm="disturban">urban jungle
jumble of diversity ='lgc'>+ imperial planners
="trms">excessive teams

="trms">technique of unmapping, for separating paired projects and effects and places and things. (='thdf'>for example unmap state and capital from diversity places)
="lsts lst1">•sp="trms"nttrm="already,spread">read obscurity
="lsts lst1">•to know something from disordered ="trms"nttrm="knowledge,Knowledge">edges (='lgc'>=/= ptoductive ="trms"nttrm="knowledge,Knowledge">edges)
="lsts lst1">•what grows in the seam (to begin with)
="lsts lst1">•pleasure of variety beyond the domestic
="lsts lst1">•how places are ="trms">differentiated and ="trms">specific


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

Global Futures
(a game of) possibilities of ="trms">contingent connections
a game that develops our ideas of the productivity='lgc'>--for better or worse='lgc'>--of ="trms">contingency
a game to appreciate ="trms">contingent connections ='lgc'>[='lgc'>=/= stale and d="trms"nttrm="danger,stranger">angerous pre="trms">dictions (='lgc'>='lgc'>==> mithridatism)='lgc'>]

futures of all ="trms">sorts are forged in the ="trms">contingencies of strange connections
="lsts lst1">•foreclosed in the narrow channels of corporate expansion
="lsts lst1">•clashing state and popular terrorisms
="lsts lst1">•our best hopes (as well as our inchoate terrors)

='strcls'>*="ppl">Tsing='lgc'>: “="trms">Contingency surrounds us, but we ignore its power to shape the future.”


='strcls'>**europe's secular prophecy's ="trms">formulaic ="trms">tropes for encapsulating time='strcls'>**
="lsts lst1">•most powerful future-making ="trms">stories have told of the fulfillment of principles of progress and rationality
="lsts lst1">•driving force of ="trms">technology will transform ="trms">society
="lsts lst1">•ideal of democracy will be progressively en="trms">coded in law
='lgc'>=/=
='strcls'>**anti-progress prophecy's ="trms">formulaic ="trms">tropes for encapsulating time='strcls'>**
="lsts lst1">•national genius of a chosen people will blossom
="lsts lst1">•human ="trms">nature will reestablish ="trms">historic gender roles and racial hierarchies
="lsts lst1">•the essence of ancient civilizations will rise again to vie and clash

='lgc'>}='lgc'>='lgc'>--> There is no room for ="trms">contingent connections in any of these pre="trms">dictions


(most important ="trms">story of our time='lgc'>:) ='strcls'>*the ="trms">story of globalization='strcls'>*='lgc'>:
="lsts lst1">•the ="trms">world is entering a global era without political or economic rifts
="lsts lst1">•nation-states and cultures are increasingly irrelevant
="lsts lst1">•a global menu of ="trms">consumerdesires and entrepreneurial standards frames identity and sets individual and collective goals

='lgc'>='lgc'>--> since the end of the Cold War='lgc'>:
="lsts lst1">•global expansion of a few giant corporations
="lsts lst1">•the great flows of people from one continent to another
="lsts lst1">•forging of transnational standards for economics and politics
="lsts lst1">•development of widely sp="trms"nttrm="already,spread">read audiences for once parochial forms of popular culture

="large lg10" stl="font-size:129%"> ='lgc'>='lgc'>--> Global capitalism is not seamless='lgc'>:
="lsts lst1">•leapfrogging financial crises
="lsts lst1">•“antiglobalization” politics springing up
="lsts lst1">•deflating policymakers’ hopes for a smooth ="trms">transition to corporate empire


ultimate fantasy of an ='strcls'>*era without politics='strcls'>*
ultimate fantasy of a ='strcls'>*more complex evolutionary plan='strcls'>*
='lgc'>=/= ="trms">contingency ='and'>& ="trms">interconnection



principles of (="ppl">Tsing and Pollman's) Global Futures game='lgc'>:
you tell the ="trms">story of this coalescence, and if your fellow players accept the ="trms">story, it makes ="trms">history='lgc'>: it becomes a part of the ="trms">world of the game.
the goal is to develop a set of ='strcls'>*coalescences='strcls'>* that fulfills a preassigned ="trms">mission.
whoever tells the best ="trms">story while completing the ="trms">mission wins.

you (tell ="trms">stories in which you) are free to='lgc'>:
="lsts lst1">•make the ="trms">world a better place
="lsts lst1">•hatch a nefarious scheme
="lsts lst1">•="trms">narrate a true ="trms">story

='lgc'>[='strcls'>*='lgc'>]coalescence='lgc'>: the ="trms">historical force that arises from a transformative coming together of disparate groups, institutions, or things='lgc'>:
an unexpected connection ='lgc'>='lgc'>==> a “="trms">historical force"='lgc'>[= something that might change the ="trms">world='lgc'>]
(parties might be='lgc'>: groups, institutions, ideas, identities, things, or beings. chili peppers and Thai cuisine; African rice producers and the Carolina coast; astrolabes, compasses, and plane tables)

='lgc'>[contemplative mode of togetherness='lgc'>: (in Europe) coalescence انعقاد ='lgc'>=/= (in Middle East) confluence تلاقى ='lgc'>}='lgc'>='lgc'>--> transnationalism ='lgc'>=/= ="trms">internationalism ='lgc'>}='lgc'>='lgc'>~-> forms of alliance that are possible and needed that can be created ="trms">differentially with “trans-” ='lgc'>=/= “="trms">inter-“='lgc'>]='lgc'>='lgc'>--> ='strcls'>*coalescence is not meaningful nor possible in Middle East='qstn'>?='strcls'>*

example='lgc'>:
="lsts lst1">•not coalescence ="trms">story='lgc'>: to say that a cat and a goldfinch are both ="trms">animals. or to ="trms">imagine a pet store that sells both
="lsts lst1">•coalescence ="trms">story='lgc'>: a cat-feeding fad that requires that cats eat nothing but goldfinches to give the cats a sleeker coat, while goldfinches become ="trms">seriously end="trms"nttrm="danger,stranger">angered because of the program ='lgc'><='lgc'>-- ='strcls'>*both cats and goldfinches are changed in the encounter='strcls'>*

coalescence can be unintentional, ="trms">seriously damage collaborator and the ="trms">world

="trms">missions could be='lgc'>:
="lsts lst1">•create a revolution
="lsts lst1">•corrupt a nation's government
="lsts lst1">•use a ="trms">natural resource to create havoc
="lsts lst1">•revitalize an ancient philosophy
="lsts lst1">•


future-making cards='lgc'>:
icons of ="trms">historical ="trms">agency
they re="trms">present the ="trms">world through stereotypes and ="trms">symbols
used as an ideology about X (='lgc'>=/= as the real thing)

eternal essences as ="trms">natural objects or cultural ="trms">codes prevent theories to require things to change ='lgc'>=/= Global Futures conceptualization of time and change ='lgc'>='lgc'>--> ='strcls'>***forms of human and nonhuman possibility ="trms">imagined within current discussions of politics and culture='strcls'>***

='strcls'>*="trms">world power ='lgc'>=/= ="trms">world time='strcls'>*

time ='lgc'>='lgc'>--> evolutionary ladder ='lgc'>='lgc'>--> progressive ='lgc'>='lgc'>--> supportive trellises of flowering liberalism ='lgc'>+ critical charts of intensifying capitalism

="large lg3" stl="font-size:111%"> coercive ="trms">international development
civilizational paternalism
free-="trms">market bullying

="large lg10" stl="font-size:114%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='at'>#my theory (='lgc'>=/= reductionist, or psychological identification) on ="trms">specification of='lgc'>:
spider ='lgc'>=/= linear temporality
whale ='lgc'>=/= distinction of organism and environment
(='qstn'>?) ='lgc'>=/= “single point of view ='lgc'>='lgc'>==> subjective ="trms">phenomena”

="ppl">Nagel='lgc'>: the fact that an organism has conscious experience='lgc'> = there is something it is like to be that organism ='lgc'>{='lgc'>='lgc'>--> subjective character of experience='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> analyzable in terms of any explanatory ="trms">system of functional states, or intentional states

="large lg4" stl="font-size:111%"> Blade Runner's notion of “soul”='lgc'>: ascribed to robots or automata that behave like people though they experience nothing

physicalism='lgc'>: ="trms">phenomenological features must themselves be given a physical account

...if one ="trms">travels too far down the phylogenetic tree, people gradually shed their faith that there is experience at all

anyone who has spent some time in an enclosed space with an ex="trms">cited bat
anyone who has spent some time in an enclosed space with an ex="trms">cited whale
anyone who has spent some time in an enclosed space with an ex="trms">cited snake
anyone who has spent some time in an enclosed space with an ex="trms">cited jinn
='lgc'>='lgc'>--> knows what it is to encounter a fundamentally alien form of life

="ppl">Nagel asking='lgc'>: we must consider whether any ="trms">method will permit us to ex="trms">trapolate استقراء to the inner life of the bat from our own case, and if not, what alternative ="trms">methods there may be for understanding the notion

="large lg5" stl="font-size:152%"> “our own experience provides the basic ="trms">material for our ="trms">imagination, whose range is therefore limited” ='lgc'>='lgc'>--> ="ppl">Nagel's view remains secular and in the bounds of his disciplinary field. (="trms">religious studies, theology, ="trms">animal subjectivity studies, art of description, they can be helpful to describe things not in terms of the impressions they make on our senses)
="prgrph">-="ppl">Nagel is trying with the wrong ="trms">language at bats='lgc'>: “does it make sense to ask what my experiences are ‘really’ like as opposed to how they app[...]