[...]meaning and power that flow through (materials and bodies)
mondial ~? situated knowledge
the idiom ‘situated’ makes people think ‘local’ (instead of global)
by situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in materiality a distributed digital network. the situated is always open. the point is that it is not nowhere and no place.
epidemic friendly
the flow of disease are major international research matter
eco-feminism, veganism is for Haraway is genocidal position, a position that advocates violence, a position dedicated to the destruction of ways of life and living beings including animals, [a position that] *concise all working animals to being nothing but evidence of the destructive and violating imposition of human will on natural stuff*, and “that domestic animals of all kinds are victims and demonstrations of human hubris گستاخى, and they have been made into tools” ~= an extreme developemnt of liberal theory --> the (work) animals are not self-defining subjects, are violations and victims, and should not exisit, except as:
•heritage-animals
•rescue-animals
•wards of guardianship
(my work on ajayeb and question of heritage has been exactly against that position)
the radical anti-food-industry position is a radical liberal theory turns all working animals into (at best) *heritage-animals* ~= animal to be preserved as much as possible separate from human use --> “all human use is bad”
(--✕--> we know that the question of use and instrumentalism cannot for mortal finite beings rid out of liberation theory and practice)
[for example the disposition of the film How to Train Your Dragon: The Hidden World, where at the end dragons are better off their human partners ~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز]
**killiilling is not something mortal beings can avoid** (us or them)
*the human beings have regularly and in complex ways produced other living entities as killable*
[category of killable: a killing that doesn't quite count as killing]
killing your pet when she is too sick = a judgment in responsive relationship that is not equal
to say that “meat culture everywhere and always are acts of violation” is wrong
“post-”, the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique : finding that point of violation where you can say “got you!”, ‘I nailed you’ --> the practice of critique = to define what we are against }==> develop political movement that are fairly self-certain about what we are against ==> you will find yourself (perhaps) property addressing a particular issue but having no ability *to make political connection* (~= to think beyond the category[...]
(1)[...notes/midday review.txt]%0.6[...]s caress and embrace. it is not that you want all the audience in the world to identify with a general question or present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, transitioning body in your environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing from the bed to the wild?
pre-historic personhood
my work is concerned with connections, mediation and passages.
what you take for granted, is in another words, what that you can't not know.
(my proposal:)
the past is not absolute!
the idea is that the mythical became the mythological --> Things could be treasured for their beauty as opposed to
their utility or their numinousness.
(Martha Kenney's) “wild facts”
facts that won't hold still
fables
fables of ajayeb, creatures of imaginations, (im)possible worlds
...................................
your institutional hacks
three things to consider in my work:
projection, immersion, and synthesis
seeking to be at once inside and outside the topic
the issue of topology -- what remains invariant as a result of transformation
suggestive power of the figure
...................................
synthesis =/=? genesis (to originate something, to design)
genesis =/=? apocalypse
...................................
in research, contrast between method and subject, is a tool
(in studying natural history)
in critique, contrast between effect and affect, is a tool
(assumed quality of the object and one's own named experience)
[these tools are perhaps cognitive objects]
...................................
Enlightenment as cultural European phenomenon versus a scientific British one
(the theatrical function of natural philosophy in the England Enlightenment)
the function of natural philosopher in 18th century was to use experimental science machines to turn inert matter into active power, light/fire/heat/etc. to lecture an wealthy and polite fee-paying audience, in order to save them from irrationality, that inside all matter there is life and power, and that life was divine.
(however all this was all swept away in the industrial revelation)
William Herschel, an amateur natural philosopher discovering Uranus 1781
(Enlightenment was all about people changing their disciplines)
project of cons[...]
(2)[...notes/midday review.txt]%0.9[...]etics
...................................
trope - something other than its literal form
adding an adjective or replacing a name, (one-way movements?) -- let me tell you the story of:
*knowledge --to--> expressed knowledge
*knowledge --to--> knowing
*reality --to--> manifest realities
*real --to--> real enough
*islamic --to--> islamicate (“islamic” has always been a ‘range’ rather than a ‘binary switch’. things become more or less “islamic” in popular/proper belief)
*nature --to--> visual nature
*culture/civilization --to--> collective (emphasizing operation of gathering or composing and heterogeneity of the assembled)
*muslim countries --to--> muslim majority countries
*understanding --to--> better understanding
*what does X mean --to--> what does X mean for you
*body --to--> lived body
*body --to--> lived image
*language --to--> specialized languages
*world --to--> built world / thought world / described world / descripted world
*producing knowledge --to--> participating in knowledge projects
*to explain --to--> to explain in terms of...
*place/location --to--> neighborhood (ask ‘why this neighborhood?’ instead of place)
ajayeb helps me to work on:
-history
-poetics
-animality --> inhabiting material and semiotic positions --> how to find a descriptive act that is not in terms of the impressions it makes on our senses? / this is about the places things take and occupy in our phenomenal world. / it is difficult to discuss the night-sky without first breaking it up into constellations. (Matthew Carey)
i have been building my own islamology or islam-studies department, through a low-voice critical mildly blasphemic rant about imagination
(anthropology of non-experimental imagination in the islamicated worlds)
[there is a difference between **experimental imagination** and imagination]
we are at the edge of extinctions
many species and lives are migrating to “where” and nowheres, pushing to the oblivion.
my issue with the ‘timing of understanding’ --> i don't want to be understood by you, i want to be loved by you ==> messenger + message --> so how do i produce lovers? (=/= Don Juan's type of love) --> there is a genius in your everyday talks that transforms me and has nothing to do with understanding (with the information that i grasp)
(using Martha Kenney thinking:)
i am interested in crafting words, phrases, and languages that reworlds us. (reworlding is about reorienting us in the world differently. --> is that what i meant by changing the rhythm of somebody's story?) what is important for me is ***what words ‘do’ rather what words ‘point at.’*** --> if not evidence then ‘what’?! *****the magic of the right word*****
...................................
communicating k[...]
(3)[...notes/midday review.txt]%1.1[...] put them in ‘telling’ (telling stories about the lives of your found objects =/= insisting on the solidity of our found objects----[solidity = stability + authority] and in telling practices => (re)materializing your empirical objects =/= generating reliably-managed microworld)
-found objects are objects with which we inhabit worlds (or microworlds of our practices)
-(not claiming to occupy an) ontological no-man's-land outside of the microworlds --> my frame is no more free of metaphysics than any other
-towards an ongoing untidy recursive theory --> keeping our objects, concepts, and insights in a state of generative transformation
-which “affective economies” animate our own bodies as artist and as people?
-what feelings inform our works?
staying with linguistic differences (in each of our stories or praxiography) is a way of investigating the ontological commitments embedded in language.
ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to.” (Verran)
solidity of found objects, in my case, the graphs and images i am making about ajayeb --> the graphs now reiterate for me as rituals in my research microworld.
with these graphs i am trying different ways of arranging space, time and matter when speaking a *sentence*. ...each language figures space, time, and matter into different kinds of objects. in my writing tools with ajayeb, what type of material objects my language, or Hemedani or Qazwini's language, commits us to? my graphs are “spatiotemporal particulars” and “sortal particulars”. trying to talk about ontological assumptions embedded in the English (and any other) language. the diagrams are *rigs*. i am using rigging instead of framework. --> clever technological rigs, are provisional constructions, setup for a specific myth and dismantled after. sometimes old rigs are reused or repurposed for new rigs.
-resist peaceful naturalization
-uncomfortable software
-building/creating technologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
-(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
-the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)
-archived and frozen in time
-sorting operations
(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable me[...]
(4)[...notes/midday review.txt]%1.4[...]articipates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to.” (Verran)
solidity of found objects, in my case, the graphs and images i am making about ajayeb --> the graphs now reiterate for me as rituals in my research microworld.
with these graphs i am trying different ways of arranging space, time and matter when speaking a *sentence*. ...each language figures space, time, and matter into different kinds of objects. in my writing tools with ajayeb, what type of material objects my language, or Hemedani or Qazwini's language, commits us to? my graphs are “spatiotemporal particulars” and “sortal particulars”. trying to talk about ontological assumptions embedded in the English (and any other) language. the diagrams are *rigs*. i am using rigging instead of framework. --> clever technological rigs, are provisional constructions, setup for a specific myth and dismantled after. sometimes old rigs are reused or repurposed for new rigs.
-resist peaceful naturalization
-uncomfortable software
-building/creating technologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
-(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
-the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)
-archived and frozen in time
-sorting operations
(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) --> they are “materialized relations” (how can we tell a story of relations that for example numbers/math materialize?)
◦highlighting parts of ajayeb: as part of a material reading practice --> “highlighting” could easily be understood as metaphor of disembodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention =/= (Descartes’) “natural light of reason”
%report on fables of objects #workshop (22.02.2017 HWD apass): attention to the sense and feeling of disparity, dispersity, stability, sublimity, authority, epicness, weakness, severity, solidity, scale, (a)social connections, and tangibility in the character of the object of each participants in the stories we wrote. where were active and passive qualities located? how were agencies distributed?
•origin story --> evolution story, love story [the ob[...]
(6)[...notes/midday review.txt]%1.5[...]technological rigs, are provisional constructions, setup for a specific myth and dismantled after. sometimes old rigs are reused or repurposed for new rigs.
-resist peaceful naturalization
-uncomfortable software
-building/creating technologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
-(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
-the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)
-archived and frozen in time
-sorting operations
(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) --> they are “materialized relations” (how can we tell a story of relations that for example numbers/math materialize?)
◦highlighting parts of ajayeb: as part of a material reading practice --> “highlighting” could easily be understood as metaphor of disembodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention =/= (Descartes’) “natural light of reason”
%report on fables of objects #workshop (22.02.2017 HWD apass): attention to the sense and feeling of disparity, dispersity, stability, sublimity, authority, epicness, weakness, severity, solidity, scale, (a)social connections, and tangibility in the character of the object of each participants in the stories we wrote. where were active and passive qualities located? how were agencies distributed?
•origin story --> evolution story, love story [the object falls in love with...]
•daily story
•beast feeding story --> training story
evoking temporality of evolutionary time, face-to-face time, historical time, tiny scale time,
-each story has a music, texture of colors, pattern of meaning and affect
•bodyguard --> fantastic creature invented to protect an organism (your “object”). this bodyguard can be organic, nonorganic, cyborg, any form, but always an agent. tell us why/how this or that feature helps the bodyguard with its task
•generation stories, describe and follow your object in three generations, its child and grandchild
•[for the second day or warm-up first day?] constraint based writing: (Kenney > Christian Bök's “literary genetics” poetics of encryption of data; poetic vectors, to “infect” the language;) describe/story your object (or an operative “verb” within your discourse) with univocalics: without usi[...]
(9)[...notes/midday review.txt]%1.5[...]as it is crafted historically and naturalized in the west for the univerasal method of ‘knowing more’)
...................................
#workshop, reading group
•reading as passionate betrayal. (hunting for precious empirical details, refigurative, reparative, poaching, reading can be a betrayal of textual authority and an act of survival)
•addressing /present* differences, not already pre-figured differences
•(condition of friendship, staying close to the text) staying close as a reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug (drug rehabilitation)
•i am in no position of ‘understanding’ or being clear about the text
•(i understand now that) it is not up to me to tell you how to read
•what makes you write or scratch a text?
(aaaakh... our alphabetico-logical cultures...!)
•if everything is not fundamentally unreadable (snafu) we wouldn't be reading
•it is about to situate the place of a (un)learning
•throwing access to each other (not only in terms of transferential intensity #sss)
•which appetites and tastes are required to fulfill the *ethics and erotics of curiosity* (that I am cultivating and depending on)? flourishing (of my ajayeb) depends on a reading that is more like “mutual partial digestion” (Katie King, Haraway) [=/= “eating well"] the text
•“every time i read X, something new shows up”
my practice of ‘rhetorical reading’ (=/= ‘close reading’; or more like close reading and letting go. “close” is itself a metaphor, a rhetoric of reading;) doesn't work with the idea that there is something ‘in’ the text per se (coded or encoded meaning or some sort of knowledge made and installed by an author), or that the writer wants to say something to the reader, or that the text is symptomatic with meaning and that its intentions needs to be listened to. rather, in a post-Lacanian critique, i work the text like a pattern of language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-right of the page, a process of highlighting or embodied attention that produces non-zero clusters of salient words that come to glow different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my--the reader's--interests, past readings and educated meaning-associations. this mode of reading is not at all suggested to newbies in literature, sorry but this requres some degree of advancement in one's abilities and skills of writingreading, that means the reader already enjoys an ongoing well-articulated interest before coming to a particular sitting with a piece of writing, and this means the rhetorical reader's encounter with the text is highly situated and is not a blind date. in this case reading is a radical meaning-making practice full of adventures and preparations[...]
(10)[...notes/midday review.txt]%1.8[...]r />
*transvaluation
(Nietzsche hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (including, for example, the story of Mary's virginal pregnancy) is counter to the natural instincts of humanity, and therefore a contradiction of “natural values”.)
•promise of an illustrious afterlife
•desires would be the product of stimuli rather than the product of “will”
...................................
to *adjust (our/your) question
...to have no positive knowledge claim
appropriate ~= zabt o rabt ضبط و ربط
(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)
like San'an, many of us are facing an anxiety of withdrawal from the world that claims us
i am interested in to-link to that which (suddenly) interupts my reveries
to sharpen my capacity for incapacitation
not being afraid to look into many archives of mistakes (ajayeb?)
‘will to scientific knowledge’
[Latour]
(certain) seperation is political :
when we are talking about (re)uniting curricula, linking fields in humanities we are talking about not bringing together two things that are separate, but actually interogating the distribution of power, a way a distributing agancies.
it is not a “common world” to discover, it is a common world to be produced. and the only way to produce it, is through the usual tools that we have in our disposal, which are comming from ‘representation.’
compose =/= discover/uncover
...................................
enterances in ajayeb work, already generating form:
*-fire (talking fire)
*-darkness (Zolmat)
*-jinn
*-veil (pardeh)--purity of veiled origin; hidden matrix of signification (on which theoretical work secretly depends?) [also reading the secularization and the lifting of the veil, prostitute paradigm, conceptions of love,]
*-wall(?)
“truth” is veild, according to middle east (truth <----> pardeh پرده)
begining with the Greeks’ notion of basanos, relating truth to torture, a strictly constellated confluence of acts equally troubling to Aristotle and Aristophanes.
•pardeh-dari پرده دری, hajeb حاجب (after neghabat نقابت is hejabat حجابت [Beyhaghi]) (Nezami in Leili-o-majnun: haft arus-e noh emari bar dargah-e to be pardeh-dari (هفت عروس نو عماری بر درگه تو به پرده داری) --?--> angelology) =/=? hayula(ism) هیولی
[...]
(11)[...notes/midday review.txt]%2[...][...]
(12)[...notes/midday review.txt]%2[...]s of affinity” is the key to reality, revealing how things are, what is known, and how to behave.
cosmogony (keyhan-zayi کیهان زایی)--how the universe became a moral system
...................................
[modes of existence]
science studies --> science
what was science before science studies? it was engaged in a sort of stupefaction that prevented meaningful study.
we do not take the fight against X (religion, fetish, etc.) for the truth about X.
...................................
[Avital]
i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)
thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)
(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book and its metaphysically laden pitch for closural sovereignty.
-linguistic pollutants
-dirty talks
#as a mode of writing, make a folding (fractal) book, style of children books, for ajayeb
(what would this structure mean? and how is that expandable?)
#making a cheap horror short-film from one of the ajayebs
#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)
(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)
theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg
cohabitation of two sovereign linguistic attitudes----the grammars and behaviors that we associate with figures of literary performance and philosophical positing
18th century
rise of increasingly more mathematical and symbolic logics
more literary types of discursive formations,
Wordsworth, Rilke, and Keats disavowing Paul de Man?!
Freud without Goethe or Schiller?!
Benjamin off Baudelaire?!
Derrida deprived of Mallarme, Ponge, or Celan?!
Heidegger abandoned by Trakl or Holderlin?!
increasing technicization of critical language
colloquy, soliloquy
they are called to witness distinct regions of being ==> assuming the destiny of dif[...]
(13)[...notes/midday review.txt]%2.2[...] and behaviors that we associate with figures of literary performance and philosophical positing
18th century
rise of increasingly more mathematical and symbolic logics
more literary types of discursive formations,
Wordsworth, Rilke, and Keats disavowing Paul de Man?!
Freud without Goethe or Schiller?!
Benjamin off Baudelaire?!
Derrida deprived of Mallarme, Ponge, or Celan?!
Heidegger abandoned by Trakl or Holderlin?!
increasing technicization of critical language
colloquy, soliloquy
they are called to witness distinct regions of being ==> assuming the destiny of difference
% denken und dichten is at stake in the *theory of mourning
...................................
[Stengers]
the storyteller : “some people love to divide and classify, while others are bridge-makers--weaving relations that **turn a divide into a living contrast**, one whose power is to affect, to produce thinking and feeling”
(regarding my footnote fetish) ... because writing such footnotes implies *feeling the text* as an *animating power*
philosophy =? a form of textual animation {--> approaching the work of ajayeb}
to turn the [ajayeb] (animist) modes of experience (existence), awareness, and knowledge into living contrasts (intensely powerful bridge-making tools)
can we reappropriate without reanimate? ----> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.
-how to train yourself in spotting relevant questions and unilaterally [einseitig] imposed questions? (their differences) [~? mofti مفتی, fatva فتوا =/= khotbe خطبه]
(to put the ‘question’ at risk)
*milieu-thinking* (to think by the milieu) :
1. no reference to the ground
2. never separating from milieu
(Virgin Mary requires a milieu [of symbolic efficacy, categories of belief, etc.])
what is the milieu of ajayeb? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی, its ecology)
“natural”: that which science will eventually explain ==> nature =/= “natural”
“nature”: that larger, older, and wiser configuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the scientist
عجایب ajayeb's relations to the world, rhizomatic connections to other practices that likewise explore a metamorphic (rather than representational) relation
Earth =/= cradle
Surrealists’ automatism to cultivate lucid trances is missing the techniques of imagination developed by Ibn Arabi, (or by Sohrevardi, and others)
(Breton's subjectivity is still hopelessly European)
=?=> to rec[...]
(16)[...notes/midday review.txt]%2.3[...]the storyteller : “some people love to divide and classify, while others are bridge-makers--weaving relations that **turn a divide into a living contrast**, one whose power is to affect, to produce thinking and feeling”
(regarding my footnote fetish) ... because writing such footnotes implies *feeling the text* as an *animating power*
philosophy =? a form of textual animation {--> approaching the work of ajayeb}
to turn the [ajayeb] (animist) modes of experience (existence), awareness, and knowledge into living contrasts (intensely powerful bridge-making tools)
can we reappropriate without reanimate? ----> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.
-how to train yourself in spotting relevant questions and unilaterally [einseitig] imposed questions? (their differences) [~? mofti مفتی, fatva فتوا =/= khotbe خطبه]
(to put the ‘question’ at risk)
*milieu-thinking* (to think by the milieu) :
1. no reference to the ground
2. never separating from milieu
(Virgin Mary requires a milieu [of symbolic efficacy, categories of belief, etc.])
what is the milieu of ajayeb? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی, its ecology)
“natural”: that which science will eventually explain ==> nature =/= “natural”
“nature”: that larger, older, and wiser configuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the scientist
عجایب ajayeb's relations to the world, rhizomatic connections to other practices that likewise explore a metamorphic (rather than representational) relation
Earth =/= cradle
Surrealists’ automatism to cultivate lucid trances is missing the techniques of imagination developed by Ibn Arabi, (or by Sohrevardi, and others)
(Breton's subjectivity is still hopelessly European)
=?=> to recuperate our physical force (old good Tasavof-?)
‘ideas’ --> to “animate” humans ~= erotically lure the human soul**
(Plato knew this)
to lure us into relevant metamorphic attention*
(Deleuze and Guattari:) my existence is my very participation in assemblages
in order to determine what is “really” responsible for what [= agency?].
-an agency that doesn't belong to us (who is ‘us’ in Stengers?)
the efficacy of assemblages (in ajayeb)
(assemblage --> landscape [in farsi: چشم انداز cheshm-andaz, is related not to the land but to the eyes, literally meaning the projection of gaze])
(the point is) to play a referential game that puts one at risk (instead of protecting via quote)
(let's immediately turn off that) monotonous little cr[...]
(18)[...notes/midday review.txt]%2.3[...]ط اجتمایی, its ecology)
“natural”: that which science will eventually explain ==> nature =/= “natural”
“nature”: that larger, older, and wiser configuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the scientist
عجایب ajayeb's relations to the world, rhizomatic connections to other practices that likewise explore a metamorphic (rather than representational) relation
Earth =/= cradle
Surrealists’ automatism to cultivate lucid trances is missing the techniques of imagination developed by Ibn Arabi, (or by Sohrevardi, and others)
(Breton's subjectivity is still hopelessly European)
=?=> to recuperate our physical force (old good Tasavof-?)
‘ideas’ --> to “animate” humans ~= erotically lure the human soul**
(Plato knew this)
to lure us into relevant metamorphic attention*
(Deleuze and Guattari:) my existence is my very participation in assemblages
in order to determine what is “really” responsible for what [= agency?].
-an agency that doesn't belong to us (who is ‘us’ in Stengers?)
the efficacy of assemblages (in ajayeb)
(assemblage --> landscape [in farsi: چشم انداز cheshm-andaz, is related not to the land but to the eyes, literally meaning the projection of gaze])
(the point is) to play a referential game that puts one at risk (instead of protecting via quote)
(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusions is that) we should not accept being mystified
commenting =/= touching
(lams kardan لمس کردن =/= ezhare nazar kardan اظهار نظر کردن) --> an issue in art criticism in Iran ایران
[@Foad]
**our senses are not for detached cognition but for participation**(David Abram)
-“The ways the senses themselves have, of throwing themselves beyond what is immediately given, in order to make tentative contact with the other sides of things that we do not sense directly, with the hidden or invisible aspects of the sensible.”
-“suggestions offered by the sensible itself.”
-we never step outside the “flux of participation.”
...................................
[Thomas Keenan]
reading: that which happens when we cannot apply the rules --> experience of responsibility =/= moment of security or cognitive certainty
rhetorical reading
who speaks, writes, and reads? not simply humans
“how can we have any chance of finding a way to say what we don't know how to say if we don't pay attention to the silence of the other inside us?”
literature[...]
(20)[...notes/midday review.txt]%2.3[...]roblem of ‘circumstance = reality’
kloAQsvRkFY
the figure of the ‘accuser’ and the ‘straight talk’ for Lili
...that people would speak literally
going from proof to proof, from necessity to necessity --> displacement (=/= detour)
...................................
@Ekaterina; some other characters:
the jealous, the impassioned, the persecutive, the erotomaniacal,
complainer,
noble trader,
Ekaterina, asking for a fabulation? her totem making
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)
in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?
(how her) characters keep running into eachother in a universe of recursive connection (?)
>
**stories that collect stories** [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)
stories that collect other stories:
1- archive ~--> sortability
2- translation ~--> linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)
...................................
(“dealing” @Luiza:)
(or in Lili's term “..a way to tackle issues”)
[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --> [the issue is that there is no “clean body”.] how to do dirty [...]
(21)[...notes/midday review.txt]%4.3[...]/>
the myth of Poros, Penia, and Eros for Aela:
(in Plato's Symposium;) Penia, the “child of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in opposition with aporia, (~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty + {plenitude × aporia} ==> eros : {agency of passivity + resourcefulness}
1-metaphysical inquiry begins from ‘aporia’
2-rationalist inquiry begins from ‘a priori’
3-empiricist inquiry begins from ‘tabula rasa’ (hakim's beginning)
/
/
4-mystical inquiry begins from ‘affective a posteriori’ (effect, wonder, heyrat, tahayor)
...................................
sci-fi is imagining the elsewhere inside mortality. (==> feminism stakes in SF)
...................................
*make a series of studio photos with white clear backs, two different genders iranians having a physical/verbal fight or some sort of aggressive encounter
*the idea is to write a script for a movie or short series, combining the historical 14th century Iran with the 14th century imaginal beast fables from the ajayeb. the camera creats a non-exotic continuation between the two
...................................
[with Kenney]
-how to let emerge a seriousness as collective matters of care?
-how to stimulate pragmatic questions about how to craft relevant knowledge?
speculation is all about pragmatism
capitalist speculation : “one must speculate to accumulate” =/= relating & narrating
scientific speculation & venture capital ==> big epistemic/financial pay-offs or costly dead ends [=/= (Stengers's notion of speculative) *being at risk with ones claims* =/= received notions of authority or rationality]
(an abstract challenge:) to bring specificity and imaginative traction
*speculation is a more feral practice
(wild) speculation [always improper] =/= proper science : rational production of univerasal knowledge
-speculation is not about what there is but what there might be
-speculation is on the side of the possible =/= probable (--> Stengers)
speculative operations (quietly) insist that *another world is here* (--> my ajayeb) =/= the smooth operation of business-as-usual (,, interrupting it)
for my ajayeb, how can i carve out a space to nurture my idea? --> nest-building --position/place--> digging out a bit of earth
*speculative empiricism : scientific + narrative
working with ajayeb so that it might stimulate a specualtive empiricism for composing more livable worlds --> ajayeb's storied biospheres
...................................
the notion of ‘magic’ in popul[...]
(23)[...notes/midday review.txt]%4.9[...] a movie or short series, combining the historical 14th century Iran with the 14th century imaginal beast fables from the ajayeb. the camera creats a non-exotic continuation between the two
...................................
[with Kenney]
-how to let emerge a seriousness as collective matters of care?
-how to stimulate pragmatic questions about how to craft relevant knowledge?
speculation is all about pragmatism
capitalist speculation : “one must speculate to accumulate” =/= relating & narrating
scientific speculation & venture capital ==> big epistemic/financial pay-offs or costly dead ends [=/= (Stengers's notion of speculative) *being at risk with ones claims* =/= received notions of authority or rationality]
(an abstract challenge:) to bring specificity and imaginative traction
*speculation is a more feral practice
(wild) speculation [always improper] =/= proper science : rational production of univerasal knowledge
-speculation is not about what there is but what there might be
-speculation is on the side of the possible =/= probable (--> Stengers)
speculative operations (quietly) insist that *another world is here* (--> my ajayeb) =/= the smooth operation of business-as-usual (,, interrupting it)
for my ajayeb, how can i carve out a space to nurture my idea? --> nest-building --position/place--> digging out a bit of earth
*speculative empiricism : scientific + narrative
working with ajayeb so that it might stimulate a specualtive empiricism for composing more livable worlds --> ajayeb's storied biospheres
...................................
the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and instrumentalization. magic as information technology that is completely instrumentalized. the capitalist ideology of ‘tool’ and ‘usefulness’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they interupt history and knowledge-burdened living. “stop the history lessen! tell me how do we kill the beast with it?” (the stupidity of the hipster hero moving through the matrix of merely teleological phenomena, stripping pleasure off thinking...)
(utopian?)
what a magic spell is good for if it is not a leverage?
[title]
The Magicians and The Absolute Freedom and Terror
(‘The Magicians’:) magic: instrumentalizing the logos
knowledge is literal --> magic spells are literal {the result of magic spell is predetermined}. in this case, the magic is both an instrument of power and renunciation of knowledge
(Heideggerian) techne of the Western project is an instrumentality that takes over, arrests, or enframes what it desires to manipulate or contain. (Christian Hubert's notes)
[...]
(24)[...notes/midday review.txt]%4.9[...]ered functional) =/= communicative processes that sustain the lifeworld
the same Platonic tradition produces: {theory =/= practice} ==> {mind =/= body} ==> {"conceptual” =/= “material"} (and privileging one over the other)
(for the Frankfurt School) truth = "a moment of correct praxis”
what is at stake is the way ‘The Magician’ heroes’ way of non-relating to an entire environment and with it to an implicit “world” that they inhabit.
...that science is an ‘account’ of reality not a ‘tool’ for coping with it
...when the world and the instrument interact
descriptions of the affordances of indissoluble instrument / world complexes are at stake
then how can we think magic/knowledge/science without instrumentalization (‘something in order to’)?
the notion of ‘world’ and ‘worlding’ in other Hollywood sci-fi franchises, and the way a world (for example survival in Mars in ‘The Martian,’ surviving "outer space” in ‘Gravity,’ “pure wonder” and “abyssal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘Interstellar,’ and so on) is rendered dead or dangerous or prosperous, ideologies of anthropocentric extensionalism.
(this directly concerns my ajayeb apass research about the past, because hollywood constantly making science fictions about the past.)
[as much as Matt Damon is schizo-constructing a social environment (on “dead” Mars trying to contact “home”), Cinderella's schizo-affective relation with the talking animals is doing the same: talking back to a world that talks to her, where Matt is only able to talk to home station. I think we have better chances with Cinderella's kind of split personality.]
Modernity --> “Project of Enlightenment” : religion =/= metaphysics --> science + morality + art --> objective science + universal morality + law ----{each with its own “inner logic"}
(Luhmann; transition to modern:) stratified and hierarchical organization --to--> “functionally differentiated” organization
(project of modernity requires) a universally assumed but nowhere concretely localizable lifeworld*** (=/=? situated knowledges)
modern person : the self-fulfilling and self-justifying observing subject
...................................
(Freud's) ego: the record of abandoned object cathexes
(cathexes ~= electrical charge; the libidinal energy invested in some idea or person or object)
...................................
(15.02.2017) three objects from apass:
-complaint
-evidence
-monologue
...................................
on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ==> ‘the information about the future’ circulates as as increasingly important commodity* (Es[...]
(28)[...notes/midday review.txt]%5.1[...] is ‘staying with the trouble’ for me]
it felt like Alice believes that people, we, have control over our metaphors, but in the course of the workshop there were many occasions that was not the case:
Sina, landscape --> optics
Esta, building/house --> geometry --> security
Agnes, supermarket --> exchange
Juan, crime --> arrest
Zoumana, garden (~-> fecundity) --> immunity
Eszter, electronic device --> closed
Ekaterina, zoo --> objects of care (~-> animal ~= diseased .--> objectifying or babying them)
* landscape ==>? optic -->? way of disembodied seeing
[artificial perspective {--> (objects are in) proportional variations in a seamless continuum}, gaze of the spectator, exterior space, homogeneous, infinite, systematic,] --> (this is all) *symbolic form*
[(tele/micro)scope <==] landscape <== perspective <-- arbitrary point of the observer
(Descola:) such “objectification of the subjective” ==>
(1) a distance between man and the world
(2) systematizes and stabilizes the external universe
***factuality is not intrinsic, it is rhetoric (that we live with)
history of the idea of nature
‘ajayeb's architects of a naturalistic cosmology who establish hierarchies and discontinuities among them =/= cosmogenesis of modernity's subjectivity's illusions of continuity
[Descola's “configurations of continuity"]
(ajayeb creates) hierarchical order according to the levels of the exchange of information that is reputed to be possible.
-which parties are set on the same level of reality (in ajayeb)?
(what are the human and nonhuman) proliferation of forms in ajayeb (?)
who are the “mothers of games” there? snake, Div, etc. (spirits that protect the game)
technical know-how to create intersubjective ambience/ambivalence --> regulated relations between one person and another }--these are--> cultivated plots
how can i, starting with apass, learn to create theaters of a subtle sociability (in which beings with different forms of language and physical aspect are ontologically indistinguishable)?
the category of “persons”: variations in the modes of communication that are made possible by an apprehension of perceived qualities that are unequally distributed
whose dialects are mutually intelligible?
human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!
...................................
(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that [...]
(29)[...notes/midday review.txt]%5.5[...] tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of interaction)
-or, it can lead to a clash that stops the process
asking people “to be true to what they represent” ==> having them “encapsulated in already arrived-at opinion and judgment” ==> blockage
war of “disqualification” ~ Stengersian non-event
being (represented and) legitimated in proxy war
...................................
@Zoumana; “decadent gardener” that connot keep distinction between kin and pest, nature and culture
what is a garden full of indirections, snakes?
...................................
#my trope-findings, (bilingual nonsystematic comparative thinking for storytelling) (work with Avital?):
•پیر Pir / sujet supposé savoir (--✕-->? پیر فلک Pir-e falak in Hafez)
•غر Ghor / complaint (--> shekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طیالارض tey-ol-arz / body scale, intensity and excess
•نگرانی negarani <--> practices of care
on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behaviour’ becomes performance material
...................................
agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)
agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic
...................................
@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thinking in terms of the probable.]
to do hope-work is about ‘not talking (too much) about the future’ =/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management --> let's set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)
“And hope is here, all around us. Creatures want to li[...]
(33)[...notes/midday review.txt]%5.6[...]tern saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]
(is this a kind of “game-over” discourse?)
*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]
--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)
[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously
what i respond to = what i inherit
science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**
***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it
(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)
trans-species affair then and now
(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)
Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of[...]
(34)[...notes/midday review.txt]%5.7[...] cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]
--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)
[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously
what i respond to = what i inherit
science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**
***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it
(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)
trans-species affair then and now
(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)
Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization
...................................
#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]
#create[...]
(35)[...notes/midday review.txt]%5.7[...]e. [=/= the lived time of the flesh]
--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)
[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously
what i respond to = what i inherit
science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**
***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it
(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)
trans-species affair then and now
(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)
Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization
...................................
#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]
#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.
#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the[...]
(36)[...notes/midday review.txt]%5.7[...]present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it
(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)
trans-species affair then and now
(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)
Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization
...................................
#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]
#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.
#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.
#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,
(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility[...]
(37)[...notes/midday review.txt]%5.8[...]=> dealing with situated knowledge }--> this is about ‘ongoing’
note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)
where are we headed with our syntax?
“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File:Extinction_intensity.svg]
Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux
competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)
“excess” is the name of the world
there is always more that we don't know; what yet has to come; the world is constantly doing stuff; (--✕--> accelerate manifesto, apocalyptic narratives)
(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb hypertext search is contingent and opportunistic, and its searches are non-systematic)
in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, complicated and impossible to understand!?)
-“to provides a feast of reading pleasures”
holding each other's unasked-for patterns (@Luisa)
taking up each other patterns [which are sometimes obvious, sometimes cryptic]
(what is the other name of the practices of “string figures” in Iran? -->[stars, facts, fabulations, “far”s, patternings,]--> all cosmopolitical, composes the “we”)
•a “we” compositional
•an “ajayeb” compositional
•
anthropocene system thinking
•feedback loops
•thermodynamics & 18th century mathematics (=/= hyperbolic mathematics in ‘crochet’ --> excess of surface, --> story of interface)
•comparative interpretive thinking (a dominant western model of knowledge production--which i am using!)
•modern synthesis: restrictive system theories within evolutionary theories
•systems idea
•
*“The global scale takes precedence--because it is the scale of the model.”* Tsing
[title]
Bilingual Stories for Ajayeb NatureCultures
(...stories ‘for’ =/= ...stories ‘of’)
does Brexit and Trumplandia changes the landscape of English use as a language?
the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)
(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiast[...]
(38)[...notes/midday review.txt]%5.9[...]with the capital T, rather with the flower, with the cut tail of the animaux
competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)
“excess” is the name of the world
there is always more that we don't know; what yet has to come; the world is constantly doing stuff; (--✕--> accelerate manifesto, apocalyptic narratives)
(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb hypertext search is contingent and opportunistic, and its searches are non-systematic)
in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, complicated and impossible to understand!?)
-“to provides a feast of reading pleasures”
holding each other's unasked-for patterns (@Luisa)
taking up each other patterns [which are sometimes obvious, sometimes cryptic]
(what is the other name of the practices of “string figures” in Iran? -->[stars, facts, fabulations, “far”s, patternings,]--> all cosmopolitical, composes the “we”)
•a “we” compositional
•an “ajayeb” compositional
•
anthropocene system thinking
•feedback loops
•thermodynamics & 18th century mathematics (=/= hyperbolic mathematics in ‘crochet’ --> excess of surface, --> story of interface)
•comparative interpretive thinking (a dominant western model of knowledge production--which i am using!)
•modern synthesis: restrictive system theories within evolutionary theories
•systems idea
•
*“The global scale takes precedence--because it is the scale of the model.”* Tsing
[title]
Bilingual Stories for Ajayeb NatureCultures
(...stories ‘for’ =/= ...stories ‘of’)
does Brexit and Trumplandia changes the landscape of English use as a language?
the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)
(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiastic patterns of antithesis]: non-imaginitive invention)
often we find ourselves inventing everything (in political animation) =/= to figure out what are we attached to
(inheriting something =/=? being heir to something)
the scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are interested in, the instance in the bazar with Halaj in the sun and so on.
(my old school) obligatory knowledge <-- salon of scietific entertainment
}-> (is about creating) proper wi[...]
(39)[...notes/midday review.txt]%5.9[...]ology
how the what the fuck = epistemology
why what the fuck = metaphysics
why the fuck = ethics
why give a fuck = teleology
the fuck itself = phenomenology
fucked up = pathology
fuck all = nihilism
...................................
Aela to Sven: “everytime you disappoint me you gain in depth” (5 April 2017)
...................................
(06.04.2017) %notes after my apass endweek presentation:
•my implicit focus and energy on the body and its organs of gesture that animates us
•loving telling you what i read
•giving you what i don't fully understand =/= gift from above
•(in lecture) to allow language greet the unverbalized
(it is about) organizing my memory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__[these are perhaps other names of cognition, affect, memory, semiotics, history, inheritance, figuration, interface, thing-relations, huntology,]
__in our shared space where we let eachother in the effect of our languages, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind? in a sense, my project on ajayeb is that kind of training
also in apass i want “to catch you in your acts”
it is my privilege to recognize you (as...)
asking:
1- what do I know?
2- what am I told?
3- (how getting good at to) explain what somebody else said
1- the first question has no clear answer, what i know is not placed somewhere in me, it is always an articulated matter of ‘with’ or in interaction with, it is a sym, changes before i can grasp, knowing is done always with a figure or a thing, it includes all sorts of optics and technologies, (affect theory, media theory, epistemology,)
2- the response to the second question is also not clear, i am not sure what i am told, i don't remember or hear, what i am told is infolded in what i know, (when i started with my islam lecture series i was testing the waters of these two questions and the possibility of staying with them without freaking out of ambiguity or ploting an answer)
3--> #cat's cradle
#on hypertext note:
i am becoming skilled at looking at my notes:
{(1) what are the *skills necessary* [=/= tabula rasa (of the reader, of the audience) of the communo-capitalism's standard of “user-interface"--the strange idea that the interaction and reading doesn't need or must not need learned-efforts or skills, that it should be “easy” and “effortless” --> fallacy of the unskilled listener.] to engage, interact, and get involved with the interface, data-set, grammar, and literacy of (my) reservoir? }--> ** let's ask that question with every apparatus that engages us into desire, movement, articulation, ...
skills --> to becom[...]
(40)[...notes/midday review.txt]%6.2[...]ymbolism, longing,
3-
4-
(psychoanalysis [@Luisa] allows us to see that) *emotionality involves movement*
associations whereby “feeling” take us across different levels of signification, not all of which can be admitted in the present. (+Ahmed)
-emotions move back and forth (past associations, repression traces on present) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}
{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
◾scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
[...]
(41)[...notes/midday review.txt]%6.4[...]lign subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies and worlds; affect generates the surfaces of collective bodies (<==allows== not to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}
*emotions ‘involve’ subjects and objects*
what constructs emotions as positive or negative residence?
>
[*]psychoanalysis: a theory of the subject as lacking positive residence
(this ‘lack’ is commonly articulated as the “unconscious”: in Freudian terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement
(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”
([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved
model of emotion ==> materialization of bodies
(emotions construct) bodies as ‘enveloped’
in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object
anxiety is an approach to [...]
(43)[...notes/midday review.txt]%6.5[...]name ‘what we are doing in new ways,’ which are hard to name. (also refusing not to name the violences of others and yourself. to reckon the nature and scope of the erasures we do in our works.) % why do you think that is important?
#and my shift of attention to peer's works is about that: our domain of practices must make claim on each other <== we inhabit differences together (--> attention and work on:) ‘local category abstractions’ (how do we talk and make each other feel our subjects of interest in apass for example) --> (the cumulative, associated and sensed) routines, gestures, and (inter)surfaces of our everyday life in apass, as a group of researchers, that don't necessarily align ==> worlding comes from these things.
[attunement =/= argument]
the name of the world is “detail”
***translation (essentailly imperfect) is the very condition of signification --> trope is the very condition of language
don't be docile bodies or innocent bystander, do what you have to do to constitute your courage
all i am saying is that: it is not clear what the destiny of art (or of anything) is
...................................
perhaps what i am trying to learn--with apass, ajayeb, writing, harem, etc--is to ask what do i need--which skills, abilities, or literacies--to become equipped to share the experience of the habits of the world (of ajayeb) that i am discovering
...................................
Luisa: “the visual (side)effects of a ‘not being supported’”
effect --> object --> suport --> object2 --> suport3 --> suport4 --> ...
(at one point Marialena pulling away a support box ==> Luisa's cry sound side-effect of a ‘not being supported’)
•?how is it done for her: construction of indifferent objects
•which import function is materializing her ‘objects’? [public import]
I want my friends to become marvelous thinkers makers, I want them to ask interesting questions
Esta: “when we enter the presentation we are researchers, we are not friends” [--> “neutrality” of encounter]
(but i want to explore new places in my work with the people who care for you)
(is this at all possible? to enter with friends a non-friend zone?)
inclusion =/= involvement
(inclusion usually mistaken as literally for physical inclusion)
How Kobe's work can move from a “case-finder agency” to a consequential work? [--> storytellings for making consequential meanings*] that means: what does it mean to live in the consequences of the relations one is enacting?
(when I look at my friends and peers in apass, I can see and feel the knowledges they inhabit in their bodies and the living effects of their languages. I re-figurally feel the figures they embody and their objects whether they assist or resist states o[...]
(44)[...notes/midday review.txt]%7[...]ith their environment
-to question and examine the ontological issues: the locus of knowledge is presumed never to be too far removed from the human. in the workshop we reimagine the locus of knowledge in other location that nonhuman might occupy
==> a better account for the *ontology of knowing* =/= merely ‘welcome’ dispossessed Others (women, slaves, children, animals, and other exiles from the land of knowers) into the fold of knowers [no! no!]
•to challange “I think therefore I am”: the idea that the “world” is an idea that exists in the human mind --> knowledge making is a not mediated activity =/= (Barad's) “direct material engagement”
•(the workshop begins with a position that believes:) knowing is a distributed practice that includes the larger material arrangement [then isn't the practice of writing insufficient?]
after the first round we can ask: what do you need (un)know to write/think that story? or, what do you need to forget/unlearn in order to be able to think/imagine that world?
another round of the workshop could be: #imagine and describe an alien world where there is no ‘mediation’ or activities that are not ‘mediated’
...................................
because of working on ajayeb, i am becoming a “definitionist,” or “definitionologist” (not in the classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext
...................................
committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet supposé savoir
•use of anamorphic gaze: a non-diffractive optical system
--> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)
...................................
towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if yo[...]
(46)[...notes/midday review.txt]%7.9[...] (not in the classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext
...................................
committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet supposé savoir
•use of anamorphic gaze: a non-diffractive optical system
--> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)
...................................
towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)
key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subj[...]
(47)[...notes/midday review.txt]%7.9[...]A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity in Animal Worlds --> learning about anthropo-zoo-genetics
•Kathleen Stewart: nonrepresentational theory --> other ways of description
•Katie King: technologies of writing --> a better thinking of locals and globals
•
(curiosity ==>) having to figure out how to do something that i don't already know how to do:
•ongoingness of collective practices of knowledge and concern
•talking about (what is going on with) ajayeb
•paying attention to differential ontologies
•the stuff that happens through face-to-face colleagueship
•to be in productive alliance
•
unalianated critical work = art
Seifee wants to say something
something wants to say Seifee?
i like us to be skilled at
•objective perception
•5 minute perception
•rigorously passionate perception
•rhetorical perception
•sacred perception
•devilish perception
•queer non-perception
•having a taste for iranian stuff perception
•
--> polyskilled web of friends
<br />
#Bambi's mother studies:
•other stories possibility, past and history, performative approach to film
•politics of memory, and affect
•patterns of remembrance =/= event recall
•
three childhood memories, stories, from elementary school:
•the mime of “you think (too much)”
•the weird pro hit on the coming ball
•peeping into the toilet
•
my childhood recognizing:
•filaments (hypha, hyphae, تار) of spider webs
•patterns of ants
•motion color blurings --> that present is “physical if the eye is quick enough” (Stevens)
•
the ways i was engaged as a child in scope-apparatus, micro-macro scales
what other stories, remembrances of the past are possible?
-different apparatuses of attention, reconstruction, and storytelling, that are equipped to hold diffractive patterns of ‘that which comes to mind'
[...]
(48)[...notes/midday review.txt]%8[...] your ‘knowing’ in action, to capture eros or logos in act, --> #beauty is interested in action]
•it is about “understanding living with contradiction” : making choices without necessarily turning the other choices into something an enemy does --> important for collective research life; “[we] need each other's extremes”; *our activisms are not the same*: to open up to our extremes, to open up to what you are not sure of --> to find ways to be in productive alliance (=/= the notion that everybody has to do everything [tell Xiri])
•(educating oneself) actually know how to explain what somebody else said and not just what you said*** --> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (--> we face this in apass)
•learning how to recognize authority (as a mentor and participant) (the problem of the inability to deal with authority, common in early feminist movement, traces in Xiri) --> being alert to how hierarchy shut people up that one don't acknowledge the hierarchies that emerge out of that *{alarm ==> hierarchy}*
•in apass i am trying to remember what my peers are doing, and when i see things i think of them, and they are in my citation network (they are all over ajayeb.net) and i am aware of what they have told me. words they are inventing are in my vocabulary too (that is why i am so energetic calling in Xiri's category change for example “generous suspicion”)
•collective research environment works by networks* (--> a problem with apass)
[*]epistemology = stories knowledges tell
sometimes practices demand:
•exclusive expertise (~ focus)
•extensive scholarship ==> linking and speculating
•attaching unexpected agencies and territories to each other
(better) understanding the mechanisms and affects of inclusion and exclusion in communities of practice
for example in apass (we are dealing with):
•suffer <== mutual incomprehensions
•pain <== heterogeneous knowledge worlds
•anger <== unevenly distributed power
•fatigue <== exposure to intensity
•tension <== different styles of knowing
unacknowledged suffering --(in past and present)@Hoda--> as well as pleasures
(what do you make out of reading your gender material?)
Greek brainwomb
feminism ~/= feminist theory-->{highly diverse, located in many domains of practices in and out of the university, and understood to be this highly diverse activity}
the talks i have been giving are done by someone with a kind of mind and soul that just makes connections fast. i work orally. the lectures are heavily prepared (and some important ways unprepared in the manner of its performance: all those connections happening during the talk not knowing [...]
(49)[...notes/midday review.txt]%8.1[...] work. artistic and scholarly work works by **modes of attention** [--remember--> your mode of attention (= your mode of abstraction) is doing the foregrounding and the world is not actually built that way. so you make ‘your mode of attention = world’ to inhabit something for a certain time only to do a certain kind of work)] --(because)--> you are always jumping into the middle of something that is ongoing before you, into the middle of many conversations. you are learning how to get it in several ways at once. the hypertext that i have been building also characterizes these kinds of layering upon layering of textual work. teaching myself how to write and how to play with ideas.
working with (Haraway's) kind of good-enough approach to a body of scholarship --> inhabiting many things that i have only got half-digested (=/= through digestion, particular bodies of reading that people need to have mastered in order to argue)
(after five years now i am) feeling myself (a little bit more) competent and confident in (some) scientific literacy and in (some of) the skills of the arts and literature --> ?
after apass: apass was a safe-enough space for my inventive processes, to make interesting mistakes, but do i need a real scholarly undertaking with ajayeb?
i had a lousy education, don't know still how to write well and coherently and sustain a project. i don't have the skills to pull off my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have serious educations in my subject, and ask them questions, and read.
and i am missing that kind of connectivity that your writing being read performs. do i need an atmosphere in which my kind of writerly activities are honored and foregrounded, and expected?
can my ajayeb beome a real scholarly project with seriously labor-intensive student work?
hostility =/= indigestibility {they cannot recognize it, it is something else}--> it is not personal, but a historical state of a discourse, and the nature of the kinds of possibilities that being opened up or closed
(in apass) all of us fail each other in different ways all the time*
we can barely read each other's works/books. but we do, and we struggle with each other's works/books
(in apass i am catching my self giving “advice” to others---risk of the advice:) violation of their integrity
*taxonomy: (constantly morphing) tools, they work and get worked, *they are part of situated conversations* (~ “theory conversations” Katie King < Haraway)
(=/= some kind of enemy that you never do)
***almost everybody is organically part of more than one conversation at a time*** (Haraway)
(this is so important to recognize specially in collaborative research environments such as apass)
(in political movement:) work[...]
(50)[...notes/midday review.txt]%8.3[...]en building also characterizes these kinds of layering upon layering of textual work. teaching myself how to write and how to play with ideas.
working with (Haraway's) kind of good-enough approach to a body of scholarship --> inhabiting many things that i have only got half-digested (=/= through digestion, particular bodies of reading that people need to have mastered in order to argue)
(after five years now i am) feeling myself (a little bit more) competent and confident in (some) scientific literacy and in (some of) the skills of the arts and literature --> ?
after apass: apass was a safe-enough space for my inventive processes, to make interesting mistakes, but do i need a real scholarly undertaking with ajayeb?
i had a lousy education, don't know still how to write well and coherently and sustain a project. i don't have the skills to pull off my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have serious educations in my subject, and ask them questions, and read.
and i am missing that kind of connectivity that your writing being read performs. do i need an atmosphere in which my kind of writerly activities are honored and foregrounded, and expected?
can my ajayeb beome a real scholarly project with seriously labor-intensive student work?
hostility =/= indigestibility {they cannot recognize it, it is something else}--> it is not personal, but a historical state of a discourse, and the nature of the kinds of possibilities that being opened up or closed
(in apass) all of us fail each other in different ways all the time*
we can barely read each other's works/books. but we do, and we struggle with each other's works/books
(in apass i am catching my self giving “advice” to others---risk of the advice:) violation of their integrity
*taxonomy: (constantly morphing) tools, they work and get worked, *they are part of situated conversations* (~ “theory conversations” Katie King < Haraway)
(=/= some kind of enemy that you never do)
***almost everybody is organically part of more than one conversation at a time*** (Haraway)
(this is so important to recognize specially in collaborative research environments such as apass)
(in political movement:) working to a kind of clarity of ideological position ==> to do certain kinds of things (that are harder to do if you don't have them [those ideological positions] in the world) --> they are used as *tools* to produce what got called *political correctness* --> always producing those who count and those who don't count*
=/=? feminist movement = ***a kind of vulnerability to not being who you thought you were*** : openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراو[...]
(51)[...notes/midday review.txt]%8.3[...] those who don't count*
=/=? feminist movement = ***a kind of vulnerability to not being who you thought you were*** : openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول --> (towards thinking) differential/oppositional consciousness (=/= father, single kind of creators)
“you can know if you are wrong in rather interesting, situated ways”
@Leo
@Maarten
[*]"was”: (so important for iranians [#past]) a geographical place, a place:
•of pain
•of fantasy
•of hope
•of possibility
•of defeat
•of breaking and building
(--> a borderland)
metaphors that are also real places
figurings that are also (always unequally) lived in the flesh
to think “contact zone” instead of “binary shape”
ways of living and technologies, ways of doing the world forcibly brought together in relations of serious inequality, but which do not take the simple shape of dominator and dominated
*“abstractions are precious and they take a huge amount of work to know how to build them well”*
(?how do i know when in working with ajayeb) sometimes you are required (at the same time!):
•to be dead literal
•to be precise
•to be analytically good
•to be unforgivingly technically right
•to be flaming imaginative
•
*breakdown*: where the normalizing fails ==> something else emerges
*every collective needs people who feel:
•(a grace given to you by the structure of your cells, you don't know where it comes from:) “root sense that the world is not dead” --> a sense that things are moving and alive and future-full
•its people who feel despair (...emphasize the futurelessness of it all)
*!!!--> we (also) need sensibilities that are angrey at each other
(aligned with Haraway) my position has been that: we don't choose our sensibilities, we wake up and figure out what they are
(Haraway take on the ways we) may enginner as a species now (tech, syntax, etc.)
to refuse the story of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual lure:) *a perverse pleasure in believing in inevitable failure*
*transference is descriptively very apt for what goes on in artistic moves [<-- to be careful of]
**to risk a feeling of (despair, of...)
the ways some of us risk things intellectually and emotionally different than each other
prima donna: doing whatever one does without any particular effort to nuance anything
*multiple impossibilities[...]
(52)[...notes/midday review.txt]%8.4[...]ake on the ways we) may enginner as a species now (tech, syntax, etc.)
to refuse the story of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual lure:) *a perverse pleasure in believing in inevitable failure*
*transference is descriptively very apt for what goes on in artistic moves [<-- to be careful of]
**to risk a feeling of (despair, of...)
the ways some of us risk things intellectually and emotionally different than each other
prima donna: doing whatever one does without any particular effort to nuance anything
*multiple impossibilities
learning from religion, the ways of which the name of God has become an impossible category. both catholics and muslim shia (#islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and mattering in my ajayeb research? ways to respond to *the deadliness and the irreplaceable liveliness of religion* [کشندگی و سرزندگی یکتای مذهب], a semiotics with implosion of sign and flesh)--> (i am so happy that) i cannot not know what it is like to be in a believing community (a faith-based community)***
...out of your own particular little historical traditions
*because my research is about ajayeb it can never only be about ajayeb*
you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the world ==(shapes)==> your mode of attention to:
•the way databases get set up
•the ways interdisciplinarities get crafted
•how you think about tools and genomics
my main point of my project has been about getting better at how to inherit your histories without trashing them*** (even figuring out how to inherit a history that you don't want to inherit)
(Islam, shyness, kindness, ajayeb, Iran, stuttering, being all too ready to find complexities, )
•to become relaxed about predigested version of ‘this is what ajayeb is about’ (or Tasavof, etc.) --> ‘what is going on there’ (in ajayeb) is so built-in to ideologies of many kinds (of progress, deep ecology, of history, and so on)
•to build a little taxonomy (in apass)
•working to give up the series of self-certainties around secularism ==> giving ways to talk to the religious ones : getting to grasp what the world looks like in faith-based communities (=/= check-list of dogma)
•category thinking: get into differenti[...]
(53)[...notes/midday review.txt]%8.4[...]” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and mattering in my ajayeb research? ways to respond to *the deadliness and the irreplaceable liveliness of religion* [کشندگی و سرزندگی یکتای مذهب], a semiotics with implosion of sign and flesh)--> (i am so happy that) i cannot not know what it is like to be in a believing community (a faith-based community)***
...out of your own particular little historical traditions
*because my research is about ajayeb it can never only be about ajayeb*
you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the world ==(shapes)==> your mode of attention to:
•the way databases get set up
•the ways interdisciplinarities get crafted
•how you think about tools and genomics
my main point of my project has been about getting better at how to inherit your histories without trashing them*** (even figuring out how to inherit a history that you don't want to inherit)
(Islam, shyness, kindness, ajayeb, Iran, stuttering, being all too ready to find complexities, )
•to become relaxed about predigested version of ‘this is what ajayeb is about’ (or Tasavof, etc.) --> ‘what is going on there’ (in ajayeb) is so built-in to ideologies of many kinds (of progress, deep ecology, of history, and so on)
•to build a little taxonomy (in apass)
•working to give up the series of self-certainties around secularism ==> giving ways to talk to the religious ones : getting to grasp what the world looks like in faith-based communities (=/= check-list of dogma)
•category thinking: get into differential liveliness (with all sorts of inequalities:) *who gets parsed how* [#archive, #articulation, #storytelling] (and thinking about what it means to take up these relationships in cultures saturated with science and technology)
Xiri was doing her research with categories of victim and opressor, and now they suddenly disappeared from her work. that category change or vocabulary change was suspiciously effortless
*remembering is an extremely creative practice (-note to Hoda-)
memories are like ecotone کناربوم (transition area between two adjacent ecosystems)
#(very important concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessary?)
the frenzy of the 1700 of surveying nature and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> metaphors of archive, information-intense ways of thinking about life on earth
*“demonstration” coined by science
...................................
(with Sco[...]
(56)[...notes/midday review.txt]%8.5[...] worlding (a term that wins philosophy, criticism, digital studies, and cultural study) in Tehran urgently
-the workshop offers a process of sharing, hearing, questioning, and proposing--for oneself and for the sake of others ==> to start to think through a project or concept by working with words
-we will learning how to read closely and to give feedback that is most useful for the authors
-working with questions:
•How do forms of writing change cultural theory?
•What questions do forms of writing raise about subjects and objects, forms of attention, the possibility of thinking through description?
•How do you describe a scene, a character, an event, a situation, a collective sensibility, a difference, a world?
•What does it mean to add density and texture to description?
...................................
armies of metaphors and metonymies that are to justify war
>
“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the cosmos” ==> hyperobjects (“seem to force something on us”) --> i say every object does that, and it is not recent: ajayeb al makhlughat is about the description of that force
hyperobjects Morton
-an object that is “hyper” in relation to some other entity
-they are viscous: they “stick” to beings that are involved with them
-they are “nonlocal” : local manifestation of hyperobject =/= hyperobject
-they exhibit their effects interobjectively : they can be detected in a space that consists of interrelationships between aesthetic properties of objects\
=/= apocalyptic environmentalism
=/= the possibility of transcendental leaps “outside” physical reality
=/= that we are “embedded” in a “lifeworld”
high-dimrnsional phase space
i />
invisible to humans for stretches of time
[*]hypocrisy <== the conditions of the impossibility of a [*]metalanguage= account for things while remaining uncontaminated by them, (~= an “outside”)
--> (Lacanian truth:) “there is no metalanguage” =/= postmodernism's “everything is a metaphor” =/= some metaphors are better than others ~= *there is nowhere to stand outside of things*
the time of hyperobjects is a time of hypocrisy =/= cynicism
[*]weakness <== the gap between phenomenon and thing
[*]lameness <== the fact that all entities are fragile
imagination as:
•Hume: a bundling of associations
•Kant: the possibility for synthetic judgments a priori
•object-oriented ontology: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be--the being of a paper cup is as profound as mine
whic[...]
(59)[...notes/midday review.txt]%9.1[...]home’ in the biosphere” (yet it surrounds them and penetrates them) --> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality --> آمدنم بهر چه بود : “i am not sure where i am anymore. i am at home in feeling not at home.”
one's normal sense of time as a container
Ehsan's ghost/sheikh film --> demonic in that through them causalities flow like electricity
ambient, latin ‘ambo’ means ‘on both sides’
the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power: the most powerful thing
weather as monster
baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self
(a society in which) growing scientific *awareness of rish* ==changes==> the nature of democracy
back-to-nature festivals
nihilistic princes of darkness
...................................
my work is *to mix stories*
everyday engagements with other kinds of creatures (in my case: ajayeb) ==> opens new kinds of possibilities for relating and understanding
cosmoecology: multiple beings (gods, jinns, animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)
‘the ecological question’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the questions are how does this being achieve the task of holding onto its existence =/= “does this being really exist, or is it not a representation”
==> (Despret:) *we may never know (safely and reliably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them*
...................................
on Kate Rich work
feral --> before or without a political state --?--> state of nature [a lot of moral political philosophers of the state asking “What was life like before civil society?"]--> in feral there are only freedoms ==> contracts (}--> what cultural anthropology has to say about that?)
she is in the Rousseauian tradition of *how to establish a ‘political community’ in the face of the problems of ‘commercial society’* (---> go to Rousseau's The Social Contract & Discourse on the Origin and Basis of Inequality Among Men)
fighting the system --> feral tropes --> arsenal of the Enlightenment (Kant's motto: “Dare to think for yourself!” ~= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing authority and legitimacy, ideals of individual liberty and progress --> Kate's[...]
(60)[...notes/midday review.txt]%9.6[...]th celebrity is problem with the victorious cause, when an other has hardened into an iconic position, and has become inauthentic with oneself
IHOTcgKYWXg 21:25
hoghe bazi حقه بازی babel
eye = pit of babel چاه بابل, because Harut and Marut, two great magicians where thrown down in a pit under the tower of babel, and the eye have the two in them --> the capacity to bewitch you if you look into them too long
vafa وفا = mardi مردی
three things doesn't do vafa (loyal): horse, sword, women
asb, shamshir, zan (اسب، شمشیر، زن)
death:
جان jan --> father (aflak افلاک)
کالبد تیره kalbod tire corpse --> mother (like earth, every hand can make her fruit, and bi-vafa بیوفا, liabl)
put into words: have I been destroyed?
#workshop on Iranian elementary and post-elementary school books with adult artists
parde پرده ~= tasvir تصویر
damagh-sh دماغش
dar akhar -sh
حکمت مبتنی بر امور بینالذهانی
(hekmat mobtani bar omur-e) beyn-ol-azhajni = common sense
[title]
ajayeb:
کاتب وحی kateb-e vahy
کاتب وحش kateb-e vahsh
کتاب وحی
کتاب وحش
pragmatism --> مصلحت maslahat (chi bayad goft) ==> alternative truth
less concerned with “reality” or good and bad
#project: an experiential field inquiry on how people think about randomness in Tehran.
what was the last little thing or a historical epoch-shaping event that they concider as random?
...................................
(in apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
•استقرا inductive reasoning: X ~=> Y (can be strong or weak) --> epistemic uncertainty (generalizing or extrapolating from specific cases to general rules) [this is related to ‘hypothesis formation' = use of specific observations to make generalizations --(?being replaced by)--> discovery-based sciences, in which ‘hypothesis formation' = data-mining, analysis of (large volumes of) experimental data with the goal of finding new patterns or correlations, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “natural history” emerged in 16th century (<== describing and classifying plants, animals, minerals) which is becoming more about popular audiences]
•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wr[...]
(61)[...notes/midday review.txt]%10.3[...]ake generalizations --(?being replaced by)--> discovery-based sciences, in which ‘hypothesis formation' = data-mining, analysis of (large volumes of) experimental data with the goal of finding new patterns or correlations, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “natural history” emerged in 16th century (<== describing and classifying plants, animals, minerals) which is becoming more about popular audiences]
•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
•abductive conclusions: finding the simplest or most likely explanation for the observations [--> many forms of conclusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is useful?]) in apass we have initially 2 minutes to make conclusions from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]
•
(?am i learning about and moving my art into) formal sciences: language tools concerned with characterizing abstract structures described by sign systems ==> providing information/knowledge about the structures used to describe the world
-a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)
‘natural sciences’ using tools from formal sciences a[...]
(62)[...notes/midday review.txt]%10.3[...]even of science
recent attempts to move out of analysis: (@Aela)
•group therapy
•sensitivity training (--> apass)
•love-ins
•blowing-the-mind with drugs
•
[*]analysis (is too potent) is too much a part of this century's self conception --requirement--> of ego psychology
([apollonic aim of enlightening consciousness -->] enlightened *egoization* of the psyche =/= *a darker and softer kind of life* ~-> end of neurosis, end of analysis, end of consciousness...) analysis --in-20th-century--> rediscovering the soul and reawakening its imagination
(rethought -->) [*]analysis: essentially as imaginative activity (or an activity of the imaginal realm) as it plays through all of life --> [the idea of one's “fable” ~] ***what is the fantasy he has of what he does?***
analysis is an *enactment*
enactment necessitates *myth*: a tale about its ritual
mysogyny <-- manifestation of the western, protestant, scientific, apollonic ego
****Hillman (penetrating the analysis in accordance with mythical perspective):
*transference --> erotic*
*unconscious --> imaginal*
*neurosis --> dionysian*
-what are the manifestations of ego in ajayeb?
-please let's have a darker kind of light...
(Keats:) world = the vale of soul-making }==> you'll find out the use of the world
(Hillman:) psychoanalysis: something one learns through “analysis” --> processes of the mind, heart, and soul (that were not included in the field of psychology in the past century)
(Jung:) depth psychology: an ontology of the soul based on archetypes
(a -logy that allows the) soul's speculative function
Hillman proposing a deep uncertainty concerning the root metaphor, the true myth of the work (of analysis)
mystes
epoptes (an initiate in the Eleusinian mysteries; one who has attended the epopteia)
shaman
an initiator
guru of the body*
root metaphor of psychology (?)
(until 1700: pattern = patron) --Hillman--> to discover this pattern [the general myth of our field] = to search for our patron: the father who creates and is the creative principle in us
[because] [we are uncertain of what we are:] we are uncertain of our author, from whom would come both our authority and our authenticity
tracing things back --> preserves of the mother-childhood and family (dominanting psychology) --> we come to her: ***materialism = maternalism (in acceptable disguise)***
...................................
(with the critical bestiaries magazine idea) is my work about defining a new mode of cultural discourse?
...................................
-philosophy (like mathematics) is a priori discipl[...]
(63)[...notes/midday review.txt]%11.6[...]r />
unmasking of its practices (~= faith + skepticism) ==> state power
mutant forms of technological self-subjugation
(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics
[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ ‘data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan
census ==> statistics: factish object: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based technologies that possess the ability to transform (the individual parts of social and cultural groups into a sacred somatic whole [~ people/nation])--> biopolitics
-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings?
references to panopticon society
(?which camera angles suggest) naturalization of surveillance culture
[title]
*observational aesthetic* <== convergences of contemporary art and anthropology
...................................
[ajayeb -->] concept or theory --> (a training in) absorption + attention + framing =/= truth effect
[title]
Whatever Professor
[why apass asked me to do their website's] indexing: (a shrewd and thoughtful creativity in) the first interpretation of a content's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing disappears --> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her children without knowing why.”)
•or, words sediment next to something laid low
•or, (index as in) to point sideways --> shifter's only meaning is the object it happens to point to
•drawing figures, hooks, asterisks
•or, placing what's structural, technical, transferential, pulped, leaking, intense
{things: an integrated thin layer to epitomize and abstract in new ways how people are hooked up with their technologies; parsing and criss-crossing some of the built-in categories and new needs of the people who are using it;}
things that do the reading, editing, assembling
*every edit ==> (set off a cascade of:)
•word falls
•Rubik's Cubes
•tropes
•infrastructures
•genres
•rhymes
•off-rhymes
•tonal[...]
(64)[...notes/midday review.txt]%11.8[...] oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)
a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)
(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting
...................................
practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings
teenage: self-division between the move to surge out in a risky worlding and the labor of return alone and weighted
festering + sheltering
“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology: the dreaming memory of land as it lay this way and that.” Dillard > Stewart
rock-solid otherness
sitting on the granite curb... --Stewart--> sitting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism
(dead matter =/=) the capacity to correspond with a multiplicity of continuous worldings that are both plastic and dense --> grounds us
indeterminate lines of force ripple across the phenomena of a field --> materiality ==> ‘our thought: multidimensional contingent overdetermined’
**we remember in stories of accidents, sledding, and labors**
emerging in circulations (or)
resting in stone (or)
the facades of strip malls
compositional writing: an associational register (of connections and differences) that worlds object-reals [real: a tangle of elements thrown together in a radical composition]
social-material world = composition = prismatic --> for people who are:
•attuned to them (or)
•[...]
(65)[...notes/midday review.txt]%11.9[...](patriarchy, eugenics, colonialism, racism embedded behind the public face of conservation, education, biopolitical establishment)
biology = politics (by other means)
cyborg
•has no original eden it was banished from
•has no dust it can return to
==Haraway==> situated partial knowledges
gendering the laboratory ==>
•modest witness
•new forms of gender (male virility,)
touching the elephant and knowing
touching different part of the world
touching a human body and guessing at the riddle
by touching the different parts => some are running, rotting, flickering, etc.
for doing anatomy you need a corpse (that means you already rule out things such as eating)
archeological anthropology
human-animal stories
hunting each other / together
domestication
Tsing
the greedy beast within us
collaborative garden (feed together)
descriptive practices of poetics and natural history
mission of all atlases to characterize (not simply inventory) phenomena
(to characterize, not invent; mixed in ajayebnameh عجایبالمخلوقات / عجایب نامه?!)
atlases habituate the eye, they are perforce visual
(what ajayebnameh habituates? not the eye?)
to explicate rival cosmologies
one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice
atlases of characteristic images presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ajayebnameh عجایب نامه, aj bring precise individual instances in its unique stories)
atlas(es) of(/for) the eye
...................................
< />
[the identity of objects:]
Manuel Delanda: Any materialist philosophy must take as its point of departure the existence of a material world that is independent of our minds. But then it confronts the problem of the origin of the enduring identity of the inhabitants of that world: if the mind is not what gives identity to mountains and rivers, plants and animals, then what does? An old answer is “essences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the ot[...]
(66)[...notes/Ajayeb notes.txt]%12.8[...]rticle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.
..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)
we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!
in my research in apass on ajayeb عجایب, can be theoretical yet anti-methodological?
...Marx is his interest in the oppressed, that is, his anti-Aristotlianism that allows us to conceptualize the self-organizing power of “matter” without the “meaning” that should overcode it.
Delanda: The political economy of Marx is entirely a priori.
[--Laclau--> essentialist conception of both society and social agency in Marxism <== holistic approache : a “founding totality” (expressed at the surface of social life) which presents itself as an intelligible object of ‘knowledge’ (in Marxism notion of ‘ideology’) =/= {relational character of any (social) identity + infinite play of differences}= discourse --> ‘the social’ always exceeds the limits of the attempts to constitute ‘society’;
& (in advanced capitalist societies:) identity = the unstable articulation of constantly changing positionalities, ‘social agent = decentered subject’ --> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of differences? =/= (Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downwa[...]
(69)[...notes/Ajayeb notes.txt]%13[...]tion’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the identity is created by relations {the fantasy of ‘seamless totality'} =/= (Deleuzian) extrinsic: the relations are real but don't determine identities]
what are artists (particular <-=> general) propositions (Angebot)?
•proposition: a declarative that can be right or wrong =/= a sentence, grammatical entities
•exposition: a systematic interpretation/explanation of a specific topic
•disposition: an affective orientation, knowledge attitude
[Marx's ruthlessness: criticism must not be afraid of its own conclusions]
what are the sources of “value” in ajayeb?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration
ajayeb is the (shared, individual, or experienced) “memory” of which organizational layer or process of which communities of practice?
rethinking “invisible hand”
(dynamic between supply and demand. “planning system”?)
... against ... the dualisms that have been transmitted to us in the history of philosophy (matter vs. meaning, micro vs. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”
Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”
--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.
one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge
Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).
reified generalities that do not really exist: The Market, The State, and The People.
The duality emerges when one ignores the[...]
(70)[...notes/Ajayeb notes.txt]%13[...]. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”
Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”
--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.
one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge
Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).
reified generalities that do not really exist: The Market, The State, and The People.
The duality emerges when one ignores the zone of overlap and reifies the averages.
...................................
[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real
... bewildering heterogeneity of registers in ajayebnameh عجایب نامه
... treating entities trafficking in the futures
active capacities of description
this is not a project of repopulating the social sciences with nonhuman beings
the symbolic function of language is about detecting salient features of the world that can be organized in contrastive sets
(can we think not in contrasts?)
this is not about trying to think like X, that would be transposition of a relational experience at another scaler />
(non-religious semiotic model)
bodily disposition ==(produces)==> perspective ==(produces)==> self
the beings in ajayeb (عجایب) are ‘alive’ because of their ability to ‘do things’ in the ways they come to represent and interpret through me
recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting
what is the sociocultural world we construct?
dream images, vivid mythical scenes,
form travels/passes through us
...................................
[Latour modes of existence]
(to distinguish types of)
incompatible truths
“truth"--is the expression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is realistic?)
to direct attention towards the beings about which[...]
(72)[...notes/Ajayeb notes.txt]%13.1[...]landa: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).
reified generalities that do not really exist: The Market, The State, and The People.
The duality emerges when one ignores the zone of overlap and reifies the averages.
...................................
[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real
... bewildering heterogeneity of registers in ajayebnameh عجایب نامه
... treating entities trafficking in the futures
active capacities of description
this is not a project of repopulating the social sciences with nonhuman beings
the symbolic function of language is about detecting salient features of the world that can be organized in contrastive sets
(can we think not in contrasts?)
this is not about trying to think like X, that would be transposition of a relational experience at another scale
(non-religious semiotic model)
bodily disposition ==(produces)==> perspective ==(produces)==> self
the beings in ajayeb (عجایب) are ‘alive’ because of their ability to ‘do things’ in the ways they come to represent and interpret through me
recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting
what is the sociocultural world we construct?
dream images, vivid mythical scenes,
form travels/passes through us
...................................
[Latour modes of existence]
(to distinguish types of)
incompatible truths
“truth"--is the expression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is realistic?)
to direct attention towards the beings about which humans are interrogating themselves
عجایب ajayeb is a ‘network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings
we are seeking to redefine the paths of beings that are unique to ajayeb without giving them substance and without jumping immediately into transcendence. (using Latour words) [transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event]
-each word (God, Angle, Jinn جن, fog, etc.) brought into its own network,
-what are contrasts and of category mistakes particular to each
-and their crossings----and what is the vocabulary specific to each crossing
the network of associations necessary for the exercise of religion without bracketi[...]
(74)[...notes/Ajayeb notes.txt]%13.1[...]world that can be organized in contrastive sets
(can we think not in contrasts?)
this is not about trying to think like X, that would be transposition of a relational experience at another scale
(non-religious semiotic model)
bodily disposition ==(produces)==> perspective ==(produces)==> self
the beings in ajayeb (عجایب) are ‘alive’ because of their ability to ‘do things’ in the ways they come to represent and interpret through me
recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting
what is the sociocultural world we construct?
dream images, vivid mythical scenes,
form travels/passes through us
...................................
[Latour modes of existence]
(to distinguish types of)
incompatible truths
“truth"--is the expression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is realistic?)
to direct attention towards the beings about which humans are interrogating themselves
عجایب ajayeb is a ‘network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings
we are seeking to redefine the paths of beings that are unique to ajayeb without giving them substance and without jumping immediately into transcendence. (using Latour words) [transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event]
-each word (God, Angle, Jinn جن, fog, etc.) brought into its own network,
-what are contrasts and of category mistakes particular to each
-and their crossings----and what is the vocabulary specific to each crossing
the network of associations necessary for the exercise of religion without bracketing off its ontological requirements.
explanatory rage (tavahoshe roshangari توحش روشنگری) --✕--> networks necessary for religious meaning
(the aim is) deploying the network (of ajayeb)
it is about grasping ajayeb's beings not as substances but as *trajectories*--and give them a more precise *direction.*
what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i?
(specifications of the type of beings that the mode leaves in its wake)
**other beings necessary for its existence**
(my personal/public question, what other beings are necessary for my existence? and therefore for your existence as well.) ----> the heterogeneity of the actors needed for the pursuit of any course of action
*metamorphosis (a mode of existence first[...]
(75)[...notes/Ajayeb notes.txt]%13.2[...]ression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is realistic?)
to direct attention towards the beings about which humans are interrogating themselves
عجایب ajayeb is a ‘network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings
we are seeking to redefine the paths of beings that are unique to ajayeb without giving them substance and without jumping immediately into transcendence. (using Latour words) [transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event]
-each word (God, Angle, Jinn جن, fog, etc.) brought into its own network,
-what are contrasts and of category mistakes particular to each
-and their crossings----and what is the vocabulary specific to each crossing
the network of associations necessary for the exercise of religion without bracketing off its ontological requirements.
explanatory rage (tavahoshe roshangari توحش روشنگری) --✕--> networks necessary for religious meaning
(the aim is) deploying the network (of ajayeb)
it is about grasping ajayeb's beings not as substances but as *trajectories*--and give them a more precise *direction.*
what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i?
(specifications of the type of beings that the mode leaves in its wake)
**other beings necessary for its existence**
(my personal/public question, what other beings are necessary for my existence? and therefore for your existence as well.) ----> the heterogeneity of the actors needed for the pursuit of any course of action
*metamorphosis (a mode of existence first detected in psychogenesis?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
-defined by a certain kind of continuity and obtained by a certain type of discontinuity
-metamorphosis is about crisis, possession, alienation,
-metamorphosis sharply contrasts *cure* (~= ritual)
-allowing for installing unconscious (states,) crush, posses, bewitch, kill,
-beings with specific properties that are invisible, changeable, powerful, favorable, unfavorable
-exploration of transformations
-cosmological specialties
-seniority and extension of metamorphosical beings (of elaborations carried out by all groups in met)
{that which addresses the “me,” the “ego” =/=? that which allows one to resist the forces of metamorphosis}
the iconoclastic episode we are in now, which we must work to make it as short as possible
[...]
(77)[...notes/Ajayeb notes.txt]%13.2[...]rations carried out by all groups in met)
{that which addresses the “me,” the “ego” =/=? that which allows one to resist the forces of metamorphosis}
the iconoclastic episode we are in now, which we must work to make it as short as possible
(to specify) dualisms that make it extraordinarily difficult to maintain ontological pluralism
it is the moderns quasi-subjects (‘person’) who feel themselves to be **directly addressed,** (redressed and saved) --> to exist
(what art suffers now, that i should directly address the modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
-(love's type of address:) addressed to us ==> make us exist --> a person
(existing as person is the only way? no no no!) -- the emergence of persons is a local and historical phenomenon that we simply cannot extend to all collectives
(how to extricate ourselves properly from the) notions of Nature, Matter, Object, and Subject
to get around two major *obstacles: (the prevailing notions of) Society and (especially of) Economy (=/=? modes of existence's system of coordinates)
the same beings that made the author of ajayeb speak, got my/our ancestors excited,
*technology: that which we emphasize whenever we pay attention to the unexpected detours {the hiatus of the detour, the zigzag of invention, ruse, trajectory obtained by a certain type of discontinuity} by which existents have to pass in order to subsist. (=/= technological domain technical objects, material world, socio-technical networks,) (~ technically)
-fictional beings adds additional variety to technical beings --> aestheticization of techniques: obsolescence, ruin, adjustment, efficiency
-we must extend ‘fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “material culture.”
-1- Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably demanding specifications;
-2- Technical beings leave behind them complex frameworks and combinations of associations which appear difficult to understand once left to themselves, without the folding motion and the detours which enabled them;
-3- relative fragility of technical beings: it establishes combinations and bridges between completely heterogeneous types of beings
*fiction: ...beings be grasped according to a particular relationship between materials and figures which cannot be detached without those two layers losing their specific form of objectivity. {fictionally : materials <--> figures}
fiction objects: everything that folds technical beings --> to derive from them a new type of *alteration* --(generates)--> another world (a world which has the particularity of not being able to be detached [...]
(79)[...notes/Ajayeb notes.txt]%13.3[...]nscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) [what is a science that is not describable? ~-> Sohrevardi {forms of enunciation}--> how to specify the Sohrevardi's felicity (sa'adat سعادت) conditions (of enunciation)? ---- (his) “equipped knowledge” (=/=? situated knowledge), awkward distributions, etc.] #(this is all about me trying to learn how to make room...)
knowledge moves around everywhere without our knowing how
“waiting to be known”
*translation =/= {transportation without deformation ~= description}
every transfer is translation
(political:) transfers of necessity
following the thread of modes
translation =/= displacement: merely a change of place
translation refuses the choice between being and non-being and rejects the principle of non-contradiction by which a thing cannot be, in the same respect, both itself and another.
translation: to be at the same time and in the same respect one thing and another --> this is the condition of being --> give place to mediators / “excluded middle”
(translation enjoys that) a being can be itself through the intervention of a being other than itself
(monitoring translations in ajayeb) --> and my treason/translation which brings about completely different trajectories, which allows itself to be grasped by surprise or action etc. / to trace a/its network
translation ~=? occasion ~~--> the essence of situation
-no one can simply (ever) “remain the same,” “without doing anything” --> one needs to pass ~= translation
*interest: a mediator that arises between two entities that do not know, before it arises, that they could be attached to each other. -->{
-‘object’: set of quasi subjects that are attached to it
-‘subject’: set of quasi objects that are attached to it}--> what new translation interest makes the (quasi) subject of a (quasi) object grow. --and vice versa--
radical position of *semiotics* on the issues of context, referent, and enunciation (that anthropology is able to escape)
(i am talking about a semiotics that is not obsessed with the search for “structure”)
{ (fictional beings ~=>) semiotic ~=? ontology }--> science of “sense” (=/= science of “signs”)
-the world itself is articulated
{ the study of sense =?=> extrication from language }--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a position outside language.
(Aristotle's narrative : “the imitation of an action” -->) Ricoeur's three types of *mimesis:
1. prefiguration ()
2. configuration (kingdom of the “as if”)
3. refiguration (integration of the imaginative or “fictive” or “as if” into actual) of the field of action;
‘reading’ is configu[...]
(80)[...notes/Ajayeb notes.txt]%13.4[...]portunity to expel the referent to a position outside language.
(Aristotle's narrative : “the imitation of an action” -->) Ricoeur's three types of *mimesis:
1. prefiguration ()
2. configuration (kingdom of the “as if”)
3. refiguration (integration of the imaginative or “fictive” or “as if” into actual) of the field of action;
‘reading’ is configuration (Ricoeurian)
•use of symbols : being able to grasp one thing as standing for something else;
•narrative: competency in the temporal structures governing the syntagmatic order of “followability”
...empirical means to locate the boundaries of capitalism
(to enclose something -->) ontology of the Accounts Book --> Attar's Tazkirat al-Awliya's story of the boy, bird, butcher, accounts book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
--> origins of property
...................................
growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)
(Latour's notion of) ecotheology [~= ajayeb]
(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people
renegotiation of values and features:
(if) recently european stopped having been modern ==> the ‘others’ have also stopped having been ‘other’
*the planet will no longer be modernized* (Latour shouting)
geopolitics of difference
“europe" = the modernist great narrative --or--> produce an alternative great narrative of what european cultures (and natures) have been
}--✕--> *contrasting *traits* (that have been elaborated in the course of european history)
“here is my *treasure*, here is my *heart*, if you deprive us of one of these contrasts, we are no longer humans”
to be sensitive to different original origins (=/= eurocentrism)
[different origins that speak also truthfully]
(Olearius drama:) dramatic encounter between the (early) anthropologist's gaze and the various cultures (and natures) he have discovered
...painful history of the anthropologist's gaze
[*]value: what one is ready to die for / what makes life not worth living if one is deprived of it
european history tied to the elaboration of:
•science as value (--✕--> apodictic truth, social construction, etc.)
•law as value (--✕--> power, rhetoric, etc.)
•politics as value (--✕--> [*]social: the name of what is assembled--associated)
•
•
scientific ties
legal ties
political ties
=/= social associates
so difficult to enunciate some[...]
(81)[...notes/Ajayeb notes.txt]%13.5[...] drama:) dramatic encounter between the (early) anthropologist's gaze and the various cultures (and natures) he have discovered
...painful history of the anthropologist's gaze
[*]value: what one is ready to die for / what makes life not worth living if one is deprived of it
european history tied to the elaboration of:
•science as value (--✕--> apodictic truth, social construction, etc.)
•law as value (--✕--> power, rhetoric, etc.)
•politics as value (--✕--> [*]social: the name of what is assembled--associated)
•
•
scientific ties
legal ties
political ties
=/= social associates
so difficult to enunciate something religiously because of *the ease with which it is accounted for by other types of explanation* (especially social explanation)
in apass we need to practice saying: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
--> you return to a project --and--> i have been fighting so that (myself and) you **don't become modernist again** (~ that means you engage in the conflict of values that has characterized modernist history)
(with work on ajayeb) i am engaged in the project of ***disentangling the entire set of values that constitutes my rightful inheritance***
(the question of) “what treasure have we inherited? how can we claim it?” --> it is so dangerous to answer those questions alone, without each other ==> selfish identities and origins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)
ecologizing
ecological consciousness =? your entire way of life must be modified or else you will disappear as a civilization
(not being the heir of) emancipatory tradition
(if) modernism is Promethean, then green bio economy and clean technology is Promethean even more
(the bad idea of and hype of) technological solution to ecological crises
*renewing everything here and now* is first of all a religious passion
?@Leo
-what modernism did to science is worse than what it did to religion
it deprived it of its energy, restricting it, to *mere furniture of the soul* [--> Iron Man's idea of technology-human relation]
modernism's politicization of science
speaking of science scientifically ==> a scientific ‘worldview’ is deployed
speaking of religion religiously ==> a vague assemblage of pious moral vacuities is taken as an ‘alternative worldview’
}--> they both accept an* unscientific science* and an *irreligious religion*
Latour (quickly dissolving nonsense that accrues as one opposes ‘knowledge’ and ‘belief’):
•science = reference chain (what allow a[...]
(82)[...notes/Ajayeb notes.txt]%13.6[...]luencing the course of events, its impact will only be decorative
(Descola:) ‘naturalism’ is only one of four ways in which connections between humans and nonhumans can be established
contrasts:
*reference chain*
*reproduction*
(Latour use of the term) *contrast* = mode of existence
immutable mobiles: to reach something far away through long arrays of instruments, you need to make sure that *necessities and constants are transported* with as little transformation as possible ==> to “reach” those entities
geometry, mathematical entities, inscriptions of all sorts ==> carry heavy-duty immutable mobiles
(Hoda's immutable mobiles are: [?])
[*]matter = highly elaborated, historically dated, and anthropologically situated hybrids***
(=/= ‘transportation of indisputable necessities through chains of cause and effect’ <-- a category mistake)
(for physicist:) “the ways we know the world = the ways in which the world behaves”
(less for chemist)
(not at all for engineer)
([in a way my work has been about investigating vectors and] *directions*) from knower to what is to be known
the beings of ajayeb face lots of causes and lots of effects
metaphysical consequences of evolutionary theory
***(Latour's positive veiw on) to be a Darwinian: you have to abandon the notion that all of those ‘organisms’ rest in ‘nature’ --> [*]organim: a hybrid production of representation & reference
*the widespread ideology of the *blind watch maker* : a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity
(‘necessities’ are often imported)
(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question[...]
(83)[...notes/Ajayeb notes.txt]%13.7[...]r />
(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false
[*]iconoclast: “if they are made, then they cannot be real”
monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's project ==> we have exctracted ourselves from the world
(Assmans:) without the transcendence of monotheism we would be left with the mere immanence of the natural world *** [--> the problem of transcendence/immanence as only options of relatedness]
(a bad story:) secular narratives that: the stark immanence of the natural world will save us from an escapist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]
****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)
**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?
Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]
...................................
look at spec over the spectacular
(in ajayeb)
i can't give you a dialectical conclusion
maybe a mouth-full
...................................
[Paul Shepard]
our perception of animals as the language of nature in Thinking Animals and The Others; the “natural” way of childrearing in Nature and Madness; and the bear as a dominant sacred animal connecting people ceremonially to the earth in The Sacred Paw.
Octavio Paz reminds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ .[...]
(84)[...notes/Ajayeb notes.txt]%13.8[...]pist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]
****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)
**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?
Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]
...................................
look at spec over the spectacular
(in ajayeb)
i can't give you a dialectical conclusion
maybe a mouth-full
...................................
[Paul Shepard]
our perception of animals as the language of nature in Thinking Animals and The Others; the “natural” way of childrearing in Nature and Madness; and the bear as a dominant sacred animal connecting people ceremonially to the earth in The Sacred Paw.
Octavio Paz reminds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”
...................................
[Corbin]
it is so dangerous to say any thinker, writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.
things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives [...]
(85)[...notes/Ajayeb notes.txt]%13.9[...]inds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”
...................................
[Corbin]
it is so dangerous to say any thinker, writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.
things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدسی) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)
[what was your fetish again? what was your Qibla قبله? what would be...]
platonic ideals, periodization of sacred history
ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority to existence (vojud وجود) : that means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.
(عجایبِ ajayeb-e) man: human-faced demon (ajene ensan-nama اجنه انساننما) / ... / ... / sublime state of perfect Man
-and body passing through a multitude of states : Hayula هیولا? / ... / jesm (جسم corruptible worldly body) / ... / divine body (jesm-e elahi جسم الهی)
Mullah Sadra is the philosopher of metamorphoses and palingenesis (estehaleh-ha استحالهها & rastakhiz-ha رستاخیزها)
*phenomenology of the act of existing*
there was a time (12th century--my favorite) when Avicenna ابن سینا was translated into Latin (in Toledo,) a moment when our culture[...]
(86)[...notes/Ajayeb notes.txt]%13.9[...]e's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدسی) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)
[what was your fetish again? what was your Qibla قبله? what would be...]
platonic ideals, periodization of sacred history
ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority to existence (vojud وجود) : that means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.
(عجایبِ ajayeb-e) man: human-faced demon (ajene ensan-nama اجنه انساننما) / ... / ... / sublime state of perfect Man
-and body passing through a multitude of states : Hayula هیولا? / ... / jesm (جسم corruptible worldly body) / ... / divine body (jesm-e elahi جسم الهی)
Mullah Sadra is the philosopher of metamorphoses and palingenesis (estehaleh-ha استحالهها & rastakhiz-ha رستاخیزها)
*phenomenology of the act of existing*
there was a time (12th century--my favorite) when Avicenna ابن سینا was translated into Latin (in Toledo,) a moment when our cultures in east and west corresponded to the same type, a moment when the concept of science was inseparable from its spiritual context. ----> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an interior transmutation of the man--that is to say only if it effected the interior birth (of spiritual man)
Alchemist's chemistry
Nicolas Oresme's geometry
[out of history]
Descartes’ geometry is also out of history, discontinuous
(for Corbin) Modern / Western venture = application of the intelligence to the scientific investigation of a nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)
the dichotomies or dissociation of thought/being, being/action
حیدر آملی Haydar Amuli's delinkings (destroying precisely certain dialectics or dichotomies:)
...................................
[...]
(87)[...notes/Ajayeb notes.txt]%13.9[...]me trip
aghle hayulayi عقل هیولایی
[Averroesian/ابن رشدی =/= Avicennian/ishraghi/اشراقی] ==> destruction of the intermediate world of angles ==> secularization :
sociology <-- theology <-- angelology
(divine materiliazation --> social materialization)
totalitarianism <== ideology <-- spirituality (~=? intellectual immaterialism)
(?signing in iran:)
ghodsi shodane nahadha = orfi shodane maba'adotabi
قدسی شدن نهادها = عرفی شدن مابعدالطبیعه
sacredization of institutions = secularization of metaphysics
the tragedy is not the affirmation of individualism, it is rather the forgetting of the infinite entity :
non-mystic monotheism ==> a personalized (incarnation of) God (--> everything ‘personal’ is subject to death and negation) ==> entrance of God in collectivism
تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for iranian ancient philosophies and cosmologies
contemplation (moshahede nazari مشاهده نظری) ~= action
knowledge ~= creating (that insensible speculative world) (the world of ajayeb and its siblings is created and stated in my inner vision)
[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above]
[(jaleb budan-e) heja-e bimani هجای بیمعنی, interest for meaningless morpheme]
(human's function:) the transfigurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجردسازی, by Sheikh Muhammad Tabatabayi)
*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(interpretation/hermeneutics =/= commons/collectivism)
(according to Sohrevardi:) haghig[...]
(88)[...notes/Ajayeb notes.txt]%14.2[...]o the vague differences between another two magical canvases / magnetic disks: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of Memory (lohe hafez لوح حافظ), while listening to the virtual narratives of Ghahveh-Khane theater. Which creatures have you encountered, in your travels, that bypass human installations (of memory)?
...................................
a Zoroastrian data: pre-existential ~ azali ازلی, sabegh-ol-vojud سابق الوجود
atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)
[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”
‘andam-shenasi peikare latif’ (اندامشناسی پیکر لطیف)
...................................
[Avital]
what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)
i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)
Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?
how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt wha[...]
(89)[...notes/Ajayeb notes.txt]%14.4[...]le try anything out
Dr. Frankenstein's new *experimental jouissance*
experimenting inhabiting acts of promising (calculating or anticipation----acts by which the future can be nailed down)
It is thus that the maddest and most interesting ages of history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (Nietzsche)
flora and fauna
this is not the scientist obsessed with an idée fixe--but one capable of uprooting and going
...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts written in stone
register(s) of understanding
A new fold in metaphysics, testing--that is, the types of relatedness that fall under this term--asserts another logic of truth.
A kind of questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, measuring, probing, determining the “what is” of the lived world.
i marvel at...
wonders of...
marvels of...
unheards of...
mazhar ol-ajayeb مظهر العجایب
Motehayeran-e متحیران, Tahayor تحیر ~=? to wonder
dar ahval-e... در احوال
dar khavas-e... در خواص
navader-e... نوادر
sefat-e... صفات
ta'ajob تعجب =/=? heyrat حیرت
the mode of attention in ajayebnameh is tuned by ta'ajob (wonder) away from Iranian mystic preferences over transfixation and rapture (heyrat)
which literary or (not)knowing positions are installed in these two (observational?) stations?
the subject of ta'ajob is moved otherwise
تعجب در باب امر قدسی ta'ajob dar bab-e amr-e ghodsi, wonder in the matters of diviner />
Heidegger: die Wissenschaft denkt nicht
Derrida: links science to mourning and memory
Lacan: science is always there, ready to erupt, amaze or blow you away.
Husserl was perhaps the one most freaked out by the historical split (between science and philosophy--and art?)
...a matter of technological selfunderstanding,
...nor do I insist on sustaining the pathos that propels the images...
ethical and political issues are increasingly seem to have more to do with testing than questioning, hesitation, certainty
There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by failure-lives by dying or, at least destroying.
The one register of testing offers results-certitudes-by which to calculate and count on the *other.*
the culture of Versuch[...]
(92)[...notes/Ajayeb notes.txt]%14.6[...]ess red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]
“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise
Ungleiche is a figure
by getting on top of the material, we have not let it speak its word
(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (maki[...]
(94)[...notes/Ajayeb notes.txt]%14.8[...]ne unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them
*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد
the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)
(greeting is the poet/artist's most essential mode of being)
a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)
r />
re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]
the illusion (and comfort) of noncastration
...................................
duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed
vomiting ~= healing
*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is
() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns ever[...]
(102)[...notes/Ajayeb notes.txt]%15[...]castration
...................................
duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed
vomiting ~= healing
*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is
() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•
(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
/>
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward
the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام
...................................
(the word) wonder, it worlds.
...................................
work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)
in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...
(can I say that my work has been all about Iran-centrism?)
[...]
(105)[...notes/Ajayeb notes.txt]%15[...]Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward
the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام
...................................
(the word) wonder, it worlds.
...................................
work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)
in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...
(can I say that my work has been all about Iran-centrism?)
gaps in cultural space that epistemology has not filled
hermeneutics =/=? epistemology
history of truth
*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving
(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی fish) [reflection of the moon in water] --> mah (ماه moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد
(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the [...]
(107)[...notes/Ajayeb notes.txt]%15.1[...]of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)
in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...
(can I say that my work has been all about Iran-centrism?)
gaps in cultural space that epistemology has not filled
hermeneutics =/=? epistemology
history of truth
*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
/>
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving
(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی fish) [reflection of the moon in water] --> mah (ماه moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge midge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد
(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the relationship with water and swimming, somehow knowing the water
cognition (in Greek cogn, ‘having learned’), in Farsi shenakht (شناخت) is rooted in water, ashena: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی-
(ajayeb-e donya) عجایب دنیا
wonders of earth(?) --> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya: the temporal world (~=? cthulu) (--?--> material-semiotic time-space of donya)
-search ‘donya’ and its semiotic network in Ferdosi and others
-sear[...]
(108)[...notes/Ajayeb notes.txt]%15.1[...]iv دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving
(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی fish) [reflection of the moon in water] --> mah (ماه moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد
(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the relationship with water and swimming, somehow knowing the water
cognition (in Greek cogn, ‘having learned’), in Farsi shenakht (شناخت) is rooted in water, ashena: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی-
(ajayeb-e donya) عجایب دنیا
wonders of earth(?) --> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya: the temporal world (~=? cthulu) (--?--> material-semiotic time-space of donya)
-search ‘donya’ and its semiotic network in Ferdosi and others
-search ‘alam’ (in Nezami: dar alam alam afaridan در عالم عالم آفریدن)
-‘zamin’ or zamini (زمین، زمینی), what is meant when we say one thinks zamini in ajayeb? which zamin?
(ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)articulates Div (دیو), animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (--> Shahname)
other name of mardom: folan فلان (unkown), yaru یارو (known),
(ajayeb-e jan) عجایب جان
jan-parvar جان پرور (Nezami)
(Mehran Rad)
andakhtan (انداختن) --> andaze (اندازه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= (catapult) manjenigh منجنیق ~ mechanic [two differ[...]
(109)[...notes/Ajayeb notes.txt]%15.1[...]e pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد
(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the relationship with water and swimming, somehow knowing the water
cognition (in Greek cogn, ‘having learned’), in Farsi shenakht (شناخت) is rooted in water, ashena: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی-
(ajayeb-e donya) عجایب دنیا
wonders of earth(?) --> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya: the temporal world (~=? cthulu) (--?--> material-semiotic time-space of donya)
-search ‘donya’ and its semiotic network in Ferdosi and others
-search ‘alam’ (in Nezami: dar alam alam afaridan در عالم عالم آفریدن)
-‘zamin’ or zamini (زمین، زمینی), what is meant when we say one thinks zamini in ajayeb? which zamin?
(ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)articulates Div (دیو), animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (--> Shahname)
other name of mardom: folan فلان (unkown), yaru یارو (known),
(ajayeb-e jan) عجایب جان
jan-parvar جان پرور (Nezami)
(Mehran Rad)
andakhtan (انداختن) --> andaze (اندازه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)<br />
=/= (catapult) manjenigh منجنیق ~ mechanic [two different ontologies of geometry and measurement]
(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings
(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality
(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cr[...]
(111)[...notes/Ajayeb notes.txt]%15.2[...]) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection
(some metaphors:) metabolisms, articulations, coproductions (*? of ajayeb's histories)
relational, sympoietic, consequential,
in ajayeb, what is cosmic, what is terran, what is cursed, *?
in ajayeb:
•what are the figures of finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.) what Foad would say?]}
•what are the gorgeous, luring, dangerous precarities (of the terra)?
•what are (its specific) art science worldings?
*those creatures across taxa (taxon, categorical classification, taxonomic group)
taxonomic conveniences
[with Haraway]
what is the optics of ajayeb?
[that is entertaining being reductive for a moment, but that is productive]
(to help with that, the optics of the anthropocene is the image of the earth from space, Gaia?)
-a cybernetic, systems-theoretic entity, studied in different scales
-various reports (on the state, fictioning the state of the earth?)
-a global kind of system knowledge
-a giant database ----> do i need to formulate my project into a technological practice?
what is the smallest unit of interest in the ajayeb cosmology?
the practices of relocating germplasms, including people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (Haraway)
industrial agriculture and plantation
to be storied and studied
the holobiont: host plus of all its microbial symbionts that form ecological units
-recasting the individual as a holobiont; the collective genomes
(Lynn Margulis)
holobionts: “multicellular eukaryotes plus their colonies of persistent symbionts”
(Gilbert, Sapp, and Tauber 326; cited by Kenney)
(thinking with holobionts) the immune system is re-cast not as “defensive weaponry” but as a “socializing and unifying force” [via Kenney] --> “to obey the immune system is to become a citizen of the holobiont”
[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological sciences of 21st century requires a new imaginative framework and new forms of curiosity equally relevant to natural sciences and artists]
[...]
(124)[...notes/Ajayeb notes.txt]%15.3[...] finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.) what Foad would say?]}
•what are the gorgeous, luring, dangerous precarities (of the terra)?
•what are (its specific) art science worldings?
*those creatures across taxa (taxon, categorical classification, taxonomic group)
taxonomic conveniences
[with Haraway]
what is the optics of ajayeb?
[that is entertaining being reductive for a moment, but that is productive]
(to help with that, the optics of the anthropocene is the image of the earth from space, Gaia?)
-a cybernetic, systems-theoretic entity, studied in different scales
-various reports (on the state, fictioning the state of the earth?)
-a global kind of system knowledge
-a giant database ----> do i need to formulate my project into a technological practice?
what is the smallest unit of interest in the ajayeb cosmology?
the practices of relocating germplasms, including people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (Haraway)
industrial agriculture and plantation
to be storied and studied
the holobiont: host plus of all its microbial symbionts that form ecological units
-recasting the individual as a holobiont; the collective genomes
(Lynn Margulis)
holobionts: “multicellular eukaryotes plus their colonies of persistent symbionts”
(Gilbert, Sapp, and Tauber 326; cited by Kenney)
(thinking with holobionts) the immune system is re-cast not as “defensive weaponry” but as a “socializing and unifying force” [via Kenney] --> “to obey the immune system is to become a citizen of the holobiont”
[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological sciences of 21st century requires a new imaginative framework and new forms of curiosity equally relevant to natural sciences and artists]
(ajayeb-e gaz) عجایب گاز
co-existence of gasses
planet =/= terrestrial planet
(ajayeb-e graphs) psychotic tree-structure of giant databases, in trans-ing and lines of trans-affecting
-my ajayeb art is going to be the kind that depend on the machine----competent digital
-exploring the iterative and fractal quality of sentences in my digital graph-makings
-attending to the interruptions of syntactical commitments
partial connections (of dist[...]
(125)[...notes/Ajayeb notes.txt]%15.3[...]do i need to formulate my project into a technological practice?
what is the smallest unit of interest in the ajayeb cosmology?
the practices of relocating germplasms, including people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (Haraway)
industrial agriculture and plantation
to be storied and studied
the holobiont: host plus of all its microbial symbionts that form ecological units
-recasting the individual as a holobiont; the collective genomes
(Lynn Margulis)
holobionts: “multicellular eukaryotes plus their colonies of persistent symbionts”
(Gilbert, Sapp, and Tauber 326; cited by Kenney)
(thinking with holobionts) the immune system is re-cast not as “defensive weaponry” but as a “socializing and unifying force” [via Kenney] --> “to obey the immune system is to become a citizen of the holobiont”
[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological sciences of 21st century requires a new imaginative framework and new forms of curiosity equally relevant to natural sciences and artists]
(ajayeb-e gaz) عجایب گاز
co-existence of gasses
planet =/= terrestrial planet
(ajayeb-e graphs) psychotic tree-structure of giant databases, in trans-ing and lines of trans-affecting
-my ajayeb art is going to be the kind that depend on the machine----competent digital
-exploring the iterative and fractal quality of sentences in my digital graph-makings
-attending to the interruptions of syntactical commitments
partial connections (of distinct entities) ~= analogy [analogy allows one part contaminate systematically another part, and vice versa]
-coerced belief
the question of binaries: how we are who we are in relentless relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment --> **sorting operations** (kPRA0W1kECg), but they are not good descriptions beyond that.
#on Companion Manifesto
(Haraway's) *cyborg*: the “lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.” --to--> a much bigger queer family of *companion species* : becoming-with --> the co-constitutive interpenetration of humans and their others (machines, animals, and the environment).
-Haraway is going from ‘rage’ to ‘love’
“historically challenged people” (Schimpfwort? فحش)
half-trained arguments
embodied cross-species sociality
I am trying to inhabit ajayeb critically; neither in[...]
(126)[...notes/Ajayeb notes.txt]%15.3[...]tal quality of sentences in my digital graph-makings
-attending to the interruptions of syntactical commitments
partial connections (of distinct entities) ~= analogy [analogy allows one part contaminate systematically another part, and vice versa]
-coerced belief
the question of binaries: how we are who we are in relentless relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment --> **sorting operations** (kPRA0W1kECg), but they are not good descriptions beyond that.
#on Companion Manifesto
(Haraway's) *cyborg*: the “lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.” --to--> a much bigger queer family of *companion species* : becoming-with --> the co-constitutive interpenetration of humans and their others (machines, animals, and the environment).
-Haraway is going from ‘rage’ to ‘love’
“historically challenged people” (Schimpfwort? فحش)
half-trained arguments
embodied cross-species sociality
I am trying to inhabit ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context? isis, tech-sci, art, world-wars, stories, terror,
the figures of ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ontologies in current life worlds”?
ajayeb's species bring together human and nonhuman, organic and technological, history and myth, freedom and structure, state and subject, ...
*concrete:
◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
◦an actual occasion
=> beings do not preexist their relatings
the verb of reality is full of nouns with appendages
nature/culture: *local category abstractions* (=/= universal: misplaced concreteness)
subject/object: *potent consequences* (=/= preexisting foundations)
foundation is always contingent (Haraway > Butler)
•scale is contingent
•mutability is contingent
bestiary of agencies
kinds of relatings
in my work on ajayeb i am trying to carefully approach the notions of:
emergence, process, historicity, difference, specificity
-and by that teach myself an artful practice rich with:
co-habitation, co-constitution, contingency
on-the-ground work:
-Verran # Nigeria Yoruba --> “emergent ontologies,” “get on together” (...how can *general* knowledge be nurtured in postcolonial worlds committed to taking *difference* seriously?”)
-Thompson # [...]
(129)[...notes/Ajayeb notes.txt]%15.4[...]>
embodied cross-species sociality
I am trying to inhabit ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context? isis, tech-sci, art, world-wars, stories, terror,
the figures of ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ontologies in current life worlds”?
ajayeb's species bring together human and nonhuman, organic and technological, history and myth, freedom and structure, state and subject, ...
*concrete:
◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
◦an actual occasion
=> beings do not preexist their relatings
the verb of reality is full of nouns with appendages
nature/culture: *local category abstractions* (=/= universal: misplaced concreteness)
subject/object: *potent consequences* (=/= preexisting foundations)
foundation is always contingent (Haraway > Butler)
•scale is contingent
•mutability is contingent
bestiary of agencies
kinds of relatings
in my work on ajayeb i am trying to carefully approach the notions of:
emergence, process, historicity, difference, specificity
-and by that teach myself an artful practice rich with:
co-habitation, co-constitution, contingency
on-the-ground work:
-Verran # Nigeria Yoruba --> “emergent ontologies,” “get on together” (...how can *general* knowledge be nurtured in postcolonial worlds committed to taking *difference* seriously?”)
-Thompson # Kenya --> “ontological choreographies” (...bodies, human and nonhuman, are taken apart and put together in processes)
-Strathern # Papua New Guinean --> “partial connections” (...patterns within which the players are neither wholes nor parts ... necessary counter-intuitive geometries and incongruent translations)
what kind of refigurations i need for the tropic work that feel is required for the for ontological choreography of ajayeb (in technoscience or elsewhere? other societies with liberal or non-liberal individual or state, with other techno-monsters, automated warriors, terrorists, and all the waste, cruelty, indifference, ignorance, and loss that comes with, as well as joy, play, labor, and invention--)?
-how do i narrate this (ajayeb and non-ajayeb, the wondrous and the mundane) co-history?
-how do i embody an art of relating (as is never done once and for all)?
*species : biological kind of reality + scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘categories of organism’?)
{ machinic + textual + organic ~-=> species }--> causality-story, origin-story, Real-Presence-story (~trans[...]
(132)[...notes/Ajayeb notes.txt]%15.4[...] *local category abstractions* (=/= universal: misplaced concreteness)
subject/object: *potent consequences* (=/= preexisting foundations)
foundation is always contingent (Haraway > Butler)
•scale is contingent
•mutability is contingent
bestiary of agencies
kinds of relatings
in my work on ajayeb i am trying to carefully approach the notions of:
emergence, process, historicity, difference, specificity
-and by that teach myself an artful practice rich with:
co-habitation, co-constitution, contingency
on-the-ground work:
-Verran # Nigeria Yoruba --> “emergent ontologies,” “get on together” (...how can *general* knowledge be nurtured in postcolonial worlds committed to taking *difference* seriously?”)
-Thompson # Kenya --> “ontological choreographies” (...bodies, human and nonhuman, are taken apart and put together in processes)
-Strathern # Papua New Guinean --> “partial connections” (...patterns within which the players are neither wholes nor parts ... necessary counter-intuitive geometries and incongruent translations)
what kind of refigurations i need for the tropic work that feel is required for the for ontological choreography of ajayeb (in technoscience or elsewhere? other societies with liberal or non-liberal individual or state, with other techno-monsters, automated warriors, terrorists, and all the waste, cruelty, indifference, ignorance, and loss that comes with, as well as joy, play, labor, and invention--)?
-how do i narrate this (ajayeb and non-ajayeb, the wondrous and the mundane) co-history?
-how do i embody an art of relating (as is never done once and for all)?
*species : biological kind of reality + scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘categories of organism’?)
{ machinic + textual + organic ~-=> species }--> causality-story, origin-story, Real-Presence-story (~transubstantiated signs of the flesh),
•species is about defining difference, rooted in polyvocal fugues of **doctrines of cause**
•one thinks of species as logical category, logical type, visual impression, members of a category that have the same characteristics. but you also say “be specific!” you want the opposite. you want a list of relentless particularities.
•(for Haraway species is about) a particular kind of semiotics where sign and flesh are tangled
Marx and Freud in shit and gold, primitive scat and civilized metal, in specie
[title]
**ajayeb's technologies of (Persian) subject/object-making**
nature and culture implode into one another (in the relentlessly historically specific ways)
(Haraway > Althusser) **interpellation** (estizah استیضاح) ==> concrete individuals (in the modern state)
*the ideologically loa[...]
(133)[...notes/Ajayeb notes.txt]%15.4[...] individual or state, with other techno-monsters, automated warriors, terrorists, and all the waste, cruelty, indifference, ignorance, and loss that comes with, as well as joy, play, labor, and invention--)?
-how do i narrate this (ajayeb and non-ajayeb, the wondrous and the mundane) co-history?
-how do i embody an art of relating (as is never done once and for all)?
*species : biological kind of reality + scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘categories of organism’?)
{ machinic + textual + organic ~-=> species }--> causality-story, origin-story, Real-Presence-story (~transubstantiated signs of the flesh),
•species is about defining difference, rooted in polyvocal fugues of **doctrines of cause**
•one thinks of species as logical category, logical type, visual impression, members of a category that have the same characteristics. but you also say “be specific!” you want the opposite. you want a list of relentless particularities.
•(for Haraway species is about) a particular kind of semiotics where sign and flesh are tangled
Marx and Freud in shit and gold, primitive scat and civilized metal, in specie
[title]
**ajayeb's technologies of (Persian) subject/object-making**
nature and culture implode into one another (in the relentlessly historically specific ways)
(Haraway > Althusser) **interpellation** (estizah استیضاح) ==> concrete individuals (in the modern state)
*the ideologically loaded narratives ==> life and death, health and illness, longevity and extinction, etc.
{how not to do estizah (our objects, peers)? latent individualization in apass's requirement of ‘intentionality’ from its participants: “no sleep-walking!” [--> art as “explicit intentional act.” Merleau-Ponty's account the body-schema.] [estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law: by asking what is your “name and business,” demanding “proof” of me. one way of responding to that demand of name is to give your name as a performance in an amerindian mode: “three were dead before they knew.” that's my name.] The material ritual practice of ‘recognition’ : “Who is there?” and “It's me!” of the everyday life ==> makes us concrete subject (in the ideology in democracy and law) --> independent agents with self-produced identities. (in capitalist societies) **subject: a self-conscious “responsible” agent whose actions can be explained by his or her beliefs and thoughts.** subject formation defines the limits of each individual; values, desires, and preferences. ---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject : a “mis-recognition” [--> we can open a dossier on prophet and ‘answering’ the call]; [~-> what Tarof hails?] ---- for Althusser [...]
(136)[...notes/Ajayeb notes.txt]%15.5[...]b?] --hails--> concrete subject
(Foucault's) expert discourses --hails--> sexuality
(Adorno's) mass media --hails--> passive consumer
(Gauntlett's) uncritical consumption --hails--> assumption --> bad worlding
(Mulvey's) cinema --hails--> male protagonist
(Butler's) boy/girl --hails--> gender identity
(Sina's) تعارف Tarof --hails--> divnity ??
***(crafted faithfully?) more potent the tropes, the truer the story***
(without being distracted by scandals and meta-stories?!)
stories traffic in tropes, figures of speech
(the dogmatic and bizzar idea of) “trope-free communication”
*metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of communication,
(in my graphs, or rigs, what a substitution in a string might change the meaning?)
what is the “troping that makes a fleshly difference”?
origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master
the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies
which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being
(in apass I have been against the “what do I want as an artist?” question:)
pay attention to significant otherness =/= reflection of one's intentions
what is the name of the game? complexity, flexibility, opportunism, (finite worlds called:) domestic, wild, feral,
[who is naming the world what?
•accelerationism: “game-over”
•capitalism: “resource”
•technophobia: “obsolescence”
•technophilia: “information”
•monotheism: “transition”
•science: “taxa”
•multinationalism: “system”
•modernism: “globe"]
immune systems (in natureculture) determine where organisms, including people, can live and with whom.
“There is no time or place at which genetics ends and environment begins” [...]
(Haraway > Gilbert)
“All stages of the life histories of evolving animals had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria
to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow to learn what this other needs and desires)---permanent search for knowledge of the intimate other, with inevitable comic and tragic mistakes in that quest
thinking about animals as “other worlds” in a science fictional sense
scientifically informed, empirically grounded practice
theory ...still a limited discourse and a rough instrument
“who is at home?” --> ask in respect for all of time who and what are emerg[...]
(137)[...notes/Ajayeb notes.txt]%15.6[...] joy --> knowledge-making
(Gilbert's) genomic fragment in the picture of mutual-benefit life --?--> metropolitan life insurance company
[--> *apparatuses of thinking* have thick trading zones between ecology and economics up to and including today, that is the mutal adaptation in real world, producing problems for us]
(how we go?) from one life-table to another life-table
(for example from mathematics of life insurance to population biology ~=> co-developement of disciplines; 19th century laboratories + practices of political economy;)
[matters of historical, economical, manegerial, capital, ]
(protestants that were never burnt enough)
we (always) remain in contamination [never in innocence --> be attentive to the tropes and will to innocence in each other act text]
in our questioning and studies we (must) remain enmeshed, in a historical conjunction, in a situated way of being “this way” and not “that way”
...................................
[Stengers]
[a kind of] writing (not writing down)
writing is an experience of metamorphic transformation
to discover how to be compromised by ajayeb Nameh
the ways we can be lured into desiring and trusting it
how the assemblages of ajayeb generate metamorphic transformations in our capacity to affect and be affected? --> to feel, think, and imagine
...................................
[Serres]
ajayeb, a time when transport and itinerary were only myth
...................................
[Anand]
the sanctity and blessing of Muslim saints was integrally linked to local ecology and topography
that sanctification of birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.
The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.
There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tank[...]
(138)[...notes/Ajayeb notes.txt]%16[...]irds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.
The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.
There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language guage of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
[...]
(141)[...notes/Ajayeb notes.txt]%16.1[...]
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
r />
just-so story
in science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
etiology: the study of causation, or origination
the politics technology and the politics of storytelling.
[...] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.
storytelling as one of the consequential material practices
[storytelling is material practice]
[where there is a situated perspectives there is storytelling]
it is “practicing generous reading”
and “technique of refiguration” --> create alternative forms of knowledge
[figuration ~ storytelling apparatuses][...]
(142)[...notes/Ajayeb notes.txt]%16.1[...]tific, genealogies [?] --> ideological apparition[s]
•Something new was required to account for change; the logic informed a kind of paternal creation myth [........] unchanging “matrix” for the generative principle of change. (In Zihlman's story logic, both gathering and hunting emerged as repatternings, not opposites, in changed conditions of constraint and opportunity. Narratives of both gathering and hunting ways of life produced genders and citizens.)
•tool-weapon equation in masculinist scientific narratives
as careful scrutiny of wonders and marvels becomes a mainstay in European intellectual life, 17th century natural philosophers began to understand *wonder, *curiosity, and *attention as cloesly aligned and mutually defining.
epistemological beast fable
unnatural history
knowledge-making practices of other times and places
tracing the web of horror and delight
Serres reminds us the beast fable tradition is as much about biomimicry as anthropomorphizing.
finding ways of “going-on together” (Verran)
“by experience and by affinity, some of us begin not with Pasteur, but with the monster, the outcast” (S. Leigh Star)
(ajayeb's) (politics of) administering discrete objects ----(number sys)
(why should we engage in refiguration?)
(there are always a) multitude of agencies unfolding as the world is continuously reconfigured (=/= to explain away: when multiple objects are collapsed into one.)
-“Within this dynamic world it is impossible to imagine that one single story or one narrative style can capture all of the liveliness and exuberance; ***we need to deploy multiple stories about agency. Some meticulously empirical, some imaginative. Some on the quantum scale, some on the people scale. Different agential narratives enable different ways of responding and relating.” (Kenney)
<br />
postcolonial moments: “occasions for theorizing, for telling differences and samenesses in new ways” (Verran)
#to create ‘aerating’ (tahviyeh تهویه) in ajayeb, this includes:
/ crafting translations with ontological traction (enghebaz انقباض)
/ building empirical tools that make ajayeb's translation-work visible {#pop-up book}
/ translation --> *reconfigure sameness and difference*
/ staying with linguistic differences (in ajayeb) is a way of investigating the ontological commitments embedded in language.
◽ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)
(for me working on ajayeb is)[...]
(144)[...notes/Ajayeb notes.txt]%16.2[...]ractices of other times and places
tracing the web of horror and delight
Serres reminds us the beast fable tradition is as much about biomimicry as anthropomorphizing.
finding ways of “going-on together” (Verran)
“by experience and by affinity, some of us begin not with Pasteur, but with the monster, the outcast” (S. Leigh Star)
(ajayeb's) (politics of) administering discrete objects ----(number sys)
(why should we engage in refiguration?)
(there are always a) multitude of agencies unfolding as the world is continuously reconfigured (=/= to explain away: when multiple objects are collapsed into one.)
-“Within this dynamic world it is impossible to imagine that one single story or one narrative style can capture all of the liveliness and exuberance; ***we need to deploy multiple stories about agency. Some meticulously empirical, some imaginative. Some on the quantum scale, some on the people scale. Different agential narratives enable different ways of responding and relating.” (Kenney)
postcolonial moments: “occasions for theorizing, for telling differences and samenesses in new ways” (Verran)
#to create ‘aerating’ (tahviyeh تهویه) in ajayeb, this includes:
/ crafting translations with ontological traction (enghebaz انقباض)
/ building empirical tools that make ajayeb's translation-work visible {#pop-up book}
/ translation --> *reconfigure sameness and difference*
/ staying with linguistic differences (in ajayeb) is a way of investigating the ontological commitments embedded in language.
◽ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)
(for me working on ajayeb is) **lingering in the space of difficult translations**
==> making recourse (motevasel shodan be متوسل شدن به) to a *world of common referents* (space, time, and matter)
[to continue thinking with Verran] on *durations*, *extensions*, and *resistances* (in ajayeb's case)
these three foundation objects need not to be saddled with the history of Western metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural translation than the more conceptually nimble [tardast تردست, zerang زرنگ -- like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)
(thinking with Kenney / Verran:)
workflow on ajayeb:
1- tracing social connections [...]
(145)[...notes/Ajayeb notes.txt]%16.2[...]l commitments embedded in language.
◽ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)
(for me working on ajayeb is) **lingering in the space of difficult translations**
==> making recourse (motevasel shodan be متوسل شدن به) to a *world of common referents* (space, time, and matter)
[to continue thinking with Verran] on *durations*, *extensions*, and *resistances* (in ajayeb's case)
these three foundation objects need not to be saddled with the history of Western metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural translation than the more conceptually nimble [tardast تردست, zerang زرنگ -- like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)
(thinking with Kenney / Verran:)
workflow on ajayeb:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated version of equipment-list, providing accounts of the material-discursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)
interpretive cosmology
(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)
ontic (hasti mojud-shenakhti هستی موجود شناختی): “factual” existence as =/= metaphysical ontologic existence)
[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heid[...]
(150)[...notes/Ajayeb notes.txt]%16.3[...]cursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)
interpretive cosmology
(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)
ontic (hasti mojud-shenakhti هستی موجود شناختی): "factual” existence as =/= metaphysical ontologic existence)
[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]
(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)
(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)
knowledge industry[...]
(151)[...notes/Ajayeb notes.txt]%16.3[...]cts,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)
ontic (hasti mojud-shenakhti هستی موجود شناختی): “factual” existence as =/= metaphysical ontologic existence)
[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]
(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)
(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)
knowledge industry or “scientific factory”
how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power
“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)
(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)
talking is also thinking
speculative valences (zarfiat ظرف[...]
(152)[...notes/Ajayeb notes.txt]%16.4[...]tic (hasti mojud-shenakhti هستی موجود شناختی): “factual” existence as =/= metaphysical ontologic existence)
[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]
(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)
(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)
knowledge industry or “scientific factory”
how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power
“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)
(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)
talking is also thinking
speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-abilities are activated (?)
ajayeb is crafted responsive stories about life --> question of responsibility --> what kind of responsibilities are activated in the SF worlding (including reading it now) of ajayeb?
(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to[...]
(153)[...notes/Ajayeb notes.txt]%16.4[...]bove the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)
(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)
knowledge industry or “scientific factory”
how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power
“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)
(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)
talking is also thinking
speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-abilities are activated (?)
ajayeb is crafted responsive stories about life --> question of responsibility --> what kind of responsibilities are activated in the SF worlding (including reading it now) of ajayeb?
(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to tell better stories about the past*
*writing ~= (wonder:) a careful attention to differences in the practice of worlding the past. (demanding like a cat walking on our keyboard, interrupting you [Kenney])
(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?
ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relevant knowledge’ may be produced. If we pay due attention to it, we can learn, discern relations, and multiply entities and ratios.” (Stengers [...]
(154)[...notes/Ajayeb notes.txt]%16.4[...]ng (including reading it now) of ajayeb?
(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to tell better stories about the past*
*writing ~= (wonder:) a careful attention to differences in the practice of worlding the past. (demanding like a cat walking on our keyboard, interrupting you [Kenney])
(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?
ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relevant knowledge’ may be produced. If we pay due attention to it, we can learn, discern relations, and multiply entities and ratios.” (Stengers 2011)
eliminativism: the belief that one story or one set of practices (usually called rational or scientific) can explain nature.
a materialist understanding of ajayeb demands an interpretive adventure of how, with matter (in Stengersian way), we get sensitivity, life, memory, consciousness, passions and thought... =/= inert or mechanistic notion of matter
which metaphors stage nature as “witty agent and actor”?
speculative commitment --> learn how to relate differently ~-> (help us) name what we are doing in new and useful ways**** (Verran)
the egg from outside it doesn't seem to be doing anything --> to give the egg the power to challenge (our) well-defined categories
-how can we relate to the egg without breaking it? (ontological + ethical) --> *pragmatism*: an art of consequences, an art of paying attention =/= the logic of the omelet justifying cracked eggs
ajayeb is all about the ***staging of nature***
{Latour:} reductionism offer an enormously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)
we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge
[...]
(161)[...notes/Ajayeb notes.txt]%16.5[...]
ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relevant knowledge’ may be produced. If we pay due attention to it, we can learn, discern relations, and multiply entities and ratios.” (Stengers 2011)
eliminativism: the belief that one story or one set of practices (usually called rational or scientific) can explain nature.
a materialist understanding of ajayeb demands an interpretive adventure of how, with matter (in Stengersian way), we get sensitivity, life, memory, consciousness, passions and thought... =/= inert or mechanistic notion of matter
which metaphors stage nature as “witty agent and actor”?
speculative commitment --> learn how to relate differently ~-> (help us) name what we are doing in new and useful ways**** (Verran)
the egg from outside it doesn't seem to be doing anything --> to give the egg the power to challenge (our) well-defined categories
-how can we relate to the egg without breaking it? (ontological + ethical) --> *pragmatism*: an art of consequences, an art of paying attention =/= the logic of the omelet justifying cracked eggs
ajayeb is all about the ***staging of nature***
{Latour:} reductionism offer an enormously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)
we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge
[Stengers] (wonder has everything to do with stories,) wonder incites storytelling
1 --> importance of narratives in our knowledge-making practices
2 --> politically robust narratives (that world us differently)
can the ontological be addressed without the ethical?
(feminism's answer is ‘no’) --> a materialism that is immediately ontological, epistemological, and ethical (=/=? Delanda's materialism)
ajayeb (+ my work on it ?) is a pragmatic project to fabricate a different kind of knowledge assemblage (Stengers > Kenney > Sina)
=/= (21st century) logics of capitalism
=/= toxic categories of modernity
i need (to learn) an inviting rhetoric
(Roughgarden[...]
(162)[...notes/Ajayeb notes.txt]%16.5[...]rmously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)
we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge
[Stengers] (wonder has everything to do with stories,) wonder incites storytelling
1 --> importance of narratives in our knowledge-making practices
2 --> politically robust narratives (that world us differently)
can the ontological be addressed without the ethical?
(feminism's answer is ‘no’) --> a materialism that is immediately ontological, epistemological, and ethical (=/=? Delanda's materialism)
ajayeb (+ my work on it ?) is a pragmatic project to fabricate a different kind of knowledge assemblage (Stengers > Kenney > Sina)
=/= (21st century) logics of capitalism
=/= toxic categories of modernity
i need (to learn) an inviting rhetoric
(Roughgarden)
([focus narrowly on] sexual selection =/=) social selection : “...selection for, and in the context of, the social infrastructure of a species within which offspring are produced and reared”
co-parenting, animal friendships, same-sex sex, non-reproductive sex, and other reproductive social behaviors
*physio-semiotics: physical traits that have social functions, that communicate to other members of the social group
(Darwin sexual selection : claims that in humans, men are more jealous about sexual infidelity of their partners, whereas woman are more jealous of emotional infidelity. their theories based on a sexual conflict model, is that this is an evolutionary adaptation that helps males ensure that they raise their own offspring and helps females ensure that the males will stick around to provide for their children.) --> is there another story? (this is a speculative + empirical question) --> multiple evolutionary stories are possible
(Roughgarden demands) a more rigorous relationship between narrative and evidence (=/= prevalence of studies where the “[raw] data are mined to effect an appearance of the confirmation of [a single] hypothesis”) ----she returns to the most potent fables of sexual selection and re-tells them --> these new stories make real species-shaping difference by contributing to t[...]
(163)[...notes/Ajayeb notes.txt]%16.5[...]ot our exquisite ability to sense our surroundings--to tell light from dark, noise from silence, motion from stillness and fresh water from brackish brine--from a kind of bacterium whose relatives we despise.”
re-thinking consciousness
(Kenney) Margulis's speculations: they mattered, they worlded, they gathered
(Williamson:) larvae and adult insects of the same species do not have a common ancestor(!)
(how ?, the capacity for) drastic morphological change --> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic memory?
reincarnation from one species to another
(need less?) just-so stories --> facts to live with
(need more?) what-if stories --> speculations to savor --(gives taste to)--> *paradigms* --> incommensurable ways of seeing the world and practicing science in it (Kohn) --> seeds for sowing worlds (Haraway) ~--> possibilities for thinking life***
(Kenney's proposal of) “bureau of what-if stories”
(--> Fables of Attention - Wonder in Feminist Theory and Scientific Practice 2013)
(Margulis's) holobiont: multicellular eukaryotes plus their colonies of persistent symbionts
ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i wan to highlight the aesthetic quality of this activity.
*aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour, Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**
novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.
fiction ==> attitude --> holds things
(emphasis on) worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,
the power that comes with ‘other’ (time/place of) styles of composing
(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species
*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) com[...]
(164)[...notes/Ajayeb notes.txt]%16.7[...]ence studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics
poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)
(animacy: Usually, animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest animacy, the first-person being the highest among them. Other humans follow them, and animals, plants, natural forces such as winds, concrete things, and abstract things follow in this order; however, according to the spiritual beliefs of the people whose language possesses an animacy hierarchy, deities, spirits, or certain types of animal or plant may be ranked very highly in the hierarchy.)
**animacy stories --> multitude of agencies
(what are the contemporary ajayeb animacy stories?
(neo-Darwinian's) standard evolutionary accounts of encounter between species (in terms of “sexual deception”) ==> individuation, competition, efficiency --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”
evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives
(involution, pich-dar پیچدار, act or an instance of enfolding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)
“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids
(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care
project of *narrative remediation*, to re-story, to stage matters of care differently
(biological) ‘resilience’ is a tricky thing to narrate in ‘relationa[...]
(165)[...notes/Ajayeb notes.txt]%16.8[...], according to the spiritual beliefs of the people whose language possesses an animacy hierarchy, deities, spirits, or certain types of animal or plant may be ranked very highly in the hierarchy.)
**animacy stories --> multitude of agencies
(what are the contemporary ajayeb animacy stories?
(neo-Darwinian's) standard evolutionary accounts of encounter between species (in terms of “sexual deception”) ==> individuation, competition, efficiency --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”
evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives
(involution, pich-dar پیچدار, act or an instance of enfolding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)
“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids
(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care
project of *narrative remediation*, to re-story, to stage matters of care differently
(biological) ‘resilience’ is a tricky thing to narrate in ‘relational worlds’ (=/= military world) abounding with transforming and transformative agencies***
to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)
(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)
--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous responses” **Hayward
thinking with animals : {figural + literal}
spiders, rats, ...
“the transitioning body is also a gossamer outstretch of homelin[...]
(166)[...notes/Ajayeb notes.txt]%16.8[...]sformative agencies***
to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)
(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)
--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous responses” **Hayward
thinking with animals : {figural + literal}
spiders, rats, ...
“the transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”
criticism = speculative fantasy
undoing the eye's property of vision (Kelley and Hayward)
([my account of] ajayeb's stories are) moral tales that model an ecological attention to relationality, vulnerability, and resilience ==> living well in a world contaminated (by all sorts of linguistic and chemical animacies)
*traumatic hope*
(Sedgwick: the reparatively positioned reader tries to recognize the fragments and part-objects she encounters or creates ~= what i am doing)
why tell stories like this, when there are only more and more openings and no bottom lines? --> because there are quite definite response-abilities that are strengthened in such stories (La Guin > Haraway > Kenney)
bottomless story ==> response-ability (an enabling of responsiveness within particular relatings--Schrader 2010)
not only human call & not only human respond --> the world is full of “propositions” (waiting to be registered by interested bodies) [yes we need to produce ‘interested bodies']
“fables of response-ability draw our attention to who is interested and who is made articulate in the apparatuses and ecologies we live inside.” (Kenney)*****
what is a narrative good for if it doesn't improve the quality of companionship (between human and nonhuman)? if it doesn't generate new sensitivities and enable different patterns of responsiveness?
stories of relationship ==> enlarge our thinking [=/= raising awareness]
these stories cannot known in advance --> note on fable #workshop, when you are excited about an assigned reading in a specific way only to find out that the participants connect or disconnect to something i don't notice
*wonder, a mode of attention [...]
(168)[...notes/Ajayeb notes.txt]%16.9[...]ecessary evil,” aesthetics characterized as the main instrument of ideological mystification)
~ learn to trust objects figured in unfamiliar ways* (, my bow and arrow?)
[both Haraway (“material-semiotic”) and Barad (“material-discursive”) are working against this kind of split between language and reality, both in the level of analysis (of one's object) and composition (of one's book)]
**where do our power come from if not from evidence?** (@Seba)
--> the *specter of deception* (it happened when i used aesthetics in my questions in my excursion at Vladimir's block, my peers thinking “what if we are beguiled?” --> the suspicious refrains of “trust no one”) =/= “attentive wondering care” (Bynum)
*** to tell enchanted stories --> <== we must struggle against the fear of being tricked ***
-this fear of being tricked ==> Descartes’ beast-machine hypothesis (against nonhuman agency) : the clockwork animal and gods; a site where animality and technicity were collapsed and both were rendered as deceptive.
-Descartes’ beast-machine anxieties are still with us. (being duped by the) trickster agencies of animal-like automata--animals, spirits, and technologies have dubious agencies.
(my work on ajayeb hopefully,) is about cultivating wild facts, to be at risk with our craft, creating beautiful objects that give charismatic form to their matters of care
i don't know in advance, how stories and words will flow through us --> i have to learn pragmatic experimentation with magic, words and ideas: [#ppp]
•poetry --> to do with the art of language
•poiesis --> process of creation
•poetics --> questions of composition and form
}--(attention to)--> form + composition + influence
“i am rubied by your attention”
(ruby: yaghute sorkh یاقوت سرخ) ~-> to describe the effect of an encounter between two
...shifting verbs to nouns and nouns to verb }--> practical
*relational properties of language:
•viscosity (chasbandegi چسبندگی)
•conductivity
•velocity
(=/= daunting)
-collective
-exploratory
-supportive
(what to do with) the unavoidable childishness (and girlish) of wonder and of fables
-does wonder need to grow up?
there is a risk that that which awakens our epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
•wonder goes beyond what is suitable (Irigaray,) even threatens our status as “serious, adult thinkers” (Stengers)
hoax ==> compels us to do work that is sober and bound closer to reality
the bifurcation of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era
the context of my ajayeb:
“The Sci[...]
(169)[...notes/Ajayeb notes.txt]%17.1[...]e
•poiesis --> process of creation
•poetics --> questions of composition and form
}--(attention to)--> form + composition + influence
“i am rubied by your attention”
(ruby: yaghute sorkh یاقوت سرخ) ~-> to describe the effect of an encounter between two
...shifting verbs to nouns and nouns to verb }--> practical
*relational properties of language:
•viscosity (chasbandegi چسبندگی)
•conductivity
•velocity
(=/= daunting)
-collective
-exploratory
-supportive
(what to do with) the unavoidable childishness (and girlish) of wonder and of fables
-does wonder need to grow up?
there is a risk that that which awakens our epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
•wonder goes beyond what is suitable (Irigaray,) even threatens our status as “serious, adult thinkers” (Stengers)
hoax ==> compels us to do work that is sober and bound closer to reality
the bifurcation of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era
the context of my ajayeb:
“The Science War”
epistemological differences between sciences
...................................
[Lorraine J. Daston]
the evolving collective sensibility of naturalists
objective order and subjective sensibility
...celestial apparitions, monsters,
how wonder and wonders fortified princely power, rewove the texture of scientific experience, and shaped the sensibility of intellectuals
(webs of cultural significance, material practices, and theoretical derivations)
(cultivate a distinctive scientific self wherein knowing and knower converge) Galison
*passion maintains a path between (--corporal impressions and movements toward an object):
philosophers <----> physicists
metaphysical research <----> cosmological research
transcendental <----> empirical
architecture of ideality : (sociofamilial) stratification of desire --> ideal ego ==> religiosity, slogans, publicity, terror, --✕--> roots {vegetal, earthly, ideal, heavenly,)
[Irigaray]
(@Ali , what is the source of movement? what is the motivating force behind mobility if not wonder?---in all dimensions)
(both active & passive) wonder ==> move
the “man” (in Nietzsche and Heidegger) thinks he is at the end of his growth, has completed a cycle
“can we look at, contemplate, wonder at the machine from a place where it does not see us?” *** --> the issue is how to be able to wonder at the face of something/somebody that is looking (back) at us. ,,,(@Lili)
surprise: not[...]
(170)[...notes/Ajayeb notes.txt]%17.1[...] how to distinguish a response from a reaction.”
the mistake of forgetting the ecologies of all mortal beings, who live in and through the use of one another's bodies
[this is against ] The naturalistic fallacy is the mirror-image misstep to transcendental humanism.
multispecies contingency
In the idiom of labor, animals are working subjects, not just worked objects.
the capacity to respond and to recognize response
We can never do without technique, without calculation, without reasons, but these practices will never take us into that kind of open where multispecies responsibility is at stake.
Engage them [the dogs] as mindful bodies, in relationships of response?
the practical labor of nonmimetic sharing(?)
[we make ‘knowing’. knowing is always a practice of making, and always embodied. the idea that thinking involves disembodiment of the knowing organ is just insane.]
“articulating bodies to other bodies” ----> disarticulating bodies to rearticulate other bodies
entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not
...................................
ajayeb is system imagination
...................................
[Naveeda Khan]
Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?
is there a Muslim environmental imaginary?
‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)
It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]
...................................
(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creature[...]
(171)[...notes/Ajayeb notes.txt]%17.3[...]ithin our global present, imagining a local that lays claims upon all three?
is there a Muslim environmental imaginary?
‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)
It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]
...................................
(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”
[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness
thoroughly disabused
aufklären آگاهیدن آگاییدن
expound تفسیر
incentive مشوق, فتنه انگيز
litany مناجات وعبادت تهليل دار
showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present
obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate
does islamic theology (in both elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not inte[...]
(172)[...notes/Ajayeb notes.txt]%17.3[...]ctive on our creaturely interconnectedness.”
[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness
thoroughly disabused
aufklären آگاهیدن آگاییدن
expound تفسیر
incentive مشوق, فتنه انگيز
litany مناجات وعبادت تهليل دار
showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present
obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate
does islamic theology (in both elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not interiorized***
(Strauss: *thought is always in the world.* being in the world subsumes realms of both abstractness and concreteness) -->[a tradition of thought that produces (& works with): “Abstraktheit =/= Greifbarkeit"]
***how ajayeb naratives provided the filaments of (muslim) ecological thought as a perspective on our interconnectedness and mutual entanglements? [Naveeda, Anand, ]
(wanting a) most perfect crect creation (to leave the best part to the end*) ==> God created humans last of all ==> consigned humans to a state of *belatedness to the world*
(unapologetically) anthropocentric: *making the human drama the most important one to watch*
acts of worship (that bears witness to):
•regularity in nature
•one's own nature
(agian) Khidr, the prophet in green, who is associated with hermeticism and also has a presence [...] as a way to suggest a subterranean connection between [...] textual tradition and the everyday lives of riparian (رود کنارى) Muslims [...]
riparian context ساحل کنار ,رود کنار ,حریم رودخانه
[context =? کنار]
“BE!” بععععع بع ع ع ع ع ع ع ع ع
Ikhwan: every creature knows and speaks of creation
that knowledge is not privilege of humans
that it is the failure of humans to imagine that they [...]
(174)[...notes/Ajayeb notes.txt]%17.4[...]مايشگرى?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present
obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate
does islamic theology (in both elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not interiorized***
(Strauss: *thought is always in the world.* being in the world subsumes realms of both abstractness and concreteness) -->[a tradition of thought that produces (& works with): “Abstraktheit =/= Greifbarkeit"]
***how ajayeb naratives provided the filaments of (muslim) ecological thought as a perspective on our interconnectedness and mutual entanglements? [Naveeda, Anand, ]
(wanting a) most perfect creation (to leave the best part to the end*) ==> God created humans last of all ==> consigned humans to a state of *belatedness to the world*
(unapologetically) anthropocentric: *making the human drama the most important one to watch*
acts of worship (that bears witness to):
•regularity in nature
•one's own nature
(agian) Khidr, the prophet in green, who is associated with hermeticism and also has a presence [...] as a way to suggest a subterranean connection between [...] textual tradition and the everyday lives of riparian (رود کنارى) Muslims [...]
riparian context ساحل کنار ,رود کنار ,حریم رودخانه
[context =? کنار]
“BE!” بععععع بع ع ع ع ع ع ع ع ع
Ikhwan: every creature knows and speaks of creation
that knowledge is not privilege of humans
that it is the failure of humans to imagine that they live in the presence of mute nature
نکیر و منکر interrogations by Nakir and Munkar, faith-testers of deads in their graves
دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of humans to sustain cross-species companionship --> the v[...]
(175)[...notes/Ajayeb notes.txt]%17.4[...]mans to imagine that they live in the presence of mute nature
نکیر و منکر interrogations by Nakir and Munkar, faith-testers of deads in their graves
دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of humans to sustain cross-species companionship --> the visceral dislike of the dregs of the many existence of dogs
--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (Naveeda's work in chauras)
one's future animal self
(هشتاد ساله) octogenarian mindful of life's finitude
-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss
“earth breaks so much” --> ?>
suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت
***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (Naveeda's beautiful research in chars)
visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه
bringing bits and pieces of songs from many places... over their cell phones... being well versed in the different types of music to be able to tell the songs apart...
(Sven, )
attention to the physical surround of the religious consciousness rather than to the inner workings of their body
.
آخرت
آخرش
smells, rotting bodies, eroding bodies, soil composition, etc.
(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]
dwindling quality of life (and diminished humanity)
(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause
* what_ gives a pause ?
*species self-perpetuation is sometimes with:
•biological reproduction
•becoming
•transfiguration
•rebirth
•symbolic dispersal
•resynthesis
•
sunnat to kill (فى نفسه intrinsically evil) snakes (=/= jinn snake in Anand research/stories of saint animals)
straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس
the gi[...]
(176)[...notes/Ajayeb notes.txt]%17.5[...]l (a body-plan)
topological properties like connectivity (=/= metric space)
“[...]I surely reject the idea that morphogenesis needs any “mind” to operate. I also reject the neo-Kantian thesis of the linguisticality of experience. [...] Are we to assume that those ancient hunter gatherers lived in an amorphous world waiting for language to give it form?”
“rejecting the linguisticality of experience (according to which every culture lives in its own world) leads to a conception of a shared human experience in which the variation comes not from differences in signification (which is a linguistic notion), but of significance (which is a pragmatic one).”
...................................
*refraction* (vajje.com/search/کسر)
it is insane how the cold-blooded fact of the modern science has singled out individuals and species in a manner of objective study. the idea that one must individualize the subject of research is unacceptable. how we have allowed ourselves to separate the whale from the spontaneous whirlpools that surround it, from its larger group of species. the difference between environment and species is a constructed fabulated “fact” by frontiers of science since the 19th century. the book of ajayeb cultivates its objects with their stories, it fosters compounds and assemblages. not excluding the refractions, fantasying the illusion of so-called objective clarity that tends to categorize life into its own brand of differences (individual and environment, object and subject, live and dead, etc.), but including the ways agents of interpretation are playing part in a compound.
the story captures the rays in their refracted representations, the stories are interpretive objects, objects of engagement
[Eva Hayward]
***things do not have fully determinate boundaries or properties. Things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter***
-the object is always troubled by obscuration
-through refraction, the object is altered by *scale* and *encounter* --> the altered scale allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
-in ajayeb we can see these forms of refraction in descriptive acts
agential intra-acting: “phenomena do not merely mark the epistemological inseparability of ‘observer’ and ‘observed’; rather, ***phenomena are the ontological inseparability of agentially intra-acting ‘components’” that is, phenomena are ontologically primitive relations--relations without preexisting relata. (Barad)
*mutual constitution of entangled agencies*
never complete, never whole, but deep in composition--materially and semiotically--of conjoined forces that matter.
“dynamic (re)configurings of the world, specific agential practices/intra[...]
(177)[...notes/Ajayeb notes.txt]%17.7[...]owed ourselves to separate the whale from the spontaneous whirlpools that surround it, from its larger group of species. the difference between environment and species is a constructed fabulated “fact” by frontiers of science since the 19th century. the book of ajayeb cultivates its objects with their stories, it fosters compounds and assemblages. not excluding the refractions, fantasying the illusion of so-called objective clarity that tends to categorize life into its own brand of differences (individual and environment, object and subject, live and dead, etc.), but including the ways agents of interpretation are playing part in a compound.
the story captures the rays in their refracted representations, the stories are interpretive objects, objects of engagement
[Eva Hayward]
***things do not have fully determinate boundaries or properties. Things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter***
-the object is always troubled by obscuration
-through refraction, the object is altered by *scale* and *encounter* --> the altered scale allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
-in ajayeb we can see these forms of refraction in descriptive acts
agential intra-acting: “phenomena do not merely mark the epistemological inseparability of ‘observer’ and ‘observed’; rather, ***phenomena are the ontological inseparability of agentially intra-acting ‘components’” that is, phenomena are ontologically primitive relations--relations without preexisting relata. (Barad)
*mutual constitution of entangled agencies*
never complete, never whole, but deep in composition--materially and semiotically--of conjoined forces that matter.
“dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted” (Barad)
(now ontologically) spectatorship =/= representation =/= referent
(still? in ajayeb) reader ~= representation ~= citational non-evidence
(Hayward-->) if we recognize that clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that *rely exclusively on untroubled reflectivity*. yes, “clear” vision is secured by corrective measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.
there is an embedded conceptual tension in refraction between *lucidity* and *degradation*
“as it is” --> the object is always troubled by obscuration
***things do not have fully determinate boundaries or properties. things happen ‘in’ and ‘by’ encounter--refraction is one critical [...]
(178)[...notes/Ajayeb notes.txt]%17.7[...] boundaries or properties. Things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter***
-the object is always troubled by obscuration
-through refraction, the object is altered by *scale* and *encounter* --> the altered scale allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
-in ajayeb we can see these forms of refraction in descriptive acts
agential intra-acting: “phenomena do not merely mark the epistemological inseparability of ‘observer’ and ‘observed’; rather, ***phenomena are the ontological inseparability of agentially intra-acting ‘components’” that is, phenomena are ontologically primitive relations--relations without preexisting relata. (Barad)
*mutual constitution of entangled agencies*
never complete, never whole, but deep in composition--materially and semiotically--of conjoined forces that matter.
“dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted” (Barad)
(now ontologically) spectatorship =/= representation =/= referent
(still? in ajayeb) reader ~= representation ~= citational non-evidence
(Hayward-->) if we recognize that clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that *rely exclusively on untroubled reflectivity*. yes, “clear” vision is secured by corrective measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.
there is an embedded conceptual tension in refraction between *lucidity* and *degradation*
“as it is” --> the object is always troubled by obscuration
***things do not have fully determinate boundaries or properties. things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter
object is altered by *scale* and *encounter* (through refraction)
--> “empirical perspective” : the *altered scale* also allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
(Hayward > Barad:)
Phenomena do not merely mark the epistemological inseparability of “observer” and “observed”; rather, phenomena are the ontological inseparability of agentially intra-acting ‘components.’ That is, phenomena are ontologically primitive relations--relations without preexisting relata. [*relatum: one of the objects between which a relation is said to hold. *relata: would-be antecedent (tabar تبار) components of relations.]
reverie of reflectivity =/= refra[...]
(179)[...notes/Ajayeb notes.txt]%17.8[...]lso allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
(Hayward > Barad:)
Phenomena do not merely mark the epistemological inseparability of “observer” and “observed”; rather, phenomena are the ontological inseparability of agentially intra-acting ‘components.’ That is, phenomena are ontologically primitive relations--relations without preexisting relata. [*relatum: one of the objects between which a relation is said to hold. *relata: would-be antecedent (tabar تبار) components of relations.]
reverie of reflectivity =/= refraction (--> makes explicit transforms the tendency of the image to orient representation, foregrounding the threaded visual space between the image and the spectator.)
***dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted***
(Kaja Silverman, the subject of semiotics)
spectatorships =/=! representations =/=! referents
(ontological distinction: “=/=!”)
the surreal technoscientific look --?--> allowing wondrous but material extensions into the ajayeb domain
in creating a “look” for ajayeb: whether or not a used/user interaction can have ethical dimensions?
refraction is not framework, but a pathway. it engages patterns of interference and exchange
the xeno-sensual in the ajayeb
different differences that are sensed and mediated
...................................
poetic historiography
(historiography: the study of the writing of history and of written histories)
...................................
to begin writing about ajayeb with the citational, ‘avardeand ke...’ (...آوردهاند که)
citation, an important characteristic of fables, is about relational histories.
absence of definitive source (in my old childhood favorite radio show, by bring an endless list of fantastic source and bodies of lures) allows monsters to flourish and me the full range of my passionate crafts. ajayeb's compelling mystery demands (from me) an unorthodox and omnivorous approach (hame-chiz-khar همه چیز خوار).
اما راویان اخبار و ناقلان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که ...
•Mirabile dictu... (miraculous to say...)
towards Despret's talking parrots
parrots (shekar-shekan) (and philosophers) really like to control the exchange, to keep control of a conversation : their refusal to let anoth[...]
(180)[...notes/Ajayeb notes.txt]%17.8[...]لان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که ...
•Mirabile dictu... (miraculous to say...)
towards Despret's talking parrots
parrots (shekar-shekan) (and philosophers) really like to control the exchange, to keep control of a conversation : their refusal to let another individual choose the topic of conversation
***(parrots have) a pragmatic rather than a referential conception of language
[am i also referential (=/= pragmatic) in my conception of language?]--> to teach a being to speak presupposes not only a tolerance of but also *a profound interest in misunderstanding* (this ‘profound interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ~-> (how language-learning with animals can help us learn) restating and inverting the question of control
*exchange can only be achieved when there is “a continous reprisal of translations and betrayals of meaning”* ==> understanding itself is compromised
[*]ajayeb: a non-stop betrayal of translations (of perspectives) and continuous redressal of meanings (of things)
“as if” has to do with misunderstanding
“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(Despret, animal breeding practices)
(my work on ajayeb is also much about) *language-learning* [...]in its pragmatic function: it is an effective means of acting and of making others act
keep your end up
[*]type: identifying language use with modes of existence [Wittgenstein's mistake] (maybe useful to reanimate the question of ‘becoming’ for Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the species and the stability of its repertoire of behaviour ==> a burdensome conception of the naturalness of animals
***the question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion community and species, but also in the work of scientists, constructing what it is to be a lion.
--> this is about becoming: of that of which the animal is rendered capable by the apparatuses that interrogate it
how can what I say about lions or baboons (or oceans or jinns) be authorized by them?
[*]we: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well --{by taking an interest in what constitutes the appropriateness of a material apparatus that transforms those it interrogates}--> fully agreeing to situate oneself in a regime [...]
(185)[...notes/Ajayeb notes.txt]%17.9[...]ropositions, which are so many propositions of intentionality:
•one makes say (@Sven)
•one makes ask
•one puts oneself ‘in’ the place of
•one doesn't interpret
•one experiments
•
--> these are perhaps non-immediate form of knowledge
--> these practices inscribe the animal and human in the world of “speaking” [@Marialena]
--> these are “perspectives” that “populate” our world
(each) [*]perspective is made up of translation of intentions*
(animal breeders are perspectivists)
situations of the exchange ~= situations of subjectivity --> adopting perspectives (--> <--) judge intentions }--> ‘response’
[*]intersubjectivity: accepting the proposal of subjectivity; becoming what the other suggests; acting in the manner in which the other addresses you [--> my apass bow and arrow, was about this suggestivity]
the apparatus of question (that you suggest,) activates some modes of existence rather than others
...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and animals)
...................................
my practice and work on ajayeb is grounded in the history and materiality of scientific practices
...................................
(ajayeb's) particular and exceptional nature
...................................
(Despret)
“anthropo-zoo-genetic” : a practice that constructs animals and human
(how can i design an apparatus for ajayeb) to perform availability?
(build) questions that construe and construct signs that ‘make a world’ for the animal (entity of the ajayeb)
-how can i offer possible interesting becoming to the animals of ajayeb, in offering a way for them to articulate the system, (not to make a system that articulates them)
(in experimenting with ajayeb) how can i involve my body, involve my knowledge, involve my responsibility, involve my future?
-how to let them adopt me?
-to produce an ajayeb body to allow a ajayeb world to affect me
the world of ajayeb is a richly articulated world =/= a world of enthusiastic automata (one who is only moved by itself) observing strange and mute creatures
...................................
[Mersad al-ebad] tabaye-i طبایعی (materialist)
historical specificity(s) of animal-human relationship
(worst-)translated science
...................................
[Haraway, Queering the non/human]
‘companion’ [she starts by showing the danger of the term like any other term]
reducing type is among other things at the heart of racism
types: colonised, enslaved, non-citizen, animal, refugee, [etc.], typological female reduced to [...]
(187)[...notes/Ajayeb notes.txt]%18.1[...]erimenting with ajayeb) how can i involve my body, involve my knowledge, involve my responsibility, involve my future?
-how to let them adopt me?
-to produce an ajayeb body to allow a ajayeb world to affect me
the world of ajayeb is a richly articulated world =/= a world of enthusiastic automata (one who is only moved by itself) observing strange and mute creatures
...................................
[Mersad al-ebad] tabaye-i طبایعی (materialist)
historical specificity(s) of animal-human relationship
(worst-)translated science
...................................
[Haraway, Queering the non/human]
‘companion’ [she starts by showing the danger of the term like any other term]
reducing type is among other things at the heart of racism
types: colonised, enslaved, non-citizen, animal, refugee, [etc.], typological female reduced to her reproductive function,
secular semiotics (never nourished us?)
queering: the job of undoing ‘normal’ categories, [sorting operations]
...patterning, consequences, and the possibility of response.
queer, off-category, sf worlding
(what are the SF worldings of ajayeb?--SF as building alternative ontologies. finding absent but possible presents--whether presented as elsewheres or other times. “[...]an elsewhere from which different [...] articulations of naturecultures and alterity could be explored.”)
“The one who would be normal, in a category of his own” --> ends badly
(human scientist's) deadly one-way test: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other
[Seed Bag]
...the problem of destruction and wounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.
(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;
Homebody / traveler
...disruptive details of good stories that don't know how to finish
...................................
[Barad]
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or[...]
(196)[...notes/Ajayeb notes.txt]%18.2[...]ounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.
(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;
Homebody / traveler
...disruptive details of good stories that don't know how to finish
...................................
[Barad]
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)
the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]
materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of the figurations of the world” =/= “language as medium"]
*performativity (the way i am understanding it using Barad's word[...]
(197)[...notes/Ajayeb notes.txt]%18.3[...] --> meaphysics of individualism
1- that the world is composed of individual objects with individually determinate boundaries and properties whose well-defined values can be represented by abstract universal concepts that have determinate meanings independent of the specifices of practice (--this is exactly what Marialena should be carefull about: abstract univerality of ‘language,’ and the independency of her ‘recorder’)
2- that measurement involves continuous determinable interactions such as the values of the properties obtained can properly be assigned to the premeasurement properties of objects separate from the agencies of observation
(*)concept: specific material arrangements, concepts are defined by the circumstances required for their measurement
(is Luisa's “wholesomeness” also about a feeling for inseparability?)
deployments of power <--> body--{bodies, functions, physiological processes, sensations, pleasures,}
matter is not an end product, rather an active factor in further materializations
(*** matter materializes ***)
matter's ongoing historicity
precise causal nature of productive practices ==> differential constitutions are marked
ajayeb: a host of material-discursive forces
*for ajayeb i need to rework notions of:
•discursive practices
•materialization
•agency
•causality
*without:
•resorting to the optics of transparency
•the geometric of absolute exteriority or interiority
•theorization of human as either pure cause or pure effect
*any entity's ontology (its cast identity) is always open for future's reworkings* (Barad)
adding a Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
{how to make things unthinkable? not available to think with. what should be an “unthinkable” theory of relations?}
(Descartes's epistemology --> representationalist structure of words, knowers, and things)--> transparency of measurement (transparency of language) =/= Bohr's epistemological framework (after his empirical findings of an inherent discontinuity in measurement ----%> wave-particle duality paradox) ~-> Barad's “causal relationship between specific exclusionary practices embodied as specific material configurations of the world [~= discursive practices, (con)figurations rather than “words"] and specific material phenomena [~= relations rather than “things"]”
(*)position (~ specific physical arguments, [=/= well-defined abstract concepts, inherit attribute of independently existing objects]---> go to critique of ‘positionality’)
“position” only has meaning when a rigid apparatus with fixed parts is used (for example a ruler is nailed to a fixed tabl[...]
(198)[...notes/Ajayeb notes.txt]%18.4[...]s cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)
***it is the very existence of ‘finitude’ that gets defined as ‘matter’
narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)
(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity
“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)
[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...
...................................
what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?
...................................
so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)
...................................
...archeology of dying in our civilization
(archeology of our dying civilization)
...................................
Aristotle's narrative: catharsis of emotions --> first arousing pity and fear and then clearing them away
theories of narrative:
•formalist theories (Russian)
•dialogical theories (Bakhtinian)
•New Critical theories
•Chicago school, or neo-Aristotlian theories
•psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•
structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them
(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narr[...]
(200)[...notes/Ajayeb notes.txt]%18.7[...]ist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•
structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them
(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product
...................................
-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-
ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unload the myth that i am going to do something new:
1st: send super-ego away and cleared out --> no judgment
2nd: call the unengaged secretary to just write
3rd: throw some sort of sequencing on the page
4th: call the clean-up agent
5th: at some point super-ego comes and checks it out
6th: negotiation with the super-ego
(Avital,) start modest and small, listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a rhetorical reading, see what is going on in the language, allow myself be instructed and taught.
7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to renarcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done? where does it belong? how can i situate myself?[...]
(201)[...notes/Ajayeb notes.txt]%18.8[...] of a powerful submission and the ability to carry off the disappearance of agency or ego kick, subjecting oneself (to the other) before becoming subject.
[(Hayward) woman: vibratory being: sensation <~~(creative-response)~~> environment]
زن شو
...................................
wunderkammer, cabinet of curiosities, is about the world unfinished
...................................
the prefixial nature of ‘trans-’ : across, into, through : a prepositional force
Trans* foregrounds and intensifies the prehensile (گیرکننده), prefixial (pishvandi پیشوندی) nature of ‘trans-’ and implies a suffixial (pasvandi پسوندی) space of attachment that is simultaneously generalizable and abstract yet its function can be enacted only when taken up by particular objects (Hayward & Weinstein)
trans* (prepositionally oriented) “is the process through which thingness and beingness are constituted” [...] “marking the ‘with,’ ‘through,’ ‘of,’ ‘in,’ and ‘across’ that make life possible”
•materializes prepositional movements
the ‘human on board’ no longer possesses critical purchase, it no longer “delineates a normative standard of legibility,” “the elite status of being considered fully human” (how is it in ajayeb?)
(biopolitics of) de-, in-, non-, trans-
a ‘turn’ (= a cause to move, a difference in position ==> a change in nature) enables creatures to migrate from the margins to the center of theoretical interrogatives
Haraway prefering (the energetic expressive capacity of) ‘with’ over ‘and’
-syntactical problem of ‘and’ raised to the power of n
-she puts the emphasis on with-ness --> to reinvigorate (tajdide niru تجدید نیرو) attention to materiality but also matter's contingent force --> intersectional demands of assemblage
“and...and...and”
trans, speciating technology, the drive for suffixial endpoints
(prepositional operations on suffixiated) assemblages of spacetimematterings
**** terrible violence is directed to the non-existing, the never having existed
‘*’ (the asterisk) is paratactic (faghede ravabet فاقد روابط) (=/= conjunction,) it designates multiplication, it repurposes, displaces, renames, replicates, and intensifies terms, adding yet more texture, increased vitalization
-it is a sensuous node
-making (my points) a composite of affects and percepts --> speciation is always a cultivated response ***
*trap: “means also mouth, or mode of utterance; it is the “O” curve of lips and throat that makes sounds phonic and names the apprehension of becoming bodily. A trap, in weaving, is also a break in the threads, an unraveling, loosening, unwinding that opens up space. When we think of spider webs, trap is a silk net, a sticky mesh that registers sensation. For the spider, its trap is its n[...]
(202)[...notes/Ajayeb notes.txt]%18.9[...]lse divide between life and death (somebody animating it)
(Eszter's lace-like interiors)
loss ==shapes==> our relationship to the living (@Jassem)
(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss
(hope =/= salvation)
...learning a new grammar of animacy (with Hayward)
“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”
(the mer-creature) a living condensation and displacement of what people imagined as real
...how little is needed to prompt the imagination: paint, wheels, and wood.
/>
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
...................................
(the inter- and trans-action of) learning, playing and thought
in ajayeb what are the:
•animacy hierarchies (--Chen)
•exposed and transparent conditions of possibility (--Hayward) ==> becomings and assemblages
•ontological fixities
•enactment of large-scale fantasies (--Chen)
•
...................................
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمدآمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی زاد چو هنگام خزان آید برد باد
(ruse, san'at صنعت -->) hile حیله =/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)
lahn-haye jahan
لحنهای جهان
...................................
(feral?) table of contents
how we know that contents are tabled at all? --> inheritances of taxonomy, natural philosophies aesthetics: tamed facts
#Rigs, my ajayeb diagrams
...................................
ajayeb's histories (~ ajay[...]
(203)[...notes/Ajayeb notes.txt]%19.3[...]
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی زاد چو هنگام خزان آید برد باد
(ruse, san'at صنعت -->) hile حیله =/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)
lahn-haye jahan
لحنهای جهان
...................................
(feral?) table of contents
how we know that contents are tabled at all? --> inheritances of taxonomy, natural philosophies aesthetics: tamed facts
#Rigs, my ajayeb diagrams
...................................
ajayeb's histories (~ ajayeb's historically situated relational worldings) =/= societies of individuals in human-only histories (~ Euclidean figures and stories of Man)
(which network is?) a netbag for collecting up what is crucial for ongoing
ajayeb's technotheocratic geoengineering [, it “fixes” some common imaginations the “affairs of life,” and not specifically the “afterlife,” (within the {terminology ~} figural-conceptual powers of syms and material-semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)]
•periods of time
•“known” life
•abode (budgah بودگاه, Wohnplatz)بودگاه, Wohnplatz)
•donya دنيا
-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over
(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole
planet-transforming, historically situated, new-enough, worlding relations
(systematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential
myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)
names =/= faces (~ morphs of the same)
a thousand names of something else
(what Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
bird-bodi[...]
(204)[...notes/Ajayeb notes.txt]%19.3[...],” and not specifically the “afterlife,” (within the {terminology ~} figural-conceptual powers of syms and material-semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)]
•periods of time
•“known” life
•abode (budgah بودگاه, Wohnplatz)
•donya دنيا
-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over
(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole
planet-transforming, historically situated, new-enough, worlding relations
(systematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential
myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)
names =/= faces (~ morphs of the same)
a thousand names of something else
(what Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
bird-bodies
(Haraway's spider and) my ajayeb's snake: tasks of thinking, figuring, and storytelling
--✕--> heady facial representation; [Luisa also dislikes this]
•figure of snake (circular serpent) is ajayeb Persian sf worlding, has ties with the Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the abyssal moral (eating your end, no gag reflex)-->{Gildas Hamel: “the abyssal and elemental forces before they were astralized by chief gods and their tame committees"}
“many critters acoss taxa” (juju جوجو + rade رده)
(I dispute Haraway's notion of “sacred.” popular religion is at many times populated by earthly figures alongside many astralized destructive finitudes.)
Haraway's urgently needed Chthulucene story
[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters
(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)
Anthropos =/= rich generative home of a multispecies Earth
“looks up at what he sees.”
...................................
ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguist[...]
(208)[...notes/Ajayeb notes.txt]%19.4[...]◦bestiary: archaeological anthropology of human-animal practices
•rhetoric: scaling, modeling, figuring out fields of practices
•ontology: circumscribe, address, or deal with the processes of ontological transformations
•storytelling: mobilizing different kinds of mental resources and literacies
•performance: what it would be to know together
•sociality: that which joins categorically separate mode of agencies
•
#my findings/questions, so far:
•animal subjectivity ~=? human imagination
•bestiary ~=? affect + episteme
•medieval bestiaries: world ~= phenomena
•definition ~=? ontological choreography ==> worlds are created
•metaphores of self ~-> body image ~=? image of world
•list ~=? reason
•
I found myself oriented towards a kind of ‘multispecies ethnography’: a new way of writing and mode of research in which creatures previously appearing on the margins of interest--as part of the landscape, as food for humans, as symbols (for mystic projects)--have been pressed into the foreground of interest.
(what are my) symbolic + symbiotic attachments
what/who is coughing, counting, working, communicating sited between divine and bestial in ajayeb?
-is my ajayeb a (dead/alive) multispecies art project? studying Indo-Arab-Iranian illuminated manuscripts as to be reading a paper in ecology or molecular biology or art.
unlike Alex Arteaga's question of “inevitable altruism” {started from “conscious human subjects” and ended there} (in his talk 30.05.2017 apass,) I would insist on giving an account of the metaphors of ‘self’ in the history of body and mind (that matters to ‘you’) [my findings of self: maginc lantern, iceberg's tip (==> unconsciousness), wasteland/wilderness, greedy beast within, ... {--> these are all (classical) basis for “higher” cognitive capacities}] [also I am against Alex's notion of “destablizing stabilities as the task of artistic research.” I choose to refuse to put what is in flux against what is stable or attempting to stabilize. (I am in alignment with Katie King sharpening for me that) we constantly share our stage, settings, performances, sensoria, reenactments among agencies and species, creating varying stabilities, some fragile, some robust]
*account--synonymous with: description, information, list, reason, record, statement, story, sum, tale
-a contractual relationship
-giving an itemized account of recent transactions and resulting balance (of your metaphors = material-discursive apparatuses that are materializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programmi[...]
(210)[...notes/Ajayeb notes.txt]%19.5[...]reating varying stabilities, some fragile, some robust]
*account--synonymous with: description, information, list, reason, record, statement, story, sum, tale
-a contractual relationship
-giving an itemized account of recent transactions and resulting balance (of your metaphors = material-discursive apparatuses that are materializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programming language when you import a library of functions)
--> count: an agent of sorting that separates units or groups of a collection --> list, listed --> to have importance and worth ~-> country ---{? unexpected countries}
--0--> ‘count’ is also a word technologically tethered, origin of computing
(Kirksey > Leigh Star) to begin with the question, ‘cui bono?’ (for whose benefit?) =/= to begin with a celebration of the fact of human/nonhuman mingling
...................................
my Rigs diagrams are ‘swarms’? -a multitude of different creative agents
ajayeb.net (how can it be:) not a website but a “para-site”
•am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how?
topos/topic of hypertext, spatial character of electronic writing
topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)
-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?
•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpretive work that is going on, in a writing and reading done by computers ==> ethical and social values
•url pased in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure fi[...]
(212)[...notes/Ajayeb notes.txt]%19.6[...]ting that separates units or groups of a collection --> list, listed --> to have importance and worth ~-> country ---{? unexpected countries}
--0--> ‘count’ is also a word technologically tethered, origin of computing
(Kirksey > Leigh Star) to begin with the question, ‘cui bono?’ (for whose benefit?) =/= to begin with a celebration of the fact of human/nonhuman mingling
...................................
my Rigs diagrams are ‘swarms’? -a multitude of different creative agents
ajayeb.net (how can it be:) not a website but a “para-site”
•am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how?
topos/topic of hypertext, spatial character of electronic writing
topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)
-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?
•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpretive work that is going on, in a writing and reading done by computers ==> ethical and social values
•url pased in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding metal under the ground, ganj, and so on...
the English (since second world war) --> (1) international lingua franca of high technology, (2) the language of computers
-in ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
-the amount of linguistic replicators that circulate through my ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in different ways
-a flourishing of a neo-English and Farsi miniaturization of Eng
...................................
sometimes the answer to the question is to investigate the question itself
Despret asking with Rowell: how can we be[...]
(215)[...notes/Ajayeb notes.txt]%19.6[...]-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?
•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpretive work that is going on, in a writing and reading done by computers ==> ethical and social values
•url pased in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding metal under the ground, ganj, and so on...
the English (since second world war) --> (1) international lingua franca of high technology, (2) the language of computers
-in ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
-the amount of linguistic replicators that circulate through my ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in different ways
-a flourishing of a neo-English and Farsi miniaturization of Eng
...................................
sometimes the answer to the question is to investigate the question itself
Despret asking with Rowell: how can we be sure that primates have a more complex social life? --> how did we build the comparison?*** --Latour--> if they are so intelligent, how did they get the ‘chance’ to become so ‘well id they get the ‘chance’ to become so ‘well equipped’?
(in this question can be raised an unexpected animal)
[(how) the makhlughat/مخلوقات/creatures/beings of ajayeb were well equipped (with agency, will, intention,)]
sheep, ‘the epitome of the silly animal’
(همگون دوستی hamgune-dusti, khod-no dusti خود نوع دوستی) altruism, in birds (and humans)
Zahavi calling his birds, ‘refugees,’ non-territorial individuals
quest for social ‘status’ and prestige in Babblers
(birds know that) signals for prestige are costly
inclusive fitness
porousness of the (semiotic) demarcation [wild/domesticated --> quasi-wild/quasi-domesticated] --> (successively and recursively) unstable and living tropes* --> we should probably redefine our (creaturely) subjects in correspondence to (Leibnizian) ‘quasi-causes’
quasi-feral
the ‘unexpected’ oft[...]
(216)[...notes/Ajayeb notes.txt]%19.6[...]sed in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding metal under the ground, ganj, and so on...
the English (since second world war) --> (1) international lingua franca of high technology, (2) the language of computers
-in ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
-the amount of linguistic replicators that circulate through my ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in different ways
-a flourishing of a neo-English and Farsi miniaturization of Eng
...................................
sometimes the answer to the question is to investigate the question itself
Despret asking with Rowell: how can we be sure that primates have a more complex social life? --> how did we build the comparison?*** --Latour--> if they are so intelligent, how did they get the ‘chance’ to become so ‘well equipped’?
(in this question can be raised an unexpected animal)
[(how) the makhlughat/مخلوقات/creatures/beings of ajayeb were well equipped (with agency, will, intention,)]
sheep, ‘the epitome of the silly animal’
(همگون دوستی hamgune-dusti, khod-no dusti خود نوع دوستی) altruism, in birds (and humans)
Zahavi calling his birds, ‘refugees,’ non-territorial individuals
quest for social ‘status’ and prestige in Babblers
(birds know that) signals for prestige are costly
inclusive fitness
porousness of the (semiotic) demarcation [wild/domesticated --> quasi-wild/quasi-domesticated] --> (successively and recursively) unstable and living tropes* --> we should probably redefine our (creaturely) subjects in correspondence to (Leibnizian) ‘quasi-causes’
quasi-feral
the ‘unexpected’ often unfolds in an unexpected way. (Despert > Leibniz)
anthropomorphism is always someone's anthropomorphism
anthropomorphism is always someone's common sense
{(becoming interested in) individual (detailed nuances of) difference =/= when “model” becomes the goal}--> standard model (of natural science) --> a presupposed specific idea of “science” --> use a technical, highly theoretical language ==> epistemological objectification of animals (--> representation of animals as natural objects) ~= desubjectified animals
(safeguards of) authorship and meaning (won't allow Attar) ==ask==> |X| what is your “subject” interested in? what matters to them?
(Attar never looked for varieties--in anecdotes, in little stories, in individual bird biographies -->{these are the materials that I am collecting from my fami[...]
(218)[...notes/Ajayeb notes.txt]%19.7[...]ent perspectives of the four causes (aitia):
•material --> source of matter
•efficient --> power/motion
•formal --> containing its form
•final --> end
zoopoiesis --> zoopoetics, explorations of how animals (zoo) shape the making of text, study of ‘the literary animal’
...................................
Katie King
“flexible knowledges” on the edge of validity ♥ (--> almost invalid*)
fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization
changing patterns of interaction
(aren't we here to) change the patterns of interaction
(aren't we here to) change the faith of letters and love stories
reenactments (are fantasy practices and realities) =/= simple, accessible, and democratized (knowledge)
“layers of locals and globals”
[somehow I couldn't feel in his long term project what is Kobe's relation to] (processes and their product that require) developing and learning new skills, pleasures, and communities
-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ajayeb was busy with
***we are always doing both “purification” and “hybridization”
[]we direct our attention simultaneously to the work of purification and the work of hybridization ==> we immediately stop being wholly modern --> *our future begins to change* / *our past begins to change*
[my work on ajayeb (“hybrids down below” {Latour}) is precisely about (this kind of) transformation of pasts and futures] ==> meeting companion species {if my work on ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the edge of my paper, what is it good for then?!}
(*)companion species: assemblages of living and non-living 'species’***
(Janina is all along engaged with companion species)
(an strategy:) allocation of responsibility for grasping information
assemblage at various levels and sublevels characterizes *explanations* and *practices*
technoscientific tsunami that will obliterate prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
Alberti: bodies of Minoan figurines “wear” the appropriate gender for a specific ritual practice, they don't “bear” gender (as their essential feature) ==> gender salience is always in question, not a propor presupposition
“sex has emerged as a salient attribute of the pot's character as a pot”
when zoomorphic figures are present...
ajayeb's zoomorphic figures with their salien[...]
(219)[...notes/Ajayeb notes.txt]%19.9[...]{Latour}) is precisely about (this kind of) transformation of pasts and futures] ==> meeting companion species {if my work on ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the edge of my paper, what is it good for then?!}
(*)companion species: assemblages of living and non-living ‘species’***
(Janina is all along engaged with companion species)
(an strategy:) allocation of responsibility for grasping information
assemblage at various levels and sublevels characterizes *explanations* and *practices*
technoscientific tsunami that will obliterate prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
Alberti: bodies of Minoan figurines “wear” the appropriate gender for a specific ritual practice, they don't “bear” gender (as their essential feature) ==> gender salience is always in question, not a propor presupposition
“sex has emerged as a salient attribute of the pot's character as a pot”
when zoomorphic figures are present...
ajayeb's zoomorphic figures with their salient attributes are not “purposed” necessarily being to encode their belief-system onto objects that we may read today--like story-board--but rather to make interventions into the world of human-nonhuman relations. to either assist or resist such transformations
[terms sharpened with Alberti + Katie King]
museum studies
(Hayward:) freedom --> initiative in shaping a narrative, a visible body, where one is able to engage and resist [@Xiri] --> contradicts itself because one is really not free from the policing of the physical body --> coming into a [...] body (==> reality and disillusion in public spaces) -->{ narrative, flesh, is filled with memory, emotions, and complexity [@Hoda]
*crafting a space for existence may involve:
•unfolding history
•mapping normative processes
•immersing a “body” in vulnerability (*)
deploy =/= unveiling
sort out =/= debunking هدايت
glocalizing
Katie King reading Hayward: [...] assembling apparatuses for enfolding visions of instrumental, subjective and cognitive technologies among ciliated (مودار, ریشهدار) bodies
...................................
technologies of the literal
grain of analysis, timescale, noting/creating hybrid objects of study
[comparing the incomparable --> lumping --then--> splitting]
***starting off a research project which eventually hopes to have something to say about that hybrid “thing”*** ...with some despised members of a particular time period (--> switching thos[...]
(222)[...notes/Ajayeb notes.txt]%19.9[...]r />
glocalizing
Katie King reading Hayward: [...] assembling apparatuses for enfolding visions of instrumental, subjective and cognitive technologies among ciliated (مودار, ریشهدار) bodies
...................................
technologies of the literal
grain of analysis, timescale, noting/creating hybrid objects of study
[comparing the incomparable --> lumping --then--> splitting]
***starting off a research project which eventually hopes to have something to say about that hybrid “thing”*** ...with some despised members of a particular time period (--> switching those who count as major or minor characters), promises to make it possible to build in *a range of genders (not just two), a range of writing technologies, a range of self-effacing acts, and a range of publics*, while working from a particular place and time
***there are many different interests creating the pasts***, the possible worlds...
(Leigh Star > Katie King > Sina) “comparing the incomparable”
here i am trying an outline of my interrelated research practices in a preliminary character, the intersection of which I am just at the beginning to understand
ajayeb: writing technologies of the 12th century Iran
plain style
soing naked as a sign
dress and address
ecology of writing technologies
(Katie King:) writing technologies: ideologies layered in time and space * under which writing has been divided [also cannot be divided] from other generations of cultural meaning
myriad hybrid forms, commingling in material and ideological proliferations
(with Katie King's interest in women's writing technologies)
“presentist”: a practice of classification and categorization to access pasts
continuities and local discontinuities --> is ‘continuity’ (always) a universal abstraction?**
relative universalization
prescrptions for speech and silence
what is gained and what is lost when “tidying up the archive”? (a german problem)
prescriptions for speech and silence
“politeness phenomena”
‘plain speech’ for Quakers: rejection of ‘idle’ speech. preaching was another version of sacrificing seld-will, and was appropriate speech.
public preaching in particular was also a challenge to social relations and interaction --> a challenge to gender, speaking public was a cultural humiliation for individual women --> the Quaker women practiced preaching as a personal humiliation instrumental to their own salvation [! in a weird way i also did this to my self] #becoming woman-->{a liquefying aspect: “womanhood” was used metaphorically to identify those who could not preach, the surrender of (male) authority to God b[...]
(223)[...notes/Ajayeb notes.txt]%20[...]br />
what is gained and what is lost when “tidying up the archive”? (a german problem)
prescriptions for speech and silence
“politeness phenomena”
‘plain speech’ for Quakers: rejection of ‘idle’ speech. preaching was another version of sacrificing seld-will, and was appropriate speech.
public preaching in particular was also a challenge to social relations and interaction --> a challenge to gender, speaking public was a cultural humiliation for individual women --> the Quaker women practiced preaching as a personal humiliation instrumental to their own salvation [! in a weird way i also did this to my self] #becoming woman-->{a liquefying aspect: “womanhood” was used metaphorically to identify those who could not preach, the surrender of (male) authority to God by men was “female”
•inhibiting woman's prophetic agencies
•“lack of discipline” becomes discipline --!--> forms of discipline that appear “undisciplined” or out of control
(Katie King > Mack:) “Quakers not only bathed in a sea of polymorphous sipritual nature and eroticism; they occasionally wrote as if they had succeeded in floating above gender altogether”
“going naked as a sign” (and Quaker's “plain style”) --> Tasavof, ajayeb, and communication strategies of the so-called new science of the same time (of Quakers)
‘nakedness’ was simultaneously literally his own, a figure of the world, an example of many others, the abstract principle, and the essential truth of the one addressed
-simplicity, economy, and plainness; to reject all the amplifications, digressions, and swellings of style
preferring language of artisans, countrymen, merchants, of wits and scholars
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658
realized eschatology
انا الحق, an-al-hagh
(Damrosch:) the performance of the sign thus entailed a doubly negative aspect: in the person exhibiting it, a conviction of fulfilling a divine mandate in opposition to personal self-interest; and in those who witnessed it, an offense to ordinary social standards that actually served to authenticate it.
*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed*
#shath, shathiat ==> tazkirat, --->{ what the saints of Tasavof (reported by Attar-{his “virtual witnessing” of “awliya” اولیا as a “realized"}, Quakers [as illegal nonconformist sect]) put together was their own writing technology infrastructure** ==> **routinization of charisma** <-- organizational structure ["advices and queries” نفحات الانس nafahat ~-> rationalized systematic intellectualizations]}
pattern of suffering that the believer literally and personally relives
(is Tasavof develop[...]
(224)[...notes/Ajayeb notes.txt]%20.1[...]ts and pieces over time--(Lucy Suchman)] of systems
*black-boxing makes elegant some elements of the system/s differentially*
each author does it:
•Shapin black-boxing his range of systems to its complexity and elegance
•Haraway appropriating the idea of modest witness for her own feminist purpose
•
three technologies for fact-making (that Shapin and Schaffer name):
1. material
2. literary
3. social
Adrian Johns in The Nature of The Book: particular booksellers could indeed use their *stewardship* of such heterogeneous spaces to further political ideals and interests. behind the scenes and up the stairs, an interested London bookseller became a significant actor in cultural events.
nominal agency
actual person
principle architect
systems move in space, time, and process
some archaeological structures (that one uncover) are stable, some in motion, some evolving, some decaying --> *“there is no way of ever getting access to the past except through classification systems of one sort or another”* (at best) the past could be reordered to better reflect multiple constituencies now and then. (Bowker + Leigh Star)
(my ajayeb research: “epistemic virtues” [or powers] of the 12th century encyclopedic wonder-books,) “epistemological decorum” --> (to capture) “truth-making practices in action” (Shapin)
==> (my commitment to ajayeb:) engendering reflection on the nature of and function of categorization itself
a wonderful bit of meta-language
The Exhausted Receiver
Margaret Cavendish description of a new world, called the Blazing World, her own brand of natural philosophy under the guise of a romance... science for ladies{
1- enthusiasm ==> new science
2- study of natural philosophy ==> cardinal virtues of ladies, modesty and religious reverence
3- leisure activity, appropriate pasttime
*she participated in discussions central to her life and times* (am i participating in discussions central to my life and times?!)
Cavendish self-consciously produced herself as a fantastic and singular... (--> is that what i wish to produce?)
-Cavendish strangely shared with Quaker women an experimental life of proliferating genders, of dress, of personhood, og agency, of writing, of personae, but not of this *enabling collectivity*
hermaphroditical view of things: partly artificial, partly natural
status of clothing as a signifier of identity [<-- not always]
crossdressing (#my sticker period)
[modest witness] (--> Haraway's literal and figurative queering of categories)
the rhetoric of the modest witness --> the naked way of writing, undorned, factual, compelling: “naked writing” [crafted in the context of being virtually present at a de[...]
(225)[...notes/Ajayeb notes.txt]%20.3[...] clarity and purity of objects, as contestable representations, or as construced documents in their potent capacity to define the facts =/= queering confidence: enable a more corporal, inflected, and optically dense, if less elegant, kind of witness (to the matters of fact to emerge in the worlds of technoscience) [--> this is why i was trying to enable that kind of “optically dense” and “less elegant” kind of corporeality in our work on Olearius#]
(Haraway + Potter + Shapin + Schaffer:) elaboration on the idea of modest witness in which “modesty” might flip between either two sides:
1- historically masking a masculine solipsism as a preciously unmarked category: modest witness =/= haec vir : God forbid that the experimental way of life have queer foundations
2- (working across partialities) to create “a more adequate, self-critical technoscience committed to situated knowledges”
a nameless sin about which, without describing, he sought counsel
oratory
tension between dedication and prevarication (zaban bazi زبان بازی)
([let's not] being a member of) a “class” of those whose truth-telling was privileged
in certain sorts of people credibility was embodied
ajayeb.net's style of writing =/= a style of writing driven by the needs of readers who are relatively unskilled (in practical divinity, casuistry, or theology, and so on)
*** what kind of classification work, work of historical representation, is necessary now to show over time with greater clarity, in cooperation with more and more communities of practice, that in the best of all possible worlds, at any given moment, the past could be reordered to better reflect multiple constituencies now and then? ***
(Katie King + Bowker + Leigh Star)
[my ajayeb-making is about] partial connections (across time) ==> communities
([my point in work on ajayeb:] we need) the possbility of competing and shifting claims on individuals (=/= self-making individual), rather persons with partial connections (across time) and queer relations with pastpresent ==> negotiating forms of evidence ==> units of analysis ==> past reordered
[with the help of Katie King's figure of writing technologies:] i am interested in and interested to help make historical representations of nonhuman iranians in writing technological ecologies (which are inevitably products of new social movements, new research agendas, new publics of interest, and new contests for historical meaning)
with ajayeb this became immediately my concern: *infrastructures of historical representation*
...................................
(what are the) stickiness of ajayeb's being (?) or, in which affective economy they are ‘passed around’? [social goods, accumulating affects, contagious مسرى? it tends to pick up whatev[...]
(227)[...notes/Ajayeb notes.txt]%20.4[...]s:
1- historically masking a masculine solipsism as a preciously unmarked category: modest witness =/= haec vir : God forbid that the experimental way of life have queer foundations
2- (working across partialities) to create “a more adequate, self-critical technoscience committed to situated knowledges”
a nameless sin about which, without describing, he sought counsel
oratory
tension between dedication and prevarication (zaban bazi زبان بازی)
([let's not] being a member of) a “class” of those whose truth-telling was privileged
in certain sorts of people credibility was embodied
ajayeb.net's style of writing =/= a style of writing driven by the needs of readers who are relatively unskilled (in practical divinity, casuistry, or theology, and so on)
*** what kind of classification work, work of historical representation, is necessary now to show over time with greater clarity, in cooperation with more and more communities of practice, that in the best of all possible worlds, at any given moment, the past could be reordered to better reflect multiple constituencies now and then? ***
(Katie King + Bowker + Leigh Star)
[my ajayeb-making is about] partial connections (across time) ==> communities
([my point in work on ajayeb:] we need) the possbility of competing and shifting claims on individuals (=/= self-making individual), rather persons with partial connections (across time) and queer relations with pastpresent ==> negotiating forms of evidence ==> units of analysis ==> past reordered
[with the help of Katie King's figure of writing technologies:] i am interested in and interested to help make historical representations of nonhuman iranians in writing technological ecologies (which are inevitably products of new social movements, new research agendas, new publics of interest, and new contests for historical meaning)
with ajayeb this became immediately my concern: *infrastructures of historical representation*
...................................
(what are the) stickiness of ajayeb's being (?) or, in which affective economy they are ‘passed around’? [social goods, accumulating affects, contagious مسرى? it tends to pick up whatever comes near, or gives us a certain kind of angle on what comes near*]
•wonder
•cause ==> ?
•
}--> social bond is always rather sensational*
(Ahmed suggests) thinking through affect as “sticky”: affect is what sticks, or what sustains or preserves the connection between ideas, values, and objects
{ affects as contagious =/= (inside/outside) “outside in” model of emotions (for axample, when we say: atmosphere “getting into the individual”)-->[part of the intellectual history of (crowd) psychology and the sociology of emotions] }--> affe[...]
(228)[...notes/Ajayeb notes.txt]%20.4[...]he needs of readers who are relatively unskilled (in practical divinity, casuistry, or theology, and so on)
*** what kind of classification work, work of historical representation, is necessary now to show over time with greater clarity, in cooperation with more and more communities of practice, that in the best of all possible worlds, at any given moment, the past could be reordered to better reflect multiple constituencies now and then? ***
(Katie King + Bowker + Leigh Star)
[my ajayeb-making is about] partial connections (across time) ==> communities
([my point in work on ajayeb:] we need) the possbility of competing and shifting claims on individuals (=/= self-making individual), rather persons with partial connections (across time) and queer relations with pastpresent ==> negotiating forms of evidence ==> units of analysis ==> past reordered
[with the help of Katie King's figure of writing technologies:] i am interested in and interested to help make historical representations of nonhuman iranians in writing technological ecologies (which are inevitably products of new social movements, new research agendas, new publics of interest, and new contests for historical meaning)
with ajayeb this became immediately my concern: *infrastructures of historical representation*
...................................
(what are the) stickiness of ajayeb's being (?) or, in which affective economy they are ‘passed around’? [social goods, accumulating affects, contagious مسرى? it tends to pick up whatever comes near, or gives us a certain kind of angle on what comes near*]
•wonder
•cause ==> ?
•
}--> social bond is always rather sensational*
(Ahmed suggests) thinking through affect as “sticky”: affect is what sticks, or what sustains or preserves the connection between ideas, values, and objects
{ affects as contagious =/= (inside/outside) “outside in” model of emotions (for axample, when we say: atmosphere “getting into the individual”)-->[part of the intellectual history of (crowd) psychology and the sociology of emotions] }--> affect becomes an object only given the contingency of how we are affected
“what we will receive as an impression will depend on our affective situation” --> Julia's post-Lacanian feedback: bodies never arrive neutral
*everything depends on the angle of our arrival* (<-- my point in lecture-performances) ~-> **pedagogic encounter is full of angles** (--> is that why i am becoming increasingly pedagogic?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” -->) *internal communication =/= external communication* [what goes on inside the text on the level of fictional mediation is not to be confused with the non-fictional realm inhabited by the reader nor by the author]
(we are facing the rig[...]
(230)[...notes/Ajayeb notes.txt]%20.5[...]imal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects?) ~~--> relocation of expectations:
•from beyond to earth
•from global to local
•from future to now
•
in situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role? ==> (re)location of responsibility
self-exclusion
to make Iran or India or Germany happy “in bed”
(@Sina) *what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.
idiosyncratic likes (or dislikes) =/= jouissance
Ahmed reading many narratives of freedom, in which an indifference is “directed” as the apparent gift of freedom (, father becomes indifferent to what her daughter does as long as it makes her happy) --> the unhappy objects of difference
>
fantasies of proximity (in sense8 TV series) --> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”
...................................
how to learn to read the discursive practices of being of ajayeb? the ways each being proposes its own (or another's) changing geometry and topology, their boundary-drawing practices, their differential productions, and how each being makes sense of its world
-(the authors and beings of ajayeb,) what are their capacity to discern the reality of their (relational) nature?
-how their determinate position (in their relational nature) is or may be (usefully) (con)figured as *specific connectivity*? [the question of specific connectivites of ajayeb]--> this requires from me poetics: diffractive descriptive acts
-what are the ajayeb's beings and mine intertwined practices of knowing and being?
the agential cut of the brittlestar istar is a survival kit: the arm is “cut” and becomes part of the other (predator)
Barad is reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ontologies and boundaries =/= scientist's usual frame of application and amusement of “discovery” that feeds technological advancement, “the excitement and romantic overtones that inevitably accompany the story of the scientist as explorer breaking into new frontiers” (Barad)
(embodiment-->) *bodies are not situated in the world. They are ‘of’ the world (in its dynamic specificity)* (Barad) (@Femke)
[*]objectivity
=/= occupying a determinate position in a given environment
=/= occupying a particular coordinates in space and time, in culture, and in history
=/= seeing from somewhere [=/= “objectivism” (view from nowhere) or “everywhere” (relativism)]
=/=
(like Barad's brittlestars) which ajayeb's being's b[...]
(232)[...notes/Ajayeb notes.txt]%20.7[...]e) is or may be (usefully) (con)figured as *specific connectivity*? [the question of specific connectivites of ajayeb]--> this requires from me poetics: diffractive descriptive acts
-what are the ajayeb's beings and mine intertwined practices of knowing and being?
the agential cut of the brittlestar is a survival kit: the arm is “cut” and becomes part of the other (predator)
Barad is reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ontologies and boundaries =/= scientist's usual frame of application and amusement of “discovery” that feeds technological advancement, “the excitement and romantic overtones that inevitably accompany the story of the scientist as explorer breaking into new frontiers” (Barad)
(embodiment-->) *bodies are not situated in the world. They are ‘of’ the world (in its dynamic specificity)* (Barad) (@Femke)
[*]objectivity
=/= occupying a determinate position in a given environment
=/= occupying a particular coordinates in space and time, in culture, and in history
=/= seeing from somewhere [=/= “objectivism” (view from nowhere) or “everywhere” (relativism)]
=/=
(like Barad's brittlestars) which ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container:
•space: a stage on which actors take their place
•time: the mere uniform ticking of clock
(how ajayeb's worlding is similar or different than the familiar notion of Shakespeare's “world is a stage...”?)
[Barad, poet of matter, time and space:] “Matter does not move in space and time. Matter materializes and dynamically enfolds different spatialities and temporalities.”*
*there is only exteriority within*
--?--> models that position representation as the lens that mediates between the object world and the mind of the knowing subject --> (an optics that reflects) a geometry of absolute exteriority between ontologically and epistemologically distinct kinds =/= ajayeb's diffractive differential materializations
perhaps that arm that got detached from you, could have a chance of not becoming a jettison phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion species being helping out”? --> *connectivity does not require physical contiguity* (@Luisa's string “theory”)
[*phantom limb* (a concept every theorist/artist should take seriously), in Descartes: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological excitation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-members and builds archives for his phantasmatically lost limb) *imaginary loss of a penis* --> a “tool” for a recovery of what was “always already” missing --> Freud: libidinal memorial to the lost l[...]
(236)[...notes/Ajayeb notes.txt]%20.8[...]re not situated in the world. They are ‘of’ the world (in its dynamic specificity)* (Barad) (@Femke)
[*]objectivity
=/= occupying a determinate position in a given environment
=/= occupying a particular coordinates in space and time, in culture, and in history
=/= seeing from somewhere [=/= “objectivism” (view from nowhere) or “everywhere” (relativism)]
=/=
(like Barad's brittlestars) which ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container:
•space: a stage on which actors take their place
•time: the mere uniform ticking of clock
(how ajayeb's worlding is similar or different than the familiar notion of Shakespeare's “world is a stage...”?)
[Barad, poet of matter, time and space:] “Matter does not move in space and time. Matter materializes and dynamically enfolds different spatialities and temporalities.”*
*there is only exteriority within*
--?--> models that position representation as the lens that mediates between the object world and the mind of the knowing subject --> (an optics that reflects) a geometry of absolute exteriority between ontologically and epistemologically distinct kinds =/= ajayeb's diffractive differential materializations
perhaps that arm that got detached from you, could have a chance of not becoming a jettison phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion species being helping out”? --> *connectivity does not require physical contiguity* (@Luisa's string “theory”)
[*phantom limb* (a concept every theorist/artist should take seriously), in Descartes: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological excitation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-members and builds archives for his phantasmatically lost limb) *imaginary loss of a penis* --> a “tool” for a recovery of what was “always already” missing --> Freud: libidinal memorial to the lost limb (@Elen's kind of mourning for preoedipal (~= precastrated) body, and her (erroneous) localization of it on the motorbike)
Grosz: “It is only through controlled use of the phantom that the artificial limb can (gradually) take the place of the lost limb”
#body image]
ecologies of reflection and diffraction --> resolution of nature
[*]diffraction: an effect that limits the ability of a lens (or a system of lenses) *to resolve an image*
•(to evolve a creative tension,) a trade-off, between the resolution of detail and diffraction effects, between geometrical and physical optics
ajayeb's ecologies mixed (less of) reflection and (much more of) diffraction, are taken from a yet not detachments of the experience of phenomena and the apparatuses of its descrip[...]
(238)[...notes/Ajayeb notes.txt]%20.8[...] part of “companion species being helping out”? --> *connectivity does not require physical contiguity* (@Luisa's string “theory”)
[*phantom limb* (a concept every theorist/artist should take seriously), in Descartes: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological excitation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-members and builds archives for his phantasmatically lost limb) *imaginary loss of a penis* --> a “tool” for a recovery of what was “always already” missing --> Freud: libidinal memorial to the lost limb (@Elen's kind of mourning for preoedipal (~= precastrated) body, and her (erroneous) localization of it on the motorbike)
Grosz: “It is only through controlled use of the phantom that the artificial limb can (gradually) take the place of the lost limb”
#body image]
ecologies of reflection and diffraction --> resolution of nature
[*]diffraction: an effect that limits the ability of a lens (or a system of lenses) *to resolve an image*
•(to evolve a creative tension,) a trade-off, between the resolution of detail and diffraction effects, between geometrical and physical optics
ajayeb's ecologies mixed (less of) reflection and (much more of) diffraction, are taken from a yet not detachments of the experience of phenomena and the apparatuses of its description, of percepts and affects
#my findings of composites of ajayeb:
•animals varying number of legs --?--> animal + movement
•fantastic creatures --?--> animal + environment + affect
•fable poetics --?--> animal + apparatus of description
•tentative citationality [other name of “rumor”?] --?--> nonhuman + human relational histories
•remembering is an extremely creative (& imaginative) practice
•
--> ongoing, open-ended articulation of the world (<-- my work on ajayeb)
--> these are the diffraction patterns in ajayeb that are (artistically, politically, ethnically) significant for me (?)
--> these are instances of resistance against biomimesis in ajayeb (?) [biomimesis is involved with mirroring, imitation, or reflection, and other tropes of “sameness"] =/= trans-materialities of the creatures of the world, they transgress the sacrosanct divides between techne and episteme
(many creatures of our shared world have) evolved in intra-action with their environment, and old bestiaries, such as ajayeb, critically inhabit a mode of description and affect situated within the intra-activity of technologies of writing and perception
•the creatures of the mud know better not to get caught up in a “geometrical optics of knowing”
we are seeking a different genus of knowing =/= mediating machine, inscription devices, lenses, panopticons, and various other epistemological tools that many science studies and cultu[...]
(239)[...notes/Ajayeb notes.txt]%20.8[...], critically inhabit a mode of description and affect situated within the intra-activity of technologies of writing and perception
•the creatures of the mud know better not to get caught up in a “geometrical optics of knowing”
we are seeking a different genus of knowing =/= mediating machine, inscription devices, lenses, panopticons, and various other epistemological tools that many science studies and cultural studies scholars fancy. (is that also what Marialena fancies? her list of tools)
[*]intelligibility: an ontological performance of the world in its ongoing articulation
not a specifically human capacity, intelligibility does not require an (usually human) inttelective agent
the problem with design is that designers (as well as scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature
*connections and commitments (come together)*
the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥
(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings
(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature
entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities
there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”
who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”
[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering
...................................
Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes sub[...]
(245)[...notes/Ajayeb notes.txt]%20.9[...]y human) inttelective agent
the problem with design is that designers (as well as scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature
*connections and commitments (come together)*
the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥
(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings
(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature
entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities
there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”
who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”
[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering
...................................
Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: my[...]
(246)[...notes/Ajayeb notes.txt]%20.9[...]ve,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,
my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)
ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less elite histories and cultural forms,
(intellectual identity:)
cross-dresser of the order
autodidact odds
sufis, merchants, nomads, poets, pilgrims, smugglers, laborers,
religious identity, religious knowledge, religious violence,
medieval persian my[...]
(247)[...notes/Ajayeb notes.txt]%21[...] is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,
my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)
ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less elite histories and cultural forms,
(intellectual identity:)
cross-dresser of the order
autodidact odds
sufis, merchants, nomads, poets, pilgrims, smugglers, laborers,
religious identity, religious knowledge, religious violence,
medieval persian mysticism:
•oral, temporal nature of speech
•speaking I to the unknown and unknowable Other
•the discourse of love
•apophatic discourse -->? politically subversive
•linguistic fragmentation, edges of meaning
•
...................................
dense and textured stories
(generativity is fueled by) densely felt textures
worlding of the place:
•the material, sensory labor of attending to an emergent and enduring hum
•the force of things amassed of phantom limbs
•actual residue of people “making something of things”
direct materiality of people's shared sense = attending to what is happening
a racist violence in the dark
a space of condensed d[...]
(248)[...notes/Ajayeb notes.txt]%21[...]
(generativity is fueled by) densely felt textures
worlding of the place:
•the material, sensory labor of attending to an emergent and enduring hum
•the force of things amassed of phantom limbs
•actual residue of people “making something of things”
direct materiality of people's shared sense = attending to what is happening
a racist violence in the dark
a space of condensed displacement
watching things arrive in the company of others
*nameable clarities:
•family
•friendship
•love
•collapse
•laughing
•telling stories
•violence
•place
•
--> all atmospherics*** : forms of attending to what's happening, sensing out, accreting attachments and detachments, differences and indifferences, losses and proliferating possibilities. [Stewart]
(Stewart's) curious pause to wonder *what analytic objects matter* in the singularity of a situation and what forms of writing and thinking might approach them****
-experimenting with forms of theory and writing that are responsive to the moving objects they are trying to trace or highlight or escape, or whatever --> #number of legs in ajayeb {
•trying to describe what is happening in little animal moments, scenes
•(the writers of ajayeb trying to) explore the intensity and plasticity of lived compositions--proliferating in their world
•the senses sharpen on the surfaces of things taking form
•a lived affect ==> pushing a present into a composition, an expressivity (--> ajayeb's body)
•(a non-horizontal plane of) incommensurate elements hanging together in a compositional atmosphere =/= holding objects in abeyance تعليق in order to evaluate them as good or bad, or, asserting oppositions between material and representational things
}
[*]attunement: a generative, compositional worlding
-particular attunements can become habitual
-(in the atmospheric of my ajayeb) what is recognized as worthy and knowable object
-what are the links [sensory & affective] between (my) ajayeb's worlding and other worlding
{ migraine ---> house }--> (an acute) sensory attunement (to the atmospherics of the house)
migraine: “black-furred creature beginning to stir”
Foad's atmospheric attunements, responses to the environment
(fully sensory, at once abstract and concrete)*
•a labor
•a sentience to a world's work
•ways of being in noise and light and space
intimacy with a world <----> world's imperative
*an imperative can:
•catch you up
•then deflate
•pop
•leave you standing, a fish out of water
“the sentience of a situation is filled with tracks of labor and attunement--a dw[...]
(250)[...notes/Ajayeb notes.txt]%21.1[...]ute) sensory attunement (to the atmospherics of the house)
migraine: “black-furred creature beginning to stir”
Foad's atmospheric attunements, responses to the environment
(fully sensory, at once abstract and concrete)*
•a labor
•a sentience to a world's work
•ways of being in noise and light and space
intimacy with a world <----> world's imperative
*an imperative can:
•catch you up
•then deflate
•pop
•leave you standing, a fish out of water
“the sentience of a situation is filled with tracks of labor and attunement--a dwelling in the expressivity of something coming into existence” (Stewart)
we take the world for what it's up to
[*]atmospheric attunement: actual affects of modes of living being brought into being; labor-intensive process that stretches across imaginaries
-the lived spaces and temporalities of:
•home
•work
•school
•blame
•adventure
•illness
•rumination
•pleasure
•down time
•release
•phantasmatic or unthinkable situations
•
--> rhythms of the present /*/*/*/*\
ajayeb reports of world:
-dense entanglement of affect, attention, the senses, and matter
(everything depends on these entanglements)
a condition
a pacing
a scene of absorption
a dream
a being abandoned by the world
a serial immersion in some little world you never knew was there until you got cancer
a dog
a child
a hankering
the next thing
(?how much ajayeb tells the stories of) unraveling of states of attending to what might be happening
not being able to sit still
being exhausted
being left behind
being ahead of the curve
being in history
being in a predicament مخمصه
being ready for something--anything
a life's trajectories traverse the materializations of scenes or pulsations
@Foad
atmospheres have:
•gradients
•valences
•moods
•sensations
•tempos
•lifespans
•
an atmospheric fill resonates the edge between the material and the potential
[my recording symptom in 2009 was an atmospheric (not symptomatic) attunement; constant recording; take on the texture and density of a background hum; to produce a felt; barely felt sense of something happening in the house;]
-my father disappearing into violent, abandoning drinking
every person is a nexus of compositional moments
a worlding taking place in difference
!♥ Stewart talking about her stepson becoming a homeless
“People like to simplify the situation of homelessness as[...]
(255)[...notes/Ajayeb notes.txt]%21.2[...]
[my recording symptom in 2009 was an atmospheric (not symptomatic) attunement; constant recording; take on the texture and density of a background hum; to produce a felt; barely felt sense of something happening in the house;]
-my father disappearing into violent, abandoning drinking
every person is a nexus of compositional moments
a worlding taking place in difference
!♥ Stewart talking about her stepson becoming a homeless
“People like to simplify the situation of homelessness as if it is a self-evident process of abject poverty without a safety net or as if it's just a matter of personal blame or failure. But it is also an attunement to a singular world's texture and shine. The body has to learn to play itself like a musical instrument in this world's compositions.” [@Luisa, Sven, Foad]
(i lack certain learnings in sensory labor of attuning as a zerang زرنگ person)
(do i also have) the habit of a worlding
trying to find the rhythm of a new bodily life
find lines of attachment
***to become describable as a body (by learning how to affect and to be affected in this world such as it is)***
(in my work on ajayeb i am becoming more and more committed to learn ways of) having stories meant to pull me into the sentience of the world i am in --> give it density, texture*
Stewart (2010) is writing an ajayebnameh of her mother in cancer, stepson becoming a homeless, and her hometown
______________
[*]regionality دهاتی ,داهاتی
-an event that jumps from landscape to bodies and back (Stewart)
--"here"-->{the blue law, the seasons, the color red, place names اسم خیابان [*the past snaps into the present with the recognition of the street names], bodily resonances, materialities bundled together like a sac of leaves, sharp-edged collectivities like race, ethnicity, class, gender, generation and religion, }--> “one ventures from home”
-a thing hollowed out by its labyrinth of edges; incessant interlinking
-a contact aesthetics
-a virtual mapping of things in a state of potential (Thrift)
-a sheer recognition of a sheer recognition: “we are from around here"-->{as *active survivors of the unexpected encounter and knowing readers of emergent situations*} (Roazan)
-turns spaces into animate envelopes that produce worlds (Sloterdijk)
-a form of worlding--an intimate, compositional process of dwelling that bears, gestures, gestates آبستن, worlds (Heidegger)
-the labored viscerality احشايى of being ‘in’ whatever's happening renders choices, aesthetics, surfaces and materialities *a part of something* (Stewart) ~~apass--> the sentience, of a worlding (lightened by soft scenes of the human condition [played out in:
•forms of pleasure @Sina[...]
(257)[...notes/Ajayeb notes.txt]%21.3[...]r stories
psyching out ethnicity
(my old attunement:) the fear of cockroaches
the miracle mile of computer technology
the elitism of the historical societies
localness nests in:
•tastes
•bodies
•neigborhoods
•a valley
•a state
•a geographical region
“in each scene of the production of history there are events that are storied or otherwise pulled into play” (Stewart)
Stewart on salem witch trials
the accusations spiraled through families, catching people up like magnetic strips
“wicked little sorceries” -->{jumpy moments that suddenly lay the charge of a half-known intensity onto ordinary people and roads, regionality becomes a wicked little sorcery. a vortex that pulls possible forms into life into a moment's alignment}, {the adjective ‘wicked’ marking *excess* of all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’
robustness in cold weather
[title]
making of edges and scenes in ajayeb
character or texture of an edge
(ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy composite)
[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.]
--or--> made scenic *as a site of a world's potential* (= ajayeb)
--the scene of a thing's demise
an edgy irruptive event
rules and edges are OK when separate, but together, a bad combination
(Karin + Sina + Hanno) we were humans together
--we adjust ourselves to the done deal that things happen--
(we find ourselve being) “from here” in a world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad--a close call [Stewart]
*what are ajayeb's turns (and turn backs) to the inarticulate real?
hallucinogenically down-to-earth (Aela)
what are ajayeb's state of emergent expressivity [today]? (that tries to guess and describe ‘what is happening’) **** things that happen are incitements to form ****
--> intensities become expressive --> an خونسرد impassive corporeality --> intensities pass from body to body --{
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena [a thing in itself, as distinguished from a phenomenon] spread out across a vast atmospheric field
sediments of ajayeb:
•obvious
•much remarked
•cryptic --> favored
•situationally precise
how ajayeb is an im[...]
(259)[...notes/Ajayeb notes.txt]%21.5[...]a vortex that pulls possible forms into life into a moment's alignment}, {the adjective ‘wicked’ marking *excess* of all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’
robustness in cold weather
[title]
making of edges and scenes in ajayeb
character or texture of an edge
(ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy composite)
[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.]
--or--> made scenic *as a site of a world's potential* (= ajayeb)
--the scene of a thing's demise
an edgy irruptive event
rules and edges are OK when separate, but together, a bad combination
(Karin + Sina + Hanno) we were humans together
--we adjust ourselves to the done deal that things happen--
(we find ourselve being) “from here” in a world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad--a close call [Stewart]
*what are ajayeb's turns (and turn backs) to the inarticulate real?
hallucinogenically down-to-earth (Aela)
what are ajayeb's state of emergent expressivity [today]? (that tries to guess and describe ‘what is happening’) **** things that happen are incitements to form ****
--> intensities become expressive --> an خونسرد impassive corporeality --> intensities pass from body to body --{
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena [a thing in itself, as distinguished from a phenomenon] spread out across a vast atmospheric field
sediments of ajayeb:
•obvious
•much remarked
•cryptic --> favored
•situationally precise
how ajayeb is an improvisatory conceptuality?
does ajayeb-writing takes place in singularity? (because every worlding is singular and precise ==> the pleasure of its recognition)
#my project in apass has been a practice of writing that is an experiment in attuning to ajayeb's tune
ajayeb reports of:
•affect that has become native***, attaching to bodies and socialities, to an ethos***
with ajayeb (with Stewart) i am learning:
•to approach the tactile compositionality of things
•de-dramatization of academic thought
•to approach the thing that throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a [...]
(262)[...notes/Ajayeb notes.txt]%21.6[...]>
--or--> made scenic *as a site of a world's potential* (= ajayeb)
--the scene of a thing's demise
an edgy irruptive event
rules and edges are OK when separate, but together, a bad combination
(Karin + Sina + Hanno) we were humans together
--we adjust ourselves to the done deal that things happen--
(we find ourselve being) “from here” in a world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad--a close call [Stewart]
*what are ajayeb's turns (and turn backs) to the inarticulate real?
hallucinogenically down-to-earth (Aela)
what are ajayeb's state of emergent expressivity [today]? (that tries to guess and describe ‘what is happening’) **** things that happen are incitements to form ****
--> intensities become expressive --> an خونسرد impassive corporeality --> intensities pass from body to body --{
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena [a thing in itself, as distinguished from a phenomenon] spread out across a vast atmospheric field
sediments of ajayeb:
•obvious
•much remarked
•cryptic --> favored
•situationally precise
how ajayeb is an improvisatory conceptuality?
does ajayeb-writing takes place in singularity? (because every worlding is singular and precise ==> the pleasure of its recognition)
#my project in apass has been a practice of writing that is an experiment in attuning to ajayeb's tune
ajayeb reports of:
•affect that has become native***, attaching to bodies and socialities, to an ethos***
with ajayeb (with Stewart) i am learning:
•to approach the tactile compositionality of things
•de-dramatization of academic thought
•to approach the thing that throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•
concept: that which attunes itself to things coming into form; is both abstract & concrete; actual & unfolding
highly fractured stone of a collective intensity (--> Iran, and most other places)
______________
ajayeb was/is very much committed to the concrete: that means committed to speculation and curiosity (and not the demystification and uncovering truths that support a well-known picture of the world) (it was only to a certain degree in support of the middle age islamic picture)
*a something both animated and inhabitable
how to approach a weighted and[...]
(264)[...notes/Ajayeb notes.txt]%21.6[...]
•much remarked
•cryptic --> favored
•situationally precise
how ajayeb is an improvisatory conceptuality?
does ajayeb-writing takes place in singularity? (because every worlding is singular and precise ==> the pleasure of its recognition)
#my project in apass has been a practice of writing that is an experiment in attuning to ajayeb's tune
ajayeb reports of:
•affect that has become native***, attaching to bodies and socialities, to an ethos***
with ajayeb (with Stewart) i am learning:
•to approach the tactile compositionality of things
•de-dramatization of academic thought
•to approach the thing that throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•
concept: that which attunes itself to things coming into form; is both abstract & concrete; actual & unfolding
highly fractured stone of a collective intensity (--> Iran, and most other places)
______________
ajayeb was/is very much committed to the concrete: that means committed to speculation and curiosity (and not the demystification and uncovering truths that support a well-known picture of the world) (it was only to a certain degree in support of the middle age islamic picture)
*a something both animated and inhabitable
how to approach a weighted and reeling [walk as if unable to control one's movements] present?
(to name)
(Stewart > Berlant:) objects and scenes of desire hold promise, keeping whole clusters of affects magnetized to them
-an individual's abstract yet contingent desire to feel like he or she is “in” something or can recognize something [@Lili, Aela]
***promise is always promise to be present to the scene
i am reading in ajayeb the actual lines of potential that a something coming together calls to mind an sets in motion
exert palpable pressures
(working with ajayen equip me with recognizing the) immanent نافذ, obtuse پخ, erratic ويلان (=/= “obvious meaning” of semantic message and symbolic signification;) to pick up density and texture
(in tasavof, in iranian poetry, in ajayeb, in my peer's works, )
-asking: what potential modes of knowing, relating, and attending to things are already somehow persent in them --> potentiality & resonance
(according to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure[...]
(270)[...notes/Ajayeb notes.txt]%21.6[...]ur)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•
concept: that which attunes itself to things coming into form; is both abstract & concrete; actual & unfolding
highly fractured stone of a collective intensity (--> Iran, and most other places)
______________
ajayeb was/is very much committed to the concrete: that means committed to speculation and curiosity (and not the demystification and uncovering truths that support a well-known picture of the world) (it was only to a certain degree in support of the middle age islamic picture)
*a something both animated and inhabitable
how to approach a weighted and reeling [walk as if unable to control one's movements] present?
(to name)
(Stewart > Berlant:) objects and scenes of desire hold promise, keeping whole clusters of affects magnetized to them
-an individual's abstract yet contingent desire to feel like he or she is “in” something or can recognize something [@Lili, Aela]
***promise is always promise to be present to the scene
i am reading in ajayeb the actual lines of potential that a something coming together calls to mind an sets in motion
exert palpable pressures
(working with ajayen equip me with recognizing the) immanent نافذ, obtuse پخ, erratic ويلان (=/= “obvious meaning” of semantic message and symbolic signification;) to pick up density and texture
(in tasavof, in iranian poetry, in ajayeb, in my peer's works, )
-asking: what potential modes of knowing, relating, and attending to things are already somehow persent in them --> potentiality & resonance
(according to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure the ways in which a reeling present is composed out of heterogeneous and noncoherent singularities
-Sven's ordinary affects and DJings --> his noncoherent singularity ==> a nonrepresentational theory is needed to address them
asking Sven:
•what needs attending to (for you)?
•what/who are you in conversation with?
[scenes and selves]***
•layered textures of a scene
(paying attention to pressure points of ajayeb ==>)
in ajayeb, what is
•maintained as a prized possession
•left to rot
•hardened into little mythic kernal
•morphed into a cold dark edge
•hopeful
•
•
--> things take place as [*]precisions: the pressure points that open onto potentialities are taken up as [...]
(271)[...notes/Ajayeb notes.txt]%21.7[...]alls to mind an sets in motion
exert palpable pressures
(working with ajayen equip me with recognizing the) immanent نافذ, obtuse پخ, erratic ويلان (=/= “obvious meaning” of semantic message and symbolic signification;) to pick up density and texture
(in tasavof, in iranian poetry, in ajayeb, in my peer's works, )
-asking: what potential modes of knowing, relating, and attending to things are already somehow persent in them --> potentiality & resonance
(according to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure the ways in which a reeling present is composed out of heterogeneous and noncoherent singularities
-Sven's ordinary affects and DJings --> his noncoherent singularity ==> a nonrepresentational theory is needed to address them
asking Sven:
•what needs attending to (for you)?
•what/who are you in conversation with?
[scenes and selves]***
•layered textures of a scene
(paying attention to pressure points of ajayeb ==>)
in ajayeb, what is
•maintained as a prized possession
•left to rot
•hardened into little mythic kernal
•morphed into a cold dark edge
•hopeful
•
•
--> things take place as [*]precisions: the pressure points that open onto potentialities are taken up as apparitional things (surat صورت) and then sharpened and repeated in compositions that labor to describe but also flourish on their own terms
my efforts have not been to finally “know” ajayeb, Sven, or Sana, [i have been reluctant to collect them into a good enough story of what's going on with them,] rather to fashion some sort of address that is adequate (and fabulous) to their form
-does the intensity and texture of my routines (talks, writings, etc.) make ajayeb habitable and animate?
-in the last year in apass i have been training myself to become attuned to what a particular scene might offer
#my apass ajayeb project:
(learning) building an idiosyncratic map of connections between a series of singularities --> to create a contact zone for analysis ****
[~?-> ajayeb.net, pop-up book]
[that's why i have been against the popular idea of authorlessness in apass, i am invested in (our) singularities; identity is a zone of attunement]--> Stewart calls herself “she” to mark the difference between her writerly identity and the kind of subject that arises as a daydream of simple presence
-to touch details that establishes a direct contact
?in our group who
•gazes
•imagines
•senses
•takes on
•performs
•assert[...]
(273)[...notes/Ajayeb notes.txt]%21.7[...]to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure the ways in which a reeling present is composed out of heterogeneous and noncoherent singularities
-Sven's ordinary affects and DJings --> his noncoherent singularity ==> a nonrepresentational theory is needed to address them
asking Sven:
•what needs attending to (for you)?
•what/who are you in conversation with?
[scenes and selves]***
•layered textures of a scene
(paying attention to pressure points of ajayeb ==>)
in ajayeb, what is
•maintained as a prized possession
•left to rot
•hardened into little mythic kernal
•morphed into a cold dark edge
•hopeful
•
•
--> things take place as [*]precisions: the pressure points that open onto potentialities are taken up as apparitional things (surat صورت) and then sharpened and repeated in compositions that labor to describe but also flourish on their own terms
my efforts have not been to finally “know” ajayeb, Sven, or Sana, [i have been reluctant to collect them into a good enough story of what's going on with them,] rather to fashion some sort of address that is adequate (and fabulous) to their form
-does the intensity and texture of my routines (talks, writings, etc.) make ajayeb habitable and animate?
-in the last year in apass i have been training myself to become attuned to what a particular scene might offer
#my apass ajayeb project:
(learning) building an idiosyncratic map of connections between a series of singularities --> to create a contact zone for analysis ****
[~?-> ajayeb.net, pop-up book]
[that's why i have been against the popular idea of authorlessness in apass, i am invested in (our) singularities; identity is a zone of attunement]--> Stewart calls herself “she” to mark the difference between her writerly identity and the kind of subject that arises as a daydream of simple presence
-to touch details that establishes a direct contact
?in our group who
•gazes
•imagines
•senses
•takes on
•performs
•asserts (not a flat and finished truth)
•is in a hot persuit of something definitive @Lili
•a point of contract @Esta
•
watching and waiting for an event to unfold
the still life that gives a pause --> the story of many of us
______________
“every achieved poem inscribes a perceptual signature in the world” (Stewart > Doty)
poems have to be achieved (in the social-material world)
(achieved =/= archived)
[*]poem:
•etchin[...]
(275)[...notes/Ajayeb notes.txt]%21.7[...]cratic map of connections between a series of singularities --> to create a contact zone for analysis ****
[~?-> ajayeb.net, pop-up book]
[that's why i have been against the popular idea of authorlessness in apass, i am invested in (our) singularities; identity is a zone of attunement]--> Stewart calls herself “she” to mark the difference between her writerly identity and the kind of subject that arises as a daydream of simple presence
-to touch details that establishes a direct contact
?in our group who
•gazes
•imagines
•senses
•takes on
•performs
•asserts (not a flat and finished truth)
•is in a hot persuit of something definitive @Lili
•a point of contract @Esta
•
watching and waiting for an event to unfold
the still life that gives a pause --> the story of many of us
______________
“every achieved poem inscribes a perceptual signature in the world” (Stewart > Doty)
poems have to be achieved (in the social-material world)
(achieved =/= archived)
[*]poem:
•etching *lines of action* and mood across the sensations
•compositions at work
my ajayeb's
•objects of analysis: “compositional elements of thrown together worlds”
•objects of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”
the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*
ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)
(am i working to) bridge between more compositions (?)
“watching a spider negotiate its unlikely territory”
(useless concentration)
Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us
[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with St[...]
(279)[...notes/Ajayeb notes.txt]%21.8[...]definitive @Lili
•a point of contract @Esta
•
watching and waiting for an event to unfold
the still life that gives a pause --> the story of many of us
______________
“every achieved poem inscribes a perceptual signature in the world” (Stewart > Doty)
poems have to be achieved (in the social-material world)
(achieved =/= archived)
[*]poem:
•etching *lines of action* and mood across the sensations
•compositions at work
my ajayeb's
•objects of analysis: “compositional elements of thrown together worlds”
•objects of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”
the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*
ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)
(am i working to) bridge between more compositions (?)
“watching a spider negotiate its unlikely territory”
(useless concentration)
Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us
[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that
learning from my mother by moving in the manner of her
we become *sentient* in making massages that courses in-between self and world
[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself
[*]writing: an experiment that can register years of living out the thing that is just then froming up the world a[...]
(280)[...notes/Ajayeb notes.txt]%21.8[...]ythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”
the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*
ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)
(am i working to) bridge between more compositions (?)
“watching a spider negotiate its unlikely territory”
(useless concentration)
Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us
[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that
learning from my mother by moving in the manner of her
we become *sentient* in making massages that courses in-between self and world
[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself
[*]writing: an experiment that can register years of living out the thing that is just then froming up the world as “...”
love folters and blows
Janina, teaching me, being in love with the surface of the world
@Elen, she shouts: drive! and see what happens to your senses.
Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ be or have been.
**a mediation on writing and drawing in a horrible world**
#my drawings in my notebook/papers in our apass meetings
-a hand that draws a scence also draws itself into its corporality, conjurin[...]
(282)[...notes/Ajayeb notes.txt]%21.8[...]son > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that
learning from my mother by moving in the manner of her
we become *sentient* in making massages that courses in-between self and world
[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself
[*]writing: an experiment that can register years of living out the thing that is just then froming up the world as “...”
love folters and blows
Janina, teaching me, being in love with the surface of the world
@Elen, she shouts: drive! and see what happens to your senses.
Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ be or have been.
**a mediation on writing and drawing in a horrible world**
#my drawings in my notebook/papers in our apass meetings
-a hand that draws a scence also draws itself into its corporality, conjuring it in the manner of
-a line records as for what it leads the doodler to see
-“a autobiographical record of a discovery of an event” --> a trace and suspension of a wobbly emergence of alertness (to what my friend might have said) ---> these are lived abstractions
possible paradigms for the convergence of emergence:
•affinity --> Leo
•complexity --> Eszter
•(auto)poiesis --> Hoda
•perception as action --> Elen
•speculative realism --> Zoumana
•radical virtualization --> Aela
--> we are all somehow busy (in apass) with reorienting to the creativity of thought-action crossings
life is germinaly جرثومهای aesthetic, and the aesthetic anywhere is already political* --> Kenney
[title]
ajayeb's stories of natural and dreamed up things
the immaterial matterings of supra-personal imaginal real of ajayeb forms
(different names for the same thing:)
•forms of emergent in the conduct of life (Nietzsche, Foucault attending to the intimate relations between knowledge and power)
•worlding, the mirror play[...]
(283)[...notes/Ajayeb notes.txt]%21.9[...]ade in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ be or have been.
**a mediation on writing and drawing in a horrible world**
#my drawings in my notebook/papers in our apass meetings
-a hand that draws a scence also draws itself into its corporality, conjuring it in the manner of
-a line records as for what it leads the doodler to see
-“a autobiographical record of a discovery of an event” --> a trace and suspension of a wobbly emergence of alertness (to what my friend might have said) ---> these are lived abstractions
possible paradigms for the convergence of emergence:
•affinity --> Leo
•complexity --> Eszter
•(auto)poiesis --> Hoda
•perception as action --> Elen
•speculative realism --> Zoumana
•radical virtualization --> Aela
--> we are all somehow busy (in apass) with reorienting to the creativity of thought-action crossings
life is germinaly جرثومهای aesthetic, and the aesthetic anywhere is already political* --> Kenney
[title]
ajayeb's stories of natural and dreamed up things
the immaterial matterings of supra-personal imaginal real of ajayeb forms
(different names for the same thing:)
•forms of emergent in the conduct of life (Nietzsche, Foucault attending to the intimate relations between knowledge and power)
•worlding, the mirror play of materiality and its poetic composition (Heidegger)
•planes of expressivity reaching a point of recognition or force (Deleuze and Guattari)
•the shimmer (Barthes)
•rhythm in itself (Lefebvre)
•structures of feeling into political theory (Raymond Williams)
•forms emergent in the conduct of life are immaterial matterings --> *the contact aesthetics* of natural and dreamed up things throwing themselves together (Stewart)
ajayeb is a literally unblievable image, a sociality, a muscle, a world thrown together in a sensory refrain witnessed by a present subject; collective dreamed up nature and historical presents ripe with rhythms and speeds, with streams of matter and thought; ajayeb is a capacious assemblage
ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events
lostness or reslessness of drifters
fantasies of potential “home”
(a plce of) abjection of state neglect ==> production of future
(Stewart's) the middle-class mobile citizenship and the proper traveling subject
Janina's “i don't know” s
a material semiosis of choices
what are ajaye[...]
(285)[...notes/Ajayeb notes.txt]%21.9[...]◾complexity --> Eszter
•(auto)poiesis --> Hoda
•perception as action --> Elen
•speculative realism --> Zoumana
•radical virtualization --> Aela
--> we are all somehow busy (in apass) with reorienting to the creativity of thought-action crossings
life is germinaly جرثومهای aesthetic, and the aesthetic anywhere is already political* --> Kenney
[title]
ajayeb's stories of natural and dreamed up things
the immaterial matterings of supra-personal imaginal real of ajayeb forms
(different names for the same thing:)
•forms of emergent in the conduct of life (Nietzsche, Foucault attending to the intimate relations between knowledge and power)
•worlding, the mirror play of materiality and its poetic composition (Heidegger)
•planes of expressivity reaching a point of recognition or force (Deleuze and Guattari)
•the shimmer (Barthes)
◦rhythm in itself (Lefebvre)
•structures of feeling into political theory (Raymond Williams)
•forms emergent in the conduct of life are immaterial matterings --> *the contact aesthetics* of natural and dreamed up things throwing themselves together (Stewart)
ajayeb is a literally unblievable image, a sociality, a muscle, a world thrown together in a sensory refrain witnessed by a present subject; collective dreamed up nature and historical presents ripe with rhythms and speeds, with streams of matter and thought; ajayeb is a capacious assemblage
ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events
lostness or reslessness of drifters
fantasies of potential “home”
(a plce of) abjection of state neglect ==> production of future
(Stewart's) the middle-class mobile citizenship and the proper traveling subject
Janina's “i don't know” s
a material semiosis of choices
what are ajayeb promises?
wtinessings, encounters, timeouts, fantasy, distraction,
a 19th century elite tradition of secular pilgrimage to the sacred
pursuit of see-it-yourselfness
a spectacular form of amnesia *
(the joints of my pop-up book) spin around fantastic axes
Stewart: “the state of public transportation in the U.S. is an event in the worlding of bodies in motion”
-a landscape abuzz with connectivity
shape-shifter jumping between composition and concrete
my apass project:
(sharing with you) the pleasure of recognizing a described world (in ajayeb)***
(i can sense the ajayeb's) pleasure in describing the animacy of forms
-describing a world is the pleasure of sensin[...]
(287)[...notes/Ajayeb notes.txt]%21.9[...]ion (Heidegger)
•planes of expressivity reaching a point of recognition or force (Deleuze and Guattari)
•the shimmer (Barthes)
•rhythm in itself (Lefebvre)
•structures of feeling into political theory (Raymond Williams)
•forms emergent in the conduct of life are immaterial matterings --> *the contact aesthetics* of natural and dreamed up things throwing themselves together (Stewart)
ajayeb is a literally unblievable image, a sociality, a muscle, a world thrown together in a sensory refrain witnessed by a present subject; collective dreamed up nature and historical presents ripe with rhythms and speeds, with streams of matter and thought; ajayeb is a capacious assemblage
ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events
lostness or reslessness of drifters
fantasies of potential “home”
(a plce of) abjection of state neglect ==> production of future
(Stewart's) the middle-class mobile citizenship and the proper traveling subject
Janina's “i don't know” s
a material semiosis of choices
what are ajayeb promises?
wtinessings, encounters, timeouts, fantasy, distraction,
a 19th century elite tradition of secular pilgrimage to the sacred
pursuit of see-it-yourselfness
a spectacular form of amnesia *
(the joints of my pop-up book) spin around fantastic axes
Stewart: “the state of public transportation in the U.S. is an event in the worlding of bodies in motion”
-a landscape abuzz with connectivity
shape-shifter jumping between composition and concrete
my apass project:
(sharing with you) the pleasure of recognizing a described world (irld (in ajayeb)***
(i can sense the ajayeb's) pleasure in describing the animacy of forms
-describing a world is the pleasure of sensing the incipiency of *form in matter* and fantasy and the effort to draw the lines of form's traces. still palpable even it only imagined (Stewart ***)
(ajayeb's) heady business of making sense out of what happens
-to venture out in the manner of
-ajayeb sings an autopoetic refrain scoring and unfolding
-gesturing into form, a magnet burdened with impressions
textures give way to qualities of form
*before the blizzard: the sea monster
______________
Xh1IgPomwW8 Stewart's experiments coming at the phenomena of worlding through a series of angles organized prismatically:
•precision
•atmosphere
•attunement
•refrain ترجیعبند (poetic fixed form)
--> the tune on which people and [...]
(290)[...notes/Ajayeb notes.txt]%22[...]b is a capacious assemblage
ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events
lostness or reslessness of drifters
fantasies of potential “home”
(a plce of) abjection of state neglect ==> production of future
(Stewart's) the middle-class mobile citizenship and the proper traveling subject
Janina's “i don't know” s
a material semiosis of choices
what are ajayeb promises?
wtinessings, encounters, timeouts, fantasy, distraction,
a 19th century elite tradition of secular pilgrimage to the sacred
pursuit of see-it-yourselfness
a spectacular form of amnesia *
(the joints of my pop-up book) spin around fantastic axes
Stewart: “the state of public transportation in the U.S. is an event in the worlding of bodies in motion”
-a landscape abuzz with connectivity
shape-shifter jumping between composition and concrete
my apass project:
(sharing with you) the pleasure of recognizing a described world (in ajayeb)***
(i can sense the ajayeb's) pleasure in describing the animacy of forms
-describing a world is the pleasure of sensing the incipiency of *form in matter* and fantasy and the effort to draw the lines of form's traces. still palpable even it only imagined (Stewart ***)
(ajayeb's) heady business of making sense out of what happens
-to venture out in the manner of
-ajayeb sings an autopoetic refrain scoring and unfolding
-gesturing into form, a magnet burdened with impressions
textures give way to qualities of form
*before the blizzard: the sea monster
______________
Xh1IgPomwW8 Stewart's experiments coming at the phenomena of worlding through a series of angles organized prismatically:
•precision
•atmosphere
•attunement
•refrain ترجیعبند (poetic fixed form)
--> the tune on which people and things venture out
--> a kind of mapping infrastructure
--> lines and distributed biography
[pop-up book]
#description: (world is like a) pop-up map of possibilities [=/= map hylomorphically onto meaning]:
•(condensed) points of precision
•fundamentally divergent nature of things that happen --prompting-->
•the mode of social poiesis
•a path into continuous variation of matter and form, word and world
•(pop-up book made of) mobile and immobile flickering
•a thing that can be physical if the eye is quick enough
•a crystalline image of the deforming of a form
•bending itself (myself?) in refraction (=[...]
(291)[...notes/Ajayeb notes.txt]%22[...]
*before the blizzard: the sea monster
______________
Xh1IgPomwW8 Stewart's experiments coming at the phenomena of worlding through a series of angles organized prismatically:
•precision
•atmosphere
•attunement
•refrain ترجیعبند (poetic fixed form)
--> the tune on which people and things venture out
--> a kind of mapping infrastructure
--> lines and distributed biography
[pop-up book]
#description: (world is like a) pop-up map of possibilities [=/= map hylomorphically onto meaning]:
•(condensed) points of precision
•fundamentally divergent nature of things that happen --prompting-->
•the mode of social poiesis
•a path into continuous variation of matter and form, word and world
•(pop-up book made of) mobile and immobile flickering
•a thing that can be physical if the eye is quick enough
•a crystalline image of the deforming of a form
•bending itself (myself?) in refraction (=/= intimate register of knowledge and power)
•a conceptual machinery of cutting edges
•a compositional jumping off point; a ‘lifted out of’; a ‘being-moved in’
•...the ajayeb pop-up book two parallel spreading qualities and scenes across a cartography, registers differences in motion
•a compositional writing (=/= representational method) in the effort to keep up with the distributed agencies of *what is throwing together and what is falling apart* (~ ajayeb) [--> it is a practice of trying, in line with my lectures, to follow where things (might) go that habits of attunement become as associational logic***]
•particulars to become a hinge لولاى در (opening onto a world throwing together and falling apart)
•mixing of shiny elements: *flickering ontologies* the expansive mapping of elements in paly
•a cartography of compositional elements, formal compositions and unmarked ways of being loop around each other
(27.08.2017 my work on ajayeb is an inquiry into description:) ***it is about many different forms that something can take and does take*** + the things that can be perceived and thought with those things
(attuning to) details in ajayeb loaded with intensities both strange and recognizable (=/= stable real)
a mode of perception that walks around an enigmatic object
an hour
a river
a walk
a deflating frog
far from being “after the fact,” my pop-up book involves multiplicity of bodies, characters and materialities to approach ‘description’ as “speculative theory in practice of how a world works” like ajayeb's work of “engendering a plane of prolific expressivity”
(عجایب المخلوقات / عجایب نامه) [*]ajayeb: a once percepted thing on the threshold of sense in the prisma of social poiesis prod[...]
(295)[...notes/Ajayeb notes.txt]%22[...] variation of matter and form, word and world
•(pop-up book made of) mobile and immobile flickering
•a thing that can be physical if the eye is quick enough
•a crystalline image of the deforming of a form
•bending itself (myself?) in refraction (=/= intimate register of knowledge and power)
•a conceptual machinery of cutting edges
•a compositional jumping off point; a ‘lifted out of’; a ‘being-moved in’
•...the ajayeb pop-up book two parallel spreading qualities and scenes across a cartography, registers differences in motion
•a compositional writing (=/= representational method) in the effort to keep up with the distributed agencies of *what is throwing together and what is falling apart* (~ ajayeb) [--> it is a practice of trying, in line with my lectures, to follow where things (might) go that habits of attunement become as associational logic***]
•particulars to become a hinge لولاى در (opening onto a world throwing together and falling apart)
•mixing of shiny elements: *flickering ontologies* the expansive mapping of elements in paly
•a cartography of compositional elements, formal compositions and unmarked ways of being loop around each other
(27.08.2017 my work on ajayeb is an inquiry into description:) ***it is about many different forms that something can take and does take*** + the things that can be perceived and thought with those things
(attuning to) details in ajayeb loaded with intensities both strange and recognizable (=/= stable real)
a mode of perception that walks around an enigmatic object
an hour
a river
a walk
a deflating frog
far from being “after the fact,” my pop-up book involves multiplicity of bodies, characters and materialities to approach ‘description’ as “speculative theory in practice of how a world works” like ajayeb's work of “engendering a plane of prolific expressivity”
(عجایب المخلوقات / عجایب نامه) [*]ajayeb: a once percepted thing on the threshold of sense in the prisma of social poiesis producing a cartography of what might be happening in a world as an object of composition
firefly: a condensed point of precision one after another
ajayeb is made in citing repetitions and differences
(with Stewart:) ajayeb was once “the cutting edges of a harsh world in a state of uneven emergence, an ambient mapping of the not-yet or as-if of things becoming phenomenon” which itself became a repetitive impulse to story
i can't find a better kind of description of what ajayeb does than Stewart describing ‘description’ that literally puts a point things: “the expressivity of what happens to things throwing together in words is a kind of description attuned to what does not completely unfold but instead melds together with other unnamed but palpable things collect[...]
(297)[...notes/Ajayeb notes.txt]%22.1[...]es of a harsh world in a state of uneven emergence, an ambient mapping of the not-yet or as-if of things becoming phenomenon” which itself became a repetitive impulse to story
i can't find a better kind of description of what ajayeb does than Stewart describing ‘description’ that literally puts a point things: “the expressivity of what happens to things throwing together in words is a kind of description attuned to what does not completely unfold but instead melds together with other unnamed but palpable things collected like a field of mineable resources and shiny afterthoughts.”
things throwing together in words ==> expressivity
ajayeb: collected (unnamed but palpable) things like mineable resources and shiny afterthoughts
پس انديشه
______________
[*]perspective: (an attending, enduring presence, a compositional node,) perspectival agency in which things jump into relation but remain unglued*** (Stewart)
...across a field of subjects-objects-bodies-trajectories-affects
realm of killed off things
new figures i am learning from Stewart's
•“throwing together”
•“manner of”
•
(in ajayeb) the whale: throwing together of the phenomena of fish and water, sailing, mood, atmosphere, and sensory charge
*ajayeb's descriptive apparauses: a mutating realism of a certain vision of light meeting movement
[*]ajayeb: things that were once named, perhaps written down, (differently than now,) through some kind of trickery (called citation,) and then metastasized (spread throughout a body) into circulation (readings, translations, etc.) are raised, incised, made singular and charged
•ajayeb's stories/reports ~= forms of co-recognition, something witnessed that gets cooked down into something saucy***
•ajayeb's writing: a more-than-representational method of writing attuned to the qualities of phenomena
•ajayeb's fabulations (appear as:)
◦(atmospheric) traces
◦(momentary) might-have-beens
ajayeb = people + matter + real --> *point of figuring compositional reals*
fast-forwarded throught great arcs of *history-in-itelf* or *place-in-itself* in The Time Machine (2002 film)
what are the river and field doing now?
[*]theory: drawn through writing into the ways that people and things venture out into [*]reals:
•a recursive haeccity (Deleuze and Guattari)
•transversal arrays of qualities or activities which, like musical refrains, give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and bone senses (Anderson + Harrison)
•a mattering that is about the (contingent and temporary) becoming-determinate (and becoming-indeterminate) of ma[...]
(305)[...notes/Ajayeb notes.txt]%22.2[...]e muscles and bone senses (Anderson + Harrison)
•a mattering that is about the (contingent and temporary) becoming-determinate (and becoming-indeterminate) of matter and meaning (Barad)
•built out of difference and repetition (Deleuze)
•composed of potentiality and loss (Berlant)
•lean toward that which exists singularly as event, or as a gap, without ground or against the background of nothing (Dewsbury)
[*]reality: a rhythmic alteration between objects, events, and words---an uncreated world---{reverb between word and world --> [*]worling: a transposition of the existing knowledges already possible in a joke or a gesture --> singularities gathering and dissolving, #tools:
•snapshots (shoot of an affect)
•fictocriticism (fiction + theory + criticism; a name for those “critical” inventions which belong to literature while deforming its limits)
•sensory ethnography (ethnographic engagement based on curiosity and attachment) --> drawing
--> paths lit up in a rhythm interrupted
(as an aritist) you can make anything of anything, the questions is, what is it, what is it doing, what is in this consistency of rhythm?}
[*]social: comprised of entities that are both present and absent (==> ajayeb), atmospheres, affects, virtual memories, hauntings, and that these are themselves moments of endurance (or not?), instants of the holding together of the disparate itself
(Stewart > Doel)
[!* Stewart describing the color] *red: “it moves through streams and tendrils into an associational register of connections and differences, materials and noumena وجود مجرد, the coagulation دلمه شدن and diffusions of lines of influence and bits of matter.”
(in my visual art studies we were given redness as a symbolic element in a representational order and a matter-of-fact) =/= state-of-sensory-alert, redness as an actual composition spun into representations, objects, and states of sensory alert
“[...] a germinal aesthetic. a tendril of practices and sensibilities gathered into an energetics of form
•black sky and ocean --> limit, outline, elemental flux, matter waiting formlessly
•white ice and snow --> stasis, shape and form, a blankness that challenges composition, the transitoriness
•red --> the feebly real, the long, low-frequency wave-lenght of the dying stars, the past, the effort to fix dead reality in a cast *
•green --> plants that glare with a harsh reality, the violence at the heart of the world we inhabite
•blue --> a limited, temporary success in fixing experience in a pattern
•
a landscape animated by the primariness of color =/= Molenbeek
american indians became “red” through a complex semiotics of encounters with colonists
...who knows what kinds of desires, fears and dead ends
(pay atte[...]
(312)[...notes/Ajayeb notes.txt]%22.2[...]objects, and states of sensory alert
“[...] a germinal aesthetic. a tendril of practices and sensibilities gathered into an energetics of form
•black sky and ocean --> limit, outline, elemental flux, matter waiting formlessly
•white ice and snow --> stasis, shape and form, a blankness that challenges composition, the transitoriness
•red --> the feebly real, the long, low-frequency wave-lenght of the dying stars, the past, the effort to fix dead reality in a cast *
•green --> plants that glare with a harsh reality, the violence at the heart of the world we inhabite
•blue --> a limited, temporary success in fixing experience in a pattern
•
a landscape animated by the primariness of color =/= Molenbeek
american indians became “red” through a complex semiotics of encounters with colonists
...who knows what kinds of desires, fears and dead ends
(pay attention to Stewart list making narrative:)
events, sites, actors, stakes, consequences, properties, competences, modalities, attunements, velocities
... a world ==> ephemeral sparks ==> an atmosphere ==pulled==> qualities of sociality, personality and language out of people [--> ajayeb] ==created==> spaces of care, territoriality, order, horror
the stark mantras of representational critique: that the play of abstract categories (real/fabricated, nature/human habitat, wild/tame, red/white, high/low, etc.) bloodlessly determine worlds or adequately describe them ==> { everything is political = to always know what the political is }--> ‘political’ : something that exists in the big picture of broader significance, something strongly obvious (but not to most people!) that meanings can be automatically assigned to things and are the basis of those things’ value -->!@Ali
the effect of context
matters of composition, each with a “we”:
•feeble نحيف
•experimental
•eccentric --> Elen
•habitual --> my mother
•generous
•gestural -->
•half turned away
•reached the expressivity of a mood, a tone of voice
•do they lighten things or load them down?
...a composition made explicit in the figure of *the active survivor* and *the knowing reader of impacts* --> a watchfulness-turned-impulse that ends not on meaning but in the haptic, multi-angled, sensorimotor qualities of a world's unimaginable detail
(@Varinia) qualities sensorimotor interactions with environments that are not reducible either to thoughts and imaginings:
•*richness: a scene spied provides infinite detail beyond what you can invent --> #excess
•*bodiliness: the motions of the body affect sensory input
•*insubordinateness: the world has a life of its own; things moved by themselves
•*grabbiness: sensory impacts matter apart [...]
(313)[...notes/Ajayeb notes.txt]%22.3[...]ordinateness: the world has a life of its own; things moved by themselves
•*grabbiness: sensory impacts matter apart from their cognition
--> having a phenomenal experience is having skills with these qualities** [@Hoda]
an ecology of potentialy marked by violence and care
...................................
[Alberti]
we might:
•provide a better understanding
•provoke novel realities/ontologoes (to emerge from material)
•provoke an understanding in the context of the everyday
*(Latour, Whitehead, Law:) archeological entity = ontological entity (by nature) }==> productive of reality
to focus on practices in which all possible elements of the process must be understood as active and creative (--> # equipment list)
*“to take seriously" = to accept at a fundamental level the truth of a claim and to doggedly follow its consequences
(form an ontological and conceptual perspective)
(--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the nature of reality =/= an interesting interpretation of it)--> to take seriously the indigenous metaphysics of multinaturalism [or ajayeb] as a philosophical intervention : to trace out its effects on [our] concepts
multiculturalism: a single objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•[...]
(314)[...notes/Ajayeb notes.txt]%22.4[...]alitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity***
•is about intensity and excess --> potential for visibility/invisibility and proximity to the original condition of undifferentiated, intensive difference (~=? hayula; perfect formless form)***; intensive different “h” of hayula هیولا...
◦ه
◦ه
◦ه
◦ه
Alberti argues for a form of ontological symmetry between the theory we bring to bear on our evidence and the way that material acts as evidence (@Seba)
*[mesopotamia] chronically unstable bodies
a corpus of zoo-anthropo-biomorphic artifacts and traps
anthropomorphism manifest in distorted corporeal forms and appendages ضميمه
all sorts of dualism are at work in the archaeological imaginary of the region from Amazon to the Andes
marking a body =/= representation of that act
Alberti's arguments”
•the fa[...]
(315)[...notes/Ajayeb notes.txt]%22.5[...]i > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طیالارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *
*soul: the capacity to transform: a matter of chaning bodies
dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []
ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change
“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’
(this we must take things as -->) ontological =/= analogical (<-- representation of a world, an ego, etc.)
how to approach (iranian miniatur and) miniaturization?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects* --> these effects (in the case of figurines) enable people to enter “other worlds” (to think, manipulanipulate and influence)
(in figurines) all the senses are implicated ==> “perceptually explosive objects” (Bailey)
•onto-transformative effect of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ears, mouths, skin)
-properties of materials and their relationship to form only ever emerge relationally }--> how can i construct an approach for iranian miniatur, or radif in these terms
◦countors --> decomposes to the shape of horses
◦gold
◦fields
--> and these forms emerged for people *who knew how to see it*
iranians experienced everything about the world as ‘...’ ? (جای خالی را پر کنید) --*-- the growth of children in an unreliable world نگرانی (#modalities of neg[...]
(317)[...notes/Ajayeb notes.txt]%22.6[...]ct of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ears, mouths, skin)
-properties of materials and their relationship to form only ever emerge relationally }--> how can i construct an approach for iranian miniatur, or radif in these terms
◦countors --> decomposes to the shape of horses
◦gold
◦fields
--> and these forms emerged for people *who knew how to see it*
iranians experienced everything about the world as ‘...’ ? (جای خالی را پر کنید) --*-- the growth of children in an unreliable world نگرانی (#modalities of negarani)
inconstant and unreliable, continually threatening to transform ==> ontology involving matter =? metaphysics
(the drama of) finding the correct scale
***(Bailey > Alberti:) (“paradox of multiple worlds”:) when “other worlds” are precisely what is expected by an audience for whom the world is inherently unstable *** [<-- this is an iranian mode: loving outsiders, construct metaphysics, proliferating ajayebnameh, make belief in images, make thinking about kharej خارج, loving America, etc.]
}--> this was also why i couldn't think with Pierre's “other future” proposal; i am already living it
Alberti asks: will an ontological shift in scale reveal new ways of cenceptualizing the miniatures (the patterns)?
in Miyazaki the figure's size are part of an instantiation of scale rather than respond to an imposed scale
a scale must grow indiginously
Amazonian soul <~~--> harkat johari <~~--> tey-ol-arz طیالارض --> teleportation and tazkie nafs ?!
-designating a condition of transformability: all bodies contain the potential to transform into other bodies --> intrinsic capacity to be something else --> harkat johari حرکت جوهری
*tey-ol-arz --> intrinsic capacity to be somewhere else; [is tey-ol-arz in tasavof also about scale, body? (intensive difference) (condition of transformability is articulated in tey-ol-arz in terms of geo-temporal scale shift...)--> a moment of indiscernibility between “here” and “there” --> a super-divided being (intensive multiplicity) --> *(a specific form emerges:) a dynamic and intensive corporeality* (--> excessive intensity of all spirits) --> my argument is that tasavof is not the negation of body in favor of soul --> the key is not size or time but intensity or excess ==> to think tey-ol-arz: to think in many kinds of times, flesh, vulnerability, etc.]
tey-ol-arz metaphysics is based on the idea of a radical and infinite superposition of states: insides and outsides ~= heres and theres : are figures and ground to each other (--> #beyond[...]
(318)[...notes/Ajayeb notes.txt]%22.7[...]) --> my argument is that tasavof is not the negation of body in favor of soul --> the key is not size or time but intensity or excess ==> to think tey-ol-arz: to think in many kinds of times, flesh, vulnerability, etc.]
tey-ol-arz metaphysics is based on the idea of a radical and infinite superposition of states: insides and outsides ~= heres and theres : are figures and ground to each other (--> #beyond)
--> there is no interior space to the body (~ there is no there/beyond to the body,) just an invisible body
#work on an exposure of work with tey-ol-arz with other interested artists
in Tehran, maybe in my parents house, informal space for opening a discussion in Farsi-English
(involve Pierre? where to get money?)
*campus: (a place where) new kinds of conversations are being invented in stabilized and social forms (sometimes departments, sometimes just research clusters)
i need to make that kind of mini-scale of quasi-organization between Tehran and Brussels: workshops, episodic and travel-mediated knots of practice
**(Alberti 2013 argues that) anything in the immediate, intimate vicinity of people can be subjectivized or personified through exchange and shared affects** --> an argument for ajayeb
‘to know a thing' = 'to subjectivize it’ : to add the maximum amount of intentionality to them (--> #equip them to talk well)
pots made to:
•to communicate (to an audience)
•to establish (relationships)
•to persuade (others of their point of view)
de-subjectivization: sometimes (objects) left deliberately partially subjectivized, semi-potent in their potential to know and be known
the intensely subjectivized pots --> *impede activity and enable knowledge*
•convince
•avtivate
-
•persuade
•communicate
•establish
eyes wide open: inability to see the invisible
*to see is to be seen*
buried pots, relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)
[title]
(with Alberti) trap-thinking for ajayeb storytelling --> to make capable of knowing different things, invoking, quoting, reciting, citing, exicing, inciting different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each
[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into
______________
archaeological material ~= myrtle (=/= marble)
[*]ontology: [...]
(319)[...notes/Ajayeb notes.txt]%22.8[...]ni-scale of quasi-organization between Tehran and Brussels: workshops, episodic and travel-mediated knots of practice
**(Alberti 2013 argues that) anything in the immediate, intimate vicinity of people can be subjectivized or personified through exchange and shared affects** --> an argument for ajayeb
‘to know a thing' = 'to subjectivize it’ : to add the maximum amount of intentionality to them (--> #equip them to talk well)
pots made to:
•to communicate (to an audience)
•to establish (relationships)
•to persuade (others of their point of view)
de-subjectivization: sometimes (objects) left deliberately partially subjectivized, semi-potent in their potential to know and be known
the intensely subjectivized pots --> *impede activity and enable knowledge*
•convince
•avtivate
-
•persuade
•communicate
•establish
eyes wide open: inability to see the invisible
*to see is to be seen*
buried pots, relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)
[title]
(with Alberti) trap-thinking for ajayeb storytelling --> to make capable of knowing different things, invoking, quoting, reciting, citing, exicing, inciting different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each
[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into
______________
archaeological material ~= myrtle (=/= marble)
>
[*]ontology: a theory and experience of what exists
*hylomorphic model of production (underlined by the substance ontology) ~= marble
=/= myrtle
=/= ajayeb's inscribings
a making which assumes that form is inscribed onto passive matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in social relations
~ form is brought to matter by an agent with a design in mind (Ingold) --> a concept of material culture in which “brute matter” is shaped by cultural agency
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states
[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend reality from distinct points of view (Viveiros de Castro)
-it suggests that there is [...]
(320)[...notes/Ajayeb notes.txt]%22.8[...]>
•convince
•avtivate
-
•persuade
•communicate
•establish
eyes wide open: inability to see the invisible
*to see is to be seen*
buried pots, relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)
[title]
(with Alberti) trap-thinking for ajayeb storytelling --> to make capable of knowing different things, invoking, quoting, reciting, citing, exicing, inciting different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each
[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into
>
______________
archaeological material ~= myrtle (=/= marble)
[*]ontology: a theory and experience of what exists
*hylomorphic model of production (underlined by the substance ontology) ~= marble
=/= myrtle
=/= ajayeb's inscribings
a making which assumes that form is inscribed onto passive matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in social relations
~ form is brought to matter by an agent with a design in mind (Ingold) --> a concept of material culture in which “brute matter” is shaped by cultural agency
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states
[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend rhend reality from distinct points of view (Viveiros de Castro)
-it suggests that there is no interior space to the body, only superposition of body and soul: the human form is, as it were, the body within the body, the naked primordial body [hayula]--the soul of the body --> infinite superposition of states #tey-ol-arz
--> the body, not the mind (or ‘soul’), is the seat of knowledge, different parts of the body know in quite distinct ways: (loci/organ of knowledge:)
•hand knowledge (meken una)
•eye knowledge (bedu una) (particularly prominent sometimes...)
•ear knowledge (pabinki una)
•liver knowledge (taka una)
•skin knowledge (bitxi una) <-- knowledge of sun, rain and wind is acquired through the skin
(painting, ear piercing can also facilitate the absorption of knowledge into the body)
[*]bodies ~= artefacts : sites of subjectivity
•the body is fabricated, just like the pot [Alberti]
•as ‘liv[...]
(321)[...notes/Ajayeb notes.txt]%22.8[...]cy is not considered as inherent attribute of the artefactual *** (Gell)
--✕--> pots as living organisms subject to processes of growth
(Ingold's) ecology of materials is characteristic of work that focuses on the inherent vitality of things (Barad)
*production: an ongoing process that produces both maker and object
(Alberti proposes) a change in focus: (from) *stopped up objects* --(to)--> *leaky things*
in his writing Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field: “chronic instability of a world constantly at risk of transformation”
“if everything can be human, then nothing is human in a clear and distinct way.”
Viveiros de Castro
[*]subjectivity: a condition and outcome of all affective relations =/= a capacity that can be awakened in a seemingly inert thing
=/=?! transference, (is transference an object-oriented account?)
the active nature of materials refers to their recognized capacity to escape form : their untrustworthiness
(a paradime for creative arts:) artifactual production --> animal creativity
(in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
...................................
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)r />
Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization
conversion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]
*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs about reality =/= reality)” ==back==> cultural construction
anti-Cartesian, relational, and antiontological exceptionalism
[a] Heideggerian idea: *the world we encounter is preinterpretive*
posthuman ~ nonrepresentational ~ realist ~ new materialism
(realism: an ontological approach)
•Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes ~ becoming ~ growth ~ [...]
(322)[...notes/Ajayeb notes.txt]%23[...]
[a] Heideggerian idea: *the world we encounter is preinterpretive*
posthuman ~ nonrepresentational ~ realist ~ new materialism
(realism: an ontological approach)
•Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes ~ becoming ~ growth ~ decay
•Barad's entanglement (relations are primary and relata are a consequence of relating ==dynamics==> intra-action {phenomenon = experiment + measuring device + techician + previous results + setting + ...})
•DeLanda's assemblage (how humans and nonhumans produced communities that changed in composition and through time... =/= linguistic model of context)
•
**relational ontology : stronger your “allies” are, the more reality you can claim** [= (Latour's notion of) truth]
[critique of human exceptionalism ==>] open ontology --> contingent categories: phenomena and assemblages are temporary, contingent, and unbounded
flat ontology: one made exclusively of unique, singular individuals, differing in spatio-temporal scale but not in ontological status --symmetry--> *to get at differences without determining what they are in advance* (<-- useful for ajayeb studies)
•archaeological types/objects: reified sets of relations
•job of the archaeologists: establish alternative taxonomies of being
ruin memories
nonrepresentational =/={"world of ideas =/= world of things” ~= the ideas must correspond to a truth demonstrable in the world of things}
(Lucas's) materialization: we can still say things about the past with great certainty
theories + apparatuses + material remains
ontological realism --claim--> objectivity and truth may be contingent but are nonetheless demonstrable and robust
archaeologist ontological approach: working on “material pasts in the present” ~= ‘how past actually gathers in the present’ =/= “material record = fragmentary evidence of history”
•(material's temporary sensitivity ==>) [*]residue: the idea of memory objects, material entities in which the memory of a moment in time is recorded
(it is precisely the) past --endures-in--> assemblage
interpretive endeavors <--characterize-- extension of the meaning of the social
•ontology as a new interpretive tool
•additive (=/= reconstructive)
Alberti's approach (in ontological equivalence of bodies and pots in anthropomorphic ceramics from northwest Argentina...):
social ontology --> reconstruct the ontologies of past societies [<~~ my work on ajayeb]
ontological archaeology's background in feminism, queer, and phenomenological
approaches ==> interest in the body
influence of the animal turn in archaeology
nonanthropocentric zo[...]
(323)[...notes/Ajayeb notes.txt]%23.1[...]br />
ruin memories
nonrepresentational =/={"world of ideas =/= world of things” ~= the ideas must correspond to a truth demonstrable in the world of things}
(Lucas's) materialization: we can still say things about the past with great certainty
theories + apparatuses + material remains
ontological realism --claim--> objectivity and truth may be contingent but are nonetheless demonstrable and robust
archaeologist ontological approach: working on “material pasts in the present” ~= ‘how past actually gathers in the present’ =/= “material record = fragmentary evidence of history”
•(material's temporary sensitivity ==>) [*]residue: the idea of memory objects, material entities in which the memory of a moment in time is recorded
(it is precisely the) past --endures-in--> assemblage
interpretive endeavors <--characterize-- extension of the meaning of the social
•ontology as a new interpretive tool
•additive (=/= reconstructive)
Alberti's approach (in ontological equivalence of bodies and pots in anthropomorphic ceramics from northwest Argentina...):
social ontology --> reconstruct the ontologies of past societies [<~~ my work on ajayeb]
ontological archaeology's background in feminism, queer, and phenomenological
approaches ==> interest in the body
influence of the animal turn in archaeology
nonanthropocentric zoological studies
(nomenological explorations of animal representations in Attar and tasavof)
what kinds of beings existed within the social universe of pre-Columbian Andean peoples
(renovated concept of) animism: ethnographic meta-analogy for past ontologies --> models of relationality for archaeologists to interpret material patterning in the archaeological record
investigations of personhood
(building toward a) taxonomy of past ontologies --✕--> ontological critique
(Alberti >) Viveiros de Castro's project: to systemize amerindian thought into a metaphysics such that it can have a reciprocal effect on anthropological thought and “naturalist” or Western metaphysics
ontological realism ==>{
new language attempt to imagine the complex topology of relational realities:
•Latour --> network: things exists as a consequence of the strength of their articulation
•Ingold --> meshwork =/= Aristotelian hylomorphism
•Barad --> entanglement = Quantum physics + queer theory ==> properties belong to the phenomena in question =/= inherent to things
•DeLanda --> assemblage: how humans + nonhumans produced communities that changed in composition and through time in neolithic and bronze age
assemblage --replace--> context
assemblage = phenomena --> temporary,[...]
(324)[...notes/Ajayeb notes.txt]%23.1[...]br />
the more intense ==> the more body it is
(the promise of thinking through) [*]thing: a nonspecified ontological category that can be “filled” through ethnographic observation that is designed to allow ontological alterity to inform its content
recursive anthropology --> alterity: a function of the divergence between ethnographic materials and the assumptions the analyst brings to them
(if) ontology: what is ==> alterity: part of what others say ‘what is’ that does not make sense to us
(the danger of) a new metaontological orthodoxy becoming a immutable metaphysic
archeological alterity: things that do not make sense ontologically (escape traditional frameworks)
archeology's new kind of reflexivity
•openness
•wonder: an intentional naivete, naive empiricism (==> sustain altering + enabling meaning, to be besieged & committed to ---> go to Cinderella =/= moving beyond)
•emphasis on descriptive =/= theoretical
•attentiveness to our embodied responses
(a question of critical ontology in archeology -->) how are we to mobilize & manifest (describe & transform) the new past from things? [<-- my question in my research on ajayeb]
•how i am subjectively involved in the past we investigate
•how i am objectively part of those pasts
the all encompassing (nonlinear) descriptive writings of ancient and antiquarian travelers --> what is encountered imposes itself ==force==> a choice ==> description
kinetic activity + the experience of being in the field
aesthetic attentiveness of bestiaries
pragmatic use of the word ontology in archeology --signal--> the potential world-shifting nature of what is being studied
to be ontological = entirety of the analytical apparatus and what is being studied should be included in the analysis
(caught up in the process:) the object of study + analytical scaffolding + method + analyst
the degree to which an approach is willing to do ontology to itself (investigate its own ontological assumptions)
metaphysical archeology + ontological anthropology --> perspective on reality
(assign things to preexisting conceptual structures =/=) looking for ways things can have an impact on your thinking, concepts, ontology ==> unlocking what is most “of the past” about things
...................................
Alberti
Ingold
correspondence: (a pre-conceptual practice -->) epistemological intimacy in the practices of art, science, and anthropology
•a way to understand one's own research process
(archeology: a science of correspondence)
Alberti suggesting to separate arts and crafts (for analytical purposes)
[...]
(325)[...notes/Ajayeb notes.txt]%23.3[...]timacy in the practices of art, science, and anthropology
•a way to understand one's own research process
(archeology: a science of correspondence)
Alberti suggesting to separate arts and crafts (for analytical purposes)
artwork: non-conceptual outcomes of practice
artwork & archeological things --share--> ontological problem of how to make something new [~ *sensations/past never before experienced/thought*] out of (circumscribed body of) materials
archeological things carry both sensation & *residue of concepts* with them (~~> artistic research =/= artworks)
==> resurrect the conceptual potential immanent to the specific arrangement of materials (and their temporary forms)
(ontological dilemma [of both art and archeology]:) *how to anticipate the coming into being of something sensed but as yet not thought?*
(---> go to metaphor)
scientific interpretation and explanation of the past <-~ archeology
{my work: speculative interpretation and explanation of the past [--> prefigure new becomings + intensification and unleashing of ‘i am part of what i seek to understand’ (= my subjectivity)] =/= lock the past into predictability}
•my ‘things’ in ajayeb are to an extent ‘archeological things’
contemporary science --gives--> ontologically relational world (<-- to be acknowledged by art and archeology)
archeology --Alberti--> fostering **a particular sensibility to what is of the past in things**
anthropology: the art of inquiry
(something you can learn from)
[*]archeological sensibility: a pervasive set of attitudes towards traces and remains, towards memory, time and temporality, the fabric of history
-Shanks
craft --Ingold--> knowledge grow from the crucible of our practical and observational engagement with being and things
(Aristotlean poiesis ~~-->) [*]craft: slow and intimate knowledgeable work (of how we get along with the world; that cultivates in oneself the skill for discerning the *meanings that are already there*) --> ontological paring of conceptual language & physical condition
==> meaning and concepts are drawn out of objects (not given to them)
•Haraway --> companion species = biologist + creatures
•Barad --> concepts are literally embodied by the differing physical apparatuses
•
(we need more) art: careful accumulation of skills
21st century historiographic trends in art
artists increasingly *deploy simulacra of archeological practices and motifs* in their work
art practiced as craft (but not all the time) ==allow==> knowledge grow from the insight of being in the folding of life [of infantile grandious fantasy, as well] ~=? anthropology
producing contemporary ruins[...]
(326)[...notes/Ajayeb notes.txt]%23.4[...]ve practice concerned with only aesthetics and affective]
craft: a model for careful practices and knowing the world =/= artwork: a model for how to break out of disciplinary frames and how to think of the ontology of archeological things [--> what Sennett calls epistemic breaking]
questions for the art:
•what effect is produced?
•how does this effect wrench from its materiality what has not been perceived or sensed before?
--> for archeology same question, from the material that remain from the past in the present
(the traditional task of art:)
•defamiliarization: to estrange our common consciousness and sensations of the world
•place of immanence: to project the coming of something materially new that is latent in our current reality. to *treat facts as events* that are about to come into being
•art is non-conceptual : impacting the nervous system without conceptual mediation --> sensations are monumentalized in the artwork for the future
•
...to treat the material of the past as anticipating something new
(my research and work on bestiary:)
•how can we produce new works that challenge us to think and experience archeological things (ajayeb) in new ways without resort to explanation or interpretation through a process of disarticulation, repurposing, and disruption of archeological artworks with a political intent in mind? (interpretive framework)
•how to allow ajayeb to continue to operate effectively on us?
both affective and historical force (of ajayeb)
art engenders material becomings (classical definition)
art engenders imaginative becomings
learning from archeology: to be pre-conceptual : the process of craft, to grasp how concepts make their way into things
undisciplinary space (instead of transdisciplinary)
disarticulation: repurposing and disruption of archeological artworks with a political intent in mind
--> cannot escape the anecdotal when it comes to interpretation --> artifacts (for example a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)
historical energy (force) of things = something of the past that endures in them
(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]
--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)
[*]concept: fragment of past world
maker + material ==emerge==> concept
-in artistic research @apass are we dealing with the simulacra of knowledge?
understanding the potters (and[...]
(327)[...notes/Ajayeb notes.txt]%23.5[...]: a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)
historical energy (force) of things = something of the past that endures in them
(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]
--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)
[*]concept: fragment of past world
maker + material ==emerge==> concept
-in artistic research @apass are we dealing with the simulacra of knowledge?
understanding the potters (and artists) who made the ceramics as crafters = understanding them as *intimately connected with a particular world* <-- knowledge of which came through skilled material practice
#feedback
-how does it apply to digital relations?
•practiced caressing of hand over clay forms (~ handling, nurturance) ==> zoomorphic, anthropomorphic bodies (Ingold call it anthropogenic)
•digital interface CG ==> ?
•
-how to read or confront ajayeb bestiary artifacts and think of them as *taking on something of the pre-conceptual labour that went into them*? --> (?how can it) provoke an art-like response [<=~ sleepwalking: no ontological difference between then and now ==> you are confronted with a raw material of affect and concept =/= past artifacts as vehicle for complex belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart
coalescing of language & concept & ...
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
>
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)
my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros de Castro's dichotomous argument leaves out other modes of knowing,[...]
(330)[...notes/Ajayeb notes.txt]%23.6[...]al ==emerge==> concept
-in artistic research @apass are we dealing with the simulacra of knowledge?
understanding the potters (and artists) who made the ceramics as crafters = understanding them as *intimately connected with a particular world* <-- knowledge of which came through skilled material practice
#feedback
-how does it apply to digital relations?
•practiced caressing of hand over clay forms (~ handling, nurturance) ==> zoomorphic, anthropomorphic bodies (Ingold call it anthropogenic)
•digital interface CG ==> ?
•
-how to read or confront ajayeb bestiary artifacts and think of them as *taking on something of the pre-conceptual labour that went into them*? --> (?how can it) provoke an art-like response [<=~ sleepwalking: no ontological difference between then and now ==> you are confronted with a raw material of affect and concept =/= past artifacts as vehicle for complex belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart
coalescing of language & concept & ...
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)
my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros 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 specific mystic muslim theology and eastern bestiary (---> go to Marks)
Amerindian “people” : spiritual unity and a corporeal diversity
possessing a soul ==> having a point of view ==> being a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in t[...]
(331)[...notes/Ajayeb notes.txt]%23.6[...]an-animal and other things? --> we need categorical mistakes and catachresis)
spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)
(Amerindian) spirit/mind =? reflexive form =/= immaterial inner substance
the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism
(culture: modern name for Spirit)
integration =/= *interspecific metamorphosis fact of nature* that understands bodies as inherent transformabilities, bodies as the great differentiators
integration cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of spirit'] --multiculturalism--> spiritual: the locus of difference ==> theme of spiritual conversion
=/= bodily metamorphosis
(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations betwe[...]
(333)[...notes/Ajayeb notes.txt]%23.8[...]rn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality
it has been obvious (for more than seventy-five years) that at the heart of the matter, there is no stuff; only form, only relation
...................................
“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges
(Katie King's) bits of pastpresent, a tool for scale making
~(Weston's) time claims
[*pastpresent: decline epistemologically charged purifications that devout complaints of “presentism” mandate]
-in my research (willing and required to become a beginner) i am asking: why past and present are so easy to separate?
(~~--> how our vision of past and future creates our present?)
==> directions, spinning dynamics,
in a sense my work on ajayeb is a critique of “presentism"[= overvaluing historically and culturally local constructions of the meaning and importance of a particular set of stories and their conditions of production (of “ours”). (for example the “future” story)]
-->? speculative presentisms (Dinshaw's queer historiography)
*globalization: “that travelogue of distributed, heterogeneous, linked, sociotechnical circulations that craft the world as a net called the global” (Haraway)
~= processes responsible for the power and mobility of media, money, politics, sexualities, and knowledge practices*** --> these meanings and powers can be “glocalized”: altered, filled in, indigenized, and reunderstood *within local agencies*(: people, art forms, practices of everyday life)
(globalization processes) ==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid histories
(Katie King's flexible kno[...]
(334)[...notes/Ajayeb notes.txt]%23.9[...]stake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality
it has been obvious (for more than seventy-five years) that at the heart of the matter, there is no stuff; only form, only relation
...................................
“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges
(Katie King's) bits of pastpresent, a tool for scale making
~(Weston's) time claims
[*pastpresent: decline epistemologically charged purifications that devout complaints of “presentism” mandate]
-in my research (willing and required to become a beginner) i am asking: why past and present are so easy to separate?
(~~--> how our vision of past and future creates our present?)
==> directions, spinning dynamics,
in a sense my work on ajayeb is a critique of “presentism"[= overvaluing historically and culturally local constructions of the meaning and importance of a particular set of stories and their conditions of production (of “ours”). (for example the “future” story)]
-->? speculative presentisms (Dinshaw's queer historiography)
*globalization: “that travelogue of distributed, heterogeneous, linked, sociotechnical circulations that craft the world as a net called the global” (Haraway)
~= processes responsible for the power and mobility of media, money, politics, sexualities, and knowledge practices*** --> these meanings and powers can be “glocalized”: altered, filled in, indigenized, and reunderstood *within local agencies*(: people, art forms, practices of everyday life)
(globalization processes) ==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid histories
(Katie King's flexible knowledges:) layers of locals and globals
my aim in my research is creating *struggle for understanding* [= many communities involved in reading, writing, interpreting,] --> ***we are all members in these communities struggling for understanding***
Urton paying attention to decompiling intermediaty positions between so-calles reading and writing --> string records --> numerical accounts or maps or... ==> histories and narratives
my research on ajayeb in apass as a practice is about *disassembling and reordering classifications we use to access pasts*
the excursion i did in Vladmir's block was somehow about examining sites of implicitly or explicitly kn[...]
(335)[...notes/Ajayeb notes.txt]%23.9[...]onditions of production (of “ours”). (for example the “future” story)]
-->? speculative presentisms (Dinshaw's queer historiography)
*globalization: “that travelogue of distributed, heterogeneous, linked, sociotechnical circulations that craft the world as a net called the global” (Haraway)
~= processes responsible for the power and mobility of media, money, politics, sexualities, and knowledge practices*** --> these meanings and powers can be “glocalized”: altered, filled in, indigenized, and reunderstood *within local agencies*(: people, art forms, practices of everyday life)
(globalization processes) ==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid histories
(Katie King's flexible knowledges:) layers of locals and globals
my aim in my research is creating *struggle for understanding* [= many communities involved in reading, writing, interpreting,] --> ***we are all members in these communities struggling for understanding***
Urton paying attention to decompiling intermediaty positions between so-calles reading and writing --> string records --> numerical accounts or maps or... ==> histories and narratives
my research on ajayeb in apass as a practice is about *disassembling and reordering classifications we use to access pasts*
the excursion i did in Vladmir's block was somehow about examining sites of implicitly or explicitly knowledge production in commercialized forms
museum, TV documentry as a metaphor {a richly contaminated set of crafty metaphors and realities} and narrative frame, a momentary melding of pastpresents in imaginative reenactment --> economic globalization figuring in artistic/academic capitalism
(--> ajayeb is also of this kind,) *site of heritage* culture as promoting particular versions of history, nation, science, art, and religion*** --> (the excursion made me) with ajayeb to be careful with ‘the commerce with global knowledge production’ --(what is at stake)--> structure of pasts, peoples, and sensation
*heritage culture ==(impress)==> public histories* --> appropriation of national and personal identities; today (specially in university) no one is “immune from governing pressures of heritage culture or the impression of corporate management assumptions, styles, funding requirements, and money-making imperatives in enterprise culture” (Katie King > Morley & Robins) [i can imagine apass is struggling with this specially in Brussels]
(@Vera's position as a museum tour guide, exploitations of the interpreter/reenactors, who are promised semiprofessional recognition within social historical practice but instead end up as engineers of a “feel good” atmosphere for tourism)
(Katie King > Slaughter & Leslie) *global market:
•fields “close to the market” --(reguire)--> proucts
•fields “peripheral to the m[...]
(336)[...notes/Ajayeb notes.txt]%24[...]in local agencies*(: people, art forms, practices of everyday life)
(globalization processes) ==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid histories
(Katie King's flexible knowledges:) layers of locals and globals
my aim in my research is creating *struggle for understanding* [= many communities involved in reading, writing, interpreting,] --> ***we are all members in these communities struggling for understanding***
Urton paying attention to decompiling intermediaty positions between so-calles reading and writing --> string records --> numerical accounts or maps or... ==> histories and narratives
my research on ajayeb in apass as a practice is about *disassembling and reordering classifications we use to access pasts*
the excursion i did in Vladmir's block was somehow about examining sites of implicitly or explicitly knowledge production in commercialized forms
museum, TV documentry as a metaphor {a richly contaminated set of crafty metaphors and realities} and narrative frame, a momentary melding of pastpresents in imaginative reenactment --> economic globalization figuring in artistic/academic capitalism
(--> ajayeb is also of this kind,) *site of heritage* culture as promoting particular versions of history, nation, science, art, and religion*** --> (the excursion made me) with ajayeb to be careful with ‘the commerce with global knowledge production’ --(what is at stake)--> structure of pasts, peoples, and sensation
*heritage culture ==(impress)==> public histories* --> appropriation of national and personal identities; today (specially in university) no one is “immune from governing pressures of heritage culture or the impression of corporate management assumptions, styles, funding requirements, and money-making imperatives in enterprise culture” (Katie King > Morley & Robins) [i can imagine apass is struggling with this specially in Brussels]
(@Vera's position as a museum tour guide, exploitations of the interpreter/reenactors, who are promised semiprofessional recognition within social historical practice but instead end up as engineers of a “feel good” atmosphere for tourism)
(Katie King > Slaughter & Leslie) *global market:
•fields “close to the market” --(reguire)--> proucts
•fields “peripheral to the market” --(are pushed to)--> pedagogy and public service
(sometimes virtually indistinguishable:) impulse to democratize ~=? commodify knowledge
-they model for museum goers as:
◦reenactors
◦shadows
◦witnesses
◦a play at being “there”:
◾on set
◾on site
◾in that past
◾in a past:
◽mentally enacting
◽reenacting
◽experimenting
◽speculating
◽trying to find evidence for various pastpresents
[...]
(337)[...notes/Ajayeb notes.txt]%24[...]ely joins the political economy aspect of the study of animal behavior and evolution:
•competition
•division of labor
•resources allocation model
with the social integration aspect:
•cooperative coordination through leadership and social position
with the purely physiological understanding of reproductive and embryological phenomena
*Garden of Industry*
dominance as a natural property (with a physical-chemical base)
a cross ideological exercise (is not possible): science cannot be reclaimed for liberating purposes by simply reinterpreting observations or changing terminology --> (Princess Bubblegum) denying a dialectical interaction with the animals in the project of self-creation through scientific labor
(let's switch to a deeper look at primates, not as models of human beings, rather:) how they live and relate to their environment in ways that may have little to do with us [this is so helpful for everyone and is why i am interested in animal body politics] and that will surely reform our sense of relation to nature in our theories of the body politic [--> #body image]
-bodies and societies that do not depend on dominance hierarchies
--> [my work with ajayeb bestiary early animal science is about learning] ***how to build natural sciences to underpin new relations with the world*** [and that ‘history’ is not like something you hand it to someone like a cake you baked]
...................................
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
...................................
(delight in) our *sensous involvement* with the *materials of language* (Lyn Hejinian)
Doty
all we see is slippery, nuanced, elusive
***“the world is wily, and doesn't want to be caught”*** (Susan Mitchell)
perception is simultaneous and layered
(elements of the) sensorium: continuous, comples 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) --> a seamless weft of ‘information’(=/= the data the senses offer)
dark, suggestive blur of shapes and colors
what we can take in is a partial rendering of the world
[dog's nose reading] ...a universe of scents--historical, multifaceted--presents itself to the canine “reader”
(Doty) ...deer cannot see red or orange, [...]
(339)[...notes/Ajayeb notes.txt]%24.5[...] words* --> the nature of my attention, the signature of my selfhood
...terms commensurate with the clamoring world
(recognize your acts of naming --> for example naming the sonic outruch of a bird “singing”) --> what birds are actually up to when they sing isn't clear **
Whitman describing the sea itself as a “fierce old mother” whose constant iteration is the whispered word death
(in Iran we have) the problem of speechlessness (~->? Mehdi and Kourosh's talkativeness) ~= a state without agency --> unable to push back at things that impress upon them
***life not having been realy lived until it is narrated (@Ehsan)
(we need) to experience the satisfaction of matching words to the world --> **to feel, at least for a moment, language clicking into place, into a relation with the world that feels seamless and inevitable** -- when language seems to match experience, a kind of fusion between the word and the world : some tift is healed --> “the silken skilled *transremembrance* of a song” -[trans- : exchange of parts, one being fusing with another] --> “floating instant"--a part of the other, grown indistinguishable
the pleasure of recognizing a described world [****] --> work on ajayeb
festidious sense of accuracy
(Doty on) Elizabeth Bishop's poem “The Fish” (concerned with the experience of observing, aiming to track the pathways of scrutiny, *carefully rendered model of an engaged mind ar work*, looking into the fish's shifting eyes that can't be comfortably anthropomorphized. we can only guess if the poet is concerned with defeat, vitory, or survival) =/= Ferdosi's Rostam, or Div
Bishop's examination of the fish happening in the composition of the poem =/= straightforward record of perception
a tradition of seeking, in the vast book of difference (tha American continent offers)
(the poem) interprets a wordless, creaturely presence
baroque: attempt to dramatize the mind in action rather than in repose (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 ==> enlist the reader's participation in a version of the work of consciousness
descriptive acts --> attempt to render the world (and it is subject to revision)
*examplars of strangeness” (for my ajayeb, #writing Div descriptions)
-let's rewrite Div Sefid and give it more *wealth of detail