[...]** “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 object falls in love with...]
•daily story
•beast feeding[...]

[...]l 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 existeexistence 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 sens[...]

[...]ant 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)
=/= poiesis, a bringing-forth (in Heidegger: blooming of the blossom) (also Greek)

“[(for the techno-monster-magicians) everything is] code to be cracked”

a kind of fantasies that Don Ihde calls techno-fantasy, which have been part of the transhumanism since 19th century

the toxic distinction between techne from episteme (since Homer). ‘The Magician’ su[...]

[...] 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 in[...]

[...] 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 i[...]

[...]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 v[...]

[...]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
[...]

[...]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 and[...]

[...]f 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

(to specify) dualisms that make it [...]

[...]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)

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 e[...]

[...] (what are the scales in ajayeb? what is people in ajayeb? what it means to be animal? and what is their scale?)
ecologies that have many scales (in temporality and physicality): river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the ajayeb's model is (always?) 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 ennic 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 knowl[...]

[...] 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)
r /> 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 t[...]

[...] 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 be[...]

[...]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 emergin[...]

[...]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 ofage 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)
[...]

[...] 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)


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[...]

[...]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)

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 [...]

[...]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 (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated ver[...]

[...]ney)

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 (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 atmo[...]

[...]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 o[...]

[...]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 ظرفی[...]

[...]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 20[...]

[...]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) commi[...]

[...]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 to[...]

[...]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 gift[...]

[...]ormances 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 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 movemen[...]

[...]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 her reproductive function,

secular semiotics (never nourished us?)

queering: the job of undoing ‘normal’ ca[...]

[...]r /> 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)
•donya دنيا


-stories tes 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,[...]

[...],” 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 linguistic[...]

[...]{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 t[...]

[...]rical 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 right way -->) *aligned =/= alienated* (<-- we are out of line with an affective economy)
***(then how to) share an orientation [, also refuse to share an orientation toward certai[...]

[...]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 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 r[...]

[...]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 lim[...]

[...]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 descripti[...]

[...] 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 cultura[...]

[...], 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 subje[...]

[...] 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 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
•schoo[...]

[...]br /> (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 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[...]

[...]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 th[...]

[...]m 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 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[...]

[...]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*
<br />
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 Stew[...]

[...]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 ajayeb [...]

[...]
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 (=/= intimate register of knowledge and[...]

[...]d) 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 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 [...]

[...]elf 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 matter and meaning (Barad)
•built out of difference and repetition (Deleuze)
•composed of potentiality and loss (Berla[...]

[...]> •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 reand 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 ‘lived[...]

[...]of the composed still life the teacher had assigned, you whip out...


description is fueled by ***hunger for the world***, the need to taste, to name, to claim what is seen, to bring it --> the resurrection of the world within the perceiver
*it is very often true that what we are compelled to describe is terrible, or oppressive, or heartbreaking. language is hungry for that, too [...] to eat everything. even the falling and fading world, even misery* (Doty)
-they speak to our hunger for a vocabulary for the whole range of feeling, even the awful parts (--> destruction of speech is dangerous, having no language for what we do good or bad)

desctiption is made both more moving and more exact when it is acknowledged that is is inevitably incomplete


(in the strictest sense) one could say that nothing unintelligible is a meaning =/= *there is always meaning*
-the perception of meaning [such as goose sound] that cannot be translated into any other form of speech --> chasm barzakh between the incomprehensible and the making of meaning --> (how?) to build a construct of language that acknowledges the “meanings” that live outside of words (a ‘description’ that builds an argument about the nature of real) [--> ajayeb's concern; part of a function of the humility of the speaker]
([ajayeb is full of?] similes that produce) juxtaposition of the natural and the artificial, [the vegetal and the made, the tiny and the immense] : (unexpected) collision of elements (in the framing field of thinking) ==means==> to bring energy into language [--> #adjacencies: bringing things, objects, stories, arguments next to each other --> interrupting stories with stories]


ritual of flirtation


sky's deep machinery


“poor girls make themselves fabulous”
“white girl make herself black, at least while she is pretending to be a supreme”


reprofessor

(my work and interest since 2012:) attention and allegiance to a *process of knowing*

(ajayeb.net has interest in reworking the conventions of syntax and of the sentence)
•the experience of ajayeb.net is like watching something leap; scrambled elements, something clicks into place; a stubborn suspension, not quite parsable
•the experience of ajayeb (mode of description) is like *a sudden event happening so quickly we don't have a name for what we see, cannot identify the motion* (==> animals in ajayeb have many legs and arms)--> [*]motion: the patterning life of energy ~~--> world of forms

(Doty > Cummings:) “rearrangingly” + “become" = rea(be)rran(com)gi(e)ngly

ajayeb = "how everything happens” (based on the ebb and flow of percept + episteme)
(an index finger that) points to the world's ways of happening (in energetic and enigmatic waves of world's coming into [& going out o[...]

[...]tion of a sphere of energy whose central action is identically present and effective at every point

a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline

(Canguilhem > Haldane:) man's specific environment is the world of his perception, that is to say, the field of his pragmatic experience in which his actions, orientated and governed by values immanent to tendencies, separate out qualified objects and situate them in relation to each other and all of them in relation to himself (---> go to Barthes's discussion on the notion of operative language/tool)
--> that is why we need a different language to relate to environment


the inhuman environment =/=? ajayeb

kinds of “recognitions” that were established by disqualification of all specific subjectively centered environment [such as ajayeb], including that of man, as vital illusions or errors
*ajayeb = (one of many past) *centers of organization, adaptation, and invention* (now dissolved by science: to dissolve living beings in the anonymity of the mechanical, physical, and chemical environment ==> encompass the man)

(ajayeb's hesitate or) bold undertaking for life

[*]ajayeb's science (using Canguilhem's words): the work of a humanity rooted in life before being enlighted by knowledge, (if) it is a fact in the world at the same time as *a vision of the world* ==> it sustains a permanent and necessary relation with perception [--> Barad] & “a living being is not reducible to a meeting point of influences” [--> Kenney]

(a meaning from the biological and physiological point of view:) *need*: an irreducible and thereby absolute system of reference (for the living being who experiences it)

how to do *reconsideration of meaning* in biological sciences?




...................................

i am torn apart between describing the challenges of life within the ruins created by modernization's vast “improvements” and my own country's revolutionary consciousness to emerge fanatically from those ruins

catachresis استعمال غلط کلمه
a figure of speech in which words are misused from their conventional usages
***to use language out of place*** [~~--> oxymoron]
•Marianne Lien's “homeless salmon”
•Hokkaido's “frontier spirit”
•
(i constantly use catachresis in my own language, the abuse of language in describing things. did the mice “speak,” “wrote”? “The choices we make [of words] matter. Words make worlds.” [creatures] are enacted in the semiotic and material practices we weave through them ==opening==> new grounds for conversation)

world's misplacements

catachresis helps Tsing as she grope for language to describe an impossible p[...]

[...])
* (disembodied) multiple practices of knowing --> landscapes: arrangement of life and afterlife, space that grows from ‘endings’ <== ‘death of’(s) ~~> contaminated (stories/diversities)
--> diagram: http://ajayeb.net/?q=rationalizable
(Sina performing) diffractive optics of knowing ==> ongoing articulation [=/= perspective]


•i shouldn't be talking, opening this
|
•remembrance --> Bambi's mother studies {what if remembering is something totally different than “lost member"}
|
•fox story --> animal trap:
◦perception {rhetorical perception, evil perception, etc.}
◦lure 🌀 can't stop following, trap: nearby-ness, becoming bodily, engaged in perspectival game and will ==> fox's relation to the forest [he is suspicious and rend =/= *lured into desiring & trusting* : we bring our lures and needs towards each other, (sometimes it is) critique is an art that tangles with what you are proposing, like fox in a lure (octopus is much better with lures than fox)]
◾propositions
◾abstractions --> (i love) ideas: to animate humans, erotic lure for soul ==> *metamorphic attention*
|
•omen --> potent sign of alarm
|
•evil {category crossing monsters [~= ajayeb's context of evil], force of liberation, beauty, complexity}
|
•Ursula's sea (from little mermaid):
◦the way she says “yes” {multisensorial call “yes” and “more"}
◦her laughter {develish perception, perceptual joke, joy of corrupting her morality [~ her heroism: who the hero is and how to live happily ever after]}
◦fish-story --> aqua culture
|
•Ursula La Guin --> Urashima story
|
•finish with evil laughter


(follow the departure from ‘evil’ to ‘misunderstanding’ or ‘perspective’ in Disney's animated movies)


[according to *creation ancestral dreamings*(~ founding ancestors):] shape-shifter (are not only haunted, but also are) creators of biotic life, founders of kin groups (of humans and ghosts)

...................................

the wind (of...?) carries ghosts--signs of past ways of life still charged in the present ... stories of those winds as they blow over haunted landscapes ... ghosts are the traces of more-than-human histories through which ecologies are made and unmade
*haunted --> presence of past
*landscapes --> arrangement of living spaces
*ghosts --> disturb us in their indeterminacy


-cracked cement
-worlds have ended many times before @Jassem
-which ‘endings’ come with which ‘death of’?
•a leaf
•a city
•a friendship
•a small promise
•a small story
•
***endings ==grow==> landscapes***


[title]
shadow biology



Jassem: make sami complicated

project's two categ[...]

[...]vital--> Griaule aggressively frames the scene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the anthropologist)
*fieldwork ==> knowledge of hauntings that is itself haunted*

imaginative result of “I-witnessing”

*paradoxical necessity of an expressive element within an objective test in relation to what would other wise be nonsense* is evident in many of the examples of 16th century visual culture --> ajayeb bestiary


trial by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth

testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and phenomenon in the world)
Baxstrom + Meyers

(ajayeb's) individual cases: an effective strategy in providing analytic (and empirical) purchase for phenomenon that were other wise invisible to even the discerning eye of the expert <-- **to move away from a reliance on metaphysics**


**medicalization of the invisible**

possession
set the stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take measures against --> a new mode that was equally *didactic and forensic* (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)

witchcraft, faith healing, and demonic possession
Bibliotheque diabolique --> case studies to demonstrate the precariousness of misrepresentation and the consequences of ignorance ~= investigations collected by Charcot and his students in their studies of hysteria
•clarifying the link between witchcraft and hysteria

*witch hunting and the exorcism of spirits in the 16th century (--> antiquated forms of inquiry) ~=?! clinical studies of nervous illness in the 19th century --> conceptual scaffolding of the emergent science*:
•fascination with the secondary visible effects of primary invisible forces
•long-term labor of social interpretation that required the mutation of old categories and the creation of new ones

==> “witch = misdiagnosed”

epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
=/= hysteria (hold a special place in the moral imaginary)

the special susceptibility of women to witchcraft mirrored the “feminin[...]

[...]he deceased:
•they invite themselves into dreams
•****they make presence of presence felt**** --> through stratagem (ruse of genre, skill in devising plans or schemes)
•they play on coincidences --> (as far as they are connected) anything can be used to make a sign <== **they are opportunists of enigma**
•they thwart all attempts to give meaning to the action
•they do have regularity ==> (it is possible to constitute) *a science of the deceased* [that fits them, one that describe them, that can interpret in the sense of guiding a reply to what they want or request] --> the deceased have:
◦an ecology: milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
◦an [*]ethology: (a practical science of) ***what beings do and get others to do*** = (a practical science of) **what they are capable of doing** (==> the facts that it describes should only be described using the infinitve) [Despret > Deleuze > Spinoza =/= classical ethology = behavioral biology: studies primarily specific instincts and invariants]

}<--Deleuze-- [ajayebnameh عجایب نامه:] *a practical science of the manners of being* interested in what the thing or the animal can do --> (the bestiary ajayeb's authors) made a kind of register of the powers of the animal (powers of the world) : an *alimentary regime* that is about the modes of existence (including inanimate things: the diamond, what can it do? what tests is it capable? what does it support? we define things by what they can do ==> it opens up forms of experimentation = my ajayeb, Cinderella diaries, Telegram bestiary, Despret's ethology) [=/= interested in what is called the animal classification, one will define the animal above all, whenever possible, by its essence (by what it is)]
--Latour--> reinstituting nature, *one does not learn from beings turned into zombies* (deanimated) ==> (ethology is required to) address an animal defined as non-indifferent: an animal for which the way it is addressed matters
--Despret--> [*]ethology: a practical science of the modes of interrogating and experimenting with ways of being = ****a practical science of the modes of attention**** (that are required by the ways of being of those it aims to study)

...................................

working on:
•[with Despret and Katie] How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it heritage
•in my own performances, the proposal that “story” and “medium” do not need to fit... is also why my lectures don't produce similar joinings (for the audience)


every phenomena is at the same time experienced, resisted, measured, enunciated, performed, narrated

politics, poetics and affects of finitude

fossil nihilism

...................................

[...]

[...]erial
light is of this world

to think diffractively = to apprehend a critical difference within

(the formation of a word from a sound associated with what is named -->) onomatopoetic: designed around the sensation of water

Hayward is drawn (to the Monterey Bay aquarium) ==> trying to sort out the poetics of their display
[they] furnish a simulation of the real thing, soliciting the sensation of unmediated encounter with marine worlds, they *act as sites of ecological hope* --Acampora--> *zooscopic: a totalizing view that conceals meaningful human-animal encounters at the price of reinvigorating anthropocentrism {=/=? zoological vandalism --> what would be an animal social media?}
[in zooscopic experience:] the very structure of the human-animal encounter is disrupted, and the interaction that is sought (encountering the animal) becomes impossibility as the “real” animals disappear and the conditions for seeings are undermined [<-- how telegram does that? if telegram animal media is zooscopic, then i say that is good for Tehran, for the “real” encounters are violent. the idea of “truely seeing animal” is metaphysics]

captivity ==> animal against themselves, “animal = qualified noun, adjectival” [=/= *ajayeb's wilderness* was articulated in a time before the modern zoo]
--Acampora--> zone of species contact mediated by an interruption that voids actual encounter
--✕--> Sina: there has never been an “actual encounter”
--✕--> Hayward: does face-to-face “seeing” matter for organisms of a radically different scale and for whom “eyes” are light receptors rather than picture makers?

-how can we see mediation as a dynamic of encounter, even an ethical one?
(captivity is always mediated)


captivity diffracted


*(telegram's) [*]encounter: sensuous rapport or energetic cadence*


aquariums engage a story of looking + deep roots in imperialism and the process of nation building --> aquarium: a stage of an unspoiled garden in nature, بوته hearth for learning human self from animal other + (clarification of) ontological and epistemological disorders of nature and culture [=/= Tsing's contaminated landscapes]
-18th century: the ocean was taboo, a place of great fear, a cursed world full of monsters lurking in shadowy fathoms, (waters: low and deep =/= air: domain of morality and aspiration, closer to heaven)
-19th century europe victorian glass *aqua vivarium* --> windows that interfaced between human sight and subaqueous scenes (the unknown provoked feelings of bot curiosity and apprehension)--Stott--> for the naturalist the marine or freshwater aquarium provided a constantly changing, glass-fronted theater of bizarre and exotic bodies, moving, metamorphosing, interacting and breeding in sensational ways
-aquariums became sacred spaces where cohabited forces [...]

[...]s,
downhills, slopes,
content, norms, results,

the model and theory are both necessitarians
(how can this be explained materially?)

(what is the opposite of ‘people’?)

“physics”: the global contract (=/= global conflict; promise of physics), the general scheme of things (that scientists agree on)

flow did not follow (the general theorem of mechanics)

[@Sana] (why is it important) to describe flow in all its concrete complexity (--> Freud describes psychological flow in his work on libido)
----> formation of living systems

#the mindful stochastic knowledge of phenomenas#

Sohrevardi's work on the soul out of the tangible realm
(if your house or town is on an ocean the chosen model is a fluid one =/= polyhedron crystal) --> how would Sohrevardi choose a model? What would he think of fluid systems? [--> The Solids of...]
what are his rigorous bodies?

in Sohrevardi the *order* is of the ...[?] {of the world? Of the street? Of the code? Laboratory? Of the operative? Civil? Logical? Social? Scholastic?

more phenomenological ~=?(&?) less measured
(the river of phenomena is physics)

they put (ajayeb's) nature outside nature, (placing it in the subject, and so on)
which facts “are” the foundation of materialism?
-(the idea they says) classical knowledge deserves classical philosophy

(#?%$@x*!!!---->) if there are monsters here, go elsewhere(!)

what? / how? --> by contract or by strategy?

the ‘question’ is always consequential, never naive or frivolous

we need? workers (=/= generals)
we need? contracts (=/= strategy)
(how can i understand my “strategies” and my “contracts” ?! contractual agreements that i use or depend on or produce in my research and work with ajayeb, and in relation to the others in my performances--{my vocabulary, thinking with me, (un)learning with me, etc}--and even prior to the event of our encouter, the binding transferential contract in relation to the one who speaks) ~~--> (and issuing its) betrayal
strategy --(always? [should?] ends with)-->? contract; (for example, making peace treaty after war)
[]

{*strategy, “art of generals,” from French stratégie, from Greek strategia “office or command of a general,” from strategos “general,” from stratos “multitude, army, expedition,” literally “that which is spread out” (--> “structure”) + agos “leader,” from agein “to lead” (--> “act”).}

(strategy/contract/...)

***science is conditioned but unconditional***
(Serres:) science is conditioned by postulates or by decisions that are generally social, cultural, or historical in nature, which form it and orient it
--(nevertheless)--> sci is universal and free from contract #science-story
“I [...]

[...]


what ‘abundance’ means for Juan?
For me? for Sa'di in golestan...?
abundance is when it seems the artist hasn't put limitations on the flow of signs and meanings.
#my basic methods(?): abundancies, adjacencies,
~-/?--> simplest complex, simplex (concern of comparative topology) ~= the stable network of compositions

my ajayeb hypertext, what is there the specific ‘law of putting together letters’ ([and atoms?] to produce a text)? That means the question of Greekness and syntax technology, and my reworking articulated
•alphabetical proto cloud (Serres) --?--> without law, random
•what are the laws of ‘good combination’ that i am reworking or resisting or acquiring or answering to, in my ajayeb hypertext? (how composition is reproduced?)
--> (the law enunciates [تلفظ کردن ,مژده دادن] the federated,) * the law repeats the fact =/= the ‘things’ of ajayeb are (still) in the process of being formed (--> the morality of reading that i am working on)
(in the facts of the law there is no space between things and language is reduced to zero)
-language and things are born together with the very same process (Serres - Hermes.) --> stable gathering of elements
•ajayeb's version of the network of primordial elements in communication with each other

my interest in the devil is in the details of my makings (and others)
--> to touch details that establishes a direct contact

...................................

“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”

Aphrodite governs

guarantee of repetition

parallel paths

pseudo returns

“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a Bergsonian, that is, thermodynamic, time--an irreversible and irrevocable time, marked like the endless flow of atoms, flowing, running, crumbling, (coulant, courant, croulant) toward their downfall and death. Things have weight: they fall, seeking their peaceful rest. Fluid, they flow; hot, they cool off. Downfall, death, dispersal; breaks, dichotomies, atoms. Atomic flow is residual : the background of being, white noise. This world set adrift never to return is bestrewn, here and there, at indefinet times and in indefinet places, with pockets, where vortices are born in pseudo returns. Clocks appear with these objects [=/= the universal absolute time standing outside contingency of everything else], spiraling, shifting clocks which from their moment of birth begin to mark the time of dea[...]

[...]ersible, marks resistance to the irrevocable. It is absent from these sorts of physics, and that is why our forefathers were unable to imagine that Lucretian physics ever existed, with the possible exception of Bergson, who thrived on it. Irreversible time is the master here : the physics of things resists it in spots, but in the flow of the drift; history follows, barely a ripple in the flow. History flows around physics.” (Serres - Hermes p.116)

...events are all of the socio-political order

(if science or physics or episteme classifies things, what classifies physics?)
what classifies what?
Question of epidemiology

slave: material object
master: spatial object

Serres: Lucretius: dichotomies are symptoms of better-connected material things
•history symptom of nature
•time symptom of symptoms

“Mars is only an accident of stable Venus, a temporary relief outside the assembled convention. Mars passes, badly connected.”
Mars is only in transit

a penis captive

(like Lucretius, do I need to distinguish, in ajayeb) the conjunctional, contractual, stable links, (and projections of the constitution of political order?)
what are ajayeb's unstable historical contracts? --> historical contingencies --?-- “there would be nothing without the existence of the former, which quickly disappears around them”

that which disappears from definition, reappears metaphorically

the small amount of linkage between events

(with translation we might ask: with/by what are you translating? --> input and output of the translation cannot be known in advance)

ataraxia: the absence of trouble, peace of the garden (=/= soul made of atoms, unstable) a moral state ==> a physical state
(=/= aporia)
•not perturbed,
•the term was also used to describe the ideal mental state for soldiers entering battle. [-->? the image of the ideal soldier: Keanu Reeves kind of coolness in The Matrix film, (the machines are made in the image of the emotional ones.) at the end of the first film, we have an aesthetics (of indifferent and silent:) transcendence + perfect warrior], [another theory is that the freedom from emotional attachment was developed since early middle ages for merchants in order to (in a meddieval sense) *trade* =/= melancholic introspective contemplative efforts of faith]
------[apatheia: eradicating the tendency to react emotionally or egotistically to external events, ~ equanimity, =/= indifference*@Sven; (metriopatheia: men between the excess and deficiency of emotions;) a form of response to the world? ]
@Sven:
•interdifference [open systems between or among (in)differences?] --> interindifference --> entering differences, enter in diff
•intradifference [closed system inside or within (in)differences?]

[...]

[...]

even: same
odd: other

برهان خلف borhane kholf, irrationality of the absurd

the irrational is mimetic


=======================


“before-after” temporality narrative

Serres's fabulous work on the effects of the style in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences

who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”

in apass each of us is somehow busy with the critique of unidimensional platitude characteristics of our milieus. / Is that the global notion in our researches?

I want to take it up, maybe fulfill, and modify the project sketched out in ajayeb al makhlughat 10 centuries ago.

#my reading act with ajayeb is like the practice of pencil monoprint on paper on a relief surface. The patterns of reading emerge as the pencil moves gently across the paper, pressing down or not. The paper, pencil, pressure, movement, the object behind, the touch of three elements, interactive interfacial patterns of readingwriting with ajayeb's textual corpus*


” [...] the industrialized world is frequently condemned to considering the concrete universe as its representation.”
Stengers + Prigogine

(?what do we have that helps us give up the idea of a) rational nature of the real
observation ==> generalization
measurement ==> precision

which precisions can be achieved by other than measurement?

How not to travel through the universe like free and self-determined gods? (#magicians)

Stengers > Leibniz @Luisa: “movement is produced within a full world, an interdependent world in which nothing can happen that has not been made possible by the state of the set of bodies according to a harmony that determines and checks at every moment the unfolding of the different movements.”


the full and compact nature, version of ajayeb

my work in apass is on a theory of transformation among languages (not about the best point of view =/=> system integrated =/=> trajectories calculated):
•ajayeb's natural language
•system language of differential logic
•english grammar and syntax
•organic and intersubjective space of my peers
•old farsi
•animal
•


“speak of” science
“speak about” science
“speak” science
“speak” metaphysics

speaking the language of dynamics


what is still at stake in science: the description of a world of processes

...................................

Lezra
In the European imaginary, the public struggle over the “[...]

[...]moves gently across the paper, pressing down or not. The paper, pencil, pressure, movement, the object behind, the touch of three elements, interactive interfacial patterns of readingwriting with ajayeb's textual corpus*


” [...] the industrialized world is frequently condemned to considering the concrete universe as its representation.”
Stengers + Prigogine

(?what do we have that helps us give up the idea of a) rational nature of the real
observation ==> generalization
measurement ==> precision

which precisions can be achieved by other than measurement?

How not to travel through the universe like free and self-determined gods? (#magicians)

Stengers > Leibniz @Luisa: “movement is produced within a full world, an interdependent world in which nothing can happen that has not been made possible by the state of the set of bodies according to a harmony that determines and checks at every moment the unfolding of the different movements.”


the full and compact nature, version of ajayeb

my work in apass is on a theory of transformation among languages (not about the best point of view =/=> system integrated =/=> trajectories calculated):
•ajayeb's natural language
•system language of differential logic
•english grammar and syntax
•organic and intersubjective space of my peers
•old farsi
•animal
•


“speak of” science
“speak about” science
“speak” science
“speak” metaphysics

speaking the language of dynamics


what is still at stake in science: the description of a world of processes

...................................

Lezra
In the European imaginary, the public struggle over the “better” word makes the city (the polis) @apass


Derrida calls for patience, take care read on slowly. Kafka: all human errors are impatience. Radical patience, is the necessity to differ, but also to rush in precipitately, one has to make decisions: absolute urgency.

Literature for derrida, reading in my works, is indissociably bound up with questions of politics, democracy and responsibility, religion, nationality and nationalism, identity and law.

E m foster, how can i tell what i think, till i see what i say.

What one finds repeatedly in derrida's work is the uncanny effect by which one is invited to sense the unfolding of all his thinking starting out from anywhere, from any idea, any word, any thought that happen to be at issue. Deconstruction is the name for this?

Derrida proceeds with patience and pleasure, to describe what is going on in a particular text or situation.

Every reading is difficult, Shakespeare, maulwürfe, mathematics. The difficulty of readin[...]