[...]ng is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]
(is this a kind of “game-over” discourse?)
*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]
--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)
[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously
what i respond to = what i inherit
science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**
***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it
(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)
trans-species affair then and now
(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)
Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of 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 cine[...]
(1)[...notes/midday review.txt]%5.7[...]ong,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.
#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,
(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
◦men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility
...................................
alive --[]--> dead --[]--> ancestor
what provokes storytelling?
(Harawayian) inhabiting ==> responsibility --> alignment
(a split-self at home with) contradictions ==> dealing with situated knowledge }--> this is about ‘ongoing’
note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)
where are we headed with our syntax?
“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File:Extinction_intensity.svg]
Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux
competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)
“excess” is the name of the world
there is always more that we don't know; what yet has to come; the world is constantly doing stuff; (--✕--> accelerate manifesto, apocalyptic narratives)
(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb hypertext search is contingent and opportunistic, and its searches are non-systematic)
in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, c[...]
(2)[...notes/midday review.txt]%5.8[...]l groups in met)
{that which addresses the “me,” the “ego” =/=? that which allows one to resist the forces of metamorphosis}
the iconoclastic episode we are in now, which we must work to make it as short as possible
(to specify) dualisms that make it extraordinarily difficult to maintain ontological pluralism
it is the moderns quasi-subjects (‘person’) who feel themselves to be **directly addressed,** (redressed and saved) --> to exist
(what art suffers now, that i should directly address the modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
-(love's type of address:) addressed to us ==> make us exist --> a person
(existing as person is the only way? no no no!) -- the emergence of persons is a local and historical phenomenon that we simply cannot extend to all collectives
(how to extricate ourselves properly from the) notions of Nature, Matter, Object, and Subject
to get around two major *obstacles: (the prevailing notions of) Society and (especially of) Economy (=/=? modes of existence's system of coordinates)
the same beings that made the author of ajayeb speak, got my/our ancestors excited,
*technology: that which we emphasize whenever we pay attention to the unexpected detours {the hiatus of the detour, the zigzag of invention, ruse, trajectory obtained by a certain type of discontinuity} by which existents have to pass in order to subsist. (=/= technological domain technical objects, material world, socio-technical networks,) (~ technically)
-fictional beings adds additional variety to technical beings --> aestheticization of techniques: obsolescence, ruin, adjustment, efficiency
-we must extend ‘fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “material culture.”
-1- Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably demanding specifications;
-2- Technical beings leave behind them complex frameworks and combinations of associations which appear difficult to understand once left to themselves, without the folding motion and the detours which enabled them;
-3- relative fragility of technical beings: it establishes combinations and bridges between completely heterogeneous types of beings
*fiction: ...beings be grasped according to a particular relationship between materials and figures which cannot be detached without those two layers losing their specific form of objectivity. {fictionally : materials <--> figures}
fiction objects: everything that folds technical beings --> to derive from them a new type of *alteration* --(generates)--> another world (a world which has the particularity of not being able to be detached in any way from the mater[...]
(3)[...notes/Ajayeb notes.txt]%13.3[...]rpretative adventure
(Margulis's insight into) the history of consciousness --> the components that fused in symbiogenesis are already conscious entities***, already able to sense light and motion --> we are made through our endosymbiotic histories : our own “sensitivities to wafting (nasim نسیم) plant scents, tasty salted mixtures, police cruiser sirens, loving touches and star light” (2005)
[...] “These avant guard cells of the nasal passages, the taste buds, the inner ear, the touch receptors in the skin and the retinal rods and cones all have in common the presence at their tips of projections (‘cell processes’) called cilia.”
[...] “The spirochete group of bacteria includes many harmless mud-dwellers but it also contains a few scary freaks: the treponeme of syphilis and the borrelias of Lyme disease. We animals got 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 ==> [...]
(4)[...notes/Ajayeb notes.txt]%16.7[...] markings are no different in kind from the so-called natural markers of bodily difference and capacity: ***clothes ~= claws ~= affects*** --> “sign and substance of capacities and dispositions” (Alberti > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طیالارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *
*soul: the capacity to transform: a matter of chaning bodies
dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []
ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change
“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’
(this we must take things as -->) ontological =/= analogical (<-- representation of a world, an ego, etc.)
how to approach (iranian miniatur and) miniaturization?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects* --> these effects (in the case of figurines) enable people to enter “other worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ==> “perceptually explosive objects” (Bailey)
•onto-transformative effect of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ears, mouths, skin)
-properties of materials and their relationship to form only ever emerge relationally }--> how can i construct an approach for iranian miniatur, or radif in these terms
◦countors --> decomposes to the shape of horses
◦gold
◦fields
--> and these forms emerged for people *who knew [...]
(5)[...notes/Ajayeb notes.txt]%22.6[...]deas of identity and power --> life insurance system]
•(intra-action resisted by the political modern concrete individualism:) relationship with the phantom of state in The Handmaid's Tale. [overlapping a flat image of totalitarian society into religion]
...................................
technosphere: (conceptualized as) an unintended muddle of multispecies relationships emerging from contaminated landscapes, dumps
--reconsider-with-> feral technologies: novel and weedy capacities for materially significant change
invasive artificial intelligence
anthropocene: a multidimensional puzzle structured around complexities and ruptures --> when ways of being & ways of belonging can no longer be studied exclusively
(human-nonhuman-machine)
•who orders the technosphere?
•who inhabits the technosphere?
•
...................................
“unmediated experience” --(signals a danger)--> naive realism (+ its polar opposite: naive subjectivism)
soup operatic
operatic (--> opera)
aporetic (--> aporia)
operative (--> secret agent)
...................................
‘learning’ in biology: (how to overcome X that) its ancestors would have not met
--> stories of ‘trial-and-error’ in animals
the idea of having ‘varying technique’ (closer to human) in regard to biological stasis
how the idea of ‘intelligence’ in animals is construted according to venture capitalism predatory preferences
...................................
mileu --> part of the history of the idea of animal
the living being and its environment, Canguilhem
[mileu: in French “middle,” in the midst of, medium, between, ... set, circle]
(the notion of) *environment* [relentlessly universal and required] --for--> capturing both the experience and existence of living beings
Canguilhem going through the historical stages of the formation of the concept of milieu/environment
-imported into biology in the second half of 18th century from (mechanocal notion) Newton by Lamarck
-later they [1870s Giard, Le Dantec, Houssay, Roule, etc.] take the idea from Lamarck, but they get the word, as an abstract universal term, from Taine
18th century French mechanics ‘milieu’ what Newton understood by ‘fluid’
problem of mechanics:
•(Newtonian:) problem of mechanics: *action at a distance of distinct physical individuals ==> *ether*: fluid medium of action at a distance [--> moon, lunar], continous in air
physics of central forces ==> “environment: a between two centers”
•(Descartes:) collision: the only mode of physical action (‘environment’ has no place in Cartesian physics)
*individuals occupying distinct points in space* --> they cannot act without joing their action [”?!” --> i am very c[...]
(6)[...notes/Ajayeb notes.txt]%25.6[...]eworlds to be exchanged elsewhere--everything else is waste (=/= eating others)
}--> progress: search for assets =/= art: unalienated critical work, ***reciprocal capture*** ~~> tumble [=/= transcend one another, or bow down, question of integration]
*niche: adjusted timing & quality, small stories, convexe,
=/= house --> has foundation
=/= your monument
=/= building
...................................
[title]
ecologies of nothingness***
premise of my lecture:
•*all places are polluted and difficult*
•‘abuse of language’ is every time you open your mouth
•the social always always includes nonhuman
•there is no encounter without the contractual
..and i can't tell grave from garden
-perhaps i have been unconsciously working on the question of “why are we here?” or “am i here?”
-cartographies of thinking--&--how i am inscribed in them
(itineraries i am stuck with)
going to a place =/= embrace it as a site
--> always i have a resistance to where i am:
•the ways we lose a sense of place --> displacement
•the ways we experience livability through places
(has to do with my own broken/corrupt/fubar link with ancestry <-- only “your people” can show you how to imagine it, the center/home)
transportation --{traumatic & distruptive}--> transformation
time of surprise ==> nonanimal (udyr)
-nature-culture patchworks
-perspectival and performative
-contaminative and communicative
*fantastic and real vision*
-things that don't fit together, yet, there *are* together --> sym (=/= bifurcation) --> awkward relations & interrupting categories
•(necrophobia)
•schizophrenic relations to...
•deconstruction of presence...
(for you there is also) ***many fantastically large set of contexts within which to say “yes"***
(Tsing's) *contaminated diversity* (complicated, ugly, humbling) [=/= ‘endangered species’ and cultures (innocent victims of human progress)]
-implicates survivors in histories of greed, damage, and destruction --> cacophony of troubled stories --might--> help to learn something about the cultural and natural histories at stake
-difficult to love and relate
joint organs {part plant, part fungus} interspecies phisiology ==> *mushroom*
*tumble: falll down as if collapsing (from upright position), thrown together (in mess, and very difficult to rewind)
=/= transcend
=/= entropy
•bodies tumble into bodies --> monsters
•histories tumble into histories --> ghosts
•stories tumble into stories --> lures
(material lifeworld tumble into) forests tumble into fables tumble into politics tumble into ...
***dispersal & entanglement*** {
•d[...]
(7)[...notes/Ajayeb notes.txt]%27.3[...] 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 categories:
•nature --> perverse
•culture --> endangered (--therefore?--> innocent, pure)
-homesick
-seasick
-sickened in home
چیقزستن
شخصیت توصیفی --> descriptive? (drift in describing)
شخصیت حاشیهای --> digressive نامربوط پرت, excursions superficial relevances, off the subject [=/= انحرافی]
شخصیت خود محور --> rotating along the axis of ego, tangled subjective schemas with objective reality, talking regardless of the listener [egoist: vampire without self-reflection =/= narcissistic personality]
شخ[...]
(8)[...notes/Ajayeb notes.txt]%27.6[...]still hunt ghosts, fueled by a desire operationalized in a method of being close enough to something to sense it, because our form of mastery demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet unquestionably ‘there’* -Baxstrom
...................................
Despret on Derrida's animal
the act of being seen by an animal ==> Derrida groups together on the end hand “scientists and philosophers =/= prophets and poets”
{ Bateson, Goodall, Bekoff, Smuts, and many others have met the gaze of the living diverse animals and in response undone an redone themselves & their sciences =/= Derrida }--Haraway--> why did Derrida leave unexamined the practices of communication outside the writing technologies he did know how talk about? ==> philosopher (speak in the absence of animal) =/= theoreticians (speak face to face with the animal) =/= scientists
•Derrida's original positioning: to speak (starting) from [~ a partir de] a real animal and not about animality [being animal] : to speak in the animal's presence and not in its absence --> this [this way of talking about animal is against his philosophical tradition] is not particularly original, it is part of the very game of philosophy: *to fight with ancestors and contemporaries [~=? recalcitrance تمرد tamarod] about great and noble ideas* (to denounce inequality and violence)
maintaining distance is a characteristic of the episteme of the French philosophical tradition
the topic of animal in French tradition:
•the animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) [--> is that why i started to work and think about animal fables after i moved to germany? because i became identifiable as deprived other? and reading about the naming and denunciation of philosophical violence towards the animal became a proxy for philosophical violence towards myself as a foreigner?]
•animal as ancient ancestor (a search for difference with appeal)
•
}--> **as a figure caught up in theoretical and abstract issues** (a philosophical animal) --> animots: paper animals, abstract inexistent animals
=/= Derrida taking up the topic of the animal ==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the animal
•Derrida's rejection of philosophical game par excellence (the game that deals with representations, framework of representation)
♥ the parable of the twelfth camel
An old man, sensing his impending death, called to his side his three sons, to share with them the little he still owned. He said to them: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youngest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed: how to divide their inheritance? A[...]
(10)[...notes/Ajayeb notes.txt]%31.3[...]n outside the writing technologies he did know how talk about? ==> philosopher (speak in the absence of animal) =/= theoreticians (speak face to face with the animal) =/= scientists
•Derrida's original positioning: to speak (starting) from [~ a partir de] a real animal and not about animality [being animal] : to speak in the animal's presence and not in its absence --> this [this way of talking about animal is against his philosophical tradition] is not particularly original, it is part of the very game of philosophy: *to fight with ancestors and contemporaries [~=? recalcitrance تمرد tamarod] about great and noble ideas* (to denounce inequality and violence)
maintaining distance is a characteristic of the episteme of the French philosophical tradition
the topic of animal in French tradition:
•the animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) [--> is that why i started to work and think about animal fables after i moved to germany? because i became identifiable as deprived other? and reading about the naming and denunciation of philosophical violence towards the animal became a proxy for philosophical violence towards myself as a foreigner?]
•animal as ancient ancestor (a search for difference with appeal)
•
}--> **as a figure caught up in theoretical and abstract issues** (a philosophical animal) --> animots: paper animals, abstract inexistent animals
=/= Derrida taking up the topic of the animal ==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the animal
•Derrida's rejection of philosophical game par excellence (the game that deals with representations, framework of representation)
♥ the parable of the twelfth camel
An old man, sensing his impending death, called to his side his three sons, to share with them the little he still owned. He said to them: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youngest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed: how to divide their inheritance? A war over the division of goods seemed inevitable. With no apparent solution, the sons went to a neighbouring village to seek advice from an old sage. The old man thought awhile and then shook his head: I cannot resolve this problem. The only thing I can do for you is to give you my old camel. He is not very obedient and often does as he pleases. I don't know if you can use him but I think he may help you divide your inheritance. The sons brought the old camel back with them and divided up the inheritance: the first then received six camels, the second three and the youngest two. This then left the camel of the old sage, which they could return to his owner.
, ,
‘'’ ‘'’ ‘'’ ‘’
this parable r[...]
(11)[...notes/Ajayeb notes.txt]%31.3[...]st] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella
=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(#harem Manifesto)?
..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success according to one's goals, but unless the game engages the other, it is worthless. (* it is about) learning how to wit. (*) my bow and arrow in use, my tropes and abstractions, what are they good for if others don't play/engage with them? to recontextualize ‘method’ and methodology. (*) “incommensurable tacit knowledges of diverse communities of practice” --> “communication” across irreducible difference (where “method” is not what matters most;) (game of) “situated partial connection” ==> subjects
(not always the human language is the medium) two-way conversation =/= naming (~= intention-laden and consciousness-ascribing linguistic practice) --> sometimes not God, logos, or sujet suppose savoir, rather a dog makes you (in whose image?) --> this is about making our categorical labor harder}
it is about a politics disinterested in: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” worlds and knowledges free of the ravages and productivities of power’ (Haraway 2003), cultural relativism, master-slave discourse,
**mutuality is mutability is contingent is historic** (=/= reciprocity, mo'amele be mesl معامله به مثل -[...]
(12)[...notes/Mona rat race.txt]%32.9[...]and violence
*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the authority of the Father, who is seen as cause*
--> paternal authority in power and political authority --> as author of a work who exerts authority over the ‘Oeuvre’
father/judge/Pir: the principal figure holding together political and ethical qualities of existence ~ imago (in psychoanalysis is an idealized image of someone--usually a parent--formed in childhood), firm but benevolent caretaking, funding sources of divine authority, hierarchical hold, categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
-authority subsists on borrowed transcendence
-authority produces effects of respectful adherence
-softening the space of committed citizenry (ground for political relatedness)
-is it possible to keep authority separate from respect? what this seclusion assures?
(Pir's authority nearing the) sublime regions of human relatedness
Kojeve > What accounts for the unconditional surrender of human reactivity?
legitimate principle of coercion
God is always the God of our ancestors --> character of “tradition”
where violence begins or what gets counted as violence?
the discourse of effacement (امحاء emha’, self-effacement: withdrawing into the background, making yourself inconspicuous)
is there an authority outside inequality? responsible asymmetry, the egological space, tropes of domination?
%this is anout the quality of asymmetry----(are we still in the realm of the human?)
Levinas tactics is spectacular, he runs down patriarchy and meets the majestic escalade of the absolute other, he doesn't escape internment (toghif توقیف)
[patriarchy: when it is “of course” obvious who is the mother]
(where do we go with helplessness directed by the destruction of the world?)
...................................
[Sennett] on authority, trust and cooperation
...in both a subtle and a coherent social structure
inequality makes a profound difference in the lives of children
“earned authority” manages the everyday experience of inequality
cultures in which the *dramaturgical display of yourself* is foregrounded =/= diplomacy as model for social relationships
facebook, an engineered social network organized for display =/= communication
in capitalism, in firms people at the top has more power but less authority, and that is a problem.
in reverse, Lear loses its power but keeps his authority, his lag on administrative change.
authority is a bound, a volunteriy obidience and care-giving
parent-children: some[...]
(13)[...notes/Mona rat race.txt]%33.7[...]orm ~ recognized by others as appropriate
[*]aesthetic = a proper form (at the moment of revelation) that other people have to respond
(--✕--> european notion of aesthetic = eliciting a sense of appreciation of beauty)
(my sister's wedding had/created) an appropriate form
**** exchange situations [shows, exhibitions, events, weddings, etc.] has to appear in a certain form, otherwise people will not recognize it, otherwise they fail to impress people ****
@Foad
-what are Tehran's contemporary contexts in which we can see exchanges working?
younger people are impressing one another in terms of consuming or participation in sports, or mobile phones, or whatever --> they create different kinds of relations (#telegram iran?)
(how among my freinds we impress one another?)
younger people, invest value in different things from what older people do
money does not have anything else but number
things that shine, things that glisten, things that sparkle --> a sense in which these objects *give off a presence* [@Janina] and people are affected by this
*quality of shininess* indicates the successful intervention of ancestral spirits --> a spiritual condition (acquainted with health)
they must display to be regarded as worthwhile
with mobile phones: what is going on here, what is their value, how are they circulating, how do people regard them?
(ibn ebn ابن) people belong because their fathers belonged and so forth + what they give away, the (gift) shells, can be regarded as female : items that have come into men's possessions (=/= Karin's gifts)
-so the shells are passive objects, women are/were (traditionally), classically regarded as objects in a similar way and were given the names of shells
***how to think about vocabulary:***
-i cannot start using economics of the market to describe what i am talking about
-in the vocabulary of gift exchange (Strathern) may be able to find the vocabulary of analysis (like an artist choosing the color)
-Strathern choice: the vocabulary of gift exchange might give her the vocabulary by which to start describing, is an *artificial choice*. the vocabulary of the gift economy gives her a lot of terms in which to understand. but those terms are only useful for the purposes of understanding that particular set of data, and if i then leave that data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art market, then absolutely what we would be dealing with is commodities[...] --> situated knowledges [#SK], #import function
...................................
*literature = the question of reading* (=/= matter of novels and poems)
[...]
(14)[...notes/Mona rat race.txt]%34[...]quality (or discrimination by a psychologizing of experience and of subjectivity)
•
•
category of the victim is not transparent =/= bureaucratic legal forms through which the victim status is produced aligns with very different kinds of knowledge (shamanic, ritual, genealogical) to generate different kinds of affects
1947 Partition of India (marked by massive intercommunal killing, rape, and abduction of women) ==/==> victim
==> refugees, evacuee property, abducted persons
his fictionalized account of my responses to his questions inspired me to think
(your fictionalized account of my response to your question inspires me to think)
[to] rake the fallen leaves of language and literature to recreate experiences...
(usually) “treason” ==> massacres and violation of human rights by governmental forces
(one is forced to see events in other countiries in the light of issues pertaining to) transitional justice and the global form of truth
unknown dead imagined as hungry and thirsty ghosts
*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowledge necessary to make them into benign ancestors*
-the difference between kin and strangers, ancestors and ghosts
**hospitality being offered to the stranger could also become a way of reincorporating the estranged kin**(? -iranian hospitality?)
the intertwined nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowledge and ritual manipulations? -Veena
modern bureaucratic procedures ==> tear apart the continuity of generational connections <-~ the work of ritual to restore connections is engaged
the different ways we come to know something =/= the experience of ‘carrying’ a knowledge
...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals
(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations between the living and the dead [=/= victim: an appeal to the authority of subjective experience, or the knowledge produced by the State about the dead as victim or traitor]
bureaucrats (victim or traitor?) and shaman (ancestor or ghost?) --> entanglement of different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowledge appears in [...]
(15)[...notes/Mona rat race.txt]%34.7[...]o recreate experiences...
(usually) “treason” ==> massacres and violation of human rights by governmental forces
(one is forced to see events in other countiries in the light of issues pertaining to) transitional justice and the global form of truth
unknown dead imagined as hungry and thirsty ghosts
*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowledge necessary to make them into benign ancestors*
-the difference between kin and strangers, ancestors and ghosts
**hospitality being offered to the stranger could also become a way of reincorporating the estranged kin**(? -iranian hospitality?)
the intertwined nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowledge and ritual manipulations? -Veena
modern bureaucratic procedures ==> tear apart the continuity of generational connections <-~ the work of ritual to restore connections is engaged
the different ways we come to know something =/= the experience of ‘carrying’ a knowledge
...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals
(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations between the living and the dead [=/= victim: an appeal to the authority of subjective experience, or the knowledge produced by the State about the dead as victim or traitor]
bureaucrats (victim or traitor?) and shaman (ancestor or ghost?) --> entanglement of different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowledge appears in this world as the unbearable burden of not being able to convert your dead kin into ancestors consigning them to a ghostly existence
--> so that the ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human rights
reputation of a woman --> the marriage prospects of girls --> ideas of purity and honor --Veena--> “poisonous knowledge” secreted by the large-scale abduction of women (in India-Pakistan Partition)
-cultural understanding of sex as especially polluting for a woman
disclosure or a coming to know that a close relative had a hidden history tied to large historical event --> announcing an “otherness” to a close relative with whom one had inhabited a life[...]
(17)[...notes/Mona rat race.txt]%34.8[...]tality?)
the intertwined nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowledge and ritual manipulations? -Veena
modern bureaucratic procedures ==> tear apart the continuity of generational connections <-~ the work of ritual to restore connections is engaged
the different ways we come to know something =/= the experience of ‘carrying’ a knowledge
...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals
(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations between the living and the dead [=/= victim: an appeal to the authority of subjective experience, or the knowledge produced by the State about the dead as victim or traitor]
bureaucrats (victim or traitor?) and shaman (ancestor or ghost?) --> entanglement of different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowledge appears in this world as the unbearable burden of not being able to convert your dead kin into ancestors consigning them to a ghostly existence
--> so that the ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human rights
reputation of a woman --> the marriage prospects of girls --> ideas of purity and honor --Veena--> “poisonous knowledge” secreted by the large-scale abduction of women (in India-Pakistan Partition)
-cultural understanding of sex as especially polluting for a woman
disclosure or a coming to know that a close relative had a hidden history tied to large historical event --> announcing an “otherness” to a close relative with whom one had inhabited a life.
Partition ==> distortion of everyday language itself and its bodying forth
bodily nature of language
poetry suffused with exquisite portraits of grief
the sense that kinship relations themselves have become lethal
(journalism's) trap of knowledge/ignorance (ruth/falsity) binary [asking for formal solutions to problems of indeterminacy because of the finitude of knowing subjects or veiling of objects] =/= (Veena trying to) attend to regions of knowledge that can turn us to change the questions we ask
(inordinate) knowledge is contended with locally, diurnally, repeatedly
Veena asking how is this knowledge [catastrophic event secrete knowledge i[...]
(19)[...notes/Mona rat race.txt]%34.8[...]had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the [body of my dead] wife and the [bundle of] clothes and I had regained my senses, I got up and saw a tremendously large cave. I installed the wick and lit the lamp, chose a place by the side, cleaned it and made a bedstead. And when every two days they threw somebody down there alive, I killed that person with my knife and took the supplies of three days bread and water, until one day they deposited in that cave my former wife’s sister alive, together with her dead husband. When she saw me, she recognized me and consented to marry me. I slept with her and had several children with her. Some time later I started to dig the ground in a corner of the cave with my knife until I had made a [large] hole to the side of the sea. Every day I would sit there, until I finally saw a ship. I attached a piece of cloth to a stick and waved it, until the ship came close and took me and my children aboard. They also asked me the same question [i. e. why my children had heads like horses], I told them my story, and they delivered me to my country. I had many more children with that woman. This is the story of my children and their ancestry.”
moral obligation of contemporary society
...the king would use the slave girl as muslim men would do = for entertainment of all kinds (including sexual intercourse, but not eating them)
relief after hardship فرج بعد از شدت
urdu romance bagh o bahar باغ و بهار
(the considerably older) misogynous motif of the unfaithful wife
husband and sife being buried together
--> part and parcel of the **narrative stock** talented storytellers would exploit to construct their tales
intertextual references
•cannibal black men
•the one-eyed person whose one eye had been picked out by a bird (a well-known narrative from premodern arabic and persian tradition, a one-eyed character is taken as an ill omen, whereas here he figures as a friendly advisor and helper)
•
--> ***stock characters*** of premodern middle eastern literature
Marzolph --> concider texts as artful creations composed by a talented narrator =/= taking texts as the products of an anonymous popular “fold” tradition that would indiscriminately غيرمشخص lump together all kinds of material ==> belittling the creative act of a single individual
*intertextual allusions (to themes, motifs, concepts familiar to the audience) : a highly effective narative technique for linking new and unknown tales to a web of tradition the audience shares*
...................................
*~._
all the familiar landmarks of your thoughts that you find in somebody else's
عجایب نامه aj[...]
(22)[...notes/Mona rat race.txt]%37.7[...])
-(in this writing, i am going to take a defenition of fire recovering it from bible, that of the spectacle flame that of the material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
the issue is reversibility
(“evolution” inevitable? Irreversible?)
[title]
•A Materialist Inquiry into the Beyond
•A Mineral Inquiry into the Beyond
•Genealogy of a Worship: Talking-Fire and Telling-Stone
•Talking-Fire and Telling-Stone - Genealogy of a Worship
•Ajayeb-e Atash
•Fire and the Transcendental Subject
•Zolmat and the Appropriation of the Elsewhere
•Fire and Different Internals of Being
•Black-Box and other Human Extensions
genealogy of a worship (fire)
how can one pray ‘to’ animals? (~ prey upon them)
how can one pray ‘to’ elements?
amenity (of stone) (=/= enmity of fire)
*trial by fire, fire as judge
(test, respond to whether or not something is true or false)
iranian frost, is not the same as ice---ice was still the object of fascination. transforming fire into mosque---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ancestery. a telling-smoke was your inheritence, your grandpa. same in Latin: ‘focus’ means both fire-place and ancestral
ether --> azar --> atash
fire = (institutional?)-order ~ justice = law =/= nondialectic
the order of fire =/= agonism [positivly channeled disagreement]
the order of fire is a materialist conception of history, that fire eventually purifies and leave no reason but the reason of harmonious ~= consensus, the ubiquitous Übereinstimmung of fire
athletisism of Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notic notion of defeat (in Shahnameh: dishonor = defeat --> the defeated = the monster, the ‘Div’)
‘agon’ in Latin literaly means arena of competition, the scene of contest--meydan? what would be (the instrumental) relation to the mode of destruction in Shahnameh's kind of fire?
Indo-Iranian register of fire worship (around 1500 BC)
-fire burns (ever) upwards
(Sadeh festival, Shahnameh, Iran)
-Sadeh: fire-related festivals celebrated throughout Greater Iran and date back to when Zoroastrianism was still the predominant religion of the region. (Wikipedia)
Lindsey Collins [on intersection of illness and landscape]
wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow wilderness, in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity
-recovery [...]
(23)[...notes/fire notes.txt]%40.5[...]eeking a host for Hayula nun-human histories
[...]
Memory is not the only and privileged way of connecting the past to the present. One of many crucial and important ways that past comes to effect the present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can articulate these forms? What are the operations that connect the form-embedded self to the others?
4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a dense point of critical state. As a result of this formation new fusions released many sip-offs of different energies and materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time immemorial of that hydrogen cloud. This fossil of materiality implies the existence of traces of an ancient reality before the existence of the familiar--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ancestral events, in Amerindian cosmogonies not so differently steered hypothesis are explored. Yawanawa, the origin myth of the people of Pano from the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a technical term in Iranian-Islamic cosmology indicating the first principle of everything material of which all other constitutive layers of beings are molded--minerals, plants, animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence where God resides at the very top, and on the other hand possesses a great anatomical plasticity, a persistent pre-cosmological being that undermines the second law of thermodynamic. First were the object then came the subject--to give away to the results of the stabilization of the infinite potential for transformation contained in Hayula, as universal substance, a matter out of which the world could have come to be formed.
The narratives of the time before form, an era of pre-cosmological beings, primordial people with unlimited and unbound corporeality, is the story of the originality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, anthropophagy, etc.), becomes the subjects of other interventions and morphs into spheres and features of the world--of biological aspects, celes[...]
(25)[...notes/hayula notes.txt]%42.9[...] that has powered most of civilization's past intensifications. Enormous reservoir of oceanic and atmospheric energy fuels a great variety of self-organized structures: tornadoes, cyclones, pressure blocks, and, more importantly for human history, wind circuits. These forms of spontaneous structural generation suggest that inorganic matter is much more variable and creative than we ever imagined.
[...]
...................................
(Wietske Maas)
materiality that is specific to the eye
similar to a plant, the eye is not a simple aperture to absorb light, but a filter to mitigate external stimuli.
unveil vision as a process of chemical contamination and digestion stemming from plants. vision is rooted in the materiality of digestion.
the human eye is an organ complicit with plant photosynthesis.
in fact, seeing is a process of photosynthesis. as much as plant photosynthesis absorbs excessive light and turns it into the carbon structures of sugar molecules, the human eye has to mitigate light and turn it into the neural structure of vision, cognition, and memory. in this process the eye protects itself from the corruptive metabolism of light, tapping into some ancestral mechanism shared with plants.
if human eye protects itself like a plant, we can think of photosynthesis itself as a sort of primeval organ of vision spread out across the skin of the vegetable kingdom.
material commonality (worth exploring)
incarnate an external organ of vision
our tie with the general metabolism of light
correlations between human vision and the organic world
using a technique to record the surface of reality or using to reveal the internal chemical composition of matter
in the chromatogram, a light reaction reveals the inner chemistry and transforms matter composition into visual patterns
different regime of visibility
light is not just a stream of waves to be passively refracted and recorded but an active and autonomous medium of image-making
mineral kingdom -- forces that drive the becoming of both organic and inorganic matter
drive to formation (Bildungstrieb)
“Runge's willingness to attribute a life force to chemicals is a continuation of Romantic natural philosophy but meshed with Geothean morphology and experiment.” (Leslie)
chromatogram is an image, which discloses it's own bodily formation
here our focus should shift from the eye as a globular organ in the head of a vertebrate animal to the eye as an epidermic lens, a light-mitigating organ that attenuates the visceral contamination of radiation.
our inseparable alliance with plants
our eyes are immersed within a vegetative metabolism of a kind. we look at plants,[...]
(26)[...notes/hayula notes.txt]%43[...]plying photosynthetic bacterium + respiring bacteria
metabolic waste product of the mutation ==> atmospheric oxygen --> catastrophic --> energetic catalyst --> ...
fermenting bacteria (like trolls or elves in a cosmic fairy tale) dwelling underground --> stromatolite
army of mutants that evolved in the aftermath of the oxygen infusion (the greatest pollution crisis the earth) ==> human beings
chimerical eukaryotic system:
*spirochete* [...] at the edge of larger cell, sites of leakage supplying a constant flow of food [...] renounced their former freedom of movement in order to permanently attach ==> a means of locomotion and food acquisition
•spirochete and mad talent, lyrical drive, (tubercle patients were orators or grandios liars)
[*]human body: an architectonic compilation of millions of agencies of chimerical cells
eukaryotic cells leveling cytoplasmic calcium concentrations ==> [our] calcium phosphate of bone (mineral infrastructure of our bodies):
because seawater concentrations of calcium are often four orders of magnitude higher than [one in ten million], ocean-dwelling cells must exude calcium to avoid poisoning. in the full-fathomed sea did the bones of our ancestors and the shells of their eukaryote relatives evolve. skeletons dramatize an ancient waste, whispering a ghostly testimony to the useful internalization of hazardous waste sites. this givesa good indication of how life within the general economy evolves to deactivate, sacrifice and eventually incorporate the dangerous excesses that accrue from its solar growth. -Sagan
--> the body is multiple (even if orchestrated by vicissitudes and the need for harmony over evolutionary time
--> *nature is chimerical through and through*
intraorganismic genetic transfers
*health = matter of maintaining an ecology =/= matter of defending a unity*
[*]body: ornately elaborated mosaic of microbes in various states of symbiosis
the fiction of the self
**self is not only corporal but corporate**
-Sagan
telescopic technologies ==> Earth as a living entity ~= gaia: (a species of noble lie) biosphere behaives as a body
-temperature, pH and the distribution of reactive gases have remained extraordinarily stable for hundreds of millions of years
animal body --> exposed to natural selection =/= living Earth
•gaian worldview
•animism
•native Americanism
•deep ecologism
--> inhabits the responsive tissues of a planet-sized complex organism
--threatening--> into the muck of planetary personification New Age joy [---> go to the latest godzilla film industrial apologetics and ecological satanism --> tales of human accountability]
--> *biocentrism* [of our time 2019] ~=> noble fictions
cross-discip[...]
(27)[...notes/hayula notes.txt]%43.8[...]ntary signs) to its audience
beautiful and strong body
serene and generous behavior
linguistic abilities (“made to discourse”)
(we are living with) mythical, aesthetic, and ritual elaboration
guiding them with “good speech”
pleasing them by sponsoring rituals
welcome messengers (“made in order to greet messengers”)
relational and possessive
(possessed form of) asymmetrical relationship between a denominated (individualized) person and an undifferentiated collective
agglutinate
enunciated in the same tone with no pauses to breath
+
expletive ah
+
set of particles
+
deictic ige (evidential [devaluating?] particle that indicates proximity, presence, or existence, fixed to the copula --> piece of advice?)
expletive and particles with no lexical element --> self-derogatory forms of speech (the “humbling effect”)
it's common for men to emit long high-pitched and melodic screams as soon as they wake up ==> to wake the whole village up with joy
present is nothing more than an impoverished form of a previous age idealized as grandiose <-- (chief) to “work on his children” like an ancestor, he must state that he could never do so
*parallelism*
enchainment of repeated verses and themes ==> the shaman is symbolically identified as a paradoxical character (human & nonhuman, here & there, in the present time & in the mythic time)
--> transfer properties from one being to another
(formal =/=) ‘performative parallelism’ between the actual chief and those before him ==> attenuate past & present
-he speaks about ancestors, as an ancestor (using their language), and on ancestors’ behalf (since they are gone)
(antonymic affirmation of) “past =/= present” ~=> shame in the listeners ==> act as the ancient chiefs’ own children
--Austin--> illocutionary force ==gives==> capacity to perform an act in saying something
*hyperbole (contrast) ==> the audience could be aesthetically and morally compelled
to act in some way (perlocutionary acts)
that which had once been human (--> mythical human origin of the plant corn)
chief is weakened ==> people tend to be more egoistic --> “go crazy” + forget about their relatives = (the first step in) producing a witch
(Pir ~= chief's) foundations of kinship = thinking about kin =/= forgetting kin :
•generating and raising children
•producing food
•avoiding witchcraft
==> fabrication of a collective body of kin
imperfections of the present + ideal of social life ==encourage==> people to behave like kin (<-- needs to be actively produced)
[we have to be carefull in art with performances of] words hold within them the positive mor[...]
(28)[...notes/hayula notes.txt]%44.3[...]r (Mantiq-ut-Tayr).
..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.
An image of man as a language animal of implausible variety and waste.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.
Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
>
--withering inward by language barriers. Linguistically atomized
interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of translation
on
obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.
Presence of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
<[...]
(32)[...notes/notes Hermes.txt]%49.6[...] experience?
...
feeling like a foreign body, until you find a job?! (Attari as a job)
let's jam on this
this story is prior to psychoanalysis (?)
positionality, placements, displacements
a system that doesn't have access to its own knowledge
historical struggle for the definition of the real
I can't keep clean boundaries
rituals (of promise and contract), (things that) must address anxiety --?--> a religious stamp
what is the San'an text promising the Other? (like every text does, every utterance)
what it cannot *not do?
my childish playful inventiveness and its relationship to weakness.
so I come up week, saying ‘let us do this or that,’ but that is a will to power (?)
we are here to understand the appropriation of meaning.
what does or does not belong to the protocols of reading, etc.
(think in terms of de-appropriation, which entails a form of rigorous hesitation when assuming responsibility for the work or thought of another) is that what I am practicing encountering the work of Attar? as an ally or ancestor or an unknown sidetrack of writing
different modalities of love and loving
I guess what I wanted to ask you is your love
I have been teaching Islam to you?! in a shattered and transgressive way
of course this not teach-according-to-definition
of course every demand is the demand for love
the SM-inserts in San'an story
he is asked to perform some serious Sado-Masochist interactions with nonhuman animals, his favorite book, and Tarsaa as stage-manager
we are left with the task of reading the enigma of something that no longer is. if things ‘were’ we wouldn't need to be thinking, reading, running after them.
(I am reading the enigma of something that no longer is)
precisely Bayazid defines Tasawwuf/Tasavof as something that ‘was’ and had no name and today ‘is not’ and has name.
I am taking in terms of constructions and phantasms
everything that comes at you, which is persecutory, is absorbed. that being able to crucified by the other.
doesn't have an experience to fire aggression
is it possible to be kind in a non-manipulative non-cognitive or non-calculative way?
San'an was booked “elsewhere,” he had a transcendental hearing, he had to take a call
[we should here study a ‘hauntology'---the science of morning-disorder. all prophets have it also]. haunt---the figure is neither present nor absent --> (and “real” presence has always been the religion's obsession)
از شبح به شیخ
از صنع به صنعان
<[...]
(33)[...notes/sanaan full text.txt]%53.1[...]eratological formations in modernity)
inner contemplation / evacuation
attunement to the nothing
athleticism of stillness
[interiority (feels the need to?) stretch out into exteriority:] (to transfer) personal self-contained oblivion --onto--> universal plane
(Setareh's event:) one part shadow, one part mist, one part smoke and mirrors *.*.*.
...one part strategic essentialism, one part deconstructive smokescreen
part amateur, part pseudo-scholar, part civil servant, part serial killer
part vigilante, part crusader, part cult member, part thug
a site for hermeticism (recession from humans) ==> elevation
[inoperative community =/=] *excessive community*, where players must remain mesmerized, enchanted, and vigilant
sectarian <--> full charismatic authority -->? morshed (=/= “pseudo-autonomous passivity”)
مرشد --> with its own matrix of study: hypnotic exchange [it requires ecstatic projection, not scholarly detachment]
ISIS --> scaffoldings of invisible subjugations, highly performative site
***how does one make the memory [--> Hoda], the shadow [--> Ehsan], the ancestor [--> Sina] speak across generations?***
the riotous, the militant, the deranged --> they have suspicions ~=> ?
(sectarian mode of) *reading: to entertain the same mania, drunkenness, cruelty, or absurd temperament that engendered the very materialization of that text ==> apocalyptic significance (~ master-disciple relationship)--San'an--> an excursion into the otherworldly
-cryptic terminologies
-cosmic ideas
--> ‘knowing’ becomes a high-stake transaction, one's own identity, future, and self-consciousness hangs in the balance (--> i can recognize this extremism in myself)
(an issue with iranian artists:) the pursuit to become the echo of t to become the echo of a profound legacy***(!!)
***echo becoming*** --> (Mohaghegh's tone:) in an epoch that runs entirely on hollow spectacles of meaning and simulations of depth <-- aesthetic
(since declared by Western theory itself, and i agree too?) it is obsolete to speak of “legitimate/authentic knowledges =/= mythic doctrines” }==> the question then becomes:
*which phantom-sphere is more arresting, more aesthetically philosophically attractive?* (--> phantomology, Avital) ~/?= *which archive remains on fire throughout?* (--> the concern of many of my peers in apass. why archive has become a predominant topic and practice: lack of master signifier ==> archiving as one remaining meaningful thing to do, that there is nothing meaningful to be done [<-- that is my source of disagreement with archive-discourse, because it matters that there is something to be done now])
(taking) high doses of impulse and reason
[...]
(34)[...notes/sanaan full text.txt]%55.6[...]tion of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license
the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]
(the rant, the taunt متلک, the insult فحش, the battle cry)
axis of eternity, middle eastern recourse to an original circularity of things
a concept of time as pure circle (from medieval mysticism)
=/=
deconstruction's uncanny
psychoanalysis's trauma
[a technique i use in my lecture-performances, i work reverentially = reverie + reference] --> could be helpful for Eszter
*(colorfulness ==> entanglement)*
the ligature (خط پيوند)
the outliner
unimagined destiny
(little freedom called) curiosity =/= alertness (<-- freedom of nerves)
(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starting from yourself. you have no ancestors and your roots are in your footsteps
(it is never my concern how to leave a trace. rather, reading the fubar that is left by others for me to read)
(contemporary colonialism is tentacular)
contemporary colonialism with its *clash of civilizations rhetoric* [~=>? multiculturalism] =/= ancient warlords and dynasties (--Foucault showing the difference between a medieval monarch’s beheading of a subject and the self-regulating disciplinary apparatus of the modern state) }<-- they don't get it: Middle Eastern response of Adonis, Darwish, Shamlu, Hedayat, and others. that is, to perceive modernity as the manifold extension of an eternal atrocityr />
the problem is those who have no patience for either concepts of “the world” or “the historical”
(eastern insurgent has been:)
•technically innovative
•epistemologically and ideologically distinctive
•existentially grounded in the waters of ‘what has always been’
Mohaghegh making a link between Hassan Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on h[...]
(35)[...notes/sanaan full text.txt]%56.2[...]ection --> virus
return of the discarded --> waste --> vagrant
return of glory --> vindication --> fighter
return of the scene --> concealment --> criminal
return of dust --> mortality --> creation
return of instinct --> animality --> creature
point of no return --> irreversibility --> lost cause
masochistic skepticism
sadistic truth
(Mohaghegh's) *deception theory*
death of God + death of the Human + death of the Real ==> limitless epochal existential era of lying
existential forgery
ingenuity
deceit
treacherous play
fictive double-crossing
elaboration
(thief's, runaway's, insomniac's, hysteric's, sorcerer's, and other night-traveler's) sensorial orchestrations of the dark intervals
morphologies of the night-traveler:
•the old boat-passengers once placed under enforced isolation
•the exiles displaced from occupied homelands
•the marauding sectarian factions who patrolled city streets each night (darkness = ideology)
•the slaughtered minorities traversed into non-being
•night-revelers عیاش
•
militant storyteller
phantom ancestors
phantom offsprings
nightclub: a place of nocturnal survival
club manager
lighthouse-keeper
(catastrophic imagination --> fable of) slum = the true face of the city
persecuted, transient, unrescued
(wunderkammer) a cabinet of curiosities (~/?= pandora's box) of subjects, objects, atmospheres, associates, body parts
ontocidal: decimation of Being, both individual and universal
medieval islamic world renders us countless templates linking night to sacred and profane realms: stories of augury, mantic beings, and vatic utterances in circulation from all sides<br />
Thousand and One Nights
god's turbulent relation to obscurity
crescent moon
...brilliant speculative accomplishment of the Golden Age of Islamic Thought now a dark age of its own
معراج miraj (Mohaghegh's Dante's ascension)
sky-voyage of the Prophet Mohammad from Mecca to Jerusalem and then upwards into heavenly spheres, filled with supernatural descriptive passages of guardian angels, paradisiac gardens, hell-bound valleys, meteorological orbits, fatal latitudes and meridians, and the gargantuan throne of God itself
night-journey: spiritual + corporeal --> prophetic night (of strange breathing apparatus <-- angelic wing)
angel's wing [that spans entire worlds] --reopens--> (the relational channel between) desire & fear
(descriptions of seeing an angel's body)
==> sarin, cyclosarin, tabun, soman
==> respiratory failure, diaphragm hyperactivity, fainting, pupi[...]
(36)[...notes/sanaan full text.txt]%60.2[...]orce-like animal magnetism
magic = causality + illusion
appearance and essence are two different sides of Mobius strip
(pre-neolithic -->) *we live in a world of tricksters* (raindrops are tricksters,,,)
incomprehensible charisma of kitsch
(the objects in my room contain a palpable enjoyment that is without me, found objects that spray charismatic causality [without devotion or trust])
...................................
(Zizek's) Lacan four discourses via porn actress facial stages:
1- ecstatic state --> overwhelmed
2- serious --> hard work, instrumental control
3- boredom --> ignorance, indifference
4- mocking --> is this all you can do, smile
...................................
body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all --> one can only bear witness and offer testimony (<--Avital-- this is why writing is so often bound up with illness, “writer = invalid”)
cultural phantasms of bodily mutation
the body never stays put long enough to form self-identity --(this is why)--> our ancestors used to fast-forward and just lose it [transcending the body]
in Dostoevsky
body is variously insulted and humiliated --> subjected to injury (an injury capable of language and disclosure)
--> idiocy offered a delicate conflagration of soma + psyche
illness: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)
(when you get hurt -->) body: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-
(Dostoevsky's Myshkin) suffers a sacred illness
[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology
*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (which refers to transference and countertransference)
•the only illness to have its own mythological figure -->
•madness
•visionary excess
herald of epilepsy: Hercules, Buddha, Alexander the Great[...]
(37)[...notes/sanaan full text.txt]%60.8[...]= isolation
personal experience =/= dependence
personal experience =/= unfree labor
19th century iran (--> estimations:)
•one/two million slaves exported into persian gulf (to Bandar Abbas in iran) from east-african/indian-ocean trade
•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servantkh
•khedmatkar خدمتکار female servant
•kaniz siah کنیز سیاه female black slave/servant
•khajeh خواجه male black slave/servant
•gholam siah غلام سیاه male black slave/servant
issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]
Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis [these term refere to the ports])
modern rationalization for Ziba's sexual relationshipto Haji Muhammad Ali:
•Haji took her a concubine wuth the permission of his wife
•because his wife was sick and could no longer serve him
•master married Ziba after his wife's death
there were no barriers (either legal, religious, moral) to a master taking a slave as his concubine
both *slavery* and *concubinage* were recognize and regulated by islamic law (shari'a)
umm-walad ام ولد mother of the son --> slave woman کنیز impregnated by her owner, thereby bearing a child
--Lee-> slave woman might, under these circmustances, have a strong incentive to bear a child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her child and herself, and to inherit part of the master's wealth (through her offspring) <-- the sexual aspects of the relationship were considered incidental ضمنی and carried no moral stigma or social shame [=/= children born to slave fathers were slaves]
gathering of men (were held regularly) as social occasions for business, entertainment, smoke opium, etc.
clandestine conversations were not unusual
shari'a was interpreted and administra[...]
(38)[...notes/sanaan full text.txt]%61.1[...] variably express themselves
...pushing a family from a position of relative strength into near destitution
how do we conceptualize relations between potentially hostile neighboring groups? (Singh 2011)
[agonistics & intimacies] --how--> they may traverse different intensities ~~~~> ***differences internal to a life***
agon (contest) --Singh--> agonistic intimacy: a way to understand the co-presence of modes of conflict and cohabitation, (*co-presence of violence and wellness*,) to leave open the possibility of a shared and contested future
jinn: a category of spirit shared by popular hinduism and islam
who, usually turns out, is a lifelong conpanion
*a relation that can be life-giving may also become life-denying
jinn and other minor spirits may also harbor the possibility of madness
[varying thresholds of life]
thinking of the dead, the unborn, spirits, and those participants among living --> what kind of conception of life this requires? --> (Deleuze > Singh's) ***varying thresholds of life*** (=/= Agamben's “bare life” [--✕--> Singh's starting point: how one thinks about life or vitality not just as bare life]) --> as a way of engaging ancestors (such as Ehsan's little girl ghost [#Ehsan's brilliant storytelling gives the “unbeliever” goosebumps from the intensities, the “incredible feeling of an unknown Nature-affect” that he embodies]), spirits, the undead, and the unborn who subsist alongside the living
*threshold:
•to denote points of passage accross phases of life
•refering to varying degrees of intensity (that may continue after death)--> as a spirit/jinn is preserved or recedes, through possession or in visions or memories, enduring in potentially multiple dimensions
*a memory, a dream, even a hallucination is also a threshold of life*
agency of spirits [jinn, abstract spirit of modernity, secular education, Thakur Baba, , ,] = *a threshold of life* (with its own immanent forms of movement and flux)
[-]lets not call it “disenchantment” or mere nostalgia, but *a shift in the quality of life* --> ethnographic investigation can be a form of heightened attentiveness (to varying thresholds of life [to the intensities of Ehsan's ghost-girl, to the cannibal mice, Tehran's earthquake synthesis of affect, , ,]--(these [Tehran's range of moods and intensities] are)--> waxing and waning گامهای ماه *intensities immanent to a milieu; affecting our ideas of ethics and politics)
the social =? “our” version of the transcendent/immanent metaphysical
how many dimensions is “our” metaphysical composed of (in Tehran)?
(Durkheim starts:) religion = an engagement with a vital animating principle, “a kind of anonymous and impersonal force [...] none possesses it entirely and all share in it”
-spirits, demons, j[...]
(39)[...notes/note jinn.txt]%63[...]n's ghost-girl, to the cannibal mice, Tehran's earthquake synthesis of affect, , ,]--(these [Tehran's range of moods and intensities] are)--> waxing and waning گامهای ماه *intensities immanent to a milieu; affecting our ideas of ethics and politics)
the social =? “our” version of the transcendent/immanent metaphysical
how many dimensions is “our” metaphysical composed of (in Tehran)?
(Durkheim starts:) religion = an engagement with a vital animating principle, “a kind of anonymous and impersonal force [...] none possesses it entirely and all share in it”
-spirits, demons, jinns, gods of every rank are the *concrete forms* that capture this energy, this *potentiality*
(later Durkheim reduces this remarkable promising formulation in his signiture from the metaphysical: “the moral authority of society”, ‘religion ==> solidarity انسجام’ }=/= innumerable anthropologists have shown how religion does not necessarily “reawaken solidarity”)
(instead of “the social” lets get interested in more than one dimension of life, lets think, with Singh and Deleuze, of) *vast continuum of human and nonhuman life*
“Baba, I have been troubled for years. What can I do to please my ancestral spirits?”
Beyzai analyzes deities and myths in Iran, negating any potential for spiriual movement between rival groups, even in what is clearly *a form of religious life moving across*
Beyzai preoccupation with defeat doesn't allow him to attend to ‘forms of religious life moving across’
•bottom-up thesis of oppositional negation and from its “top-down” opposite
=/= the idea of spiritual conversation
imitation of [upper caste,,,] values
[***]the fatality of these ideas of negation and of imitation is that they obscure the possibility of a spiritual inheritence that may be shared and contested in ways that create the possibility o[...]
(40)[...notes/note jinn.txt]%63[...]death
heretic --> reorder and obliterate the partitioning of categories that compose the structural order of religion [--> Veena on Sikhism and Hinduism: symbolism of Sikhism understood in relation to Hinduism structural order, annihilating the categorical prioritise (intellectual and social) of the medieval world. Sikhism rejecting the opposition between categories of: the rulers, the caste system, and the orders of renunciation --> investment of the virtues of all three *in a single body of faith* and conduct]
heterodox sects
rebellious thinkers
--> negation of the organizing conceptual order
(social and) ritual order generates its own forms of instability
...ambivalences of key concepts ==bring==> “play” to the structure, for good and ill ~ liminality
(Veena's) liminial situation: a form of instability where the individual experiences his social world as separated from the cosmic --> death: disarticulation --> must be undone by inhabiting the liminality : ritually rejoining the flow of life
similarities of ritual mourner and ascetic: transcending the categories of the social and the cosmic
incorporation of the liminal undead (preta) with ritually incorporated ancestors (pitri) [job of the mourner]
(crucial task of the) ritual: conveying the dead from the threshold of liminality into an ancestral flow of life
emphasis on the system is (always?) at the cost of the event
(eternal investment of the artists in foregrounding of the event rather than the structure --> rapture with structure as caste, tradition, state, norm, system, etc. at the cost of missing the practical kinship transcribed into the social contract, leadership, and laws of encounter)
***modernity is composed (neither by continuities nor rupture then, but) by transfigurations***
(Singh + Veena)
critical event
critical structure
[*]event: institute a new modality of historical action which is not inscribed in the inventory of that situation
(for Furet: French revolution is an event par excellence) --Veena--> event: moments when new modes of action come into being which which redefines traditional categories (such as: codes of purity and honor, the meaning of martyrdom, construction of a heroic life, etc.)
foregrounding the event as analytic category (without disappearing the question of structure):
-sati of Roop Kanvar
-Sikh militancy
-collective violence during the partition of India and Pakistan
not only the state (tries to institutionalize collective memory), but also minor communities (in the process of their emergence) try to control and fix memory in much the same manner [not total of course] (--> something i am learning in north of Norway with the sami)
there is always *ambiguity* in the way even the[...]
(41)[...notes/note jinn.txt]%63.5[...]ject of study] --> asking “why people believe?” or “how can we explain such an odd thing as people believing in a supernatural being?”)
(she explored and learned with people how they think -->) ****how they take care of what matters for them with thoughts**** --> takes the form (in the pilgrims experience) of [*]hesitation: a sign that identifies that thought is occuring & this thought is taking care of something that matters [---> go to Attar Tazkirat al-Awliya]
forms of hesitation:
•openly contradictory alteration of positions
•a critical position (the apparition is not there)
•a position of belief
•using semantics or syntactic devices that introduce ambivalence
--> Claverie learns to hesitate with them
--Stengers--> ecological practice: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses --> *the practicioner is herself taking care of what matters with thoughts and learns to create (what Despret would call) the relevant *milieu of thought*
Matrix world: “consumer victim =/= resistant hacker fighter” and nothing else
if you are a student of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *intersubjective nature of remembering*
-[Despret > Kwon] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the origin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the presence of this other that the water becomes salty --> ***the desire to remember can be a desire that rises somewhere between the past and the present***
-agencement: the act of commemoration responds to a desire, so one cannot choose whether it emanates from the one who is remembered or the one who takes charge of remembering --> the desire to be remembered & the desire to remember hold together [=/= giving ontological priority to the imagination of the living]
what can i learn from Tehran's bestiary, from my mother, from unusual old iranian fables, from telegram animals?
•let myself be instructed by the events that my inquiry creates
•let myself be called by the enigma that will guide me inmy understanding of events
*to be instructed ~= honouring the problem ~= following it up & letting oneself be led by it --> Alice Wonderland chasing rabbits
****questions do not call for explanation or elucidation, questions call for creation**** ~= [*]riddles: the beginnings of stories ==> set those who are summoned by the enigma to work in a particular way: “what manner of living will make it possible to understand these riddless?”
riddle: key + guide
(speaking trope saying senses -->) tropisms =/= meanings
trope = affects that magnetiz[...]
(43)[...notes/khmarchive.txt]%73.5[...]terest in geo-feminism
the question of naming, of taxonomy --> a way of being into connectedness
[*]ajayeb studies = **how to inherit natural history otherwise**, how to think about natural history, embracing other (than western) heritages of natural history that enlarges the world for us and the ones we are living with
plantation system:
1. radical simplification, elimination of whole categories of players (in systemic encounters)
2. radical substitution, whole domains (plant life, animal life, human labor system in interaction with animals and plants and microbs) are substituted
==> radical break of connection to place
==> release of numbers : value added processes based on the management of numbers
to look at the planetary shape of some of our problems
-scene = condition of...
scenography --> ‘scene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
...................................
(Calvert on The Nature of Difference book @Quinsy)
rise of population genomics
•efforts like Human Genome project --> refusing to afford a genetic basis for race categories
•tools to identify “deep ancestry” (indicating a geographic origin in prehistory)
postracial politics
recreational genomics --mutating--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and membership
(purchasers of) **genome = book of life** ==> racialized and medicalized subjects
*mutated racial discourses*
renaissance of race categories
science has the authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a scientific debate because:
1- they feel out of their depths interpreting scientific data
2- they resist scientific authority in response to well-documented instances of scientific exploration of people of color
3- they may have surrendered to science the work of settling matters of fact, keeping hermeneutics and textual matters for themselves
science and technology studies --> *tracing objects through the practices and discourses that produce them as settled matters of fact, made, but not made up*
(tracking) social and legal arrangements ==producing==> race
***science is coded as the interpreter of nature in western discourse*** --> that is why i have to study science in my research on bestiaries
Hammond + Herzig on how scientific practices across disciplines describe and create what thereby becomes *naturalized difference* (=/= describing the nature of difference itself)
(learn from Hammond + Herzig -->)
source material --> organize & comment --sustain--> arg[...]
(44)[...notes/khmarchive.txt]%73.6[...]ntic exploration of racism)
(politically correcting the popular understanding of race =/=) to show the unsettled and ongoing nature of the debate. [asking readers] to track the rise and permutation of various features of the argument
[asking Captain America --anatomical-->] “in what larger political, economic, and social contexts might ears, noses, index fingers, or brains hemispheres attract attention as reliable signs of racial difference?”
some wrong ideas:
•adaptation to new environments signals evolution (~= degenerating groups would eventually cease to exist)
•high mortality rates could signal problems in work and living condition
•sexual dimorphism thought to be a component of degeneration
•“more often than not, the views of society have shaped science rather than the other way around. in this instance, it may be time for science to reshape the views of society.” [<-- scary!]
•
>
to start with political agenda (good or bad) and fit evidence to that
political correctness (~ a social interest)
dogged persue of truth
*science's power to beguile اغفال imagination* (for example genomics testing to discover and reveal “truths” about unknown ancestry)
}--> (a post World War II and post-holocaust aspiratoin:) *the allure here is to finally prove we are all the same under the skin, or at least that we have more in common than we had liked to admit* <-- another project for making race matter, but differently
(Quinsy urgently need to learn) how not to be conversation stopper
Bland + Doan's Sexology Uncensored
...................................
scope of information science --> [*]document: organized physical evidence
new digital technologies renews old questions and also old confusions between medium, message, and meaning
document<ument
ordniary information storage and retrieval system?
bibliography:
•collecting
•preserving
•organizing (arranging)
•representing (describing)
•selecting (retrieving)
•reproducing (copying)
•disseminating
•
(of documents)
early 20th century --> documentation adopted (in europe) instead of bibliography
[*]documentation: a set of techniques developed to mange significant (or potentially significant) [*]document: any expression of human thought (beyond written texts)
~-> *novel form of signifying objects*
objects bearing traces of...
*if you are informed by observation of it, you are looking at a document*
document: any material basis for extending our knowledge which is available for study or comparison
*capable of being used for:
•*reference*
•*study*
•*authority*
1951
[...]
(45)[...notes/khmarchive.txt]%73.7[...]r />
-(in the case of rigging) mechanical metaphors --provide--> foundation of moving bodies
prosthetic technology (like the *magic lantern*)
***technology of theory***
rigging and the question of morphological correspondence (homology: systematic similarity) --> isomorphic systems of relations
•isomorphic: 1-1 mapping, structure-preserving mapping --✕--> breakable objects
homology: principle of rigging, essentially the same (parts might have different shapes and be employed for different purposes) --> geometrical similarity --> ‘abstraction: materials of organization’ [position + structure] (Geoffroy > Hubert)
~~✕--> Deleuze and Guattari's body without organs [anatomical: pure plane of immanence (~ *rig = abstract animal*)]
--> (thinkers of) *organic folding* + *comparative biological intuition* --> *science of form*
•analogue: a part or organ in one animal that has the same function as another part or organ in a different animal (--> rig is the analogue of the animal's body)
•homotypy (homotype: serially repeated parts) --> Goethe
homology: a morphological correspondence determined primarily by relative position and connection ~= rigging
--Darwin--> material ancestors (replaced metaphysical archetypes)
philosophical anatomy <~~?--> rigging
•dialectics is the search for rational laws which are active in nature
•discontent with merely empiricism
•transcendental (philosopher) ==> morphologist
rigging: (step away form ordinary perception and) building internal homologies (=/= external ressemblance)
==> comprehensible order (--> systematic animation)
~=> complexities and accidents (are also part of it)
--> rational morphology
--> mathematization of space [--> analytic geometry (not necessarily Euclidean or rigid bodies, but also curved spaces, n-dimensional spaces, particle spaces, volumetric space, phase space, etc.) (looking at the animal) ==> abstract, proliferation of types --> rig] {--Lefebvre--> social critique of abstract space --> rigged}
-the way i learned 3D animation, the space of the software was a n-dimensional spaces (X, Y, Z, time, texture, audio, constraining, etc.)
automaton
a bit of machinery exhibiting somewhat complex behavior --rigging--> programming movement ==produce==> a working simulacrum of a living organism
•(in the days of magic) “name of god” was the rig for golem [?]
•(in the time of Newton) automaton: clockwork music box
•(in 19th century) automaton: glorified heat engine
•(in 20th century) intelligent building [~= rig]
•(perhaps rigging is our age's) desire to produce and study automata [~= computational mechanization, kinematic model]
(abstractly) automaton: a set of physically unspecified states, input, output, and operation[...]
(46)[...notes/notes on evangelist.txt]%89.2[...]sthesis (mushroom or plant) responds to a fundamental structure
drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast
being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself
drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value
...movement of the simulacrum without address (or, in another idiom, without purpose, point)
Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative
...................................
we are implicated inscribed disarticulated and reresignifed by technological prosthesis
>
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology
...................................
how much nature has to change before our descendants cease to be human?
about when in the course of evolution our ancestors became human?
(unanswerable good questions)
if the human is not the one consuming, who is?
animals consume
(numinous agentic status of) dead consumer
human aspects of consumption: learning, decision making, reason, perception, ethics, agency, desire and choice --arise--> *between humans and intelligent machines*
[*]posthuman: a move that seeks to locate being, or aliveness, or meaning in the not-quite-human-as-we-know-it
(humanist) epistemology: how we investigate and describe the world
(humanist) ontology: how we understand what constitutes life and objecthood
==Campbell==> help consumer research:
1. expand the range of temporal reference (look into the future of how consumption will look like)
**assumption of the future: the future will be a post-consumption existence**
2. expand the range of physical reference (extraplanetary consumption: what the ***consumption of place*** means; embryonic consumption sites: store your child's cord blood stem cells)
3. interrogation of the roots of humanism (social sciences)
today:
robotic revolution
biotechnology revolution
*posthuman: ideological account of the future of the human species in annexation with info-bio-technologies =/= *posthumanism: (speculative philosophy + material reality) critique of the discourse and epistemologies of *humanism:
•belief in progress
•technological mastery over nature,
•separation of human and animal kingdom
•therapeutic approach to human behavior
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