[...]or phrase that is very long or difficult to say. : something said that has a lot of meaning or importance.



interdisciplinary exploration of


is “what is your project about again?” the question we want to ask in apass? does this question really helps the other? or is it just for you, the questioner?
-how to resist the interference of double click?


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

(in the direction of my research; hastily opening the ontological envelope that saves a heart full of “list of specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-edge development regarding ambitious notion of ‘data,’ ‘systematic knowledge,’ and ‘specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies and the representatives of CEN, and encourages a run between the ontological demands of international economy and contemporary art, their disastrous split, and where their formations meet and intersect.

KEYWORDS: cosmology, experimentation, existence, specification, future, knowledge, irrationality, permanence and substance, technological acts--of naming, a path of becoming--on the grid of technological dominion, suspicious partnership of “advanced democracies” and “high technology"--what allows their mutuality?, standard-testing--which sectors of existence it is traversing?, pre-technological traces of cognitive normalization, the very little difference between specification and “the real thing,” THE origin of the demand for rigorous specification, migration of questions out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,

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

to bring our needs and lures towards each other
bring my lure to the table (that thing which i can't stop following)

who/what are you pregnant with?

(that is what you are proposing)

(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology [...]

[...]animate our own bodies as scholars/artist/... and as people



(asking) is this practice good for the subjects involved?
--> we create (involuntary) differences, the question is, is the world enriched by these differences? (by Sina, Xiri, Aela, etc.)
-(also be careful with) “differences as raw material” in a “delocalized cultural capitalism (geopolitics of knowledge)” --(Renan in conversation with Peran)--> “internal colonialism,” “local difference as an object of study and raw material,” and “cooptation of imagination in the networks of information-connection.”
-(looking for other metaphors of) alignments =/= operational references to co-production
(Marti Peran) “The surplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardless of the visual regimes from which they come from. Images no longer speak anywhere. In this situation, the political task is to return to the linguistic battlefield. It won't be possible to do things differently if we do not start talking differently. The most urgent imperative is a language inventiveness.”


(atomism)
-constant and precarious self-management of molecular projects in a horizon-less future
-artists in the operation of self-making ourselves


#the image i made for Sohrevardi; allegory of Sohrevardi; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in staging diversity; --> “an ecology of monologues”? (Renan);
-“The monologue is a linguistic space freed from negotiation.” [...]  “Now, it seems that everything could be solved by the universal application of mediation, participation, collaboration processes [etc.] without realizing that this entails the strengthening of the social cohesion model that becomes universally inclusive.” [...] “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (Peran)

how can i stop and resist “self-exploitation”? --> instead of thinking about transindividualism and commons, etc.

“An artwork executed from fatigue ‘exposes’ its intensity.” (Peran)
A “tired” artwork

(Marti Peran)
a minority that wishes to be a majority
the semiotic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's passivity, implies performativity.
a way of being ill


(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
*hyperactive life --> poverty of experience*
the banality of “i Like”
(maybe interesting for Laura:) *fa[...]

[...]ole, stitched together imperfectly [that is what she means by ‘split'] ==>  join with another (without claiming to ‘be’ another) {if i am allowed i can map Haraway's “partiality” onto Deleuze's “schizophrenia” --> Greek for “split brain”  (Jonathan Crary, Suspensions of Perception, p.38) According to Beuler, “The selectivity which normal attention exercises among the sensory impressions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which Deleuze and Guattari professed for the schizophrenic must lie in this complete lack of inhibition (khod-dari خودداری).} (a confusion of voice and sight, rather than clear and distinct ideas) ([to discriminate message types:] *to confuse literal and metaphorical*, the schizophrenic either does not know his responses are metaphorical or cannot say so --> the breakdown of his metacommunicative system : does not know what kind of message a message is --> the schizophrenic looks for hidden meanings everywhere (assuming everything is metaphorical) or tend to accept every message as literal) (Lacan: schizophrenia: breakdown in the signifying chain of language ==> experience of pure material signifiers [<-- personal identity is the effect of the temporal unification of past and future with one's present, and that such an active temporal unification is itself a function of language.])

subjectivity is multidimensional ==> vision is multidimensional

(an instruments of vision:) optics : politics of positioning --> one example of optical illusion: rationality (projected from nowhere comprehensivel)

(some perspective are more guilty : master point of view)
No one ever accused the God of monotheism of objectivity, only of indifference. The god trick is self-identical, and we have mistaken that for creativity and knowledge, omniscience even. (self-identical [having self identity] =/=! creativity/knowledge)

Technology: skilled practices. (How to see? Where to see from? and so on.)

@Sana, ‘observation’ and ‘technologies of positioning’

how to see?
the science question in military
the science question in colonialism
the science question in capitalism
the science question in feminism
...

master theory =/= webbed accounts
(what does she mean when she dichotomises theory and account?)
instead of (creating and mastering) ‘theory’ she proposes webbing ‘accounts’***
-‘webs’ can have the property of being systematic
systematic: deep filaments and tenacious tendrils into time, space, and consciousness. systems are dimensions of world history.


she suggests to be accountable for (the intricacies of) visualization technologies in which we are embedded that we will find metaphors and means for understanding
and intervening in the *patterns of objectification* in the world.[...]

[...] talks to her, where Matt is only able to talk to home station. I think we have better chances with Cinderella's kind of split personality.]


Modernity --> “Project of Enlightenment” : religion =/= metaphysics --> science + morality + art -->  objective science + universal morality + law  ----{each with its own “inner logic"}
(Luhmann; transition to modern:) stratified and hierarchical organization --to--> “functionally differentiated” organization
(project of modernity requires) a universally assumed but nowhere concretely localizable lifeworld*** (=/=? situated knowledges)
modern person : the self-fulfilling and self-justifying observing subject

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

(Freud's) ego: the record of abandoned object cathexes
(cathexes ~= electrical charge; the libidinal energy invested in some idea or person or object)

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

(15.02.2017) three objects from apass:
-complaint
-evidence
-monologue


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

on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ==> ‘the information about the future’ circulates as as increasingly important commodity* (Eshun)

SF: engineering feedback between its preferred future and its becoming present --✕--> future --> manufacturing tools capable of intervention (=/=? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth club.)

@Ale --her--> predatory features/futures : (a space for researching[?] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, interpellation into a bright corporate tomorrow <== faces smiling at screens (-->? a bitter joke)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.

countermemorial mediated practices

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

خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)

(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)

Nietzsche: the utterance “I am ugly” created “the beautiful”
[does[...]

[...]xcess
•نگرانی negarani <--> practices of care




on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance material


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

agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)

agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic

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

@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thinking in terms of the probable.]
to do hope-work is about ‘not talking (too much) about the future’ =/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management --> let's set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of failures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]

(is this a kind of “game-over” discourse?)

*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]

--> what counts as a respon[...]

[...]s set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of failures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]

(is this a kind of “game-over” discourse?)

*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]

--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)

[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously


what i respond to = what i inherit


science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**

***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it

(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)<[...]

[...]s both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)

[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously


what i respond to = what i inherit


science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**

***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it

(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)

trans-species affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)


Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization


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

#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]



#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsaladr /> 4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.


#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interest[...]

[...]Stories for Ajayeb NatureCultures
(...stories ‘for’ =/= ...stories ‘of’)

does Brexit and Trumplandia changes the landscape of English use as a language?

the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)


(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiastic patterns of antithesis]: non-imaginitive invention)
often we find ourselves inventing everything (in political animation) =/= to figure out what are we attached to

(inheriting something =/=? being heir to something)

the scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are interested in, the instance in the bazar with Halaj in the sun and so on.

(my old school) obligatory knowledge <-- salon of scietific entertainment
}-> (is about creating) proper witness***

the tropes i am building in my current research, do they help build a better Iran? and how?
interms of:
•an ongoingness
•a commitment to a recent future thinking

‘homo-’: stuff of the soil, that figures of bright and sunny image of the same

#rigs and syms*
•games
•technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•

[title]
critical bestiaries
critique-bestiary

belonging = achievement (dastavard دستاورد) + violence (khoshunat خشونت)

...the ways we renounce the world through the use of the word “real” and “really”

(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous


#[nodes and notes]

the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]

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

the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative

(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes [...]

[...]it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved

model of emotion ==> materialization of bodies

(emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object

anxiety is an approach to objects =/= fear is an object's approach

in Freud: self is made by the fear of father


Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion --> his/her embrace of the world
•being sealed into a body that takes up less space!
**fear works to restrict some bodies through the movement or expansion of others** (interesting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury

impressions of coherence, “sticking together”
(that is perhaps why dictionaries and bestiaries are interesting: because their elements do not “stick together” in the sense of an affective economy [of inquiry and narrative] #lists)


ontology of insecurity --> (naratives of) crisis ==> “return” (to values) --> fetish
-production of crisis is crucial for insecurity
-declaration/announcement of *crisis* reads the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure (again)-->(the word “again” in the rhetoric of safty becomes itself the fetish object with its own life)
[security is bound up with “the not (me/us)"]

being invaded by inappropriate others [in histories of Iranian modes of intersubjectivity: ‘being invaded by the appropriate other’ ~=? being of Tasavof, #slave manifesto, let me know if you want me to kill your master.]

(in the 1999 film Matrix we see the image of the ‘strengthening the will’ of the human community in the face of the nunhuman machine others: Matrix ==> “us”)
(Matrix's) narative logic of an internal strength being posited as responsible for recovery, survival, and moving forward of the human race. (@Maarten, displacements of weakness and strength)

values that garantee survival
technologies that garantee survival
--> they become moral


those who____
speak (against) the “truth” of the world, cause the “ruin” of th[...]

[...]ing metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of relationalities and new forms of attention need to be learned and cultivated, which were historically often absent in the education of art.


-i want to bring a circus inside {--> within}
-my business still with aesthetics (my own image) (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me

the death score

Leo correcting his proper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]

Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)

Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions

Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing* of its appearence)
[the ‘image of the rigid’ in his presentation]

Kristien's chart:
questions <--> symptoms
answers <--> openings
past <--> diary

for Lilia: apparatus = score
for Eszter: apparatus = preparation {--?--> everything depends on the ways we prepare}
for Sina: apparatus = (chaotic/strange) attractor
for Hoda: apparatus = nega[...]

[...]apy: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and *distressing emotional responses*
--> learning to monitor thoughts (in three layers:)
1. core belief [deepest level of our thinking, underlying self-values and perceptions of the world, have an absolute quality: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the world.” etc.]
2. intermediate beliefs [expectations and assumptions, guidelines we follow, maintaining our anxiety and depression: “Always look for danger and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.]
3. automatic thoughts [immediate thoughts that go through our mind in response to a situation, usually negative and unquestioned: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.]

types of automatic thoughts:
•evaluation (evaluative thoughts)
•coping strategies
•avoidance
•

[cognitive distortions]
typical mistakes in thinking:
•*all or nothing* / all-or-none thinking (“If I'm not a total success, I'm a failure.”)
•*catastrophizing* [--> middle eastern fortune-telling, omen, foretell the future] ( “I'll be so upset, I won't be able to function at all.”)
•*disqualifying the positive* (positive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
•*emotional reasoning* (“I know I do a lot of things okay at work, but I still feel like I'm a failure.”)
•*labeling* (“I'm a loser.” “He's no good.”)
•*magnification/minimization* (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
•*mental filter* [selective abstraction] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
•*mind reading* [narcissism] (believe to know what others are thinking: “He's thinking that I don't know the first thing about this project.”)
•*overgeneralization* (“[Because I felt uncomfortable at the meeting] I don't have what it takes to make friends.”)
•*personalization* [narcissism] (believe others are behaving negatively because of you: “The repairman was curt to me because I did something wrong.”)
•*should/must* [imperatives] (having a fixed idea of how you or others should behave: “It's terrible that I made a mistake. I should always do my best.”)
•*tunnel vision* [cyclopean view] (“My son's teacher can't do anything right. He's critical and insensitive and lousy at teaching.”)


what is the most central belief about herself?
which experiences contributed to the development and maintenance of the her belief?
which positive assumption helped her cope with the core belief?
what is the negat[...]

[...]encies of “personal feelings”
?what is more singular than your “personal” highs, trips, crashes, “feelings”  ==> a text telling about itself (its ownmost experience of something that is radically singular)
-rhetoric of singularity
-(my point is that the expression of your) innermost experience (is often signed by someone else)
--> “distributed biographies,” thinking about sociality of perception

her poem is her textual body (<--> sexual body)

ecstasy
is subjectivity (permanently for Hoda) ecstatic?
this is the question of ‘where is the subject’? according to different practices with ecstasy we are outside ourselves. (in religion that is precisely where the ‘inside’ is located)
-permanent or structural ecstasy is clearly political
-ecstasy is disruptive

how much should I be invested or interested as a friend for your happiness and wellbeing?
•fellow-feeling
•sympathy (is expressed by:) returning feeling with like feeling

Sina: if a thinking makes you sad, that thinking is probably wrong?

within the rhetoric of integration a usual terrifying point is in which the duty of the migrant is to attach to a different, happier object
the future of reattachment --> Hoda
-in this integrative narrative, I have to be careful with assumptions that good feelings are open and bad feelings are closed

bad feelings are seen as orientated toward the past =/= my work on past


she said “here is the English-one” meaning the English translation of her poem
--> in the last five years i have been rifting between the difficult space between “here the Farsi-one” and “here the English-one”

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

#semester, seminar study the “scene of writing”
keywords: deconstruction, fabrication, articulation, plasticity

[week 1,2,3] encounters between psychoanalysis, deconstruction, writing, concepts of language:
•Derrida --> Freud / “Freud & the Scene of Writing” (43 pages)
•Fleming --> Derrida / “Cultural Graphology Writing After Derrida” (first chapter: The Psychopathology of Writing, 29 pages)
•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of writing as developed in Derrida's Grammatology with the new paradigm of plasticity, her interest in relation between form, materiality and meaning) / “Plasticity at the Dusk of Writing” (28 pages)

[week 4] 20th century sciences and philosophies, the notion of fabrication of concepts:
•Xin Wei --> Whitehead / “Whitehead's Poetical Mathematics” (19 pages)

[week 5] on articulation:
•Deleuze and Guattari / “A Thousand Plateaus” (chapter 3: Double Articulation, 32 pages)

[week 6] feminist and women studies, scene of writing:
•aesthetic tentacular[...]

[...]
•of pain
•of fantasy
•of hope
•of possibility
•of defeat
•of breaking and building
(--> a borderland)


metaphors that are also real places
figurings that are also (always unequally) lived in the flesh


to think “contact zone” instead of “binary shape”
ways of living and technologies, ways of doing the world forcibly brought together in relations of serious inequality, but which do not take the simple shape of dominator and dominated


*“abstractions are precious and they take a huge amount of work to know how to build them well”*

(?how do i know when in working with ajayeb) sometimes you are required (at the same time!):
•to be dead literal
•to be precise
•to be analytically good
•to be unforgivingly technically right
•to be flaming imaginative
•


*breakdown*: where the normalizing fails ==> something else emerges


*every collective needs people who feel:
•(a grace given to you by the structure of your cells, you don't know where it comes from:) “root sense that the world is not dead” --> a sense that things are moving and alive and future-full
•its people who feel despair (...emphasize the futurelessness of it all)

*!!!--> we (also) need sensibilities that are angrey at each other

(aligned with Haraway) my position has been that: we don't choose our sensibilities, we wake up and figure out what they are


(Haraway take on the ways we) may enginner as a species now (tech, syntax, etc.)


to refuse the story of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual lure:) *a perverse pleasure in believing in inevitable failure*


*transference is descriptively very apt for what goes on in artistic moves [<-- to be careful of]


**to risk a feeling of (despair, of...)

the ways some of us risk things intellectually and emotionally different than each other


prima donna: doing whatever one does without any particular effort to nuance anything


*multiple impossibilities
learning from religion, the ways of which the name of God has become an impossible category. both catholics and muslim shia (#islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and mattering in my ajayeb research? ways to respond to *the deadliness and th[...]

[...]l stage

-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage

---till here we were in the realm of play---

to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)

-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially hostile world) <-- this is difficult because commitments are asked for before particular identity roles have formed
}--> experiment and explore (in a ‘psychosocial moratorium’ [allowed adolescent role confusion]) ==> firm sense of identity
(experimentation is about identity formation?) --> [according to Erikson] only when identity is established [~ experimentation stopped] the questions “What have I got?” and “What am I going to do with it?” can be asked
[*]identity: to identify the object of one's fidelity***
-identity crisy crisis for persons of genius is frequently prolonged
-->? genital stage

-(20-39 years) Intimacy / Isolation --> Love
[Can I love?]
[*]distanciation: “the readiness to isolate and if necessary, to destroy those forces and people whose essence seems dangerous to our own, and whose territory seems to encroach on the extent of one's intimate relations”

-(40-64 years) Generativity / Stagnation --> Care
[Can I make my life count?]
guiding the next generation

-(65-death) Ego Integrity / Despair --> Wisdom
[Is it okay to have been me?]
(only now is able to) develop integrity

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

you have a ‘bad day’
(in Socrates:) because you are ignorant of geometry
(in Feminism:) because you are a man
(in communicative capitalism:) because you are ‘boring’


how to plot to take over the world?
[...]

[...]y’ --Despret--> our experience sometimes require us *to go farther than the instrumental (causal)* and to discover a place where disorder may be reestablished in the movement and contradiction

*anecdotic causality*
([in apass we constantly do] the practice of using) [*]anecdote: expressive causalities*
anecdote: the intersection between the artist (patient) and feedback (therapist) --> circular causality --> (helps the feedbacker or therapist) *to understand and create another way of thinking about disorder and confusion*


stoic distinction: event which are dependent on one's *will* =/= events which are in the realm of one's *desires* (one which one has no control)
--> closely related to the (Seligman's) *causal attribution: a theory of contingent causality affecting the subject in her or his interpretation*

•نسبت دادن attribution =/= explanation (behavior assigned to its cause) =/= inference (quality/attribute assigned to the agent's observed behavior)
◦can we do without *explanatory style*? (a person's causal dimensions of stability and globality) --> past dealing (optimism, pessimism, etc.)
◦can we do without *locus of control*? (a person's locus conceptualized as internal) --> future dealing (fate, hope, etc.)

stoic philosophy ==resulting==> therapy
([Holakouee's] stoic conception of) ****therapy: it is not the events which make people suffer but rather the perception they have of the events****


Aristotle ==> totality of causal explanation of the event
his theory of four causes [material, efficient, formal, final] is limited by the eternal relation between the subject (the creator) and the object (the created)
•[(let's say) Aristotle is creating an] anecdotic causality: the search for a remote event, apparently insignificant, which has as much impact as the material event which is efficient, formal, or final

Antique law --> effort to reduce the event to an equation ==permit==> determination of the responsibility: the primary cause ==> to reduce the overwhelming richness of reality in movement
--> in obsessional perspective of scientific research: reduce the quantity of information to make the reality clearer (more coherent) --> (a series of signs in hermeneutical perspective ==permit==>) “the image (the event) =/= the background (the sum of the events)”

(anecdote ~=) myth: an illustrative and contradictory example --> the defense against anxiety (in reality's confusion) : the categorizing of opposites in order to establish orderliness in the world of a search for causes [<-- which is a fable]
==> *the event (at the absence of significance of the signs) would justify the present reality* (==>? integration)
==therapy==> arrange the reality categorically & chronologically + enlarge on the reality by adding information

myth b[...]

[...]st a problem] =/= (we need more) to *seduce our evacuation from the terms that establish the problem*
(Shapiro)



•stressor ==> emotion (short, intense)
•emotion + meaning (cognitively processed repeatedly) = feeling (lasting, less intense, combined)
•emotions هیجانی + feelings احساسی = [*]affect ~= mood



(in apass)
•concept: a medium of conversation
•narcissistic research
◦understanding narcissism is the key to understanding mental health --> *(the experience of) being in a cult = being in relation with a narcissist*
•mode of attention that is didactic and forensic
•(in artistic research environments) most of time we don't have questions
we have games of language --> illiteracy
◦exam: pose your questions =/= answer to my questions
answers don't show your level of knowledge, but the questions you have does
•generative nature of melancholia [*melancholia ==> teaching*]
•(artist's) writing with pearls of wisdom =/= referential writing


three problematic loci in artistic research:
•garden
•archive
•map

*is every garden zoological? --?--> training for future (imperialism)
good gardener ~= good (feeling, caring) imperialist
-enlightenment approach to captivity --> new sense of civilization (what is proper)
-removing any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

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

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’




...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

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

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages

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

#cat's cradle

nature = figures + stories + images (~= topos, commonplace)

paying attention to nature like a child <-- Haraway

[*]trope: a verse interpolated into a liturgical text عبادات to embellish or a[...]

[...]

Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”

--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.

one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge



Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).

reified generalities that do not really exist: The Market, The State, and The People.

The duality emerges when one ignores the zone of overlap and reifies the averages.


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

[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real



... bewildering heterogeneity of registers in ajayebnameh عجایب نامه

... treating entities trafficking in the futures

active capacities of description

this is not a project of repopulating the social sciences with nonhuman beings

the symbolic function of language is about detecting salient features of the world that can be organized in contrastive sets
(can we think not in contrasts?)

this is not about trying to think like X, that would be transposition of a relational experience at another scale

(non-religious semiotic model)
bodily disposition ==(produces)==> perspective ==(produces)==> self

the beings in ajayeb (عجایب‌) are ‘alive’ because of their ability to ‘do things’ in the ways they come to represent and interpret through me

recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting


what is the sociocultural world we construct?


dream images, vivid mythical scenes,


form travels/passes through us

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

[Latour modes of existence]

(to distinguish types of)
incompatible truths

“truth"--is the expression of an encounter with forms of existence

to understand the others in the absence of a description of ourselves
(what is realistic?)

to direct attention towards the beings about which humans are interrogating themselves



عجایب‌ ajayeb is a ‘network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings

we are seek[...]

[...]tion of thought/being, being/action



حیدر آملی Haydar Amuli's delinkings (destroying precisely certain dialectics or dichotomies:)

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

Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)

-alame khiali عالم خیالی: imaginaire/Hollywood
-khiale khallagh خیال خلاق (--> alame mesal عالم مثال =/= alame ajsad عالم اجساد) :
1-khiale mottasel خیال متصل: imagining inherent in human
2-khiale monfasel خیال منفصل: imaginal apart from human
-alame hess عالم حسس: molk ملک --> universe of forgetfulness


Tonekaboni, is against: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
--> vahdate vojud وحدت وجود =/= vahdate mojud وحدت موجود
*danger: tarde amre mesali طرد امر مثالی ==> ma'ad dar amre khiali معاد در امر خیالی


death, life, past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) [Corbin]
and you bestow them to objects that you think they are “dead,” “alive,” “from past,” or “of future”


“khorre” or “khorne” according to zaratustra: a light originated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain techne.


the idea of a divine presence in *heikal* هیکل

according to Socrates: bodies are frames and tools of the selves (nofus نفوس)
according to Plato, what the self (nafs نفس) does not had essentiallsentially that it had to descend into the material world? what the senses told the self that itself could not say?


an islamic-iranian cosmology:
 -jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
 -malakut ملکوت (alame nofus عالم نفوس) (Psyche) --organ--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this inter-monde is where mater --> immaterial & immater --> material; jesm ruhani جسم روحانی‌ & ruh jesmani روح جسمانی ==> constant happenings of historic nature ==> Ma'ad معاد) --> amre mesali امر مثالی
 -molk ملک (omure mshhud امور مشهود) (Sarx)


[Ashtiani, 2nd vol, p44, footnote]
ensane okhravie daraye badan (انسان اخروی دارای بدن) --> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
([...]

[...]on, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (Kohn, 2009)] --> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ~=? angelology (iranians loved angels and were good at angelologic thinking, it was a technical term in knowledge production regarding *categories and types*) --> Platonic + Zoroastrian + (shiite) Islamicate [via Sohrevardi] cosmologies
-the angel/type that both emerges from and sustains the many lives of its many tokens (~= tashasho تشعشع).
according to ancient iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but there was no correlation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/sense/reason (sho'ur شعور.) their relationship is of rage and love (ghahr قهر and mohebat محبت,) according to Sohrevardi.
-what question is posed from somewhere (slightly) beyond? a question includes the likeness of its answer (Kohn, 2009)
-the angel of type is all about ‘being in futuro,’ which captures the logic of life's continuity --> “over the horizon” houses this “living future”
-What is the relationship between this angelic world beyond us and the sociocultural worlds we construct?
-“mosol” مثل : the realm of objective “stuff” that exists out there beyond us, on the other.


*Barzakh برزخ =/= anvare pak انوار پاک (pure lights)
Barzakh = seperation, obstacle, pardeh پرده, veil, (shadow? mediation?)
-everything material that can be addressed sensually, an evil negation.
-Barzakh is dark (that is a different kind of Barzakh than what i talked about with Mi? not really, there it is theorized as *shadow* and inter-mediation)
-projections happen in Barzakh



<br /> [from MOP with Mi]
We both take interests in morphology of historical forces and intensive thinking under the influence of materiality. To traffic in the tropics of an isthmus between the sensible world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced pasts.
...
We are here on this site in a landscape of memory, in a progressive user-friendliness and a technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ontological intermediate realm of images and forms, the creatures that populate this world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to[...]

[...]wo magical canvases / magnetic disks: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of Memory (lohe hafez لوح حافظ), while listening to the virtual narratives of Ghahveh-Khane theater. Which creatures have you encountered, in your travels, that bypass human installations (of memory)?

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

a Zoroastrian data: pre-existential ~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)

[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

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

[Avital]

what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)

Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?

how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.

What kind of rigor is “a certain kind of rigor”?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the *promise* of a certain kind of rigor.

the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the desig[...]

[...]r its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)

Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?

how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.

What kind of rigor is “a certain kind of rigor”?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the *promise* of a certain kind of rigor.

the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind

{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”

trials and tryouts

[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

what are the conditions for thinking ‘through a problem’?

[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”****

[origin] ==> temporal hysteria ==> [effect]

what tensional drama is occurs in the noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)

...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**

knowledge and test : it is not clear even that something is known until there is a test for it.

(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself

The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”

...generous failure, productive of disclosure

...treaties suspend violence only momentarily, artificially

----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem[...]

[...]the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind

{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”

trials and tryouts

[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

what are the conditions for thinking ‘through a problem’?

[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”****

[origin] ==> temporal hysteria ==> [effect]

what tensional drama is occurs in the noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)

...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**

knowledge and test : it is not clear even that something is known until there is a test for it.

(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself

The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”

...generous failure, productive of disclosure

...treaties suspend violence only momentarily, artificially

----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability

...Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?

If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry--in sum, as a world-historical shock of intrusive violence that disrupted all sorts of ecologies, material and immaterial, conscious and unconscious--Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (Ronell)

uninterrogated durability (as a first-rate value on earth)
[...]

[...]s as “knowable.”

...generous failure, productive of disclosure

...treaties suspend violence only momentarily, artificially

----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability

...Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?

If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry--in sum, as a world-historical shock of intrusive violence that disrupted all sorts of ecologies, material and immaterial, conscious and unconscious--Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (Ronell)

uninterrogated durability (as a first-rate value on earth)

(American) athleticism of identity switching----it means that anyone can in principle try anything out

Dr. Frankenstein's new *experimental jouissance*

experimenting inhabiting acts of promising (calculating or anticipation----acts by which the future can be nailed down)


It is thus that the maddest and most interesting ages of history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (Nietzsche)

flora and fauna

this is not the scientist obsessed with an idée fixe--but one capable of uprooting and going

...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts written in stone

register(s) of understanding


A new fold in metaphysics, testing--that is, the types of relatedness that fall under this term--asserts another logic of truth.

A kind of questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, measuring, probing, determining the “what is” of the lived world.

i marvel at...


wonders of...
marvels of...
unheards of...
mazhar ol-ajayeb مظهر العجایب
Motehayeran-e متحیران, Tahayor تحیر ~=? to wonder
dar ahval-e... در احوال
dar khavas-e... در خواص
navader-e... نوادر
sefat-e... صفات


ta'ajob تعجب =/=? heyrat حیرت
the mode of attention in ajayebnameh is tuned by ta'ajob (wonder) away from Iranian mystic preferences over transfixation and rapture (heyrat)
which literary or (not)knowing positions are installed in these two (observational?) stations?
the subject of ta'ajob is moved otherwise
[...]

[...]ological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)

memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]

the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them

*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد

the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)

(greeting is the poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to [...]

[...]rigin
promoting the ousider to insider (who now holds an Ursprung and origin)

re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]

the illusion (and comfort) of noncastration

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

duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed

vomiting ~= healing



*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is

() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•

(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward




the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام

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

(the word) wonder, it worlds.

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

work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)

in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that my work has been all about Iran-centrism?)

gaps in cultural space that epistemology has not filled

hermeneutics =/=? epistemology

history of truth


*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <-[...]

[...]g too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward

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

the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام

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

(the word) wonder, it worlds.

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

work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)

in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that my work has been all about Iran-centrism?)

gaps in cultural space that epistemology has not filled

hermeneutics =/=? epistemology

history of truth


*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving


(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی‌ fish) [reflection of the moon in water] --> mah (ماه‌ moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the knowledge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد

(ajayeb-e aab) عجایب آب
آشنا ashena (=/= stranger) in Farsi comes from the relationship with water and swimming, somehow knowing the water
cognition (in Greek cogn, ‘having learned’), in Farsi shenakht (شناخت) is rooted in water, ashena: shenavar dar bahr budan شناور در بهر بو[...]

[...]in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)


knowledge industry or “scientific factory”

how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power

“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)

(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)


talking is also thinking


speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-abilities are activated (?)

ajayeb is crafted responsive stories about life --> question of responsibility --> what kind of responsibilities are activated in the SF worlding (including reading it now) of ajayeb?


(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to tell better stories about the past*
*writing ~= (wonder:) a careful attention to differences in the practice of worlding the past. (demanding like a cat walking on our keyboard, interrupting you [Kenney])

(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?


ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relevant knowledge’ may be produced. If we pay due attention to it, we can learn, discern relations, and multiply entities and ratios.” (Stengers 2011)

eliminativism: the belief that one story or one set of practices (usually called rational or scientific) can explain n[...]

[...]of enfolding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)

“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids


(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care

>
project of *narrative remediation*, to re-story, to stage matters of care differently

(biological) ‘resilience’ is a tricky thing to narrate in ‘relational worlds’ (=/= military world) abounding with transforming and transformative agencies***

to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)

(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)

--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous resps responses” **Hayward

thinking with animals : {figural + literal}
spiders, rats, ...

“the transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”

criticism = speculative fantasy

undoing the eye's property of vision (Kelley and Hayward)


([my account of] ajayeb's stories are) moral tales that model an ecological attention to relationality, vulnerability, and resilience ==> living well in a world contaminated (by all sorts of linguistic and chemical animacies)


*traumatic hope*
(Sedgwick: the reparatively positioned reader tries to recognize the fragments and part-objects she encounters or creates ~= what i am doing)

why tell stories like this, when there are [...]

[...]adition and the everyday lives of riparian (رود کنارى) Muslims [...]

riparian context ساحل کنار ,رود کنار ,حریم رودخانه
[context =? کنار]


“BE!” بععععع بع ع ع ع ع ع ع ع ع


Ikhwan: every creature knows and speaks of creation
that knowledge is not privilege of humans
that it is the failure of humans to imagine that they live in the presence of mute nature

نکیر و منکر interrogations by Nakir and Munkar, faith-testers of deads in their graves

دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of humans to sustain cross-species companionship --> the visceral dislike of the dregs of the many existence of dogs
--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (Naveeda's work in chauras)

one's future animal self

(هشتاد ساله) octogenarian mindful of life's finitude
-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss

“earth breaks so much” --> ?>

suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (Naveeda's beautiful research in chars)

visiting of shobhe to the town
/> (shobhe gave the town a visit)
شبهه
شبح شبهه

bringing bits and pieces of songs from many places... over their cell phones... being well versed in the different types of music to be able to tell the songs apart...
(Sven, )

attention to the physical surround of the religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil composition, etc.

(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]

dwindling quality of life (and diminished humanity)

(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause

* what_ gives a pause ?


*species self-perpetuation is som[...]

[...]an 2014)

...the time of the arrival of clay is not assured
the inability to perpetuate human life*

the materialist metaphysics of Creation in non-elite belief

“you should not let a dog lick you.”
or “pigeon feather containing 40 different microbial diseases.” #clean
or “they are very dirty and will pass their germs to you.”

cross-species fraternity to the assertion of superiority over all animals

pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)

...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat who entered the house, the ants, the plants in Tehran, ...) [<== because of my own marginalized being?]


being fated (together)

...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment****

...End Times bringing a fearful apocalyptic future into the present, evoking the eternal quest for union with a beloved without end, while not focused on a specific horizon


*foreshprtended horizons*


intensification of existing scenes of suffering

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

[Delanda]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/--new-materialism-interviews-cartographies?rgn=div2;view=fulltext

topology =/= Aristotle's geometry (his “genus” and his “species.” )
genus =/= species as a contingent historical individual
species =/= topological animal (a body-plan)

topological properties like connectivity (=/= metric space)

“[...]I surely reject the idea that morphogenesis needs any “mind” to operate. I also reject the neo-Kantian thesis of the linguisticality of experience. [...] Are we to assume that those ancient hunter gatherers lived in an amorphous world waiting for language to give it form?”

“rejecting the linguisticality of experience (according to which every culture lives in its own world) leads to a conception of a shared human experience in which the variation comes not from differences in signification (which is a linguistic notion), but of significance (which is a pragmatic one).”

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

*refraction* (vajje.com/search/کسر)

it is insane how the cold-blooded fact of the modern science has singled out individuals and species in a manner of objective study. the idea that one must individualize the subject of research is unacceptable. how we have allowed ourselves to separate the wh[...]

[...] in the manner in which the other addresses you [--> my apass bow and arrow, was about this suggestivity]

the apparatus of question (that you suggest,) activates some modes of existence rather than others

...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and animals)

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

my practice and work on ajayeb is grounded in the history and materiality of scientific practices

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

(ajayeb's) particular and exceptional nature

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

(Despret)

“anthropo-zoo-genetic” : a practice that constructs animals and human

(how can i design an apparatus for ajayeb) to perform availability?
(build) questions that construe and construct signs that ‘make a world’ for the animal (entity of the ajayeb)
-how can i offer possible interesting becoming to the animals of ajayeb, in offering a way for them to articulate the system, (not to make a system that articulates them)

(in experimenting with ajayeb) how can i involve my body, involve my knowledge, involve my responsibility, involve my future?
-how to let them adopt me?
-to produce an ajayeb body to allow a ajayeb world to affect me

the world of ajayeb is a richly articulated world =/= a world of enthusiastic automata (one who is only moved by itself) observing strange and mute creatures

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

[Mersad al-ebad] tabaye-i طبایعی (materialist)


historical specificity(s) of animal-human relationship



(worst-)translated science

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

[Haraway, Queering the non/human]

‘companion’ [she starts by showing the danger of the term like any other term]

reducing type is among other things at the heart of racism
types: colonised, enslaved, non-citizen, animal, refugee, [etc.], typological female reduced to her reproductive function,

secular semiotics (never nourished us?)

queering: the job of undoing ‘normal’ categories, [sorting operations]

...patterning, consequences, and the possibility of response.
queer, off-category, sf worlding
(what are the SF worldings of ajayeb?--SF as building alternative ontologies. finding absent but possible presents--whether presented as elsewheres or other times. “[...]an elsewhere from which different [...] articulations of naturecultures and alterity could be explored.”)

“The one who would be normal, in a category of his own” --> ends badly

(human scientist's) deadly one-way test: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other

[...]

[...], consequences, and the possibility of response.
queer, off-category, sf worlding
(what are the SF worldings of ajayeb?--SF as building alternative ontologies. finding absent but possible presents--whether presented as elsewheres or other times. “[...]an elsewhere from which different [...] articulations of naturecultures and alterity could be explored.”)

“The one who would be normal, in a category of his own” --> ends badly

(human scientist's) deadly one-way test: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other


[Seed Bag]

...the problem of destruction and wounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.

(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;

Homebody / traveler

...disruptive details of good stories that don't know how to finish

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

[Barad]

[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.

Barad's mother's question: “what good is there in offering recognition that can't be recognized?”

[...] there is only the ongoing practice of being open and *alive to each(other)* meeting

“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”



*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)

the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]

materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my [...]

[...]t: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other


[Seed Bag]

...the problem of destruction and wounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.

(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;

Homebody / traveler

...disruptive details of good stories that don't know how to finish

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

[Barad]

[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.

/> Barad's mother's question: “what good is there in offering recognition that can't be recognized?”

[...] there is only the ongoing practice of being open and *alive to each(other)* meeting

“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”



*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)

the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” per,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]

materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th cen[...]

[...]ntinuous determinable interactions such as the values of the properties obtained can properly be assigned to the premeasurement properties of objects separate from the agencies of observation

(*)concept: specific material arrangements, concepts are defined by the circumstances required for their measurement

(is Luisa's “wholesomeness” also about a feeling for inseparability?)


deployments of power <--> body--{bodies, functions, physiological processes, sensations, pleasures,}

matter is not an end product, rather an active factor in further materializations
(*** matter materializes ***)
matter's ongoing historicity

precise causal nature of productive practices ==> differential constitutions are marked


ajayeb: a host of material-discursive forces

*for ajayeb i need to rework notions of:
•discursive practices
•materialization
•agency
•causality
*without:
•resorting to the optics of transparency
•the geometric of absolute exteriority or interiority
•theorization of human as either pure cause or pure effect


*any entity's ontology (its cast identity) is always open for future's reworkings* (Barad)


adding a Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
{how to make things unthinkable? not available to think with. what should be an “unthinkable” theory of relations?}

(Descartes's epistemology --> representationalist structure of words, knowers, and things)--> transparency of measurement (transparency of language) =/= Bohr's epistemological framework (after his empirical findings of an inherent discontinuity in measurement ----%> wave-particle duality paradox) ~-> Barad's “causal relationship between specific exclusionary practices embodied as specific material configurations of the world [~= discursive practices, (con)figurations rather than “words"] and specific material phenomena [~= relations rather than “things"]”

(*)position (~ specific physical arguments, [=/= well-defined abstract concepts, inherit attribute of independently existing objects]---> go to critique of ‘positionality’)
“position” only has meaning when a rigid apparatus with fixed parts is used (for example a ruler is nailed to a fixed table in the laboratory ==> establishing a fixed frame of reference for specifying “position.”) --> any measurement of “position” using this apparatus cannot be attributed to some abstract independently existing “object” but rather is a property of the ‘phenomenon’ : ***the inseparability of “observed object” and “agencies of observation”***
--> simultaneous indeterminacy of “position” and “momentum” [*momentum*: material arrangement involving movable parts] [--> [...]

[...] {cause} (in their ‘differential articulation’ [~= intelligibility]) }--> in science this is called “measurement”

(question at Juan's work on clay:) (what could challenge?) the representationalism's construal of matter as a passive blank site awaiting the active inscription of culture (<~=> the relationship between materiality and discourse positioned as one absolute exteriority) ~~--> Butler's incomplete reworking of “causality” ==> her (anthropocentric, ensan ashrafe makhlughat انسان اشرف مخلوقات) theory of materiality is limited to an account of the materialization of human body --> the construction of the contours of the human body
(Butler: performativity understood as iterative citationality)
(intelligibility is not always a human-based affair)

(question of ‘agency’ and ‘causality’ at Sana and Hoda:) what possibilities exist (for agency) for intervening in the world of becoming?
@Hoda: there is no geometrical relation of absolute exteriority between (nor an idealistic collapse of) a “causal apparatus” and a “body effected” ----> ****an ongoing topological dynamics that enfolds the spacetime manifold upon itself**** <== apparatuses of bodily production are also part of the phenomena they produce
}--> **future is radically open at every turn** (Barad) [@Hoda --> her notion of overdetermination (جبر jabr?) --> what if she use “constraint” instead of “determinist”? esrar/ezterar ]--> enactment of a causal structure : particular possibilities for acting exist at every moment
-a term for Hoda: “causally deterministic power structures”

(*)agency: changes in the apparatuses of bodily production***
enactment of iterative changes to particular practices through the dynamics of intra-activity

(*)objectivity: being accountable to marks on bodies (=/= exteriority)
agential separability ==> objectivity
(Barad, Haraway, Kirby, Rouse, Bohr:) there is no such (“knower”) exterior observational point
@Laleh: we are not observers outside the world, not simply located at particular places ‘in’ the world (--> positionality)

(question at Aela:) the geometry of absolute interiority --> reduction of effect to its cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)

***it is the very existence of ‘finitude’ that gets defined as ‘matter’

narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)

(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity

“I'm trying to complicate the locatability of human identity as a here and now, as [...]

[...]hrase “trapped in the wrong body” as less about authenticity (fixity and normativity) than about *textures of spacetime* (prefixial movements)?

[harkate johari حرکت جوهری ~/=? harkate pishvandi حرکت پیشوندی]._/'--> Sadra


(Susan Stryker warns) that transsexuals, in their capacity to be monstrous, arise, like Frankenstein's creature, from the operating tables of their (re)birth as “something more, and something other” than their medical service providers may have intended or imagined
more & other =/= with & of


*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering


*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations

(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences

“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”


trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
•biopolitics
•climates
•ethics


we have to negotiate the [contaminated concept of] human --(to deal with)--> the persistence of humanism in structures of thought


critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.

robust, nondualistic theories of human/animal

Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastline[...]

[...]ls (zoo) shape the making of text, study of ‘the literary animal’

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

Katie King

“flexible knowledges” on the edge of validity ♥ (--> almost invalid*)

fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization

changing patterns of interaction

(aren't we here to) change the patterns of interaction
(aren't we here to) change the faith of letters and love stories

reenactments (are fantasy practices and realities) =/= simple, accessible, and democratized (knowledge)

“layers of locals and globals”

[somehow I couldn't feel in his long term project what is Kobe's relation to] (processes and their product that require) developing and learning new skills, pleasures, and communities

-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ajayeb was busy with

***we are always doing both “purification” and “hybridization”
[]we direct our attention simultaneously to the work of purification and the work of hybridization ==> we immediately stop being wholly modern --> *our future begins to change* / *our past begins to change*
[my work on ajayeb (“hybrids down below” {Latour}) is precisely about (this kind of) transformation of pasts and futures] ==> meeting companion species {if my work on ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the edge of my paper, what is it good for then?!}

(*)companion species: assemblages of living and non-living ‘species’***
(Janina is all along engaged with companion species)


(an strategy:) allocation of responsibility for grasping information

assemblage at various levels and sublevels characterizes *explanations* and *practices*

technoscientific tsunami that will obliterate prior practices and cultures...

(learning to) see old and new forms of confusions, docility, subjectivity, morality, agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation


Alberti: bodies of Minoan figurines “wear” the appropriate gender for a specific ritual practice, they don't “bear” gender (as their essential feature) ==> gender salience is always in question, not a propor presupposition
“sex has emerged as a salient attribute of the pot's character as a pot”

when zoomorphic figures are present...

ajayeb's zoomorphic figures with their salient attributes are not “purposed” necessarily being to encode their belief-system onto objects that we may read today--like story-board--but rather to make interventions into the world of human-nonhuman relations. to either assist or resist such transformation[...]

[...]d other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*


***who/what introduces what feelings to whom?***

‘question of power' = do you go along with it?

sometimes the Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort' = (your or some) bodies “go along with it”


bond-->{ affect ==> we search for an object }


...certain objects already circulate as socila goods before we “happen” upon them --> we do not just find happy objects anywhere (--> how happy objects are found in Tasavof? located, lost, transported, sold, advertised, criticized, etc.) *happy objects point us somewhere, a “where” from which we expect so much (--> happy objects of Tasavof [or HOT] {Qur'an, khezr, woman, poetry, .../ قرآن / خضر / زن / شعر}-->their sense of values, practice, styles, and aspirations; where do they point Iranians? beyond, Zolmat, animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects?) ~~--> relocation of expectations:
•from beyond to earth
•from global to local
•from future to now
•

in situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role? ==> (re)location of responsibility

self-exclusion

to make Iran or India or Germany happy “in bed”

(@Sina) *what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.

idiosyncratic likes (or dislikes) =/= jouissance

Ahmed reading many narratives of freedom, in which an indifference is “directed” as the apparent gift of freedom (, father becomes indifferent to what her daughter does as long as it makes her happy) --> the unhappy objects of difference

fantasies of proximity (in sense8 TV series) --> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”

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

how to learn to read the discursive practices of being of ajayeb? the ways each being proposes its own (or another's) changing geometry and topology, their boundary-drawing practices, their differential productions, and how each being makes sense of its world
-(the authors and beings of ajayeb,) what are their capacity to discern the reality of their (relational) nature?
-how their determinate position (in their relational nature) is or may be (usefully) (con)figured as *specific connectivity*? [the question of specific connectivites of ajayeb]--> this requires from me poetics: diffractive descriptive acts
-what are the ajayeb's beings and mine intertwined pr[...]

[...]for the same thing:)
•forms of emergent in the conduct of life (Nietzsche, Foucault attending to the intimate relations between knowledge and power)
•worlding, the mirror play of materiality and its poetic composition (Heidegger)
•planes of expressivity reaching a point of recognition or force (Deleuze and Guattari)
•the shimmer (Barthes)
•rhythm in itself (Lefebvre)
•structures of feeling into political theory (Raymond Williams)
•forms emergent in the conduct of life are immaterial matterings --> *the contact aesthetics* of natural and dreamed up things throwing themselves together (Stewart)


ajayeb is a literally unblievable image, a sociality, a muscle, a world thrown together in a sensory refrain witnessed by a present subject; collective dreamed up nature and historical presents ripe with rhythms and speeds, with streams of matter and thought; ajayeb is a capacious assemblage

ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events


lostness or reslessness of drifters

fantasies of potential “home”

(a plce of) abjection of state neglect ==> production of future


(Stewart's) the middle-class mobile citizenship and the proper traveling subject


Janina's “i don't know” s
a material semiosis of choices


what are ajayeb promises?
wtinessings, encounters, timeouts, fantasy, distraction,


a 19th century elite tradition of secular pilgrimage to the sacred

pursuit of see-it-yourselfness

a spectacular form of amnesia *


(the joints of my pop-up book) spin around fantastic axes


Stewart: “the state of public transportation in the U.S. is an event in the worlding of bodies in motion"r /> -a landscape abuzz with connectivity


shape-shifter jumping between composition and concrete


my apass project:
(sharing with you) the pleasure of recognizing a described world (in ajayeb)***
(i can sense the ajayeb's) pleasure in describing the animacy of forms
-describing a world is the pleasure of sensing the incipiency of *form in matter* and fantasy and the effort to draw the lines of form's traces. still palpable even it only imagined (Stewart ***)

(ajayeb's) heady business of making sense out of what happens
-to venture out in the manner of
-ajayeb sings an autopoetic refrain scoring and unfolding
-gesturing into form, a magnet burdened with impressions

textures give way to qualities of form


*before the blizzard: the sea monster

______________


Xh1IgPomwW8 Stewart's experiments coming at the phenomen[...]

[...] Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ears, mouths, skin)
-properties of materials and their relationship to form only ever emerge relationally }--> how can i construct an approach for iranian miniatur, or radif in these terms
◦countors --> decomposes to the shape of horses
◦gold
◦fields
 --> and these forms emerged for people *who knew how to see it*
iranians experienced everything about the world as ‘...’ ? (جای خالی را پر کنید) --*-- the growth of children in an unreliable world نگرانی (#modalities of negarani)
inconstant and unreliable, continually threatening to transform ==> ontology involving matter =? metaphysics

(the drama of) finding the correct scale


***(Bailey > Alberti:) (“paradox of multiple worlds”:) when “other worlds” are precisely what is expected by an audience for whom the world is inherently unstable *** [<-- this is an iranian mode: loving outsiders, construct metaphysics, proliferating ajayebnameh, make belief in images, make thinking about kharej خارج, loving America, etc.]
}--> this was also why i couldn't think with Pierre's “other future” proposal; i am already living it


Alberti asks: will an ontological shift in scale reveal new ways of cenceptualizing the miniatures (the patterns)?

in Miyazaki the figure's size are part of an instantiation of scale rather than respond to an imposed scale
a scale must grow indiginously


Amazonian soul <~~--> harkat johari <~~--> tey-ol-arz طی‌الارض --> teleportation and tazkie nafs ?!
-designating a condition of transformability: all bodies contain the potential to transform into other bodies --> intrinsic capacity to be something else --> harkat johari حرکت جوهری
*tey-ol-arz --> intrinsic capacity to be somewhere else; [is tey-ol-arz in tasavof also about scale, body? (intensive difference) (condition of transformability is articulated in tey-ol-arz in terms of geo-temporal scale shift...)--> a moment of indiscernibility between “here” and “there” --> a super-divided being (intensive multiplicity) --> *(a specific form emerges:) a dynamic and intensive corporeality* (--> excessive intensity of all spirits) --> my argument is that tasavof is not the negation of body in favor of soul --> the key is not size or time but intensity or excess ==> to think tey-ol-arz: to think in many kinds of times, flesh, vulnerability, etc.]
tey-ol-arz metaphysics is based on the idea of a radical and infinite superposition of states: insides and outsides ~= heres and theres : are figures and ground to each other (--> #beyond)
--> there is no interior space to the body (~ there is no there/beyond to the body,) just an invisible body


#work on an exposure of[...]

[...]ing different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each


[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into


______________


archaeological material ~= myrtle (=/= marble)


[*]ontology: a theory and experience of what exists


*hylomorphic model of production (underlined by the substance ontology) ~= marble
=/= myrtle
=/= ajayeb's inscribings
a making which assumes that form is inscribed onto passive matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in social relations
~ form is brought to matter by an agent with a design in mind (Ingold) --> a concept of material culture in which “brute matter” is shaped by cultural agency
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states


[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend reality from distinct points of view (Viveiros de Castro)
-it suggests that there is no interior space to the body, only superposition of body and soul: the human form is, as it were, the body within the body, the naked primordial body [hayula]--the soul of the body --> infinite superposition of states #tey-ol-arz
--> the body, not the mind (or ‘soul’), is the seat of knowledge, different parts of the body know in quite distinct ways: (loci/organ of knowledge:)
•hand knowledge (meken una)na)
•eye knowledge (bedu una) (particularly prominent sometimes...)
•ear knowledge (pabinki una)
•liver knowledge (taka una)
•skin knowledge (bitxi una) <-- knowledge of sun, rain and wind is acquired through the skin
(painting, ear piercing can also facilitate the absorption of knowledge into the body)

[*]bodies ~= artefacts : sites of subjectivity
•the body is fabricated, just like the pot [Alberti]
•as ‘lived experience’ performs, communicates and extends personhood through inscriptive and representational practices that fully incorporate material culture and the surrounding world. (Joyce)
•people are made: bodies are composite transformations of artefacts from the time of myth* [for example] Wari pay much attention to human bodies to ensure proper growth, which is regarded as a collective responsibility: they are moulded and shaped by kin from foetus through to adult. actions carried out on the body, such[...]

[...]/> •‘play at’ archeology
=/= Simon Callery

Alberti > Russell
transform archeology from metaphor to allegory --play--> archeology-as-aesthetics through performance [--> risk of undermining and reinforcing art as a subjective practice concerned with only aesthetics and affective]


craft: a model for careful practices and knowing the world =/= artwork: a model for how to break out of disciplinary frames and how to think of the ontology of archeological things [--> what Sennett calls epistemic breaking]

questions for the art:
•what effect is produced?
•how does this effect wrench from its materiality what has not been perceived or sensed before?
--> for archeology same question, from the material that remain from the past in the present

(the traditional task of art:)
•defamiliarization: to estrange our common consciousness and sensations of the world
•place of immanence: to project the coming of something materially new that is latent in our current reality. to *treat facts as events* that are about to come into being
•art is non-conceptual : impacting the nervous system without conceptual mediation --> sensations are monumentalized in the artwork for the future
•

...to treat the material of the past as anticipating something new

(my research and work on bestiary:)
•how can we produce new works that challenge us to think and experience archeological things (ajayeb) in new ways without resort to explanation or interpretation through a process of disarticulation, repurposing, and disruption of archeological artworks with a political intent in mind? (interpretive framework)
•how to allow ajayeb to continue to operate effectively on us?

both affective and historical force (of ajayeb)


art engenders material becomings (classical definition)
art engenders imaginative becomings

learning from archeology: to be pre-conceptual : the process of craft, to grasp how concepts make their way into things


undisciplinary space (instead of transdisciplinary)

disarticulation: repurposing and disruption of archeological artworks with a political intent in mind
--> cannot escape the anecdotal when it comes to interpretation --> artifacts (for example a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)

historical energy (force) of things = something of the past that endures in them


(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]

--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)
[...]

[...] (Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”


*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality

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

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

“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges

(Katie King's) bits of pastpresent, a tool for scale making
~(Weston's) time claims
[*pastpresent: decline epistemologically charged purifications that devout complaints of “presentism” mandate]

-in my research (willing and required to become a beginner) i am asking: why past and present are so easy to separate?
(~~--> how our vision of past and future creates our present?)
==> directions, spinning dynamics,

in a sense my work on ajayeb is a critique of “presentism"[= overvaluing historically and culturally local constructions of the meaning and importance of a particular set of stories and their conditions of production (of “ours”). (for example the “future” story)]
-->? speculative presentisms (Dinshaw's queer historiography)

*globalization: “that travelogue of distributed, heterogeneous, linked, sociotechnical circulations that craft the world as a net called the global” (Haraway)
~= processes responsible for the power and mobility of media, money, politics, sexualities, and knowledge practices*** --> these meanings and powers can be “glocalized”: altered, filled in, indigenized, and reunderstood *within local agencies*(: people, art forms, practices of everyday life)
(globalization processes) ==> academically uncomfortable and sometimes politically reprehensible سزاوار سرزنش forms of hybrid histories

(Katie King's flexible knowledges:) layers of locals and globals

my aim in my research is creating *struggle for understanding* [= many communities involved in reading, writing, interpreting,] --> ***we are all members in these communities struggling for understanding***

Urton paying attention to decompiling intermediaty positions between so-calles reading and writing --> string records --> numerical accounts or maps or... ==> histories and narratives

my research on ajayeb in apass as a practice is about *disassembling and reordering classifications we use to access pasts*

[...]

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

urban jungle
jumble of diversity + imperial planners
excessive teams

technique of unmapping, for separating paired projects and effects and places and things. (for example unmap state and capital from diversity places)
•spread obscurity
•to know something from disordered edges (=/= ptoductive edges)
•what grows in the seam (to begin with)
•pleasure of variety beyond the domestic
•how places are differentiated and specific





Global Futures
(a game of) possibilities of contingent connections
a game that develops our ideas of the productivity--for better or worse--of contingency
a game to appreciate contingent connections [=/= stale and dangerous predictions (==> mithridatism)]

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

*Tsing: “Contingency surrounds us, but we ignore its power to shape the future.”


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

}--> There is no room for contingent connections in any of these predictions


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

--> since the end of the Cold War:
•global expansion of a few giant corporations
•the great flows of people from one continent to another
•forging of transnational standards for economics and politics
•development of wi[...]

[...]the world]
(parties might be: groups, institutions, ideas, identities, things, or beings. chili peppers and Thai cuisine; African rice producers and the Carolina coast; astrolabes, compasses, and plane tables)

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

example:
•not coalescence story: to say that a cat and a goldfinch are both animals. or to imagine a pet store that sells both
•coalescence story: a cat-feeding fad that requires that cats eat nothing but goldfinches to give the cats a sleeker coat, while goldfinches become seriously endangered because of the program <-- *both cats and goldfinches are changed in the encounter*

coalescence can be unintentional, seriously damage collaborator and the world

missions could be:
•create a revolution
•corrupt a nation's government
•use a natural resource to create havoc
•revitalize an ancient philosophy
•


future-making cards:
icons of historical agency
they represent the world through stereotypes and symbols
used as an ideology about X (=/= as the real thing)

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

*world power =/= world time*

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

coercive international development<br /> civilizational paternalism
free-market bullying

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

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

Nagel: the fact that an organism has conscious experience = there is something it is like to be that organism {--> subjective character of experience}--✕--> analyzable in terms of any explanatory system of functional states, or intentional states

Blade Runner's notion of “soul”: ascribed to robots or automata that behave like people though they experience nothing

physicalism: phenomenological features must themselves be given a physical account

...if one travels too far down the phylogenetic tree, people gradually shed their faith that there is experience at all
[...]

[...]/> doom, ruin, entropy --> udyr (in norwegian u-: non- or bad, dyr: animal) bad or corrupted animal, nonanimal, monster, (rootless existence)

udyr (gate keepers creepers) <--?--> div (defeated)



--performance--
rotating styles of: folkloric ballads, existential meditation, doomsday rant, elegiac oration, children lullabies --into--> a singular blast of an account of a devastated space --mobilizing--> legend, omen, song, myth, fairy tale, mutated war cry
[these potent signs are sneaking in the work “stranger within,” it is not just a historical dreamscape]
-the masked actors on stage have taken a venom (becoming faceless engravers) to cross into the next level of temporal experience --> ???
-muted rage and ecstasy indeterminacy positioned as creeping towards the midnight of moving & no longer moving... (as human? --> conflicting ways of being human; to acknowledge human & violence;)


--travel--
visiting an alchemy of domestic proclamations (homes) with its own lethal consortiums of drives (conversations); visiting sites of pure participation, the most savage, the most modern, creating a respond characterized as both ultra-alertness and insomnia of anticipation (acts by which the future can be nailed down) ==> becoming a *faceless engraver* (to remain fugitive and errant --> a course of action supposing a discontinuity that must be overcome in order to define a trajectory)
(Jassem and Mia are capable of being) bodies fully engaged in perspectival communication and battles of will, provided with affect and capacities, capable of knowing different things, types of relations they entered into =/=? poltergeist



--research--

trap <--> omen
lava <--> ice

•unstable space
•process ~= performance ~= meeting -->{
◦dinner --> *transaction* (what did you learn from the dinner that you bring?)r /> ◦invite (exchange???)
◦respect & resist


now:
•something need to be named
•something need to be staged
•(something need to be styled)


Jassem's model:
you go through 5 minutes of hell then you arrive and unleash all your powers (--> talk about questions, art, history, self, etc.) then go there and perform together


contract of misunderstanding the “dance” (proposed by Jassem and Mia)
--?!--> categorically dance is misunderstood, dinner is understood


the rawness and minimalism of the performance <--?!--> richness and density of the research
(“<--?!-->” : question of reference?)

(not to make the performance mimetic)?
(but make it mnemonic --> designed to aid the memory)?
(but not anticipatory ==> omen)



for Jassem and Mia:
•what is the sign of danger?
•what is the s[...]

[...]damaged subjectivities
•damaged communities
•damaged relations ==> Udyr monster
•damaged ecologies
•damaged histories ==> insomnia
•

(@Jassem and Mia) is there (only) death at the end of entropy?
sequence of events from the point of view of plague narrative
extermination + determination, laws of identity, repetition

the material despair of a colonial capital modern condition leading in high speed to the entropy of cultural-individual ethics, under the overwhelming weight of tangible misery --(Jassem and Mia)--> cognize the immediate material urgency of the endangered subjectivity



--faceless--
nonanimal --> nonhuman + nonanimal ==> destabilizing effects
with their flexible plasticity, has an issue with appearance --> subjectivity's disassociation from the world
[in no (or which) calculus of assurance are they moving?]


ruined main body (of the performance)
ruin is (a fictional being) adding additional variety to technical being (frontier technologies) of Norway
-obsolescence (and why not adjustment? =/= extremist position ==> to emerge fanatically from the ruins)--(can we use our imagination not for world scale future speculation, and rather for small adjustment of this space?)
-give expression and meaning to the material culture


--landscape--
using it in the performance: a lens that refuses the abstraction of elements relation in a vacuum (as its optics, not a Blickmaschin)
show us: big stories take their form from seemingly minor contingencies, asymmetrical encounters, and moments of indeterminacy

(with “stranger within” [=? ‘desire within']) are we at the space of complain? <-- dispositions of Beschwerde
a form of protest --> (disenfranchized language of) *mutated rage* --> always innocent ==> agent of delivery
(protest part of) the proud and brutal history of break-out syntax of civic responsibility (=/= adjustment)

rage & ecstasy

ruin --> doom --> rage --> innocence --> delivery: performance


--ruin--
we can and should ***navigate the ruin***
(navigate =/= asset-production)
-capitalist (owning the rhetoric of progress) telling us / teach us to ignore ruins (in the making)
-is there life in ruin? --Tsing--> place of unsettled identities, *in it each of us become ourselves with the help of a less-than ideal collaboration*

bring your curiosity


contaminated diversity [=/= doom: a form of missing that which is contaminated, (an affect typical of Tehran,) one has lost the pulse of the world]
(hard to clasify)
*cultures and species that don't adjust well to disturbance* (<-- we shouldn't lose hope on them)
--> **precarious survival** : in order to live you need help, always subj[...]

[...]g in ruins
--Jassem--> maybe is a nightmare story
--Tsing--> maybe is a mushroom story
(capital/genocide/...)
(destroyed by...)

rats, rabbits, and algae seaweed

your abilites to nurture and tell stories --tales--> *life emerging from damaged human comunities* (and blasted landscapes) --> not exactly a story of hope (=/= towards a better sleep, the “less you know better you sleep” kind of story), stories of displacement and losses (due to war and concentration of wealth in our time)
=/= *big narrative of progress* : a single world trajectory and time [=/= *time of surprise*] of which “everybody takes part” (*moving forward together* --> #sci-fi series of transnational crew on a spaceship) ...powerful ways of knowing the world [<==?== renaissance] (--my ajayeb project is about those ways of knowing, stories of what sets the world on motion, such as universalism & cultural relativism)
--> *building communal agenda* ~ (dream of) transculturalism [~ blend communal identities] (<== Jassem and Mia's Norway: humans get richer, more efficient, and more make the natural world work for them), is given to us by “men” (that we don't have to follow)

[*]progress: anthropogentic landscapes haunted by imagined futures

--or--> (you might) leave your home and run into a vast new problem

stability is a privilege

[what is?] the future of your dreams
[what are?] the nunhumans worth noticing

species that signal “i am available”


[capitalist accumulations + insult upon insult upon insult ==>] diversity

diversity: (in Germany, considered archaic and chaotic) collateral damage of improvement, necessory victim of progress


fire, herding, farming,
--> creating niches for hunting and forging
--> messing with (nature)


-the question of how much (of human, neighbor, etc.) disturbance we can live with
-what is to consider other's (species, peasant, etc.) ways of life-making trajectories along ours? [==> world-making (requires this)]


the question of niche-making
-niches interact with one another

[*]alienation: the ability to stand alone (--> Nietzschean ethics =/= niche-making entanglement *always imperfect and continent*)
==> (people, things, and species become) [*]assets: mobiles that can be moved from their lifeworlds 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[...]

[...]ful figure to think with ==>)
•they help to pay attention to (ancient chimeric) entanglement
•they point to monstrosity of man
•they point toward life's symbiotic entanglement across bodies
monsters: nature suddenly unfamiliar (acting like udyr)

[*]ghosts: phantoms inside [your] (natural) history, layered temporalities of living and dying (==shape==> landscapes), creatures of ambivalent entanglement --> (help us read) *life's enmeshment in landscapes*


suffering from the ill of another species (or people):
•bacteria inside (<== pollution, radiation)
•people next door (<== war, politics)
}--> this is the condition of anthropocene entanglement



[productive horror of our civil performance--Kirsten, Sina, Jassem and Mia:]

temporalities of ruin, body, optics
                   |     |     |
       matrix of rage, lure, desire

rage (violently affective contact)
--> ghosts: [--> Jassem and Mia's performance ~ “big story"]
•**histories tumbled into histories** (“ghosts” <== bad death <== settler colonialism + expansive capitalism --> they brought with them a peculiar kind of time: looking straight ahead to the future [==> optimization & salvation of a *single past*] --> ruthless ambition & [modernity's time:] metronomic synchrony 🕓)
•animating feral and partial connections
•remind us of an *impossible present* (that we live in)
* (embodied) contingency, asymmetry, indeterminacy *
•hauntings (are not immaterial!) : presumptive absence (presumed in the absence)

lures
--> monsters: [--> Kirsten's objects ~ small stories, little niches with ghostly contours (like a car's tire) ~ things growing in abundant]
•**bodies tumbled into bodies** (“monsters” <== assets and wastes (animal entanglement with the burning man) <-- bad symbiosis)
* unspectacular afterlife of discarded things * (debris of capitalist waste)
•weaving magical figures, conjuring fictions
•constant speculation, that are fed and touched, reparative and tender
•textured, formful, colorful
*lure: things that evoke or capture feelings and responses ==> to lure out relational responses

desire (superposition)
--> optics: (a form of distance) [--> Sina's stories ~ superposition [different scales] of dispersed times [~ unruly temporalities], multiple practice of knowing smallbig spacetime mattering]
•**positions tumbled into positions** (tumbled into politics: some instruments of seeing producing perspectives are more guilty than others)
* (disembodied) multiple practices of knowing --> landscapes: arrangement of life and afterlife, space that grows from ‘endings’ <== ‘death of’(s) ~~> contaminated (stories/diversities)
--> diagram: http://ajayeb.net/?q=rationalizable
(Sina perform[...]

[...]r /> }~~?--> (Freud's) death drive (<== traumatic neuroses) + (Kantian conception of)
accident


(for Freud:) [*]consciousness: the form of a resistance to the world

unconscious is “timeless” : incapable of discerning order (in a Kantian sense)

trauma (=/= anxiety) ==> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
[*]trauma as precisely such a disturbance of time and of causal sequentiality

{earlier philosopher's analogy: substance (essentially unchanging) =/= accident (the name of that which metamorphoses over time) }=/={ Kant's analogy: accidents = the “particular ways” in which substance is determined to exist}
--Morris--> causality: a concept that responds to and covers over a gap in the human capacity to inhabit a world of accident
--Freud--> sudden, unexpected event incapacitates the psyche (and its maturation) to such an extent that it will relate to the world only as accidentally existing --> [*]accident/trauma: the experience of the occurrence as having no reason [--causality as a principle of understanding]

accident ~=&==>
•trauma
•condition of possibility of a political opening to the future (one whose form is not determined a priori)
•condition of possibility of en ethical opening to the future (without guarantee)
•
}--Morris--> *accident: the name of a certain kind of freedom*

(it is initially tempting to suggest:) ghosts: symptoms of trauma, particular form of a repetition compulsion, externalized and made public, (untimeliness of an event that robs it of the structure of causality within which it could be more properly interpreted), a form of neurosis =/= Morris's reading of Southeast Asia ghosts

•recognition does not stave off fear
•anxiety does not stave off trauma

reflective interpretation
narrativized interpretation
abstract interpretation

dissociation (in spirit possession) ==> (allows other individuals to witness) the loss of consciousness ==> memory traces of history become legible

(change the focus in trauma studies, a reorientation of perspective:)
missed encounter (~ wound) --to--> poorly anticipated encounter (~ accident)

(Caruth's argument:) **[*]trauma: a discourse that opens up ethical possibilities with its demand for a recognition of the need for historicization (of the relationship between destruction and survival)**

****(Morris as an anthropologist call for analysis of the accidental -->) to better comprehend *how history exceeds individual intentions* + how particular conceptions of history may enable more consequential action on the part of historical agents****
==> (to move from) affective symptoms of an overwhelming experience [@Hoda] --to--> the question of effect[...]

[...]et in Bangkok) can precisely be rendered as the “ground” of socially transformative politics and institutional interventions (without original motivations)

(?what is at stake in elaborating the relationship between [Derrida's]:)
•grounding --> gesture of rational calculation and decision making
•running ground --> moment of accident when the boat touches bottom and is immobilized

(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)

([can we ever?] resist) melancholy eschatology


(?) the gesture of politicization must be made repeatedly---often in situations that arise as though accidentally

...how the experience of the political as accidental (in popular mobilization during the 1990s) was also (at least partly) written into the interior of another discourse about the impossibility of change [~ neoliberalism's triumph and the end of history]

binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow oppositional terms --> to define the political as opposition between friends and enemies

***power always works by claiming that the future is already determined by a past narrated from its perspective*** (<-- that is why my work is about the past) --> [my work:] *learning to think otherwise about both the past and the future*

(the failure of political imagination in only speculating about the future)

*(the basis of) the political: transcendence of the accidental*

Morris shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the past

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

(Bubandt > Morris > in Buli, North Maluku in Indonesia) witchcraft: ambivalent aporia, the interminable problem of life ~= empty seashell (shell in which there might or might not be an occupant, provides the de-sexualized figure for doubt that saturates the consciousness of those who inhabit the world of witchcraft, an internally split subject)

anthropology of witchcraft
--✕--> charges of residual exoticism by reading witchcraft phenomena as sites at which the transformations of modernity are mediated and made available for resignification
-to displace (witchcraft) into the domain of representation --> capacity to resignify the historical real

lethal violence at Marikana (South Africa, August 2012) --> muti magic was a not matter of resurgent tradition (for the black South African analysts), rather, magic was a visceral, strategically instrumentalizable, and absolutely lethal power. the kind that enables people to go to war, the kind that operates at the point where language fails (--?--> the use of poetic mystical enchantment in Iran-Iraq war for sending young soldiers to the battl[...]

[...]e with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the course of its own expressions. Bataille and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric
•draw the work's own contemporary time to the surface


promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific

traverse steep slope between past and future in the form of an event =/= plot


inability to automatically categorize Häxan (or any work of art) <== ***formal strategy rooted in an epistemic virtue***


***(in later Middle Ages) practices such as persecuting witchcraft to meditating on Christ = techniques (of sorting operation) to draw distinctions among visual phenomena, differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<--artist-- image-makers specialized in manipulating one thing (their materials) in order that a viewer should see something else ~ *to make something invisible visible* [<-- this is always ideological, and is very common in art]
(#testing) the objective knowledge possessed by the uncanny (in witch's pathological language of diabolic proofs) ==> witch must be experienced in her own milieu, a satanic biome, her state in nature

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

typical in 17th century: tacit mutuality of word & image
-artists habitually gave their paintings titles, mottoes, tags and quotations, and their works abound in literary allusions
-explicit interleaving of the verbal and visual


cat feces and dove hearts boiled in the moonlight

stereotype of a debased and corrupted priest
object of the customer's affections


Protestant discourse against the Catholic Church in the 16th century --> artists of the period extended the instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obscene acts --depicting--> the emotional states and desi[...]

[...]t never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}


(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We are strangers; we stand in need of being welcomed”

*strangers and exchangers (sarraf)


this is an artistic concern with foreign-policy


[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics

you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)


(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place from which the poet is greeting) scattered or not yet in existence --> nature of future friendship. (is he keeping the friend necessarily remote? out of political reach? Avital's asking, accusing Holderlin of singularization)
-Graeco-Roman model of friendship
-(is there a specific Iranian model of friendship? --?--> Tarof)
-political model of friendship (based on reciprocity)

Greco-Roman --> Mediterranean World
-the “swimming-pool and spa” of the Greeks and Romans?
-wherein the culturaultural preferences, ideas and sensitivities of these peoples were dominant
-their urbanites and cosmopolitan elites
-mutual knowledge

politics of friendship in Kelileo Demne:
undiscovered treasures...
constantly warning of fall on the asymmetry
nonreciprocity
Kelile-o Demne is about communal forms of fragile human existence
a project of (asserted) nonalienation
-destinal velocities (the Turtle, the storks, etc.)
fictioning totality of nature, therefore, state
States of security, nature of illusion,


finite essence of friendship

(is muslim paradice and general idea of akherat in the way of finitude of friendship? what would friendship for a mojud-e okhravi mean?)
octo-paradisic systems



animal husbandry
[husband: conserve, husband, economize, economise, spouse, mate,]
[husbandry: the practice of cultivating the lan[...]

[...] stake --> there is no unequivocal act


*witness: (in the fantasy of the act) the witness for whom no translation is necessary* --Levinas-Blanchot-Keenan--> hostage (for example images of Abu Ghraib prison in Iraq, the media, the public event takes us hostage): a position of extreme passivity that is equally the most intense experience of responsibility

-what is the political effect of revelation? @Ali

beyond the immediate shock effect of the images --> they are testament to the ways in which many different political actors make use of them (over a long period of time) --> with interestingly different outcomes

...intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the question of torture could be openly discussed: “it's not an absolute, there are moments when, there are individuals for whom...”) --✕--> public discussion


the too high threshold for entry into political discussion (or resetting political agendas) --> the mythic completely innovative inaugural agenda-setting event =/= low-threshold ideas (look like *reactive* ==constitute==> proposition about a very different way that the future should be organized)

@Pierre, apass: placing something into the political sphere --> pure innovation (the mythic alternative = completely innovative inaugural agenda-setting event) ==> the too high threshold for entry into political discussion =/= low-threshold ideas (might look like *reactive* ==constitute==> proposition about a very different way that the future should be organized):
•slight shift in emphasis
•slight shift in interpretation
•a little re-definition
•a reactive mimicry
•




expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, social, political, medical and juridical assaults


Keenan on the possibility that justice might not be simply possible

deconstruction's ethico-political pertinence:
•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
•its formal homologies with political interventions --> deconstruction of authority as liberating ideology-critique
•ruin the categories on which political discourse and reliable knowledge found itself
}==> axiom: ethics and politics are matters of choice : determinations and acts of a subject with an identity (whether strong or weak) held to be [*]free: capable of understanding and integrating that knowledge with a response to the demand to act
[*]subject: name of the time and place in which knowledge can be articulated, *the right to the passage from knowing to doing*

undecidability --> Derrida
unreadability --> de Man
[...]

[...]on as they begin to produce their means of subsistence ==> they produce their actual material life
--Haraway--> Marx understood relational sensuousness, and he thought deeply about the metabolism between human beings and the rest of the world enacted in living labor --> the humanist teleology of that labor: making of man himself

horses
oxen
police dogs
rescue dogs
messenger pigeons

Despret > Ridout

(theological critical roots of theater:) before tragedy is its infancy [infans: the condition of those who are without language]
the division of labor, the death of god, the establishment of human dominion over the animals, the birth of tragedy may all be seen as simultaneous(?)
--> animals off stage in western theatre, to hide its origins in these moments of *inaugural violence* + the institution of division of labor

what was the animal doing on stage before the birth of tragedy?

mythical origin ==create==> stories (fabulous, fabulating): [storytelling: seeking for] means of making a vanished experience available again in the contemporary world (~ storytelling) ~/= *storymaking: creation of memories, the construction of a history that renders the present and the future richer in possibilities* [not just for your self and your kind, as Hollywood or the brands do it: personalize experiences at scale]

animals do not appear to work, in the referential framework that emerges from the division of labor / exclusion from labor [the idea of animals have been transformed into “potential instruments of satisfaction"] --> it is held that what animals do, they do it “naturally” : as if answering our needs is the same thing as *acting according to nature* [---> go to cooking manga anime Shokugeki no Soma, the nature of serving]
--Despret--> division of labor: a matter of dividing: those who explicitly really work =/= those who are only following a bent ibent in their nature (a necessity of a biological rather than a historical sort)


Baratay --> possibility of writing a history from the animal's point of view
+ epistemic, conceptual, ideological obstacles

when the animals start paying attention to what humans are offering ir demanding, and then either accept, play for time, resist, refuse... stories in which they exhibit unusual skills or behaviors = acculturation: acceptance from the animal (not just humans imposing their will), dialogue between the two, influence of the animal upon the human


(thinking about animals that we raise in order to kill and eat them)
asking breeders: could one in any way way that their animals collaborate with them and work with them?
•the immediate general response is: no --✕--> yet you hear many stories about animals who did in fact participate in the work of those who were raising them : they acted in deliberate ways of the[...]

[...] undergone by the relations of production between different groups of men):
1. hunting societies --> communitarian, animals are part of the same world as humans
2. domestication --> slavery
3. pastoralism --> contractual forms of the feudal type
4. industrial societies --> relationships based on means of production and capitalist relationships

Tapper (and Castelluci) raise the possibility that animals may indeed work, they also close these relationships up in a *single schema* of ownership and exploitation


to inherit: (not merely receptive,) implies a task, a pragmatic act = appropriation

**one's heritage is something constructed, and it is constantly transforming itself retroactively** بازگشتی --> it makes us capable of responding and that we in fact respond to our heritage =/= simply carrying on a tradition

***things are inherited, but we become ourselves in carrying out the gesture of inheriting***

(Harawayian) re-member: enact the past, collect and compose ~/= (Despretian) to inherit: giving oneself an account of a certain task, which is more than just remembering
[storymaking] *to make a story = to reconstruct, to fabulate, to offer other presents and futures to the past* [~/= Sina: to fabulate = to give other pasts to the present and future]


how to ask the question of work properly?
you have to consider animals as other than victims, natural and cultural idiots that *need to be liberated* despite themselves --> ‘liberating the world of animals' = 'freeing the human world of the presence of animals’ [---> go to fabulation of animal human in the movie How to Train Your Dragon: The Hidden World]
=/= telegram's animals

*humans and animals must (not just considered together but) always be imagined together*

ceasing to consider “animal = victim” ==> (?how in telegram media) animals involve themselves (since they are not natural and cultural idiots), just as human (breeders) are not “exploiting,” but giving, receiving, exchanging, raising, and growing with, their animals


when Despret is putting the question of “do animals work?” to breeders, it is a real experiment : to explore the researcher's propositions with the breeders --> to make them hesitate (~ is about *what does it mean to speculate in such a way?*) [=/= means of knowing through information (to gather data or opinions) : “what do breeders think of X?"]


Despret’ amazing rigour --> the only place that the question (considering whether animals do work) can be brought forward is the place where only the meaning associated with exploitation can matter (in places where both humans and animals are greatly mistreated)
-place where the evidence of such work is found, are places where animals are industrially “produced” --> their behaviors appear very definitely [...]

[...]ship [critical race theory, post-colonial theory, gender studies, etc. -->{busy with **systemic grievances** (white supremacy, colonialism, racism, etc,)} + left-wing identity politics --> *leftist purity politics*] universalizing a kind of moral complicity ==> a reductionist social ontology of guilt and victimization -->{
•bad idea of the whole (liberalism) is historically associated with, for example, colonialism ==> all of its parts (people, ideas, etc.) are equally associated with colonialism
•the idea of modernity + the rise of the individual ==> (a sense of) loss of community
==>
•participation
•horizontalism
•institutional distrust
•ad hoc organizations

forensic architecture: purifying itself of (and overcome) injustice =/= meaningful progressive change

(Occupy movement, protest mentality --> how left-wing purity politics missed the) consequences electoral capacity, electoral politics
(not knowing how to use) liberal institutions

•(thinking with Bruzzone -->) we need more *impure politics* : (reform & compromise mentality)
◦how to transform knowledge into *electoral mobilization* (=/= Pierre's interest in fiction, Leo's interest in a morally pure collective future)
◦how to form alliances with groups whom you have grave doubts
•we don't need *hoard of like-minded people sharing collective anger and disgust at injustice*



postmodern conservatism: empirical / ideological
neoliberal societies: hierarchies tolerated by citizens so long as the economy continues to prosper



something happens ==> together --> social group

entitative: the quality of groupiness, a perception that the people together are a group : *perception of similarity*

interaction based on interdependence ==> social group

[*]group: experience of social identityr />

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

[*]embody: empathetically experience situations ‘from outside’
(Despret raising the question) *what can we do or what are we allowed to do with our bodies when we are with our animals?*

[*]empathy: bodies that undo and redo each other (reciprocally though not symmetrically) [=/= experiencing with one's own body what the other experiences]
==> possibilites of an embodied communication

feeling & emotions are not alone in making up what life is all about

(Despret researching) ways in which scientists’ bodies are actively being involved while they are observing animals
--Sina--> becoming describable as a body [that moves, walks, bears, diffuses, smells, makes noise, follows, ...]

the old rule of “human bodies shouldn't interfere in a properly scientific research process =/= Lorenz:
...feed his jackdaw with worms
...attempted to[...]

[...]india, 10th century by iranian captain Bozorg ibn Sahriyar of Ramhormoz

(Marzolph holisitic assessment [=/= Beyzai's parochial claims of iranianness] of) middle-eastern narrative traditions = arabic + persian + otaman turkish + jewish + christian (+ several other) narrative traditions related to each other and none of which may claim an exclusive position

city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their fabulous wealth.

agahi آگاهی knowledge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat

[Sina, Ehsan -->] in the manner of *narrative men* --> typical for the thousand and one nights--whose protagonists of merchants (often thrift sons of rich merchants, who embark on travel after they have wasted their fortune with false friends)
•save himself by his inventiveness, strong determination, physical strength
•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active intervention
•(Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
•

با هزار زحمت with a thousand efforts


customary formal “hearing is obeying”


pitfalls
“[...]When I returned home, my wife 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 m[...]