[...]onsequential work? [--> storytellings for making consequential meanings*] that means: what does it mean to live in the consequences of the relations one is enacting?
(when I look at my friends and peers in apass, I can see and feel the knowledges they inhabit in their bodies and the living effects of their languages. I re-figurally feel the figures they embody and their objects whether they assist or resist states of transformation.)


ephemeral things become food

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

Esta, risking one's life


@Hoda, Xiri,
the idea of “express its inner experience”
simulation of

Xiri's sense of entitlement to accusation


@Leo, fiction of sharing
‘something tangible, like a meal’
something phantasmatically hooked up to libidinal openness, like a drug


@Elen, DUI: driving under influence, what are we on when they were driving her cars
DUI has become the pharmecy take on drugs to take away and winning the drug war
movement under influence, MUI
legelized use of motor activity
driving while impaired/driving while intoxicated (DWI)
drink-driving (UK)
driving risky (DR)
drunk driver (DD)

the notion of game and rule for Elen and Luisa and Eszter: it is until ages of 3 and 6 that children must not play by rules, and only after that the concept of rule-based-games (such as sports) should be introduced to them. what does that say about our artistic environment when we talk rules or breaking rules?
i am becoming more interested in the ‘rules’ that the artist (or non-artist) is proposing, and not my own ‘freedom’ in their work. what does it mean or do to become interested in the *freedom of others* and not yourself? ==> paying attention to the most implicit rules of your game, that means i am paying attention to your freedom that has articulated itself in the creative gesture


instead of (the “how” of) “how do i show my interested texts?” (which was proposed in Maarten's exhibition of poems) i like to ask (the “what” of) “what requires reading?” (also @Sven) (my kill-joys in apass ... am i being too ontologic with everything? --> I am operating from the position that understanding materials, practices, and interpretation implies questioning ontological assumption ==> challenge concepts)


@Eszter: is there a notion of ‘natural’ embeded in her ‘compelled’? there is nothing natural about us being here, there is nothing natural about here
•cognitivism: (when talking of representation) a psychology of doing which emphasizes human cognition endowment enabling man to develop intellectually ==> classifications (are easy seen) as properties of mind =/= classifications as materials or materially textured --> “a common way to hear people's experience of this materiality is through metaphors. S[...]

[...] techniques, knowledge, know-how, and the institutions).

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

my previous lectures have been communicating something I don't quite understand to an audience that doesn't want to know. but still somehow they became not indifferent to my madness and we managed to establish lines of interest and interference (=/= restoring the phalus to its proper place, or getting a membership)

i am building another wit =/= you know when you are on some kind of auto-respond, those smart fast answers. my wits take ages to come through. in a way i have been slowing down certain kinds of wit. that's also why it is so easy to silence me.

i have been also busy with the timing of understanding. how to keep understanding open and ongoing? there is this standard general sense that becomes very upset when things are not immediately understood (#double-click democratization of communication,) my workings have been perhaps invested in keeping my own (not-fully-)understood alive for a while. if things were instantly understandable we wouldn't be here.

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

question at Hoda

how to make her interested in metaphysics? in queer studies and practices

physics is the river of phenomena
meta: above, among, beyond

ontological commitment to:
sense of wonder
sense of sadness
sense of madness

what (else) literature can be if not elegy?

sonic level of sign-making and significance in her act

soft-spoken adjectives

“sigh”: poetry's start-up engine, aaaahh
somewhere between lament and mourning
proper address of the mother
which ‘scene of modern or classical language’ you are opening?
‘sigh’ is important, sigh initiates (many including german and iranian) literature
iranian historical comfort zones
where literature starts with sigh
when and how did you learn to sigh?

sigh is from the family of the specialized languages of complaining?

temporal climate of your remembrance (as mourning) --> related to the past?
mourning and memory are sojourn for her

incorporating the object of (her) loss
(holding onto) the unhappy objects of difference

anger, pain, misery, ...

which (good or bad) feelings saturates her poem?
question of saturation
which feelings modified by which poetics sutures which wounds? زخم‌بندی
or to be more psychoanalytically correct: where is the wound?

my own affirmative exposure of the unhappy effects of her poetry

what is the image of the ‘better life’ in her poetry?

somehow in the literary habitus she is moving, the origin of descriptive/inscriptive saying is made by an initial violation

Hoda's poem, which energ[...]

[...]er)

descriptive practices of poetics and natural history


mission of all atlases to characterize (not simply inventory) phenomena
(to characterize, not invent; mixed in ajayebnameh عجایب‌المخلوقات / عجایب نامه?!)

atlases habituate the eye, they are perforce visual
(what ajayebnameh habituates? not the eye?)

to explicate rival cosmologies

one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice


atlases of characteristic images presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ajayebnameh عجایب نامه, aj bring precise individual instances in its unique stories)


atlas(es) of(/for) the eye

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

[the identity of objects:]

Manuel Delanda: Any materialist philosophy must take as its point of departure the existence of a material world that is independent of our minds. But then it confronts the problem of the origin of the enduring identity of the inhabitants of that world: if the mind is not what gives identity to mountains and rivers, plants and animals, then what does? An old answer is “essences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.

(synthetic =/=? analy[...]

[...] measurement]

(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality

(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, Ferdosi)

/>
*Ghiamat and Climate

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

the ajayeb's model is (always?) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection

(some metaphors:) metabolisms, articulations, coproductions (*? of ajayeb's histories)
relational, sympoietic, consequential,
in ajayeb, what is cosmic, what is terran, what is cursed, *?

in ajayeb:
•what are the figures of finitude, destruction, astraliztralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.) what Foad would say?]}
•what are the gorgeous, luring, dangerous precarities (of the terra)?
•what are (its specific) art science worldings?

*those creatures across taxa (taxon, categorical classification, taxonomic group)
taxonomic conveniences


[with Haraway]

what is the optics of ajayeb?
[that is entertaining being reductive for a moment, but that is productive]
(to help with that, the optics of the anthropocene is the image of the earth from space, Gaia?)
-a cybernetic, systems-theoretic entity, studied in different scales[...]

[...]hat contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌): “factual” existence as =/= metaphysical ontologic existence)

[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]

(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)

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


knowledge industry or “scientific factory”

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

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

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


talking is also thinking


speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-ab[...]

[...]practice of making, and always embodied. the idea that thinking involves disembodiment of the knowing organ is just insane.]

“articulating bodies to other bodies” ----> disarticulating bodies to rearticulate other bodies

entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not

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

ajayeb is system imagination

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

[Naveeda Khan]

Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?

is there a Muslim environmental imaginary?

‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]

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

(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”

[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present

obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being [...]

[...])

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the animals:
•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of animal; euthanize
•چشم‌زخم evil eye or witchcraft as the cause of animal's death, if they are lost through illness, theft, or accident

bonanza
anthrax

euthanize

inoculate

cagey
•canny حيله گر کمرو
•showing self-interest and shrewdness in dealing with others
•characterized by great cautious and wariness
•reluctant to give information owing to caution or suspicion

بو
-treating smell as indicating an unsettled situation
-inadvertent stench of dead bodies disrupts the composed mental image of the ideal corpse within [...] funereal practices
*odors introduce terror or the terror of the uncontained within the social* (Neveeda > Siegel 1983)


double-edgeed prospect

common curse

“in the riparian contextm land forms and breaks with regular irregularity” [--> #entropy]
shifting its course, the river inducts new affectees into how to live (this way)
-there is a manner in which life proceeds--instead of feeling in step with it one begins to feel out of sync***

#start a geographic learning, riparian thought; thinking by rivers (& not countries)

_->{.\_,;,_/;-=,/


rural cosmology
cosmology of modern science

human conception: flirtation with the failure to arrive


#two moveis:
•Exodus: Riddly Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)


the insistent entanglements of physicality with the metaphysical

soil: earth rendered in the scientific register

“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 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 an[...]

[...]eed prospect

common curse

“in the riparian contextm land forms and breaks with regular irregularity” [--> #entropy]
shifting its course, the river inducts new affectees into how to live (this way)
-there is a manner in which life proceeds--instead of feeling in step with it one begins to feel out of sync***

#start a geographic learning, riparian thought; thinking by rivers (& not countries)

_->{.\_,;,_/;-=,/


rural cosmology
cosmology of modern science

human conception: flirtation with the failure to arrive


#two moveis:
•Exodus: Riddly Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)


the insistent entanglements of physicality with the metaphysical

soil: earth rendered in the scientific register

“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 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

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

<[...]

[...]tional jumping off point; a ‘lifted out of’; a ‘being-moved in’
•...the ajayeb pop-up book two parallel spreading qualities and scenes across a cartography, registers differences in motion
•a compositional writing (=/= representational method) in the effort to keep up with the distributed agencies of *what is throwing together and what is falling apart* (~ ajayeb) [--> it is a practice of trying, in line with my lectures, to follow where things (might) go that habits of attunement become as associational logic***]
•particulars to become a hinge لولاى در (opening onto a world throwing together and falling apart)
•mixing of shiny elements: *flickering ontologies* the expansive mapping of elements in paly
•a cartography of compositional elements, formal compositions and unmarked ways of being loop around each other

(27.08.2017 my work on ajayeb is an inquiry into description:) ***it is about many different forms that something can take and does take*** + the things that can be perceived and thought with those things

(attuning to) details in ajayeb loaded with intensities both strange and recognizable (=/= stable real)
a mode of perception that walks around an enigmatic object
an hour
a river
a walk
a deflating frog

far from being “after the fact,” my pop-up book involves multiplicity of bodies, characters and materialities to approach ‘description’ as “speculative theory in practice of how a world works” like ajayeb's work of “engendering a plane of prolific expressivity”

(عجایب المخلوقات / عجایب نامه) [*]ajayeb: a once percepted thing on the threshold of sense in the prisma of social poiesis producing a cartography of what might be happening in a world as an object of composition

firefly: a condensed point of precision one after another

ajayeb is made in citing repetitions and differences

(with Stewart:) ajayeb was once “the cutting edges of a harsh world in a state of uneven emergence, an ambient mapping of the not-yet or as-if of things becoming phenomenon” which itself became a repetitive impulse to story

i can't find a better kind of description of what ajayeb does than Stewart describing ‘description’ that literally puts a point things: “the expressivity of what happens to things throwing together in words is a kind of description attuned to what does not completely unfold but instead melds together with other unnamed but palpable things collected like a field of mineable resources and shiny afterthoughts.”

things throwing together in words ==> expressivity
ajayeb: collected (unnamed but palpable) things like mineable resources and shiny afterthoughts

پس انديشه

______________


[*]perspective: (an attending, enduring presence, a compositional node,[...]

[...]f things


new figures i am learning from Stewart's
•“throwing together”
•“manner of”
•


(in ajayeb) the whale: throwing together of the phenomena of fish and water, sailing, mood, atmosphere, and sensory charge

*ajayeb's descriptive apparauses: a mutating realism of a certain vision of light meeting movement

[*]ajayeb: things that were once named, perhaps written down, (differently than now,) through some kind of trickery (called citation,) and then metastasized (spread throughout a body) into circulation (readings, translations, etc.) are raised, incised, made singular and charged
•ajayeb's stories/reports ~= forms of co-recognition, something witnessed that gets cooked down into something saucy***
•ajayeb's writing: a more-than-representational method of writing attuned to the qualities of phenomena
•ajayeb's fabulations (appear as:)
◦(atmospheric) traces
◦(momentary) might-have-beens

ajayeb = people + matter + real --> *point of figuring compositional reals*


fast-forwarded throught great arcs of *history-in-itelf* or *place-in-itself* in The Time Machine (2002 film)


what are the river and field doing now?


[*]theory: drawn through writing into the ways that people and things venture out into [*]reals:
•a recursive haeccity (Deleuze and Guattari)
•transversal arrays of qualities or activities which, like musical refrains, give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and bone senses (Anderson + Harrison)
•a mattering that is about the (contingent and temporary) becoming-determinate (and becoming-indeterminate) of matter and meaning (Barad)
•built out of difference and repetition (Deleuze)
•composed of potentiality and loss (Berlant)
•lean toward that which exists singularly as event, or as a gap, without ground or against the background of nothing (Dewsbury)

[*]reality: a rhythmic alteration between objects, events, and words---an uncreated world---{reverb between word and world --> [*]worling: a transposition of the existing knowledges already possible in a joke or a gesture --> singularities gathering and dissolving, #tools:
•snapshots (shoot of an affect)
•fictocriticism (fiction + theory + criticism; a name for those “critical” inventions which belong to literature while deforming its limits)
•sensory ethnography (ethnographic engagement based on curiosity and attachment) --> drawing
--> paths lit up in a rhythm interrupted
(as an aritist) you can make anything of anything, the questions is, what is it, what is it doing, what is in this consistency of rhythm?}

[*]social: comprised of entities that are both present and absent (==> aja[...]

[...]ical conception of the relations between the organism and the environment* --instances such as “suited/adapted organism” and “favorable environment” [=/=? affordance theory]
Comte seeking a guarantee of his dialectical connection in the Newtonian principal of action and reaction:
organism --> variable
environment --> function
theory of the environment in Comte: (strictly mechanistic meaning of the word...) world --to--> man

Comte --> Lamarck: “milieu = circumstances = surrounding environment” ==suggest==> intuition of a *centered or focused formation* --> circle, sphere
***circumstances and surroundings still preserve a symbolic value, but milieu forgoes reference to any other relation other than that of a position forever denied by exteriority --?-->
چو پرگار می‌شدم...
چو نقطه...
گرد...
now refers to befor, here to its beyond, and so on without cease***
(in iranian poetry) environment: a pure system of relations without supports

*}==> environment: a universal instrument for dissolving *individualized organic synthesis* in the anonymity of universal elements and movements
(for example) metamerism of fish: “fish do not lead their lives themselves, the river has made them lead it, they are *persons without personality* (<== strictly mechanistic use of the notion of environment [<-- Descartes beast machine])
Lamarck: the environment dominates and control the evolution of living beings through the intermediary of *need*(= a subjective notion entailing reference to a positive pole of vital values)
(for Lamarck:) life and environment (which is unaware of it ~(Lamarckian *vitalism*:) ‘there is an originality of life of which the environment takes no account’) are two series of asynchronous events ==>
[*]adaptation: life's renewed effort to “stick” to an indifferent environment
[*]being: the effect of an effort [--?--> striving]
(--> this asynchronicity ==> “us” and “place”)
==> environment does nothing for life --Bichat--> “life: set of functions that resist death” (~-> tales of survival in America sci-fi TV series)
life resists solely by changing its shape in order to survive


Darwin explaining the ‘appearance of new forms’ conjunction of two mechanisms:
1- mechanism of the production of differences ~ variation
2- mechanism of the reduction and criticism of these produced differences ~ vital competition and natural selection
(for Darwin the fundamental biological relationship:) the relationship of the living being to other living beings --> precedence over environment conceived as a set of physical forces
-competition of forces
-accidental morphological variation
(for Darwin:) ‘to live' = to submit an individual difference to the judgment of the set of living beings ~= *die or be part of the jury*
monstrosity: [...]

[...]ble from that of stone)
[Alberti suggests] *to think in terms of the properties of the phenomenon ‘rock/water’ as engendered by specific, embodied practices in this place* (=/= grappling with the question of the agentive capacities or properties of the rock or water)

***there are many waters (fires, jinns, divs, stones, shadows), not only many meanings of water (fires, jinns, divs, stones, shadows)***

}--> Alberti's brilliant response to Strang's bad idea of universal notions of properties (which is a very common tendency towards relationality among artists --> Strang: “common material properties of things, and the shared cognitive and phenomenological processes through which people interact with them, generate recurrent ideas and patterns of engagement in diverse cultural and historical contexts”)

to bear on the form and content of an argument about water as:
•material
•social
--> describing relations (human and nonhuman) established through water
*what water can do: flow*

agentive or affective capacities of materials --> (bad philosophy of flux) flow as a overgeneralized model for materiality =/= expanding relations water engenders through its properties in particular locations or rivers

*humans are able to shift conceptual scales through reflexivity*

(Alberti asking within archaeology:) how to reconcile materials and meaning without introducing a representationalist logic where meaning is applied to matter by a thinking subject? how to show their co-existence without resorting to determinism?

now everyone is busy and talking about *relationality* than about *meaning* (=/= my work has alwayes been about both, how to take risks in meaning, my lecture-performances = adventures of meaning)
-we cannot mearly talk about relationality {quasi-universal experience of properties ==> commonalities of meanings across time and culture}, the question of meaning remains --Alberti--> how are we to think about non-arbitrary categories, meanings and values without recourse to universal properties? how different meanings can adhere to the same substances?

materials (water, parasite, etc.) lend themselves to conceptual innovation

often things are willed away (not by a more agentive segment of the population [<-- paranoiac understanding], but) due to the attraction of other kinds of work elsewhere

(how not to) think of the entire phenomenon as one in which properties become determinate (~ scheme transfer) --✕--> properties are imminent in embodied human engagement with that world [~ Baradian: there is no such thing as a property that belongs to an independent object]
•body may be the first tool
•properties (or potentials [ajayeb style?]) cannot be listed

X as agent presents us, as shadow shows...

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

[...]

[...]eteororum) and closest to God
“wind is an aerial spirit, of middle consistence, inspired or animated by the breath of Iehova, which he extracts from his treasure-case according to his will, to effect either a punishment or a benediction”
•angels: efficient cause of winds (in borg macro- and microcosmos)
•(changes in the air --corresponded-->) temperament of living creatures ==> wind
•pulse of the heart caused by the spirit of life
•thermal expansion
•vaporization (+ contraction) of air
•pneumatics


“wind = thermal expansion & contraction of air” --> a vitalistic-alchemical Rosicrucian conception of meteorology and cosmology =/= Descartes’ mechanical-corpuscular view of nature -->{wind <== vapours drawn up from earth and water by solar heat (vapours expanded when heated and when they encountered the opposition of other vapours clouds or mountains they ended up escaping in the one free direction)
◾vapour: (made out of) small corpuscles together with even smaller particles filling the gaps between the corpuscles

Froidmont --> wind: (made of) dry and hot exhalations =/= animated (as the stoics dream)
{winds flow towards Earth because of their gravity, like streams and rivers in their beds} gravity ==> wind =/= (direct expression of) celestial power and caused by God’s angels


scorched by rays and reflexes of the sun
denser


Torricelli conceptualized the motion of the hot and cold air masses by thinking them as separated by the walls of a building and in this way he ignored the air’s life-like tendency to expand when heated. instead he reasoned in terms of change of weight applying Archimedes principle


علم کلام
*reflections grounded on literary descriptions of ancient artefacts*
+ based on actual devices
--> wind = source of a potentially infinite quantity of motive force, the multiform expression of a single cosmic principle animating air

inverted glass experiment : a ***demonstration ~= simulacrum*** (of celestial motive forces) [~=? a fable]
#a demon working on demonstrations

mechanistic explanations ==> mechanical conceptualization:
•astronomical clocks
•clockwork automata
•computing machines
•optical tricks

--Borrelli--> weatherglass only became interesting when considered as a means of quantifying phenomena

*artefacts and artificial processes that lent themselves to conceptualization in vitalistic terms:
•alchemical experiments
•magnetic compass
•pneumatic engines
•speculate on wind
•falling bodies
•pendulum


(Halley’s) wind: successions of strokes indicating the direction in which a ship would travel under the influence of the wind blowing (at the specific point [...]

[...]ilderness at the same time

wasteland tourism (museum in chernobyl)

1. the christian tradition: it was our obligation to use up the earth before the apocalypse
2. the romantic view: we humans are the servants of the land, we are its eyes, we are its expression

we are becoming visitors of waste wilderness, most natural and unnatural land simultaneously

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

the moment the world enters my body it has already been transformed

for Elisa and me Bochum's forest was a location, with its decay, it's subtropical humidity and toxins, and because of the way it is trapped between the natural and the man-made.

“we are forever collecting ourselves” (Baudrillard)

we have always encountered the world via technology
(now internet)

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

(Zoe Todd)
Zapatista (a revolutionary leftist political and militant group based in Chiapas, the southernmost state of Mexico) principles of “walking the world into being” (as locus of thought and practice to decolonize posthumanist geographies)
(for Juanita Sundberg) the zapatista movement theorizes walking as an important practice in building the pluriversale, a world in which many worlds fit. [...] as we humans move, work, play, and narrate with multiplicity of beings in place, we enact historically contingent and radically distinct worlds/ontologies.

the epistemic violence inherent both in academic treatment and dance (they both bring things to life?) (is dance controlled form of violence? does violence always bring things to life contrary to the belief that it kills life?)

(i don't want to) trivialize (Amazon and my Amazon trip) as case-study and neutralize its indigenous ontologies

(John Hartingan:) Anthropocene as “charismatic mega-category”
(of the white intellectual space of the Euro-Western academy)
(which sweeps many competing narratives under its roof?)

(indigenous artists, Rebecca Belmore & Jolene Rickard:) material might act as a bridge, instead of a mirror
(narcissistic obsession of Western civilization/art with material-as-mirror)

(Dwayne Donald:) place-based cultures and knowledge systems
colonialism is basicly “disconnection”, denial of relation
(in its heart is written “we are not related”)

(so few indigenous bodies are present in sites where academic discourse are being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)

(around me / around here) => importances and pleasures of going fr[...]

[...]br />
as Freud, who started from energy models of thermodynamics, has intuited, everything occurs by a dynamic of language, the subsequent development of thermodynamics into information theory.

Knowledge is always linked to an observer

we are drifting towards noise and black depths of the universe...
knowledge is at most the reversal of drifting, that strange conversion of times, always paid for by additional drift; but this is complexity itself, which was once called being

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

Auguste Comte says: in light of previous experience we must acknowledge that impossibility determining, by direct measurement, most of the heights and distances we like to know.

Thales, geometry as ruse
construction of summary

operation of application
use of metrics
in applied sciences

(often) measurement is the essential element of application,
but primary in the touch (sensory)

practice <--> ruse <--> theory
we need a ‘ruse’ to go from practice to theory
(mathematics? Is this why young philosophers are lured into math?)

the length my body cannot reach, sun, horizon, the far side of the river

greek idea of theorize: see
sight: by “placing” measurement, measurement by sighting
greek:
vision is tactile without contact
Descartes knew this better than anyone

inaccessible (is at times) accessible to vision

the ruler (the mode notion of module) has been placed accurately on the thing

the eye is a witness of covering-over

to measure is to relate
but, the ‘relation’ implies a transporting, of the ruler

(we are with this) at the realm of the accessible (=/= metaphysics?)

in the realm of inaccessible, vision must take care of displacement

The goal is either civil or astronomical
civil =/=? astronomical

to ask the object in motion to provide a constant flow of information about the object at rest.

Thales stops time to measure space
time freeze in order to perceive
eternity of mathematical figure

how geometry came to the Greeks?
•a practical genesis: build a reduced model, have a notion of module, bring the distant to the immediate.
•a senatorial genesis: organize a visual representation of that which defies physical contact.
•a civil or epistemological genesis: take astronomy as a starting point, reverse the question of the gnomon.
•a genesis that is either conceptual or esthetic: erase time in order to measure and master space.

exchange of the stable and the variant

in a culture with oral tradition, story takes the place of schema, and theater equates intuition.

In Thales[...]

[...]ces, conventions,
struggles with nature, alliances,
downhills, slopes,
content, norms, results,

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

(what is the opposite of ‘people’?)

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

flow did not follow (the general theorem of mechanics)

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

#the mindful stochastic knowledge of phenomenas#

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

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

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

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

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

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

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

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

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

(strategy/contract/...)

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

[...]ion cannot be known in advance)

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


Nature is rivers and whirl winds

streaming of mortality

Greek preference of ‘fall’ over ‘transition’:
things arrive and occur and only crumble and disintegrate for a unique figurative case*

symptom, a natural object, materialism

{the intersection of independent causal chains ==> river rise of chance occurrence}

@Seba's new planet story workshop & @Sana: what generate things, spinning the wheel, streaming flow, cascades (global fluidity of local solids,) *principles of heat* (that make worlds and bodies,) the *state of disequilibrium* (of the world [for Seba] & of the soul [for Sana])
***what is the name of disturbance?
(i have been proposing Sana to mix physics and psychology)

what are moral mortals linked to?

anguish and anxiety (in the absence of God, after the death of God)

#archive
thermodynamic time:
“...we have to mark irreversible time on the clock. It ticks away. Irreversibly, marking degradation. The things that were formed in the hollows of the vortices lose their atoms little by little in the downstream flow. [...] time of heat, weight and flow.” (Serres)
(Greek idea of) history is only the translation or transposition of this material principle.
--> (thermodynamic principle of) archive: hollow man up to the erosion of irreversible time
-vector of the progressive civilization going up stream (in the tropic river)
in archive invariability is global =/= irreversibility & chance
([i am more interested in the] obstacles in front of the) well-founded “conjoined world”

system st[...]

[...]tive case*

symptom, a natural object, materialism

{the intersection of independent causal chains ==> river rise of chance occurrence}

@Seba's new planet story workshop & @Sana: what generate things, spinning the wheel, streaming flow, cascades (global fluidity of local solids,) *principles of heat* (that make worlds and bodies,) the *state of disequilibrium* (of the world [for Seba] & of the soul [for Sana])
***what is the name of disturbance?
(i have been proposing Sana to mix physics and psychology)

what are moral mortals linked to?

anguish and anxiety (in the absence of God, after the death of God)

#archive
thermodynamic time:
“...we have to mark irreversible time on the clock. It ticks away. Irreversibly, marking degradation. The things that were formed in the hollows of the vortices lose their atoms little by little in the downstream flow. [...] time of heat, weight and flow.” (Serres)
(Greek idea of) history is only the translation or transposition of this material principle.
--> (thermodynamic principle of) archive: hollow man up to the erosion of irreversible time
-vector of the progressive civilization going up stream (in the tropic river)
in archive invariability is global =/= irreversibility & chance
([i am more interested in the] obstacles in front of the) well-founded “conjoined world”

system statue

that which can be touched and tested

constant general random invariabilities in primordial path of matter

(**Serres:) morality = physics
(--> the image of physical collision and causality simulation --> morality)
--> what is then the image of the CG artist in the world? The wise man in and of the world, friend of the world, extended to the global universe:
*this is an important moment in Greek Wisdom, man is not an stranger but at home in world, (a disturbance a vortex in turbulent nature,) in contract with Venus =/= (breaking the contract,) man is stranger, fallen from sky, he hates things and fight against them, environment is an enemy --> martial neurosis from Plato to Descartes to Bacon to us

***hatred of objects at the root of knowledge***


messages exchanged:
•I, you, he, we, they,
•this, here, ecce,
•here is the thing itself


man: the one who subordinates every object to relations among subjects.

(the origin of) theater is submerged in animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such

(Hobbes:) “man is wolf to other men" = man is a subject to objects

*the discovery of the object*
(that there is such a thing as) object is an old original political relation ta[...]

[...]> between lamenter and euphoriac

islamic insistence on the concealed (unseen face of God) ==> profuse dissension, variance, discord, agitation (infinite faces)

lohe mahfuz
the guarded tablet
quantification
institutionalized record
universal finitude

1. artifacts of hell
◦camphor --> link between the demonic and the aromachological (mastery of the psychological effects of fragrance)
◦chain --> experience of ligatures, cords, shackles
◦nail --> impalement potential
◦stones --> crushing effect
◦drink boiling water (hamim) and filth (ghislin)
◦devils force-feeding them Zaqqum
◦demons were placing fiery bits of corpses into their mouths
◦ichor was dripping from their tongues --Mohaghegh--> ichor interestingly refers both to the mythic substance that runs in the veins of pagan gods and the putrid discharge that oozes from fresh wounds
◦hell-dweller: scorpion, ideal killing-machine, back-biter, poisoned tips
--> ***nonstop leaking of the inward outward***
2. body parts of hell
3. topographies of hell

Mohammad's night-journey's hellscape, vivid orchestration of space
[...]in one direction, a “river of bile, blood, worms, and fire[...] boiling together, putrid and revolting” alongside another “black and rippled with fire[...] growling at itself with clamour and terror”

experimental cuisine (demand a certain oblique consciousness from the participant)

angel physiognomy (multi body, collective chant) ~= underworld scorpions
atonal angelic larynx ==> non-harmonic, anarchic, cacophonous image of the heavens (--Mohaghegh--> divinity as noise)
•prophetic listener (body became organs of hearing, schizophrenic audition of شش جهت six directions)

wind of barrenness
rih al ‘aqim (from the species of criminal wind bad-e dabur, God sends it to destroy things)
•blows throughout the placeless realm
•particular condition of absence (in taxonomies of ruin and chasm)
•their moon-like faces
•innumerable

[*]veil: transcendent invisibility, receptacle of competing backstories (of shame, conspiracy, superiority, covert, elite)

galleries of self-covering demonic beings

Gabriel: angel of revelation (oversees:)
•khasf خسف sinking into the ground
•maskh مسخ disfiguration of features


astigmatism (a type of refractive error, retinal tearing)
cartographical layerings



(Mohaghegh reading a Babylonian nocturnal prayer)

(old) god [divinity cults of ancient worlds]: signposts of an extra-human imaginary ==> consciousness trespass beyond itself

in the face of the night's obscurity (when the all-seeing shuts its eyes)
pastoral life turns[...]

[...] (a type of refractive error, retinal tearing)
cartographical layerings



(Mohaghegh reading a Babylonian nocturnal prayer)

(old) god [divinity cults of ancient worlds]: signposts of an extra-human imaginary ==> consciousness trespass beyond itself

in the face of the night's obscurity (when the all-seeing shuts its eyes)
pastoral life turns murderous (at dark)

signaling the absence of fairness...
blurring of omniscience...
delay of verdict...
aimlessness of quest

•blindness to fill the void of divination
•wandering, detour, or stillness to fill the void of odyssey


Sin
moon-god
•enigma (“he whose heart cannot be read”) --> epistemic
•futurity (remote: “could see farther than all the gods”) --> temporal

somnolence خواب و بيدارى
==> branches of nonsense pervade (disbanding of the herd)

(cypress سرو) tree
inspector of cosmological space


in theo-terrestrial plane:
1. alluvion: the wash or flow of water against a shore --> inundation
2. alluvium: a deposit of clay, silt, sand, and gravel left by flowing streams in a river valley or delta --> detritus [residuum alone is left to control the universe?]


Ishtar
guardian of prostitutes
surrounded in myth by death and disaster
goddess of contradictory connotations and forces (fair play & enmity, etc,)


Lillith (derived from the Akkadian lilitu: evening creature, specter, or monster)
kidnapping sleeping children

(according to the Babylonian cosmology) night requires (non-identitarian) gods capable of abomination (backstabing)
-recognized by their tangible outlines as actual constellations in the night sky
-related to the more expansive domains of animality, vehicles, and objects
-emanate from a perceptual faculty closer to the child's imagination of cloud-shapes (=/= archetypal meaning)


Tiamat
primordial goddess of the salt sea, darkness, chaos, and creation
from the time of permanent nightfall
a destroyer-deity and yet whose sliced body parts form the heavens and earth
represented as unconscious, reckless annihilation and yet also holding diabolical intelligence
bathed in eternal blackness and yet known as “the glistening one”


Girra
dystopian potentials of technological invention
figure of wicked logos (undoing words)
(leader of the terrible)


non-metaphysical and equally nonhumanist devotion to the artificer (apparatus)

cosmic ballistics: scientific field of mechanics concerned with the launching, propulsion, flight, and effect of projectiles (trajectory and impact)


nocturnality[...]

[...] X as islamic


Anand --> *indic nature of islam*
-islam is indexed within the lives of non-Muslim Indians through a form of stranger hospitality

many, besides muslims, have ongoing relations to islamic sacred objects
•embrace of the divine
•efflorescence of relations with nonhumans (snakes and cats)

(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction

importance of shadows for an understanding of sensory experience, aesthetics, and divine order

(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows

shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself



perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)

Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)

Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form*

...to reimagine the very definition and coherence of “discourse”

*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century poetry

question of coherence = question of finding a grammar

difficult intellectual commitment to both contingency and coherence

(you can witnessed in Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

[our challenge:] *to make ourselves literate* able to read what is currently illegible to us



Kant's notion of hospitality = translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
--Ganeri--> hospitality towards texts and ideas?

*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*

-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a foreign system of knowledge

گورکانی pre-colonial mughal empire, inheritor of long and unbroken t[...]

[...]hat is reconfiguring of the past we lock ourselves into single unitary visions of the past totally unnecessary --> that is exactly what i am trying to do, providing and creating a kind of approach to what would be an access to a reconfiguring of the past, ajayeb as the case in a Farsi speaking world


on way or another, databases are structured objects, they constraint the forms of narrative you can take ==> a restrict set of stories --> when we are dealing with database we don't have an infinite sets of narrative space

i am taking a theological alterity discourse from pre-enlightenment (islamicated cosmology) and puting it in [...?]*** (Latour is putting it in scientific style of faith)
•artistic research practices/discourses
•modern Iran
•modern culture
•

non-contemplative intelligence basing the database in our time (=/= older traditions of sequencing)

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


>

*deterioration of the immanent (eco-, politico-,) ==> corruption of social relations ==> corruption of memory*** (of a shared existence, of coexistence with [Div, jinn, shadow, birds, Hindus, Arabs, ]) !!!--✕--> issues of historical injustice
-or-
corruption of a river : the entropy and deterioration immanent to it ==> conditions of possibility for corruption of intimate relations and of memory }--([this] experience of corruption)--> takes the nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's inheritance***


(Naveeda Khan talking about river's point of view in Bangladesh, but her keywords are all relevant for Iran's landscape as well)

***the muslim responses to entropy*** ==?==> eschatology
}--> muslim majority regions are more embeded in the world that what we know from islam

سازش
limits of “adaptation”

a rapport ~ رt ~ ربط تقریباً همگام
or orientation جهتگيرى

a looming future


“[how] politics and policies of climate change stand to shortchange the present and the past”


Naveeda Khan exploring the perception of climate change within everyday life


those who live on such formations --[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,]


fret ترش کردن

مزروعى arable lands


thinking rivers:
to consider water as a ‘total social fact’, to think holistically about water [Caton & Orlove] =/= [Naveeda's] climate thinking --> that there is specificity that needs attending: rivers are major conduits هادى of ‘connectivity’ --> domain of localized interactions
-to take the river to convey local, embodied knowledge within the longer temporalities and emergent horizons (assoc[...]

[...]ial relations ==> corruption of memory*** (of a shared existence, of coexistence with [Div, jinn, shadow, birds, Hindus, Arabs, ]) !!!--✕--> issues of historical injustice
-or-
corruption of a river : the entropy and deterioration immanent to it ==> conditions of possibility for corruption of intimate relations and of memory }--([this] experience of corruption)--> takes the nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's inheritance***


(Naveeda Khan talking about river's point of view in Bangladesh, but her keywords are all relevant for Iran's landscape as well)

***the muslim responses to entropy*** ==?==> eschatology
}--> muslim majority regions are more embeded in the world that what we know from islam

سازش
limits of “adaptation”

a rapport ~ ربط تقریباً همگام
or orientation جهتگيرى

a looming future


“[how] politics and policies of climate change stand to shortchange the present and the past”


Naveeda Khan exploring the perception of climate change within everyday life


those who live on such formations --[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,]


fret ترش کردن

مزروعى arable lands


thinking rivers:
to consider water as a ‘total social fact’, to think holistically about water [Caton & Orlove] =/= [Naveeda's] climate thinking --> that there is specificity that needs attending: rivers are major conduits هادى of ‘connectivity’ --> domain of localized interactions
-to take the river to convey local, embodied knowledge within the longer temporalities and emergent horizons (associated with climate change,) (new global urgencies produced by climate thinking)

a sufficient sense of the river

(Cavell < Naveeda's) there-ness of the river: “the rivers are a distinctive and significant locale at which human beings, though not only human beings, find their dwelling place.” Cavell responds thus, “The river poetizes the human being because, in providing *the unity of locality and journeying* it conceals and reveals Dasein's being and becoming ‘homely,’ homelike, I might say, homebound.”


in an analytical approach to examine separately [that is ‘to model']: narative actions and [-ian] images


Marks’ understanding of film as conveying the corporeality of objects


[*]milieu
a powerful concept with genealogy across a range of disciplines [physics, biology, geography, literature --> orienting our use of it]
•18th century: the fluid or ether in which physical bodies are immersed ==(that enable their)==> inter-dependence (#shena, shenavar?) --> milieu becomes univ[...]

[...]y across a range of disciplines [physics, biology, geography, literature --> orienting our use of it]
•18th century: the fluid or ether in which physical bodies are immersed ==(that enable their)==> inter-dependence (#shena, shenavar?) --> milieu becomes universal
•19th century: as producing circumstances that changes needs [Lamarck] --> for Darwin milieu only produced change (at the level of the organism's phenotype)
•milieu rendered as complexes of elements whose actions mutually limit each other and in which the effects of causes become causes in turn, modifying the causes that gave rise to them. (Canguilhem)

umwelt: organisms privilege certain stimuli and response, thus, suggesting to Canguilhem that it isn't merely ‘need’ mediating between organism and milieu (as in Lamarck's formulation) but a prior sense of values that evaluates certain signals as worthy of response over others
--> *the animal finds it simpler to do what it privileges* (Canguilhem 2008)

[*]sense: (from the biological and psychological point of view:) an appreciation of values in relation to a [*]need: (for the one who experuences and lives it:) an irreducible ==(thereby)==> absolute, system of reference


Naveeda's notion of river's point of view:
“...” while the inorganic, such as a river, lacks the building blocks of life in being produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)


...village and kinship structures being flexible, there is a high value places on sexual normativity


absence of water --> human suffering --> the death of the river --> emergence of land as property


Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey


*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)


(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements o[...]

[...]and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)


...village and kinship structures being flexible, there is a high value places on sexual normativity


absence of water --> human suffering --> the death of the river --> emergence of land as property


Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey


*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)


(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground


the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene


(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)

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

[pre-notes with Delanda's A Thousand Years of Nonlinear History]

what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?

what are the definitive historical process that create uniform set of linguistic norms in iran?

in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking

dictionary --> formal codification of language

regarding my ajayeb hypertext
--✕-->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
--✕--> what are my articulatory shortcuts? (least effort needed)

-how internet press is aiding which minor languages i[...]

[...]y induced consumer pleasures

theoretical apparatus:
space-plus-time (space + time) =/= spacetime
-the additive understanding of “+” pictures time and space as two geometric planes that intersect =/= ‘spacetime’ there is no need to explain how they come together, because nothing stands between them

“a woman's survival depends upon calling people into classification”
“...hair-trigger judgments about gender lead to romance as well as lethal exchange.”

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

Verran in her work with Yoruba (West African) and Yolngu (Aboriginal Australian)

=/= thinking of numbers used in enumerating the real world as helping us to work relation ==> numbers (and mathematical objects) as cognitive tools
elements of schooling --> learning to use mathematical tools

*can number be considered as an inventive frontier in social, cultural, political and moral life?* --Verran--> *number = materialized relations*, enumerated materiality

people having kin relations
people are relations (in an embodied sense + semiotic in the sense of expressing a formal relation [for example wife/husband])

example:
•in river water --> taking numbers as semiotic = to identify numbers as the formal relation unity/plurality
•in working markets --> numbers enact generalizing iconically in the whole/parts mode

--**--> numbers as particulars, in place and time, in situ, realized in specific practical ways

Platonist account of number
intuitionist account of number
instrumentalist account of number
Iranian accounr of number

(Verran's rhetoric --> the term) semiotic (an opaque term, both vague and highly technical) + material modifies

(Verran not refering to) [*]semiotic: the summoning up the baroque complexity of French structuralist and post-structuralist thought, and alternatively the specific categorical proposals of Peirce's philosophy and its offspring, american pragmatism.

the paradox of worlds as already/always meaningful, recognizing that doing worlds as knowable (whether by science or by trading) or for that matter through Yoruba, or Yolngu knowledge traditions --involves--> engaging with the world as it is here and now --accepts--> *studying ‘forms of life’ and ‘language games’ as complex clots of signs and collective actions*

--Peirce--> numbers can be:
•iconic (icons are deeply coconstitutive with clots of collective actions that generate entities)
•indexical
•symbolic (symbols and their objects enact a relation of supervenience امر غير مترقبه, objects are accepted as affecting and effecting their signs but not vice-versa)
--> degrees of reciprocal co-constitution of signs and collective embodied and embedded actions in which ob[...]

[...]offspring, american pragmatism.

the paradox of worlds as already/always meaningful, recognizing that doing worlds as knowable (whether by science or by trading) or for that matter through Yoruba, or Yolngu knowledge traditions --involves--> engaging with the world as it is here and now --accepts--> *studying ‘forms of life’ and ‘language games’ as complex clots of signs and collective actions*

--Peirce--> numbers can be:
•iconic (icons are deeply coconstitutive with clots of collective actions that generate entities)
•indexical
•symbolic (symbols and their objects enact a relation of supervenience امر غير مترقبه, objects are accepted as affecting and effecting their signs but not vice-versa)
--> degrees of reciprocal co-constitution of signs and collective embodied and embedded actions in which objects come to life
--Verran--> ethnographically found forms of the workings of signs

(depending on) how one understands ethnography ==> names work as icons, indexes, or symbols

removing the stigma of Yoruba number as primitive

numbers as working indexically or symbolically --> for examine: are being used to represent the ecological health of Australia's creeks and rivers, lakes and billabongs


difference between these relational forms:
the first thing we need to know about a number is whether:
•it takes the one/many form (potentially containing unity within the plurality of a many) [cardinal number --> conserve value]
•the whole/parts form (having plurality contained within a unity) [ordinal number --> conserve order]

(in) shape-shifting between:
one/many form
whole/parts form
symbolic/indexical mode of semiosis
indexical/iconic mode of semiosis
}--> number works in inventive ways


thousands of Australians regularly attending their streams with bottles, thermometers, and pH meters, peering at tiny creatures they have scooped up with a net, trying to identify what they are and count their numbers

(the slogan) “you can't sustain what you haven't measured”

numbers so enthusiastically generated by volunteers --also--> contribute to constituting water as commodity, expanding possibilities for ‘doing business with water’


cordon sanitaire --> consistency must be quantifiable
two databases, separate institutions and websites, is counter-productive in a project assembling and disseminating information on the state of the nation's water resources?
@apass

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

patterns of behavior
forms of style
--emerge--> ?

(Rai researching the materiality of the ecology of sensation of mobile phones in India helps me to think about Iran telegram media)
new ecology of sensa[...]

[...]g (arranging)
•representing (describing)
•selecting (retrieving)
•reproducing (copying)
•disseminating
•
(of documents)

early 20th century --> documentation adopted (in europe) instead of bibliography

[*]documentation: a set of techniques developed to mange significant (or potentially significant) [*]document: any expression of human thought (beyond written texts)
~-> *novel form of signifying objects*

objects bearing traces of...
*if you are informed by observation of it, you are looking at a document*

document: any material basis for extending our knowledge which is available for study or comparison
*capable of being used for:
•*reference*
•*study*
•*authority*

1951
document: evidence in support of a fact
any physical or symbiotic sign, preserved or recorded, intended to represent, to reconstruct, or to demonstrate a physical or conceptual phenomenon
--> viewed with access to evidence
=/= (concerned with) text

document =/= ajayeb's text object [--> pop-up book]

(object)    (document?)
star in the sky    no
photo of star    yes
stone in river    no
stone in museum    yes
animal in wild    no
animal in zoo    yes


Briet's rules for determining when an object has become a document:
1. there is materiality
2. there is intentionality
3. the objects have to be processed (they have to be made into documents)
4. there is a phenomenological position (the object is perceived to be a document)

indexicality: *the quality of having been placed in an organized, meaningful relationship with other evidence --> gives an object its documentary status* [<-- for who and why is this useful?]


modernist mentality:
•scientific management
•standardization
•bibliographic control
--as--> complementary and mutually reinforcing bases for achieving progress

spiritual movement of anthroposophy --> cognitive aspects of the medium of the message
==> document: repository of an expressed thought + spiritual character

1963
document: micro-thought on a flat surface (fit for physical handling, transport across space, and preservation through time)

cultural anthropology --> “material culture” --> onject as document
artifacts contribute important evidence in the documentation and interpretation of experience

artistic research = aesthetic object + signifying object

semiotics
information sciences
Barthes --> object-as-sign
there is always a meaning which overflows the object's use
text: patterns of social phenomena not made of words or numerals


[signs have to be treat[...]

[...]can see it
now and forever, i free myself from human immobility
i am in constant motion, i draw near, then far away objects, i crawl under, i climb onto them... i plug and soar together with plunging and soaring bodies
now, i, a camera, fling myself along their resultant maneuvering in the chaos of movement, recording movement, starting with movement of the most complex combinations


Sherrington --> stimuli in the external world are selected and fashioned by the organism
=/= Pavlov: stimuli = alien shocks encountered and responded to
=/= Cartesian res extensa, res cogitans
“the great physical process of attention”
inhibition: an active process
anticipatory behavior
exploratory locomotor behavior
“integrative function” of nervous system ==> binding
(integrative: incorporation of the exterior world)
“human perception = possibility of motor activity”




/> Cezanne sitting in nature and studying motif, tilting his head ~-> intensity unfolding chromatically before him (a mode of physical being) --> *time of the body* [<-- this is typical of today art in european] = indefinite scalar time + intensity is experienced outside representation
•river stands for his engagement with a more primal flux
•sustained condition of vibrating instability
•apprehension of multiplicity
•world = turn of a kaleidoscope (prismatic)
•(when you look at a) landscape has its own weird anima, it changes like a living animal under our gaze (---> go to machine dreaming image learning 2020)
•to make yourself into a responsible productive organ
--> **incarnation of a contradictory enterprise of self-transformation, self-renewal** <-- (Cezanne's retrospective fulfilment of a tradition from which he could not fully acknowledge his own decisive departure)

...your intuition on the edge of the river
>

Cezanne = reformulation of natural world + broken hope of community (~= intimacy --> Rousseau's mode of attention contemplation: “thought =/= reverie” : the more sensitive the soul of the observer, the greater the ecstasy aroused in him. deep and delightful reverie : a state of blissful self-abandonment)
--> novelty of a smooth unorganized perceptual space
--Crary--> example of the nonsynchronous character of modernism (~ coexistence of realities from radically different moments of history) [<-- is my bestiary research on the same plural historical positioning?]
•termination of a romantic visionary tradition

(in the West) [*]image: decentered chrono-iconography, automatic self-movement

rise of cinema: body-machine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic[...]

[...]inhibition: an active process
anticipatory behavior
exploratory locomotor behavior
“integrative function” of nervous system ==> binding
(integrative: incorporation of the exterior world)
“human perception = possibility of motor activity”

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

Cezanne sitting in nature and studying motif, tilting his head ~-> intensity unfolding chromatically before him (a mode of physical being) --> *time of the body* [<-- this is typical of today art in european] = indefinite scalar time + intensity is experienced outside representation
•river stands for his engagement with a more primal flux
•sustained condition of vibrating instability
•apprehension of multiplicity
•world = turn of a kaleidoscope (prismatic)
•(when you look at a) landscape has its own weird anima, it changes like a living animal under our gaze (---> go to machine dreaming image learning 2020)
•to make yourself into a responsible productive organ
--> **incarnation of a contradictory enterprise of self-transformation, self-renewal** <-- (Cezanne's retrospective fulfilment of a tradition from which he could not fully acknowledge his own decisive departure)

...your intuition on the edge of the river


Cezanne = reformulation of natural world + broken hope of community (~= intimacy --> Rousseau's mode of attention contemplation: “thought =/= reverie” : the more sensitive the soul of the observer, the greater the ecstasy aroused in him. deep and delightful reverie : a state of blissful self-abandonment)
--> novelty of a smooth unorganized perceptual space
--Crary--> example of the nonsynchronous character of modernism (~ coexistence of realities from radically different moments of history) [<-- is my bestiary research on the same plural historical positioning?]
•termination of a romantic visionary tradition

(in the West) [*]image: decentered chrono-iconography, automatic self-movement

rise of cinema: body-machine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic behavior --> thought functions at a higher level with an arsenal of syntactic perceptual conceptual tools)
•management of attention (model of passive automatism)

(from) dreamer --to--> somnambulist --to--> hypnosis --to--> suggestion --to--> hallucination --to--> obsession

Deleuze + Benjamin + Virilio
the idea of *art of automatic movement coincide with fascism*
@Pierre, pass, Foad

scopophilia: a forced ecstatic abjection before the image
=/= mastery

[*]spectacle: (spectacular culture) attention would be made attentive to everything but itself

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

“my experien[...]

[...]nto governors and governed*
--> State science (appropriates and transforms the elements of:)
=/= “nomadic science” (Homeland TV series suggesting US government is a nomadic science: viewpoint of affections + nomadic operation of rogue CIA operatives + presidential decentralized power dynamic)
•becoming
•heterogeneity
•infinitesimal
•passage
--> in tune with the connection between content and expression, ***essentially laden with singularities*** (--> my lectures? an art, a technique, a science : following the connections between singularities of matter and traits of expression, they seize or determine singularities in the matter =/= constituting a general form)
=/= *chaotic science* (--> what kind of figure of engineer? @Sina)

*the problemata* --> vortices & projections [~~?--> chaotic imagination]
(projected into an abstract knowledge --?--> mapping knowledges)

State science --> Star Trek
/> imposes its form of Sovereignty on the inventinos of nomad sciencet

to administrate projections --> submit (war machine) to civil and metric rules that strictly limit, control, localize (nomad science)

“rhythm =/= turbulence”


cursing of a river*


Gothic conquered a smooth space --> the cutting of the stone (=/=? digital) + ‘plane of projection’: a plane limit, a series of successive approximations or placings-in-variations
=/= Romanesque remained striated space --> vault depends on the juxtaposition of parallel pillars


--D+G--> ***one does not represent, one engenders and traverses***
[*to engender: give you a baby from behind. *to traverse: zigzagging]
--democracy--> one represents visually
--Sina--> one suggests chaotically


roadways (well-centralized administration) =/= bridges (active, dynamic, collective experimentation)

lo/> lobby: a group with fluid contours, whose position is very ambiguous in relation to the State it wishes to influence

(for Ibn Khaldun:) war machine: families or lineages + esprit de corps

pouvoir (monopoly of an organic power) =/= puissance (a vortical body in a nomad space)

(to address the) vague = vagabond, nomadic, morphological essences (=/= ideal, royal, imperial essences) = haecceities
{for example the circle is an organic, ideal, fixed essence, but roundness is a vague and fluent essence, distinct both from the circle and things that are round (a vase, a wheel, a sun)}--> State is perpetually producing and reproducing ideal circles =/= war machine makes something round

Agnes drawings --> protogeometry
Agnes = drwaing and linking up smooth space

(is Finn in Adventure Time a man of State ot nomadic scientist? -->) journey-men's associations

nomadic <==form== masons, carpent[...]

[...]xample how the diseases of internal organs are not experienced in their precise anatomical locations)
*zones outside the body* --> intrusion into this bodily space is considered as much a violation as penetration of the body itself, the size and form of this surrounding space of safety is individually, sexually, racially, and culturally variable [--> #clean and dirt for my mother; my body image outside space surrounding it when i am in my room is the room itself, every corner, every niche accumulates senses and thoughts...]
the space surrounding the body is not uniform:
•thinner in some places (which more readily tolerate body contact)
•thicker in some places (which are particularly psychically, socially, and culturally “privatized”)
•

-acting uses body image --> body image can shrink or expand; it can give parts to the outside world and can take other parts into itself
-playing setar --> (part of the difficulty of learning how to use instruments, such as setar) the libidinal problem of how they become psychically invested (=/= simply the technical problem of how they are used)

surgeon's body image

in driving, trying to fit into a small parking spot <-- experienced in the body image of the driver (and sometimes, to their horror, in that of the passengers) [--> by inability to drive is related to a bad body image?]

body image is capable of accommodating and incorporating an extremely wide range of objects:
•clothing
•jewelry
•other bodies
•objects
•nail polish
•jets, ships, cars
•bodily zones:
◦orifices
◦curves
◦convex spaces
◦concave spaces
•“detachable” or intermediate category of objects, midway between the inanimate and the bodily [~= Lacanian objet a, Kristeva's abject]:
◦body's excretions
◦body's waste products
◦bodily byproducts
◦urine
◾faeces
◾saliva
◾sperm
◾blood
◾vomit
◾hair
◾nails
◾skin
  }--> retain something of the cathexis and value of the body (--> keeping my chopped nails, old toys, art-works... ?! --?--> ‘detachment = your work (art, etc.) is not bound up with your body image’), they remain magically linked to the body --> narcissistic investment in the body image

}--> ****human subjects never simply have a body****
the body is always necessarily the object and subject of attitudes and judgments, psychically invested, never a matter of indifference
-the body never has merely instrumental or utilitarian value for the subject --Grosz--> which organs are libidinally invested and the kinds of investments that animate them are functions of the subject's psychical, interpersonal, and sociohistorical relations and are malleable and continually changing --> *always potentially open to new mea[...]

[...]t of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”

•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]

‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]

(river rafting ~=) ritual ~= enactment of myth

}--(Arnould & Price)--> narrative of service embodies the initiation of the journey
‘extraordinary experience' = event & *enchanted temporal period*

liminality: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed [Van Gennep, Turner]

[Dobscha and Foxman:] how a joyous activity is actually stressful and invokes *transcendent experiences of a mythic journey* --> ‘call to adventure’ in a chaotic retail setting rife with conflict [~= buying (the quintessential perfect) wedding dress at Filene]

consumers engage and overcome conflicts (by enacting power, achievement, and mastery ~ mythic agency) and cross the mythic threshold ==> transform consumption process into extraordinary event


Saussure's “words considered as signifiers to signs where meaning is held” & meaning is dependent on difference (and not on concepts outside language) --structuralism--> “myth = a form of speech that exists before ideas”
==> Strauss: [speech and remembrance ==>] pre-literary societies produce images and narratives that resembled nature and the meaning of the mind --> mythic narrative = embodied resolution of contradiction [=/= archives of achievements]
--Doja--> mythic structures: generalizable forms (common[...]

[...]of relatings knotted at many scales and times with other assemblages, organic and not

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

ajayeb is system imagination

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

[Naveeda Khan]

Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?

is there a Muslim environmental imaginary?

‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]

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

(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”

[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present

obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate

does islamic the[...]