[...]essarily be untrue
--possible propositions

never use contingency alone in a sentence --> historical contingency
never use understanding stand alon in a sentence --> better understanding {'better’ opens situatedness, for who and how “better,” etc.}

Rhetoric <--(has to do with)--> Contingent
Aristotle (in his work on rhetoric) was against contingency. He believed that the “unavoidable and potentially unmanageable presence of multiple possibilities” or the complex nature of decisions creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth


*ontology is death-dealing <--** terrible violence is directed to the non-existing, the never having existed
--> go to the root of exist --> which modes of existence deserve our curiosity?

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

(i found a word for it,) my register of @Lili's scream: i see it as ‘nonlaughter’(?)
(*proposal: there is a number when we dial we can listen to her scream on the phone.) (--> stream, technology, tele-, telephone, called,)
(for her) thinking =? knowing (sending =/= receiving)
(an SF scenario:) imagine and describe an alien world where its populace don't practice ‘knowing.’
**scream ==makes==> witnesses**
(fighting ==makes==> coordination)

از طلبکار به طلبه (az talabkar be talabe)
///the (symbolic?) structuration of ‘demand’ in Lili's presentation:
the ‘sujet supposé savoir’ #sss [~= Pir, (پیر always a paternal metaphor?) that Other whom you ‘call’ who holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that this subject knows or retains or holds the knowledge (even vital and secret knowledge [this is knowledge-talabkar طلبکار]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/writer/analyst/text/etc in the (even architectural) center: the subject-supposed-to-know in Lacan the analyst who sits there as a tower of knowledge that mostly withholds what s/he knows --> transferencial energy directed towards him/her --> drama of identification (--> break-out of narcissism for Freud)
-it is one of the (negative?) binding transferential contracts in relation to “the one who speaks”
[*anthropology of exchange* --> Transference: (for Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, transference, symbolic transference--something which takes place which changes the nature of the two beings present. Later Lacan articulates the tr[...]

[...] />
[Anand]

the sanctity and blessing of Muslim saints was integrally linked to local ecology and topography

that sanctification of birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.

The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.

There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”

description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms


where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])

the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)

“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)

(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.

[The ajayeb's beings and their neighbors]

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

[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins

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

(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)

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

[Martha Ke[...]

[...]orldings.” [...] (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-abilities are activated (?)

[...]

[...]:
•etching *lines of action* and mood across the sensations
•compositions at work


my ajayeb's
•objects of analysis: “compositional elements of thrown together worlds”
•objects of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”


the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*


ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)

(am i working to) bridge between more compositions (?)


“watching a spider negotiate its unlikely territory”


(useless concentration)


Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us


[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that

learning from my mother by moving in the manner of her

we become *sentient* in making massages that courses in-between self and world

[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself

[*]writing: an experiment that can register years of living out the thing that is just then froming up the world as “...”


love folters and blows


Janina, teaching me, being in love with the surface of the world

@Elen, she shouts: drive! and see what happens to your senses.


Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the ente[...]

[...] reorienting to the creativity of thought-action crossings


life is germinaly جرثومه‌ای aesthetic, and the aesthetic anywhere is already political* --> Kenney

[title]
ajayeb's stories of natural and dreamed up things
the immaterial matterings of supra-personal imaginal real of ajayeb forms


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


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

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


lostness or reslessness of drifters

fantasies of potential “home”

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


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


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


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


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

pursuit of see-it-yourselfness

a spectacular form of amnesia *


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


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


shape-shifter jumping between composition and concrete


my apass project:
(sharing with you) the pleasure of recognizing a described world (in ajayeb)***
(i can sense the ajayeb's) pleasure in describing the animacy of forms
-describing a world is the pleasure of 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 happ[...]

[...]y and loss (Berlant)
•lean toward that which exists singularly as event, or as a gap, without ground or against the background of nothing (Dewsbury)

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

[*]social: comprised of entities that are both present and absent (==> ajayeb), atmospheres, affects, virtual memories, hauntings, and that these are themselves moments of endurance (or not?), instants of the holding together of the disparate itself
(Stewart > Doel)


[!* Stewart describing the color] *red: “it moves through streams and tendrils into an associational register of connections and differences, materials and noumena وجود مجرد, the coagulation دلمه شدن and diffusions of lines of influence and bits of matter.”
(in my visual art studies we were given redness as a symbolic element in a representational order and a matter-of-fact) =/= state-of-sensory-alert, redness as an actual composition spun into representations, objects, and states of sensory alert
“[...] a germinal aesthetic. a tendril of practices and sensibilities gathered into an energetics of form
•black sky and ocean --> limit, outline, elemental flux, matter waiting formlessly
•white ice and snow --> stasis, shape and form, a blankness that challenges composition, the transitoriness
•red --> the feebly real, the long, low-frequency wave-lenght of the dying stars, the past, the effort to fix dead reality in a cast *
•green --> plants that glare with a harsh reality, the violence at the heart of the world we inhabite
•blue --> a limited, temporary success in fixing experience in a pattern
•


a landscape animated by the primariness of color =/= Molenbeek

american indians became “red” through a complex semiotics of encounters with colonists


...who knows what kinds of desires, fears and dead ends

(pay attention to Stewart list making narrative:)
events, sites, actors, stakes, consequences, properties, competences, modalities, attunements, velocities


... a world ==> ephemeral sparks ==> an atmosphere ==pulled==> qualities of sociality, personality and lang[...]

[...]n the vast book of difference (tha American continent offers)

(the poem) interprets a wordless, creaturely presence

baroque: attempt to dramatize the mind in action rather than in repose (Sa'di's baroque tendencies in Golestan)

fusing impressions synesthetically in a startling phrase
peeling scales provoke simile

...mind moving swiftly from observation to reverie

a compelling replica of inquiry ==> enlist the reader's participation in a version of the work of consciousness


descriptive acts --> attempt to render the world (and it is subject to revision)


*examplars of strangeness” (for my ajayeb, #writing Div descriptions)
-let's rewrite Div Sefid and give it more *wealth of detail*==> keeps the Div from becoming a symbol and allows it to *remain creaturely*
#Div poetry, to get close to a lived texture of creature, to allow the senses their complexity synthetic life

**every achieved poem inscribes a perceptual signature in the world**

the work of seeing ==> who is doing the looking, a specific, idiosyncratic sensibility

*detail ==> subjectivity* : we are brought into intimate proximity to the slipstream of (her) sensations --> *subjectivity* is made of such detail (of all the ways in which the world impresses itself upon us --> knowing through our scaffoldings of concerns, the tones and shadings of our moods) ~~--> we are in a sort of *readerly alliance*


[time]
#practice: try to describe what subjective time feels like --> to find variety of verbs to describe less readily chartable motions
(the time of interiority) pools, cibstricts, tunbles, speeds
-we live in a felt narrative progression, through which experience is transformed into memory
*memory edits*
what is memory but a story about how we have lived?
-timelessness: the interior landscape of reverie


lyric state of mind : seized by a moment that suddenly seems edgeless, unbounded
-wholly giving oneself over to experiencing an object
-unpointed awareness
-perfectly useless concentration
-entirely occupied
lyric moment is isolate =/= (parts of a) narrative are contiguous
(according to the lyric -->) consciousness or immortality is without date(?)

moment dilates as it is described
creating an alternate sense of duration


the surface of language
the complexity and interest of the surface

thickness means we have to *labor to enunciate* them -- is a way of mirroring the physicality of the world

seamlessness ==> our attention is suspended

(a poem/writing) shift time ==> put us inside a scene

...slip the confines of the body

poem's leap toward transcendence

[...]

[...]s)--> a way of accumulating terms of praise (can also easily grow numbing)
*accumulation of descriptive phrases*: a dynamic, forward-moving thing, one that includes evidence of struggle -->[*connection lies behind the “catalog of inadequate terms”*]
(one effect of my quirky talks is as if we have) climbed a ladder of phrases
...struggle to reconcile the delights of earth with the demands of heaven* [_i am keeping in touch with a way of talking (doubling phrases,,,) in performances which intensifies the audience's sense of the speaker's character, his enthusiasm, his giddy متزلزل pleasure in being overcome by what is (for him) the *sensory evidence* (of the divine, or an excessive described world)]
(in my performances) through description, twining strands of meaning, braiding together elements of [my] thinking and perception to make an image both elusive and unforgettable, unparaphrasable نقل بيان نشدنی
*density* ==> melds perception with thinking and feeling ==> making a new generative reality
(the speed of my talking has to do with the quick and compressed that) operates on us before we have even had time to think about what is happening ~=> a world that is both immediate and immense, a moment out of context, a pouring stream of being (on the way so somewhere else) [a viscerality that Vanja reported after experiencing my performance; my #routines]
-when you look at my performances there is a feeling of it is not quite figured out how he is yet, there is no settled mastery on its way, rather, there is a restless experimentation, a trying on of different densities (of meanings, letters, spoken energies, etc.), various surfaces, degrees of busyness and calm --> how to look at this kind of work?
(we don't need anymore art like this: as if they have been made on secret, and *their radicalism lends them a sort of urgency* [<-- no no!], a perpetual quality of surprise)
-my imaginal portals: to invoke an inviting world of associations, a scented cool, ~ an indirect way of naming (=/= to program language : reducing language to a debasing perceptual shorthand)
-proposing ‘it is’ by placing another beside it, cultivating opposition and tension


“something understood” --> left open, undefined, ...


(Elen's “je suis” [Ich bin] in her images and...)


(with the help of Janina, we are) madly in love with the surface of the world

@Marialena; transmembering power of the sea, nautical daryayi دريايي، مربوط به دریانوردی، ملوانی



saying what ‘you’ see & saying why you ‘see’

the more accurate and sensory the apparent evocation of things, the more we have the sense of someone there doing the looking (<-- USA spectacle knows this)


X in Y's translation


“a fish never makes an aesthetic mistak[...]

[...]explained illness or misfortune was frequently the catalyst for specific witchcraft accusations between friends, acquaintances, and often between family members themselves”
16th century --> this violence now bore the sanction of both secular and religious institutions (<== peasant complaints of maleficium زيان <== human beings have been suffering misfortune, illness, and death long before the power of the witch was felt during this time)

Dominican order --> aggressively promoting the cult of the virgin, to the status of the “perfect” woman {elevating the status of sexual neurosis to a virtue} =/= lustful credulous nature of common women (who were often associated with the temptations of Eve)


*conflicted status of women*
•in Häxan --through--> sternly patrilineal visual motifs (condescension + bemusement --> frail + hysterical)
•in ajayeb bestiary -->


(Häxan's) witch hunters act in accordance with their own procedures for investigating truth and falsehood and not simply out of malice, fear, or stupidity

the inquisitor priest/friar (within the realm of their own assumptions about the world) were dedicated to investigating and verifying the claims [of the accused witch) =/= (mainstream depiction of inquisitors as) gullible, fanatical, overtly misogynistic

(during the witch craze) **desire to believe =/= simple belief**
despite the unbelievable scope of demonic power, the inquisitors must believe that what the young maiden is reporting is possible


****important changes in the legal systems in europe well into the 14th century: proffering a formal indictment against another individual required the plaintiff to submit to an accusatory form of criminal procedure. (derived from Roman law) this procedure presumed such offenses as *matters between the accused and accuser* ==> the idea that “crime” was a matter between society and the accused did not exist (--> the presentday distinction between criminal and civil complaints meaningless)
raising a formal complaint required:
•the accuser to furnish proof of the allegation
•to submit to severe penalties agreed in advance if the judge was unconvinced of the complaint's merit
*it was complex, expensive, and very risky to enter into this formal framework in order to address disputes or everyday injustices* ==> most ordinary people did not do so, choosing instead to pursue local and less formal modes of redress

15th and 16th century --> this procedure changed dramatically (with the emergence of the witch in europe)
•witch was understood as an agent of satan
•responsibility of civil and religious authorities to protect pious christians (from a power that would overwhelm the faithful regardless of their individual acts, intentions, or beliefs)

inchoate suspicion (of the fearful, the resentful, the s[...]

[...]and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]


(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism


(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers

eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food



Cinderella's techne --> companion
Crusoe's techne --> human

-fictional kitchen where Cinderella works (and is not a master of)

[learning from] Cinderella (her room has been undone and remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness


Alba --engineered--> to glow
pig --engineered--> to become sausage

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

Seymour
bad affect
(bad environmentalism's) respond to mainstream environmentalism + questioning its broader ideals of nature
=/= conventional environmental affect

both identify & respond to the aforementioned absurdities and ironies, through absurdity and irony + related affects and sensibilities:
•irreverence بى ادبى
•ambivalence
•camp
•frivolity هرزه
•indecorum بى نزاکتى
•awkwardness
•sardonicism زهر خنده
•perversity
•playfulness
•glee شاد شاد

affects and sensibilities typically associated with environmentalism:
•gloom
•doom
•guilt
•shame
•didacticism
•prescriptiveness
•sentimentality احساساتى
•reverence حرمت
•seriousness
•sincerity
•earnestness
•sanctimony تقدس
•self-righteousness
•wonder

assumptions:
•that reverence is required for ethical relations to the nonhuman
•that knowledge is key to fighting problems like climate change


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

__al __ : __ affects and matter of __
(sensational X : Y affects and the matter of Z)

ocularcentric selves

(Hayward's) jellyfish: prismatically, their kinesthetic bling is registered visually and haptically, which draws our attention to the construction of their enclosure

expressively dense
rendered literal and material
light is of this world

to think diffractively = to apprehend a critical difference within

(the formation of a word from a sound asso[...]

[...] />

metazoan phyla : animal

history of life is tight to hisory of oxygen --> fire
Aerobic metabolism is more efficient than anaerobic pathways

Abiogenesis: the natural process of life arising from non-living matter, how pre-life chemical reactions gave rise to life on Earth
•self-replicating molecules
•RNA world --> catalyze peptide ligation or amino acid polymerization --> protains, specialized biocatalysis --> RNA + iron ==> DNA : data storage
•synthesized from inorganic compounds
•catalysis in chemical systems =?=> molecules necessary for self-replication
•this is a protain writing


*water
Study of zircons has found that liquid water must have existed as long ago as 4.4 Ga, very soon after the formation of Earth [...] water with similar deuterium-to-hydrogen ratio was already available at the time of Earth's formation, as evidenced in ancient “eucrites” meteorites originating from the asteroid Vesta. (wikipedia)


(four elements temporal hierarchy)
earth > water > oxygen(air) > fire

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

[with Guy Debord]

fire media theoretic

‘image’ detached into a stream, percieved as generality --> an inversion of life (“visible” negation of life - that has invented a visual form for itself)

(its social practices)

fire, not subordinate, as spectacle comes as means of unification, locus of illusion, generalized apparition --> seperation
(its general truth) fire untouched by evolution and form binding constrains, is a universal mater, the spectacle of burning flame manifests itself as a positivity out of reach and beyond. the case of fire is different than Deobord spectalcle who speaks: “Everything that appears is good; whatever is good will appear.”

therefore fire specatle is not image, rather social relationship between subjects that are mediated by it

thus the function and phenomenon of separation mediated by fire becomes part and parcel of the unity of the world, from now on
-a new form of the sacred emerged with the discovery of fire's image
-produced new worshipful subjection

the language of the fire as spectacle is composed of signs that talk to Moses, Zaratostra, and others
-in this writing i like to rewind theology and pause at the moment Moses meets Fire in mount sinai, go after some media theoretic specualtions, asking what are the conditions of this (inter)mediated encounter? and what are the consequences of talking to fire? (technicity and affectibilty)
(mount sinai : cradle of stone, rendered dead matter when ‘he’ comes out of stone-age)
•the Israelite's God, who appeared “by day as a cloud and by night as a fire” (Exodus 13:21)

[fire and brimstone, an idiomatic expression of signs of God's wra[...]

[...] (princeps meteororum) 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 spec[...]

[...]in the materiality of digestion.

the human eye is an organ complicit with plant photosynthesis.

in fact, seeing is a process of photosynthesis. as much as plant photosynthesis absorbs excessive light and turns it into the carbon structures of sugar molecules, the human eye has to mitigate light and turn it into the neural structure of vision, cognition, and memory. in this process the eye protects itself from the corruptive metabolism of light, tapping into some ancestral mechanism shared with plants.

if human eye protects itself like a plant, we can think of photosynthesis itself as a sort of primeval organ of vision spread out across the skin of the vegetable kingdom.

material commonality (worth exploring)

incarnate an external organ of vision

our tie with the general metabolism of light

correlations between human vision and the organic world

using a technique to record the surface of reality or using to reveal the internal chemical composition of matter

in the chromatogram, a light reaction reveals the inner chemistry and transforms matter composition into visual patterns

different regime of visibility
light is not just a stream of waves to be passively refracted and recorded but an active and autonomous medium of image-making

mineral kingdom -- forces that drive the becoming of both organic and inorganic matter

drive to formation (Bildungstrieb)

“Runge's willingness to attribute a life force to chemicals is a continuation of Romantic natural philosophy but meshed with Geothean morphology and experiment.” (Leslie)

chromatogram is an image, which discloses it's own bodily formation

here our focus should shift from the eye as a globular organ in the head of a vertebrate animal to the eye as an epidermic lens, a light-mitigating organ that attenuates the visceral contamination of radiation.

our inseparable alliance with plants

our eyes are immersed within a vegetative metabolism of a kind. we look at plants, but plants have already cannibalized our gaze as they become part of us looking back at them.


complex architecture of light:
plant photosynthesis is probably the most abused metaphor and analogy of life, widely quoted across a diverse spectrum of schools of thought to justify naturalist ideologies. it is believed that photosynthesis is behind a process of energy accumulation central to natural equilibrium and the food chain. however, there are various ways the process of light metabolism could be understood. it could also be understood as a process towards cosmic corruption and fermentation, or as a process towards more “complex architecture of light”.

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

[...]



(Ilana Halperin)

cor[...]

[...]r />
the (un)logical beginning of logic

to render a form independent of its empirical realization --> universal
drawing a square on sand, i evoke an idea, i eliminate the empirical, dematerialise reasoning
(what is rematerialised reasoning? aesthetic form..?)

the inevitable fact of the historical existence of mathematics
(math's historicity)

(a different word for every yesterday)

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

... one had a discourse which often concluded either with the cosmos in general or with the organic life in particular.
19th century

negentropic islands in entropic sea, pockets of order in rising entropy, crystal depositions sunk in ashes, diamond in the rough

organism = meaning + direction

organism combines memory, invariance, plan, message, loss, redundancy, etc
it is old, mortal, and transmiter of new cycle

تو نیکی میکن و در دجله انداز
to niki mikono dar dejle andaz...
(organism?) is a quasi stable turbulence that a flow produces, the eddy closed upon itself for an instance, which finds its balance in the middle of the current and appears to move upstream, but is in fact undone by the flow and re-formed else where.

Man is one at high temperatures

from the information point of view there is a tremendous background noise

the noise of a complex to which a receptor is linked

this unconsciousness

(no one can call that) information is fortunate

there must be noise in pleasure and information in pain (?!)
---hmmm we can't know this properly?

Find in ajayeb, operating functions:
transformations,
fixations,
energy displacements,
movements of observer,
ambiguity functions,
freudian slip,
exploits of signs,
exploits of energy,

(ajayeb is defined by its resistance to metaphors in a system of language)

یک کلاغ چهل کلاغ yek kalagh chel kalagh is precisely noise in a transmission system along a given circuit from one element to another. From a point of view outside the system ambiguity must be added to increase the system's complexity

theory of change (in sign)

what are the unconsciousnesses of integration?

(many) interlocking (black) boxes

obstacles do organise, noise becomes dialect
they come crashing at our feet
in the forms of eros and death
like surf at the edge of the beach

unconscious is the last black observer of chance

aging, is a process we understand as the drifting of information into background noise

عجایب المخلوقات ajayeb al makhlughat, anamnesis, memory, and everything imaginab[...]

[...]
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 statue

that which can be [...]

[...]rences, 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 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[...]

[...]ia,,) @Hoda}

*cultural extinction*

urgency is (always?) neurotic

(?who and when sends) neurotic demand for an unmediated cognitive intimation


(Khomeini's) omat امت diesenfranchised populace

عناصر گول خورده perceptual perversion


•Khomeini <-- Marcuse (one-dimensional society, that promote a false consciousness which is immune against its falsehood)
•Khomeini <-- Chomsky (how superficial happiness can function as a detraction from the adverse effects of an alienated condition) [<-- Marxist tradition of the “serious” (=/= unreflective state) @Foad, “let everybody be crazed about professional sports or sex scandals or the personalities and their problems --> *consumption becomes ritualized*]
•Shariati <-- Jameson (theory of the “ever-new but always-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality

centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods

Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)

جنبش mass aesthetic fears becoming official سازمانی

...based on exposing the damage of the global-becoming-local

Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )

(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world

omnipresent deception of modernity

(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism


(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consonance with the anticolonial ideologues (examined thus far)


...caught up in your prose


on Sa'edi’ short story “Dandil” [--> grotesque cultural disaffection of the masses within Sa'edi's Dandil]
-depicting the horrors of daily life within a semicolonized atmosphere of a red-light district of a[...]

[...]ose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”

in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha: “my existence is useless [...] hence the greatest and most noble poem in my life will mark the destruction of you and your kind”
--> streamsof betrayal, defilement, seclusion, degradation, anonymous deaths
(subversively, through a series of hallucinogenic contraptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality

این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity

chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart

tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!

deterritorialization one's owb footprints --> identitatian technologies

@Shervin commission the wanderer: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”

Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while talking; *the right to not be taken literally*, not ‘to be oneself’ [...] the right to rip off masks, the right to rage at others with a primeval (almos[...]

[...]> acknowledgement of presence =/= significance in relation to history

(A. Lee on) the African dimension of the genesis of the Babi religion
((oral sources for) the recovery of) subaltern histories in Iran [erased from historical memory]
--> deep resentment of “the presence in Iran of an ‘Other’ that does not conform to the imagined Iranian Self”
unblemished national selfhood
purity fetishism of... <== *purity deeply rooted in religion* [?]

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

(issues) politics of liberation:
•that liberal democracy requires common basis for culture and society
•identity politics:
◦“the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
◦invites people to stay in, to look inward, to obsess over the body and the self, to surround themselves with a moral forcefield to protect their worldview
◦a particular identity is opposing all people who belong to a particular identity
◦naming and claiming lived experience, and the authority arising from that
◦[no more?] sexual orientation (that it is now only about disrupting the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
◦class-based politics are identity politics
◦to bring people together based on a shared aspect of their identity --> fail to examine differences among themselves

*solidarity does not require identification, but a willful act of alliance*

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

سپردن کتاب به حرق و غسل
ضعیفه دانا

(for Attar:)
حال =/= حفظ
کار =/= قال
عیان =/= بیان
اسرار =/= تکرار
علم لدنی =/= علم کسبی
جوشیدن =/= کوشیدن
حال + کار ==> سخن
حفظ + قال ==> سخن

قرآن و اخبار  و لغت و نحو  و تصریف

اهل طریقت --> زبان خود (را میخواهد)
اهل شریعت --> اخبار (کفایت میکند)
imperative عطار  --> وظیفه ساختن
(for Attar:) از دل --به--> (<--؟--) صحرا


باز شدن در سخن ==> شطح =/= سواد مفتی
}== حرکت اسرار
[شطح: بیرون شدن از کناره ی  رودخانه, deviation]

نظایرات عجیب
مضمرات غیب
سر به جوشش ==> زبان به سخن

دل --> زبان --> رو ؟
[...]

[...] 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 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)


[...]

[...]tities take place. ways of knowing become habitual at the drop of a hat. but it's ordinary affects that give things the quality of a something to inhabit and animate”


*ordinary registers intensity* (regularly, intermittently, urgently, as a slight shudder)

(one can be) ***confused but attuned***

“we dream of getting by, getting on track, getting away from it all, getting real, having an edge, beating the system, being ourselves, checking out” -Stewart

(socialities, identities, dream worlds, bodily states, public feelings are not simply “good” pr “bad” but always) both powerful and mixed

the talk, once set in motion, expands into a بیشه thicket of stories and social maneuverings
(a scene in a restaurant becomes) maze of inspirations and experiments ♥
-“her brother's stories are shell-shocked and they have no endings. they leave you hanging”

singularity of the event ==> a "we” of all sorts opens in the room

chance event ==>
•a layer of conflict
•a daydream to things


...tuned in to some little something somewhere


“in a video that blankly records an arresting image, young embodiments of a mainstream in the making come face to face with an otherness that compels a closer look. the order of representation gives way to a more violently affective contact”
Stewart

force of things --> what counts as an event

a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of difference (of habit and dull routine)


childhood coming back [to you] as shocks of beauty

graphic stories prompted by the seemingly simple work of remembering:
•kinship ties
•married names
•stories of alcoholism
•stories of accidents
•stories of violence
•stories of cancers


[*]potential: fleeting and amorphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of presence --engenders--> attachments or system of investment...

(people are) collecting found objects snatched off the literal or metaphorical side of the road

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

Yazid: the archetypal tyrant of islamic memory

...a shift from thinking of Urdu as exclusively Muslim to thinking of Muslims as the custodians of a shared heritage that Hindus have forgotten, but have the potential to reclaim
-Anand --> how do we understand the islamicness of urdu poetry?

spread of [...] poetry far beyond the bounds of exclusively muslim identity

sufism as an everyday mode of speaking of and speaking to [...]

[...] 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 traditions of islamic and indic thought, (from a place of power, privilege, integration) welcomed the upanishads into dialogue with the conceptual world of tasavof

economic, military, and discursive powers of European imperialism ==> epistemological and ontological havoc they wreak on muslim forms of life

•to move back and forth between al-Ghazali (1058-1111) and Freud (1856-1939) <-- without any sense of swimming against the *gushing streams of empty homogeneous time*
•bringing the upanishads, from several hundred years BCE, into conversation with the Quran <-- unconstrained by the *teleology of linear historical time*
--> (my lecture-performances: being) inhabited a world of multiple temporalities {=/= teleology ==> linear time of progress, moving ever forward--teleology of time is central to modernity & question of the self}

many post-colonial projects shares that sense of a break from the past, which must now be recovered --✕--> sense of rupture and alienation was not (and is not) the only way in which the colonized responded to the colonizer

Shakry --> *plenitude of time and the persistence of traditions* + productive conceptual dialogue (~= ajayeb studies)
•to engage with the ethico-philosophical questions

intellectual and religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which Freud and Ibn Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “modernity,” “religious” and “secular”
(Shakry > Anand)

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

(Mufti > Weber:) inescapability of calculation and instrumental rationality in a capitalist society ==> fundamental transformation of religious belief and practice in the transition to the modern social order
•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” --provides--> range of possibilities for social action and social imagination

***modern intellectualist form of romantic irrationalism*** [in contemporary art within Europe --> [...]

[...]se interesting questions, what a satisfaction it would be to be able to answer positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)

the side of the moon facing earth is being gradually eroded by earth’s gravitation

Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)

metaphors for the silence of the space --> perennial question of humankind

the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam

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

night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?

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

jin lamp
tree
scared face

book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs


the first worm

death skeleton afraid of itself, of its own image
self-reflective

you are following, while being followed, and the one who follows you is being followed...

pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/


•Philippines --> aesthetics of poverty [culture of material poverty --> poverty as scenic design and working philosophy] (==> the imperative to eliminate nonessentials =/= my philosophy)
•Iran --> aesthetics of ?
•(?what is) Instagram or TikTok people's appreciation of beauty =/= aesthetics of poverty's coupling expression with survival and change

the idea that becoming sensitive to the aesthetic qual[...]

[...]nd the one who follows you is being followed...

pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/


•Philippines --> aesthetics of poverty [culture of material poverty --> poverty as scenic design and working philosophy] (==> the imperative to eliminate nonessentials =/= my philosophy)
•Iran --> aesthetics of ?
•(?what is) Instagram or TikTok people's appreciation of beauty =/= aesthetics of poverty's coupling expression with survival and change

the idea that becoming sensitive to the aesthetic qualities of local materials ==> increasing one's power of expression

theater director = aesthetic coordinator = sensitivity + selectivity

scenography in artistic research
my early interest in stage design {~ use of backdrops in capturing the essence of a play or story --> a way to *establish setting* [=/= scene] --> sense of (not necessarily authentic) history, calling for the patina of history} ==> my recent scenic paintings --present--> *visual stream of consciousness* ~= diorama ~= to capture the essence of a practice interest optic episteme (--> establish a setting to get caught lured)

(in my work: assumption of)
symbolic use of visual elements --> collective consciousness + revitalized forms ==> vision of a larger culture : capturing a gestalt = everyone can understand



Shake, Rattle and Roll
romance, light sex, and comedy segments---laced in horror
(Tolentino)

horror genre
==> big young stars performing non-iconic roles
~= (analogue of [collective]) anxiety (of nation?) : making-do processes and mechanisms of ordinary people + imperative of profit and state formation
--> how (mis)governance get to be represented + how citizenry is enforced and embodied (at the ground level)

Philippines: from Marcos dictatorship --to--> neoliberalism: privatized, deregulated, commercialized, marketized public services

•Crane using psychoanalytical tropes --> horror = everyday terror
[*]horror: excessive communication
•Creed using trope of monstrous-feminine --> horror = gestalten deeds in adjection and castration
•Lim --> *horror = temporal critique* {fantastic local horror =/= historical time, supernaturalism, occult modes of thinking encoded in fantastic narratives}
[Bergson > Lim > Tolentino:] horror --> heterogeneous temporality, heteroglossia: multiple tongues, to disengage in certain (nation) formations

horrific real
translation of historical terror in filmic horror

historical real + filmic mobilization --render--> real as porous[...]

[...]r 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 in their struggle against majors?
[...]

[...]/> --> a pattern of rules (program*)

programming: *metalinguistic abstraction* [--> engineering design] : building a mini-language to express a problem, using a fixed computer programming language (on a given hardware) to construct a new language that enables describing (and hence to think) the problem --> using:
•primitives means of combination
•primitives means of abstraction
--> representation of data and control (<~~ individual bits of storage and primitive machine instructions)
+ using the given hardware to erect systems/utilities for the efficient implementation of resource-limited computations


distinction between “passive” data and “active” processes =/= Lisp
(procedures and data are just abstractions, they are not really distinct) --> programming language should have methods for combining and abstracting procedures and data

means of abstraction: by which compound elements can be named and manipulated as units


modularity --> localized part of the system
<== perception of the system
•objective: viewing a large system as a collection of distinct objects --> concerned with how a computational object can change and yet maintain its identity
•streamous: information that flow in the system --> delayed evaluation

(for example) a bank account: has state in that the answer to the question “Can I withdraw $100?” depends upon the history of deposit and withdrawal transactions

object decomposed into computational objects (each with their own time-varying local state variables) --> model

object programming: model real-world objects with local state by computational objects with local variables --> identify time variation in the real world with time variation in the computer --> implement the time variation of the states of the model objects in the computer with assignments to the local variables of the model objects
--✕--> (how?) model a time function

stream: delayed (infinite) list

stream programming:
•different abstractions such as: map, filter, accumulate,
•transformations of lists
•sequence manipulations without incurring the costs of manipulating sequences as lists
•tadriji incremental computation


random: statistical properties of uniform distribution


object-orientation: polymorphic abstract data types =/= relational data model



Building Abstractions with Data

how to use:
•primitive data (numbers)
•primitive operations (arithmetic operations)

building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language

data abstraction:
*technique of isolating* [...]

[...]stractions, they are not really distinct) --> programming language should have methods for combining and abstracting procedures and data

means of abstraction: by which compound elements can be named and manipulated as units


modularity --> localized part of the system
<== perception of the system
•objective: viewing a large system as a collection of distinct objects --> concerned with how a computational object can change and yet maintain its identity
•streamous: information that flow in the system --> delayed evaluation

(for example) a bank account: has state in that the answer to the question “Can I withdraw $100?” depends upon the history of deposit and withdrawal transactions

object decomposed into computational objects (each with their own time-varying local state variables) --> model

object programming: model real-world objects with local state by computational objects with local variables --> identify time variation in the real world with time variation in the computer --> implement the time variation of the states of the model objects in the computer with assignments to the local variables of the model objects
--✕--> (how?) model a time function

stream: delayed (infinite) list

stream programming:
•different abstractions such as: map, filter, accumulate,
•transformations of lists
•sequence manipulations without incurring the costs of manipulating sequences as lists
•tadriji incremental computation


random: statistical properties of uniform distribution


object-orientation: polymorphic abstract data types =/= relational data model



Building Abstractions with Data

how to use:
•primitive data (numbers)
•primitive operations (arithmetic operations)

building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language

data abstraction:
*technique of isolating* (the parts of a program that deal with) how data objects are ‘represented’ from (the parts of a program that deal with) how data objects are ‘used’


versioning
garbage collection

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

the question of “what [✕] can learn from [Y]?”


Calvert on Mestiza consciousness
library and information scientists
consciousness of the borderlands [~ in between categories, creative/annihilating forces a person living borderlands must struggle against]

***contradictory impulse for *hording* & *sharing*

categorizing, naming, describing --> power-laden practices we cannot do without

each *schema* reveals its priorities, legitim[...]

[...]e digital flesh life)
•interested in shifts in topology (the ongoing reworking of bodily boundaries of each of our research practices)
•


TERMINOLOGY:

*articulation-work: the labor necessary to make technologies fit together seamlessly

*diversity-work: a kind of work in which we learn about the damage we cause, and of how “causes” are understood as “damage”

*librarianship: a work that hooks up people with their technologies

*data abstraction: a *technique of isolating* (the parts of your mini-language that deal with) how data/info objects are ‘represented’ from (the parts of your mini-language that deal with) how data/info objects are ‘used’ (---> i addressed this in my fable workshop in a totally different epistemology)

*model: your object decomposed into *computational compound objects* (each with their own time-varying local state variables)

(representation of data and control over data:)
*modular: localized part of the system that are produced by the perception of the system
*objective: viewing a large system as a collection of distinct objects. concerned with how a computational object can change and yet maintain its identity
*streamous: information that flow in the system. its evaluation is delayed. infinite list

*metadata: machine-readable persistence statements

*digital interface: discrete object of your “research problem” that refers to something outside the cri (outside the digital model)

*topology: a (proposed) body-plan to investigate questions of *connectivity* and *boundaries*, in order to find out what remains invariant as a result of transformation. this will direct us to propose (well-intended but not tested) *transversal objects*.
to be able to propose: in the culture of each pad+participant+research what connects and joins, what delinks and disconnects.r />

PRACTICAL:

we want to find out how cri's “filter” translates its politics into metadata
and
what happens in linking the symbolic space of data-model to the (relational, procedural, emotional) qualities of the researches of participants

we will work on the block's opening week feedbacks and process them in this diagram:
feedback --> quasi object --> structured knower --> data
(or technically:)
semantic in flux --> persistence statements --> object repository --> identifiers

(Tuesday, Wednesday, and Thursday are spent on the creation of “quasi objects”)

i propose some (well-intended but not tested) internal categories:
•stickiness
•zoom
•cheat
•persistence
•repetition
•vulgar

(i will describe them later)

and these categories produce three topologies:
1. ramp
2. nest
3. skew[...]

[...]re 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 sensation ==> patterns

perspectivalism: (history of) the dominance of representationalism in the engagement with a living multiplicity at stake

each image has:
•a certain duration
•at different scales of perception
•a non-coinciding resonant unity (a unity-in-multiplicity)
•*mutating affect =/= representation*
•potential occasions for a perceptual event (that exceed their actualization) =/= mise en abime
•pointing the capacities of perception in multiple direction
•strike you as potential events in gradients of textual vision, haptic and mutating accross senses
•excessive information that calls for an[...]

[...] to apprehend a single tree branch
the consciousness that the rest of the landscape was deployed then fades
diminishes into associational debris
into disappearance of representations

real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual unfolding
efforts of attention
are forms of volitional activity
impulsive energy to individual imagery
permit them to fade away
therefore, the tree branch, the window, is a process

Dilthey


in Peirce:
[*]attention = anti-optical act of selection [=/= (in traditional epistemological thought) singling out a contemplative object], “the power by which thought at one time is connected with and made to relate to thought at another time”
--✕--> *firstness: self-immediacy, absolute presence (before synthesis and differentiation) ~ nonreferenciality (=/= perception, attention consumed/constituted in time ~= continuous quantity = *secondness)


using a more act-oriented term “thought” instead of “consciousness”

dissociation
anaesthesia
hallucination
multiple selves
--James--> temporal model of mind: ‘stream’
(=/= scenic model of mind)
[this was part of a larger institutional field in which scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models]
==> observer: an artist confronted with the primordial chaos of sensation --> (ethics of) overlapping common choices (made of autonomous subjects [--> you can see James seeking to lessen the shock of recent works in science and psychology for an American middle-class readership])
(William James:) irreducible plurality of experience ==> (think in terms of) fluidity and immobilization



my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate


emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> habit of attention becomes amenable to the will of the teacher



attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary

Simondon, mold & modulation
Deleuze, on fold

by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty [...]

[...]r /> television + personal computer --> anti-nomadic procedures (that fix and striate) ==> rendering bodies controllable and useful + simulation of choices and interactivity
--> (Williams: a technological and logic of) *mobile privatization*

(through the assessment of the works of Deleuze and Guattari, and now popular narratives) the relation between human and machine is based on internal, mutual communication, and no longer on usage or action (~ human operator linked to a machine as an exterior object) [~/=? companion species]


irresistible imperative of communication ~~--> continuous effects of control

panoptic techniques & attentive imperatives (function reciprocally)

classical power:
•repression
•ideology
•
modern power:
•normalization
•modulation
•modelling
•*information that bear on:
◦language
◦perception
◦desire
◦movement
--> by way of microassemblages
(= *subjectification*)

-the shape of absentmindedness in my performances is skewed by the attentive imperative of modern subjectification? something unfocused, **something folds back against itself** =/= “processing” a stream of heterogeneous stimuli (in film, radio, television, cyberspace)
-my audience felt an uncomfortable sense of their own inattentiveness (in my performances of the experience of dissociation, of temporality incompatible with capitalist patterns of flow). what is they are asking me is to give a stream of heterogeneous stimuli --> ****how temporality is inhabited****


to diffuse (societies of spectacle) into (a single) integrated society of spectacle (==> separate, isolated, but not introspective individuals)


(film and television in competition with) *daydream* --> a domain of resistance internal to any system of coercion [?]-->
(?is capitalism's contemporary arrangement allowing/playing an) oscillation between spectacular attentiveness and the free play of subjective absorption
~ info/telematic systems simulating the possibility of drift ==> modes of sedentarization
--> (Crary asks) how creative modes of trance, inattention, daydream, and fixation can flourish in the interstices of these circuits? @Sven ...amid technological forms of boredom ~ *modern boredom* [--> cognitive and perceptual synthesis. boredom is involved with the intensification of a sense of selfhood? ~~--> romantic (turned inside out?)]


*perception without awareness* (vilified in art and criticism)
--?--> automaticity: performance under conditions of divided attention

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

Manet: disengagement of perception from a model of interiority
Manet's painting discloses some of the important reconfigurations of the status of the observer (that had occurred by[...]

[...]y + no stable center of focused attentiveness
2. *stereoscope* = decisive exclusion of the periphery + 3D image hypertangiblity (<-- our model of visual consumption)
}==> loss of *consistent and coherent relations of distance between image and observer* [<-- this lost consistency is now in 2020 what everyone in art is busy with or to reactivate]


...having the fixed eye many disconnected areas of the visual field at once = continual beginning at a new center = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*

...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*

(Cezanne reexamining the composition of the visual world ==>)
fanatical attentiveness to the data of sense ==> dissolution of unity, destabilization of objects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]

perceptual consistency is a phantom

(Lucretius:) [*]world: infinite Cascades of self-differentiation

-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?

-how to go back and forth between attention and reverie?

perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough


the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world

•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and percept[...]

[...]abitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience

in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of sublimation


(?do i have) agoraphobia --> Simmel


(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre

Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)

Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in low-level focus without the risk of schizophrenic overload) --define--> **a state of receptivity in the analyst that eill be commensurate with the spoken free association of the patient** --> dealing with a stream of information that has no evident structure or coherence + extracting from that disjunct texture (artwork, chaotic syntax of dreams, indecipherable present,) some interpretive clarity (feedback)

Freud + Cezzaine --> design a countermodel of attentiveness that surmounts an ***inhibition of the peripheral*** (=/= notion of selection ~=> finding out what one already knows)

****diffuse attention =/= critical attention**** (a faculty in which the observer is led to reject some of the ideas that occur to him after perceiving them)


(at the turn of the century) experience: compulsory consumption of information


(from) the experience of deindividualtion (in piazza) --to--> a more controllable form of loneliness (bedroom)


[this] plural hybrid space of Roman square (Crary on Freud's representation) ~= a spectacle society : a patchwork of fluctuating effects in which individuals and groups continually reconstitute themselves (either creativity or reactively) =/= (Guy Debord's) seamless regime of separation, ominous collective mobilization

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

Deleuze and Guattari's Varuna and Mitra --> lacking a mythology of conflict (=/= Singh's analysis)
forming a milieu of interiority --> double articulation that makes the State apparatus into a stratum

State's operates by:
•seizes (immediate, magical capture)
•binds (preventing all combat --> presupposing a juridical integration of war)

“chess (pieces are coded) = a game of State”
chess: an institutionalized, regula[...]

[...] to reach analogies between the moral and the natural orders?
other orders of nature [**every order of nature sustains a moral order**]:
1. local nature (what happens when we scale up)
2. ontological identity card (what makes a squirrels)
3. universal natural laws
aggregation of these forms of orders ]**each provokes a characteristic cognitive passion** : they involve judgment + emotional reaction to its transgressions]:
1. disequilibria (--> terror: fear saturated by guilt) --> local nature
2. monsters (--> horror) --> specific nature
3. marvels and miracles (--> wonder) --> natural laws

[(a very recently) forceful kind of] argument to anchor moral or political order in a natural foundation

--Daston--> we are species that represent (**we must model our orders** : to make visible & external) --{with an appeal to a natural analog}--> *nature: the richest source of models of all kind of orders

> [!!!today task of artist:] ***to give back humanity its childhood*** (that was lost in the age of objectivity) @Sina, Sarah

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

Schutz
social nature of knowledge
how people grasp the consciousness of others while living within their own streams of consciousness

absent friends:
•his brother whom he has described to me
•the professor whose books i have read
•the postal clerk
•the Canadian Parliament
•abstract entities like Canada herself
•the rules of English grammar
•the basic principles of jurisprudence
•
--Schutz--> more one goes into the contemporary world, the more anonymous the contemporary inhabitants become

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

wonder
and its marvels

(Paris wall slogan from the student rebellion of 1968 -->) “every view of things that is not strange (bizarre, foreign) is false” --Bynum-Bynum--> to jolt her listeners nad readers into encounter with a past that is unexpected and strange

past --> answer questions we haven't asked

-could “wonder” be the special characteristic of the historian?

wonder & marvels --> a medievalist's topic

Bynum represent a rearguard action to claim back from early modernists the irrational and grotesque and to “re-enchant” (if not the world, at least) the historical professional

1180-1320
a great increase in stories of marvels, monsters, miracles, ghosts
medieval europe awash in wonders


*the circumstances under which medieval men and women felt wonder*
•wonder-talk
•wonder-behavior [==>? empowering them]
•the *web of actual horror & delight* we can decipher in medieval texts (and on instagram, telegram, whatsapp) (=/= the idea of “knowing = appropriating” ==> knowing is impossible)

medieval [...]

[...] itself*
--> *relic cabinets ~= cabinets of novelties*
}--underlying--> ***impulse to collect***

mirabile visu!
****(12th century) abbot Suger of St. Denis describes the crowd (more desperate to touch, possess, appropriate) that is frantic over access to a power not only *beyond* but also in its nature *other than* what contains it
(God lodged in decayed body, manifested and hidden behind the crystal and gold)

narrative accounts not only described objects and events that were staged or constructed to produce wonder + they also *teemed with complex wonder-reactions*
--> hagiographer (Attar's) detailed in emotional sensual language the extravagant asceticism and para-mystical manifestations holy women experienced + the amazement such manifestations engendered in others {beauty was not merely referred to as wonderful, *it was also described in loving and lyrical language* as signaling a deeper pattern or purpose}

(old Augustinian idea that) the world itself is a miracle --> (homilist Aelfric) wundra (marvels) of God
•it requires no sorcery that the moon waxes and wanes, that the sea agrees with it, that the earth greens in response to its power 🌙
•(recounting the migration of salmon upstream to spawn) they leap from bottom to top with a leap that is marvellous, and except that is is proper to the nature of fish, marvellous


سندباد Sinbad
[fantastical] travelers’ tales (recounted) the *fearsome* and the *ugly* --as--> *wonderful*
to Marco Polo almost every animal he met was a marvel (the horrible crocodile, beautiful giraffe) [described with an earnest and urgent facticity --> ajayeb's tone]

in later middle ages (and in toda popular media) *strangeness appealed* --> stories abounded:
•of fabulous palces
•of stones with marvellous powers
•of monsters
•of mermaids
•of fairies
•of bizof bizarre races with eyes in their chests or enormous umbrella feet

•Marco Polo's awkward and impoverished prose
•Mandeville's credulous tale-telling
•Sinbad: [a powerful sense that] what is wonderful: (is not chickens and peacocks, even cyclopses and cannibals per se, but) **a world that encompasses such staggering diversity** --Bynum--> ******the impulse to chronicle (such things) ~= a critique of the impulse to possess them******

“If you [Alexander the Great] had a body that matched your greedy mind and heart that know no bounds in their desires, or if your body equaled your great cupidity, the great world itself would not suffice to contain you ... Your right hand would hold the East, the left the West. Not content with this, in all your prayers you would be consumed with desire to investigate and find out where that amazing light hid itself, and would dare to climb into the sun’s chariot and ... control its wandering beams. So, too[...]

[...]k models)
•Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
•Enlightenment humanism (from Montesquieu through Rousseau and Condorcet)
•19th century liberal humanism (frequently based on natural law, autonomy over one's own body and mind, and human rights)
•socialist humanisms (with its commitment to contractarian social theory)

Encyclopedie's attack on theological knowledge

19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality

[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological


{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* for not taking into account (and hence devaluing) the goals of one's anthropo-theologico-political commitment

wreckage of WWII ==> man could not find meaning either in faith or in his own knowledge and construction of the world

_...dive into the depths of human solitude and suffering


(like existentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individual subjects)

(Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual movements and philosophies, nor claiming that it was a single movement, concept, idea, or trend; rather) antihumanism is what emerged from, shaped, and configured a major matrix of concerns


problem with secular humanist utopias --> forging of a ‘new man’ through the mobilization of a specific a priori definition of man required (both):
•man's divinization خداسازى
•man's purge پاکسازى

essentialist definitions of man ==> biologistic, scientistic, political, religious, moralist projects ==>
•lay claim on universality
•prioritize themselves over any such universality

ideologies continue to disguise a *politics of the will* as a universalism

antihumanism = antiredemptive, antimoralist, antimessianist worldview

+ proliferation of tropes --> dooming contemporary man to an existence without meaning or future:
•last man (Nietzsche, Camus, Blanchot)
•death o[...]

[...]asy is that) “they pose a threat to those in power”

juxtapose
superimpose
interpose
==>
expose
oppose
depose

an artist like Kruger --> gesture (and not action) --Owens--> *stereotype's transformation of action into gesture*

positionality inscribed in language by the personal pronouns ‘I/we’ and ‘you’ --> manifesting the subject positions of partners in a conversation
(the third-person pronoun is a ‘non-person’ designating an objective existence, and not a subject position)

-linguistic class of deixis: here, now, this, that [--> carnal discourse]
-linguistic class of deictic: I, you [--> directly to the addressee: acquires body, weight, gravity]

she addresses ‘me’ ==> double address : oscillate between the personal and the impersonal ~ inclusion & exclusion --> to welcome...

personal pronouns ~-> ‘shifter’ ==allow==> speakers to ***shift from code to message*** (~ from the abstract to the concrete)

(for Barthes:) operation of messages of the mass media: ***to personalize all information, to make every utterance a direct challenge, not directed at the entire mass of readers, but at each reader in particular*** @constantvzw streaming hypothesis
(‘The Fashion System’)

(a too common) artistic strategy: *contradictory construction of the viewing subject by the stereotype*
(a too common) artistic address: *struggle over the control and positioning of the body in political and ideological terms* [--> in which stereotype plays a decisive role @Laura]

(?do you want me to be your)
worshiper
citizen
consumer
producer

(for Foad, and for most contemporary artists:) [*]stereotype: an instrument of subjection, to produce ideological subjects that can be smoothly inserted into existing institutions of government, economy, and sexual identity
“stereotype = to disavow agency”
(Owens on Kruger)

images of the nonproductive body
stereotype of action: worker, rebel --emphasising--> body's institutionalization: factory, family

for Laura, in fascist media regime: ‘the body is dismantled as a locus of practice and reassembled as a discontinuous series of gestures and poses --> “body = semiotic field” ==> *body inscribed into the register of discourse*

[artistic common views:]
(stereotype uses) deterrence, [according to Baudrillard:] dissuasion, promoting passivity, receptivity, inactivity, docile bodies [<-- i challenged this in my master thesis on shyness and passivity in performance art]
stereotype replaces *physical violence* with *semiotic coercion* (--> that is why it is often seen in art the use of direct physical contact to counter that idea)

stereotype --> rhetoric of intimidation --> it poses a threat to the artist --> the arti[...]

[...] in fact incapable of effecting change from within
[--> critical use of #islamicated instead of “islamic"]


organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
•Rushdie one of the strongest voices within the clash of civilizations framework, in popular support for the Global War on Terror
•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ==> new Orientalism
•Hirsi Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
}--> ideology of Empire --> [a neo-colonial project:] discursive construction of an essentialized Islam

a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews

liberal rhetoric of saving Muslim women


when some illustratives are pitched as a sensitive response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality

‘Islamic-ness’ of the subject-matter

(the strange idea) that all Muslim countries are Islamic


part fiction, part ideological label, part minimal designation of a religion called islam (or “west”)
-How really useful is “Islam” as a concept for understanding Morocco and Saudi Arabia and Syria and Indonesia (or Iran)? [Said asks]


return them to the ‘chardivari’


(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”

Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--> a battle for the consolidation of class and patriarchal power played on a national stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/modernity, public/private, sacred/profane
*class struggle is itself always already a gendered process, both discursively and materially*
clash between different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidating class power ==hence==> the rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan: ‘marriages = cementing relations between men’) --> “controlling female sexuality across class lines” [--> a very specific anxiety over female[...]

[...]he role of marriage in consolidating class power ==hence==> the rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan: ‘marriages = cementing relations between men’) --> “controlling female sexuality across class lines” [--> a very specific anxiety over female (sexual) agency* + complexities of patriarchy within Pakistani society] }--> “Among other things, they demonstrate that ‘Islam'--whether as a basis for individual/national identity, as a religious and cultural system, or as a set of injunctions encoded in theological and juridical textual sources--is always/already an internally contested discourse rather than a monolithic and internally coherent thing.”
(--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe

(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda

Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from[...]

[...]ding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe

(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda

Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)

(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature


a society defined by ‘a history of’
•dictatorial regimes (with support of the U.S.)
•(under siege from joint pressures of) a corrupt ruling class
•a heavy debt burden
•predatory and conspicuous consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a contentious issue & women's bodies become sites (for these cultural politics and the class struggles they embody)
~=> regulation of women sexuality : the key hegemonic move through which consent across [...]

[...]ceptionalism = a form of Orientalism operative today : an exclusive focus on ‘Islam']


haq bakhshwana (in rural Punjab): the daughter of a propertied family is ‘married’ to the Qur'an, or, in some cases, to a tree—so as to prevent her share of the family property transferring to her husband's family --> women are both the property of their kin (symbolically and sometimes literally) while having rights to property themselves


Toor suggesting in her analysis a healthy dose of skepticism towards projects that present the ‘Muslim world’ --and asking how (in a Foucauldian sense) is ‘Islam'[~ the idea that something stable and immutable called ‘Islam’ exists anywhere] being deployed, by whom, and for what purpose? “Is it being used as an ideological tool, does it serve as a spiritual haven, or is it invoked as an identitarian response to the ravages of a globalized world?” (Toor)


(unpack we must)

***to unpack different islams (for different actors who deploy it)
‘islam’ certainly cannot be unproblematically deployed as the explanatory ‘variable’

Toor in her example cases showing that the ‘islam connection,’ when it is there, is varied, complex, and sometimes contradictory (=/= mainstream discourse on Islam)

(i want Hoda to make her categorical labor harder, i want her to make historically and socially contextual analysis, not just take shortcuts towards generalization predetermined by a priori categories (of Iran, Islam, women), rather to begin with the empirical reality)

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

a new legible object of analysis (in writing culture): qualities, trajectories, aesthetics ==> writing became tactile and compositional, an attunement, a response, “a vigilant protection of a worlding” (Stewart)
*writing = a way of thinking*

[*]precarity: register of the singularity of emergent phenomena, the way that they accrete, accrue and wear out
(=/= recognizing self-identical objects, metaculturally marked)

forms of perceiving (seeing, thinking) are themselves emergent

a writing that hones attention to the way that a thing (like precarity, etc.) starts to take form as:
•a composition
•a recognition
•a sensibility
•some collection of:
•materialities
•laws
•movements

obvious: totalizing dramatizations of the thing in itself

precarity can take the form of:
•fraility (living in it and through it)
•a sea change
•a darkening atmosphere
•a hard fall
•the barely perceptible sense of a reprieve
•

ordinary things (=/= melodrama) they matter because they shimmer precariously

...seasons magnetized to tones of voice and a quality of light

place (=/= immpasive corpore[...]

[...]eful attempt to construct realities by enlisting various allies : intermediaries establishing alliances between products, institutions, celebrities and consumers in ways that improve sales and mobilize stable relationships --> institutions attempt to strategically shape assemblages
(Law, Moor, Araujo, Ruiz)

marketers may try to establish stable brand images by mobilising networks of celebrities, scientists, consumption communities and various media outlets --but--> are contested, there is no ‘lead actor’ in assemblages

[*]marketing: iterative attempts to weave together networks of products, services or brands with heterogeneous allies in order to extend the usefulness of a particular market offering across wider consumption assemblages in time and space
-marketers think in terms of catalyzing interactions and consistencies amongst stubborn, messy and dynamic assemblages of spaces, representations, things and consumers

knowing: an intervention in the world
(Bettany)

[*]ethnography: stories that have in them a capacity to represent the world in ways that are generative for the people and practices that the stories are about @constantvzw
(Winthereik and Verran)

in the case of data streaming: what are the people, objects, texts and practices that constitute processes of assembling?
-in our research let's not prioritize either people or things in advance ==> unexpected sources of influence in markets and consumer cultures @Foad
-to map together material/technological as well as linguistic aspects of consumer culture: narratives, phenomenological techniques, etc.
-consumers ‘become’ during consumption
*[?why become interested in] consumption/markets: hybrid networks of narratives, objects, devices and practices (that [it seems] are necessary to create conditions for any ‘human’ action)*
(still use other more old-fashioned research techniques: depth interviews [Xiri], phenomenological methods [], hermeneutic analysis [Sina], etc.)
-(how to account for) tech-mediated flows of information and knowledge that pass through the massive assemblages of the Internet
-majority of interactions are technology-to-technology and system-to-system interactions

this assemblage-thinking is against[?]:
•Virilio's way of ‘questioning technology'--for him: “to be a subject or to be subjected, that is the question.” he sees crisis in the temporal dimensions of the present moment: the lack of a future-oriented longer time-frame connects “real time”, pollution, and economic inequalities. All of them result from a lack of shared responsibility for the future. (<-- noted by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construct[...]

[...]emical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;
speed: going nowhere fast

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

[Campbell] on marketing theory

bacteria: entities that threaten our secluded sovereign cleanliness

our ideas of bacteria are shaped through the filter of advertisements for antibacterial products


[*]climate change: “[t]he moment I turn the engine of a car and ignite the 165 million-year-old microscopic fossil faunae, connecting me to the 35 billion ancient barrels that are drilled, fracked, refined, and transported every single year. Climate change is in the 100 trillion objects that are in, that are the Earth, traversing the stomach lining of the Burmese python and the Atlantic Meridional Overturning Circulation, which churns a quarter of the planet’s heat flux. Climate change is the daily operations of simplification, extraction, purification, replication, and acceleration--all of which are needed to create the philosophy of ‘progress’ that is embodied by nearly every human in this world[...]

[...]mple: food marketing's power trying to solve obesity (~= putting Dracula in charge of the blood bank)]
-time is running out

(this is absolute bullshit -->) “we simply need more education to finally understand that X (for example junk food) is bad for us”


(Campbell:) fashion brands (with their 400% growth in the last 20 years) have intensified their campaign to change the perception of clothing: from a functional investment in practical shelter to a vital projection, extension and affirmation of one's very identity

(shift in manufacturing and delivering) *fast fashion* (spearheaded by the Italian design house Benetton, but perfected by fashion brands Zara, H&M and Forever 21) mimics luxury fashion trends at very low costs

increasing efficiencies in production ==> increasing inefficiencies in consumption

*psychological dissonance*: the uneasy feeling that your laptop, car, trainers or coffee machine is no longer ‘right’ [stimulated in two principal ways in marketing:]
-1- physical obsolescence (<== down-grading the quality of product)
-2- psychological obsolescence (<== acceleration of the ‘fashion cycle’: the social phenomenon whereby a design moves through bleeding edge to mainstream to despised mainstream)
-3- ***to make clothing (or any product) a vital prop that is needed to create authentic sense of who we are*** (<== protagonist: Chanel-clad Parisian on the rain-soaked cobbles of a Montmartre morning, the sweat-soaked Nikes of a determined athlete in an empty basketball court in the Bronx, etc. disseminated through Instagram, Pinterest and Tumblr. [--> this works together but in reverse in film industry the protagonists wearings and style are used to sell that specific identity who wears them])
}==> *every single person cares about the clothes they wear*
-4- *to re-categorize clothing* (perceptual categories are critical to marketers, for example: tourism brands worked hard for decades to change the idea of a holiday abroad from the category of luxury to that of necessity, clothes have moved to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]

***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•

Campbell: “The moment that I say that fashion brands do not affect me is the very moment that they have”

pleasurable daydreaming innate to us all

marketing is often a practice of *breaking taboos* ==guarantees==> brand success

detergent, apparel, car or cosm[...]

[...]ence and technology as forbidden knowledge
•*gnostic myth emerged from a desire of consumers to bridge technology and spirituality --> “the immune system is metaphorically rendered as a mysterious immaterial force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of holistic healing” [Thompson 2004]
}--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ==> a point of difference + oppositional meanings --> [for example the attraction of the coffee shops that don't personify the Starbucks hegemony ~] anti-hegemonic consumers hold strong preferences for decor that symbolises the counter-culture

(Thompson + Barthes ==> Kristensen, Boye, Askegaard:) how communities develop conceptualizations of right and wrong
*moral systems are inherently ideological* in order to emancipate consumers from these forces critical reflection must occur***
@constant and apass: ***consumers don't escape the market per se but instead reshape collective identity through counter-mythology***
(for example) hipster consumer's attempt to demythologize a consumption ideology in order to protect themselves from mainstream consumers or ‘followers’ (when followers encroach on inside values:) consumers demythologize their consumption practices ==allowing==> new avenues of consumption to occur in an emancipated state

(critical theorists:) **market = arena of domination and power struggle**
==> consumerism can be enslaving and manipulative mythology crafted by the ruling class, can be overcome through resistance and demythologizing ==> ***emancipation = (a form of) new consumption arenas (that hold a favourable power dynamic for consumers)***

mythology --> consumer resistance, emancipation and identity projects

neoliberalism:
•community-based meaning of goods
•individuals (able of) attaching meaning to objects in their own self-expressive way

mythology research: shifted from ‘myth as organizational cohesion’ to ‘understanding agency and emancipatory consumption practices in oppressive situations’

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

with Ereshefsky
how to do scientific metaphysics?
•conduct piecewise and local metaphysics (not universalist metaphysics, not science fiction)
•balance naturalism and normativity
◦naturalism --> learn about different scientific practices that have different aims
◦normativity --> evaluate how well those practices achieve those (epistemic and pragmatic) aims
•


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

filial piety --> family formation + consumption behaviours (in Asian context)
(public policymakers and) social marketers addressing family dissatisfaction

understanding fa[...]

[...] “indigenous” forms of capitalism, while avoiding the optics of exoticization }==>
•divides and controls localities
•contextual differences are distributed as needs and urgencies
•juridico-engineering structures (symbolized progress)
•cultural globalism with consumption at its core
•regions soused on the liberal democratic fantasy of salvation via harmonious, multilateral exchange
(we don't want dialogues, we need meaningful dialogues)
--Renan--> [to relocate the “struggle for exchange” in] monological circuits across the topographies of power and restitution =/= geographies of guilt and embarrassment


antagonistic knowledges (organise and rally actions and thoughts for resistance) --> changes how you are socialized


Robinson Crusoe
a miniature history of human development according to bourgeois individualism [...] changed into an encyclopedic storytelling of religious virtues
◾using European technology, agriculture, economic individualism [<== spiritual autobiography], (rudimentary) political hierarchy, (civilizing effect of) Christianity [--> pursuit of meaningful spiritual engagement]
...as the inertia of the colonial world's knowledge system breaks into the streams of exploratory capital, the relay of fragments crystallizes before seeping through the colonial subject's social ground
http://www.curators-network.eu/blog-entry/lightning-studies-ctcccs-part-1-3 (Renan)


Cinderella's precarity
the question of: how can we translate contexts? (the context of which I bring my precarity differs from here in Brussels)

(the notion of *difficulty* in) Cinderella =/=? Robinson Crusoe
Crusoe's precarity (European) is something that you can overcome
•technology --> I can develop something out of my precarity and survive being struck on an island
•Crusoe's techne --> human =/= Cinderella's techne --> companion
•Crusoe ==> *rise of the ordinary individual in the nation* <== every individual values themselves high enough to consider themselves the proper subject of serious literature
◦modern individual: an ordinary & alone person is able to triumph over physical environment ~ to be able to exploit every situation

using diary format for Cinderella was inspired by respond to Crusoe's epistolary and confessional method of writing
(one of the earliest genre of) realistic fiction
written during the Enlightenment
one of the most widely published books in history
==> castaway narrative: improvise the means of survival from limited resources at hand
•progress through technology
•rebuilding of civilisation (civilisation = a form of triumph)
•unfriendliness of nature
◦he is with a dog, two cats and a parrot but he cannot talk to them =/= Cinderella
◦Crusoe starts making Bible fals (ف[...]

[...]bility in American culture:
-1 advertising became instrumental in enlisting soldiers during world war I ==> lending it a moral force which served more noble purposes besides commerce
-2 it was elevated through its incorporation into education (first in Harvard University 1924)
-3 it becames adept at referencing styles and commissioning work from the realm of high culture
}--now--> advertising does not just produce culture, but ***culture produces advertising***

(one of the central questions of advertising in contemporary times has been the extent to which) *advertising enframes everything within its discourse and logic*
--Campbell--> ****if advertising is everything, what is it not?**** [@apass] <-- this is a crucial question about advertising and it is part of a larger global crucial devate about the commodification of life and previously inalienable aspects thereof

scientific advertising ---> go to Haraway

advertising:
1. fascinates us
2. it works

an average person in the western world is exposed to 3000 advertisements per day

everyday, it transforms me from this world to an imaginary one for a moment

(advertising) offers through a *constant stream of visual cameos* برجسته کارى, *implicit standards* of cleanliness, sociality, family life, health, happiness, and a great many other values ==> affect me


****modern advertising works by appearing not to care if it works**** --> when someone utters the immortal phrase “advertising doesn't affect me" = advertising has achieved its ultimate goal --> *****advertising empowers us to feel distant to it*****

Campbell --> advertising: organizs meaning in the most powerful and generic of senses + a symptom of the organization


1920 - 1930
modern advertising's coming of age (creating compelling signs)
(its signs underwent a qualitative shift in) sophistication
personalized testimonials
*participatory tone of voice* [=/= direct imperative command]
consumer goods embodied values (that had normally been attributed to humans and the natural world) [=/= mere economic entities]
(through the system of advertising: *imagining the product as a benefit sought by the consumer* ~ illumination instead of lighting fixtures, prestige instead of automobiles, sex appeal instead of mere soap,,) *products --offer--> mini-solutions to the dilemmas of modernity[= the pace and scale of rationalization, depersonalization and urbanization brought by modern industrial capitalism ==exerted==> هزینه خسارت a toll on the human psyche]

1950 - 1960
(from) public role of sign identification --to--> private and psychological space of one's mind and interior life
rise of *depth men* (--> Mad Men TV series, people in advertising agencies that reportedly used psychol[...]

[...]resenting the post-


transnational (corporation) : postmodern cultural change agent


in traditional world of commerce ‘commercial space & time =/= programming space & time’

modernist vacuum created by obsolete notions of what is good or bad (sacred or profane) --> filled by marketing (enters --into--> culture)


fragmentation ==require==> use of many different styles and forms

(ideas and movements which already have made) sensational impact --> spectacle --> commodities


(marketing helped in entrenching) artist selebrity setting new trends and values <-- a postmodern phenomena with its roots in 1960s “anti-” movements
•not challenging or endorsing or committing to any one style, but rebelling by doing “one's own thing” (Madonna's rebellion 1991 --> she will continue to find large audiences as long as she represents and combines the postmodern aspects of critique of the metanarrative and the marketable commercial sensationalism of the fragmented spectacle)

paradoxical nature of postmodern culture <-- fragmentation and discontinuity of their experience
not owning a TV (conscious rejection) + driving a car (integrated into mainstream)


merging of education and marketing
*televisual generation*
(in north america and western europe) the education is taking place mostly outside of three classroom

(modern) institutionalized education --> (postmodern) marketing system : the individual of the postmodern encounters the institutionalized education as obligation, drudgery, and the means to achieve positions

(from) a process of reading issues and questions for exploration --to--> a process of persuasively communicating the necessities of knowing (and following efficient ways of doing things) --> literacy: being able to manipulate and construct (recognize and grasp multi-layered multi-faceted multi-media images --> to impress upon all senses) }<-- marketing is best situated to educate this
[-can a true critical deconstruction of postmodernism start from literacy? ---> go to telegram bestiary text]


***the consumer is also a signifier***
(constructed in the images that are culturally signified, for example the female)
(even metaphorically) putting somebody on the pedestal (stage) ==> exposure to voyeuristic gaze ==> objectification ~=> commodification }--Baudrillard-->
•a liberation (the subject is the object which has the powers of seduction as the focus of desire --> in control)
•a loss of freedom (the subject is culturally signified and constructed for fonctions determined outside its own power --> a property of the other)

*decoupling of culturally signified categories (of gender, etc.)* --marketing--> (postmodern stance and trend:) male model/actors who represent [...]