enlightenment ==> a comprehensive philosophical and scientific discourse of positioning “people of color, native australians, females, slaves (+ scaipods, cynocephali, tailed men, giants) = nearly-human =/=liberal human subject (white male)

encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)

in the interstices between humans and apes, there was plenty of space to locate speculative or imaginary creatures: *similititudines huminis* (beast-men, monsters with human resemblances, degeneracy)

(Derrida’s) mode of enunciation and the literary vehicle entrusted with its exemplification:
*[]it is sufficient to introduce, into the fold of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheep: one is no longer certain where to find the identity of the “speaker” or the “hearer,” … where to find the identity of an intention.*

what would mean for the German shepherd to lose track of his sheeps? (to go from) the fable of *the oriented sheepfold* ——to——> the fable of *losing count*]

the vexed relation between sheep and wolf, slave and master

wolf in sheep’s clothing [——> also the problem/fantasy of the “integration” project (as the space of ethics and politics)~~>(“Appearances are deceptive” ==> exclusion of the parasite + identification of subjects as the task of responsibility)

[Martha Kenney]

(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]

Just-so story
In science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
Etiology: the study of causation, or origination

as careful scrutiny of wonders and marvels becomes a mainstay in European intellectual life, 17th century natural philosophers began to understand *wonder, *curiosity, and *attention as cloesly aligned and mutually defining.

(why should we engage in refiguration?)
(there are always a) multitude of agencies unfolding as the world is continuously reconfigured (=/= to explain away: when multiple objects are collapsed into one.)
-“Within this dynamic world it is impossible to imagine that one single story or one narrative style can capture all of the liveliness and exuberance; ***we need to deploy multiple stories about agency. Some meticulously empirical, some imaginative. Some on the quantum scale, some on the people scale. Different agential narratives enable different ways of responding and relating.” (Kenney)

to create ‘aerating’ (tahviyeh) in ajayeb, this includes:
/ crafting translations with ontological traction (enghebaz)
/ bilding empirical tools that make ajayeb’s translation-work visible
/ translation ——> *reconfigure sameness and difference*
/ staying with linguistic differences (in 'ajayeb) is a way of investigating the ontological commitments embedded in language.
—— ontological ——> worlding ——> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in Iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)

[to continue thinking with Verran] on *durations*, *extensions*, and *resistances* (in 'ajayeb’s case)
these three foundation objects need not to be saddled with the history of Western metaphysics and do not require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural translation than the more conceptually nimble [tardast, zerang —— like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)

(thinking with Kenney / Verran: )
workflow on ajayeb:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methodes, an expanded and complicated version of eq-list, providing accounts of the material-discoursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)

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

(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)

'ajayeb, fable, Helen Verran, Martha Kenney, monster, system, visual, wonder,

(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)

“ruse” (hileh, makr, neyrang) ——> my tool in work on ajayeb?
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)

(Haraway, Primate Vision)
—— “Attention to narrative is not instead of attention to science, …”
—— [there is no way that we can] escape the particular pleasures and dangers embedded in the story-laden sciences.
—— [what are the things that] could only be explained by cultural, not scientific, genealogies [?] ——> ideological apparition[s]
—— Something new was required to account for change; the logic informed a kind of paternal creation myth [……..] unchanging “matrix” for the generative principle of change. (In Zihlman’s story logic, both gathering and hunting emerged as repatternings, not opposites, in changed conditions of constraint and opportunity. Narratives of both gathering and hunting ways of life produced genders and citizens.)
—— tool-weapon equation in masculinist scientific narratives

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

knowledge industry or “scientific factory”

ontic (hasti mojud-shenakhti)

interpretive cosmology

(for me working on ajayeb is) **lingering in the space of difficult translations**
==> making recourse (motevasel shodan be) to a *world of common referents* (space, time, and matter)

postcolonial moments: “occasions for theorizing, for telling differences and samenesses in new ways” (Verran)

(ajayeb’s) (politics of) administering discrete objects ——-(number system)

“by experience and by affinity, some of us begin not with Pasteur, but with the monster, the outcast” (S. Leigh Star)

finding ways of “going-on together” (Verran)

Serres reminds us the beast fable tradition is as much about biomimicry as anthropomorphizing.

tracing the web of horror and delight

knowledge-making practices of other times and places

unnatural history

epistemological beast fable

and “technique of refiguration” ——> create alternative forms of knowledge

it is “practicing generous reading”

[where there is a situated perspectives there is storytelling]

storytelling as one of the consequential material practices
[storytelling is material practice]

[] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.

the politics technology and the politics of storytelling.

*making an ecological landscape of 'ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <——> snake
fire <——> speach
fire <——> animals
wind <——> sound
cow <——> angel
water <——> light
darvishi <——> div
earth <——> Bahman
mars <——> wolf, pig
moon <——> effect of Gabriel’s wings
earth <——> woman/enmity/illusio
mountain <——> ganj
jinn <——> climate
div <——> stone
climate <——> ghiamat

(ajayebe kuh)
om-ol-jebal, ghaf: mother of mountains, all mountains link to her, earth
ecologically significant ——> holders of water and Ganj, nailed the earth, they are your cradles

(ajayebe gur)
graves —— material and ecological deaths, earth related passings
main actor: Malek al-mot (Angel of death)
ashabe kahf, ashabe raghim ——> immortality

(ajayebe khasf)
ecological disasters
——> page 150, Haman story, fire not burning Haman’s heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(Mehran Rad)
andakhtan ——> andaze ——> hendese ——> mohandes =/= engineer (in English from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= manjenigh ~ mechanic [two different ontologies of geometry]

(ajayebe mardom)
look at the word ‘mardom’ in Shahname and how it (dis)articles div, animal, demon, dad, janevar, etc.
‘mardom o janevar’ (——> Shahname)

(ajayebe donya)
wonders of earth(?) ——> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth [دنیا] comes immediately, ghiamat [قیامت])
donya (دنیا): the temporal world (~=? cthulhu) (-?-> material-semiotic time-space of chthulucene)
-search ‘donya’ and its semiotic network in Ferdosi and others

(ajayebe chah)
wonders of pits ——> wonders of moon (Ibn Moghafa, bringing a moon out of a pit)

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

history of truth

hermeneutics =/=? epistemology

gaps in cultural space that epistemology has not filled

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