[...]s political isolation. is this reflecting the exclusion of feral animals of everyday life?]
-my family was able to talk differently and find other expressions about violence in the landscape of tehran by applying the animal story (to the head and heart.) [this is also Kelile o Demneh.] the video was a heart-breaker. it had a healing moment, and their resistance to its originality as a tale of friendship is meaningful, the violence is solid and a-priori to companionship, and it supported the story of kinship instead of friendship. This story also promoted the Descartes’ beast-machine hypothesis, that the wild-being is devoid of intentions and is like a timepiece with regular motions, that the animal is object and not subject, beast-machine.
-my mother's relationship to the lions eating their offspring, octopus eating their mate, or cats licking their genitals and dogs filth scavenging--polluters of domestic space, cockroaches “belonging” to an stratum below civilized life, the “out of place” and abject owl, species sexual dispositions and different coupling, suggest difficulty in an anthropocentric expectation of alterity. animals simultaneously despised and admired --- the idea of eating your (so-called) “loved-one” (not a suitable object for affection) refutes cross-species identification according to anthropocentric standards. [windows of opportunity for cross-species bonding, domestic-wanna-be-feral story, myth of mental intention and animal flesh, irreducible heterogeneous ontologies and involvement of human-animal in multiple agencies, normal stories of becoming human, ]
-which animals are regarded as transgressive and ambiguous in Tehran? and which aren't?
-resisting any openness to the idea of feral animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so different from animals, within the violent landscape of contemporary tehran.
-dust. fixation on clearing the dust out

this is one pattern of exchange.

(another interference:)
*In Pinocchio we have the excellent cooperation between the cat and the fox, who are forming a cunning and successful participatory alliance to trick Pinocchio: the hybrid-robot who doesn't understand his own potentialities and wants to be so-called human, the animal-betrayer. the fact that he can be tricked by the cat/fox is what making him human.
•and Geppetto, oh my god, (he is Yunnos/Jonah?) working on a project inside the fish, colloquial activity and asceticism registered with the fish interiority. Geppetto-pop is refound or saved? by the non-truth seeking robot! --> breaking his self-surveillance as a characterization of pictorial objectivism, a form of moral self-control of natural-philosophical style.
•i rather go with the animal style, the con of Gorb-e nar-e & Rubah-e makar, they are opaque and transparent at the same time
•the signifying animal, machine, and human in Pinocchio story is ridiculous!
•towards responding to “opacity” (opacity is complicated philosophical ethical issue regarding animality and humanity) --> refraction. with opacity what is at stake is our “material understanding of our connection with other animals” (Marks, touch 39)


(we are talking about) Fables of Animal Subjectivity [Kenney]

apparatuses of subject formation

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

THE prey and THE visible (both are categories of forest life survival stories. also have high stakes in iranian culture, thought, and philosophy)
--> what is important for a living self?

(bab-e) hekayat-e dusti-e kabutar o zagh o mush o bakhe o aahu o ...
بابِ / حکایت دوستی کبوتر و زاغ و موش و باخه و آهو و ...
[everyone?]
[the story of the friendship of these animals; the quality, properties, and pitfalls of relation]
•what is (re)activating the *imaginary friend*? (is it really fully on shut-down?) ---> trap to abstract thought? ---> this ‘abstract thought’ is dangerous for “sadness” to get lost in it, but it is amazing for “joy”
•how much we need sadness?

why jackal is so persistent and play-full (full of “plays”) in Kelile o Demne's bestiary?


bird people
,
fox people

,


arbab-e اربابِ --> dar bab-e در بابِ
(let's do this conversion, we are not “arbab”/master of the story nor ethics or anything else, we like to create “dar bab-e”: doors/openings into different possible path ways)
(it is about teller not fully understanding the story)



‘shekar’ [شکار prey] and ‘ashkar’ [آشکار visible], two entities in play, like the game of stone-paper-scissors, a link in our shared literature that relates the perceptible to the subject of hunt. in a discourse of friendship and enmity, the visible anticipating itself as target for violence, becomes meaningful when we approach it in a game-theoretic-semiotic linkage, relating and tying together issues of voyeurism, surveillance, violence, media and mediation, and predation in poetic itineraries.

[business] friendliness, تعارف Tarof and greetings [and its artificial inseminations] (sometimes) is it covering up or masking really predatory behaviors(?)


and in Kelile o Demne,

کلیله و دمنه Kelile o Demne (i am becoming more convinced that) is (all) about the phenomenology of *friendship and the *contract


Sa'di is the theoretician of friendship (“mojaverat” مجاورت) and Kelileo Demne is the theoretician of “sherarat” (شرارت villainy, felony) saying that the closeness of different subjects is catastrophic [--> proper differences between kinds and subjects.] Sa'di is writing golestan گلستان and bustan بوستان at the time of the Mongols threat---it is the news of the Mongols coming and we know about the velocities of news can penetrate within the thick walls of any city. Sa'di is theorizing proximity based on “mohabat” (محبت love, Liebe and kindness), he assembles a setting of ‘garden’ for the coming of Mongols army. Kelileo Demne's project is pessimist pragmatism, mobilizing ethics in a milieu of violence and power.



---> the story of birds entrapped escape away with the cage
---> the story of cat and mouse project
---> bat and owl
---> scorpion and..


Shakespearean villain <== nature [<-- i prefer Ursula, evil corporally located]
modern villain <== power struggle


کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a sort of a metaphysics of presence (imposing and projecting to and with animals) that regulates the possibility of a pedagogical encounter
•no mediated forms of presence and so on
•nobody breaking the semiotic rules
•what subject-supposed-to-know
•what blocks cordial disposition and animal amity?
•what genital lickings are welcomed or unwelcomed and discouraged or abandoned? and so on


to read Kelile Demne not as something that works as legitimator

reading and greeting


to form (an) intention


all that anthropomorphism performs and withholds on and with animality

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

[Rickels]
(my) animal-findings and fairy-tale associations

if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way

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

[Avital]

the greeting ‘hello’, the initiatory and inaugural moment of our encounter

the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,

who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting



explore friendship as a crucial modeling of justice?

configuration of encounter

It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends

friendship, as Avital practices it, should often involve triangulation and the drama of departure?

I found myself (also) tempted to reduce her/him/you to sameness,

“meant to be,” relying on a kind of metaphysical latency.

invasion with little violation(?)

(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]

(i am late. i am transed late. translation and trans-relations has everything to do with latency. )


Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.

apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling

can we take out no insurance policies to safeguard thinking or writing or building?

(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)

something you could turn your tattooed back on


(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella

=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)

(#harem Manifesto)?

..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success according to one's goals, but unless the game engages the other, it is worthless. (* it is about) learning how to wit. (*) my bow and arrow in use, my tropes and abstractions, what are they good for if others don't play/engage with them? to recontextualize ‘method’ and methodology. (*) “incommensurable tacit knowledges of diverse communities of practice” --> “communication” across irreducible difference (where “method” is not what matters most;) (game of) “situated partial connection” ==> subjects
(not always the human language is the medium) two-way conversation =/= naming (~= intention-laden and consciousness-ascribing linguistic practice) --> sometimes not God, logos, or sujet suppose savoir, rather a dog makes you (in whose image?) --> this is about making our categorical labor harder}

it is about a politics disinterested in: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” worlds and knowledges free of the ravages and productivities of power’ (Haraway 2003), cultural relativism, master-slave discourse,

**mutuality is mutability is contingent is historic** (=/= reciprocity, mo'amele be mesl معامله به مثل)



(things to vandalize:)
•capital claims
•mystical foundations of authorship
•legally protected stores of knowledge
•desire for legitimacy
•control freak of the possibilities of comprehension
•narcissistic comfort of secured sense
•geometrical optics of reflection


(Burroughs:) “steal everything in sight.” (most authors transvaluate theft back into property --> ideologies of “influence”)

narcissistic reappropriation of/as friendship : operate a reduction of the friend to the same or to the friend as other
mystified oneness of the Volk (Germanic trope)
the desired erasure of difference

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

friendship in Qur'an:

[44:41] The day on which a friend shall not avail (his) friend aught, nor shall they be helped, (apocalypse is defined when friendship ends)

[42:9] Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. (God is jealous of friends)

[70:10]
And no familiar friend will ask a question of his friend
And friend shall not ask of friend

[32:4] ... Ye have not, beside Him, a protecting friend or mediator.
[29:22] & [42:31] Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. (God has no friends. You only friends with him.)

[22:13] ...evil friend (friendship with the evil)
[57:15] ...your abode is the fire; it is your friend and evil is the resort.
[19:45] “O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend.”
(evil and friend coming adjoint more than once)

[25:28] Alas for me! Ah, would that I had never taken such an one for friend!

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

(mode-identifying signs falsified)--(unconsciously?)
manipulative simulation of friendliness
\\



(in Germany) we need ‘detours’ and taking detours =/= having end-goals

we are not built to handle peace --> existence is perhaps ok, but coexistence is a real problem
coexistence includes all sorts of aggressions

burdened with a bird name
(birds of Attar)

20 minutes to propose some itineraries

all the different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) --> the delusion to desiring nonviolence (whenever there is desire there is violence)
wanting, desire <--> violence
(نیاز niaz <--> azar آزار)

which organs of peacefulness are we resisting?

{punishment, wanting to be punished}
delivery (not ‘from’ but) ‘of’ punishment
(for Varinia: what about the people feeling guilting and destructive who rush to the judge or the penal system confessing and begging for punishment? --where is the figure of persecutor located at her practice? if at all addressed.)
(@Sana: how do i deal with helplessness? the Hilflosigkeit is primal, [the start-up engine of psychoanalysis, powerlessness and power-failure.] --> (then let's ask) where does it hurt? in the eyes? ears? --for Varinia it hurts on the neck)
-and despair
-and distress

when I punish you...

i cannot say if our encounter is specifically Levinasian

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

[Chris Philo and Chris Wilbert]

‘natural’:
-scientist's site of fieldwork
-naturalist's site of biological conservation
-entrepreneur's site of capital accumulation
-poacher's site of prey
-soldier's site of refuge
--> geographies of human struggle, politics, colonialism, capitalism, intervention,

what is shapping in these sites (science labors, natural parks, pig and chicken farms, mobile phones, etc.) human-animal relations (in their widely divergent kinds)?
(technology, ethics, welfare and politics in Tehran)

the ways my mother thinks about the diffission of animals’ bodily wastes beyond the bounds of their immediately present: dog's poop, etc. --> spatial externality of animals (--"they contaminate!”)

in the case of mobile phone animal meme, the human-animal relation does not operates solely through the physical proximity of humans and animals, but rather a wider geography, and networks the interiority of Tehran domestic environments.
-as the house becomes cleaner, the public domain becomes more feral, and the animal more contagious, and the proximity more virtual, and the cross-species relationships and pictural,
-questions of the vital, the dangerous, and the wild (in tehran)

“[...]animals, esp[...]