[...]and enmity, the visible anticipating itself as target for violence, becomes meaningful when we approach it in a game-theoretic-="trms">semiotic linkage, relating and tying together issues of voyeurism, sur="trms">veillance, violence, media and mediation, and predation in ="trms">poetic itineraries.
='lgc'>[business='lgc'>] friendliness, تعارف ="nms">Tarof and ="trms">greetings ='lgc'>[and its artificial inseminations='lgc'>] (sometimes) is it covering up or masking really predatory behaviors(='qstn'>?)
and in Kelile o Demne,
کلیله و دمنه Kelile o Demne (i am becoming more convinced that) is (all) about the ="trms">phenomenology of ='strcls'>*friendship and the ='strcls'>*contract
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="ppl">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 ="trms">different subjects is catastrophic ='lgc'>[='lgc'>='lgc'>--> proper ="trms">differences between kinds and subjects.='lgc'>] ="ppl">Sa'di is ="trms">writing golestan گلستان and bustan بوستان at the time of the Mongols threat='lgc'>='lgc'>---it is the news of the Mongols coming and we know about the velocities of news can penetrate within the ="trms">thick walls of any city. ="ppl">Sa'di is theorizing proximity based on “mohabat” (محبت ="trms">love, Liebe and kindness), he assembles a setting of ‘garden’ for the coming of Mongols army. Kelileo Demne's project is pessimist ="trms">pragmatism, mobilizing ethics in a milieu of violence and power.
='lgc'>-='lgc'>='lgc'>--> the ="trms">story of ="trms">birds en="trms">trapped escape away with the cage
='lgc'>-='lgc'>='lgc'>--> the ="trms">story of cat and mouse project
='lgc'>-='lgc'>='lgc'>--> bat and owl
='lgc'>-='lgc'>='lgc'>--> scorpion and..
="ppl">Shakespearean villain ='lgc'><== ="trms">nature ='lgc'>[='lgc'><='lgc'>-- i prefer Ursula, evil corporally located='lgc'>]
="trms">modern villain ='lgc'><== power struggle
کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a ="trms">sort of a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of ="trms">presence (imposing and projecting to and with ="trms">animals) that regulates the possibility of a pedagogical encounter
="lsts lst1">•no mediated forms of ="trms">presence and so on
="lsts lst1">•nobody breaking the ="trms">semiotic rules
="lsts lst1">•what subject-="trms">supposed-to-know
="lsts lst1">•what blocks cordial dis="trms">position and ="trms">animal amity='qstn'>?
="lsts lst1">•what genital lickings are welcomed or unwelcomed and discouraged or abandoned='qstn'>? and so on
to ="trms"nttrm="already,spread">read Kelile Demne not as something that works as legitimator
="trms"nttrm="already,spread">reading and ="trms">greeting
to form (an) intention
all that ="trms">anthropo="trms">morphism performs and withholds on and with ="trms">animality
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='lgc'>[="ppl">Rickels='lgc'>]
(my) ="trms">animal-findings and fairy-tale as="trms">sociations
if dogs ="trms">communicate through their trainability cats redirect lines of ="trms">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
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='lgc'>[="ppl">Avital='lgc'>]
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the ="trms">greeting ‘hello’, the initiatory and inaugural moment of our encounter
the gift sabotaging the freedom of the subject to receive ="trms">greeting or offering ="trms">greeting
a gift that becomes a curse for the person,
who has the civic stability to refuse a ="trms">greeting='qstn'>?
the finantialy challenged and the ="trms">greeting
explore friendship as a crucial modeling of justice='qstn'>?
con="trms">figuration of encounter
It doesn't always have to be ="trms">science ="trms">fiction, risking the wrong blend and watching the uncontrollable spill of consequences ='lgc'>='lgc'>--> hook up friends
friendship, as ="ppl">Avital practices it, should often involve triangulation and the drama of departure='qstn'>?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical latency.
invasion with little violation(='qstn'>?)
(In ="trms">rhetoric='lgc'>:) ="trms">citation='lgc'> = apostrophe ='lgc'>[address to an absent or ="trms">imaginary person, calling to the other='lgc'>]
(i am late. i am transed late. ="trms">translation and trans-="trms">relations has everything to do with latency. )
="ppl">Avital='lgc'>: For ="ppl">Bataille, friendship is part of the sovereign operation and is linked to ="trms"nttrm="already,spread">reading.
apostrophe (="trms">citation) for ="ppl">Derrida is the possibility of postmortem discourse ='lgc'>='lgc'>--> ="trms">memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or ="trms">writing or building='qstn'>?
(="ppl">Lyotard's) différend='lgc'>: a dispute or ="trms">difference that cannot be resolved by the cognitive or ="trms">linguistic resources we have at hand ='lgc'>--(indicating rather)='lgc'>='lgc'>--> a rupture in the ="trms">presentation of testimony (='lgc'>~ litigate)
something you could turn your tattooed back on
(='at'>#='mywrk'>my work on ='lgc'>[post-feminist='lgc'>] ="nms">harem)
(companionship and sexuality and installations of ="trms">community) ='lgc'>='lgc'>--> The Inoperative ="trms">Community ='lgc'>[="ppl">Bataille, ="ppl">Blanchot, ="ppl">Nancy='lgc'>]
(how to) create ="trms">community wherever I go='qstn'>?
(establish ="trms">relationships='lgc'>: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “="trms">fictive kin group in training” (how to learn to notice each other='qstn'>? how to learn to be in the same game='qstn'>?)
to insisted on ="trms">community without relying on transcendence ='lgc'>=/= ="trms">communion
(="trms">community without illusions about itself)
a ="trms">community that is self-annulling but ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous (="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously ="trms">perverse)
(='lgc'>--the duties of the survivor)
="prgrph">-this is about creating convivial spaces (='lgc'>=/= ="trms"nttrm="disturban">urban design ideology)
(to set up around) work ='lgc'>=/= (bodies of) knowl="trms"nttrm="knowledge,Knowledge">edge
(let's make this an ="trms">obligation='lgc'>:) to create an atmosphere in which ="trms">interesting mistakes can get made
let's bring a huge amount of ="trms">material what we get into trying to di="trms">gest
='lgc'>='lgc'>--> ='lgc'>[an effect of being in Europe ='lgc'>==>='lgc'>] is ="nms">harem about having a space/time to claim as my own='qstn'>? ='lgc'>[it can never be='qstn'>?='lgc'>] an actual space which i can dream of and re-create and hope toward='qstn'>? retrieving a mythic place of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ='lgc'>[that cannot be rebuilt='lgc'>]='qstn'>?
="lsts lst1">•='strcls'>*the ="nms">harem girls my ="trms">ancestors='strcls'>* ='lgc'>='lgc'>--> ="nms">Cinderella
='lgc'>=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(='at'>#="nms">harem Manifesto)='qstn'>?
..telos of anything ='lgc'>{in ="nms">apass, my bow and arrow='qstn'>? (='lgc'>=/= a ="trms">generalized claim) ='lgc'>='lgc'>--> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and ="trms">responsive movements. ='lgc'>[='at'>#="nms">harem='lgc'>] (='strcls'>*) one's game might be geared to build success ="trms">according to one's goals, but unless the game engages the other, it is worthless. (='strcls'>* it is about) learning how to wit. (='strcls'>*) my bow and arrow in use, my ="trms">tropes and abstractions, what are they good for if others don't play/engage with them='qstn'>? to recontextualize ‘="trms">method’ and ="trms">methodology. (='strcls'>*) “incommensurable tacit knowl="trms"nttrm="knowledge,Knowledge">edges of diverse ="trms">communities of practice” ='lgc'>='lgc'>--> “="trms">communication” across irreducible ="trms">difference (where “="trms">method” is not what ="trms">matters most;) (game of) “="trms">situated partial connection” ='lgc'>==> subjects
(not always the human ="trms">language is the medium) two-way conversation ='lgc'>=/= naming (='lgc'>='lgc'>~= intention-laden and consciousness-ascribing ="trms">linguistic practice) ='lgc'>='lgc'>--> sometimes not God, logos, or sujet ="trms">suppose savoir, rather a dog makes you (in whose image='qstn'>?) ='lgc'>='lgc'>--> this is about making our ="trms">categorical labor harder='lgc'>}
it is about a politics dis="trms">interested in='lgc'>: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” ="trms">worlds and knowl="trms"nttrm="knowledge,Knowledge">edges free of the ravages and productivities of power’ (="ppl">="ppl">Haraway 2003), cultural relativism, master-slave discourse,
='strcls'>**="trms">mutuality is mutability is ="trms">contingent is ="trms">historic='strcls'>** (='lgc'>=/= reciprocity, mo'amele be mesl معامله به مثل ='lgc'>='lgc'>--> retaliatory, ="trms">categorically the ="trms">relation of enemies)
(things to vandalize='lgc'>:)
="lsts lst1">•capital claims
="lsts lst1">•mystical foundations of ="trms">authorship
="lsts lst1">•legally protected stores of knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•desire for legitimacy
="lsts lst1">•control freak of the possibilities of comprehension
="lsts lst1">•="trms">narcissistic comfort of secured sense
="lsts lst1">•="trms">geometrical optics of reflection
(="ppl">Burroughs='lgc'>:) “steal everything in sight.” (most ="trms">authors transvaluate theft back into property ='lgc'>='lgc'>--> ideologies of “influence”)
="trms">narcissistic reappropriation of/as friendship ='lgc'>: operate a reduction of the friend to the same or to the friend as other
mystified oneness of the Volk (Germanic ="trms">trope)
the desired erasure of ="trms">difference
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friendship in Qur'an='lgc'>:
='lgc'>[44:41='lgc'>] The day on which a friend shall not avail (his) friend aught, nor shall they be helped, (apocalypse is defined when friendship ends)
='lgc'>[42:9='lgc'>] Or have they chosen protecting friends besides Him='qstn'>? 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)
='lgc'>[70:10='lgc'>]
And no familiar friend will ask a ="trms">question of his friend
And friend shall not ask of friend
='lgc'>[32:4='lgc'>] ... Ye have not, beside Him, a protecting friend or mediator.
='lgc'>[29:22='lgc'>] ='and'>& ='lgc'>[42:31='lgc'>] 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.)
='lgc'>[22:13='lgc'>] ...evil friend (friendship with the evil)
='lgc'>[57:15='lgc'>] ...your abode is the fire; it is your friend and evil is the re="trms">sort.
='lgc'>[19:45='lgc'>] “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)
='lgc'>[25:28='lgc'>] Alas for me! Ah, would that I had never taken such an one for friend!
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(mode-identifying signs falsified)='lgc'>--(unconsciously='qstn'>?)
manipulative simulation of friendliness
\\
(in Germany) we need ‘detours’ and taking detours ='lgc'>=/= having end-goals
we are not built to handle peace ='lgc'>='lgc'>--> existence is perhaps ok, but coexistence is a real problem
coexistence in="trms"nttrm="cluster,club">cludes all ="trms">sorts of aggressions
burdened with a ="trms">bird name
(="trms">birds of ="ppl">Attar)
20 minutes to propose some itineraries
all the ="trms">different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) ='lgc'>='lgc'>--> the delusion to desiring nonviolence (whenever there is desire there is violence)
wanting, desire ='lgc'><='lgc'>='lgc'>--> violence
(نیاز niaz ='lgc'><='lgc'>='lgc'>--> azar آزار)
which organs of peacefulness are we resisting='qstn'>?
='lgc'>{punishment, wanting to be punished='lgc'>}
delivery (not ‘from’ but) ‘of’ punishment
(for ="frds scrmbld">Varinia='lgc'>: what about the people feeling guilting and destructive who rush to the judge or the penal ="trms">system confessing and begging for punishment='qstn'>? ='lgc'>--where is the figure of persecutor located at her practice='qstn'>? if at all addressed.)
(='at'>@="frds scrmbld">Sana='lgc'>: how do i deal with helplessness='qstn'>? the Hilflosigkeit is primal, ='lgc'>[the start-up engine of psychoanalysis, powerlessness and power-fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure.='lgc'>] ='lgc'>='lgc'>--> (then let's ask) where does it hurt='qstn'>? in the eyes='qstn'>? ears='qstn'>? ='lgc'>--for ="frds scrmbld">Varinia it hurts on the neck)
="prgrph">-and despair
="prgrph">-and distress
when I punish you...
i cannot say if our encounter is ="trms">specifically ="ppl">Levinasian
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='lgc'>[="ppl">Chris ="ppl">Philo and ="ppl">Chris ="ppl">Wilbert='lgc'>]
‘="trms">natural’='lgc'>:
="prgrph">-="trms">scientist's site of fieldwork
="prgrph">-="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list's site of biological conservation
="prgrph">-entrepreneur's site of capital accumulation
="prgrph">-poacher's site of prey
="prgrph">-soldier's site of refuge
='lgc'>='lgc'>--> geographies of human struggle, politics, colonialism, capitalism, ="trms">intervention,
what is shapping in these sites (="trms">science labors, ="trms">natural parks, pig and chicken farms, mobile phones, etc.) human-="trms">animal ="trms">relations (in their widely divergent kinds)='qstn'>?
(="trms">technology, ethics, welfare and politics in ="nms">Tehran)
the ways my mother thinks about the diffission of ="trms">animals’ bodily wastes beyond the bounds of their immediately ="trms">present='lgc'>: dog's poop, etc. ='lgc'>='lgc'>--> spatial externality of ="trms">animals (='lgc'>--"they contaminate!”)
in the case of mobile phone ="trms">animal ="trms">meme, the human-="trms">animal ="trms">relation does not operates solely through the physical proximity of humans and ="trms">animals, but rather a wider geography, and ="trms">networks the ="trms">interiority of ="nms">Tehran domestic environments.
="prgrph">-as the house becomes cleaner, the public domain becomes more feral, and the ="trms">animal more contagious, and the proximity more virtual, and the cross-="trms">species ="trms">relationships and pictural,
="prgrph">-="trms">questions of the vital, the d="trms"nttrm="danger,stranger">angerous, and the ="trms">wild (in ="nms">tehran)
“='lgc'>[...='lgc'>]="trms">animals, especially dead ones, enter centrally into what humans can themselves be and do in the ="trms">world.” (Cockburn)
i am trying to establish an ="trms">anthropological, ="trms">sociological and psychological investigations in this ="trms">matter, calling for a ‘cultural ="trms">animal geography’ that focuses on the complex entanglings of human-="trms">animal ="trms">relations with space, place, location, environment and landscape. ='lgc'>='lgc'>~-> topology(s) ='lgc'>{it means that spaces and places involved make a ="trms">difference to the very constitution of the ="trms">relations in play='lgc'>}
='lgc'>[="nms">Tehran='lgc'>: ="trms">wilderness ='lgc'>~ public ='lgc'>~ non-domesticity='lgc'>]
...differing peoples in differing periods and ="trms">worldly contexts='strcls'>***
="trms">societies in a host of settlements, fields, farms, factories, ="trms">imaginary, ="trms">literary, psychological and virtual spaces (='lgc'>='lgc'>--> and how ="trms">animalhuman is ="trms">socially defined)
="trms">technologies of human orderings ='lgc'>: telegram='qstn'>? ='lgc'>[encountering all kinds of inventiveness that go on cross-="trms">species (human, ="trms">animal, ="trms">story, image, media), the kind of ="trms">semiotic work='lgc'>]
='strcls'>*Space='strcls'>* (="ppl">de Certeau) ='lgc'>: A place (lieu) is the order (of whatever kind) in ="trms">accord with which elements are distributed in ="trms">relationships of coexistence. It thus ex="trms"nttrm="cluster,club">cludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place='lgc'>: the elements taken into consideration are beside one another, each ="trms">situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous con="trms">figuration of ="trms">positions. It implies an indication of stability.
='lgc'>='lgc'>--> space as the ‘scheme of things’ ='lgc'>='lgc'>--> ="trms">species-identifying
='lgc'>=/= ="trms">imaginal space, ="trms">animal space, ="trms">memory, dream, etc.
‘="trms">species-identifying’ (classification) in='lgc'>:
="lsts lst1">•pre-Neolithic totemic ="trms">societies (="ppl">Shepard 1993)
="lsts lst1">•biblical classifications of the ="trms">different ="trms">beasts (Leviticus='lgc'>: Sibley 1995)
="lsts lst1">•ancient and medieval ‘great chain of being’ thinking (="trms">Lovejoy 1936)
="lsts lst1">•Linneaus's ="trms">Systema ="trms">naturae
="lsts lst1">•tabular re="trms">presentations of the ="trms">natural ="trms">world (Frangsmyr 1983; Spary 1996)
="lsts lst1">•...
understandings of what comprises an ="trms">animal is ="trms">different in each case.
what should be ="trms">interested='qstn'>?
“(elaborating on ="ppl">Shepard,) Ingold (1994) sug="trms">gests that hunter-gatherers generally view the distinction between humans and ="trms">animals as permeable and easily crossed, unlike what is taken as ="trms"nttrm="already,spread">read in much Western ="trms">science and philosophy.”
when/how you are persuaded to portray yourself as the relevant ‘expert’ in whatever field='qstn'>?
who are the legitimate spokespersons for ="trms">animals='qstn'>? once ="ppl">Attar, and now biology sci.
(‘the ="trms">modern constitution’ is as guilty as mysticism's ="trms">literacy)
...and that strong human sense of the proper place of ="trms">animals (which they should occupy physically) ='lgc'>='lgc'>--> ="trms">material-conceptual (double) placement ...(‘scheme of things’ ='lgc'>[="nms">ajayeb='lgc'>] ='lgc'>='lgc'>--> ="trms">animals ="trms">supposed to be found in the non-discursive spaces and places of the ="trms">world) (or on the television)
="prgrph">-Said='lgc'>: ‘="trms">imaginative geography’, geographical ‘othering’
="prgrph">-overlappings that we find in telegram ="trms">social media ="nms">tehran ='lgc'>='lgc'>--> what kinds of ‘="trms">animal’ (which ="trms">animalities) are at stake there in the mobile phone's ="trms">interface='qstn'>?
In recent years ="trms">zoos have reinvented themselves as ‘arks’
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="trms">animals ="trms">categorically ="trms">embodied ‘meaty beings,’ and how they are usually “out of place” in the the immediate locality made in ="nms">Tehran
="trms">animals are very good at forging their own ="trms">beastly places, ‘other’ spaces of that of the human
(this is not about ‘territory’)
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who “can” think and act in the ="trms">world='qstn'>?
who has the “ability” to prompt change='qstn'>?
='lgc'>[my ="nms">apass research project is in a sence ='strcls'>*contemplating the ="trms">agency='strcls'>* and speculating ='strcls'>*relocating qualities='strcls'>* ='lgc'>='lgc'>~-> (re)con="trms">figuration of the ="trms">world='lgc'>]
cultural cross-="trms">codings has always been constructed between ‘some’ humans and ‘some’ ="trms">animals
='strcls'>*the “source” of ="trms">agency, coined in Europe(='qstn'>?) from the sixteenth and seventeenth centuries onwards='lgc'>: self-awareness, intention, thought and ="trms">language ='lgc'>='lgc'>--> properties of “consciousness”
(='lgc'>='lgc'>--> ="trms">History of Consciousness department in the Humanities Division of the University of California, Santa Cruz. ='at'>#entities that started to make decision deep in the ocean)
(='lgc'>='lgc'>--> ‘actor-="trms">network theory’ ANT; Callon, Law, ="ppl">="ppl">Latour, ="ppl">Serres. ='at'>#the key ="trms">difference here lies in the ="trms">historical uses and mediations of objects, for humans objects are employed to solidify ="trms">social bond. ANT sees ="trms">agency emerging as an effect generated
and performed in con="trms">figurations of ="trms">different ="trms">materials. ="ppl">="ppl">Latour's work to relocate qualities.)
(='lgc'>='lgc'>--> New ="trms">Materialism; radical constructionism, all ="trms">world is a ="trms">poem)
(='lgc'>='lgc'>--> nonre="trms">presentational theory; Anderson, Harrison, ="ppl">="ppl">Stewart; critique become vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>: to watch grass grow, or curious and experimental to face a[...]