[...] 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'>?

="large lg2" stl="font-size:110%"> ..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)

="large lg6" stl="font-size:129%"> 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)

="large lg10" stl="font-size:129%"> 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’


="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’)


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 an o="trms">verbundance of things to be described or ="trms">imagined; concepts are lived; the subject is ="trms">present as witness to the moment in which some ="trms">worlding is about to disclose itself in some form or event. the result is a subject attached to ="trms">worlds throwing together in a sensory refrain, a ="trms">literally unbelievable image, or a muscle of ="trms">sociality or belief. theory='lgc'>: drawn through ="trms">writing into the ways that people and things venture out into reals. a ="trms">world in the ="trms">present tense is always other than its re="trms">presentation ='lgc'>[='lgc'><='lgc'>-- another argument for ='at'>#="trms">excess='lgc'>]. nonre="trms">presentational ="trms">writing ='lgc'>: ='strcls'>*a ="trms">phenomenal ="trms">method of attending and ="trms">composing='strcls'>* ='lgc'>=/= epi="trms">phenomenal='lgc'>: an expression of knowl="trms"nttrm="knowledge,Knowledge">edge al="trms"nttrm="already,spread">ready garnered انبار from scholarship. to spin out of critical thinking's bad habits='lgc'>: the prizing of prefabricated good objects over bad objects.)
(='lgc'>='lgc'>--> ="ppl">Singh, ="ppl">Anand; ="trms">agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in intensity)
(='lgc'>='lgc'>--> )
(='lgc'>='lgc'>--> )


(the d="trms"nttrm="danger,stranger">angerous and bizzar idea of) a pure ‘human’ ="trms">society


‘="trms">anthropo="trms">morphism’ actually ‘underestimates our humanity,’ in that the ‘="trms">anthropos’ and the ‘="trms">morphos’ together mean both that which has human shape and that which gives shape to humans (="ppl">Philo ='lgc'>+ ="ppl">Wilbert > ="ppl">="ppl">Latour)
="trms">techno="trms">morphism, ="trms">zoo="trms">morphism, ...

="trms">anthropocentrism of the standard ="trms">anthropo="trms">morphism critique ='lgc'>='lgc'>--> human-referenced starting-point


trophies, stuffed parts, drawings
urine, faeces and other dirts

feral ='lgc'>=/= ="trms">wild ='lgc'>=/= tame ='lgc'>=/= feral

in-between ="trms">animal-findings and ="trms">animals finding

appropriate places of ="trms">animals='lgc'>: in ="trms">zoo or animations

(the 2016 film Fantastic ="trms">Beasts and Where to Find Them is about proper ="trms">zoology and not ="trms">animal ="trms">epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological ="trms">interiorities for Pixar's human teller in ="trms">anthropo="trms">morphist films such as Ratatouille.)
="prgrph">-we need to ="trms">imagine a new ="trms">animal geography

='strcls'>*territory='lgc'>: “...sites of a completed cycle of parentage and exchanges ='lgc'>[...='lgc'>] spaces of insurmountable reciprocity.” (="ppl">Baudrillard)
(is ="ppl">Baudrillard sentimentalizing ="trms">animal territoriality='qstn'>? and giving them ‘psychic life’='qstn'>?)

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='lgc'>[="ppl">Michael ="ppl">Woods='lgc'>]
...through re="trms">presentation an entity becomes ‘immutable mobiles’ (="ppl">="ppl">Latour) that allow political debate to take place by ="trms">presenting to decision-makers convincing re="trms">presentations of things which they have not directly experienced. (='lgc'>='lgc'>--> Hollywood)

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='lgc'>[="ppl">Avital='lgc'>]
the maternally contacting ="trms">child is menaced
it is the mother who call(ed) first
mother and ="trms">child, each the absolute ho="trms">stage of the Other

to face the immense, faceless Someone

the ="trms">nature of our encounter is on a timer
ask for subtitle if I go foreign for you. (i might go foreign for you)
in nerves sense, i am pushed and persecuted by the need to quickly tell you everything that I know ='lgc'>-='lgc'>='lgc'>--> the pedagogical instant ='lgc'>='lgc'>--='lgc'>-='lgc'>='lgc'>--> i don't think one can proceed slowly enough and pull the break in the age of rapid and fast food and acceleration.


our ="trms">verbal velocities could reach no one in a way that would truly mark or unhinge the brutal protocols of lived reality... ='qstn'>?

...who took no prisoners (...who can truly say that='qstn'>?)

(I also='qstn'>? take pleasure in) the injurious effects of ="trms">language ='lgc'>: words are bodies that can be hurled at the other, they can land in psyche or soma ='lgc'>='lgc'>--> manifesto

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(as a ="trms"nttrm="already,spread">reader) friend is a partner in crime

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="ppl">Sa'di's s="trms">cene of ="trms">writing, saying goodbye='lgc'>:
ای ساربان آهسته رو کآرام جانم می‌رود وآن دل که با خود داشتم با دلستانم می‌رود
سرو سیمینا به صحرا می‌روی نیک بدعهدی که بی ما می‌روی
بگذار تا بگرییم چون ابر در بهاران کز سنگ ناله خیزد روز وداع یاران
(="nms">iranian culture and its ="trms">relationship to farewell and khoda-hafezi, expanding it. why we find it so difficult to say goodbye, or even can't say goodbye. ='lgc'>='lgc'>--- resume work with ="frds scrmbld">Mona='qstn'>?)

="ppl">Holderlin's ="trms">intervention/="trms">question='lgc'>: we arrive at the truth, Das Wahre emerges, the moment closing in on us, when we have to say goodby

in an ="nms">Iranian modality the farewell is the loci of truth, (locus='lgc'>: a place or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical locality collecting the center of activity)

(the so-called) ="trms">poet's radical exposures



="large lg3" stl="font-size:111%"> is violence in ="trms">farsi='lgc'>: ‘azar’ آزار='qstn'>? (how would that change instead of ‘khoshunat’ خشونت='qstn'>?)
kam-azari کم آزاری, bi-azari بی‌ آزاری (possible='qstn'>?)

eshgh عشق ='lgc'>='lgc'>~= bi-niazi بی‌ نیازی

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="large lg4" stl="font-size:112%"> demography of violence and nonviolence

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(="ppl">Freud ='lgc'><='lgc'>--) ='strcls'>*liability='strcls'>* (='lgc'>='lgc'>--> ="ppl">Levinas)
not yet guilty, an almost predis="trms">position, an almost inclination toward being guilty, an openness to being guilty (='lgc'>='lgc'>-->='qstn'>? ="frds scrmbld">Seba's notion of ‘Schuld’ ='lgc'>[='lgc'>='lgc'>~= debt, the ="trms">obligation to pay or do something='lgc'>]) ='lgc'>='lgc'>~-> super-egoic formation (='lgc'>='lgc'>~=='qstn'>? that which we call “raising awareness”)
Trauma is structuring='strcls'>***
(to be noted that the concern of super-egoic formation rests on the structuring of ‘="trms">demand,’ which is not the being of ‘="trms">question’ that it wants to be. ="trms">question is risky and consequential of new ="trms">articulation)

='lgc'>[dis="trms">position='lgc'>: vaz’ وضع, halat حالت, mezaj مزاج, seresht سرشت, khu خو, khim خیم, saz ساز,='lgc'>]
='lgc'>[predis="trms">position='lgc'>: este'dad استعداد, amadegi آمادگی, meyl-e ghabli میل قبلی; a liability or tendency to s[...]