[...]he 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)


="large lg2" stl="font-size:111%">
(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'>:

="large lg1" stl="font-size:118%"> ='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 lg3" stl="font-size:112%"> 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'>]

="large lg4" stl="font-size:111%"> ...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">•...

="large lg5" stl="font-size:143%"> 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 betwe[...]