[...] 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] and'>& [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, especially dead ones, enter centrally into what humans can themselves be and do in the world.” (Cockburn)

i am trying to establish an anthropological, sociological and psychological investigations in this matter, calling for a ‘cultural animal geography’ that focuses on the complex entanglings of human-animal relations with space, place, location, environment and landscape. ~-> topology(s) {it means that spaces and places involved make a difference to the very constitution of the relations in play}
[Tehran: wilderness ~ public ~ non-domesticity]

...differing peoples in differing periods and worldly contexts***

societies in a host of settlements, fields, farms, factories, imaginary, literary, psychological and virtual spaces (--> and how animalhuman is socially defined)

technologies of human orderings : telegram? [encountering all kinds of inventiveness that go on cross-species (human, animal, story, image, media), the kind of semiotic work]

*Space* (de Certeau) : A place (lieu) is the order (of whatever kind) in accord with which elements are distributed in relationships of coexistence. It thus excludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place: the elements taken into consideration are beside one another, each situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.
--> space as the ‘scheme of things’ --> species-identifying
=/= imaginal space, animal space, memory, dream, etc.

‘species-identifying’ (classification) in:
•pre-Neolithic totemic societies (Shepard 1993)
•biblical classifications of the different beasts (Leviticus: Sibley 1995)
•ancient and medieval ‘great chain of being’ thinking (Lovejoy 1936)
•Linneaus's Systema naturae
•tabular representations of the natural world (Frangsmyr 1983; Spary 1996)
•...

understandings of what comprises an animal is different in each case.
what should be interested?

“(elaborating on Shepard,) Ingold (1994) suggests that hunter-gatherers generally view the distinction between humans and animals as permeable and easily crossed, unlike what is taken as read in much Western science and philosophy.”

when/how you are persuaded [...]