[...]ly to other beings, extend to unforseen ="trms">situations, change, and even invent and create new ="trms">relational uses (='lgc'><='lgc'>-- this is what i experience in ="trms">translational working with meanings in ="trms">farsi ="trms">literate in my ="trms">lectures)
(="nms">Cinderella asking) when observing rats, what can produce the activity of ="trms">translating their behaviors in terms of meanings='qstn'>?
one confuses the term “examine” with that of “neutralize” ='lgc'>='lgc'>--> (Watson, ="trms">scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> if the ="trms">world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
="prgrph">-this is the goal of the procedure='lgc'>: search out the lowest common denominator, the left-over, the automation, the behavior that from one ="trms">species to another will render all organisms commensurable تناسب پذير ='lgc'>[='lgc'><='lgc'>-- no!!!!='lgc'>]
="large lg2" stl="font-size:111%">
the tacit ='thdf'>assumption that an ="trms">animal could ever enter into a ="trms">relationship with an object is false ='lgc'><='lgc'>--Uexküll='lgc'>-- (to have in mind) to study the most ="trms">different kinds of ="trms">animals in their ="trms">relations to a maze
her attic, ="nms">Cinderella in the universe of meanings
an ="trms">epistemological problem ='lgc'>='lgc'>--> it is not straightforward to enter into the subjective universe of an ="trms">animal in ="trms">interrogating it through an experimental dis="trms">positive thought up by a human
='lgc'>[dis="trms">positif='lgc'>: referring to machines and devices. as philosophical concept that has been drawn upon by ="ppl">Deleuze, ="ppl">="ppl">Foucault, ="ppl">Althusser, ="ppl">Agamben, and many others, has been rendered as “="trms">apparatus”, ="trms">social ="trms">apparatus='lgc'>]
maze ='lgc'>='lgc'>--> what this particular experimental dis="trms">positive can mean for a rat='qstn'>? how can this ='strcls'>*="trms">traversing='strcls'>* come to be, from the point of view of the rat (Uexküll calls “familiar path”)='qstn'>? how rats in pretending to ="trms">respond to the ="trms">questions of the behaviorists ="trms">respond in fact to another ="trms">question='qstn'>?
="prgrph">-behaviorist's ="trms">question='lgc'>: what is the abstract ="trms">relation of a being, whatever it may be (that which the behaviorists call an organism) to a ="trms">natural object='qstn'>?
why do rats always touch the walls as they go along them='qstn'>? ='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->
="lsts lst1">•they are haptophiles, they like to touch
="lsts lst1">•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
="lsts lst1">•letting itself be marked by the space
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> what do we know about what the body of a rat can sense='qstn'>?
='strcls'>***(from) the why of caused ='lgc'>--to='lgc'>='lgc'>--> entering into the regime of meanings='strcls'>***
the rat does not ="trms">respond to the ="trms">question of learning, he ="trms">responds to the ="trms">question of ='strcls'>*an architecture that constitute the ="trms">world for him='strcls'>*
(how='qstn'>?) the “="trms">animal's own ="trms">world” can (with difficulty) in="trms"nttrm="cluster,club">clude the human observer as an observer
...the maze can ="trms">authorize neither the ="trms">question of the “familiar path” nor that of the meaning of the wall
artifactual='lgc'>: the ="trms">situation where the being who is ="trms">interrogated ="trms">responds to a ="trms">different ="trms">question than the one the ="trms">scientist poses to her
hypothesis of the existence of an artifact ='lgc'>='lgc'>==> the possibility of taking into account the fact that the ="trms">animal would have a point of view on the ="trms">situation
(to take ="trms">measure of) what one's ="trms">anxiety prompts (in the course of research)='lgc'>:
="lsts lst1">•expanding the ="trms">imagination
="lsts lst1">•paralyzing the ="trms">imagination ='lgc'>='lgc'>==> injection of more control
="trms">sciences that mobilize the beings that ="trms">respond to it
each experiment indicates not only the manner in which the ="trms">animals generally experience the procedures ='lgc'>--but='lgc'>='lgc'>--> the way in which each of the ="trms">animals lives them as a function of the perception that it has of them, as a function of what it expects
(="ppl">="ppl">Despret affirming that) there is no ='strcls'>*artifact='strcls'>* unless there is ='strcls'>*="trms">generalization='strcls'>*
='strcls'>*the time of the experimental dis="trms">positive='strcls'>* is not the same since it is set within a provisional and short time (five days if testing, cor="trms">responding to the work week) while ='strcls'>*the time of the farm='strcls'>* is a time of accumulated ="trms">memories and experience
="prgrph">-the ="trms">memory of the food eaten before
='at'>#="nms">Cinderella
it expects something else ='lgc'><='lgc'>== what one gives it is not the sole cause involved
="trms">animals certainly ="trms">respond to a ="trms">question, but it is not the one we pose to them
='strcls'>*the rese="trms"nttrm="search">archers compartmentalize the research; the ="trms">animals to not stop prompting them to decompartmentalize it='strcls'>* ='heart'>♥
(always) the artifact ='lgc'>--constitutes='lgc'>='lgc'>--> the object of critique
="trms">animals do not judge an ='strcls'>*abstract ="trms">situation='strcls'>*, but a ="trms">situation offered to them ='strcls'>*as it is offered='strcls'>* to them
(="nms">Cinderella's) reciprocal habituation ='lgc'>='lgc'>--> ="trms">animal itself actively takes the ="trms">questions and the ="trms">presence of the rese="trms"nttrm="search">archer into consideration
to negate the condition of research ='lgc'>='lgc'>--> exchange judgment and opinions (='lgc'>+ ="trms">mutually ="trms">affect one another)
why is ‘="trms">interest’ a bad motive, in this frame='qstn'>?
="prgrph">-because the ="trms">animal must be ="trms">interested in other things besides the human being, it must continue to live its life as a goat or a sheep ='lgc'>--='not'>✕='lgc'>='lgc'>--> “the good ="trms">animal='lgc'>: the ="trms">animal ="trms">responds to her observer”
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="ppl">Singh ='lgc'>+ Dave ='lgc'>='lgc'>--> ordinary ="trms">affects of killing (="trms">animal) ='lgc'>='lgc'>--> ="trms">anthropology of ethics ='lgc'>=/= ="ppl">Agamben's killablity (linked with sovereignty)='lgc'>: ="trms">routinized emotionally in="trms">different production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)
normative moral claims
(Laidlaw, ="ppl">="ppl">Foucault) ethical life='lgc'>: reflexive practice of freedom ='lgc'>--humanistic='lgc'>='lgc'>-->
="lsts lst1">•traditions of virtuous conduct
="lsts lst1">•changing practices of self-="trms">fashioning
="lsts lst1">•="trms">affective dis="trms">positions='lgc'>: compassion, devotion
="lsts lst1">•(altruistic ="trms">question of) how ought to one live='qstn'>?
='lgc'>=/=
what is the mode of a killing='qstn'>?
what is the mood accompanying that killing='qstn'>?
='lgc'>+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law
='strcls'>*to ="trms">write nonmorally about ='lgc'>[='strcls'>*='lgc'>]ethics='lgc'>: a mode of relatedness, even if the ="trms">relation is as ephemeral as a mood that may escape ="trms">measure or description, lying somewhere between mourning and in="trms">difference
='lgc'>[='lgc'>=/= to have an a ="trms">priori moral ="trms">code based on which we might justify (or predict ahead) our emotional ="trms">responses to particular killing ='lgc'>='lgc'>~= what constitutes a good life or death='lgc'>]
(mourning ='lgc'>=/= in="trms">difference)
concept ='lgc'>+ reality of ="trms">animals ='lgc'>+ ="trms">anthropology of India
everyday ="trms">affects (while witnessing or executing the death of ="trms">animals)
doubts and pleasures
cruelties and in="trms">differences
chicken shops
decimated forests of central India
moods='lgc'>:
="lsts lst1">•ambivalence
="lsts lst1">•cruelty and pleasure
="lsts lst1">•senses of devastation
modes and moods of ="trms">specific commercial and ritual occurrences (in ="nms">Tehran)
='lgc'>='lgc'>--> ='strcls'>***how does (and does not) killability shade into vitality='qstn'>?='strcls'>***
what does it mean for ="trms">animals to be alive in a severely depleted habitat='qstn'>?
(what it means to be alive in contemporary ="nms">Tehran='qstn'>?)
profane='lgc'>: a ="trms">routine, ritual, process that does not in itself invoke a sacred purpose or value
="prgrph">-how would we ="trms">measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing='qstn'>?
="prgrph">-what is the mood sounding the sacrificial death='qstn'>? (veneration='qstn'>?)
="trms">animal sacrifice has a long ="trms">history in textual and oral forms of Hinduism (as do arguments against it)
آرامش قصاب
butcher's easy hospitality
slow time of sadism
='at'>#="trms">story
tribe of bonded laborer decide not to sacrifice ="trms">animals. “what is the use of someone's untimely death causing another='qstn'>?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said='lgc'>: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.
="trms">religiously infused con="trms">science
banality of secular cruelty
long-standing intimacy between violence and the sacred
='at'>#="trms">story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
="lsts lst1">•poultry industry
="lsts lst1">•cage-free farming
(there is no “irreducible” ="trms">ontological gap, disjuncture of temporality, ="trms">ontological un="trms">translatability, between='lgc'>:)
time of ="trms">history/capital ='lgc'>='lgc'>~= time of the gods/ritual
both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='lgc'>='lgc'>==> unpre="trms">dictable forms of movement (across domains)
="lsts lst1">•(show of being halal) re="trms">citation of kalma with the first ="trms">bird and the last, assuming comprehensive coverage for the ones who fall between
="lsts lst1">•Skylard s="trms">laughterhouse building hospitals and temples
='lgc'>='lgc'>--> emotional, ritual, commercial traffic across sacred and profane
="trms">consumption of neighboring ="trms">species
='strcls'>*cruelty as play='strcls'>*
(a less cultivated form of pleaser='qstn'>?)
deadended ="trms">bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either
the power to turn ="trms">animals into things, as of they were never anything else
recognition of playful actually ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ethics of immanent ="trms">obligation
(='lgc'>[='strcls'>*='lgc'>]collaboration='lgc'>: ="trms">interrupt each other's train of thought)
(dramatization of) agonistic intimacy ='lgc'>: a ="trms">relationship of proximity and violence between neighboring ="trms">social groups (the body of neighboring ="trms">species)
='lgc'>--Taussig='lgc'>='lgc'>--> ritual violence (the most stunning prop is the human='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, ="trms">folds, exists, entrances)
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> sacrificial violence ='lgc'>: dramatization of one's own inevitable death (there is a certain ="trms">anxiety around violence that is ="trms">integral to ='strcls'>*the ="trms">imagination of an ethical life='strcls'>* in Hindu texts and practices)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> gamer video of ="trms">zoo
condition of ="trms">viscerality
a condition of being ransomed to death
Venna ='lgc'>='lgc'>--> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata
='strcls'>*cruelty ='lgc'>=/= violence='strcls'>*
="lsts lst1">•the feeling of noncruilty expressed in the unpre="trms">dictable attachments, at times across ="trms">species (companionship) in the Mahabharata (="ppl">Veena) ='lgc'>[in ="ppl">Attar='qstn'>? in Kelile and Demne='qstn'>?='lgc'>]
="lsts lst1">•companionable thinking (Cavell)
="lsts lst1">•com="trms">mission ="trms">species (="ppl">="ppl">Haraway)
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's agonistic intimacy='lgc'>:
="lstsrd">1. companionship may also involve forms of ="trms">mutual violence
="lstsrd">2. violence inevitability (in af="trms">finity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical ='lgc'>='lgc'>--> we must make space for the consideration of='lgc'>:
="lsts lst2">◦cruelty
="lsts lst2">◦="trms">differential vulnerability
="lstsrd">3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
="lstsrd">4. within conditions of death and cruelty ='strcls'>*it is not always clear what noncruilty might be='strcls'>*
a ="trms">bird cursing (="trms">presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots ="trms">narrated in improvised forms
which ritual laments are available for massive ="trms">ecological shifts
...the death of others
...s="trms">cene of loss (='lgc'>='lgc'>~/= milieu)
='lgc'>}='lgc'><='lgc'>--="ppl">Singh='lgc'>-- virtue, piety, self-="trms">fashioning do not help to work through this (='at'>@="nms">apass)
devastation ='lgc'>='lgc'>==> cohabitation (of ="trms">species that were apart before)
Kelile and Demne ='lgc'>='lgc'>--> agonistics can be comic (even if repercussions of tragic) ='lgc'>='lgc'>--> mood of violence
“everything has to die”
="trms">question of ="trms">routinized ritual or commercial production of killable bodies and of things ceasing to ="trms">matter
="trms">animals don't die in villages, they could only be killed
="trms">anthropology of ethics
what is to kill='qstn'>?
what is to kill well='qstn'>?
what is to ber killed='qstn'>?
what is to be killable='qstn'>?
can we speak of a quality of death='qstn'>?
(="ppl">Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-="trms">animal ="trms">relations
culpability of homicide ='lgc'>='lgc'><='lgc'>--> veneration of sacrifice
life ='lgc'>=/= ="trms">zoo ='lgc'>=/= bios
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
retro='lgc'>: (a post="trms">modern sensibility firmly rooted in the ="trms">present) appropriating ='lgc'>[use ='lgc'>+ exploit, pick ='lgc'>+ mix='lgc'>] the ="trms">aesthetics (aspects) of the ="trms">past while not longing for its return ='lgc'>=/= nostalgia='lgc'>: a mode of resistance against the ="trms">present
retro='lgc'>: a mode of ="trms"nttrm="already,spread">reading, an attitude towards the ="trms">past without emotional attachment
ironic ="trms">consumption...
... ='lgc'>=/= how adults might perceive the political context
dissident discourse
(audience looking for) counter regime messages
='strcls'>*nostalgia ='lgc'>+ nationalism within a postcolonial Europe='strcls'>*
Europe's repressed imperial ="trms">history ='lgc'>='lgc'>--> longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia (in television ='lgc'>[='lgc'>='lgc'>--> cultural ="trms">memory='lgc'>])
="trms">past='lgc'>: retro comedy
comedy='lgc'>: retrospective re="trms">presentation
(comedy does not='qstn'>?) antagonize its audience ='lgc'>='lgc'>~= build a ="trms">memory conflict
='lgc'>[='strcls'>*='lgc'>]comedy='lgc'>: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk ='lgc'>='lgc'>--> good-="trms">natured side of czech national identity
self-congratulatory ="trms">narrative ='lgc'><='lgc'>-- (when you think you are always) morally on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right side
='at'>@="nms">apass
(tv series) forging resistance-based (national or individual) ="trms">memory
the way in which a ="trms">society understands its own ="trms">past ='lgc'>='lgc'>--> through culture (not a ="trms">matter for politicians and legislative ="trms">measures alone) that particular ="trms">narratives about the ="trms">past are kept alive and help to structure understandings of the ="trms">present
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
strolling='lgc'>: walking in the city ='lgc'>='lgc'>--> sense of belonging to the city
walking in 19th century (starting with England) ='lgc'>='lgc'>--> something for the lower class
='lgc'>--later='lgc'>='lgc'>--> walking became a middle class pursuit (something you do in your garden ='lgc'>='lgc'>==> parks for walking)
city walking ='lgc'>='lgc'>--> claiming step by step parts of the city ='lgc'>='lgc'>--> practice of belonging ='lgc'>[='lgc'>~ sense of place (in ="trms">history='lgc'> = nationalism) of certainty ='lgc'>+ comfort='lgc'>] ='lgc'>='lgc'>--> belonging is an individual imperative (something that is created by the individual on the ground) ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? a ="trms">category of ex="trms">="trms"nttrm="cluster,club">clusion='lgc'>]
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="trms"nttrm="danger,stranger">anger='lgc'>: an expression by which the observer perceives as if something ='strcls'>*happened to the person who is angry='strcls'>* (a passive experience, not something that the person did)
intuition='lgc'> = recognition
="lsts lst1">•="trms">memory is really bad at re="trms">membering ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
="lsts lst1">•="trms">memory is really good at re="trms">membering routes through space
="lsts lst1">•(humans are good at re="trms">membering) ="trms">agent-thinking ='lgc'>=/= abstract notions
='strcls'>*="trms"nttrm="danger,stranger">anger ='lgc'>==reveals='lgc'>='lgc'>==> ="trms">world='strcls'>*
="trms"nttrm="danger,stranger">anger ='lgc'>='lgc'>==> makes you ungly ='lgc'>='lgc'>==> prompts action
='lgc'>[the strange connection of='lgc'>: action ='lgc'>='lgc'><='lgc'>--> ugliness='lgc'>]
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia='lgc'>: ="trms">relational expression of a heterogeneous set of desires that operate in an ="trms">intercultural ="trms">network
Imre
western European longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> Europe’s repressed imperial ="trms">history
two ="trms">different modes of re="trms">membering='lgc'>:
="lsts lst1">•="trms">history ='lgc'>='lgc'>--> official, public and professional modes (as="trms">sociated with com="trms">memoration and musealization)
="lsts lst1">•="trms">memory ='lgc'>='lgc'>--> unofficial, popular and private modes (frequently as="trms">sociated with nostalgia and ="trms">consumerism)
="trms">literary and cinematic texts that foreground some form of preoccupation with the ="trms">past
="prgrph">-television (amnesiac qualities) has been accused of undermining ="trms">memory and perpetuating a sense of ephemerality and transience ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*television is also a powerful mnemonic tool='strcls'>*
='strcls'>***television is both amnesiac ='and'>& mnemonic='strcls'>*** ='lgc'>='lgc'>--> tv's propensity to resonate in ="trms">different temporalities at once
television='lgc'>: a vehicle for the transformation of and a source of information about the quotidian ='lgc'>~ primary generator of collective ="trms">memory ='lgc'>[='lgc'><='lgc'>-- this is now ="trms">social media, In="trms">stagram TikTok='lgc'>]
="trms">historical drama
pseudo documentary
period drama series
='lgc'>='lgc'>--> providing the viewers with a “useable ="trms">past” that is always related to and relevant to the concerns of the ="trms">present
in the post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list region, the ="trms">past has especially sensitive nerve endings in the ="trms">present
national regimes ='and'>& individual citizens alike have tried to revive usable paradigms of identity from ="trms">past periods (to clear away or at least cover up the ="trms">historical debris left behind)
television as a massive archaeological site
poly="trms">morphic, undefinable identity with tentacles in several fields that makes television (and popular ="trms">internet media) so confusing
(to understand who has stakes) in keeping ="trms">history and ="trms">memory practices separate and in minimizing the role of television and other popular media
(="trms">internet popular media) television's messy status as a medium
="trms">communist parties ='lgc'>='lgc'>--> mould television to standardize citizens's everyday domestic life rhythms
="lsts lst1">•cheerleading docu="trms">fictions
="lsts lst1">•educational quiz shows
="lsts lst1">•uplifting entertainment such as theatrical broadcasts of Russian and European classics
="lsts lst1">•doctored news
="lsts lst1">•limited advertising
="lsts lst1">•domestically produced dramatic series focused firmly on the romanticized ="trms">historical ="trms">past
='lgc'>{projective ideals ='lgc'>=/= actual experiential realities of ="trms">socialism='lgc'>}='lgc'>='lgc'>==> layer of ironic distance between ='lgc'>[media (television) and its viewers='lgc'>]
="large lg1" stl="font-size:110%">
(1990s following the Soviet empire's dis="trms">integration ='lgc'>='lgc'>-->) ironic overidentification ='lgc'>='lgc'>==> nostalgia
='lgc'>--Imre='lgc'>='lgc'>--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of ="trms">socialism ='lgc'>[temporally and clearly demarcates backward-looking post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list populations from forward-looking (Western) observers='lgc'>]
='lgc'>-='lgc'>-='lgc'>='lgc'>--> takes into account television's (and ="trms">internet ="trms">social media) relevance to collective ="trms">memory
post-X nostalgia='lgc'>: a near-="trms">visceral yearning for the false sense of safety derived from the ="trms">memory of X (fetishistically attached to public personas or ="trms">consumer products of the ="trms">past)
nostalgia='lgc'>: an ="trms">interpretive framework ='lgc'>}='lgc'><='lgc'>-- ='strcls'>**sense of intimate ="trms">sociality disrupted by the collapse of a centralized ="trms">system of governance and the influx of globalization='strcls'>**
nostalgia is a discourse (that is not ="trms">specific to Eastern Europe) populations disappointed with and un="trms">="trms">equipped to deal with the advent of ="trms">market democracy
there are more than one way of (content of) longing
television='lgc'>: a medium whose chief mode of operation is in reruns, recombinations, circulating formats and generic adaptations that constantly ="trms">interweave national, regional and global scales ='lgc'>='lgc'>~= digital ="trms">social media
(Imre > Boyer) to trace nostalgia back to the intellectual o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of European cultural nationalisms
...diverse and contradictory sentiments that make us see European cultures conjoined in ="trms">mutual ="trms">relationships of dependence, rather than separation
(Imre ='lgc'>='lgc'>-->) ='strcls'>*nostalgia as something by de="trms">finition national at its core='strcls'>*
nostalgia ='lgc'>--foreground='lgc'>='lgc'>--> coexistence of ="trms">different temporalities in the ="trms">present
post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia in Romania is similar in structure to late ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia of the 1980s in Hungary
manage feelings of dislocation ='lgc'>='lgc'>==> longing for national homes
='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> preference for ="trms">literature and high art as expressions of what has been identified as cultural nationalism (“national tradition='lgc'> = tradition invested in high art”) ='lgc'>+ perceived illegitimacy of popular cultural production and ="trms">consumption (concealed by the allegedly rebellious “dissident” status of intellectuals) ='lgc'>==organize='lgc'>='lgc'>==> the contents of collective ="trms">memory
Imre ='lgc'>='lgc'>--> racialized underpinnings of allegedly “pure” ="trms">aesthetic judgments
inherently nostalgic and pre-="trms">modern post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list population ='lgc'><='lgc'>='lgc'>==> Western Europe as the epicentre of progressive ="trms">scientific ="trms">modernity
television's capacity for personalization and ="trms">narrativization
='strcls'>*demi="trms">world of popular culture='strcls'>*
television’s dominant ="trms">position within the domestic environment and its special appeal to an emotionally available female or feminine ="trms">consumer ='lgc'>='lgc'>--> television='lgc'>: the mass medium of the ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list period ='lgc'>--pose='lgc'>='lgc'>--> the d="trms"nttrm="danger,stranger">anger of a passive mindless ="trms">consumption of ="trms">formulaic ="trms">narratives (a d="trms"nttrm="danger,stranger">anger that has been ascribed to women’s inferior psycho="trms">social needs and tastes ='lgc'>=/= cerebral ="trms">modernist masculinity of art) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Baxstrom's realizing the witch
Western European cultural nationalisms
='thdf'>the notion of nostalgic and pre="trms">modern post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list population ='lgc'>='lgc'>==> Western Europe as the epicentre of progressive ="trms">scientific ="trms">modernity
West’s fanning of East European nostalgia ='lgc'>='lgc'>--> a post-imperial ="trms">symptom='lgc'> = (expression of a growing Western European awareness that) ="trms">modernity is p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurinodal rather than centred in European metropolitan headquarters
(postimperial European dimension of) ='strcls'>*cultural nationalism ='lgc'><='lgc'>~÷='lgc'>+='lgc'>-> nostalgia='strcls'>*
...utopian national rebirth scenarios for a united Germany ='lgc'>='lgc'>--> (promoted by intellectual artists) the bad idea that suppression of German nationalism ='lgc'>==open='lgc'>='lgc'>==> influx of American audio-visual culture (that muat be resisted in order to preserve and nourish German culture in its purest ="trms">literary manifestation)
= logocentric return to the ethos of German Romanticism ='lgc'>[Kulturnation ='lgc'>='lgc'>--> certain cultural identity ='lgc'>='lgc'>--> cliche-ridden elitist racist implications='lgc'>] ='lgc'>+ new nationalism ='lgc'>=/= results of Western ="trms">integration over the last forty years
aspirational ="trms">narrative (of nation...)
postimperial power dynamic='lgc'>:
="lsts lst1">•western rese="trms"nttrm="search">archer ='lgc'>='lgc'>--> has the political capital to afford studying popular media
="lsts lst1">•eastern rese="trms"nttrm="search">archer ='lgc'>='lgc'>--> has to faithfully fulfill the role to re="trms">present their national culture (elite achievement)
(Bourdon >Imre) the most obvious European commonality ='lgc'>='lgc'>--> ='strcls'>**a focus on high culture='strcls'>**
national ="trms">specificities of ="trms">memory ="trms">systems developed around television
nostalgia machine
="lsts lst1">•Putin ='lgc'>='lgc'>--> TV programming to a ="trms">literary Soviet ="trms">heritage
="lsts lst1">•Hungarian FIDESZ ='lgc'>='lgc'>--> ="trms">children’s channel of ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">children’s programmes
="lsts lst1">•showcase oeuvre of popular performers from the ="trms">past
="lsts lst1">•rerunning vintage highbrow content='lgc'>: old films, television series and documentaries
="lsts lst1">•popular music's capacity to call up depoliticized ="trms">affective ="trms">memories
="lsts lst1">•commercials (='lgc'>--t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigger='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia)
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> depoliticized reminiscences ='lgc'>='lgc'>==> an image of (="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list) ="trms">sociality as a ="trms">natural connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors
FIDESZ='lgc'> = alarming racism ='lgc'>+ anti-Semitism ='lgc'>+ drastic neoliberal economic restructuring ='lgc'>='lgc'>--> television='lgc'> = ="trms">interfaces of official state nationalism ='lgc'>+ commercial purposes of a nostalgia industry
(ghost of ="trms">dictators in) humorous commercial context='lgc'>:
="lsts lst1">•Tito in post-Yugoslav republic commercials (as anti-capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and anti-commercia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list hero)
="lsts lst1">•Ceausescu in commercials in Romania (old footage of him walking his dog in car tires ads)
="lsts lst1">•
='lgc'>}='lgc'>--Imre='lgc'>='lgc'>--> (blending) ='strcls'>*top-down ="trms">history lessons='strcls'>* ='lgc'>+ the work of ='strcls'>*popular ="trms">memory='strcls'>* ='lgc'>='lgc'>==> punctuate contemporary continuities with the ="trms">communist regime that are taboo in official ="trms">narratives but prevalent in popular perceptions of ="trms">history
(='lgc'>==Georgescu='lgc'>='lgc'>==> counter-="trms">memory ='lgc'><='lgc'>-- does it assist coming to terms with the ="trms">past, processing the paralyzing ="trms">past and the humiliating ="trms">present of globalization coupled with reactionary state control)
="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list advertising (='lgc'>='lgc'>--> promoted products and services that had not competition in the absence of a real ="trms">market) ='lgc'>==now='lgc'>='lgc'>==> a sense of awkwardness (absurdity of an era) ='lgc'>='lgc'>--> an oxymoron ='lgc'>='lgc'>==> (the ads’) appeal ='lgc'>==guarantee='lgc'>='lgc'>==> the authenticity of re="trms">membering ='lgc'>+ ="trms">mutual recognition (among ="trms">members of the nostalgic ="trms">community) ='lgc'>-='lgc'>-='lgc'>='lgc'>--> ='strcls'>*longing for a bond ="trms">specific to an elusive era='strcls'>*
(for late ="trms">socialism ='lgc'>--Imre='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]nostalgia='lgc'>: a popular and essential compensatory ="trms">gesture to make up for the loss of a contradictory temporality
='lgc'>+
a mode of continuity with an era that was al="trms"nttrm="already,spread">ready nostalgic for the unrealized transformative potential (of real ="trms">socialism)
(Yurchak's) ='strcls'>*frozen ="trms">present='strcls'>*='lgc'> = the time of nostalgia
='lgc'>}='lgc'><='lgc'>== late ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list culture itself lived in a nostalgic mode, at a certain ironic, knowing distance from what it was ="trms">supposed to be ="trms">according to the ="trms">memories of the heroic 40s-50s and the remnants of ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list propaganda ='lgc'>='lgc'>--> ='strcls'>*a familiar ironic mode of experiencing ="trms">history vicariously='strcls'>* (in a way that is experienced in the ="trms">imagination through the actions of another person)
(looking at televisual nostalgia ='lgc'>='lgc'>-->) late ="trms">socialism ='lgc'>='lgc'>==> an ="trms">affect ='and'>& ="trms">epistemology that can only access the “authentic” through contra="trms">diction ambivalence self-reflective irony
='lgc'><='lgc'>--Holdsworth='lgc'>-- expression of ="trms">present ="trms">anxieties about ="trms">history and ="trms">memory in general
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
___='lgc'>[notes ="nms">Tehran 2023='lgc'>]___
="trms">semiotics='lgc'>: study of the differnce between “what you say ='lgc'>='lgc'>~/= what they understand”
(my fundamentals='lgc'>:)
='strcls'>*sharing ='lgc'>=/= ="trms">communicating='strcls'>*
آشپز دیو سپید
it is said that the White Div had a cook ='lgc'>='lgc'>--> exploring the ="trms">cosmology of Div (in Shahnameh) with food, hunting for eating, ="trms">bestiary, cooking ="trms">technology, taste
(inspired by anime JYfdfDU9JUY)
='at'>#short ="trms">story='lgc'>: narrartor describes the ="trms">story after the defeat of the White Div (Div-e Sefid) by Rostam. “rather than worring about the kingsmen X, he was more ="trms">interested in what is for dinner...”. there is another being. a baby ="nms">hayula (non-formity)... what other beings Div hunts for meat='qstn'>? (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">bestiary) “he would think about the next hunt X and get ex="trms">cited about the kabab of X...” “immediately asked for more”
dungeons and dragons ='lgc'>='lgc'>--> a non-cartographic space, there are no maps and one only learns by dying many times
dungeon has nothing to do with the medieval prison, it is a deterritorialized habitat, defined precisely by not having a map (or guide) ='lgc'>='lgc'>--> are we in a dungeon='qstn'>?
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
journalism='lgc'>: professional discursive pursuit (of truth, of propaganda, etc.)
='lgc'>=/= journalism='lgc'>: proximity to the event ='lgc'>+ the risks that that entails
(Ghazzi's notion of) ='strcls'>*="trms">affective proximity='strcls'>* ='lgc'>: (a mode of consideration, a way) to make sense of local media practitioners’ reporting and witnessing of suffering in their country
='lgc'>='lgc'>--> a media practitioner ='lgc'>=/= the event they are re="trms">presenting and participating in
="trms">affective proximity ='lgc'>: what locals navigate to reconcile their emotional and ="trms">embodied entanglement within events in their country ='lgc'>=/= discursive
='strcls'>*emotional labour='strcls'>* of media practices of local reporters and witnesses
what the word “revolution” mediates (in Syria, ="nms">Iran, etc.) ='lgc'>[='lgc'>~/='qstn'>?= civil war='lgc'>]
="lstsrd">1. an indication of commitment to a desired goal
="lstsrd">2. an identity marker based on a ="trms">past-oriented lament over what was sought but not achieved
study of ="trms">affect and emotion in global news ='lgc'>--(contextualized within)='lgc'>='lgc'>--> unequal power ="trms">relations (='lgc'>='lgc'>==> journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic roles ='and'>& modes ofre="trms">presentaiton)
user-generated-content
political economy of global war reporting
living with violence
journalism ='lgc'><='lgc'>--='qstn'>?='lgc'>-='lgc'>='lgc'>--> ="trms">affect
="trms">affective proximity
='lgc'>==shape='lgc'>='lgc'>==> the boundaries of journ0alism and activism
='lgc'>='lgc'>--> captures the feeling of being close to violence='lgc'>:
="lsts lst1">•fear for one's life and that of others
="lsts lst1">•having to deal emotionally logistically with deaths of ="trms">loved ones (escape, exile) ='lgc'>[='lgc'>='lgc'>--> ='thdf'>that is why we need an ='strcls'>*="trms">anthropology of the exile='strcls'>*='lgc'>]
='lgc'>}='lgc'>='lgc'>--> living-in-violence ='lgc'>=/= encounter, exposure
(Ghazzi is too fast in favoring “="trms">affective proximity ='lgc'>=/= western rationalism”, as an ="nms">iranian I am more exposed to an ='strcls'>*="trms">affective jurnalism='strcls'>* ='lgc'>[='lgc'>='lgc'>~= activism='lgc'>: politically motivated and highly emotive role='lgc'>] ='lgc'>=/= journalism as a ="trms">modernist and rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list institution)
“activism ='lgc'>='lgc'>~= jurnalism” ='lgc'>='lgc'>='lgc'>~=> they need to='lgc'>:
="lstsrd">1. project authenticity and emotion ="trms">onto news ="trms">narratives
="lstsrd">2. act as objective witnesses able to produce truthful accounts
(more and more i feel the ="nms">iranians need for ‘activism ='lgc'>=/= jurnalism’ ='lgc'>='lgc'>--> what one wants to happen ='lgc'>=/= understanding what is happening)='lgc'>='lgc'>--> ="trms">epistemology ='lgc'>[the ="trms">question of how one makes sense of one's practices ='lgc'>='lgc'>--> in the case of Syria (also ="nms">Iran)='lgc'>: ='strcls'>*="trms">affective proximity to violence='strcls'>* ='lgc'>='lgc'>==> sense='lgc'>]
...negotiating the distance of mediation when viewers and producers in the Global North are witnessing the suffering of others
(in ="nms">Iran) activism ='lgc'>+ art='lgc'> = the human body as tool, medium, ="trms">symbol, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: circulation ='lgc'>+ stickiness of emotion (="trms">onto and between bodies, texts, objects, experiences) (="ppl">Ahmed)
journalism='lgc'> = re="trms">present ='lgc'>+ ="trms">narrate
(the ‘trick’ of) relying on the ='strcls'>*outsourcing of emotional labour='strcls'>* to non-journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists (by='lgc'>:)
="lsts lst1">•having them express their emotions
="lsts lst1">•having the journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list describe them
(Ghazzi conceptualising the emotional field in journalism ='lgc'>='lgc'>-->) ='strcls'>***unequal power ="trms">relations ='lgc'>='lgc'>==> emotioal labor='strcls'>***
proximity (='lgc'>='lgc'>--> what i heard so much when i went back to ="nms">iran='lgc'>: to ke inja insti nemiduni تو که اینجا نیستی نمیدونی)
='strcls'>*="trms">aesthetic of authenticity='strcls'>* in news reports (='lgc'><='lgc'>-- mobile phones)
political economy of foreign reporting
politics of hope (with an ambition to inspire all Syrians to rebel)
...emotional attachment to political goals
='strcls'>*revolution='lgc'>: the event that changes people's lives and in ="trms">relation to which they locate themselves politically
="lsts lst1">•conflict in Syria began as an uprising, it ended up an ="trms">international war, which in 2020 appears to have mostly con="trms"nttrm="cluster,club">cluded in the favour of the regime ='lgc'>=/= revolution
="lsts lst1">•the word “revolution” means something else to activists in Syria (how the meanings projected on the term changed in ="trms">accordance to circumstances)
="lsts lst2">◦(most of the time, artists and activists) ='strcls'>****use a word to galvanise their emotions and bodies='strcls'>**** and inspired them to take actions they would not have ="trms">imagined to pursue ='lgc'>[use of words ='lgc'>='lgc'>--> what people hope ='lgc'>=/= descriptive='lgc'>]
="lsts lst2">◦word (for example “revolution”)='lgc'>: a marker of an ='strcls'>*inward-looking description='strcls'>* of belonging to a broad political ="trms">community defined by op="trms">position
="lsts lst1">•“the revolution” ='lgc'>='lgc'>--> ="trms">affectively ="trms">consumed the pursuit of truth
="lsts lst1">•an identity-marker (based on a political orientation) ='lgc'>='lgc'>--> an inward-looking signifier to mark who one is ='lgc'>+ what political ="trms">community they belong to ='lgc'>[='lgc'>='lgc'>--> a politics of what one had wanted ='lgc'>=/= describe what one observes='lgc'>]
="lsts lst1">•(revolution='lgc'>:) personified and humanised as a well-meaning political ="trms">agent (that sometimes strays from its goals by committing errors)
="lsts lst1">•motivating people to get involved in activism
="lsts lst1">•
(Said's Orientalism ='lgc'>='lgc'>-->) subaltern others (are typically considered) living within a constant state of violence ='lgc'><='lgc'>-- much older Western regime of re="trms">presentation perceived them as culturally close to violence
(Ghazzi > ="ppl">Badiou >) some events are felt as ="trms">historic as they galvanise the energies of political actors who ="trms">imagine themselves as ‘mounting the ="trms">stage of ="trms">history’ ='lgc'>--Koselleck='lgc'>='lgc'>--> acts of information dissemination are engulfed by the event and are aimed at bridging the temporal distance between the desired and experienced ='lgc'>='lgc'>==> “journalism ='lgc'>='lgc'>~= activism”
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
collective ="trms">memory ='lgc'>='lgc'>--> ="trms">historical victimhood ='lgc'>='lgc'>--> consolidating power
(="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">history ='lgc'>='lgc'>-->) a view of ="trms">history as a series of junctures where good fought evil ='lgc'>==Ghazzi='lgc'>='lgc'>==> ="trms">historical victimhood
global rise of popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list politics ='lgc'>='lgc'>==> ="trms">tropes of self-victimisation
="lsts lst1">•revolutionary
="lsts lst1">•resistance
="lsts lst1">•nationalism
="lsts lst1">•populism
="lsts lst1">•neo-fascism
='lgc'>}='lgc'>='lgc'>--> operationalize victimhood (by whom / against whom)
one is wronged, targeted, injured (by the elite, the media, external enemies)
="lsts lst1">•self='lgc'> = true underdog ='lgc'>='lgc'>--> victim
="lsts lst1">•opponents='lgc'> = inauthentic adversary ='lgc'>='lgc'>--> oppressor
= homogeneous ='lgc'>+ antagonistic
='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> chain of equivalence='lgc'>: (from) corruptions ='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins ='lgc'>--to='lgc'>='lgc'>--> traitors ='lgc'>=/= patriots ='lgc'>--to='lgc'>='lgc'>--> intruders ='lgc'>=/= natives ='lgc'>--to='lgc'>='lgc'>--> faithless ='lgc'>=/= faithful ='lgc'>--to='lgc'>='lgc'>--> ='strcls'>*sub="trms">mission ='lgc'>=/= heroism='strcls'>* and ...
='lgc'>}= ='strcls'>*populism='strcls'>* (political dialectic)
(="trms">storytelling)
="lsts lst1">•the ="trms">question of ='strcls'>*what='strcls'>* a ="trms">society re="trms">members ='lgc'>='lgc'>-->='lgc'>{highly ="trms">formulaic plot structures ='lgc'>--for='lgc'>='lgc'>--> ="trms">narrating the ="trms">past='lgc'>}
="lsts lst1">•the ="trms">question of ='strcls'>*how='strcls'>* a ="trms">society re="trms">members ='lgc'>='lgc'>-->='lgc'>{powerful actors push for particular kinds of ="trms">story forms that shape the ways they tell all ="trms">stories='lgc'>}
zigzag structures of a rise and fall and/or fall and rise of the nation
='lgc'>='lgc'>--> future dramatically takes one of two routes='lgc'>: (in the direction of) either a golden age or the dark ages
='lgc'>}='lgc'>--Ghazzi='lgc'>='lgc'>--> forked ="trms">historical consciousness ='lgc'>: (an understanding ='and'>& speaking of) “="trms">history='lgc'> = a series of junctures scattered across time”
(the problem is) ='strcls'>***="trms">historical consciousness='strcls'>*** ='lgc'>='lgc'>--> orientational
“bestows upon actuality a temporal direction, an orientation that can guide action intentionally by the ="trms">agency of ="trms">historical ="trms">memory” (Rüsen)
="lstsrd">1. make ="trms">specific references to ="trms">historic events (compare them to the ="trms">present ='lgc'>[='lgc'>==guide='lgc'>='lgc'>==> political action='lgc'>])
="lstsrd">2. ='strcls'>*making references to “="trms">history” at large='strcls'>*
='lgc'>[='strcls'>*='lgc'>]zigzag ="trms">memory structure='lgc'>: deploy mnemonic spins to reframe ="trms">historic events
="lsts lst1">•establish equivalent between the ="trms">present and the ="trms">past ='lgc'>[='lgc'>--!='lgc'>='lgc'>--> (fundamentally despotic='qstn'>?) ="trms">technique that i also use in ="trms">lecture performances='lgc'>]
="trms">authoritarian populism
(="ppl">Hegelian) ='lgc'>[='strcls'>*='lgc'>]action='lgc'>: pursue one aspect of ="trms">history ='lgc'>+ breaking away from away from another
="lstsrd">1. (="trms">modern) revolutionary='lgc'>: telling a new ="trms">story, (='lgc'>--popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>='lgc'>--> focus on) ='strcls'>*ex="trms">="trms"nttrm="cluster,club">clusionary politics='strcls'>*, once the leader is in power the objective is to prolong ='thdf'>the idea of ="trms">historic juncture ='lgc'>--justify='lgc'>='lgc'>--> continued ex="trms">="trms"nttrm="cluster,club">clusion
popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> (invocation of)
="lsts lst1">•people='lgc'> = empty signifier
="lsts lst1">•leader='lgc'> = ="trms">embodiment of people's ="trms">agency
='strcls'>***="trms">rhetoric of resentment='strcls'>*** ='lgc'>='lgc'>--> victimhood
='lgc'>[='strcls'>*='lgc'>]resentment='lgc'>: an emotional-moral framework ='lgc'>--aim='lgc'>='lgc'>--> continuously regenerate the felt intensities ='lgc'>--under="trms">write='lgc'>='lgc'>--> ="trms">demands for revenge ='lgc'>+ lamentations (of victimhood)
='strcls'>***nationalism ='lgc'>='lgc'>==> populism='strcls'>***
(many countries) national identity (& militancy) is ="trms">intertwined with='lgc'>:
="lsts lst1">•="trms">narrative of self-victimization ='lgc'>--
="lsts lst1">•invocation of trauma
victorious victimhood ='lgc'>==fuels='lgc'>='lgc'>==> aggressive militancy
for example ='lgc'>='lgc'>--> Israel='lgc'>: nothing counts as evidence as one's own empowerment, one is always under threat, if Israel cannot maintain the omnipotent ="trms">position that its victory offered (1967) it would be under existential threat
anticolonial nationalism (or postcolonial populism)
="lsts lst1">•="trms">past injury (“We have been oppressed” ='lgc'>='lgc'>==> “re-empower ourselves again”)
="lsts lst1">•decades after independence ='lgc'>--still='lgc'>='lgc'>--> fixated on the anticolonial moment ='lgc'>='lgc'>==> perpetuate a sense of victimhood ='lgc'>}='lgc'>='lgc'>--> to mask ="trms">authoritarianism
victimhood
="lsts lst1">•Hindu nationalism ='lgc'>='lgc'>--> re="trms">formulated ="trms">history from a focus on colonialism and postcolonial nation-building into a ="trms">narrative of victimhood that blames ="trms">historic Muslim invasions for the decline of Hindu civilisation and nationhood
="lsts lst1">•China ='lgc'>='lgc'>--> re="trms">formulated its school ="trms">history text="trms">books to stress victimhood and humiliation through ='thdf'>the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
="lsts lst1">•United States ='lgc'>='lgc'>--> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>***logic of empowerment='strcls'>*** (='lgc'>--permeate='lgc'>='lgc'>--> economies of visibility)
='strcls'>***="trms">memory ="trms">narrative='strcls'>***
="large lg34" stl="font-size:124%">
="nms">iran ='lgc'>='lgc'>--> shohada شهدا martyrs of ="nms">iran-iraq war ='lgc'>='lgc'>--> after the war became the picture of collective victimhood (“heroes='lgc'> = us”)
Erdogan's speech
“we have been tested by fire” (='lgc'>--='qstn'>?='lgc'>='lgc'>--> Siavash's fire trial is popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='qstn'>?)
='lgc'>='lgc'>~= “we have been tested by enemy”
='lgc'>='lgc'>~= “evil forces”
="large lg18" stl="font-size:111%">
(from) populism ='lgc'>--to='lgc'>='lgc'>--> neofascism
(from) generic ="trms">rhetoric of an unidentified enemy ='lgc'>--to='lgc'>='lgc'>--> ="trms">articulation of an identifiable foe (who is met with political violence)
="trms">authoritarian state ="trms">apparatus ='lgc'>[= political ="trms">system ='lgc'>+ culture ='lgc'>+ institutions ='lgc'>+ ='qstn'>?='lgc'>] ='lgc'>--allow='lgc'>='lgc'>--> smoother way of operationalisation of ="trms">narratives (about the d="trms"nttrm="danger,stranger">angers of adversaries)
="prgrph">-exactly what kind of state ="trms">apparatus we have in ="nms">iran='qstn'>?
="trms">historical victimhood ='lgc'>='lgc'>--> resurgent popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse
="lsts lst1">•people have been enduring victimhood for too long
="lsts lst1">•fateful junctures throughout ="trms">history
="lsts lst1">•authentic great path
="lsts lst1">•urgency of message
="lsts lst1">•
animating ="trms">rhetoric with self-victimhood ='lgc'>==produce='lgc'>='lgc'>==> divisions (men ='lgc'>=/= women, us ='lgc'>=/= enemy, etc.)
ex="trms">="trms"nttrm="cluster,club">clusionary politics ='lgc'><='lgc'>-- homogeneous ="trms">community (='lgc'>=/= alien intrusion, outside forces, immigrants, minorities, etc.)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
Kundera
is humor ="trms">modern='qstn'>?
='strcls'>*humor is not ancient='strcls'>* (='qstn'>?!)
“whatever humor touches it ambiguites”
humor='lgc'> = ambiguitor
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
globalization ='lgc'>=/= cold war
globalization ='lgc'>=/= enlightenment (“universal humanism ='lgc'>+ rationalized tech ='lgc'>='lgc'>==> freedom for all”)
cold war='lgc'> = a meaningfull ="trms">relation between ideology ='and'>& power ='lgc'>[='lgc'>==give='lgc'>='lgc'>==> orientation ='lgc'>+ identity ='lgc'>='lgc'>--> normative approach to global ="trms">phenomena='lgc'>]
geopolitc ='lgc'>+ ideologic borders
='lgc'>=/=
globalization ='lgc'>='lgc'>--> completly ="trms">different political behaivor (de="trms">finitions of national goals, friend and enemy, etc.) ='lgc'>='lgc'>--> p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list democracy (="trms">differences ='lgc'>+ contrasts) ='lgc'>=/= ="trms">social democracy (erasing ="trms">differences)
globalization='lgc'> = attitude حالت ='lgc'>=/= meaning
='lgc'>[cold war='lgc'>: “="trms">world ='lgc'>='lgc'>~= (a ="trms">sort of) problem” ='lgc'>='lgc'>--> behaviors had='lgc'>] meaning ='lgc'>='lgc'>==> (base for) power
cold war='lgc'>: war ='lgc'>='lgc'>==> identities
globalization='lgc'>: conflits ='lgc'>='lgc'>=/=> identities
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
two points
="lsts lst1">•artistic research='lgc'>: a form of art that uses knowl="trms"nttrm="knowledge,Knowledge">edge as its main medium
="lsts lst1">•artistic research has no ="trms">relation to the unknown (='lgc'>=/= an idea of research im in which one faces something unknown or new therefore needs to research)
="lsts lst1">•='mywrk'>my work (in general) has been about the critique of engineering (the talent of engineering)
="brkr">
the fossil of fire goes back before the ="trms">wild-life
the ="trms">history of fire related to the ="trms">history of forest
In the 1950s, government officials in Sierra Juarez of Oaxaca='lgc'>--in southern Mexico='lgc'>--blamed forest destruction upon the local indigenous ="trms">communities. Fire, as a ="trms">symbol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. ='lgc'>[...='lgc'>] Fire suppression frequently has been part of state policies of ="trms">social control. ='lgc'>[...='lgc'>] The vision of fire as destructive, part of the state ="trms">narrative ='lgc'>[...='lgc'>] How has the ="trms">memory of the traditional use of fire by indigenous ="trms">communities been suppressed='qstn'>? ='lgc'>[...='lgc'>]State political myth has obscured ="trms">community ="trms">memories of fire as a force in the forest, and as a tool for human use. ='lgc'>[...='lgc'>] Why the indigenous ="trms">communities of the Sierra Juarez no longer talk about the long-term ="trms">history of their forests. Clearly, the ="trms">communities ="trms">internalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideas='lgc'>[...='lgc'>] ) ='lgc'>[...='lgc'>] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the Sierra juarez, forest fires provide this op="trms">position. ='lgc'>[...='lgc'>] It is exactly this resistance of the ="trms">natural ="trms">world to discursive domination that is one of the themes of this article. ='lgc'>[1='lgc'>]
='lgc'>[1='lgc'>]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY='lgc'>: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
Jinn older and Man
="trms">ecology of the Jinn
(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...
bringing together of two homogeneous blocks of ="trms">material in a given, al="trms"nttrm="already,spread">ready-inhabited space
as if we knew what space and time mean
“the desert bighorn is an ="trms">animal shaped by ice. ='lgc'>[...='lgc'>] the design of ="trms">wild sheep is very much an expression of arctic cold.” (="ppl">Meloy)
(what the design of fire is as expression of='qstn'>? what shaped fire='qstn'>? ice='qstn'>?)
(we are shaped also by fire)
how you go from lizard to ="trms">bird='qstn'>?
it must have been through the behavior of lizard that ‘="trms">birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
="trms">story of fire, ="trms">story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of ="trms">wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many eco="trms">systems, around 6 to 7 million years ago;
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
how to ="trms">write cold with fire='qstn'>? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their ex="trms">cited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating from thousands of nowheres. inferno's insurance is about aggression of hot.
[...]