^1183014.4.48$s @ Sina Seifee

[...]r path”)?span> how rats in pretending to s cls s="trms">respons>d to the s cls s="trms">questions>s of the behaviorists s cls s="trms">respons>d in fact to another s cls s="trms">questions>?span>
-behaviorist's s cls s="trms">questions>ss='lgc'>: what is the abstract s cls s="trms">relations> of a being, whatever it may be (that which the behaviorists call an organism) to a s cls s="trms">naturs>al object?span>
span>
why do rats always touch the walls as they go along them?span> ss='lgc'>--s cls s="nms">Cinderellas>ss='lgc'>ss='lgc'>-->
sts cls s="lsts lst1">•they are haptophiles, they like to touch
sts> sts cls s="lsts lst1">•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughnes s, textures, sensations of cold or humidity
sts> sts cls s="lsts lst1">•letting itself be marked by the space
sts> ss='lgc'>--ss="ppl">ss="ppl">Despretss='lgc'>ss='lgc'>--> what do we know about what the body of a rat can sense?span>

<strcls cls s='strcls'>***strcls>(from) the why of caused ss='lgc'>--toss='lgc'>ss='lgc'>--> entering into the regime of meanings<strcls cls s='strcls'>***strcls>

ss="large lg2" stl="font-size:111%"> the rat does not s cls s="trms">respons>d to the s cls s="trms">questions> of learning, he s cls s="trms">respons>ds to the s cls s="trms">questions> of <strcls cls s='strcls'>*strcls>an architecture that constitute the s cls s="trms">worlds> for him<strcls cls s='strcls'>*strcls>

(how?span>) the “s cls s="trms">animals>'s own s cls s="trms">worlds>” can (with difficulty) ins cls s="trms"nttrm="cluster,club">clus>de the human observer as an observer

...the maze can s cls s="trms">authors>ize neither the s cls s="trms">questions> of the “familiar path” nor that of the meaning of the wall

artifactualss='lgc'>: the s cls s="trms">situs>ation where the being who is s cls s="trms">inters>rogated s cls s="trms">respons>ds to a s cls s="trms">differens>t s cls s="trms">questions> than the one the s cls s="trms">scies>ntist poses to her

hypothesis of the existence of an artifact ss='lgc'>ss='lgc'>==> the pos sibility of taking into account the fact that the s cls s="trms">animals> would have a point of view on the s cls s="trms">situs>ation

(to take s cls s="trms">meass>ure of) what one's s cls s="trms">anxis>ety prompts (in the course of research)ss='lgc'>:
sts cls s="lsts lst1">•expanding the s cls s="trms">imagis>nation
sts> sts cls s="lsts lst1">•paralyzing the s cls s="trms">imagis>nation ss='lgc'>ss='lgc'>==> injection of more control
sts>

s cls s="trms">scies>nces that mobilize the beings that s cls s="trms">respons>d to it

each experiment indicates not only the manner in which the s cls s="trms">animals>s generally experience the procedures ss='lgc'>--butss='lgc'>ss='lgc'>--> the way in which each of the s cls s="trms">animals>s lives them as a function of the perception that it has of them, as a function of what it expects

(ss="ppl">ss="ppl">Despret affirming that) there is no <strcls cls s='strcls'>*strcls>artifact<strcls cls s='strcls'>*strcls> unles s there is <strcls cls s='strcls'>*strcls>s cls s="trms">generalizs>ation<strcls cls s='strcls'>*strcls>

<strcls cls s='strcls'>*strcls>the time of the experimental diss cls s="trms">posits>ive<strcls cls s='strcls'>*strcls> is not the same since it is set within a provisional and short time (five days if testing, cors cls s="trms">respons>ding to the work week) while <strcls cls s='strcls'>*strcls>the time of the farm<strcls cls s='strcls'>*strcls> is a time of accumulated s cls s="trms">mems>ories and experience
-the s cls s="trms">mems>ory of the food eaten before
span> ss='at'>#s cls s="nms">Cinderellas>

it expects something else ss='lgc'><ss='lgc'>== what one gives it is not the sole cause involved

s cls s="trms">animals>s certainly s cls s="trms">respons>d to a s cls s="trms">questions>, but it is not the one we pose to them
<strcls cls s='strcls'>*strcls>the reses cls s="trms"nttrm="search">arches>rs compartmentalize the research; the s cls s="trms">animals>s to not stop prompting them to decompartmentalize it<strcls cls s='strcls'>*strcls> ♥span>

(always) the artifact ss='lgc'>--constitutesss='lgc'>ss='lgc'>--> the object of critique

s cls s="trms">animals>s do not judge an <strcls cls s='strcls'>*strcls>abstract s cls s="trms">situs>ation<strcls cls s='strcls'>*strcls>, but a s cls s="trms">situs>ation offered to them <strcls cls s='strcls'>*strcls>as it is offered<strcls cls s='strcls'>*strcls> to them

(s cls s="nms">Cinderellas>'s) reciprocal habituation ss='lgc'>ss='lgc'>--> s cls s="trms">animals> itself actively takes the s cls s="trms">questions>s and the s cls s="trms">presens>ce of the reses cls s="trms"nttrm="search">arches>r into consideration
to negate the condition of research ss='lgc'>ss='lgc'>--> exchange judgment and opinions (ss='lgc'>+ s cls s="trms">mutuals>ly s cls s="trms">affects> one another)

why is ‘s cls s="trms">inters>est’ a bad motive, in this frame?span>
-because the s cls s="trms">animals> must be s cls s="trms">inters>ested in other things besides the human being, it must continue to live its life as a goat or a sheep ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> “the good s cls s="trms">animals>ss='lgc'>: the s cls s="trms">animals> s cls s="trms">respons>ds to her observer”
span>

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ss="ppl">s s='trgt hghlght 1'href='?q=S'>Singh ss='lgc'>+ Dave ss='lgc'>ss='lgc'>--> ordinary s cls s="trms">affects>s of killing (s cls s="trms">animals>) ss='lgc'>ss='lgc'>--> s cls s="trms">anthrops>ology of ethics ss='lgc'>=/= ss="ppl">Agamben's killablity (linked with sovereignty)ss='lgc'>: s cls s="trms">routins>ized emotionally ins cls s="trms">differens>t 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, ss="ppl">ss="ppl">Foucault) ethical lifess='lgc'>: reflexive practice of freedom ss='lgc'>--humanisticss='lgc'>ss='lgc'>-->
sts cls s="lsts lst1">•traditions of virtuous conduct
sts> sts cls s="lsts lst1">•changing practices of self-s cls s="trms">fashions>ing
sts> sts cls s="lsts lst1">•s cls s="trms">affects>ive diss cls s="trms">posits>ionsss='lgc'>: compas sion, devotion
sts> sts cls s="lsts lst1">•(altruistic s cls s="trms">questions> of) how ought to one live?span>
sts> ss='lgc'>=/=
what is the mode of a killing?span>
what is the mood accompanying that killing?span>
ss='lgc'>+ ethical repercus sions (if any) there of, even of they are not prescribed or proscribed in state or in customary law

<strcls cls s='strcls'>*strcls>to s cls s="trms">writs>e nonmorally about ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]ethicsss='lgc'>: a mode of relatednes s, even if the s cls s="trms">relations> is as ephemeral as a mood that may escape s cls s="trms">meass>ure or description, lying somewhere between mourning and ins cls s="trms">differens>ce
ss='lgc'>[ss='lgc'>=/= to have an a s cls s="trms">priors>i moral s cls s="trms">cods>e based on which we might justify (or predict ahead) our emotional s cls s="trms">respons>ses to particular killing ss='lgc'>ss='lgc'>~= what constitutes a good life or deathss='lgc'>]

(mourning ss='lgc'>=/= ins cls s="trms">differens>ce)

concept ss='lgc'>+ reality of s cls s="trms">animals>s ss='lgc'>+ s cls s="trms">anthrops>ology of India

everyday s cls s="trms">affects>s (while witnes sing or executing the death of s cls s="trms">animals>s)
doubts and pleasures
cruelties and ins cls s="trms">differens>ces
chicken shops
decimated forests of central India

moodsss='lgc'>:
sts cls s="lsts lst1">•ambivalence
sts> sts cls s="lsts lst1">•cruelty and pleasure
sts> sts cls s="lsts lst1">•senses of devastation
sts>
modes and moods of s cls s="trms">specifis>c commercial and ritual occurrences (in s cls s="nms">Tehrans>)

ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>***strcls>how does (and does not) killability shade into vitality?span><strcls cls s='strcls'>***strcls>

what does it mean for s cls s="trms">animals>s to be alive in a severely depleted habitat?span>

(what it means to be alive in contemporary s cls s="nms">Tehrans>?span>)

profaness='lgc'>: a s cls s="trms">routins>e, ritual, proces s that does not in itself invoke a sacred purpose or value

-how would we s cls s="trms">meass>ure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing?span>
span> -what is the mood sounding the sacrificial death?span> (veneration?span>)
span>
s cls s="trms">animals> sacrifice has a long s cls s="trms">histos>ry in textual and oral forms of Hinduism (as do arguments against it)

s>آرامش قصابs>
butcher's easy hospitality
slow time of sadism

ss='at'>#s cls s="trms">storys>
tribe of bonded laborer decide not to sacrifice s cls s="trms">animals>s. “what is the use of someone's untimely death causing another?span>” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he pos ses sed my father's brother's son. we saidss='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 is sue is still unresolved.

s cls s="trms">religs>iously infused cons cls s="trms">scies>nce
banality of secular cruelty
long-standing intimacy between violence and the sacred

ss='at'>#s cls s="trms">storys>
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.
sts cls s="lsts lst1">•poultry industry
sts> sts cls s="lsts lst1">•cage-free farming
sts>

(there is no “irreducible” s cls s="trms">ontos>logical gap, disjuncture of temporality, s cls s="trms">ontos>logical uns cls s="trms">translats>ability, betweenss='lgc'>:)
time of s cls s="trms">histos>ry/capital ss='lgc'>ss='lgc'>~= time of the gods/ritual

both ritual and capital ss='lgc'>--involvess='lgc'>ss='lgc'>--> exchange s cls s="trms">relations>s ss='lgc'>ss='lgc'>==> unpres cls s="trms">dictas>ble forms of movement (acros s domains)

sts cls s="lsts lst1">•(show of being halal) res cls s="trms">citas>tion of kalma with the first s cls s="trms">birds> and the last, as suming comprehensive coverage for the ones who fall between
sts> sts cls s="lsts lst1">•s s='trgt hghlght 1'href='?q=S'>Skylard ss cls s="trms">laughs>terhouse building hospitals and temples
sts> ss='lgc'>ss='lgc'>--> emotional, ritual, commercial traffic acros s sacred and profane

s cls s="trms">consums>ption of neighboring s cls s="trms">species>s

<strcls cls s='strcls'>*strcls>cruelty as play<strcls cls s='strcls'>*strcls>
(a les s cultivated form of pleaser?span>)

deadended s cls s="trms">birds>
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either

the power to turn s cls s="trms">animals>s into things, as of they were never anything else

recognition of playful actually ss='lgc'>--ss="ppl">s s='trgt hghlght 1'href='?q=S'>Singhss='lgc'>ss='lgc'>--> ethics of immanent s cls s="trms">obligs>ation

(ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]collaborationss='lgc'>: s cls s="trms">inters>rupt each other's train of thought)

(dramatization of) agonistic intimacy ss='lgc'>: a s cls s="trms">relations>ship of proximity and violence between neighboring s cls s="trms">socis>al groups (the body of neighboring s cls s="trms">species>s)
ss='lgc'>--Taus sigss='lgc'>ss='lgc'>--> ritual violence (the most stunning prop is the humanss='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, s cls s="trms">folds>s, exists, entrances)
ss='lgc'>--ss="ppl">Veenass='lgc'>ss='lgc'>--> sacrificial violence ss='lgc'>: dramatization of one's own inevitable death (there is a certain s cls s="trms">anxis>ety around violence that is s cls s="trms">integrs>al to <strcls cls s='strcls'>*strcls>the s cls s="trms">imagis>nation of an ethical life<strcls cls s='strcls'>*strcls> in Hindu texts and practices)
ss='lgc'>--s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>ss='lgc'>ss='lgc'>--> gamer video of s cls s="trms">zoos>

condition of s cls s="trms">viscs>erality
a condition of being ransomed to death

Venna ss='lgc'>ss='lgc'>--> a major theological transformation (a critique of violence) in a nonmes sianic nonsoteriological sense s>رستگاری شناختیs> in s s='trgt hghlght 1'href='?q=S'>South Asia took place with the Mahabharata

<strcls cls s='strcls'>*strcls>cruelty ss='lgc'>=/= violence<strcls cls s='strcls'>*strcls>

sts cls s="lsts lst1">•the feeling of noncruilty expres sed in the unpres cls s="trms">dictas>ble attachments, at times acros s s cls s="trms">species>s (companionship) in the Mahabharata (ss="ppl">Veena) ss='lgc'>[in ss="ppl">Attar?span> in Kelile and Demne?span>ss='lgc'>]
sts> sts cls s="lsts lst1">•companionable thinking (Cavell)
sts> sts cls s="lsts lst1">•coms cls s="trms">mis sions> s cls s="trms">species>s (ss="ppl">ss="ppl">Haraway)
sts> ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> ss="ppl">s s='trgt hghlght 1'href='?q=S'>Singh's agonistic intimacyss='lgc'>:
stsrd cls s="lstsrd">1. companionship may also involve forms of s cls s="trms">mutuals> violence
stsrd> stsrd cls s="lstsrd">2. violence inevitability (in afs cls s="trms">finits>y or animus) does not remove a consideration of the mode of violence from the sphere of the ethical ss='lgc'>ss='lgc'>--> we must make space for the consideration ofss='lgc'>:
stsrd> sts cls s="lsts lst2">◦cruelty
sts> sts cls s="lsts lst2">◦s cls s="trms">differens>tial vulnerability
sts> stsrd cls s="lstsrd">3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
stsrd> stsrd cls s="lstsrd">4. within conditions of death and cruelty <strcls cls s='strcls'>*strcls>it is not always clear what noncruilty might be<strcls cls s='strcls'>*strcls>
stsrd>

a s cls s="trms">birds> cursing (s cls s="trms">presens>tly taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or s>تو نیکی می‌کن و در دجله اندازs>
(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 s cls s="trms">narrats>ed in improvised forms

which ritual laments are available for mas sive s cls s="trms">ecologs>ical shifts
...the death of others
...ss cls s="trms">cenes> of los s (ss='lgc'>ss='lgc'>~/= milieu)
ss='lgc'>}ss='lgc'><ss='lgc'>--ss="ppl">s s='trgt hghlght 1'href='?q=S'>Singhss='lgc'>-- virtue, piety, self-s cls s="trms">fashions>ing do not help to work through this (ss='at'>@s cls s="nms">apas ss>)

devastation ss='lgc'>ss='lgc'>==> cohabitation (of s cls s="trms">species>s that were apart before)

Kelile and Demne ss='lgc'>ss='lgc'>--> agonistics can be comic (even if repercus sions of tragic) ss='lgc'>ss='lgc'>--> mood of violence

“everything has to die”
s cls s="trms">questions> of s cls s="trms">routins>ized ritual or commercial production of killable bodies and of things ceasing to s cls s="trms">matters>

s cls s="trms">animals>s don't die in villages, they could only be killed

s cls s="trms">anthrops>ology of ethics
what is to kill?span>
what is to kill well?span>
what is to ber killed?span>
what is to be killable?span>

can we speak of a quality of death?span>

(ss="ppl">Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-s cls s="trms">animals> s cls s="trms">relations>s

culpability of homicide ss='lgc'><ss='lgc'>ss='lgc'>--> veneration of sacrifice

life ss='lgc'>=/= s cls s="trms">zoos> ss='lgc'>=/= bios

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retross='lgc'>: (a posts cls s="trms">moderns> sensibility firmly rooted in the s cls s="trms">presens>t) appropriating ss='lgc'>[use ss='lgc'>+ exploit, pick ss='lgc'>+ mixss='lgc'>] the s cls s="trms">aesthets>ics (aspects) of the s cls s="trms">pasts> while not longing for its return ss='lgc'>=/= nostalgiass='lgc'>: a mode of resistance against the s cls s="trms">presens>t

retross='lgc'>: a mode of s cls s="trms"nttrm="already,spread">reads>ing, an attitude towards the s cls s="trms">pasts> without emotional attachment

ironic s cls s="trms">consums>ption...

... ss='lgc'>=/= how adults might perceive the political context

dis sident discourse
(audience looking for) counter regime mes sages

<strcls cls s='strcls'>*strcls>nostalgia ss='lgc'>+ nationalism within a postcolonial Europe<strcls cls s='strcls'>*strcls>
Europe's repres sed imperial s cls s="trms">histos>ry ss='lgc'>ss='lgc'>--> longing for the divided Europe of the Cold War ss='lgc'>ss='lgc'>--> posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> nostalgia (in television ss='lgc'>[ss='lgc'>ss='lgc'>--> cultural s cls s="trms">mems>oryss='lgc'>])

s cls s="trms">pasts>ss='lgc'>: retro comedy

ss="large lg10" stl="font-size:118%"> comedyss='lgc'>: retrospective res cls s="trms">presens>tation

(comedy does not?span>) antagonize its audience ss='lgc'>ss='lgc'>~= build a s cls s="trms">mems>ory conflict
ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]comedyss='lgc'>: strive for reconciliation (by focusing on the everyday life of its colorful characters)

the good soldier s s='trgt hghlght 1'href='?q=S'>Svejk ss='lgc'>ss='lgc'>--> good-s cls s="trms">naturs>ed side of czech national identity

self-congratulatory s cls s="trms">narrats>ive ss='lgc'><ss='lgc'>-- (when you think you are always) morally on the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht side
ss='at'>@s cls s="nms">apas ss>

(tv series) forging resistance-based (national or individual) s cls s="trms">mems>ory

the way in which a s cls s="trms">socis>ety understands its own s cls s="trms">pasts> ss='lgc'>ss='lgc'>--> through culture (not a s cls s="trms">matters> for politicians and legislative s cls s="trms">meass>ures alone) that particular s cls s="trms">narrats>ives about the s cls s="trms">pasts> are kept alive and help to structure understandings of the s cls s="trms">presens>t

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strollingss='lgc'>: walking in the city ss='lgc'>ss='lgc'>--> sense of belonging to the city
walking in 19th century (starting with England) ss='lgc'>ss='lgc'>--> something for the lower clas s
ss='lgc'>--laterss='lgc'>ss='lgc'>--> walking became a middle clas s pursuit (something you do in your garden ss='lgc'>ss='lgc'>==> parks for walking)
city walking ss='lgc'>ss='lgc'>--> claiming step by step parts of the city ss='lgc'>ss='lgc'>--> practice of belonging ss='lgc'>[ss='lgc'>~ sense of place (in s cls s="trms">histos>ryss='lgc'> = nationalism) of certainty ss='lgc'>+ comfortss='lgc'>] ss='lgc'>ss='lgc'>--> belonging is an individual imperative (something that is created by the individual on the ground) ss='lgc'>[ss='lgc'>ss='lgc'>~/=?span> a s cls s="trms">categs>ory of exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>onss='lgc'>]

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s cls s="trms"nttrm="danger,stranger">angers>ss='lgc'>: an expres sion by which the observer perceives as if something <strcls cls s='strcls'>*strcls>happened to the person who is angry<strcls cls s='strcls'>*strcls> (a pas sive experience, not something that the person did)

intuitionss='lgc'> = recognition

sts cls s="lsts lst1">•s cls s="trms">mems>ory is really bad at res cls s="trms">mems>bering s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s
sts> sts cls s="lsts lst1">•s cls s="trms">mems>ory is really good at res cls s="trms">mems>bering routes through space
sts> sts cls s="lsts lst1">•(humans are good at res cls s="trms">mems>bering) s cls s="trms">agens>t-thinking ss='lgc'>=/= abstract notions
sts>

<strcls cls s='strcls'>*strcls>s cls s="trms"nttrm="danger,stranger">angers> ss='lgc'>==revealsss='lgc'>ss='lgc'>==> s cls s="trms">worlds><strcls cls s='strcls'>*strcls>

s cls s="trms"nttrm="danger,stranger">angers> ss='lgc'>ss='lgc'>==> makes you ungly ss='lgc'>ss='lgc'>==> prompts action
ss='lgc'>[the strange connection ofss='lgc'>: action ss='lgc'><ss='lgc'>ss='lgc'>--> uglines sss='lgc'>]

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ss="large lg14" stl="font-size:104%"> posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> nostalgiass='lgc'>: s cls s="trms">relations>al expres sion of a heterogeneous set of desires that operate in an s cls s="trms">inters>cultural s cls s="trms">networks>

Imre

western European longing for the divided Europe of the Cold War ss='lgc'>ss='lgc'>--> Europe’s repres sed imperial s cls s="trms">histos>ry

two s cls s="trms">differens>t modes of res cls s="trms">mems>beringss='lgc'>:
sts cls s="lsts lst1">•s cls s="trms">histos>ry ss='lgc'>ss='lgc'>--> official, public and profes sional modes (ass cls s="trms">socis>ated with coms cls s="trms">mems>oration and musealization)
sts> sts cls s="lsts lst1">•s cls s="trms">mems>ory ss='lgc'>ss='lgc'>--> unofficial, popular and private modes (frequently ass cls s="trms">socis>ated with nostalgia and s cls s="trms">consums>erism)
sts>
ss="large lg38" stl="font-size:129%"> s cls s="trms">literas>ry and cinematic texts that foreground some form of preoccupation with the s cls s="trms">pasts>

-television (amnesiac qualities) has been accused of undermining s cls s="trms">mems>ory and perpetuating a sense of ephemerality and transience ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>television is also a powerful mnemonic tool<strcls cls s='strcls'>*strcls>
span>
<strcls cls s='strcls'>***strcls>television is both amnesiac &span> mnemonic<strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> tv's propensity to resonate in s cls s="trms">differens>t temporalities at once

televisionss='lgc'>: a vehicle for the transformation of and a source of information about the quotidian ss='lgc'>~ primary generator of collective s cls s="trms">mems>ory ss='lgc'>[ss='lgc'><ss='lgc'>-- this is now s cls s="trms">socis>al media, Ins cls s="trms">stags>ram TikTokss='lgc'>]

s cls s="trms">histos>rical drama
pseudo documentary
period drama series
ss='lgc'>ss='lgc'>--> providing the viewers with a “useable s cls s="trms">pasts>” that is always related to and relevant to the concerns of the s cls s="trms">presens>t

ss="large lg10" stl="font-size:132%">
in the posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> region, the s cls s="trms">pasts> has especially sensitive nerve endings in the s cls s="trms">presens>t

national regimes &span> individual citizens alike have tried to revive usable paradigms of identity from s cls s="trms">pasts> periods (to clear away or at least cover up the s cls s="trms">histos>rical debris left behind)

television as a mas sive archaeological site

polys cls s="trms">morphs>ic, undefinable identity with tentacles in several fields that makes television (and popular s cls s="trms">inters>net media) so confusing

(to understand who has stakes) in keeping s cls s="trms">histos>ry and s cls s="trms">mems>ory practices separate and in minimizing the role of television and other popular media

(s cls s="trms">inters>net popular media) television's mes sy status as a medium

s cls s="trms">communs>ist parties ss='lgc'>ss='lgc'>--> mould television to standardize citizens's everyday domestic life rhythms
sts cls s="lsts lst1">•cheerleading docus cls s="trms">ficts>ions
sts> sts cls s="lsts lst1">•educational quiz shows
sts> sts cls s="lsts lst1">•uplifting entertainment such as theatrical broadcasts of Rus sian and European clas sics
sts> sts cls s="lsts lst1">•doctored news
sts> sts cls s="lsts lst1">•limited advertising
sts> sts cls s="lsts lst1">•domestically produced dramatic series focused firmly on the romanticized s cls s="trms">histos>rical s cls s="trms">pasts>
sts>
ss='lgc'>{projective ideals ss='lgc'>=/= actual experiential realities of s cls s="trms">socis>alismss='lgc'>}ss='lgc'>ss='lgc'>==> layer of ironic distance between ss='lgc'>[media (television) and its viewersss='lgc'>]

(1990s following the s s='trgt hghlght 1'href='?q=S'>Soviet empire's diss cls s="trms">integrs>ation ss='lgc'>ss='lgc'>-->) ironic overidentification ss='lgc'>ss='lgc'>==> nostalgia
ss='lgc'>--Imress='lgc'>ss='lgc'>--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of s cls s="trms">socis>alism ss='lgc'>[temporally and clearly demarcates backward-looking posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> populations from forward-looking (Western) observersss='lgc'>]
ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> takes into account television's (and s cls s="trms">inters>net s cls s="trms">socis>al media) relevance to collective s cls s="trms">mems>ory

post-X nostalgiass='lgc'>: a near-s cls s="trms">viscs>eral yearning for the false sense of safety derived from the s cls s="trms">mems>ory of X (fetishistically attached to public personas or s cls s="trms">consums>er products of the s cls s="trms">pasts>)

nostalgiass='lgc'>: an s cls s="trms">inters>pretive framework ss='lgc'>}ss='lgc'><ss='lgc'>-- <strcls cls s='strcls'>**strcls>sense of intimate s cls s="trms">socis>ality disrupted by the collapse of a centralized s cls s="trms">syss>tem of governance and the influx of globalization<strcls cls s='strcls'>**strcls>

nostalgia is a discourse (that is not s cls s="trms">specifis>c to Eastern Europe) populations disappointed with and uns cls s="trms">s cls s="trms">equips>s>ped to deal with the advent of s cls s="trms">markets> democracy

there are more than one way of (content of) longing

televisionss='lgc'>: a medium whose chief mode of operation is in reruns, recombinations, circulating formats and generic adaptations that constantly s cls s="trms">inters>weave national, regional and global scales ss='lgc'>ss='lgc'>~= digital s cls s="trms">socis>al media

(Imre > Boyer) to trace nostalgia back to the intellectual os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins of European cultural nationalisms

...diverse and contradictory sentiments that make us see European cultures conjoined in s cls s="trms">mutuals> s cls s="trms">relations>ships of dependence, rather than separation

(Imre ss='lgc'>ss='lgc'>-->) <strcls cls s='strcls'>*strcls>nostalgia as something by des cls s="trms">finits>ion national at its core<strcls cls s='strcls'>*strcls>

nostalgia ss='lgc'>--foregroundss='lgc'>ss='lgc'>--> coexistence of s cls s="trms">differens>t temporalities in the s cls s="trms">presens>t

posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> nostalgia in Romania is similar in structure to late s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> nostalgia of the 1980s in Hungary

manage feelings of dislocation ss='lgc'>ss='lgc'>==> longing for national homes
ss='lgc'>ss='lgc'>~ss='lgc'>~ss='lgc'>ss='lgc'>--> preference for s cls s="trms">literas>ture and high art as expres sions of what has been identified as cultural nationalism (“national traditionss='lgc'> = tradition invested in high art”) ss='lgc'>+ perceived illegitimacy of popular cultural production and s cls s="trms">consums>ption (concealed by the allegedly rebellious “dis sident” status of intellectuals) ss='lgc'>==organizess='lgc'>ss='lgc'>==> the contents of collective s cls s="trms">mems>ory

Imre ss='lgc'>ss='lgc'>--> racialized underpinnings of allegedly “pure” s cls s="trms">aesthets>ic judgments

inherently nostalgic and pre-s cls s="trms">moderns> posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> population ss='lgc'><ss='lgc'>ss='lgc'>==> Western Europe as the epicentre of progres sive s cls s="trms">scies>ntific s cls s="trms">moderns>ity

television's capacity for personalization and s cls s="trms">narrats>ivization

ss="large lg34" stl="font-size:112%"> <strcls cls s='strcls'>*strcls>demis cls s="trms">worlds> of popular culture<strcls cls s='strcls'>*strcls>
television’s dominant s cls s="trms">posits>ion within the domestic environment and its special appeal to an emotionally available female or feminine s cls s="trms">consums>er ss='lgc'>ss='lgc'>--> televisionss='lgc'>: the mas s medium of the s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> period ss='lgc'>--posess='lgc'>ss='lgc'>--> the ds cls s="trms"nttrm="danger,stranger">angers> of a pas sive mindles s s cls s="trms">consums>ption of s cls s="trms">formus>laic s cls s="trms">narrats>ives (a ds cls s="trms"nttrm="danger,stranger">angers> that has been ascribed to women’s inferior psychos cls s="trms">socis>al needs and tastes ss='lgc'>=/= cerebral s cls s="trms">moderns>ist masculinity of art) ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> ss="ppl">Baxstrom's realizing the witch

Western European cultural nationalisms

ss='thdf'>the notion of nostalgic and pres cls s="trms">moderns> posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> population ss='lgc'>ss='lgc'>==> Western Europe as the epicentre of progres sive s cls s="trms">scies>ntific s cls s="trms">moderns>ity

West’s fanning of East European nostalgia ss='lgc'>ss='lgc'>--> a post-imperial s cls s="trms">syms>ptomss='lgc'> = (expres sion of a growing Western European awarenes s that) s cls s="trms">moderns>ity is ps cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>inodal rather than centred in European metropolitan headquarters

(postimperial European dimension of) <strcls cls s='strcls'>*strcls>cultural nationalism ss='lgc'><ss='lgc'>~÷ss='lgc'>+ss='lgc'>-> nostalgia<strcls cls s='strcls'>*strcls>
...utopian national rebirth scenarios for a united Germany ss='lgc'>ss='lgc'>--> (promoted by intellectual artists) the bad idea that suppres sion of German nationalism ss='lgc'>==openss='lgc'>ss='lgc'>==> influx of American audio-visual culture (that muat be resisted in order to preserve and nourish German culture in its purest s cls s="trms">literas>ry manifestation)
= logocentric return to the ethos of German Romanticism ss='lgc'>[Kulturnation ss='lgc'>ss='lgc'>--> certain cultural identity ss='lgc'>ss='lgc'>--> cliche-ridden elitist racist implicationsss='lgc'>] ss='lgc'>+ new nationalism ss='lgc'>=/= results of Western s cls s="trms">integrs>ation over the last forty years

aspirational s cls s="trms">narrats>ive (of nation...)

postimperial power dynamicss='lgc'>:
sts cls s="lsts lst1">•western reses cls s="trms"nttrm="search">arches>r ss='lgc'>ss='lgc'>--> has the political capital to afford studying popular media
sts> sts cls s="lsts lst1">•eastern reses cls s="trms"nttrm="search">arches>r ss='lgc'>ss='lgc'>--> has to faithfully fulfill the role to res cls s="trms">presens>t their national culture (elite achievement)
sts>

(Bourdon >Imre) the most obvious European commonality ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>**strcls>a focus on high culture<strcls cls s='strcls'>**strcls>

national s cls s="trms">specifis>cities of s cls s="trms">mems>ory s cls s="trms">syss>tems developed around television

nostalgia machine
sts cls s="lsts lst1">•Putin ss='lgc'>ss='lgc'>--> TV programming to a s cls s="trms">literas>ry s s='trgt hghlght 1'href='?q=S'>Soviet s cls s="trms">herits>age
sts> sts cls s="lsts lst1">•Hungarian FIDEs s='trgt hghlght 1'href='?q=S'>SZ ss='lgc'>ss='lgc'>--> s cls s="trms">childs>ren’s channel of s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">childs>ren’s programmes
sts> sts cls s="lsts lst1">•showcase oeuvre of popular performers from the s cls s="trms">pasts>
sts> sts cls s="lsts lst1">•rerunning vintage highbrow contentss='lgc'>: old films, television series and documentaries
sts> sts cls s="lsts lst1">•popular music's capacity to call up depoliticized s cls s="trms">affects>ive s cls s="trms">mems>ories
sts> sts cls s="lsts lst1">•commercials (ss='lgc'>--ts cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>gerss='lgc'>ss='lgc'>--> posts cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> nostalgia)
sts> sts cls s="lsts lst1">•
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> depoliticized reminiscences ss='lgc'>ss='lgc'>==> an image of (s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>) s cls s="trms">socis>ality as a s cls s="trms">naturs>al connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors

ss="large lg22" stl="font-size:119%"> FIDEs s='trgt hghlght 1'href='?q=S'>SZss='lgc'> = alarming racism ss='lgc'>+ anti-s s='trgt hghlght 1'href='?q=S'>Semitism ss='lgc'>+ drastic neoliberal economic restructuring ss='lgc'>ss='lgc'>--> televisionss='lgc'> = s cls s="trms">inters>faces of official state nationalism ss='lgc'>+ commercial purposes of a nostalgia industry

(ghost of s cls s="trms">dictas>tors in) humorous commercial contextss='lgc'>:
sts cls s="lsts lst1">•Tito in post-Yugoslav republic commercials (as anti-capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> and anti-commercias cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> hero)
sts> sts cls s="lsts lst1">•Ceausescu in commercials in Romania (old footage of him walking his dog in car tires ads)
sts> sts cls s="lsts lst1">•
sts> ss='lgc'>}ss='lgc'>--Imress='lgc'>ss='lgc'>--> (blending) <strcls cls s='strcls'>*strcls>top-down s cls s="trms">histos>ry les sons<strcls cls s='strcls'>*strcls> ss='lgc'>+ the work of <strcls cls s='strcls'>*strcls>popular s cls s="trms">mems>ory<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>==> punctuate contemporary continuities with the s cls s="trms">communs>ist regime that are taboo in official s cls s="trms">narrats>ives but prevalent in popular perceptions of s cls s="trms">histos>ry
(ss='lgc'>==Georgescuss='lgc'>ss='lgc'>==> counter-s cls s="trms">mems>ory ss='lgc'><ss='lgc'>-- does it as sist coming to terms with the s cls s="trms">pasts>, proces sing the paralyzing s cls s="trms">pasts> and the humiliating s cls s="trms">presens>t of globalization coupled with reactionary state control)

s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> advertising (ss='lgc'>ss='lgc'>--> promoted products and services that had not competition in the absence of a real s cls s="trms">markets>) ss='lgc'>==nowss='lgc'>ss='lgc'>==> a sense of awkwardnes s (absurdity of an era) ss='lgc'>ss='lgc'>--> an oxymoron ss='lgc'>ss='lgc'>==> (the ads’) appeal ss='lgc'>==guaranteess='lgc'>ss='lgc'>==> the authenticity of res cls s="trms">mems>bering ss='lgc'>+ s cls s="trms">mutuals> recognition (among s cls s="trms">mems>bers of the nostalgic s cls s="trms">communs>ity) ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>longing for a bond s cls s="trms">specifis>c to an elusive era<strcls cls s='strcls'>*strcls>

(for late s cls s="trms">socis>alism ss='lgc'>--Imress='lgc'>ss='lgc'>-->) ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]nostalgiass='lgc'>: a popular and es sential compensatory s cls s="trms">gests>ure to make up for the los s of a contradictory temporality
ss='lgc'>+
a mode of continuity with an era that was als cls s="trms"nttrm="already,spread">reads>y nostalgic for the unrealized transformative potential (of real s cls s="trms">socis>alism)

(Yurchak's) <strcls cls s='strcls'>*strcls>frozen s cls s="trms">presens>t<strcls cls s='strcls'>*strcls>ss='lgc'> = the time of nostalgia
ss='lgc'>}ss='lgc'><ss='lgc'>== late s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> culture itself lived in a nostalgic mode, at a certain ironic, knowing distance from what it was s cls s="trms">supposs>ed to be s cls s="trms">accords>ing to the s cls s="trms">mems>ories of the heroic 40s-50s and the remnants of s cls s="trms">socis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> propaganda ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>a familiar ironic mode of experiencing s cls s="trms">histos>ry vicariously<strcls cls s='strcls'>*strcls> (in a way that is experienced in the s cls s="trms">imagis>nation through the actions of another person)

(looking at televisual nostalgia ss='lgc'>ss='lgc'>-->) late s cls s="trms">socis>alism ss='lgc'>ss='lgc'>==> an s cls s="trms">affects> &span> s cls s="trms">epistems>ology that can only acces s the “authentic” through contras cls s="trms">dictis>on ambivalence self-reflective irony
ss='lgc'><ss='lgc'>--Holdsworthss='lgc'>-- expres sion of s cls s="trms">presens>t s cls s="trms">anxis>eties about s cls s="trms">histos>ry and s cls s="trms">mems>ory in general

<smlbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................smlbrkr>

ss="large lg26" stl="font-size:122%"> ___ss='lgc'>[notes s cls s="nms">Tehrans> 2023ss='lgc'>]___

s cls s="trms">semios>ticsss='lgc'>: study of the differnce between “what you say ss='lgc'>ss='lgc'>~/= what they understand”

(my fundamentalsss='lgc'>:)
<strcls cls s='strcls'>*strcls>sharing ss='lgc'>=/= s cls s="trms">communs>icating<strcls cls s='strcls'>*strcls>

s>آشپز دیو سپیدs>
it is said that the White Div had a cook ss='lgc'>ss='lgc'>--> exploring the s cls s="trms">cosmos>logy of Div (in s s='trgt hghlght 1'href='?q=S'>Shahnameh) with food, hunting for eating, s cls s="trms">bestiars>y, cooking s cls s="trms">techns>ology, taste
(inspired by anime JYfdfDU9JUY)
ss='at'>#short s cls s="trms">storys>ss='lgc'>: narrartor describes the s cls s="trms">storys> after the defeat of the White Div (Div-e s s='trgt hghlght 1'href='?q=S'>Sefid) by Rostam. “rather than worring about the kingsmen X, he was more s cls s="trms">inters>ested in what is for dinner...”. there is another being. a baby s cls s="nms">hayulas> (non-formity)... what other beings Div hunts for meat?span> (s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>, s cls s="trms">bestiars>y) “he would think about the next hunt X and get exs cls s="trms">cites>d about the kabab of X...”  “immediately asked for more”

dungeons and dragons ss='lgc'>ss='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) ss='lgc'>ss='lgc'>--> are we in a dungeon?span>

<smlbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................smlbrkr>

journalismss='lgc'>: profes sional discursive pursuit (of truth, of propaganda, etc.)
ss='lgc'>=/= journalismss='lgc'>: proximity to the event ss='lgc'>+ the risks that that entails

(Ghazzi's notion of) <strcls cls s='strcls'>*strcls>s cls s="trms">affects>ive proximity<strcls cls s='strcls'>*strcls> ss='lgc'>: (a mode of consideration, a way) to make sense of local media practitioners’ reporting and witnes sing of suffering in their country
ss='lgc'>ss='lgc'>--> a media practitioner ss='lgc'>=/= the event they are res cls s="trms">presens>ting and participating in
s cls s="trms">affects>ive proximity ss='lgc'>: what locals navigate to reconcile their emotional and s cls s="trms">embods>ied entanglement within events in their country ss='lgc'>=/= discursive

<strcls cls s='strcls'>*strcls>emotional labour<strcls cls s='strcls'>*strcls> of media practices of local reporters and witnes ses

what the word “revolution” mediates (in s s='trgt hghlght 1'href='?q=S'>Syria, s cls s="nms">Irans>, etc.) ss='lgc'>[ss='lgc'>~/?span>= civil warss='lgc'>]
stsrd cls s="lstsrd">1. an indication of commitment to a desired goal
stsrd> stsrd cls s="lstsrd">2. an identity marker based on a s cls s="trms">pasts>-oriented lament over what was sought but not achieved
stsrd>
ss="large lg46" stl="font-size:101%"> study of s cls s="trms">affects> and emotion in global news ss='lgc'>--(contextualized within)ss='lgc'>ss='lgc'>--> unequal power s cls s="trms">relations>s (ss='lgc'>ss='lgc'>==> journas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ic roles &span> modes ofres cls s="trms">presens>taiton)

user-generated-content
political economy of global war reporting
living with violence

journalism ss='lgc'><ss='lgc'>--?span>ss='lgc'>-ss='lgc'>ss='lgc'>--> s cls s="trms">affects>

s cls s="trms">affects>ive proximity
ss='lgc'>==shapess='lgc'>ss='lgc'>==> the boundaries of journ0alism and activism
ss='lgc'>ss='lgc'>--> captures the feeling of being close to violencess='lgc'>:
sts cls s="lsts lst1">•fear for one's life and that of others
sts> sts cls s="lsts lst1">•having to deal emotionally logistically with deaths of s cls s="trms">lovs>ed ones (escape, exile) ss='lgc'>[ss='lgc'>ss='lgc'>--> ss='thdf'>that is why we need an <strcls cls s='strcls'>*strcls>s cls s="trms">anthrops>ology of the exile<strcls cls s='strcls'>*strcls>ss='lgc'>]
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> living-in-violence ss='lgc'>=/= encounter, exposure

(Ghazzi is too fast in favoring “s cls s="trms">affects>ive proximity ss='lgc'>=/= western rationalism”, as an s cls s="nms">irans>ian I am more exposed to an <strcls cls s='strcls'>*strcls>s cls s="trms">affects>ive jurnalism<strcls cls s='strcls'>*strcls> ss='lgc'>[ss='lgc'>ss='lgc'>~= activismss='lgc'>: politically motivated and highly emotive roless='lgc'>] ss='lgc'>=/= journalism as a s cls s="trms">moderns>ist and rationas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> institution)
“activism ss='lgc'>ss='lgc'>~= jurnalism” ss='lgc'>ss='lgc'>ss='lgc'>~=> they need toss='lgc'>:
stsrd cls s="lstsrd">1. project authenticity and emotion s cls s="trms">ontos> news s cls s="trms">narrats>ives
stsrd> stsrd cls s="lstsrd">2. act as objective witnes ses able to produce truthful accounts
stsrd>
(more and more i feel the s cls s="nms">irans>ians need for ‘activism ss='lgc'>=/= jurnalism’ ss='lgc'>ss='lgc'>--> what one wants to happen ss='lgc'>=/= understanding what is happening)ss='lgc'>ss='lgc'>--> s cls s="trms">epistems>ology ss='lgc'>[the s cls s="trms">questions> of how one makes sense of one's practices ss='lgc'>ss='lgc'>--> in the case of s s='trgt hghlght 1'href='?q=S'>Syria (also s cls s="nms">Irans>)ss='lgc'>: <strcls cls s='strcls'>*strcls>s cls s="trms">affects>ive proximity to violence<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>==> sensess='lgc'>]

...negotiating the distance of mediation when viewers and producers in the Global North are witnes sing the suffering of others

(in s cls s="nms">Irans>) activism ss='lgc'>+ artss='lgc'> = the human body as tool, medium, s cls s="trms">syms>bol, s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>

ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]s cls s="trms">affects>ss='lgc'>: circulation ss='lgc'>+ stickines s of emotion (s cls s="trms">ontos> and between bodies, texts, objects, experiences) (ss="ppl">Ahmed)

journalismss='lgc'> = res cls s="trms">presens>t ss='lgc'>+ s cls s="trms">narrats>e

ss="large lg30" stl="font-size:103%"> (the ‘trick’ of) relying on the <strcls cls s='strcls'>*strcls>outsourcing of emotional labour<strcls cls s='strcls'>*strcls> to non-journas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s (byss='lgc'>:)
sts cls s="lsts lst1">•having them expres s their emotions
sts> sts cls s="lsts lst1">•having the journas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> describe them
sts>
(Ghazzi conceptualising the emotional field in journalism ss='lgc'>ss='lgc'>-->) <strcls cls s='strcls'>***strcls>unequal power s cls s="trms">relations>s ss='lgc'>ss='lgc'>==> emotioal labor<strcls cls s='strcls'>***strcls>

proximity (ss='lgc'>ss='lgc'>--> what i heard so much when i went back to s cls s="nms">irans>ss='lgc'>: to ke inja insti nemiduni s>تو که اینجا نیستی نمیدونیs>)

<strcls cls s='strcls'>*strcls>s cls s="trms">aesthets>ic of authenticity<strcls cls s='strcls'>*strcls> in news reports (ss='lgc'><ss='lgc'>-- mobile phones)
political economy of foreign reporting
politics of hope (with an ambition to inspire all s s='trgt hghlght 1'href='?q=S'>Syrians to rebel)
...emotional attachment to political goals

<strcls cls s='strcls'>*strcls>revolutionss='lgc'>: the event that changes people's lives and in s cls s="trms">relations> to which they locate themselves politically
sts cls s="lsts lst1">•conflict in s s='trgt hghlght 1'href='?q=S'>Syria began as an uprising, it ended up an s cls s="trms">inters>national war, which in 2020 appears to have mostly cons cls s="trms"nttrm="cluster,club">clus>ded in the favour of the regime ss='lgc'>=/= revolution
sts> sts cls s="lsts lst1">•the word “revolution” means something else to activists in s s='trgt hghlght 1'href='?q=S'>Syria (how the meanings projected on the term changed in s cls s="trms">accords>ance to circumstances)
sts> sts cls s="lsts lst2">◦(most of the time, artists and activists) <strcls cls s='strcls'>****strcls>use a word to galvanise their emotions and bodies<strcls cls s='strcls'>****strcls> and inspired them to take actions they would not have s cls s="trms">imagis>ned to pursue ss='lgc'>[use of words ss='lgc'>ss='lgc'>--> what people hope ss='lgc'>=/= descriptivess='lgc'>]
sts> sts cls s="lsts lst2">◦word (for example “revolution”)ss='lgc'>: a marker of an <strcls cls s='strcls'>*strcls>inward-looking description<strcls cls s='strcls'>*strcls> of belonging to a broad political s cls s="trms">communs>ity defined by ops cls s="trms">posits>ion
sts> sts cls s="lsts lst1">•“the revolution” ss='lgc'>ss='lgc'>--> s cls s="trms">affects>ively s cls s="trms">consums>ed the pursuit of truth
sts> sts cls s="lsts lst1">•an identity-marker (based on a political orientation) ss='lgc'>ss='lgc'>--> an inward-looking signifier to mark who one is ss='lgc'>+ what political s cls s="trms">communs>ity they belong to ss='lgc'>[ss='lgc'>ss='lgc'>--> a politics of what one had wanted ss='lgc'>=/= describe what one observesss='lgc'>]
sts> sts cls s="lsts lst1">•(revolutionss='lgc'>:) personified and humanised as a well-meaning political s cls s="trms">agens>t (that sometimes strays from its goals by committing errors)
sts> sts cls s="lsts lst1">•motivating people to get involved in activism
sts> sts cls s="lsts lst1">•
sts>
(s s='trgt hghlght 1'href='?q=S'>Said's Orientalism ss='lgc'>ss='lgc'>-->) subaltern others (are typically considered) living within a constant state of violence ss='lgc'><ss='lgc'>-- much older Western regime of res cls s="trms">presens>tation perceived them as culturally close to violence

(Ghazzi > ss="ppl">Badiou >) some events are felt as s cls s="trms">histos>ric as they galvanise the energies of political actors who s cls s="trms">imagis>ne themselves as ‘mounting the s cls s="trms">stags>e of s cls s="trms">histos>ry’ ss='lgc'>--Koselleckss='lgc'>ss='lgc'>--> acts of information dis semination are engulfed by the event and are aimed at bridging the temporal distance between the desired and experienced ss='lgc'>ss='lgc'>==> “journalism ss='lgc'>ss='lgc'>~= activism”

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collective s cls s="trms">mems>ory ss='lgc'>ss='lgc'>--> s cls s="trms">histos>rical victimhood ss='lgc'>ss='lgc'>--> consolidating power
(s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>-s cls s="trms">histos>ry ss='lgc'>ss='lgc'>-->) a view of s cls s="trms">histos>ry as a series of junctures where good fought evil ss='lgc'>==Ghazziss='lgc'>ss='lgc'>==> s cls s="trms">histos>rical victimhood

global rise of popus cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> politics ss='lgc'>ss='lgc'>==> s cls s="trms">tropes>s of self-victimisation
sts cls s="lsts lst1">•revolutionary
sts> sts cls s="lsts lst1">•resistance
sts> sts cls s="lsts lst1">•nationalism
sts> sts cls s="lsts lst1">•populism
sts> sts cls s="lsts lst1">•neo-fascism
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> operationalize victimhood (by whom / against whom)

one is wronged, targeted, injured (by the elite, the media, external enemies)
sts cls s="lsts lst1">•selfss='lgc'> = true underdog ss='lgc'>ss='lgc'>--> victim
sts> sts cls s="lsts lst1">•opponentsss='lgc'> = inauthentic adversary ss='lgc'>ss='lgc'>--> oppres sor
sts> = homogeneous ss='lgc'>+ antagonistic
ss='lgc'>--ss="ppl">Laclauss='lgc'>ss='lgc'>--> chain of equivalencess='lgc'>: (from) corruptions ss='lgc'>=/= os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins ss='lgc'>--toss='lgc'>ss='lgc'>--> traitors ss='lgc'>=/= patriots ss='lgc'>--toss='lgc'>ss='lgc'>--> intruders ss='lgc'>=/= natives ss='lgc'>--toss='lgc'>ss='lgc'>--> faithles s ss='lgc'>=/= faithful ss='lgc'>--toss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>subs cls s="trms">mis sions>  ss='lgc'>=/= heroism<strcls cls s='strcls'>*strcls> and ...
ss='lgc'>}= <strcls cls s='strcls'>*strcls>populism<strcls cls s='strcls'>*strcls> (political dialectic)

(s cls s="trms">storys>telling)
sts cls s="lsts lst1">•the s cls s="trms">questions> of <strcls cls s='strcls'>*strcls>what<strcls cls s='strcls'>*strcls> a s cls s="trms">socis>ety res cls s="trms">mems>bers ss='lgc'>ss='lgc'>-->ss='lgc'>{highly s cls s="trms">formus>laic plot structures ss='lgc'>--forss='lgc'>ss='lgc'>--> s cls s="trms">narrats>ing the s cls s="trms">pasts>ss='lgc'>}
sts> sts cls s="lsts lst1">•the s cls s="trms">questions> of <strcls cls s='strcls'>*strcls>how<strcls cls s='strcls'>*strcls> a s cls s="trms">socis>ety res cls s="trms">mems>bers ss='lgc'>ss='lgc'>-->ss='lgc'>{powerful actors push for particular kinds of s cls s="trms">storys> forms that shape the ways they tell all s cls s="trms">storiess>ss='lgc'>}
sts>
zigzag structures of a rise and fall and/or fall and rise of the nation
ss='lgc'>ss='lgc'>--> future dramatically takes one of two routesss='lgc'>: (in the direction of) either a golden age or the dark ages
ss='lgc'>}ss='lgc'>--Ghazziss='lgc'>ss='lgc'>--> forked s cls s="trms">histos>rical consciousnes s ss='lgc'>: (an understanding &span> speaking of) “s cls s="trms">histos>ryss='lgc'> = a series of junctures scattered acros s time”

(the problem is) <strcls cls s='strcls'>***strcls>s cls s="trms">histos>rical consciousnes s<strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> orientational
“bestows upon actuality a temporal direction, an orientation that can guide action intentionally by the s cls s="trms">agens>cy of s cls s="trms">histos>rical s cls s="trms">mems>ory” (Rüsen)
stsrd cls s="lstsrd">1. make s cls s="trms">specifis>c references to s cls s="trms">histos>ric events (compare them to the s cls s="trms">presens>t ss='lgc'>[ss='lgc'>==guidess='lgc'>ss='lgc'>==> political actionss='lgc'>])
stsrd> stsrd cls s="lstsrd">2. <strcls cls s='strcls'>*strcls>making references to “s cls s="trms">histos>ry” at large<strcls cls s='strcls'>*strcls>
stsrd>
ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]zigzag s cls s="trms">mems>ory structuress='lgc'>: deploy mnemonic spins to reframe s cls s="trms">histos>ric events
sts cls s="lsts lst1">•establish equivalent between the s cls s="trms">presens>t and the s cls s="trms">pasts> ss='lgc'>[ss='lgc'>--!ss='lgc'>ss='lgc'>--> (fundamentally despotic?span>) s cls s="trms">techns>ique that i also use in s cls s="trms">lecturs>e performancesss='lgc'>]
sts>

s cls s="trms">authors>itarian populism

(ss="ppl">Hegelian) ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]actionss='lgc'>: pursue one aspect of s cls s="trms">histos>ry ss='lgc'>+ breaking away from away from another
stsrd cls s="lstsrd">1. (s cls s="trms">moderns>) revolutionaryss='lgc'>: telling a new s cls s="trms">storys>, (ss='lgc'>--popus cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ss='lgc'>ss='lgc'>--> focus on) <strcls cls s='strcls'>*strcls>exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>onary politics<strcls cls s='strcls'>*strcls>, once the leader is in power the objective is to prolong ss='thdf'>the idea of s cls s="trms">histos>ric juncture ss='lgc'>--justifyss='lgc'>ss='lgc'>--> continued exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>on
stsrd>
ss="large lg34" stl="font-size:109%"> popus cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> ss='lgc'>--ss="ppl">Laclauss='lgc'>ss='lgc'>--> (invocation of)
sts cls s="lsts lst1">•peopless='lgc'> = empty signifier
sts> sts cls s="lsts lst1">•leaderss='lgc'> = s cls s="trms">embods>iment of people's s cls s="trms">agens>cy
sts>
<strcls cls s='strcls'>***strcls>s cls s="trms">rhetors>ic of resentment<strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> victimhood
ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]resentmentss='lgc'>: an emotional-moral framework ss='lgc'>--aimss='lgc'>ss='lgc'>--> continuously regenerate the felt intensities ss='lgc'>--unders cls s="trms">writs>ess='lgc'>ss='lgc'>--> s cls s="trms">demands>s for revenge ss='lgc'>+ lamentations (of victimhood)

ss="large lg6" stl="font-size:135%">
<strcls cls s='strcls'>***strcls>nationalism ss='lgc'>ss='lgc'>==> populism<strcls cls s='strcls'>***strcls>

(many countries) national identity (& militancy) is s cls s="trms">inters>twined withss='lgc'>:
sts cls s="lsts lst1">•s cls s="trms">narrats>ive of self-victimization ss='lgc'>--
sts> sts cls s="lsts lst1">•invocation of trauma
sts>
victorious victimhood ss='lgc'>==fuelsss='lgc'>ss='lgc'>==> aggres sive militancy
for example ss='lgc'>ss='lgc'>--> Israelss='lgc'>: nothing counts as evidence as one's own empowerment, one is always under threat, if Israel cannot maintain the omnipotent s cls s="trms">posits>ion that its victory offered (1967) it would be under existential threat

anticolonial nationalism (or postcolonial populism)
sts cls s="lsts lst1">•s cls s="trms">pasts> injury (“We have been oppres sed” ss='lgc'>ss='lgc'>==> “re-empower ourselves again”)
sts> sts cls s="lsts lst1">•decades after independence ss='lgc'>--stillss='lgc'>ss='lgc'>--> fixated on the anticolonial moment ss='lgc'>ss='lgc'>==> perpetuate a sense of victimhood ss='lgc'>}ss='lgc'>ss='lgc'>--> to mask s cls s="trms">authors>itarianism
sts>
victimhood
sts cls s="lsts lst1">•Hindu nationalism ss='lgc'>ss='lgc'>--> res cls s="trms">formus>lated s cls s="trms">histos>ry from a focus on colonialism and postcolonial nation-building into a s cls s="trms">narrats>ive of victimhood that blames s cls s="trms">histos>ric Muslim invasions for the decline of Hindu civilisation and nationhood
sts> sts cls s="lsts lst1">•China ss='lgc'>ss='lgc'>--> res cls s="trms">formus>lated its school s cls s="trms">histos>ry texts cls s="trms">books>s to stres s victimhood and humiliation through ss='thdf'>the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
sts> sts cls s="lsts lst1">•United s s='trgt hghlght 1'href='?q=S'>States ss='lgc'>ss='lgc'>--> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
sts> sts cls s="lsts lst1">•
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>***strcls>logic of empowerment<strcls cls s='strcls'>***strcls> (ss='lgc'>--permeatess='lgc'>ss='lgc'>--> economies of visibility)

<strcls cls s='strcls'>***strcls>s cls s="trms">mems>ory s cls s="trms">narrats>ive<strcls cls s='strcls'>***strcls>

s cls s="nms">irans> ss='lgc'>ss='lgc'>--> shohada s>شهداs> martyrs of s cls s="nms">irans>-iraq war ss='lgc'>ss='lgc'>--> after the war became the picture of collective victimhood (“heroesss='lgc'> = us”)

Erdogan's speech
“we have been tested by fire” (ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Siavash's fire trial is popus cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>?span>)
ss='lgc'>ss='lgc'>~= “we have been tested by enemy”
ss='lgc'>ss='lgc'>~= “evil forces”

(from) populism ss='lgc'>--toss='lgc'>ss='lgc'>--> neofascism
(from) generic s cls s="trms">rhetors>ic of an unidentified enemy ss='lgc'>--toss='lgc'>ss='lgc'>--> s cls s="trms">articulats>ion of an identifiable foe (who is met with political violence)

s cls s="trms">authors>itarian state s cls s="trms">apparatuss> ss='lgc'>[= political s cls s="trms">syss>tem ss='lgc'>+ culture ss='lgc'>+ institutions ss='lgc'>+ ?span>ss='lgc'>] ss='lgc'>--allowss='lgc'>ss='lgc'>--> smoother way of operationalisation of s cls s="trms">narrats>ives (about the ds cls s="trms"nttrm="danger,stranger">angers>s of adversaries)
-exactly what kind of state s cls s="trms">apparatuss> we have in s cls s="nms">irans>?span>
span>

s cls s="trms">histos>rical victimhood ss='lgc'>ss='lgc'>--> resurgent popus cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> discourse
sts cls s="lsts lst1">•people have been enduring victimhood for too long
sts> sts cls s="lsts lst1">•fateful junctures throughout s cls s="trms">histos>ry
sts> sts cls s="lsts lst1">•authentic great path
sts> sts cls s="lsts lst1">•urgency of mes sage
sts> sts cls s="lsts lst1">•
sts>
animating s cls s="trms">rhetors>ic with self-victimhood ss='lgc'>==producess='lgc'>ss='lgc'>==> divisions (men ss='lgc'>=/= women, us ss='lgc'>=/= enemy, etc.)

exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>onary politics ss='lgc'><ss='lgc'>-- homogeneous s cls s="trms">communs>ity (ss='lgc'>=/= alien intrusion, outside forces, immigrants, minorities, etc.)

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Kundera
is humor s cls s="trms">moderns>?span>
<strcls cls s='strcls'>*strcls>humor is not ancient<strcls cls s='strcls'>*strcls> (?span>!)
“whatever humor touches it ambiguites”
humorss='lgc'> = ambiguitor

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globalization ss='lgc'>=/= cold war
globalization ss='lgc'>=/= enlightenment (“universal humanism ss='lgc'>+ rationalized tech ss='lgc'>ss='lgc'>==> freedom for all”)

cold warss='lgc'> = a meaningfull s cls s="trms">relations> between ideology &span> power ss='lgc'>[ss='lgc'>==givess='lgc'>ss='lgc'>==> orientation ss='lgc'>+ identity ss='lgc'>ss='lgc'>--> normative approach to global s cls s="trms">phenomens>ass='lgc'>]
geopolitc ss='lgc'>+ ideologic borders
ss='lgc'>=/=
globalization ss='lgc'>ss='lgc'>--> completly s cls s="trms">differens>t political behaivor (des cls s="trms">finits>ions of national goals, friend and enemy, etc.) ss='lgc'>ss='lgc'>--> ps cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> democracy (s cls s="trms">differens>ces ss='lgc'>+ contrasts) ss='lgc'>=/= s cls s="trms">socis>al democracy (erasing s cls s="trms">differens>ces)

globalizationss='lgc'> = attitude s>حالتs> ss='lgc'>=/= meaning
ss='lgc'>[cold warss='lgc'>: “s cls s="trms">worlds> ss='lgc'>ss='lgc'>~= (a s cls s="trms">sorts> of) problem” ss='lgc'>ss='lgc'>--> behaviors hadss='lgc'>] meaning ss='lgc'>ss='lgc'>==> (base for) power

cold warss='lgc'>: war ss='lgc'>ss='lgc'>==> identities
globalizationss='lgc'>: conflits ss='lgc'>ss='lgc'>=/=> identities

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two points
sts cls s="lsts lst1">•artistic researchss='lgc'>: a form of art that uses knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as its main medium
sts> sts cls s="lsts lst1">•artistic research has no s cls s="trms">relations> to the unknown (ss='lgc'>=/= an idea of research im in which one faces something unknown or new therefore needs to research)
sts> sts cls s="lsts lst1">•my workspan> (in general) has been about the critique of engineering (the talent of engineering)
sts>
ss="brkr">
the fos sil of fire goes back before the s cls s="trms">wilds>-life

the s cls s="trms">histos>ry of fire related to the s cls s="trms">histos>ry of forest

In the 1950s, government officials in s s='trgt hghlght 1'href='?q=S'>Sierra Juarez of Oaxacass='lgc'>--in southern Mexicoss='lgc'>--blamed forest destruction upon the local indigenous s cls s="trms">communs>ities. Fire, as a s cls s="trms">syms>bol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. ss='lgc'>[...ss='lgc'>] Fire suppres sion frequently has been part of state policies of s cls s="trms">socis>al control. ss='lgc'>[...ss='lgc'>] The vision of fire as destructive, part of the state s cls s="trms">narrats>ive ss='lgc'>[...ss='lgc'>] How has the s cls s="trms">mems>ory of the traditional use of fire by indigenous s cls s="trms">communs>ities been suppres sed?span> ss='lgc'>[...ss='lgc'>]s s='trgt hghlght 1'href='?q=S'>State political myth has obscured s cls s="trms">communs>ity s cls s="trms">mems>ories of fire as a force in the forest, and as a tool for human use. ss='lgc'>[...ss='lgc'>] Why the indigenous s cls s="trms">communs>ities of the s s='trgt hghlght 1'href='?q=S'>Sierra Juarez no longer talk about the long-term s cls s="trms">histos>ry of their forests. Clearly, the s cls s="trms">communs>ities s cls s="trms">inters>nalized 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 ideasss='lgc'>[...ss='lgc'>] ) ss='lgc'>[...ss='lgc'>] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progres sive discourse can provide a solution. In the case of the s s='trgt hghlght 1'href='?q=S'>Sierra juarez, forest fires provide this ops cls s="trms">posits>ion. ss='lgc'>[...ss='lgc'>] It is exactly this resistance of the s cls s="trms">naturs>al s cls s="trms">worlds> to discursive domination that is one of the themes of this article. ss='lgc'>[1ss='lgc'>]

ss='lgc'>[1ss='lgc'>]ANDREWs s='trgt hghlght 1'href='?q=S'>SA LVADORMA THEWs s='trgt hghlght 1'href='?q=S'>S - suppres sing FIRE AND MEMORYss='lgc'>: ENVIRONMENTALDE GRADATIONAN D POLITICALRE s s='trgt hghlght 1'href='?q=S'>STORATION INT HEs s='trgt hghlght 1'href='?q=S'>S IERRAJ UAREZO F OAXACA, 1887-2001

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Jinn older and Man

s cls s="trms">ecologs>y 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 s cls s="trms">materis>al in a given, als cls s="trms"nttrm="already,spread">reads>y-inhabited space

ss="large lg14" stl="font-size:117%"> as if we knew what space and time mean

“the desert bighorn is an s cls s="trms">animals> shaped by ice. ss='lgc'>[...ss='lgc'>] the design of s cls s="trms">wilds> sheep is very much an expres sion of arctic cold.” (ss="ppl">Meloy)
(what the design of fire is as expres sion of?span> what shaped fire?span> ice?span>)
(we are shaped also by fire)

how you go from lizard to s cls s="trms">birds>?span>
it must have been through the behavior of lizard that ‘s cls s="trms">birds>nes s’ has come to be pos sible. a certain trait of behavior have allowed the lizard find itself in the air.

ice age
s cls s="trms">storys> of fire, s cls s="trms">storys> of gras s, ...

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 pos sibility of s cls s="trms">wilds>fire.

Fire also became more abundant when gras ses radiated and became the dominant component of many ecos cls s="trms">syss>tems, around 6 to 7 million years ago;

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electrical fire

conflict between the “junk” and the “text” that seemed to fascinate

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how to s cls s="trms">writs>e cold with fire?span> 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 exs cls s="trms">cites>d 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 os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inating from thousands of nowheres. inferno's insurance is about aggres sion of hot.

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A) Accident, Action, Adrenaline, Aggres sive, Aid, Airs cls s="trms">crafts>, Alarm, s cls s="frds scrmbld"nttrm="Alex,Alert,Aleph,Ales si">Ales>rt, Ambulance, Apprehension, Arson, Ash, As ses s, As sist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Bs cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>er, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careles s, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, s cls s="trms">Consums>e, s cls s="trms">Consums>ption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fs cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inacces sible, Inferno, Injury, Insurance, s cls s="trms">Inters>fere, Investigation
J) Judgment, Juriss cls s="trms">dictis>on
K) Kindle, Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Los ses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, s cls s="trms">Mems>ory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progres s, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
s s='trgt hghlght 1'href='?q=S'>S) s s='trgt hghlght 1'href='?q=S'>Safety, s s='trgt hghlght 1'href='?q=S'>Scenario, s s='trgt hghlght 1'href='?q=S'>Set, s s='trgt hghlght 1'href='?q=S'>Shatter, s s='trgt hghlght 1'href='?q=S'>Shelter, s s='trgt hghlght 1'href='?q=S'>Siren fire truck, s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ation, s s='trgt hghlght 1'href='?q=S'>Smell, s s='trgt hghlght 1'href='?q=S'>Smoke, s s='trgt hghlght 1'href='?q=S'>Smoke jumper, s s='trgt hghlght 1'href='?q=S'>Smokey the Bear, s s='trgt hghlght 1'href='?q=S'>Smoldering, s s='trgt hghlght 1'href='?q=S'>Smother, s s='trgt hghlght 1'href='?q=S'>Sprinkler s cls s="trms">syss>tem, s s='trgt hghlght 1'href='?q=S'>Statement, s s='trgt hghlght 1'href='?q=S'>Stop, s s='trgt hghlght 1'href='?q=S'>Strategy, s s='trgt hghlght 1'href='?q=S'>Strength, s s='trgt hghlght 1'href='?q=S'>Stres sful, s s='trgt hghlght 1'href='?q=S'>Stretcher, s s='trgt hghlght 1'href='?q=S'>Suffering, s s='trgt hghlght 1'href='?q=S'>Susceptible, s s='trgt hghlght 1'href='?q=S'>Swath
T) Tactic, Target, Terror, s cls s="trms">Thicks>, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weaknes s, Weather, s cls s="trms">Wilds>ernes s, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone

(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus ss='lgc'>[Zoroastriansss='lgc'>] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and s cls s="frds scrmbld"nttrm="Christianson">Christians>s with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and s cls s="trms">matters>
and we shall mention the attributes of fire and its propertiesss='lgc'>:
Know! That fire has taken the whole s cls s="trms">worlds> of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?span>” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,ss='lgc'>[1ss='lgc'>] fire will appear or hit stone to s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>l

ss='lgc'>[1ss='lgc'>] s cls s="trms">Accords>ing to Jashn-e s s='trgt hghlght 1'href='?q=S'>Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. ss='lgc'>ss='lgc'>--> Hushang and the os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of fire

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we are too abstract, we are thinking yes there are things out there s cls s="trms">wilds> or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.

unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and res cls s="trms">presens>tations to each other. fire s cls s="trms">embods>ies a vast place in our s cls s="trms">materis>al and industrial and s cls s="trms">semios>tic s cls s="trms">worlds> but itself is not a creature of evolution. it knows nothing of s cls s="trms">syms>biogensis nor of molecular compartmenship. fire is an elementary radical reaction to closenes s. the third person. pure manifestation.

every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pres sing to your ear, asking thousands of s cls s="trms">questions>s, exploring with s cls s="trms">imagis>nation. stone is not a s cls s="trms">socis>al creature, maybe that's why we s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to them. fires are s cls s="trms">socis>al beings, death sentences.
their s cls s="trms">socis>ety and s cls s="trms">ecologs>y
reaching acces s to the s cls s="trms">literas>cy of fire-work

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(...) ss='lgc'>ss='lgc'>--> the black-box ss='lgc'>ss='lgc'>--> ka'ba ss='lgc'>ss='lgc'>--> an s cls s="trms">inters>mediate mechanism to reach beyond the door-knob ss='lgc'>ss='lgc'>--> dark medium of worship ss='lgc'>ss='lgc'>--> the jinn ss='lgc'>ss='lgc'>--> s cls s="trms">ontos>logy of the envelopment ss='lgc'>ss='lgc'>--> an s cls s="trms">inters>iority that is exterior ss='lgc'>ss='lgc'>--> talking-fire ss='lgc'>ss='lgc'>--> mediums of the beyond ss='lgc'>ss='lgc'>--> put your ‘thing’ in the fire ss='lgc'>ss='lgc'>--> going through the fire ss='lgc'>ss='lgc'>--> test some fos sils ss='lgc'>ss='lgc'>--> ice age ss='lgc'>ss='lgc'>--> s cls s="trms">datas>bases that survive ss='lgc'>ss='lgc'>--> promises of futurity ss='lgc'>ss='lgc'>--> tech ss='lgc'>ss='lgc'>--> black-box is always about the-envelope and the-beyond ss='lgc'>ss='lgc'>--> going back to the cave ss='lgc'>ss='lgc'>--> monotheism invented darknes s (praying in the dark marked singulaity of worship as the begining of subjectivity) ss='lgc'>ss='lgc'>--> there is a sudden big shift from telling-stone to talking-fire (introducing the s cls s="trms">spectas>cularization of truth-event, where risky s cls s="trms">aesthets>ic of fire s cls s="trms">cods>ed as masculine is traded for a s cls s="trms">mutuals>ity of slower s cls s="trms">wilds>ernes s a more feminine s cls s="trms">tropes>. the telling-stone proposes a totally s cls s="trms">differens>t s cls s="trms">ecologs>ical model than the survivorship s cls s="trms">narrats>ives ens cls s="trms">cods>ed in the trial of the talking-fire. truth became untouchable visual s cls s="trms">spectas>cle that can burn and annihilate charging off the haptic closenes s of the stone to the ear. truth became the s cls s="trms">matters> of untouchable, visual. the angry truth god came with the fire both as tool of worship and punish (human taking les sens and used fire to discipline the forces of s cls s="trms">naturs>e) ss='lgc'>ss='lgc'>--> the darknes s that enveloped the worship, made the absence of light crucial for constructing s cls s="trms">inters>iority ss='lgc'>[notess='lgc'>: before going to light-fire the worshipers must wash themselves in Vozu, in Namaz the worshpers wash themselvs before going to the darknes s of prayersss='lgc'>ss='lgc'>---is this water that we make vozu the same as ‘abe heyvan’?span> before going into the hyper space, the ritual plays a key role and a key hole. like all hyper spaces that forwards you yo the beyond the box as well is about deliverence (to the s cls s="trms">lovs>er?span>)ss='lgc'>: (for the sake of) salvation ‘rastgari’ is about delivering ‘you’ (ss='lgc'>ss='lgc'>--> Ma'ad ss='lgc'>ss='lgc'>--> masaleye “enteghal” ss='lgc'>[be alame digarss='lgc'>] ss='lgc'>[dar tarikh falsafeye eslami s cls s="nms">irans>i ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> footnote in Motakhabat 2nd volume page44ss='lgc'>]) ss='lgc'>ss='lgc'>--> for <strcls cls s='strcls'>*strcls>ss="ppl">Rumi people is firewood, hizom, inflammables; fire is the s cls s="trms">presens>t tense, its light is about the future and its ashes about the s cls s="trms">pasts>ss='lgc'>: we like ash to perform our archiological s cls s="trms"nttrm="already,spread">reads>ings of old fires and we like its light becsuse it helps us to push through and constatly make-s cls s="trms">imagis>ne-lighten the future, i this model the s cls s="trms">presens>t is untouchable.ss='lgc'>] ss='lgc'>ss='lgc'>--> the beyond is beginning to loosen its s cls s="trms">materis>ality ss='lgc'>ss='lgc'>--> accumulation of synonyms (before s cls s="trms">languages>) ss='lgc'>ss='lgc'>--> s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s given birth slowly ss='lgc'>ss='lgc'>--> from the Pleistos cls s="trms">cenes> to Ordovician ss='lgc'>ss='lgc'>--> the accumulation of oxygen ss='lgc'>ss='lgc'>--> fire was permitted to exist ss='lgc'>ss='lgc'>--> etc.
(keeping a fire burring for a long time is a very strange thing to do. it is utterly Paleolithic to do keep fire, making it stone. it was Muhammad who turned off the lights, s cls s="trms">literas>lly. when he was born, one the oldest Zoroastrians fire temples suddenly extinguished for no apparent reason. the bles sed dark. the box, fire, both are means to have acces s to the inacces sible. ss='at'>#Muhammad inception/birth had to be connected to a supers cls s="trms">naturs>al event.)

(talking) fire ss='lgc'>ss='lgc'>--> speech
(telling) stone ss='lgc'>ss='lgc'>--> s cls s="trms">writs>ten

in the s cls s="trms">histos>ry, the leg-les s-stone and the lying-visage have been together. a study of apparition must ins cls s="trms"nttrm="cluster,club">clus>de the physical s cls s="trms">materis>al as well, not as counterparts, rather as its play-mate.

(fire suppres sing) an older s cls s="trms">ecologs>y of reflection (namely the stone)

the telling stone is the same as spirit stone(?span>)ss='lgc'>ss='lgc'>---non-s cls s="trms">animals> container (ss='at'>@s cls s="frds scrmbld">Karins>)
(stone is related to the spirits of the ground. the prisoner who throw a pebble into the pit, the pebble's sound is going to tell about the depths and darknes ses that the human, on death sentence, does not have a long enough rope to carry too. so the rope is never enough, the linear connection, the closed chain of links, but the throwing stone can risk a disjunction between that motherss='lgc'>->kingss='lgc'>->prisonerss='lgc'>->darknes s)
ss='lgc'>ss='lgc'>--> sending a guy into the pit is not typical for the cultures of Pleistos cls s="trms">cenes>ss='lgc'>: (using linear connection, darknes s ss='lgc'>ss='lgc'>~= unkown, and so on)
ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shepardss='lgc'>] Pres cls s="trms">histos>ric humans were autochthonous, that is, “native to their place.” (related to the earthly stone ss='lgc'>=/= fire that perpetually evacuates) (it is not that of the introvert stone and the extrovert fire, but the ops cls s="trms">posits>e, stone was s cls s="trms">socis>al and fire allied s cls s="trms">inters>iority, it sent/banished the subject to the land of the mediated, ‘from now on you are coming from mediation.’ (Where the subject comes from?span> it comes from the mediation.) ss='lgc'>ss='lgc'>--> use me ss='lgc'>ss='lgc'>--> industrialize with me ss='lgc'>ss='lgc'>--> s cls s="trms">techns>ologize with me ss='lgc'>ss='lgc'>--> stone-tech are 1.5 million years earlier than fire-tech ss='lgc'>ss='lgc'>--> with stone you can't reach the sky but by controlling combustion you can go up ss='lgc'>ss='lgc'>==> alienation as the touchstone of humankind ss='lgc'>ss='lgc'>--> then comes the “reflective consciousnes s” of humankind ss='lgc'>ss='lgc'>--> and later the invention of the very strange objectss='lgc'>: the mirror ss='lgc'>[ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> amazonss='at'>#2DifficultForestsss='lgc'>] ss='lgc'>ss='lgc'>==> a change in the “structure of existence” ss='lgc'>ss='lgc'>--> then ss='thdf'>the idea of “selftranscendence” by monotheist s cls s="trms">religs>ions ss='lgc'>ss='lgc'>--> adventures of power and ideology ss='lgc'>ss='lgc'>--> then a very bad idea called “s cls s="trms">histos>ry” was introducedss='lgc'>ss='lgc'>---an active, psychological force that separates humankind from the rest of s cls s="trms">naturs>e because of its disregard for the deep connections to the s cls s="trms">pasts>.ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shepard 2004ss='lgc'>] ss='lgc'>ss='lgc'>--- Lévi-ss="ppl">s s='trgt hghlght 1'href='?q=S'>Straus s points out, s cls s="trms">histos>rical thought is analytical and concerned with continuity and “closing gaps and dis solving s cls s="trms">differens>ces” to the point that it “transcends os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inal discontinuity.”)
ss='lgc'>[in east mirror was never used as mean to self reflect, rather it was weaponized agains evil, although this evil was female and men used mirror to defeat it. unlike the western thought since the s cls s="trms">greeks>s in the s cls s="trms">Narcis ss>us s cls s="trms">storys> where mirror is the foundation of self-absorbance and knowls cls s="trms"nttrm="knowledge,Knowledge">edges> and madnes s, the easterns since they did not pos ses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> mirror and the s cls s="trms">laughs>ing snake - mar-e ghahghahezan, imgss='lgc'>]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire ss='lgc'>ss='lgc'>--> invention of sin, spiritual existence ss='lgc'>: selftranscendence. s cls s="trms">anthrops>oce separating themselves from earth and its proces ses
-‘es sence’, ‘appearance’, and ‘change’ became sources of s cls s="trms">anxis>ety
span> -other forms of life are now irrelevant to humans
span> -from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ss='lgc'>ss='lgc'>==> alienation from (the domains of) nonhuman life
span> -the “Persian” new mind, (intanced by fire,) divided the s cls s="trms">worlds> into s cls s="trms">materis>al creation and ins cls s="trms">finits>e spirit that would shape the philosophy of the civilized s cls s="trms">worlds>. (ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shepard 2004)
span> (-in my amazon s cls s="trms">books> i am pointing outss='lgc'>: Esthetic distancing also made pos sible the landscape arts and connois seurship and commercialization as ss cls s="trms">cenes>ry painting, tourism, and recreation. To the credit of the s cls s="trms">Greeks>s, they resisted converting the landscape into ss cls s="trms">cenes>ry and s cls s="trms">wilds>ernes s into an s cls s="trms">aesthets>ic experience.)

we are not directed towards a s cls s="trms">meass>ured location, (as his-s cls s="trms">storys> tries to make belief)

“After you die, others live.” (s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>)

old s cls s="trms">worlds>'s arboreal simians, monkeys

s cls s="trms">Anthrops>os

cultures of Pleistos cls s="trms">cenes>
-Pleistos cls s="trms">cenes> was the time of glaciation and ice. Much of the s cls s="trms">worlds>'s temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer s cls s="trms">inters>glacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleistos cls s="trms">cenes>, humans had sps cls s="trms"nttrm="already,spread">reads> through most of the s cls s="trms">worlds>.
span>
Agonic / Hedonic ss='lgc'>ss='lgc'>--> my Köln group, agonistic doctrine challenges that mode of personality

s cls s="trms">ontos>genesisss='lgc'>ss='lgc'>---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or s cls s="trms">stags>nate during the life cycle of the individual.) ss='lgc'>ss='lgc'>--> Neoteny (a “state of newnes s"ss='lgc'>--a retardation of certain parts of the maturing proces s.) preprograms life s cls s="trms">stags>es, so that our becoming is a lifelong proces s.
-developement of the self in terms of harmonious s cls s="trms">relations>s to other s cls s="trms">species>s and nunhumans.
span> -s cls s="trms">ontos>genetic s cls s="trms">agens>da ss='lgc'>ss='lgc'>--- (The s cls s="trms">agens>da is a given; the support depends on a s cls s="trms">socis>al s cls s="trms"nttrm="already,spread">reads>ines s to nurture, itself a product of succes sful s cls s="trms">ontos>geny of an older generation.)
span> -many myths cors cls s="trms">respons>d to the s cls s="trms">ontos>genesis. in s cls s="trms">Ontos>geny, timing is everythingss='lgc'>ss='lgc'>---s cls s="trms">narrats>ive.
span> -aspect of the s cls s="trms">ontos>genetic selfss='lgc'>ss='lgc'>---(the s cls s="trms">moderns> s cls s="trms">worlds> has lost the ways to guide the) new person emerging at each s cls s="trms">stags>e
span> ss='lgc'>[from kinfolk complexity and elderhood to medically sustained old agess='lgc'>] ss='lgc'>-- i myself have turned to old folk to do s cls s="trms">storys>telling, as neces sity(!?span>)

one emerging in Pleistos cls s="trms">cenes>, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknes ses)

WE NOT ONLY LOOKED ‘AT’ ANIMALs s='trgt hghlght 1'href='?q=S'>S, WE ALs s='trgt hghlght 1'href='?q=S'>SO LOOKED ‘INs s='trgt hghlght 1'href='?q=S'>SIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't ss="ppl">Aristotle first who was performing such procedures)

attaching sounds to things/s cls s="trms">animals>s/s cls s="trms">species>s when they were not visible
(“Never ignore a sound!”)

ins cls s="trms">herits>ance (DNA, etc.) calls upon human s cls s="trms">socis>ety and s cls s="trms">imagis>nation to invent its exact expres sions.

human s cls s="trms">species>s’ “theme” is Paleolithic

(those who are “better” live in a s cls s="trms">naturs>al environment and a cultural s cls s="trms">syss>tem that are closer to) meeting the “expectations” of the genes

s cls s="trms">Childs>ren at age six are typically s cls s="trms">anthrops>os cls s="trms">morphs>ic

trees structure space

<strcls cls s='strcls'>**strcls>s cls s="trms">imagis>ning the pos sibilities of something else being in there.
(how we were doing it?span> before fire)

“A meditative stillnes s that is good for the human soul, sugs cls s="trms">gests>s s cls s="trms">poes>t Gary s s='trgt hghlght 1'href='?q=S'>Snyder, was invented by motionles s hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shepard)
ss='lgc'>[from predation to hunting (there is a huge s cls s="trms">epistems>ological shift) (s cls s="trms">matters> of res cls s="trms">presens>tation and s cls s="trms">inters>pretation)ss='lgc'>]

mammalian s cls s="trms">ecologs>y

ss='lgc'>[(let's) risk everything (instead of risk-reducing) ss='lgc'>ss='lgc'>--- is sues of res cls s="trms">presens>tation and s cls s="trms">agens>cy in thinking ‘with’ s cls s="trms">animals>s. textual, s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> s cls s="trms">animals> in ss="ppl">Attar line of thinkingss='lgc'>]

a distant call in known terrain says it is the there, not the here, where attention should be paid. ss='lgc'>[far, os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins of our s cls s="trms">tropes>s, s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics?span> abstraction?span> ss='lgc'>=/=?span> motionles s hunters invented motionles s meditative worshipss='lgc'>]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the <strcls cls s='strcls'>*strcls>s cls s="trms">relations>ships between s cls s="trms"nttrm="cluster,club">clus>es<strcls cls s='strcls'>*strcls>)
span> -(indirect) dealing with the escapable (ss='lgc'>=?span>ss='lgc'>=> tracking strategies ss='lgc'>+ s cls s="trms">syms>bolic thought)
span>
a central themess='lgc'>: (a banquet/feast at which) the participantsss='lgc'>--eater and eatenss='lgc'>--risk the improvements of mind against the certainty of occasional poor decisions, (faulty s cls s="trms">mems>ory, careles snes s, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand ss='lgc'>[the limits of distance, the intentions of the others, andss='lgc'>] (the ability to control) the s cls s="trms">abyss>sal terror that itself would engulf them if they submitted to panic. ss='lgc'>ss='lgc'>==> mind
span> -“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group?span> (and perceiving the so-called “inanimate” entities) ss='lgc'>ss='lgc'>--- shaped by the game ss='lgc'>-- a participant amidst other participants oriented by the action
span> (David Abrahamss='lgc'>: Perception is Participation, in an animistic logic)

mind, s cls s="trms">mems>ory, ss='lgc'>ss='lgc'>--> cognition and s cls s="trms">communs>ication ss='lgc'>ss='lgc'>--> reference ss='lgc'>ss='lgc'>--> imitating the s cls s="trms">animals>'s calls ss='lgc'>ss='lgc'>==> stylized performances ss='lgc'>ss='lgc'>==> (a repertoire of) s cls s="trms">syms>bolized references (sign s cls s="trms">languages>?span>) ss='lgc'>ss='lgc'>==> accumulation of synonims (ss='lgc'>ss='lgc'>--> we are als cls s="trms"nttrm="already,spread">reads>y s cls s="trms">consums>ing s cls s="trms">syms>bolic ambition) ss='lgc'>ss='lgc'>--> early s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>es ss='lgc'>ss='lgc'>--> s cls s="trms">narrats>ives get out of hand (ss='lgc'>ss='lgc'>--> “concrete” is invented) ss='lgc'>ss='lgc'>--> ss='lgc'>[...ss='lgc'>] (ss='lgc'>ss='lgc'>--> s cls s="trms">narrats>ion of s cls s="trms">pasts> is invented which is always about the future) ss='lgc'>ss='lgc'>--> s cls s="trms">cods>ification of s cls s="trms">worlds> without tense or s cls s="trms">causas>lity in s cls s="trms">languages> ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> tense &span> s cls s="trms">causas>lity ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> s cls s="trms">pervs>asive truths
-this diagram is about the future for the subject whom is using the signs, telling the others where the game s cls s="trms">animals> is and will be. in this text i am trying to pantos cls s="trms">mimes> a mimicked reference (of where the ss='lgc'>[gamess='lgc'>] s cls s="trms">animals> is), sharing ss='thdf'>the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “s cls s="trms">animals>,” and how fat or far it is. ss='lgc'>[running had “magical ends” - Peter Nabokov, ‘Indian Running’ (s s='trgt hghlght 1'href='?q=S'>Santa Barbarass='lgc'>: Capra, 1981)ss='lgc'>]
span>
s cls s="trms">syms>bolism ss='lgc'>ss='lgc'>--> man s cls s="trms">traves>ling within himself ss='lgc'>ss='lgc'>--> need to s cls s="trms">traves>l outside an ins cls s="trms">finits>ely larger reality ss='lgc'>ss='lgc'>==> beyond ss='lgc'>ss='lgc'>--- s cls s="trms">differens>t brand(s) of ins cls s="trms">finits>y

secular hunting ss='lgc'>ss='lgc'>--- the hunt becomes s cls s="trms">monsts>rous. i am calling for an old sacred hunt ss='lgc'>[sustained in myth and ceremony?span>ss='lgc'>] of concepts?span>
-hunt is s cls s="trms">gests>alt(en)
span>
(with our) hopes and s cls s="trms">tropes>s

boundary creatures and s cls s="trms">matters>s ss='lgc'>-- fire's function/act was peripheral, was in the threshold s cls s="trms">worlds> of human pas sages(?span>) ss='lgc'>[then it made an entrancess='lgc'>]

humans’ s cls s="trms">mimes>tic participation with fire

ins cls s="trms">finits>ely complex afs cls s="trms">finits>ies

ss="large lg6" stl="font-size:127%">

to be noted the nuanced s cls s="trms">differens>ces between talking and telling (harf-zadan/goftan)
<strcls cls s='strcls'>*strcls>talking<strcls cls s='strcls'>*strcls> can not be accompanied by a direct object (the talked) and <strcls cls s='strcls'>*strcls>telling<strcls cls s='strcls'>*strcls> might not be accompanied by a direct subject (you are told without a direct teller.) so talking is about the talker and telling is about the told, the ear.
(you <strcls cls s='strcls'>*strcls>ask fire s cls s="trms">questions>s, but you <strcls cls s='strcls'>*strcls>s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to stone what it is telling. ss='lgc'>[what fire sugs cls s="trms">gests>ing, offering to the sense?span> (i am thinking Ajayeb)ss='lgc'>] with fire you can debate but this debate is bulshit since you are under its s cls s="trms">spectas>cularity and s cls s="trms">authors>ity, superior to the (inflammable) s cls s="trms">worlds>, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way s cls s="trms">communs>ication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, s cls s="trms">sensus>ous touch is the s cls s="trms">matters> of stone, intimacy<strcls cls s='strcls'>*strcls>, s cls s="trms">sensus>ous intimacy with the stone, s cls s="trms">sensus>ous proximity)
ss='lgc'>ss='lgc'>---(rock in water ss='lgc'>: reef)
-transcontextual; transcontextualityss='lgc'> = tanglement ss='lgc'>{figures running in ops cls s="trms">posits> directions but held togetherss='lgc'>}
span>

s cls s="trms">naturs>e is a context
<strcls cls s='strcls'>*strcls>s cls s="trms">pasts> is a context

<strcls cls s='strcls'>*strcls>the landscape is full of ghosts (whether we want it or not)
mediated forms

s s='trgt hghlght 1'href='?q=S'>Some examples of exothermic proces sesss='lgc'>:
-spontaneous combustion (ss='lgc'>ss='lgc'>~= fire)
span> -Nuclear fusion (ss='lgc'>ss='lgc'>~= sun)
span> -(in this s cls s="trms">writs>ing, i am going to take a defenition of fire recovering it from bible, that of the s cls s="trms">spectas>cle flame that of the s cls s="trms">materis>al of specter in the Qur'anic Jinn, and not other forms of exothermic proces ses)
span>
the is sue is reversibility
(“evolution” inevitable?span> Irreversible?span>)

ss='lgc'>[titless='lgc'>]
sts cls s="lsts lst1">•A s cls s="trms">Materis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> Inquiry into the Beyond
sts> sts cls s="lsts lst1">•A Mineral Inquiry into the Beyond
sts> sts cls s="lsts lst1">•Genealogy of a Worshipss='lgc'>: Talking-Fire and Telling-s s='trgt hghlght 1'href='?q=S'>Stone
sts> sts cls s="lsts lst1">•Talking-Fire and Telling-s s='trgt hghlght 1'href='?q=S'>Stone - Genealogy of a Worship
sts> sts cls s="lsts lst1">•Ajayeb-e Atash
sts> sts cls s="lsts lst1">•Fire and the Transcendental s s='trgt hghlght 1'href='?q=S'>Subject
sts> sts cls s="lsts lst1">•Zolmat and the Appropriation of the Elsewhere
sts> sts cls s="lsts lst1">•Fire and s cls s="trms">Differens>t s cls s="trms">Inters>nals of Being
sts> sts cls s="lsts lst1">•Black-Box and other Human Extensions
sts>

genealogy of a worship (fire)
how can one pray ‘to’ s cls s="trms">animals>s?span> (ss='lgc'>~ prey upon them)
how can one pray ‘to’ elements?span>

amenity (of stone) (ss='lgc'>=/= enmity of fire)

<strcls cls s='strcls'>*strcls>trial by fire, fire as judge
(test, s cls s="trms">respons>d to whether or not something is true or false)
s cls s="nms">irans>ian frost, is not the same as icess='lgc'>ss='lgc'>---ice was still the object of fascination. transforming fire into mosquess='lgc'>ss='lgc'>---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your s cls s="trms">ancests>ery. a telling-smoke was your ins cls s="trms">herits>ence, your grandpa. same in Latinss='lgc'>: ‘focus’ means both fire-place and s cls s="trms">ancests>ral
ether ss='lgc'>ss='lgc'>--> azar ss='lgc'>ss='lgc'>--> atash
firess='lgc'> = (institutional?span>)-order ss='lgc'>~ justicess='lgc'> = law ss='lgc'>=/= nondialectic
the order of fire ss='lgc'>=/= agonism ss='lgc'>[s cls s="trms">posits>ivly channeled disagreementss='lgc'>]
the order of fire is a s cls s="trms">materis>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> conception of s cls s="trms">histos>ry, that fire eventually purifies and leave no reason but the reason of harmonious ss='lgc'>ss='lgc'>~= cons cls s="trms">sensus>s, the ubiquitous Übereinstimmung of fire
athletisism of s s='trgt hghlght 1'href='?q=S'>Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notion of defeat (in s s='trgt hghlght 1'href='?q=S'>Shahnamehss='lgc'>: dishonorss='lgc'> = defeat ss='lgc'>ss='lgc'>--> the defeatedss='lgc'> = the s cls s="trms">monsts>er, the ‘Div’)
‘agon’ in Latin s cls s="trms">literas>ly means arena of competition, the ss cls s="trms">cenes> of contestss='lgc'>--meydan?span> what would be (the s cls s="trms">instrus>mental) s cls s="trms">relations> to the mode of destruction in s s='trgt hghlght 1'href='?q=S'>Shahnameh's kind of fire?span>

Indo-s cls s="nms">Irans>ian register of fire worship (around 1500 BC)
-fire burns (ever) upwards
span> (s s='trgt hghlght 1'href='?q=S'>Sadeh festival, s s='trgt hghlght 1'href='?q=S'>Shahnameh, s cls s="nms">Irans>)
-s s='trgt hghlght 1'href='?q=S'>Sadehss='lgc'>: fire-related festivals celebrated throughout Greater s cls s="nms">Irans> and date back to when Zoroastrianism was still the predominant s cls s="trms">religs>ion of the region. (Wikipedia)
span>

Lindsey Collins ss='lgc'>[on s cls s="trms">inters>section of illnes s and landscapess='lgc'>]
s cls s="trms">wilds>ernes s therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow s cls s="trms">wilds>ernes s, in which risk is made manageable and contained, and fast and risky s cls s="trms">aesthets>ics, s cls s="trms">cods>ed as masculine, are traded for ecofeminist s cls s="trms">tropes>s of s cls s="trms">mutuals>ity, nurturing, and femininity
-recovery climbers actively make permeable bodies ss='lgc'>ss='lgc'>==> s cls s="trms">ecologs>ies
span>
“recovery climbsss='lgc'> = s cls s="trms">embods>ied practices of resilience ss='lgc'>+ s cls s="trms">inters>s cls s="trms">relations>” ss='lgc'>=/= survivorship s cls s="trms">narrats>ive

(for Woolf) illnes sss='lgc'>: emergence of new landscape (you discover “wastes and deserts” and “obdurate oaks,” more so than a mere subtraction from or attenuation of life)

fire's s cls s="trms">dictas>torship in s s='trgt hghlght 1'href='?q=S'>Siyavash s cls s="trms">storys>, a fire's aspect as instituted s cls s="trms">socis>al order

<strcls cls s='strcls'>*strcls>trial by fire
trial by mountain ss='lgc'>[ss='lgc'>ss='lgc'>~= rockss='lgc'>] (slow s cls s="trms">wilds>ernes s) ss='lgc'>-- suffering and healing in difficult landscapes (Lindsey Collins - phd) ss='lgc'>ss='lgc'>-->ss='lgc'>{climbing mountain peaks and summits figures as a journey similar to a struggle with disease ss='lgc'>ss='lgc'>--- s cls s="trms">wilds>ernes s therapy creates what she calls a <strcls cls s='strcls'>**strcls>slow s cls s="trms">wilds>ernes s,<strcls cls s='strcls'>**strcls> in which risk is made manageable and contained, and fast and risky s cls s="trms">aesthets>ics, s cls s="trms">cods>ed as masculine, are traded for ecofeminist s cls s="trms">tropes>s of s cls s="trms">mutuals>ity, nurturing, and femininity. ss='lgc'>-- it is about making permeable bodies (ss='lgc'>+and landscapes through their s cls s="trms">inters>actions.) ss='lgc'>ss='lgc'>--- climbss='lgc'>: s cls s="trms">embods>ied practices of resilience and s cls s="trms">inters>s cls s="trms">relations> ss='lgc'>ss='lgc'>==> a s cls s="trms">differens>t s cls s="trms">ecologs>ical modelss='lgc'>: working with the limits and obstacles that illnes s brings ss='lgc'>=/= repudiating illnes s in favor of <strcls cls s='strcls'>***strcls>survivorship s cls s="trms">narrats>ives<strcls cls s='strcls'>***strcls>ss='lgc'>} ss='lgc'>ss='lgc'>--> there is a moment in s s='trgt hghlght 1'href='?q=S'>Shahnameh highlighting this narativess='lgc'>ss='lgc'>---can we look at the s cls s="trms">storys> of s s='trgt hghlght 1'href='?q=S'>Siyavash, his fire-trial, against s s='trgt hghlght 1'href='?q=S'>Sudabeh?span> s s='trgt hghlght 1'href='?q=S'>Siyavash raised by masculine figure Rostam cannot s cls s="trms">lovs>e the feminine proces ses of s s='trgt hghlght 1'href='?q=S'>Sudabeh, (she wants him, in an experimental ss='lgc'>[sexss='lgc'>] s cls s="trms">erots>ic participation, her attempt at melting his moral ice, which we later find out fire cannot melt<strcls cls s='strcls'>***strcls>) to break the fabric of s cls s="trms">obligs>ation (his intense commitment to the father-king combination) ss='lgc'>=/= tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulnes s - <strcls cls s='strcls'>*strcls>the myth of the strong personality<strcls cls s='strcls'>*strcls>) ss='lgc'>ss='lgc'>==> s s='trgt hghlght 1'href='?q=S'>Siyavashss='lgc'>--patriarcal type of guy who doesn't know how to s cls s="trms">greets> her snaky figure politlyss='lgc'>--excuses himself of a vital encounter and sustains an ascetic subtraction, and lets ss="ppl">Ferdosiss='lgc'>--alwayes on God-Fire's sidess='lgc'>--execute s s='trgt hghlght 1'href='?q=S'>Sudabeh through the bad boy Rostam hyper-masculinity itself. s s='trgt hghlght 1'href='?q=S'>Siyavash/Rostam is utterly non-queer, s s='trgt hghlght 1'href='?q=S'>Siyavashss='lgc'>: Rostam's pet project, domesticated, pas ses the exam. s s='trgt hghlght 1'href='?q=S'>Sudabeh is shocked and screwed-over by the s cls s="trms">narrats>ive and s cls s="trms">spectas>cularisation of the fire's truth-event in an “enactment” plotted by ss="ppl">Ferdosiss='lgc'>--she is done, she doens't have a deal with fire. s s='trgt hghlght 1'href='?q=S'>She is accused of being Eros, of being garrulous, of wasting words with lunatic prodigality, the chattering, ranting, gos siping female, the tattle, the scold, the toothles s crone her mouth wind-full of speech.
smell of s s='trgt hghlght 1'href='?q=S'>Sudabehss='lgc'>: moshk, golab, sharab, ins cls s="trms">finits>e odorsss='lgc'>--she is ‘full of it.’ s cls s="trms">drugs>s, toxins, s cls s="trms">rumors>ous texts, etc. smell of s s='trgt hghlght 1'href='?q=S'>Siyavoshss='lgc'>: nothing. neutral. sober. his silence-treatment appeals to the big father. (king's nose. smelling as justuce s cls s="trms">methods>?span> objective observation, provisional logic of nose, smell of smoke, and fire)
Rostam takes no delight in s s='trgt hghlght 1'href='?q=S'>Sudabeh's voice since its register is nothing sweet nor low.
s s='trgt hghlght 1'href='?q=S'>Siyavash cors cls s="trms">respons>ds to a set of idioms and is enraptured in the movement of certain silences in which he can grasp only certain falsehoods or menaces.
so s s='trgt hghlght 1'href='?q=S'>Siyavash is s cls s="trms"nttrm="already,spread">reads>y to go to-the-fire but not to-the-woman.
(never hesitant, even kills his own son by ignoring his signals) Rostam never daird to look the devil in the eyes (ss='lgc'>ss='lgc'>---s s='trgt hghlght 1'href='?q=S'>Sudabeh had?span>)

polaritons layered two-dimensional materials [source: http://www.nature.com/nmat/journal/v16/n2/full/nmat4792.html] the s s='trgt hghlght 1'href='?q=S'>Sudabeh's case is a non-agonistic agon, not to be fooled by its decieving s cls s="trms">differens>ces from Rostam's combatsss='lgc'>--both are competition as a form of exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>on. in her case we see forms of s cls s="trms">socis>al conflict in gender, clas s, race, and even s cls s="trms">materis>al s cls s="trms">relations>s, (she is not relating to fire) leading to her losing the boy's game.

under the barbarous mathematics of Rostam, her figure fades into aspects and grammar of men,

fire signaling es sence, es sencing being (of her, his, it)
ss='lgc'>[things are still es sencing at the distancess='lgc'>ss='lgc'>---what Rostam radically is unable to understandss='lgc'>]

(a s cls s="trms">networks> of s cls s="trms">relations>s and nons cls s="trms">relations>s depends on the way we addres s how ss="ppl">Ferdosi s cls s="trms">greets>s s s='trgt hghlght 1'href='?q=S'>Sudabeh, failed in the exam and examination ss='lgc'>ss='lgc'>==> fire creating a s cls s="trms">networks> of s cls s="trms">relations>s ss='lgc'>[Rostam, s s='trgt hghlght 1'href='?q=S'>Siyavosh,ss='lgc'>] and nons cls s="trms">relations>s ss='lgc'>[s s='trgt hghlght 1'href='?q=S'>Sudabeh, ss="ppl">King,ss='lgc'>])
-what are the conditions enabling the delivery of the s s='trgt hghlght 1'href='?q=S'>Sudabeh ss='lgc'>[to the beyond (of s s='trgt hghlght 1'href='?q=S'>Shahname)ss='lgc'>]?span> (of s cls s="trms">greets>ing her?span>) which s cls s="trms">poes>tic sites ss='lgc'>[we don't want to enrollss='lgc'>]?span> (we don't want to enroll in Rostam's department. the tragic hero, he ‘hits’, always after to save his sovereign, good at haft-khan, ending s cls s="trms">beasts>s ss='lgc'>[we are s cls s="trms">inters>ested in the s cls s="trms">beasts>s, and not in his “seven” trailsss='lgc'>], so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery again?span> (in s s='trgt hghlght 1'href='?q=S'>Shahnameh) anything other than athletism and boys sord playss='lgc'>: female “mouth”)
span> -ss="ppl">Ferdosi resisting any project of fusional gathering
span> ss='lgc'>[unlike s s='trgt hghlght 1'href='?q=S'>Sudabeh, Tahminehss='lgc'>--Rostam's wifess='lgc'>--was after having a s cls s="trms">childs> with him. she gets a pas s, pas sing ss="ppl">Ferdosi's test of maternity. is s s='trgt hghlght 1'href='?q=S'>Sudabeh's fault that she doesn't want to mother?span> And Rudabeh wants Zal az far as he plays the clas sic male role model in stealing her?span>ss='lgc'>]

ss='lgc'>[there is a moment in s s='trgt hghlght 1'href='?q=S'>Shahname when it conjoins women and ss='lgc'>[disgust?span>ss='lgc'>], enmeshing themss='lgc'>] ss='lgc'>[and why am i taking upon myself to defend woman?span> s cls s="trms">inters>rupting the s cls s="trms">abyss>sal enjoyment of the s cls s="trms">poes>m in punishing s s='trgt hghlght 1'href='?q=S'>Sudabeh?span>ss='lgc'>]ss='lgc'>ss='lgc'>ss='lgc'>----of ss="ppl">Ferdosi not allowing a feminine drift and deviation, from the Law. <strcls cls s='strcls'>***strcls>it's Father Time.
ss='lgc'>ss='lgc'>--> am i reclaiming othernes s by enforcement?span> (recover her?span> ss='lgc'>=/=?span> understand her) why s cls s="trms">zoos>m in her?span> why teaching myself how to trust and desire her?span> (allowing myself being s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>ed by her. why it is imperative to let ourselvse to be s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>ed by the “her-idea”?span>) (is ss="ppl">Ferdosi mobilizing forces in s cls s="nms">irans>ian hearts?span> militarize them?span> “jang-avari”) (the point is not to take critical power in disclaming the fire that valorized s s='trgt hghlght 1'href='?q=S'>Siyavash and then take s s='trgt hghlght 1'href='?q=S'>Sudabeh's side. rather the point is to energize the experiences of s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">morphs>ic transformation that animated fire of the fire-temple in the mind of ss="ppl">Ferdosi. by participating in s s='trgt hghlght 1'href='?q=S'>Sudabeh's case, her as semblage, i am also recovering my own capacity to care for ss="ppl">Ferdosi's fire too and accept being mystified by its telling flames. ss='lgc'>[end of s s='trgt hghlght 1'href='?q=S'>Sudabeh partss='lgc'>])

in a s cls s="trms">worlds> where humans were increasingly rendered particularly lively (than the creatures without nervous s cls s="trms">syss>tems ss='lgc'>ss='lgc'>~= objects) with intense aw[...]