[...]nst it)
آرامش قصاب
butcher's easy hospitality
slow time of sadism
='at'>#="trms">story
tribe of bonded laborer decide not to sacrifice ="trms">animals. “what is the use of someone's untimely death causing another='qstn'>?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said='lgc'>: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.
="trms">religiously infused con="trms">science
banality of secular cruelty
long-standing intimacy between violence and the sacred
='at'>#="trms">story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
="lsts lst1">•poultry industry
="lsts lst1">•cage-free farming
(there is no “irreducible” ="trms">ontological gap, disjuncture of temporality, ="trms">ontological un="trms">translatability, between='lgc'>:)
time of ="trms">history/capital ='lgc'>='lgc'>~= time of the gods/ritual
both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='lgc'>='lgc'>==> unpre="trms">dictable forms of movement (across domains)
="lsts lst1">•(show of being halal) re="trms">citation of kalma with the first ="trms">bird and the last, assuming comprehensive coverage for the ones who fall between
="lsts lst1">•Skylard s="trms">laughterhouse building hospitals and temples
='lgc'>='lgc'>--> emotional, ritual, commercial traffic across sacred and profane
="trms">consumption of neighboring ="trms">species
='strcls'>*cruelty as play='strcls'>*
(a less cultivated form of pleaser='qstn'>?)
deadended ="trms">bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either
the power to turn ="trms">animals into things, as of they were never anything else
recognition of playful actually ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ethics of immanent ="trms">obligation
(='lgc'>[='strcls'>*='lgc'>]collaboration='lgc'>: ="trms">interrupt each other's train of thought)
(dramatization of) agonistic intimacy ='lgc'>: a ="trms">relationship of proximity and violence between neighboring ="trms">social groups (the body of neighboring ="trms">species)
='lgc'>--Taussig='lgc'>='lgc'>--> ritual violence (the most stunning prop is the human='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, ="trms">folds, exists, entrances)
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> sacrificial violence ='lgc'>: dramatization of one's own inevitable death (there is a certain ="trms">anxiety around violence that is ="trms">integral to ='strcls'>*the ="trms">imagination of an ethical life='strcls'>* in Hindu texts and practices)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> gamer video of ="trms">zoo
condition of ="trms">viscerality
a condition of being ransomed to death
Venna ='lgc'>='lgc'>--> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata
='strcls'>*cruelty ='lgc'>=/= violence='strcls'>*
="lsts lst1">•the feeling of noncruilty expressed in the unpre="trms">dictable attachments, at times across ="trms">species (companionship) in the Mahabharata (="ppl">Veena) ='lgc'>[in ="ppl">Attar='qstn'>? in Kelile and Demne='qstn'>?='lgc'>]
="lsts lst1">•companionable thinking (Cavell)
="lsts lst1">•com="trms">mission ="trms">species (="ppl">="ppl">Haraway)
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's agonistic intimacy='lgc'>:
="lstsrd">1. companionship may also involve forms of ="trms">mutual violence
="lstsrd">2. violence inevitability (in af="trms">finity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical ='lgc'>='lgc'>--> we must make space for the consideration of='lgc'>:
="lsts lst2">◦cruelty
="lsts lst2">◦="trms">differential vulnerability
="lstsrd">3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
="lstsrd">4. within conditions of death and cruelty ='strcls'>*it is not always clear what noncruilty might be='strcls'>*
a ="trms">bird cursing (="trms">presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots ="trms">narrated in improvised forms
which ritual laments are available for massive ="trms">ecological shifts
...the death of others
...s="trms">cene of loss (='lgc'>='lgc'>~/= milieu)
='lgc'>}='lgc'><='lgc'>--="ppl">Singh='lgc'>-- virtue, piety, self-="trms">fashioning do not help to work through this (='at'>@="nms">apass)
devastation ='lgc'>='lgc'>==> cohabitation (of ="trms">species that were apart before)
Kelile and Demne ='lgc'>='lgc'>--> agonistics can be comic (even if repercussions of tragic) ='lgc'>='lgc'>--> mood of violence
“everything has to die”
="trms">question of ="trms">routinized ritual or commercial production of killable bodies and of things ceasing to ="trms">matter
="trms">animals don't die in villages, they could only be killed
="trms">anthropology of ethics
what is to kill='qstn'>?
what is to kill well='qstn'>?
what is to ber killed='qstn'>?
what is to be killable='qstn'>?
can we speak of a quality of death='qstn'>?
(="ppl">Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-="trms">animal ="trms">relations
culpability of homicide ='lgc'><='lgc'>='lgc'>--> veneration of sacrifice
life ='lgc'>=/= ="trms">zoo ='lgc'>=/= bios
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retro='lgc'>: (a post="trms">modern sensibility firmly rooted in the ="trms">present) appropriating ='lgc'>[use ='lgc'>+ exploit, pick ='lgc'>+ mix='lgc'>] the ="trms">aesthetics (aspects) of the ="trms">past while not longing for its return ='lgc'>=/= nostalgia='lgc'>: a mode of resistance against the ="trms">present
="large lg2" stl="font-size:111%">
retro='lgc'>: a mode of ="trms"nttrm="already,spread">reading, an attitude towards the ="trms">past without emotional attachment
ironic ="trms">consumption...
... ='lgc'>=/= how adults might perceive the political context
dissident discourse
(audience looking for) counter regime messages
='strcls'>*nostalgia ='lgc'>+ nationalism within a postcolonial Europe='strcls'>*
Europe's repressed imperial ="trms">history ='lgc'>='lgc'>--> longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia (in television ='lgc'>[='lgc'>='lgc'>--> cultural ="trms">memory='lgc'>])
="trms">past='lgc'>: retro comedy
comedy='lgc'>: retrospective re="trms">presentation
(comedy does not='qstn'>?) antagonize its audience ='lgc'>='lgc'>~= build a ="trms">memory conflict
='lgc'>[='strcls'>*='lgc'>]comedy='lgc'>: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk ='lgc'>='lgc'>--> good-="trms">natured side of czech national identity
self-congratulatory ="trms">narrative ='lgc'><='lgc'>-- (when you think you are always) morally on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right side
='at'>@="nms">apass
(tv series) forging resistance-based (national or individual) ="trms">memory
the way in which a ="trms">society understands its own ="trms">past ='lgc'>='lgc'>--> through culture (not a ="trms">matter for politicians and legislative ="trms">measures alone) that particular ="trms">narratives about the ="trms">past are kept alive and help to structure understandings of the ="trms">present
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strolling='lgc'>: walking in the city ='lgc'>='lgc'>--> sense of belonging to the city
walking in 19th century (starting with England) ='lgc'>='lgc'>--> something for the lower class
='lgc'>--later='lgc'>='lgc'>--> walking became a middle class pursuit (something you do in your garden ='lgc'>='lgc'>==> parks for walking)
city walking ='lgc'>='lgc'>--> claiming step by step parts of the city ='lgc'>='lgc'>--> practice of belonging ='lgc'>[='lgc'>~ sense of place (in ="trms">history='lgc'> = nationalism) of certainty ='lgc'>+ comfort='lgc'>] ='lgc'>='lgc'>--> belonging is an individual imperative (something that is created by the individual on the ground) ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? a ="trms">category of ex="trms">="trms"nttrm="cluster,club">clusion='lgc'>]
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="trms"nttrm="danger,stranger">anger='lgc'>: an expression by which the observer perceives as if something ='strcls'>*happened to the person who is angry='strcls'>* (a passive experience, not something that the person did)
intuition='lgc'> = recognition
="lsts lst1">•="trms">memory is really bad at re="trms">membering ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
="lsts lst1">•="trms">memory is really good at re="trms">membering routes through space
="lsts lst1">•(humans are good at re="trms">membering) ="trms">agent-thinking ='lgc'>=/= abstract notions
="large lg18" stl="font-size:119%">
='strcls'>*="trms"nttrm="danger,stranger">anger ='lgc'>==reveals='lgc'>='lgc'>==> ="trms">world='strcls'>*
="trms"nttrm="danger,stranger">anger ='lgc'>='lgc'>==> makes you ungly ='lgc'>='lgc'>==> prompts action
='lgc'>[the strange connection of='lgc'>: action ='lgc'><='lgc'>='lgc'>--> ugliness='lgc'>]
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post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia='lgc'>: ="trms">relational expression of a heterogeneous set of desires that operate in an ="trms">intercultural ="trms">network
Imre
western European longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> Europe’s repressed imperial ="trms">history
two ="trms">different modes of re="trms">membering='lgc'>:
="lsts lst1">•="trms">history ='lgc'>='lgc'>--> official, public and professional modes (as="trms">sociated with com="trms">memoration and musealization)
="lsts lst1">•="trms">memory ='lgc'>='lgc'>--> unofficial, popular and private modes (frequently as="trms">sociated with nostalgia and ="trms">consumerism)
="trms">literary and cinematic texts that foreground some form of preoccupation with the ="trms">past
="prgrph">-television (amnesiac qualities) has been accused of undermining ="trms">memory and perpetuating a sense of ephemerality and transience ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*television is also a powerful mnemonic tool='strcls'>*
='strcls'>***television is both amnesiac ='and'>& mnemonic='strcls'>*** ='lgc'>='lgc'>--> tv's propensity to resonate in ="trms">different temporalities at once
="large lg10" stl="font-size:118%">
television='lgc'>: a vehicle for the transformation of and a source of information about the quotidian ='lgc'>~ primary generator of collective ="trms">memory ='lgc'>[='lgc'><='lgc'>-- this is now ="trms">social media, In="trms">stagram TikTok='lgc'>]
="trms">historical drama
pseudo documentary
period drama series
='lgc'>='lgc'>--> providing the viewers with a “useable ="trms">past” that is always related to and relevant to the concerns of the ="trms">present
in the post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list region, the ="trms">past has especially sensitive nerve endings in the ="trms">present
national regimes ='and'>& individual citizens alike have tried to revive usable paradigms of identity from ="trms">past periods (to clear away or at least cover up the ="trms">historical debris left behind)
television as a massive archaeological site
poly="trms">morphic, undefinable identity with tentacles in several fields that makes television (and popular ="trms">internet media) so confusing
(to understand who has stakes) in keeping ="trms">history and ="trms">memory practices separate and in minimizing the role of television and other popular media
(="trms">internet popular media) television's messy status as a medium
="trms">communist parties ='lgc'>='lgc'>--> mould television to standardize citizens's everyday domestic life rhythms
="lsts lst1">•cheerleading docu="trms">fictions
="lsts lst1">•educational quiz shows
="lsts lst1">•uplifting entertainment such as theatrical broadcasts of Russian and European classics
="lsts lst1">•doctored news
="lsts lst1">•limited advertising
="lsts lst1">•domestically produced dramatic series focused firmly on the romanticized ="trms">historical ="trms">past
='lgc'>{projective ideals ='lgc'>=/= actual experiential realities of ="trms">socialism='lgc'>}='lgc'>='lgc'>==> layer of ironic distance between ='lgc'>[media (television) and its viewers='lgc'>]
(1990s following the Soviet empire's dis="trms">integration ='lgc'>='lgc'>-->) ironic overidentification ='lgc'>='lgc'>==> nostalgia
='lgc'>--Imre='lgc'>='lgc'>--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of ="trms">socialism ='lgc'>[temporally and clearly demarcates backward-looking post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list populations from forward-looking (Western) observers='lgc'>]
='lgc'>-='lgc'>-='lgc'>='lgc'>--> takes into account television's (and ="trms">internet ="trms">social media) relevance to collective ="trms">memory
post-X nostalgia='lgc'>: a near-="trms">visceral yearning for the false sense of safety derived from the ="trms">memory of X (fetishistically attached to public personas or ="trms">consumer products of the ="trms">past)
nostalgia='lgc'>: an ="trms">interpretive framework ='lgc'>}='lgc'><='lgc'>-- ='strcls'>**sense of intimate ="trms">sociality disrupted by the collapse of a centralized ="trms">system of governance and the influx of globalization='strcls'>**
nostalgia is a discourse (that is not ="trms">specific to Eastern Europe) populations disappointed with and un="trms">="trms">equipped to deal with the advent of ="trms">market democracy
there are more than one way of (content of) longing
television='lgc'>: a medium whose chief mode of operation is in reruns, recombinations, circulating formats and generic adaptations that constantly ="trms">interweave national, regional and global scales ='lgc'>='lgc'>~= digital ="trms">social media
(Imre > Boyer) to trace nostalgia back to the intellectual o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of European cultural nationalisms
...diverse and contradictory sentiments that make us see European cultures conjoined in ="trms">mutual ="trms">relationships of dependence, rather than separation
(Imre ='lgc'>='lgc'>-->) ='strcls'>*nostalgia as something by de="trms">finition national at its core='strcls'>*
nostalgia ='lgc'>--foreground='lgc'>='lgc'>--> coexistence of ="trms">different temporalities in the ="trms">present
post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia in Romania is similar in structure to late ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia of the 1980s in Hungary
manage feelings of dislocation ='lgc'>='lgc'>==> longing for national homes
='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> preference for ="trms">literature and high art as expressions of what has been identified as cultural nationalism (“national tradition='lgc'> = tradition invested in high art”) ='lgc'>+ perceived illegitimacy of popular cultural production and ="trms">consumption (concealed by the allegedly rebellious “dissident” status of intellectuals) ='lgc'>==organize='lgc'>='lgc'>==> the contents of collective ="trms">memory
Imre ='lgc'>='lgc'>--> racialized underpinnings of allegedly “pure” ="trms">aesthetic judgments
inherently nostalgic and pre-="trms">modern post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list population ='lgc'><='lgc'>='lgc'>==> Western Europe as the epicentre of progressive ="trms">scientific ="trms">modernity
television's capacity for personalization and ="trms">narrativization
='strcls'>*demi="trms">world of popular culture='strcls'>*
television’s dominant ="trms">position within the domestic environment and its special appeal to an emotionally available female or feminine ="trms">consumer ='lgc'>='lgc'>--> television='lgc'>: the mass medium of the ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list period ='lgc'>--pose='lgc'>='lgc'>--> the d="trms"nttrm="danger,stranger">anger of a passive mindless ="trms">consumption of ="trms">formulaic ="trms">narratives (a d="trms"nttrm="danger,stranger">anger that has been ascribed to women’s inferior psycho="trms">social needs and tastes ='lgc'>=/= cerebral ="trms">modernist masculinity of art) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Baxstrom's realizing the witch
Western European cultural nationalisms
='thdf'>the notion of nostalgic and pre="trms">modern post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list population ='lgc'>='lgc'>==> Western Europe as the epicentre of progressive ="trms">scientific ="trms">modernity
West’s fanning of East European nostalgia ='lgc'>='lgc'>--> a post-imperial ="trms">symptom='lgc'> = (expression of a growing Western European awareness that) ="trms">modernity is p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurinodal rather than centred in European metropolitan headquarters
(postimperial European dimension of) ='strcls'>*cultural nationalism ='lgc'><='lgc'>~÷='lgc'>+='lgc'>-> nostalgia='strcls'>*
...utopian national rebirth scenarios for a united Germany ='lgc'>='lgc'>--> (promoted by intellectual artists) the bad idea that suppression of German nationalism ='lgc'>==open='lgc'>='lgc'>==> influx of American audio-visual culture (that muat be resisted in order to preserve and nourish German culture in its purest ="trms">literary manifestation)
= logocentric return to the ethos of German Romanticism ='lgc'>[Kulturnation ='lgc'>='lgc'>--> certain cultural identity ='lgc'>='lgc'>--> cliche-ridden elitist racist implications='lgc'>] ='lgc'>+ new nationalism ='lgc'>=/= results of Western ="trms">integration over the last forty years
aspirational ="trms">narrative (of nation...)
postimperial power dynamic='lgc'>:
="lsts lst1">•western rese="trms"nttrm="search">archer ='lgc'>='lgc'>--> has the political capital to afford studying popular media
="lsts lst1">•eastern rese="trms"nttrm="search">archer ='lgc'>='lgc'>--> has to faithfully fulfill the role to re="trms">present their national culture (elite achievement)
="large lg14" stl="font-size:113%">
(Bourdon >Imre) the most obvious European commonality ='lgc'>='lgc'>--> ='strcls'>**a focus on high culture='strcls'>**
national ="trms">specificities of ="trms">memory ="trms">systems developed around television
nostalgia machine
="lsts lst1">•Putin ='lgc'>='lgc'>--> TV programming to a ="trms">literary Soviet ="trms">heritage
="lsts lst1">•Hungarian FIDESZ ='lgc'>='lgc'>--> ="trms">children’s channel of ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">children’s programmes
="lsts lst1">•showcase oeuvre of popular performers from the ="trms">past
="lsts lst1">•rerunning vintage highbrow content='lgc'>: old films, television series and documentaries
="lsts lst1">•popular music's capacity to call up depoliticized ="trms">affective ="trms">memories
="lsts lst1">•commercials (='lgc'>--t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigger='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia)
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> depoliticized reminiscences ='lgc'>='lgc'>==> an image of (="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list) ="trms">sociality as a ="trms">natural connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors
FIDESZ='lgc'> = alarming racism ='lgc'>+ anti-Semitism ='lgc'>+ drastic neoliberal economic restructuring ='lgc'>='lgc'>--> television='lgc'> = ="trms">interfaces of official state nationalism ='lgc'>+ commercial purposes of a nostalgia industry
(ghost of ="trms">dictators in) humorous commercial context='lgc'>:
="lsts lst1">•Tito in post-Yugoslav republic commercials (as anti-capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and anti-commercia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list hero)
="lsts lst1">•Ceausescu in commercials in Romania (old footage of him walking his dog in car tires ads)
="lsts lst1">•
='lgc'>}='lgc'>--Imre='lgc'>='lgc'>--> (blending) ='strcls'>*top-down ="trms">history lessons='strcls'>* ='lgc'>+ the work of ='strcls'>*popular ="trms">memory='strcls'>* ='lgc'>='lgc'>==> punctuate contemporary continuities with the ="trms">communist regime that are taboo in official ="trms">narratives but prevalent in popular perceptions of ="trms">history
(='lgc'>==Georgescu='lgc'>='lgc'>==> counter-="trms">memory ='lgc'><='lgc'>-- does it assist coming to terms with the ="trms">past, processing the paralyzing ="trms">past and the humiliating ="trms">present of globalization coupled with reactionary state control)
="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list advertising (='lgc'>='lgc'>--> promoted products and services that had not competition in the absence of a real ="trms">market) ='lgc'>==now='lgc'>='lgc'>==> a sense of awkwardness (absurdity of an era) ='lgc'>='lgc'>--> an oxymoron ='lgc'>='lgc'>==> (the ads’) appeal ='lgc'>==guarantee='lgc'>='lgc'>==> the authenticity of re="trms">membering ='lgc'>+ ="trms">mutual recognition (among ="trms">members of the nostalgic ="trms">community) ='lgc'>-='lgc'>-='lgc'>='lgc'>--> ='strcls'>*longing for a bond ="trms">specific to an elusive era='strcls'>*
(for late ="trms">socialism ='lgc'>--Imre='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]nostalgia='lgc'>: a popular and essential compensatory ="trms">gesture to make up for the loss of a contradictory temporality
='lgc'>+
a mode of continuity with an era that was al="trms"nttrm="already,spread">ready nostalgic for the unrealized transformative potential (of real ="trms">socialism)
(Yurchak's) ='strcls'>*frozen ="trms">present='strcls'>*='lgc'> = the time of nostalgia
='lgc'>}='lgc'><='lgc'>== late ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list culture itself lived in a nostalgic mode, at a certain ironic, knowing distance from what it was ="trms">supposed to be ="trms">according to the ="trms">memories of the heroic 40s-50s and the remnants of ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list propaganda ='lgc'>='lgc'>--> ='strcls'>*a familiar ironic mode of experiencing ="trms">history vicariously='strcls'>* (in a way that is experienced in the ="trms">imagination through the actions of another person)
(looking at televisual nostalgia ='lgc'>='lgc'>-->) late ="trms">socialism ='lgc'>='lgc'>==> an ="trms">affect ='and'>& ="trms">epistemology that can only access the “authentic” through contra="trms">diction ambivalence self-reflective irony
='lgc'><='lgc'>--Holdsworth='lgc'>-- expression of ="trms">present ="trms">anxieties about ="trms">history and ="trms">memory in general
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___='lgc'>[notes ="nms">Tehran 2023='lgc'>]___
="trms">semiotics='lgc'>: study of the differnce between “what you say ='lgc'>='lgc'>~/= what they understand”
(my fundamentals='lgc'>:)
='strcls'>*sharing ='lgc'>=/= ="trms">communicating='strcls'>*
آشپز دیو سپید
it is said that the White Div had a cook ='lgc'>='lgc'>--> exploring the ="trms">cosmology of Div (in Shahnameh) with food, hunting for eating, ="trms">bestiary, cooking ="trms">technology, taste
(inspired by anime JYfdfDU9JUY)
='at'>#short ="trms">story='lgc'>: narrartor describes the ="trms">story after the defeat of the White Div (Div-e Sefid) by Rostam. “rather than worring about the kingsmen X, he was more ="trms">interested in what is for dinner...”. there is another being. a baby ="nms">hayula (non-formity)... what other beings Div hunts for meat='qstn'>? (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">bestiary) “he would think about the next hunt X and get ex="trms">cited about the kabab of X...” “immediately asked for more”
dungeons and dragons ='lgc'>='lgc'>--> a non-cartographic space, there are no maps and one only learns by dying many times
dungeon has nothing to do with the medieval prison, it is a deterritorialized habitat, defined precisely by not having a map (or guide) ='lgc'>='lgc'>--> are we in a dungeon='qstn'>?
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journalism='lgc'>: professional discursive pursuit (of truth, of propaganda, etc.)
='lgc'>=/= journalism='lgc'>: proximity to the event ='lgc'>+ the risks that that entails
(Ghazzi's notion of) ='strcls'>*="trms">affective proximity='strcls'>* ='lgc'>: (a mode of consideration, a way) to make sense of local media practitioners’ reporting and witnessing of suffering in their country
='lgc'>='lgc'>--> a media practitioner ='lgc'>=/= the event they are re="trms">presenting and participating in
="trms">affective proximity ='lgc'>: what locals navigate to reconcile their emotional and ="trms">embodied entanglement within events in their country ='lgc'>=/= discursive
='strcls'>*emotional labour='strcls'>* of media practices of local reporters and witnesses
what the word “revolution” mediates (in Syria, ="nms">Iran, etc.) ='lgc'>[='lgc'>~/='qstn'>?= civil war='lgc'>]
="lstsrd">1. an indication of commitment to a desired goal
="lstsrd">2. an identity marker based on a ="trms">past-oriented lament over what was sought but not achieved
study of ="trms">affect and emotion in global news ='lgc'>--(contextualized within)='lgc'>='lgc'>--> unequal power ="trms">relations (='lgc'>='lgc'>==> journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic roles ='and'>& modes ofre="trms">presentaiton)
user-generated-content
political economy of global war reporting
living with violence
journalism ='lgc'><='lgc'>--='qstn'>?='lgc'>-='lgc'>='lgc'>--> ="trms">affect
="trms">affective proximity
='lgc'>==shape='lgc'>='lgc'>==> the boundaries of journ0alism and activism
='lgc'>='lgc'>--> captures the feeling of being close to violence='lgc'>:
="lsts lst1">•fear for one's life and that of others
="lsts lst1">•having to deal emotionally logistically with deaths of ="trms">loved ones (escape, exile) ='lgc'>[='lgc'>='lgc'>--> ='thdf'>that is why we need an ='strcls'>*="trms">anthropology of the exile='strcls'>*='lgc'>]
='lgc'>}='lgc'>='lgc'>--> living-in-violence ='lgc'>=/= encounter, exposure
(Ghazzi is too fast in favoring “="trms">affective proximity ='lgc'>=/= western rationalism”, as an ="nms">iranian I am more exposed to an ='strcls'>*="trms">affective jurnalism='strcls'>* ='lgc'>[='lgc'>='lgc'>~= activism='lgc'>: politically motivated and highly emotive role='lgc'>] ='lgc'>=/= journalism as a ="trms">modernist and rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list institution)
“activism ='lgc'>='lgc'>~= jurnalism” ='lgc'>='lgc'>='lgc'>~=> they need to='lgc'>:
="lstsrd">1. project authenticity and emotion ="trms">onto news ="trms">narratives
="lstsrd">2. act as objective witnesses able to produce truthful accounts
(more and more i feel the ="nms">iranians need for ‘activism ='lgc'>=/= jurnalism’ ='lgc'>='lgc'>--> what one wants to happen ='lgc'>=/= understanding what is happening)='lgc'>='lgc'>--> ="trms">epistemology ='lgc'>[the ="trms">question of how one makes sense of one's practices ='lgc'>='lgc'>--> in the case of Syria (also ="nms">Iran)='lgc'>: ='strcls'>*="trms">affective proximity to violence='strcls'>* ='lgc'>='lgc'>==> sense='lgc'>]
...negotiating the distance of mediation when viewers and producers in the Global North are witnessing the suffering of others
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(in ="nms">Iran) activism ='lgc'>+ art='lgc'> = the human body as tool, medium, ="trms">symbol, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: circulation ='lgc'>+ stickiness of emotion (="trms">onto and between bodies, texts, objects, experiences) (="ppl">Ahmed)
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journalism='lgc'> = re="trms">present ='lgc'>+ ="trms">narrate
(the ‘trick’ of) relying on the ='strcls'>*outsourcing of emotional labour='strcls'>* to non-journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists (by='lgc'>:)
="lsts lst1">•having them express their emotions
="lsts lst1">•having the journa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list describe them
(Ghazzi conceptualising the emotional field in journalism ='lgc'>='lgc'>-->) ='strcls'>***unequal power ="trms">relations ='lgc'>='lgc'>==> emotioal labor='strcls'>***
proximity (='lgc'>='lgc'>--> what i heard so much when i went back to ="nms">iran='lgc'>: to ke inja insti nemiduni تو که اینجا نیستی نمیدونی)
='strcls'>*="trms">aesthetic of authenticity='strcls'>* in news reports (='lgc'><='lgc'>-- mobile phones)
political economy of foreign reporting
politics of hope (with an ambition to inspire all Syrians to rebel)
...emotional attachment to political goals
='strcls'>*revolution='lgc'>: the event that changes people's lives and in ="trms">relation to which they locate themselves politically
="lsts lst1">•conflict in Syria began as an uprising, it ended up an ="trms">international war, which in 2020 appears to have mostly con="trms"nttrm="cluster,club">cluded in the favour of the regime ='lgc'>=/= revolution
="lsts lst1">•the word “revolution” means something else to activists in Syria (how the meanings projected on the term changed in ="trms">accordance to circumstances)
="lsts lst2">◦(most of the time, artists and activists) ='strcls'>****use a word to galvanise their emotions and bodies='strcls'>**** and inspired them to take actions they would not have ="trms">imagined to pursue ='lgc'>[use of words ='lgc'>='lgc'>--> what people hope ='lgc'>=/= descriptive='lgc'>]
="lsts lst2">◦word (for example “revolution”)='lgc'>: a marker of an ='strcls'>*inward-looking description='strcls'>* of belonging to a broad political ="trms">community defined by op="trms">position
="lsts lst1">•“the revolution” ='lgc'>='lgc'>--> ="trms">affectively ="trms">consumed the pursuit of truth
="lsts lst1">•an identity-marker (based on a political orientation) ='lgc'>='lgc'>--> an inward-looking signifier to mark who one is ='lgc'>+ what political ="trms">community they belong to ='lgc'>[='lgc'>='lgc'>--> a politics of what one had wanted ='lgc'>=/= describe what one observes='lgc'>]
="lsts lst1">•(revolution='lgc'>:) personified and humanised as a well-meaning political ="trms">agent (that sometimes strays from its goals by committing errors)
="lsts lst1">•motivating people to get involved in activism
="lsts lst1">•
(Said's Orientalism ='lgc'>='lgc'>-->) subaltern others (are typically considered) living within a constant state of violence ='lgc'><='lgc'>-- much older Western regime of re="trms">presentation perceived them as culturally close to violence
(Ghazzi > ="ppl">Badiou >) some events are felt as ="trms">historic as they galvanise the energies of political actors who ="trms">imagine themselves as ‘mounting the ="trms">stage of ="trms">history’ ='lgc'>--Koselleck='lgc'>='lgc'>--> acts of information dissemination are engulfed by the event and are aimed at bridging the temporal distance between the desired and experienced ='lgc'>='lgc'>==> “journalism ='lgc'>='lgc'>~= activism”
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collective ="trms">memory ='lgc'>='lgc'>--> ="trms">historical victimhood ='lgc'>='lgc'>--> consolidating power
(="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">history ='lgc'>='lgc'>-->) a view of ="trms">history as a series of junctures where good fought evil ='lgc'>==Ghazzi='lgc'>='lgc'>==> ="trms">historical victimhood
global rise of popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list politics ='lgc'>='lgc'>==> ="trms">tropes of self-victimisation
="lsts lst1">•revolutionary
="lsts lst1">•resistance
="lsts lst1">•nationalism
="lsts lst1">•populism
="lsts lst1">•neo-fascism
='lgc'>}='lgc'>='lgc'>--> operationalize victimhood (by whom / against whom)
one is wronged, targeted, injured (by the elite, the media, external enemies)
="lsts lst1">•self='lgc'> = true underdog ='lgc'>='lgc'>--> victim
="lsts lst1">•opponents='lgc'> = inauthentic adversary ='lgc'>='lgc'>--> oppressor
= homogeneous ='lgc'>+ antagonistic
='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> chain of equivalence='lgc'>: (from) corruptions ='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins ='lgc'>--to='lgc'>='lgc'>--> traitors ='lgc'>=/= patriots ='lgc'>--to='lgc'>='lgc'>--> intruders ='lgc'>=/= natives ='lgc'>--to='lgc'>='lgc'>--> faithless ='lgc'>=/= faithful ='lgc'>--to='lgc'>='lgc'>--> ='strcls'>*sub="trms">mission ='lgc'>=/= heroism='strcls'>* and ...
='lgc'>}= ='strcls'>*populism='strcls'>* (political dialectic)
(="trms">storytelling)
="lsts lst1">•the ="trms">question of ='strcls'>*what='strcls'>* a ="trms">society re="trms">members ='lgc'>='lgc'>-->='lgc'>{highly ="trms">formulaic plot structures ='lgc'>--for='lgc'>='lgc'>--> ="trms">narrating the ="trms">past='lgc'>}
="lsts lst1">•the ="trms">question of ='strcls'>*how='strcls'>* a ="trms">society re="trms">members ='lgc'>='lgc'>-->='lgc'>{powerful actors push for particular kinds of ="trms">story forms that shape the ways they tell all ="trms">stories='lgc'>}
zigzag structures of a rise and fall and/or fall and rise of the nation
='lgc'>='lgc'>--> future dramatically takes one of two routes='lgc'>: (in the direction of) either a golden age or the dark ages
='lgc'>}='lgc'>--Ghazzi='lgc'>='lgc'>--> forked ="trms">historical consciousness ='lgc'>: (an understanding ='and'>& speaking of) “="trms">history='lgc'> = a series of junctures scattered across time”
(the problem is) ='strcls'>***="trms">historical consciousness='strcls'>*** ='lgc'>='lgc'>--> orientational
“bestows upon actuality a temporal direction, an orientation that can guide action intentionally by the ="trms">agency of ="trms">historical ="trms">memory” (Rüsen)
="lstsrd">1. make ="trms">specific references to ="trms">historic events (compare them to the ="trms">present ='lgc'>[='lgc'>==guide='lgc'>='lgc'>==> political action='lgc'>])
="lstsrd">2. ='strcls'>*making references to “="trms">history” at large='strcls'>*
='lgc'>[='strcls'>*='lgc'>]zigzag ="trms">memory structure='lgc'>: deploy mnemonic spins to reframe ="trms">historic events
="lsts lst1">•establish equivalent between the ="trms">present and the ="trms">past ='lgc'>[='lgc'>--!='lgc'>='lgc'>--> (fundamentally despotic='qstn'>?) ="trms">technique that i also use in ="trms">lecture performances='lgc'>]
="trms">authoritarian populism
(="ppl">Hegelian) ='lgc'>[='strcls'>*='lgc'>]action='lgc'>: pursue one aspect of ="trms">history ='lgc'>+ breaking away from away from another
="lstsrd">1. (="trms">modern) revolutionary='lgc'>: telling a new ="trms">story, (='lgc'>--popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>='lgc'>--> focus on) ='strcls'>*ex="trms">="trms"nttrm="cluster,club">clusionary politics='strcls'>*, once the leader is in power the objective is to prolong ='thdf'>the idea of ="trms">historic juncture ='lgc'>--justify='lgc'>='lgc'>--> continued ex="trms">="trms"nttrm="cluster,club">clusion
popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> (invocation of)
="lsts lst1">•people='lgc'> = empty signifier
="lsts lst1">•leader='lgc'> = ="trms">embodiment of people's ="trms">agency
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='strcls'>***="trms">rhetoric of resentment='strcls'>*** ='lgc'>='lgc'>--> victimhood
='lgc'>[='strcls'>*='lgc'>]resentment='lgc'>: an emotional-moral framework ='lgc'>--aim='lgc'>='lgc'>--> continuously regenerate the felt intensities ='lgc'>--under="trms">write='lgc'>='lgc'>--> ="trms">demands for revenge ='lgc'>+ lamentations (of victimhood)
='strcls'>***nationalism ='lgc'>='lgc'>==> populism='strcls'>***
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(many countries) national identity (& militancy) is ="trms">intertwined with='lgc'>:
="lsts lst1">•="trms">narrative of self-victimization ='lgc'>--
="lsts lst1">•invocation of trauma
victorious victimhood ='lgc'>==fuels='lgc'>='lgc'>==> aggressive militancy
for example ='lgc'>='lgc'>--> Israel='lgc'>: nothing counts as evidence as one's own empowerment, one is always under threat, if Israel cannot maintain the omnipotent ="trms">position that its victory offered (1967) it would be under existential threat
anticolonial nationalism (or postcolonial populism)
="lsts lst1">•="trms">past injury (“We have been oppressed” ='lgc'>='lgc'>==> “re-empower ourselves again”)
="lsts lst1">•decades after independence ='lgc'>--still='lgc'>='lgc'>--> fixated on the anticolonial moment ='lgc'>='lgc'>==> perpetuate a sense of victimhood ='lgc'>}='lgc'>='lgc'>--> to mask ="trms">authoritarianism
victimhood
="lsts lst1">•Hindu nationalism ='lgc'>='lgc'>--> re="trms">formulated ="trms">history from a focus on colonialism and postcolonial nation-building into a ="trms">narrative of victimhood that blames ="trms">historic Muslim invasions for the decline of Hindu civilisation and nationhood
="lsts lst1">•China ='lgc'>='lgc'>--> re="trms">formulated its school ="trms">history text="trms">books to stress victimhood and humiliation through ='thdf'>the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
="lsts lst1">•United States ='lgc'>='lgc'>--> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>***logic of empowerment='strcls'>*** (='lgc'>--permeate='lgc'>='lgc'>--> economies of visibility)
='strcls'>***="trms">memory ="trms">narrative='strcls'>***
="nms">iran ='lgc'>='lgc'>--> shohada شهدا martyrs of ="nms">iran-iraq war ='lgc'>='lgc'>--> after the war became the picture of collective victimhood (“heroes='lgc'> = us”)
Erdogan's speech
“we have been tested by fire” (='lgc'>--='qstn'>?='lgc'>='lgc'>--> Siavash's fire trial is popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='qstn'>?)
='lgc'>='lgc'>~= “we have been tested by enemy”
='lgc'>='lgc'>~= “evil forces”
(from) populism ='lgc'>--to='lgc'>='lgc'>--> neofascism
(from) generic ="trms">rhetoric of an unidentified enemy ='lgc'>--to='lgc'>='lgc'>--> ="trms">articulation of an identifiable foe (who is met with political violence)
="trms">authoritarian state ="trms">apparatus ='lgc'>[= political ="trms">system ='lgc'>+ culture ='lgc'>+ institutions ='lgc'>+ ='qstn'>?='lgc'>] ='lgc'>--allow='lgc'>='lgc'>--> smoother way of operationalisation of ="trms">narratives (about the d="trms"nttrm="danger,stranger">angers of adversaries)
="prgrph">-exactly what kind of state ="trms">apparatus we have in ="nms">iran='qstn'>?
="trms">historical victimhood ='lgc'>='lgc'>--> resurgent popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse
="lsts lst1">•people have been enduring victimhood for too long
="lsts lst1">•fateful junctures throughout ="trms">history
="lsts lst1">•authentic great path
="lsts lst1">•urgency of message
="lsts lst1">•
animating ="trms">rhetoric with self-victimhood ='lgc'>==produce='lgc'>='lgc'>==> divisions (men ='lgc'>=/= women, us ='lgc'>=/= enemy, etc.)
ex="trms">="trms"nttrm="cluster,club">clusionary politics ='lgc'><='lgc'>-- homogeneous ="trms">community (='lgc'>=/= alien intrusion, outside forces, immigrants, minorities, etc.)
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Kundera
is humor ="trms">modern='qstn'>?
='strcls'>*humor is not ancient='strcls'>* (='qstn'>?!)
“whatever humor touches it ambiguites”
humor='lgc'> = ambiguitor
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globalization ='lgc'>=/= cold war
globalization ='lgc'>=/= enlightenment (“universal humanism ='lgc'>+ rationalized tech ='lgc'>='lgc'>==> freedom for all”)
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cold war='lgc'> = a meaningfull ="trms">relation between ideology ='and'>& power ='lgc'>[='lgc'>==give='lgc'>='lgc'>==> orientation ='lgc'>+ identity ='lgc'>='lgc'>--> normative approach to global ="trms">phenomena='lgc'>]
geopolitc ='lgc'>+ ideologic borders
='lgc'>=/=
globalization ='lgc'>='lgc'>--> completly ="trms">different political behaivor (de="trms">finitions of national goals, friend and enemy, etc.) ='lgc'>='lgc'>--> p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list democracy (="trms">differences ='lgc'>+ contrasts) ='lgc'>=/= ="trms">social democracy (erasing ="trms">differences)
globalization='lgc'> = attitude حالت ='lgc'>=/= meaning
='lgc'>[cold war='lgc'>: “="trms">world ='lgc'>='lgc'>~= (a ="trms">sort of) problem” ='lgc'>='lgc'>--> behaviors had='lgc'>] meaning ='lgc'>='lgc'>==> (base for) power
cold war='lgc'>: war ='lgc'>='lgc'>==> identities
globalization='lgc'>: conflits ='lgc'>='lgc'>=/=> identities
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two points
="lsts lst1">•artistic research='lgc'>: a form of art that uses knowl="trms"nttrm="knowledge,Knowledge">edge as its main medium
="lsts lst1">•artistic research has no ="trms">relation to the unknown (='lgc'>=/= an idea of research im in which one faces something unknown or new therefore needs to research)
="lsts lst1">•='mywrk'>my work (in general) has been about the critique of engineering (the talent of engineering)
="brkr">
the fossil of fire goes back before the ="trms">wild-life
the ="trms">history of fire related to the ="trms">history of forest
In the 1950s, government officials in Sierra Juarez of Oaxaca='lgc'>--in southern Mexico='lgc'>--blamed forest destruction upon the local indigenous ="trms">communities. Fire, as a ="trms">symbol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. ='lgc'>[...='lgc'>] Fire suppression frequently has been part of state policies of ="trms">social control. ='lgc'>[...='lgc'>] The vision of fire as destructive, part of the state ="trms">narrative ='lgc'>[...='lgc'>] How has the ="trms">memory of the traditional use of fire by indigenous ="trms">communities been suppressed='qstn'>? ='lgc'>[...='lgc'>]State political myth has obscured ="trms">community ="trms">memories of fire as a force in the forest, and as a tool for human use. ='lgc'>[...='lgc'>] Why the indigenous ="trms">communities of the Sierra Juarez no longer talk about the long-term ="trms">history of their forests. Clearly, the ="trms">communities ="trms">internalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideas='lgc'>[...='lgc'>] ) ='lgc'>[...='lgc'>] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the Sierra juarez, forest fires provide this op="trms">position. ='lgc'>[...='lgc'>] It is exactly this resistance of the ="trms">natural ="trms">world to discursive domination that is one of the themes of this article. ='lgc'>[1='lgc'>]
='lgc'>[1='lgc'>]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY='lgc'>: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
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Jinn older and Man
="trms">ecology of the Jinn
(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...
bringing together of two homogeneous blocks of ="trms">material in a given, al="trms"nttrm="already,spread">ready-inhabited space
as if we knew what space and time mean
“the desert bighorn is an ="trms">animal shaped by ice. ='lgc'>[...='lgc'>] the design of ="trms">wild sheep is very much an expression of arctic cold.” (="ppl">Meloy)
(what the design of fire is as expression of='qstn'>? what shaped fire='qstn'>? ice='qstn'>?)
(we are shaped also by fire)
how you go from lizard to ="trms">bird='qstn'>?
it must have been through the behavior of lizard that ‘="trms">birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
="trms">story of fire, ="trms">story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of ="trms">wildfire.
="large lg10" stl="font-size:100%">
Fire also became more abundant when grasses radiated and became the dominant component of many eco="trms">systems, around 6 to 7 million years ago;
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electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
="large lg22" stl="font-size:119%">
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how to ="trms">write cold with fire='qstn'>? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their ex="trms">cited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating from thousands of nowheres. inferno's insurance is about aggression of hot.
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A) Accident, Action, Adrenaline, Aggressive, Aid, Air="trms">craft, Alarm, ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, B="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, ="trms">Consume, ="trms">Consumption, 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, Fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, F="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, ="trms">Interfere, Investigation
J) Judgment, Juris="trms">diction
K) Kindle, Knowl="trms"nttrm="knowledge,Knowledge">edge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, ="trms">Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, O="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, ="trms">Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler ="trms">system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, ="trms">Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, ="trms">Wilderness, 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 ='lgc'>[Zoroastrians='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 ="frds scrmbld"nttrm="Christianson">Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and ="trms">matter
and we shall mention the attributes of fire and its properties='lgc'>:
Know! That fire has taken the whole ="trms">world 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='qstn'>?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,='lgc'>[1='lgc'>] fire will appear or hit stone to ="trms"nttrm="metaph,metamorph,metabol,metal">metal
='lgc'>[1='lgc'>] ="trms">According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. ='lgc'>='lgc'>--> Hushang and the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of fire
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we are too abstract, we are thinking yes there are things out there ="trms">wild 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 re="trms">presentations to each other. fire ="trms">embodies a vast place in our ="trms">material and industrial and ="trms">semiotic ="trms">world but itself is not a creature of evolution. it knows nothing of ="trms">symbiogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. 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 pressing to your ear, asking thousands of ="trms">questions, exploring with ="trms">imagination. stone is not a ="trms">social creature, maybe that's why we ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to them. fires are ="trms">social beings, death sentences.
their ="trms">society and ="trms">ecology
reaching access to the ="trms">literacy of fire-work
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(...) ='lgc'>='lgc'>--> the black-box ='lgc'>='lgc'>--> ka'ba ='lgc'>='lgc'>--> an ="trms">intermediate mechanism to reach beyond the door-knob ='lgc'>='lgc'>--> dark medium of worship ='lgc'>='lgc'>--> the jinn ='lgc'>='lgc'>--> ="trms">ontology of the envelopment ='lgc'>='lgc'>--> an ="trms">interiority that is exterior ='lgc'>='lgc'>--> talking-fire ='lgc'>='lgc'>--> mediums of the beyond ='lgc'>='lgc'>--> put your ‘thing’ in the fire ='lgc'>='lgc'>--> going through the fire ='lgc'>='lgc'>--> test some fossils ='lgc'>='lgc'>--> ice age ='lgc'>='lgc'>--> ="trms">databases that survive ='lgc'>='lgc'>--> promises of futurity ='lgc'>='lgc'>--> tech ='lgc'>='lgc'>--> black-box is always about the-envelope and the-beyond ='lgc'>='lgc'>--> going back to the cave ='lgc'>='lgc'>--> monotheism invented darkness (praying in the dark marked singulaity of worship as the begining of subjectivity) ='lgc'>='lgc'>--> there is a sudden big shift from telling-stone to talking-fire (introducing the ="trms">spectacularization of truth-event, where risky ="trms">aesthetic of fire ="trms">coded as masculine is traded for a ="trms">mutuality of slower ="trms">wilderness a more feminine ="trms">trope. the telling-stone proposes a totally ="trms">different ="trms">ecological model than the survivorship ="trms">narratives en="trms">coded in the trial of the talking-fire. truth became untouchable visual ="trms">spectacle that can burn and annihilate charging off the haptic closeness of the stone to the ear. truth became the ="trms">matter of untouchable, visual. the angry truth god came with the fire both as tool of worship and punish (human taking lessens and used fire to discipline the forces of ="trms">nature) ='lgc'>='lgc'>--> the darkness that enveloped the worship, made the absence of light crucial for constructing ="trms">interiority ='lgc'>[note='lgc'>: before going to light-fire the worshipers must wash themselves in Vozu, in Namaz the worshpers wash themselvs before going to the darkness of prayers='lgc'>='lgc'>---is this water that we make vozu the same as ‘abe heyvan’='qstn'>? 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 ="trms">lover='qstn'>?)='lgc'>: (for the sake of) salvation ‘rastgari’ is about delivering ‘you’ (='lgc'>='lgc'>--> Ma'ad ='lgc'>='lgc'>--> masaleye “enteghal” ='lgc'>[be alame digar='lgc'>] ='lgc'>[dar tarikh falsafeye eslami ="nms">irani ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to footnote in Motakhabat 2nd volume page44='lgc'>]) ='lgc'>='lgc'>--> for ='strcls'>*="ppl">Rumi people is firewood, hizom, inflammables; fire is the ="trms">present tense, its light is about the future and its ashes about the ="trms">past='lgc'>: we like ash to perform our archiological ="trms"nttrm="already,spread">readings of old fires and we like its light becsuse it helps us to push through and constatly make-="trms">imagine-lighten the future, i this model the ="trms">present is untouchable.='lgc'>] ='lgc'>='lgc'>--> the beyond is beginning to loosen its ="trms">materiality ='lgc'>='lgc'>--> accumulation of synonyms (before ="trms">language) ='lgc'>='lgc'>--> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors given birth slowly ='lgc'>='lgc'>--> from the Pleisto="trms">cene to Ordovician ='lgc'>='lgc'>--> the accumulation of oxygen ='lgc'>='lgc'>--> fire was permitted to exist ='lgc'>='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, ="trms">literally. when he was born, one the oldest Zoroastrians fire temples suddenly extinguished for no apparent reason. the blessed dark. the box, fire, both are means to have access to the inaccessible. ='at'>#Muhammad inception/birth had to be connected to a super="trms">natural event.)
(talking) fire ='lgc'>='lgc'>--> speech
(telling) stone ='lgc'>='lgc'>--> ="trms">written
in the ="trms">history, the leg-less-stone and the lying-visage have been together. a study of apparition must in="trms"nttrm="cluster,club">clude the physical ="trms">material as well, not as counterparts, rather as its play-mate.
(fire suppressing) an older ="trms">ecology of reflection (namely the stone)
the telling stone is the same as spirit stone(='qstn'>?)='lgc'>='lgc'>---non-="trms">animal container (='at'>@Ka[...]