[...]bout='qstn'>? ='lgc'>='lgc'>==> philosopher (speak in the absence of ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>=/= theoreticians (speak face to face with the ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>=/= ="trms">scientists
="lsts lst1">•="ppl">Derrida's o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">positioning='lgc'>: to speak (starting) from ='lgc'>[='lgc'>~ a partir de='lgc'>] a real ='trgt hghlght 1'href='?q=animal'>animal and not about ='trgt hghlght 1'href='?q=animal'>animality ='lgc'>[being ='trgt hghlght 1'href='?q=animal'>animal='lgc'>] ='lgc'>: to speak in the ='trgt hghlght 1'href='?q=animal'>animal's ="trms">presence and not in its absence ='lgc'>='lgc'>--> this ='lgc'>[this way of talking about ='trgt hghlght 1'href='?q=animal'>animal is against his philosophical tradition='lgc'>] is not particularly o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal, it is part of the very game of philosophy='lgc'>: ='strcls'>*to fight with ="trms">ancestors and contemporaries ='lgc'>[='lgc'>='lgc'>~=='qstn'>? recalcitrance تمرد tamarod='lgc'>] about great and noble ideas='strcls'>* (to denounce inequality and violence)

maintaining distance is a characteristic of the ="trms">episteme of the French philosophical tradition

the topic of ='trgt hghlght 1'href='?q=animal'>animal in French tradition='lgc'>:
="lsts lst1">•the ='trgt hghlght 1'href='?q=animal'>animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) ='lgc'>[='lgc'>='lgc'>--> is that why i started to work and think about ='trgt hghlght 1'href='?q=animal'>animal ="trms">fables after i moved to germany='qstn'>? because i became identifiable as deprived other='qstn'>? and ="trms"nttrm="already,spread">reading about the naming and d="trms">enunciation of philosophical violence towards the ='trgt hghlght 1'href='?q=animal'>animal became a proxy for philosophical violence towards myself as a foreigner='qstn'>?='lgc'>]
="lsts lst1">•='trgt hghlght 1'href='?q=animal'>animal as ancient ="trms">ancestor (a search for ="trms">difference with appeal)
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**as a figure caught up in theoretical and abstract issues='strcls'>** (a philosophical ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>='lgc'>--> animots='lgc'>: paper ='trgt hghlght 1'href='?q=animal'>animals, abstract inexistent ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>=/= ="ppl">Derrida taking up the topic of the ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>='lgc'>==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the ='trgt hghlght 1'href='?q=animal'>animal
="lsts lst1">•="ppl">Derrida's rejection of philosophical game par excellence (the game that deals with re="trms">presentations, framework of re="trms">presentation)

="large lg2" stl="font-size:112%">

='heart'>♥ the parable of the twelfth camel
An old man, sensing his impending death, called to his side his three sons, to share with them the little he still owned. He said to them='lgc'>: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youn="trms">gest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed='lgc'>: how to divide their in="trms">heritance='qstn'>? A war over the division of goods seemed inevitable. With no apparent solution, the sons went to a neighbouring village to seek advice from an old sage. The old man thought awhile and then shook his head='lgc'>: I cannot resolve this problem. The only thing I can do for you is to give you my old camel. He is not very obedient and often does as he pleases. I don't know if you can use him but I think he may help you divide your in="trms">heritance. The sons brought the old camel back with them and divided up the in="trms">heritance='lgc'>: the first then received six camels, the second three and the youn="trms">gest two. This then left the camel of the old sage, which they could return to his owner.

        ,     ,
‘'’ ‘'’   ‘'’   ‘’

this parable reveals particular and essential dimension of all forms of in="trms">heritance='lgc'>:
="lsts lst1">•='lgc'>[="ppl">="ppl">Despret:='lgc'>] they place us in a ="trms">position of ="trms">obligation ='lgc'>='lgc'>--> to work out
="lsts lst1">•='lgc'>[="frds">Sina:='lgc'>] they had to go to the foreign to figure out their in="trms">heritance


the sons have to work out the ='strcls'>*="trms">position of ="trms">obligation='strcls'>*

='strcls'>*****in="trms">heritance (passed on as something that appears impossible) as such requires you to ='strcls'>*start from='strcls'>* ='lgc'>[='lgc'>=/= about, concerning, with='lgc'>] this in="trms">heritance
="lsts lst1">•“start from” implies precisely the fact of remaining ="trms">obligated to that ='strcls'>*from='strcls'>* which we speak, think, or act ='lgc'>[='lgc'>~ learn from ='and'>& create from events='lgc'>]
="lsts lst1">•“being ="trms">obligated” implies learning to do, speak, act, decide, not about these events, not concerning them, not facing or against them, but from them
='lgc'>='lgc'>==> you are bound ='lgc'>: ='strcls'>*you honor the terms of the problem='strcls'>* (such as it is posed along with its contra="trms">dictions ='lgc'>~ fubar)
='lgc'>='lgc'>==> (help you to) resist the common sense (or less common sense) solutions


='lgc'>[='strcls'>*='lgc'>]in="trms">heriting='lgc'>: an act that ="trms">demands thought and commitment, an act that calls for our transformation by the very gift of in="trms">heriting ='lgc'>='lgc'>--> ='mywrk'>my work on ="nms">ajayeb, you start from ="nms">ajayeb (better than “coughing”='qstn'>?)


Despert in ="trms"nttrm="already,spread">reading ="ppl">Derrida through ="ppl">="ppl">Haraway ='lgc'>='lgc'>--> studying the way in which ="trms">scientists were beginning to ="trms">respond to their ='trgt hghlght 1'href='?q=animal'>animals ='and'>& becoming attentive to the ='trgt hghlght 1'href='?q=animal'>animals’ ="trms">responses in trun

='lgc'>[="frds">Sina ='lgc'>+ ="ppl">="ppl">Despret ='lgc'>+ ="ppl">="ppl">Haraway='lgc'>] ='strcls'>***to in="trms">herit is an act that ="trms">demands a transformation on the part of the in="trms">heritor='strcls'>***

the importance of transforming that which is transmitted to us


thinking from ='trgt hghlght 1'href='?q=animal'>animals
(="ppl">="ppl">Despret working on) the meaning of ”(starting) from” ='lgc'>[a partir de='lgc'>]
="lsts lst1">•for philosophers='lgc'>: to depart from ='trgt hghlght 1'href='?q=animal'>animals, to leave them as quickly as possible and never to return ='lgc'>='lgc'>==> “='trgt hghlght 1'href='?q=animal'>animal='lgc'> = text ='and'>& pretext” ='lgc'>: its function is to provide a reason for going (partir) elsewhere ='lgc'>[='lgc'><='lgc'>-- i have done this='lgc'>]


getting involved ='lgc'>--to='lgc'>='lgc'>--> martyrdom


="trms">author-turned-ethologist ='lgc'>='lgc'>--> classic genres of ethological ="trms">literature

(a ="trms">matter of) ='strcls'>*performing through ="trms">narration the passing ="trms">obligation that is now mine='strcls'>*

(="ppl">="ppl">Latourian) ='strcls'>*amateur='lgc'>: a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the ="trms">world='strcls'>*

in ethology (and in ='trgt hghlght 1'href='?q=animal'>animal ="trms">sciences) monologues make terrible ="trms">narratives

='lgc'>[='at'>@="frds scrmbld">Femke, ='at'>@="frds scrmbld">Pierre, ='qstn'>?can we do without='lgc'>] the philosophical tradition of='lgc'>: ='strcls'>**searching for traces of ideological and political contamination='strcls'>** in the work of ="trms">scientific ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (or whatever other field) ='lgc'>='lgc'>--> you (often) find a perfect target for this ="trms">sort of critique
="lsts lst1">•(pay attention to) what makes a perfect target for your ="trms">sort of critique (='at'>@="frds scrmbld">Laura's Jane Fonda, etc.)

='lgc'>[="trms">zoological ="trms">bird:='lgc'>] ="trms">sociobiological ="trms">literature prepares you to accept a certain kind of fact about this ="trms">bird ='lgc'>=/= Zahavi's babblers however do (altruism ='and'>& cooperation) in a remarkably more inventive and diversified way and for entirely ="trms">different reasons that ="trms">sociobiological ="trms">birds

="trms">anthropocentrism (credit ="trms">birds with complex intentions, and ='lgc'>[why='qstn'>?='lgc'>] complex intentions always seem human)
to see ="trms">birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected ="trms">onto the ='trgt hghlght 1'href='?q=animal'>animals their own frameworks and experiences


="ppl">="ppl">Despret observing the ="trms">birds ='lgc'>+ their ethologist ='lgc'>='lgc'>--> the ="trms">birds made Zahavi ="trms">interesting

(="ppl">="ppl">Despret discovering that) any theory of re="trms">presentation was at once partial and totalizing, because it proposed to elucidate the complex work of ="trms">relations and encounters from the sole standpoint of the human

="large lg10" stl="font-size:104%"> (how ="ppl">="ppl">Despret became) ="trms">interested in actual practices (with ="ppl">="ppl">Stengers and ="ppl">="ppl">Latour), in the way they ="trms">articulated ="trms">questions and ="trms">responded to ="trms">questions

='strcls'>****="trms">stories that ="trms">scientists ='lgc'>[and Disney or Hollywood='lgc'>] develop about ='trgt hghlght 1'href='?q=animal'>animals are also our ="trms">stories='strcls'>**** ='lgc'>='lgc'>--> these ="trms">stories transform humans and their ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">sciences (of the contemporaneity) for which='lgc'>: ='strcls'>**production of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'> = production of a way of being='strcls'>** ='lgc'>='lgc'>==> (they do not reveal what ='trgt hghlght 1'href='?q=animal'>animals are, rather) they follow and accompany an act of becoming together ='lgc'>: ='strcls'>*an act of becoming with the ="trms">stories that we construct concerning them='strcls'>* (good or bad)
="lsts lst1">•="trms">birds will have been far more ="trms">interesting starting from the moment that Zahavi proposed to connect their ="trms">stories to others ='lgc'>[='lgc'>='lgc'>~-> how ="nms">Cinderella became ="trms">interesting for me when her ="trms">stories became connected to other ="trms">stories ='lgc'>=/= restructure her ="trms">story to make her fit my contemporary political correctness='lgc'>]
="lsts lst1">•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them ="trms">interesting ="trms">questions

='strcls'>**to ask ="trms">interesting ="trms">question='lgc'>: to create conditions in which sheep ='lgc'>[beings, your subject='lgc'>] are able to de="trms">monstrate an ="trms">interest in these ="trms">questions

='strcls'>**="trms">interesting research='lgc'>: looking at the conditions that allow beings to become ="trms">interesting


='lgc'>{ how ="trms">scientists made their ='trgt hghlght 1'href='?q=animal'>animals ="trms">agents='lgc'> = how ="trms">scientists created the conditions for certain ="trms">responses with respect to what was being asked of the ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>}='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how these changing ='trgt hghlght 1'href='?q=animal'>animals ='strcls'>*became real='strcls'>* by way of the very ='strcls'>*test of transformation='strcls'>* that had been proposed to them (='lgc'>~ how they were involved in the “process of verification”) ='lgc'>='lgc'>--> ='strcls'>*to understand the ="trms">system of truth that was ay the heart of these tests='strcls'>* (='lgc'>=/= to produce an umpteenth critical analysis of “re="trms">presentation” ='at'>@="frds scrmbld">Pierre)
='lgc'>='lgc'>==> you are under the same constraints as those in whom you had placed your confidence

='at'>@="frds">Sina='lgc'>: do not construct knowl="trms"nttrm="knowledge,Knowledge">edge about your mother behind her back! ='lgc'>='lgc'>--> getting to know what ="trms">matters (to them, to her) ='lgc'>='lgc'>==> allows transformations to occur
="prgrph">-i usually did both (as mentor in ="nms">apass), construct knowl="trms"nttrm="knowledge,Knowledge">edge behind people's back ='lgc'>[psychosis='lgc'>] ='and'>& getting to know what ="trms">matters to them ='lgc'>[="trms">paranoia='lgc'>]

(="ppl">="ppl">Despret discovered) one (unignorable) thing that ="trms">mattered to ="trms">scientists was='lgc'>: how ='trgt hghlght 1'href='?q=animal'>animals take an active part in the knowl="trms"nttrm="knowledge,Knowledge">edge that is produced about them


(why working on ="nms">ajayeb ="trms">bestiary involves becoming ="trms">interested in ="trms">sciences='lgc'>:) you work on ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>--immediately='lgc'>='lgc'>--> you are marking on ="trms">scientists

i re="trms">member the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my ="trms">childhood house...
the ="trms">difference between ‘what i ="trms">imagined’ ='and'>& ‘where the nest actually appeared’ ='lgc'>='lgc'>==> made the ="trms">world far more ="trms">interesting
='lgc'>='lgc'>--> looking at the perception of ='trgt hghlght 1'href='?q=animal'>animals (when you are ="trms">child)

="large lg34" stl="font-size:106%">
inventive and remarkable ="trms">birds
happiness of sheep
sadness of captive wolves in a park in the Lorraine ='lgc'>='lgc'>--> ='strcls'>*not because they were captive but because captivity had transformed them into stupid and cruel beings='strcls'>*

='lgc'>[it is good to be able to say that='lgc'>] certain ="trms">scientists not only do “bad ="trms">science” (which remains a way of keeping distance) but that they do “="trms">science badly”


creatures that happened to be ='trgt hghlght 1'href='?q=animal'>animals
creatures that happened to be ghosts
creatures that happened to be ...


(the influence of) Anglo-Saxon ='trgt hghlght 1'href='?q=animal'>animal studies ='lgc'>[on me='lgc'>]


(in ="ppl">="ppl">Despretian way) learning to think from ="trms">love


(the bad) ="trms">fable of coming out of the closet
there is no closet. there are transformations.
falling from a horse, on a path that no longer leads to Damascus

(the ="trms">story of) Saul does not answer God; he politely asks him to wait two minutes while he comforts his horse. let God wait; other things ="trms">matter ='lgc'><='lgc'>--="ppl">="ppl">Despret='lgc'>-- this is where true conversation takes place

(a philosophy, or thought) one of='lgc'>: ="trms">obligation ='lgc'>=/= distance
(="ppl">="ppl">Stengers='lgc'>:) ="trms">obligation ='lgc'>=/= requirements ='lgc'>='lgc'>-->='lgc'>{='strcls'>*a distinction that is to be made='strcls'>*, to be created, to be invented, not acknowl="trms"nttrm="knowledge,Knowledge">edged as al="trms"nttrm="already,spread">ready manifest in the state of things='lgc'>}
="trms">obligation (is much more ="trms">demanding than) ='lgc'>=/= ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
(="frds">Sina='lgc'>:) ="trms">obligation ='lgc'>=/= commitment
='lgc'>[='strcls'>*='lgc'>]being ="trms">obligatet='lgc'> = agreeing to expose oneself to fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, refusing to construct the words of order that would protect oneself from the requirements of the activity
='lgc'>{not all activities arise from ="trms">obligations='lgc'> = not all activities put themselves at risk, not all activities make an effort to ="trms">present themselves politically='lgc'>}


="ppl">="ppl">Haraway's ="trms">writing ="trms">technique='lgc'>: a remedy for in="trms">difference and contempt ='lgc'>='lgc'>--> ='strcls'>*becoming attached to the multiple th="trms"nttrm="already,spread">reads that make up the fabric of the ="trms">world='strcls'>*

(="ppl">="ppl">Despret ="trms">obligated to hear) the black="trms">bird sang as if the ="trms">world itself depended on its song ='lgc'>--and='lgc'>='lgc'>-->
='strcls'>*the importance of things came to dwell in its voice='strcls'>*
='strcls'>*the black="trms">bird made importance exist in another way='strcls'>*
='strcls'>*importance became incorporated in the ="trms">world='strcls'>*

and this importance rises like a ="trms">question ='lgc'>[a ="trms">question that comes after “what ="trms">matters for..."='lgc'>] ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how can i now ="trms">write in such a way as to be worthy of what ="trms">matters, with a similar insistence, for another being='qstn'>? (my ="trms">question in ="nms">Cinderella diaries)

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

my ="trms">history (of continuous ="trms">interest, or what created the next “='lgc'>='lgc'>-->”)='lgc'>:
="nms">iran / visual arts ='lgc'>='lgc'>--> germany / ="trms">lecture and performance ='lgc'>='lgc'>--> research / ="trms">heritage study ='lgc'>='lgc'>--> case / ="nms">ajayeb ="trms">bestiary ='lgc'>='lgc'>--> ="trms">epistemology / ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>='lgc'>--> ="trms">science / ="trms">anthropology

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

home funerals put into practice an important dimensino of the lives lived by the deceased ='lgc'>='lgc'>--> participates actiively in the instauration of their existence
="prgrph">-instauration='lgc'>: ='lgc'>[re-="trms">storying='lgc'>] restoring, participating in a transformation that leads to a certain existence='lgc'> = to more existence, in the case of the deceased='lgc'>: both a biographical supplement and the accomplishment of an existence in another realm of reality ='lgc'>==Souriau='lgc'>='lgc'>==> brilliance of reality (of the dead)='lgc'>: regards of the existence of the deceased, provided we agree on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right regime of reality that can be granted to them ='lgc'>='lgc'>--> (envisioning de="trms">finition of the mode of existence)='lgc'>==enable='lgc'>='lgc'>==> to account for what the deceased do and what they have others do ='lgc'>='lgc'>==> describe how they ="trms">interfere in the lives of the living ='lgc'>--='not'>✕='lgc'>='lgc'>--> (we avoid the ="trms">trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two ="trms">categories='lgc'>: “physical existence ='lgc'>=/= psychological existence” ='lgc'>='lgc'>==> the deceased='lgc'> = non-existence, fantasy, belief, ="trms">hallucinations... (='lgc'><='lgc'>-- bad for ="nms">ajayeb)

vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with ="trms">love, soflty, carefully choosing one's words...
death ='lgc'>='lgc'>--> passage ='lgc'>='lgc'>--> a medico-="trms">scientifice time frame in which the living have work to do (='lgc'>=/= the work of mourning)
body remains vibrant ="trms">matter ='lgc'><='lgc'>== ="trms">communication remains possible

taking care of events through their ="trms">affects

="large lg18" stl="font-size:134%"> (="ppl">="ppl">Despret asks) what do we know about what the body continues to feel and causes the person to feel once it has stopped breathing='qstn'>?


death midwives
share the conviction that death is not a ="trms">matter of all or nothing
='lgc'>[people='lgc'>] can still talk to those who remain through ="trms">memories or thoughts that arise in their ="trms">presence
signs ='lgc'>='lgc'>--> remain open to the possibility of being understood ="trms">differently

death ="trms">affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) ='lgc'>='lgc'>--> ='strcls'>*smile (that comforts) ='lgc'>='lgc'>==> ‘deceased='lgc'>: a particularly robust being’ that unifies two ways of being='lgc'>:
="lstsrd">1. he becomes an expressive ="trms">relational being
="lstsrd">2. his body becomes ="trms">matter for expressions

midwife ='lgc'>='lgc'>==> a possibility in the sense of “or else, also” (='lgc'>=/= “either or”), in the valuable grammatical register of conjuctions='lgc'>: and, and, and...


these expressive modes that require ='strcls'>*only recipients='strcls'>*, ='lgc'>[='lgc'>=/= explanation='lgc'>: to give the ="trms">phenomenon its ="trms">scientific imprimatur='lgc'>] they just call for one to take into account
="prgrph">-this is tricky if you are in ="nms">Iran's shia martyrdom culture or in the ="trms">presense of Western ="trms">authoritative ="trms">sensual teacher. can there be a deliberate coexistence ='lgc'>[an additive ="trms">epistemological engagement ='lgc'>='lgc'>--> ='strcls'>*affirmation of the possibility that multiple and contradictory versions coexist='strcls'>*='lgc'>] of (the current enchanted version='lgc'>:) لبخند شهید and (the comming disenchanted version='lgc'>:) secular imprimatur in ="trms">present ="nms">iran='qstn'>?='lgc'>]

the dead body is both ='strcls'>*biological ='and'>& sacred='strcls'>*, object ='and'>& subject, disenchanted ='and'>& enchanted

disjunctive and controversial (یا “or else”) ='lgc'>--(replaced by)='lgc'>='lgc'>--> “and” that challenge medical ="trms">epistemology (each version “adds” to the current versoin rather than erase it)
="lsts lst1">•the fact that a smile can be a “="trms">natural” ="trms">phenomenon does not prevent him from having wanted to comfort his family
="lsts lst1">•the “and” introduces a non-polemical challenge (an ='strcls'>*open challenge='strcls'>* that opens up to other ="trms">narratives) in terms of “there is always something else"='lgc'> = a commitment (that transforms ways of thinking and ways of feeling) ='lgc'>[='lgc'>=/= Holakouee's روشنگری enlightened secularism='lgc'>]

the deceased='lgc'>:
="lsts lst1">•they invite themselves into dreams
="lsts lst1">•='strcls'>****they make ="trms">presence of ="trms">presence felt='strcls'>**** ='lgc'>='lgc'>--> through stratagem (ruse of genre, ="trms">skill in devising plans or schemes)
="lsts lst1">•they play on coincidences ='lgc'>='lgc'>--> (as far as they are connected) anything can be used to make a sign ='lgc'><='lgc'>== ='strcls'>**they are opportunists of enigma='strcls'>**
="lsts lst1">•they thwart all attempts to give meaning to the action
="lsts lst1">•they do have regularity ='lgc'>='lgc'>==> (it is possible to constitute) ='strcls'>*a ="trms">science of the deceased='strcls'>* ='lgc'>[that fits them, one that describe them, that can ="trms">interpret in the sense of guiding a reply to what they want or request='lgc'>] ='lgc'>='lgc'>--> the deceased have='lgc'>:
="lsts lst2">◦an ="trms">ecology='lgc'>: milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
="lsts lst2">◦an ='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: (a practical ="trms">science of) ='strcls'>***what beings do and get others to do='strcls'>***='lgc'> = (a practical ="trms">science of) ='strcls'>**what they are capable of doing='strcls'>** (='lgc'>='lgc'>==> the facts that it describes should only be described using the in="trms">finitve) ='lgc'>[="ppl">="ppl">Despret > ="ppl">Deleuze > Spinoza ='lgc'>=/= classical ethology='lgc'> = behavioral biology='lgc'>: studies primarily ="trms">specific instincts and invariants='lgc'>]

='lgc'>}='lgc'><='lgc'>--="ppl">Deleuze='lgc'>-- ='lgc'>[="nms">="nms">ajayebnameh عجایب نامه:='lgc'>] ='strcls'>*a practical ="trms">science of the manners of being='strcls'>* ="trms">interested in what the thing or the ='trgt hghlght 1'href='?q=animal'>animal can do ='lgc'>='lgc'>--> (the ="trms">bestiary ="nms">ajayeb's ="trms">authors) made a kind of register of the powers of the ='trgt hghlght 1'href='?q=animal'>animal (powers of the ="trms">world) ='lgc'>: an ='strcls'>*alimentary regime='strcls'>* that is about the modes of existence (in="trms"nttrm="cluster,club">cluding inanimate things='lgc'>: the diamond, what can it do='qstn'>? what tests is it capable='qstn'>? what does it support='qstn'>? we define things by what they can do ='lgc'>='lgc'>==> it opens up forms of experimentation='lgc'> = my ="nms">ajayeb, ="nms">Cinderella diaries, Telegram ="trms">bestiary, ="ppl">="ppl">Despret's ethology) ='lgc'>[='lgc'>=/= ="trms">interested in what is called the ='trgt hghlght 1'href='?q=animal'>animal classification, one will define the ='trgt hghlght 1'href='?q=animal'>animal above all, whenever possible, by its essence (by what it is)='lgc'>]
='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> reinstituting ="trms">nature, ='strcls'>*one does not learn from beings turned into zombies='strcls'>* (deanimated) ='lgc'>='lgc'>==> (ethology is required to) address an ='trgt hghlght 1'href='?q=animal'>animal defined as non-in="trms">different='lgc'>: an ='trgt hghlght 1'href='?q=animal'>animal for which the way it is addressed ="trms">matters
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: a practical ="trms">science of the modes of ="trms">interrogating and experimenting with ways of being='lgc'> = ='strcls'>****a practical ="trms">science of the modes of attention='strcls'>**** (that are required by the ways of being of those it aims to study)

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working on='lgc'>:
="lsts lst1">•='lgc'>[with ="ppl">="ppl">Despret and ="ppl">Katie='lgc'>] How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it ="trms">heritage
="lsts lst1">•in my own performances, the proposal that “="trms">story” and “medium” do not need to fit... is also why my ="trms">lectures don't produce similar joinings (for the audience)


every ="trms">phenomena is at the same time experienced, resisted, ="trms">measured, ="trms">enunciated, performed, ="trms">narrated

politics, ="trms">poetics and ="trms">affects of ="trms">finitude

fossil nihilism

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Frankenstein='lgc'>: an all-purpose modifier to denote ="trms">technological crimes against ="trms">nature='lgc'>--a criminal only after being left alone by his horrified creator
='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> we have failed to care for our own creations ='lgc'>: Frankenstein as a parable for political ="trms">ecology

to be coextensive with...
to become com="trms">positionist='lgc'>: one that sees the process of human development as a process of becoming ever-more attached to nonhuman ="trms">natures (='lgc'>=/= fallen from ="trms">nature)

="trms">story of ="trms">modernity='lgc'>:
="lsts lst1">•humankind's emancipation from ="trms">nature
="lsts lst1">•='strcls'>***progress (forward movement of the arrow of time)='lgc'> = in="trms">difference to the ="trms">past='strcls'>*** ='lgc'>='lgc'>==> “="trms">past='lgc'>: an archaic and d="trms"nttrm="danger,stranger">angerous confusion”
="lsts lst1">•the confidence of being able to ="trms">differentiate clearly what in the ="trms">past was still mixed up='lgc'>: facts ='and'>& values

green politics ='lgc'>='lgc'>==> gloomy asceticism, a terror for trespassing ="trms">nature, and diffidence toward industry, innovation, ="trms">technology, and ="trms">science

='mywrk'>my work has been against ='thdf'>the notion of “="trms">nature='lgc'> = a hierarchical totality”

emancipation ='lgc'>=/= attachment ='lgc'>=/= intimacy

='strcls'>*environment='lgc'>: what appeared when unwanted consequences came back to haunt the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginators of collective ="trms">modernizing actions
='strcls'>*environmentalism='lgc'>: when the unwanted consequences are suddenly considered to be a ="trms">monstrosity (='at'>#apocalyptic) ='lgc'>='lgc'>==> abstain ='and'>& repent ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Leonardo">Leo='lgc'>:

environmenta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic='lgc'>: “precaution='lgc'> = abstention”

‘global warming’ is an unintended consequence (like anything in earth) ='lgc'><='lgc'>-- ="trms">narrative of attachment ='lgc'>=/= an scandal, end of the ="trms">world (='lgc'><='lgc'>-- apocalyptic ="trms">narrative of emancipation, ="trms">modernist myth of mastery)

="large lg6" stl="font-size:111%"> pristine ="trms">nature ='lgc'>=/= our ="trms">nature ='lgc'>='lgc'>~= national park='lgc'>: a rural eco="trms">system complete with post offices, well-tended roads, highly subsidized cows, and handsome villages

(="ppl">="ppl">Latour giving the ='thdf'>example of theology='lgc'>:) ‘mastery ='lgc'>='lgc'>==> attachment’ ='lgc'>: “the christian God gets ="trms">folded into, involved with, implicated with, and incarnated into his creation.” ='lgc'>=/= a master who is freed from dependents
='lgc'>}='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> dominion means attachment

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Mi You

="trms">modernization process of European ="trms">societies ='lgc'>='lgc'>==> secularity ='lgc'>='lgc'>==> “="trms">religion='lgc'> = only one option among other ways of self-fulfilment and human flourishing”

='strcls'>*self-sufficient humanism has never existed on the same scale before in European ="trms">societies before the Enlightenment='strcls'>*

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='at'>#="trms">writing for mini-series ="trms">bestiaries
inspired by the https://www.in="trms">stagram.com/="nms">ajayebedidani/
="lstsrd">1. https://www.in="trms">stagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown ="trms">language. character acting, location garden, animation, play with mixed ="trms">CG architecture
="lstsrd">2.


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borderline ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>--in='lgc'>='lgc'>--> medieval ="trms">bestiary

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="large lg26" stl="font-size:124%"> ='strcls'>*alegorical ="trms">world='strcls'>* ='lgc'>='lgc'>--> eastern ="trms">fables ='lgc'>+ easter ='and'>& western ='trgt hghlght 1'href='?q=animal'>animal lore ='lgc'>+ christian Physiologus ='lgc'>[not ancient ="trms">sciences='qstn'>?!='lgc'>] ='lgc'>='lgc'>='lgc'>~=> ="trms">bestiary

Physiologus, ="trms">bestiary ='lgc'>='lgc'>--> popular source for sermon ="trms">writers ='lgc'>[='lgc'><='lgc'>-- relevance for ="trms">lecture performance='lgc'>]


="brkr">
='lgc'>[email to ="frds scrmbld">Mona='lgc'>]
bebin man ye chizi cherto pert sareham kardam. in gharare bere tu catalog alan
='strcls'>*working title for the ="trms">lecture at ="frds scrmbld">Mona's project “Rat Race”='lgc'>:
The Pray and The Visible ='lgc'>-- An ='trgt hghlght 1'href='?q=animal'>animal escape case
='strcls'>*short description='lgc'>:
the ="trms">lecture-performance approaches ='thdf'>the idea of the ='trgt hghlght 1'href='?q=animal'>animals’ “friendship” in a ="trms">historical and speculative look at the ="trms">anthropo="trms">morphic geography of ="trms">fables from middle-south Asian ="trms">bestiary till pettube.com uploads.

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...political satire
="ppl">Obeyd ="ppl">Zakani - mush o gorbe



some of us are woman, ="trms">child, ='trgt hghlght 1'href='?q=animal'>animal
(="trms">coded as a girl)

(man up! woman up! ="trms">child up! ='trgt hghlght 1'href='?q=animal'>animal up! etc.)


the ="trms">world that is claiming me, ="trms">recruiting me, ...

if you are an ="nms">iranian ="trms">child you would know some violences...
end="trms"nttrm="danger,stranger">angered being, end="trms"nttrm="danger,stranger">angered ='trgt hghlght 1'href='?q=animal'>animal, if you are then you know what is a violent care.
='strcls'>*leaving unprotected='strcls'>*


becoming attached, making friends, putting together a family

like other ="trms">anxious creatures, I can exhibit friendliness (='lgc'>=/= keeping my stubborn alterity intact. how much space for the utter strangeness we are allowed or able to hold='qstn'>?)

an ="nms">iranian default ="trms">position


داستانِ dastan-e


="trms">according to ="ppl">Heidegger='lgc'>:
thinking ='lgc'><='lgc'>-='lgc'>='lgc'>--> thanking
="trms">complaining ='lgc'><='lgc'>-='lgc'>='lgc'>--> explaining
(to explain ='lgc'>=/=='qstn'>? to thank)
(to ="trms">complain ='lgc'>=/=='qstn'>? to think)
='lgc'>[explain ='lgc'>: from Latin explain='qstn'>? ='qstn'>?(“I flatten, sp="trms"nttrm="already,spread">read out, make plain or clear, explain”), from ex- ='qstn'>?(“out”) ='lgc'>+ plan='qstn'>? ='qstn'>?(“I flatten, make level”), from planus ='qstn'>?(“level, plain”); see plain and plane.='lgc'>]


afformations

sexual arousal, and its ="trms">presence in freindship,
normalcy ="trms">codes, and institutionalizations of friendship (='lgc'>='lgc'>--> friendship insures the modeling of all ="trms">sorts of vital ethical and political dis="trms">positions)
(='at'>#="nms">harem)

pro-ject, intro-ject, and ob-ject
the things we introject,

fb

good example, bad example, etc.

if you “understand” someone you are off friendship
understanding presuposses distance and ="trms">difference
friendship must in="trms"nttrm="cluster,club">clude disidentification
empathy replacing understanding='qstn'>? (do we really want an “empathic non-understanding”='qstn'>? to en="trms">fold the ="trms">spectator with..)
='lgc'>[empathic non-understanding='lgc'>: a ="trms">relationship that gives up the self's need for constant affirmation (="ppl">="frds scrmbld">Laura ="ppl">="ppl">Marks) ='lgc'>='lgc'>--> pulls us instead into a “meterial understanding” of our connection with other ='trgt hghlght 1'href='?q=animal'>animals='lgc'>] ='lgc'>='lgc'>==> challenging the ="trms">ontological primacy of centers (in general and not only human center ="trms">stage)
“you are thrown off by this narcisistic extension that the other appropriated by your identification has become” (="ppl">Avital)
="prgrph">-disproportion is always ="trms">present and operating



i am not sure if there is an ="nms">iranian pop song we can agree to like (or to hit ‘like’)



="trms">symbolic ="trms">language
attaching sounds to things/='trgt hghlght 1'href='?q=animal'>animals/="trms">species when they were not visible
(“Never ignore a sound!”)


The jungle is a ="trms">social space. ='lgc'>{biological real, disciplinary boundary making ="trms">stories='lgc'>}


="large lg6" stl="font-size:114%"> ="trms">Children at age six are typically ="trms">anthropo="trms">morphic

...youth “hanging out” in age-="trms">specific gangs they are “growing themselves up,” often in a milieu of violence and power

deprivation of (avuncular and) grandparental care ='lgc'>=='qstn'>?='lgc'>=> lifelong hostility to one's parents

elderly functions have been lost in dis="trms">integration

.

ok. let's put the whip down. the point is just to mention the word whip, and since you are all well trained, it does its job. we are all trained ='trgt hghlght 1'href='?q=animal'>animals, gathered here, calm and curious, want to investigate what or who is training us, whipping our asses, as="trms">sociating our senses with signals he or she or it sends to our bodies, being petted or molested by it...
="lsts lst1">•strong strangle-holds and deadlines


Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his ="trms">internal monologue (addressed to the ="trms"nttrm="already,spread">reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
='lgc'>[i am relating to my stay at Belgium='lgc'>]

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="large lg18" stl="font-size:133%"> which orifices are opening up to which kind of phallus='qstn'>?
(the phallus of confession; I open up to you, you are ="trms">prior to me, you impregnate me,)

my repetition compultions


what offers me hospitality and shelter='qstn'>?

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i am sorry to have to perform some ="nms">iranian ="nms">Tarof maneuvers in order to move or move on ironically ="nms">Tarof temporarily blocks the movement
="prgrph">-="nms">Tarof belongs to the ="trms">tropes of (less violently appropriative or even nonappropriative='lgc'>[='qstn'>?='lgc'>]) ="trms">greeting (in strictly ="nms">iranian sense,) “="trms">Greeting rellects the double movement of approach and withdrawal that issues in a passage tracking the movement in ="trms">history that defines the conditions of ="trms">historical existence.” (="ppl">Avital)
='lgc'>[if you don't ="trms">greet me i vanish in thin air! i am not kidding! i am also freaked out by those who pretend cool and that their arrival and existence dosn't depend on the other ="trms">greeting them. or, are the al="trms"nttrm="already,spread">ready ="trms">greeted by some other mechanisms that are not immediately visible to me='qstn'>?='lgc'>]
="prgrph">-postponing the encounter
="prgrph">-as a ="trms">greeting ritual, ="nms">Tarof at once performs and tests the reliability of ="trms">social links
="prgrph">-="nms">Tarof has everything to do with the ="trms">poetic act
="prgrph">-i like to open another trackline of research='lgc'>: does ="nms">Tarof appropriates the Other='qstn'>? (its ="trms">relations to violence='qstn'>?)
="prgrph">-="nms">Tarof-="trms">greeting establishes a ="trms">relationality between... texts and ="trms">historicity='qstn'>?
="prgrph">-can we understand ="nms">Tarof that it o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginates the ="trms">relation between man and the divine='qstn'>? ='lgc'>='lgc'>---"in="trms">finity after you!” (unendlich nach dir!)='lgc'>--intense intimacy of in="trms">finite belonging.
="prgrph">-merger of the sacred with terrestrial destinies. you are made a demigod at the moment of ="nms">Tarof
="prgrph">-a temporary co-belonging, in possession of the Other
="prgrph">-in which sense ="nms">Tarof offers trace of a ="trms">relation to an ungraspable alterity='qstn'>?
="prgrph">-between what and how it holds separation='qstn'>? (="nms">Tarof's very task is to hold together the separation)
="prgrph">-its ="trms">relations to the sacred='qstn'>?
="prgrph">-what kind of encounter takes place under the sway of the ="nms">Tarof='qstn'>?
="prgrph">-repeatability of the ="nms">Tarof is built into its singular occurrence
="prgrph">-="nms">Tarof, a ='strcls'>*reciprocal promise='strcls'>* that aims to cor="trms">respond to the most essential level of the other.
="prgrph">-the ="trms">greeted is first and newly returned to his essence
="prgrph">-="nms">Tarof corrupts ="trms">greeting
="prgrph">-the ="trms">story of turtle and two storks in Kelile Demne (کلیله و دمنه)='lgc'>: friedship due to adjacency and terms of nearness or farness to the other. (="nms">Tarof is activated by and sustains adjacency) ='lgc'>='lgc'>--- delicate ="trms">trajectories of ="trms">greeting
="prgrph">-how do we ="trms">greet a dog. the sub="trms">mission necessary in ="trms">greeting. we submit to it when we ="trms">greet the dog. hi dog. what would a practical ="nms">Tarof with dog look like='qstn'>? do we have ="nms">Tarof with ='trgt hghlght 1'href='?q=animal'>animals='qstn'>? The ="nms">Tarof's ="trms">affection itself cannot be separated from a desire to dominate.

="ppl">Levinas ="trms">narrates a ="trms">greeting, when he was in a concentration camp in germany, they call them dog. then a stray dog shows up and they call him Bobi. when they came back from the dehumanizing labor of the camp, Bobi would run to them every day and ="trms">greet them. and that was what rehumanize them.

tarof and ="trms">complaint
(is tarof capable of forming a protest='qstn'>?)

using ="trms">tropes of traffic in ="trms">different cultures with ="trms">relation to ="trms">tropes of ="trms">technology, mobility and constitution of freedom. in Germany talking about ‘rail’ and ‘track’, changing tracks, shifting tracks and so on, meaning there is a predefined ="trms">trajectory ="trms">systematically mobilizing the individual in plain of possibilities. in US people more use cars and car can go anywhere, park or decide when and in which speed to move on, in="trms"nttrm="cluster,club">cluding complete autonomy on the direction and velocity of movement, accompanying the North-American notion of freedom and ="trms">relation to destiny. in ="nms">Iran the movement is also based on personal cars but everyone is stuck in traffic, so there is a freedom of choice implied and is initially available but then on the plain of possibilities there are all ="trms">sorts of ="trms">technologically ="trms">situated block-roads that traffic in and hinder motility. this is also a condition of ="nms">Tarof. “shoma befarmayid!” (after you!)

='strcls'>*="nms">Tarof might be as well a mode of resistance in order not to enter the economy of the other (='lgc'>='lgc'>--> at the mercy of the other), when they say “it's on me.”


="lsts lst1">•رودربایستی ='lgc'><='lgc'>='lgc'>--> ='qstn'>? a ='lgc'>[در رودربایستی گیر کردن='lgc'>] (a ='lgc'>--='qstn'>?='lgc'>='lgc'>--> حیا)


shah='lgc'>: one who sits while others stand ='lgc'>='lgc'>--> tarof as king's behavior (tarof is adab-e salatin='qstn'>?) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="nms">tasavof's tarof='lgc'>: takalof (='lgc'>=/= javan-mardi='lgc'>: ‘self='lgc'> = guest’)
Khhv0M9n5_g

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every call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what ="ppl">Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (="trms">Written in 1258 CE)



="large lg6" stl="font-size:123%"> ="trms">literate or ob="trms">literate



in="trms">finitely less violent ='lgc'>='lgc'>--> that there is never absolutely nonviolent, a value in="trms">finitely small but never zero; infinidecimals
degree of violence='lgc'> = 1/x ='lgc'>{while “true”='lgc'>: x='lgc'>+1='lgc'>}


(="ppl">Augustine='lgc'>:)
(Because of the arbitrariness of being='lgc'>:) “to ="trms">love"='lgc'> = "I want you to be”
='lgc'>[we need to be witnessed:='lgc'>]
because “we have not made ourselves,” we “stand in need of confirmation. We are str="trms"nttrm="danger,stranger">angers; we stand in need of being welcomed”

='strcls'>*str="trms"nttrm="danger,stranger">angers and exch="trms"nttrm="danger,stranger">angers (sarraf)


this is an artistic concern with foreign-policy


='lgc'>[="ppl">Arendt:='lgc'>] (in 20th century) shifts in the terms in which we locate the ethics and values of ="trms">responsibility
citizen ='lgc'>='lgc'>--> refugee
='lgc'>[="trms">demand for clear ethical ="trms">responsiveness='lgc'>]
='strcls'>*citizen='lgc'>: an entity assumed to occupy the secured ="trms">interior zones of polity (who generates the ="trms">affect and discourse of care, concern, ="trms">responsibility, and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights;)
='strcls'>*refugee='lgc'>: foreign and shifting body with no home base='lgc'>--has become the exemplary locus for any possible ="trms">cosmopolitan ethics

you feel like a foreign body until you finally get a job, ="trms">love, being ="trms">greeted,
(you may remain foreign until the other claims your body='lgc'>: the police, the ="trms">lover, the employer, some microorganism that make you sick, and so on.)


="large lg10" stl="font-size:109%"> (="ppl">Nietzsche's view of) the friend as the future='strcls'>***
="ppl">Holderlin asking “Wo aber sind die Freunde='qstn'>?” (a central ="trms">complaint of ethical proportions and political consequence), (that they have not come to the place from which the ="trms">poet is ="trms">greeting) scattered or not yet in existence ='lgc'>='lgc'>--> ="trms">nature of future friendship. (is he keeping the friend necessarily remote='qstn'>? out of political reach='qstn'>? ="ppl">Avital's asking, accusing ="ppl">Holderlin of singularization)
="prgrph">-Graeco-Roman model of friendship
="prgrph">-(is there a ="trms">specific ="nms">Iranian model of friendship='qstn'>? ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="nms">Tarof)
="prgrph">-political model of friendship (based on reciprocity)

Greco-Roman ='lgc'>='lgc'>--> Mediterranean ="trms">World
="prgrph">-the “swimming-pool and spa” of the ="trms">Greeks and Romans='qstn'>?
="prgrph">-wherein the cultural preferences, ideas and sensitivities of these peoples were dominant
="prgrph">-their ="trms"nttrm="disturban">urbanites and ="trms">cosmopolitan elites
="prgrph">-="trms">mutual knowl="trms"nttrm="knowledge,Knowledge">edge

politics of friendship in Kelileo Demne='lgc'>:
undiscovered treasures...
constantly warning of fall on the a="trms">symmetry
nonreciprocity
Kelile-o Demne is about ="trms">communal forms of fragile human existence
a project of (asserted) nonalienation
="prgrph">-destinal velocities (the Turtle, the storks, etc.)
="trms">fictioning totality of ="trms">nature, therefore, state
States of security, ="trms">nature of illusion,


="trms">finite essence of friendship

(is muslim paradice and general idea of akherat in the way of ="trms">finitude of friendship='qstn'>? what would friendship for a mojud-e okhravi mean='qstn'>?)
octo-paradisic ="trms">systems



='trgt hghlght 1'href='?q=animal'>animal husbandry
='lgc'>[husband='lgc'>: conserve, husband, economize, economise, spouse, mate,='lgc'>]
='lgc'>[husbandry='lgc'>: the practice of cultivating the land or raising stock='lgc'>]

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the national geography documentary crew and the editors ="trms">fabulating a ="trms">nature ="trms">story which comes to hang around in my family's lunch table culture. the ="nms">iranian mother and eating your ="trms">children ="trms">story of the lions. the multi ="trms">species ="trms">contingencies. my family culture="trms">naturally hanged on the ="trms">story of the ="trms">wild ="trms">nature, ="trms">wildness. what does it mean for my family in their ="trms">specific temporal location in ="nms">tehran ="trms">history='qstn'>? the disappearance of Gonjecshk ='lgc'>[Sparrows being replaced by ="ppl">="ppl">Starlings='lgc'>], parks ='lgc'>[numerous ="trms">stories of devastation='lgc'>], and the ="trms">anthropocentric state logic ='lgc'>[condition of the ="trms">zoos, hostility towards domestic dogs, etc.='lgc'>]='qstn'>?
="prgrph">-and as is the case with my family, they are so good at changing the subject, and all i have perhaps tried to performe is the ways we can stay with the subject of discussion around our lunch tables, to stay with this particular ="trms">story and not that. (althought i have been changing the subject constantly myself...)
="prgrph">-the absence (minimum ="trms">presence) of ='trgt hghlght 1'href='?q=animal'>animal in my family, and the ways the ='trgt hghlght 1'href='?q=animal'>animal ="trms">story circulate and live there. what is the ='trgt hghlght 1'href='?q=animal'>animal holding in my family='qstn'>?
="prgrph">-="trms">stories or ="trms">fables that permit ="trms">wonder, or allow perhaps to approach crows or cats as creatures who could be capable of ="trms">contingent cooperation or multi="trms">species companionship. ='lgc'>[i am referring to the video of the ="trms">wild ='trgt hghlght 1'href='?q=animal'>animal taking care of the baby pet, the popular video in ="trms">social media that t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered the discussion about ="trms">wild and domesticity during the lunch between my family ="trms">members. an object that captured the dialectic of desire and disgust in my human family's ="trms">response to the ='trgt hghlght 1'href='?q=animal'>animal.='lgc'>]='lgc'>='lgc'>--> this is what I call ="trms">cosmology='lgc'>: beings that depends on their placing within a particular ="trms">cosmology. ="trms">cosmology is very much alive ='lgc'>='lgc'>--- ='lgc'>[='trgt hghlght 1'href='?q=animal'>animals fitting in the visual ="trms">rhetoric of web-based digital media is itself to be investigated... ="trms">social ="trms">relations, ="trms">social ='trgt hghlght 1'href='?q=animal'>animal, contemporary ="trms">cosmology='lgc'>]
="prgrph">-the minimum ="trms">relationship with feral cats, and rats, and pigeons (and their ="trms">material environment.) and ambiguity towards them. evoking ="trms">responses of ="trms">affection, disgust, fear, and in="trms">difference.
="prgrph">-="trms">relationships between people, ='trgt hghlght 1'href='?q=animal'>animals and place='strcls'>**** ='lgc'>[a place as complex as ="nms">Tehran's ="trms"nttrm="disturban">urban environment with its politics, televised operations, its ‘="trms">wilderness,’ and ="trms">technologically mediated ="trms">stories and ="trms">rumors that populate its landscape.='lgc'>] ='lgc'>='lgc'>--> are we having a ="trms">Historical change='qstn'>? in ="trms">epistemic principles ='lgc'>='lgc'>--> what is inside and what is outside ='lgc'>[keep in mind the ="trms">historical moment in ="nms">iran's political isolation. is this reflecting the ex="trms">="trms"nttrm="cluster,club">clusion of feral ='trgt hghlght 1'href='?q=animal'>animals of everyday life='qstn'>?='lgc'>]
="prgrph">-my family was able to talk ="trms">differently and find other expressions about violence in the landscape of ="nms">tehran by applying the ='trgt hghlght 1'href='?q=animal'>animal ="trms">story (to the head and heart.) ='lgc'>[this is also Kelile o Demneh.='lgc'>] the video was a heart-breaker. it had a healing moment, and their resistance to its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginality as a tale of friendship is meaningful, the violence is solid and a-="trms">priori to companionship, and it supported the ="trms">story of kinship instead of friendship. This ="trms">story also promoted the ="ppl">Descartes’ ="trms">beast-machine hypothesis, that the ="trms">wild-being is devoid of intentions and is like a timepiece with regular motions, that the ='trgt hghlght 1'href='?q=animal'>animal is object and not subject, ="trms">beast-machine.
="prgrph">-my mother's ="trms">relationship to the lions eating their offspring, octopus eating their mate, or cats licking their genitals and dogs filth scavenging='lgc'>--polluters of domestic space, cockroaches “belonging” to an stratum below civilized life, the “out of place” and abject owl, ="trms">species sexual dis="trms">positions and ="trms">different coupling, sug="trms">gest difficulty in an ="trms">anthropocentric expectation of alterity. ='trgt hghlght 1'href='?q=animal'>animals ="trms">simultaneously despised and admired ='lgc'>='lgc'>--- ='thdf'>the idea of eating your (so-called) “="trms">loved-one” (not a suitable object for ="trms">affection) refutes cross-="trms">species identification ="trms">according to ="trms">anthropocentric standards. ='lgc'>[windows of opportunity for cross-="trms">species bonding, domestic-wanna-be-feral ="trms">story, myth of mental intention and ='trgt hghlght 1'href='?q=animal'>animal flesh, irreducible heterogeneous ="trms">ontologies and involvement of human-='trgt hghlght 1'href='?q=animal'>animal in multiple ="trms">agencies, normal ="trms">stories of becoming human, ='lgc'>]
="prgrph">-which ='trgt hghlght 1'href='?q=animal'>animals are regarded as transgressive and ambiguous in ="nms">Tehran='qstn'>? and which aren't='qstn'>?
="prgrph">-resisting any openness to ='thdf'>the idea of feral ='trgt hghlght 1'href='?q=animal'>animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so ="trms">different from ='trgt hghlght 1'href='?q=animal'>animals, within the violent landscape of contemporary ="nms">tehran.
="prgrph">-dust. fixation on clearing the dust out

this is one pattern of exchange.

(another ="trms">interference='lgc'>:)
='strcls'>*In Pinocchio we have the excellent cooperation between the cat and the fox, who are forming a cunning and successful participatory alliance to trick Pinocchio='lgc'>: the hybrid-robot who doesn't understand his own potentialities and wants to be so-called human, the ='trgt hghlght 1'href='?q=animal'>animal-betrayer. the fact that he can be tricked by the cat/fox is what making him human.
="lsts lst1">•and Geppetto, oh my god, (he is Yunnos/Jonah='qstn'>?) working on a project inside the fish, colloquial activity and asceticism registered with the fish ="trms">interiority. Geppetto-pop is refound or saved='qstn'>? by the non-truth seeking robot! ='lgc'>='lgc'>--> breaking his self-sur="trms">veillance as a characterization of pictorial objectivism, a form of moral self-control of ="trms">natural-philosophical style.
="lsts lst1">•i rather go with the ='trgt hghlght 1'href='?q=animal'>animal style, the con of Gorb-e nar-e ='and'>& Rubah-e makar گربه نره و روباه مکار they are opaque and transparent at the same time
="lsts lst1">•the signifying ='trgt hghlght 1'href='?q=animal'>animal, machine, and human in Pinocchio ="trms">story is ridiculous!
="lsts lst1">•towards ="trms">responding to “opacity” (opacity is complicated philosophical ethical issue regarding ='trgt hghlght 1'href='?q=animal'>animality and humanity) ='lgc'>='lgc'>--> refraction. with opacity what is at stake is our “="trms">material understanding of our connection with other ='trgt hghlght 1'href='?q=animal'>animals” (="ppl">="ppl">Marks, touch 39)


(we are talking about) ="trms">Fables of ='trgt hghlght 1'href='?q=Animal'>Animal Subjectivity ='lgc'>[="ppl">="ppl">Kenney='lgc'>]

="trms">apparatuses of subject formation

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THE prey and THE visible (both are ="trms">categories of forest life survival ="trms">stories. also have high stakes in ="nms">iranian culture, thought, and philosophy)
='lgc'>='lgc'>--> what is important for a living self='qstn'>?

(bab-e) hekayat-e dusti-e kabutar o zagh o mush o bakhe o aahu o ...
بابِ / حکایت دوستی کبوتر و زاغ و موش و باخه و آهو و ...
='lgc'>[everyone='qstn'>?='lgc'>]
='lgc'>[the ="trms">story of the friendship of these ='trgt hghlght 1'href='?q=animal'>animals; the quality, properties, and pitfalls of ="trms">relation='lgc'>]
="lsts lst1">•what is (re)activating the ='strcls'>*="trms">imaginary friend='strcls'>*='qstn'>? (is it really fully on shut-down='qstn'>?) ='lgc'>-='lgc'>='lgc'>--> ="trms">trap to abstract thought='qstn'>? ='lgc'>-='lgc'>='lgc'>--> this ‘abstract thought’ is d="trms"nttrm="danger,stranger">angerous for “sadness” to get lost in it, but it is amazing for “joy”
="lsts lst1">•how much we need sadness='qstn'>?

why jackal is so persistent and play-full (full of “plays”) in Kelile o Demne's ="trms">bestiary='qstn'>?


="trms">bird people
,
fox people

,


arbab-e اربابِ ='lgc'>='lgc'>--> dar bab-e در بابِ
(let's do this conversion, we are not “arbab”/master of the ="trms">story nor ethics or anything else, we like to create “dar bab-e”='lgc'>: doors/openings into ="trms">different possible path ways)
(it is about teller not fully understanding the ="trms">story)



‘shekar’ ='lgc'>[شکار prey='lgc'>] and ‘ashkar’ ='lgc'>[آشکار visible='lgc'>], two entities in play, like the game of stone-paper-scissors, a link in our shared ="trms">literature that relates the perceptible to the subject of hunt. in a discourse of friendship and enmity, the visible anticipating itself as target for violence, becomes meaningful when we approach it in a game-theoretic-="trms">semiotic linkage, relating and tying together issues of voyeurism, sur="trms">veillance, violence, media and mediation, and predation in ="trms">poetic itineraries.

='lgc'>[business='lgc'>] friendliness, تعارف ="nms">Tarof and ="trms">greetings ='lgc'>[and its artificial inseminations='lgc'>] (sometimes) is it covering up or masking really predatory behaviors(='qstn'>?)


and in Kelile o Demne,

کلیله و دمنه Kelile o Demne (i am becoming more convinced that) is (all) about the ="trms">phenomenology of ='strcls'>*friendship and the ='strcls'>*contract


="ppl">Sa'di is the theoretician of friendship (“mojaverat” مجاورت) and Kelileo Demne is the theoretician of “sherarat” (شرارت villainy, felony) saying that the closeness of ="trms">different subjects is catastrophic ='lgc'>[='lgc'>='lgc'>--> proper ="trms">differences between kinds and subjects.='lgc'>] ="ppl">Sa'di is ="trms">writing golestan گلستان and bustan بوستان at the time of the Mongols threat='lgc'>='lgc'>---it is the news of the Mongols coming and we know about the velocities of news can penetrate within the ="trms">thick walls of any city. ="ppl">Sa'di is theorizing proximity based on “mohabat” (محبت ="trms">love, Liebe and kindness), he assembles a setting of ‘garden’ for the coming of Mongols army. Kelileo Demne's project is pessimist ="trms">pragmatism, mobilizing ethics in a milieu of violence and power.



='lgc'>-='lgc'>='lgc'>--> the ="trms">story of ="trms">birds en="trms">trapped escape away with the cage
='lgc'>-='lgc'>='lgc'>--> the ="trms">story of cat and mouse project
='lgc'>-='lgc'>='lgc'>--> bat and owl
='lgc'>-='lgc'>='lgc'>--> scorpion and..


="ppl">Shakespearean villain ='lgc'><='lgc'>== ="trms">nature ='lgc'>[='lgc'><='lgc'>-- i prefer Ursula, evil corporally located='lgc'>]
="trms">modern villain ='lgc'><='lgc'>== power struggle


کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a ="trms">sort of a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of ="trms">presence (imposing and proj[...]