[...]ion 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 lg2" stl="font-size:112%"> (="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 ="trms">animal can do ='lgc'>='lgc'>--> (the ="trms">bestiary ="nms">ajayeb's ="trms">authors) made a kind of register of the powers of the ="trms">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 ="trms">animal classification, one will define the ="trms">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 ="trms">animal defined as non-in="trms">different='lgc'>: an ="trms">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)

pristine ="trms">nature ='lgc'>=/= our ="trms">nature ='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 ="trms">animals ='lgc'>--in='lgc'>='lgc'>--> medieval ="trms">bestiary

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='strcls'>*alegorical ="trms">world='strcls'>* ='lgc'>='lgc'>--> eastern ="trms">fables ='lgc'>+ easter ='and'>& western ="trms">animal lore ='lgc'>+ christian Physiologus ='lgc'>[not ancient ="trms">sciences='qstn'>?!='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 ="trms">animal escape case
='strcls'>*short description='lgc'>:
the ="trms">lecture-performance approaches ='thdf'>the idea of the ="trms">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, ="trms">animal
(="trms">coded as a girl)

(man up! woman up! ="trms">child up! ="trms">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 ="trms">animal, if you are then you know what is a violent care.
='strcls'>*leaving unprotected='strcls'>*


="large lg10" stl="font-size:111%"> 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

="large lg10" stl="font-size:110%">
="trms">according to ="ppl">Heidegger='lgc'>:
thinking ='lgc'><-='lgc'>='lgc'>--> thanking
="trms">complaining ='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 ="trms">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/="trms">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'>}


="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 ="trms">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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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,)

="large lg3" stl="font-size:110%"> my repetition compultions


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

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="large lg4" stl="font-size:111%">
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 ="trms">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[...]