[...]bborn 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'>--> 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'>]

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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



="large lg1" stl="font-size:149%"> 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,)

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 ="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 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'>--> ="nms">tasavof's tarof='lgc'>: takalof (='lgc'>=/= javan-mardi='lgc'>: ‘self='lgc'> = guest’)
Khhv0M9n5_g

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="large lg3" stl="font-size:111%"> 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)



="trms">literate or ob="trms">literate

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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”

="large lg5" stl="font-size:146%"> ='strcls'>*str="trms"nttrm="danger,stranger">angers and exch="trms"nttrm="danger,stranger">angers (sarraf)

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