[...]
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’)

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

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


="large lg14" stl="font-size:122%"> 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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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



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'>}

="large lg1" stl="font-size:118%">
(="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

="large lg14" stl="font-size:101%">
='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.)


(="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



="trms">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 ="trms">animal in my family, and the ways the ="trms">animal ="trms">story circulate and live there. what is the ="trms">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 ="trms">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 ="trms">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'>[="trms">animals fitting in the visual ="trms">rhetoric of web-based digital media is itself to be investigated... ="trms">social ="trms">relations, ="trms">social ="trms">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, ="trms">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 ="trms">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 ="trms">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 ="trms">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. ="trms">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 ="trms">animal flesh, irreducible heterogeneous ="trms">ontologies and involvement of human-="trms">animal in multiple ="trms">agencies, normal ="trms">stories of becoming human, ='lgc'>]
="prgrph">-which ="trms">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 ="trms">animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so ="trms">different from ="trms">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 ="trms">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 ="trms">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 ="trms">animal, machine, and human in Pinocchio ="trms">story is ridiculous!
="lsts lst1">•towards ="trms">responding to “opacity” (opacity is complicated philosophical ethical issue regarding ="trms">animality and humanity) ='lgc'>='lgc'>--> refraction. with opacity what is at stake is our “="trms">material understanding of our connection with other ="trms">animals” (="ppl">="ppl">Marks, touch 39)


(we are talking about) ="trms">Fables of ="trms">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'>?

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

="large lg4" stl="font-size:112%"> ,


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)



="large lg5" stl="font-size:135%"> ‘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 [...]