[...]nying 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.”
="large lg2" stl="font-size:110%">
="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)
="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.)
(="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'>?
(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
,
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 lg10" stl="font-size:123%">
‘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..
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="ppl">Shakespearean villain ='lgc'><== ="trms">nature ='lgc'>[='lgc'><='lgc'>-- i prefer Ursula, evil corporally located='lgc'>]
="trms">modern villain ='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 projecting to and with ="trms">animals) that regulates the possibility of a pedagogical encounter
="lsts lst1">•no mediated forms of ="trms">presence and so on
="lsts lst1">•nobody breaking the ="trms">semiotic rules
="lsts lst1">•what subject-="trms">supposed-to-know
="lsts lst1">•what blocks cordial dis="trms">position and ="trms">animal amity='qstn'>?
="lsts lst1">•what genital lickings are welcomed or unwelcomed and discouraged or abandoned='qstn'>? and so on
to ="trms"nttrm="already,spread">read Kelile Demne not as something that works as legitimator
="trms"nttrm="already,spread">reading and ="trms">greeting
to form (an) intention
all that ="trms">anthropo="trms">morphism performs and withholds on and with ="trms">animality
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='lgc'>[="ppl">Rickels='lgc'>]
(my) ="trms">animal-findings and fairy-tale as="trms">sociations
if dogs ="trms">communicate through their trainability cats redirect lines of ="trms">communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
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='lgc'>[="ppl">Avital='lgc'>]
the ="trms">greeting ‘hello’, the initiatory and inaugural moment of our encounter
the gift sabotaging the freedom of the subject to receive ="trms">greeting or offering ="trms">greeting
a gift that becomes a curse for the person,
who has the civic stability to refuse a ="trms">greeting='qstn'>?
the finantialy challenged and the ="trms">greeting
explore friendship as a crucial modeling of justice='qstn'>?
con="trms">figuration of encounter
It doesn't always have to be ="trms">science ="trms">fiction, risking the wrong blend and watching the uncontrollable spill of consequences ='lgc'>='lgc'>--> hook up friends
friendship, as ="ppl">Avital practices it, should often involve triangulation and the drama of departure='qstn'>?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical latency.
invasion with little violation(='qstn'>?)
(In ="trms">rhetoric='lgc'>:) ="trms">citation='lgc'> = apostrophe ='lgc'>[address to an absent or ="trms">imaginary person, calling to the other='lgc'>]
(i am late. i am transed late. ="trms">translation and trans-="trms">relations has everything to do with latency. )
="ppl">Avital='lgc'>: For ="ppl">Bataille, friendship is part of the sovereign operation and is linked to ="trms"nttrm="already,spread">reading.
apostrophe (="trms">citation) for ="ppl">Derrida is the possibility of postmortem discourse ='lgc'>='lgc'>--> ="trms">memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or ="trms">writing or building='qstn'>?
="large lg10" stl="font-size:110%">
(="ppl">Lyotard's) différend='lgc'>: a dispute or ="trms">difference that cannot be resolved by the cognitive or ="trms">linguistic resources we have at hand ='lgc'>--(indicating rather)='lgc'>='lgc'>--> a rupture in the ="trms">presentation of testimony (='lgc'>~ litigate)
something you could turn your tattooed back on
(='at'>#='mywrk'>my work on ='lgc'>[post-feminist='lgc'>] ="nms">harem)
(companionship and sexuality and installations of ="trms">community) ='lgc'>='lgc'>--> The Inoperative ="trms">Community ='lgc'>[="ppl">Bataille, ="ppl">Blanchot, ="ppl">Nancy='lgc'>]
(how to) create ="trms">community wherever I go='qstn'>?
(establish ="trms">relationships='lgc'>: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “="trms">fictive kin group in training” (how to learn to notice each other='qstn'>? how to learn to be in the same game='qstn'>?)
to insisted on ="trms">community without relying on transcendence ='lgc'>=/= ="trms">communion
(="trms">community without illusions about itself)
a ="trms">community that is self-annulling but ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous (="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously ="trms">perverse)
(='lgc'>--the duties of the survivor)
="prgrph">-this is about creating convivial spaces (='lgc'>=/= ="trms"nttrm="disturban">urban design ideology)
(to set up around) work ='lgc'>=/= (bodies of) knowl="trms"nttrm="knowledge,Knowledge">edge
(let's make this an ="trms">obligation='lgc'>:) to create an atmosphere in which ="trms">interesting mistakes can get made
let's bring a huge amount of ="trms">material what we get into trying to di="trms">gest
='lgc'>='lgc'>--> ='lgc'>[an effect of being in Europe ='lgc'>==>='lgc'>] is ="nms">harem about having a space/time to claim as my own='qstn'>? ='lgc'>[it can never be='qstn'>?='lgc'>] an actual space which i can dream of and re-create and hope toward='qstn'>? retrieving a mythic place of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ='lgc'>[that cannot be rebuilt='lgc'>]='qstn'>?
="lsts lst1">•='strcls'>*the ="nms">harem girls my ="trms">ancestors='strcls'>* ='lgc'>='lgc'>--> ="nms">Cinderella
='lgc'>=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(='at'>#="nms">harem Manifesto)='qstn'>?
..telos of anything ='lgc'>{in ="nms">apass, my bow and arrow='qstn'>? (='lgc'>=/= a ="trms">generalized claim) ='lgc'>='lgc'>--> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and ="trms">responsive movements. ='lgc'>[='at'>#="nms">harem='lgc'>] (='strcls'>*) one's game might be geared to build success ="trms">according to one's goals, but unless the game engages the other, it is worthless. (='strcls'>* it is about) learning how to wit. (='strcls'>*) my bow and arrow in use, my ="trms">tropes and abstractions, what are they good for if others don't play/engage with them='qstn'>? to recontextualize ‘="trms">method’ and ="trms">methodology. (='strcls'>*) “incommensurable tacit knowl="trms"nttrm="knowledge,Knowledge">edges of diverse ="trms">communities of practice” ='lgc'>='lgc'>--> “="trms">communication” across irreducible ="trms">difference (where “="trms">method” is not what ="trms">matters most;) (game of) “="trms">situated partial connection” ='lgc'>==> subjects
(not always the human ="trms">language is the medium) two-way conversation ='lgc'>=/= naming (='lgc'>='lgc'>~= intention-laden and consciousness-ascribing ="trms">linguistic practice) ='lgc'>='lgc'>--> sometimes not God, logos, or sujet ="trms">suppose savoir, rather a dog makes you (in whose image='qstn'>?) ='lgc'>='lgc'>--> this is about making our ="trms">categorical labor harder='lgc'>}
it is about a politics dis="trms">interested in='lgc'>: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” ="trms">worlds and knowl="trms"nttrm="knowledge,Knowledge">edges free of the ravages and productivities of power’ (="ppl">="ppl">Haraway 2003), cultural relativism, master-slave discourse,
='strcls'>**="trms">mutuality is mutability is ="trms">contingent is ="trms">historic='strcls'>** (='lgc'>=/= reciprocity, mo'amele be mesl معامله به مثل ='lgc'>='lgc'>--> retaliatory, ="trms">categorically the ="trms">relation of enemies)
(things to vandalize='lgc'>:)
="lsts lst1">•capital claims
="lsts lst1">•mystical foundations of ="trms">authorship
="lsts lst1">•legally protected stores of knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•desire for legitimacy
="lsts lst1">•control freak of the possibilities of comprehension
="lsts lst1">•="trms">narcissistic comfort of secured sense
="lsts lst1">•="trms">geometrical optics of reflection
(="ppl">Burroughs='lgc'>:) “steal everything in sight.” (most ="trms">authors transvaluate theft back into property ='lgc'>='lgc'>--> ideologies of “influence”)
="trms">narcissistic reappropriation of/as friendship ='lgc'>: operate a reduction of the friend to the same or to the friend as other
mystified oneness of the Volk (Germanic ="trms">trope)
the desired erasure of ="trms">difference
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friendship in Qur'an='lgc'>:
='lgc'>[44:41='lgc'>] The day on which a friend shall not avail (his) friend aught, nor shall they be helped, (apocalypse is defined when friendship ends)
='lgc'>[42:9='lgc'>] Or have they chosen protecting friends besides Him='qstn'>? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. (God is jealous of friends)
='lgc'>[70:10='lgc'>]
And no familiar friend will ask a ="trms">question of his friend
And friend shall not ask of friend
='lgc'>[32:4='lgc'>] ... Ye have not, beside Him, a protecting friend or mediator.
='lgc'>[29:22='lgc'>] ='and'>& ='lgc'>[42:31='lgc'>] Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. (God has no friends. You only friends with him.)
='lgc'>[22:13='lgc'>] ...evil friend (friendship with the evil)
='lgc'>[57:15='lgc'>] ...your abode is the fire; it is your friend and evil is the re="trms">sort.
='lgc'>[19:45='lgc'>] “O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend.”
(evil and friend coming adjoint more than once)
='lgc'>[25:28='lgc'>] Alas for me! Ah, would that I had never taken such an one for friend!
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(mode-identifying signs falsified)='lgc'>--(unconsciously='qstn'>?)
manipulative simulation of friendliness
\\
(in Germany) we need ‘detours’ and taking detours ='lgc'>=/= having end-goals
we are not built to handle peace ='lgc'>='lgc'>--> existence is perhaps ok, but coexistence is a real problem
coexistence in="trms"nttrm="cluster,club">cludes all ="trms">sorts of aggressions
burdened with a ="trms">bird name
(="trms">birds of ="ppl">Attar)
20 minutes to propose some itineraries
all the ="trms">different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) ='lgc'>='lgc'>--> the delusion to desiring nonviolence (whenever there is desire there is violence)
wanting, desire ='lgc'><='lgc'>='lgc'>--> violence
(نیاز niaz ='lgc'><='lgc'>='lgc'>--> azar آزار)
which organs of peacefulness are we resisting='qstn'>?
='lgc'>{punishment, wanting to be punished='lgc'>}
delivery (not ‘from’ but) ‘of’ punishment
(for ="frds scrmbld">Varinia='lgc'>: what about the people feeling guilting and destructive who rush to the judge or the penal ="trms">system confessing and begging for punishment='qstn'>? ='lgc'>--where is the figure of persecutor located at her practice='qstn'>? if at all addressed.)
(='at'>@="frds scrmbld">Sana='lgc'>: how do i deal with helplessness='qstn'>? the Hilflosigkeit is primal, ='lgc'>[the start-up engine of psychoanalysis, powerlessness and power-fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure.='lgc'>] ='lgc'>='lgc'>--> (then let's ask) where does it hurt='qstn'>? in the eyes='qstn'>? ears='qstn'>? ='lgc'>--for ="frds scrmbld">Varinia it hurts on the neck)
="prgrph">-and despair
="prgrph">-and distress
when I punish you...
i cannot say if our encounter is ="trms">specifically ="ppl">Levinasian
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='lgc'>[="ppl">Chris ="ppl">Philo and ="ppl">Chris ="ppl">Wilbert='lgc'>]
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‘="trms">natural’='lgc'>:
="prgrph">-="trms">scientist's site of fieldwork
="prgrph">-="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list's site of biological conservation
="prgrph">-entrepreneur's site of capital accumulation
="prgrph">-poacher's site of prey
="prgrph">-soldier's site of refuge
='lgc'>='lgc'>--> geographies of human struggle, politics, colonialism, capitalism, ="trms">intervention,
what is shapping in these sites (="trms">science labors, ="trms">natural parks, pig and chicken farms, mobile phones, etc.) human-="trms">animal ="trms">relations (in their widely divergent kinds)='qstn'>?
(="trms">technology, ethics, welfare and politics in ="nms">Tehran)
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the ways my mother thinks about the diffission of ="trms">animals’ bodily wastes beyond the bounds of their immediately ="trms">present='lgc'>: dog's poop, etc. ='lgc'>='lgc'>--> spatial externality of ="trms">animals (='lgc'>--"they contaminate!”)
in the case of mobile phone ="trms">animal ="trms">meme, the human-="trms">animal ="trms">relation does not operates solely through the physical proximity of humans and ="trms">animals, but rather a wider geography, and ="trms">networks the ="trms">interiority of ="nms">Tehran domestic environments.
="prgrph">-as the house becomes cleaner, the public domain becomes more feral, and the ="trms">animal more contagious, and the proximity more virtual, and the cross-="trms">species ="trms">relationships and pictural,
="prgrph">-="trms">questions of the vital, the d="trms"nttrm="danger,stranger">angerous, and the ="trms">wild (in ="nms">tehran)
“='lgc'>[...='lgc'>]="trms">animals, especially dead ones, enter centrally into what humans can themselves be and do in the ="trms">world.” (Cockburn)
i am trying to establish an ="trms">anthropological, ="trms">sociological and psychological investigations in this ="trms">matter, calling for a ‘cultural ="trms">animal geography’ that focuses on the complex entanglings of human-="trms">animal ="trms">relations with space, place, location, environment and landscape. ='lgc'>='lgc'>~-> topology(s) ='lgc'>{it means that spaces and places involved make a ="trms">difference to the very constitution of the ="trms">relations in play='lgc'>}
='lgc'>[="nms">Tehran='lgc'>: ="trms">wilderness ='lgc'>~ public ='lgc'>~ non-domesticity='lgc'>]
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...differing peoples in differing periods and ="trms">worldly contexts='strcls'>***
="trms">societies in a host of settlements, fields, farms, factories, ="trms">imaginary, ="trms">literary, psychological and virtual spaces (='lgc'>='lgc'>--> and how ="trms">animalhuman is ="trms">socially defined)
="trms">technologies of human orderings ='lgc'>: telegram='qstn'>? ='lgc'>[encountering all kinds of inventiveness that go on cross-="trms">species (human, ="trms">animal, ="trms">story, image, media), the kind of ="trms">semiotic work='lgc'>]
='strcls'>*Space='strcls'>* (="ppl">de Certeau) ='lgc'>: A place (lieu) is the order (of whatever kind) in ="trms">accord with which elements are distributed in ="trms">relationships of coexistence. It thus ex="trms"nttrm="cluster,club">cludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place='lgc'>: the elements taken into consideration are beside one another, each ="trms">situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous con="trms">figuration of ="trms">positions. It implies an indication of stability.
='lgc'>='lgc'>--> space as the ‘scheme of things’ ='lgc'>='lgc'>--> ="trms">species-identifying
='lgc'>=/= ="trms">imaginal space, ="trms">animal space, ="trms">memory, dream, etc.
‘="trms">species-identifying’ (classification) in='lgc'>:
="lsts lst1">•pre-Neolithic totemic ="trms">societies (="ppl">Shepard 1993)
="lsts lst1">•biblical classifications of the ="trms">different ="trms">beasts (Leviticus='lgc'>: Sibley 1995)
="lsts lst1">•ancient and medieval ‘great chain of being’ thinking (="trms">Lovejoy 1936)
[...]