[...]descriptor (sharh-dahande شرح دهنده) ='lgc'>='lgc'>~-> transparent utterance ='lgc'>~ ="trms">rhetorically un="trms"nttrm="cluster,club">cluttered argument
="trms">literature is snafu
how ="trms">authorship (dead or alive) feeds ="trms">authority='qstn'>?
What has been packaged as terror can be in fact misleading.
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="trms">authority is the most elusive of terms that inform ="trms">relations, and yet no politics, no family, no pride of accomplishment can exist without it
for ="ppl">Arendt, ="trms">authority is an undeletable term, key to any grasp of politics
="trms">authority ='lgc'>=/= ="trms">rhetoric of persuasion
="ppl">Plato's ="trms">authority of philosophy='lgc'>: in an effort both to ="trms">memorialize and to exact revenge for the verdict on ="ppl">Socrates. (as if ="ppl">Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for ="trms">authority
(="ppl">Arendt='lgc'>:) “It was after ="ppl">Socrates’ death that ="ppl">Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something ="trms">liable to compel them without using external means of violence.” ='lgc'>='lgc'>==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent='qstn'>?! a more earthbound ="trms">rhetoric of persuasion='qstn'>?!)
(when we are out of master/slave ="trms">relationship) expert knowl="trms"nttrm="knowledge,Knowledge">edge commands confidence and obtains compliance (without force nor persuasion); soft coercion as="trms">sociated with reason ='lgc'>='lgc'>--> ="ppl">Plato's philosopher-king ='lgc'>='lgc'>--> ='strcls'>**“="trms">Authority establishes ="trms">relationality ="trms">prior to command, promising compliance in the absence of force or argument”='strcls'>** (="ppl">Avital)
aspects of the ="trms">authority that might take in or shake up the other without harm
="trms">historical comfort zones ...and ...the ongoing torment of ="trms">worldlessness
(="ppl">Avital,) are the mourners of ="trms">authority masking another loss for which “="trms">authority” would be a cover='qstn'>?
="trms">Greek way of handling='lgc'>:
domestic affairs ='lgc'>='lgc'>--> persuasion
foreign affairs ='lgc'>='lgc'>--> force and violence
='strcls'>*="trms">authority of the Father
="trms">ontological proof of God's existence (Kojeve contends) rests on the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical placement of divine ="trms">authority as the ="trms">authority of the Father, who is seen as cause='strcls'>*
='lgc'>='lgc'>--> paternal ="trms">authority in power and political ="trms">authority ='lgc'>='lgc'>--> as ="trms">author of a work who exerts ="trms">authority over the ‘Oeuvre’
father/judge/="nms">Pir='lgc'>: the principal figure holding together political and ethical qualities of existence ='lgc'>~ imago (in psychoanalysis is an idealized image of someone='lgc'>--usually a parent='lgc'>--formed in ="trms">childhood), firm but benevolent caretaking, funding sources of divine ="trms">authority, hierarchical hold, ="trms">categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
="prgrph">-="trms">authority subsists on borrowed transcendence
="prgrph">-="trms">authority produces effects of respectful adherence
="prgrph">-softening the space of committed citizenry (ground for political relatedness)
="prgrph">-is it possible to keep ="trms">authority separate from respect='qstn'>? what this se="trms">="trms"nttrm="cluster,club">clusion assures='qstn'>?
(="nms">Pir's ="trms">authority nearing the) ="trms">sublime regions of human relatedness
Kojeve > What accounts for the unconditional surrender of human reactivity='qstn'>?
legitimate principle of coercion
God is always the God of our ="trms">ancestors ='lgc'>='lgc'>--> character of “tradition”
where violence begins or what gets counted as violence='qstn'>?
the discourse of effacement (امحاء emha’, self-effacement='lgc'>: withdrawing into the background, making yourself inconspicuous)
is there an ="trms">authority outside inequality='qstn'>? ="trms">responsible a="trms">symmetry, the egological space, ="trms">tropes of domination='qstn'>?
='prcnt'>%this is anout the quality of a="trms">symmetry='lgc'>='lgc'>--='lgc'>--(are we still in the realm of the human='qstn'>?)
="ppl">Levinas tactics is ="trms">spectacular, he runs down patriarchy and meets the ma="trms">jestic escalade of the absolute other, he doesn't escape ="trms">internment (toghif توقیف)
='lgc'>[patriarchy='lgc'>: when it is “of course” obvious who is the mother='lgc'>]
(where do we go with helplessness directed by the destruction of the ="trms">world='qstn'>?)
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='lgc'>[="ppl">Sennett='lgc'>] on ="trms">authority, trust and cooperation
...in both a subtle and a coherent ="trms">social structure
inequality makes a profound ="trms">difference in the lives of ="trms">children
“earned ="trms">authority” manages the everyday experience of inequality
cultures in which the ='strcls'>*dramaturgical display of yourself='strcls'>* is foregrounded ='lgc'>=/= diplomacy as model for ="trms">social ="trms">relationships
face="trms">book, an engineered ="trms">social ="trms">network organized for display ='lgc'>=/= ="trms">communication
in capitalism, in firms people at the top has more power but less ="trms">authority, and that is a problem.
in reverse, ="trms"nttrm="learn,clear,Clearl,Olearius">Lear loses its power but keeps his ="trms">authority, his lag on administrative change.
="trms">authority is a bound, a volunteriy obidience and care-giving
parent-="trms">children='lgc'>: something the ="trms">child needs desperitly, they need direction, they need people not only as guids but as witnesses of what they are doing.
the destructive charismatic authoiry in politics
tests if he/she can keep himself together
the charisma of the user on face="trms">book (marat, jonathan, etc., but both are also very good at face to face ="trms">communication)
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="ppl">Sennett
we don't know how to use ="trms">material objects and machines well
="trms">craftsmanship='lgc'>: the quest to make physical things well
="lsts lst1">•how the head and hand are connected
="lsts lst1">•doing something well for its own sake ='lgc'>='lgc'>--> ="trms">skill (not honoured in ="trms">modern ="trms">society)
='lgc'>='lgc'>==> free the ="trms">craftsman (="ppl">Sennett)
in many ="trms">social ="trms">relations we do not know exactly what we need from others – or what they ought to want from us
cooperation as a ="trms">craft ='lgc'>='lgc'>--> ="trms">skill of understanding and ="trms">responding to one another
="trms"nttrm="disturban">urban design is a ="trms">craft in peril (dar khatar)
="lsts lst1">•too much ="trms"nttrm="disturban">urban design ='lgc'>='lgc'>==> homogeneous and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid
="lsts lst1">•="trms">modern built forms ='lgc'>='lgc'>==> only a faint imprint of personal and shared experience
="ppl">Sennett ='lgc'>='lgc'>--> (better understanding of) ‘="trms">material ="trms">craftsmanship ='lgc'>+ ="trms">social cooperation’ ='lgc'>='lgc'>==> cities better made
‘homo faber project’='lgc'>: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
="lsts lst1">•limits on desire and will
="lsts lst1">•the experience of other people's needs (which cannot be reconciled with our own)
='lgc'>+ to recognize and honour what lies beyond us (and before us)
="trms">social ="trms">relations ='and'>& physical environment
issues of practical ="trms">skill, tool, meaning, value
='strcls'>***the rebellious ="trms">child (in me)
United States has become an intensely tribal ="trms">society
='strcls'>*tribalism='strcls'>* ='lgc'>[= adverse to getting along with those who differ, solidarity with others like yourself, ='and'>& “thinking you know what other people are like without knowing them"='lgc'>], in the form of nationalism, destroyed Europe during the first half of the 20th century
='lgc'>--='not'>✕='lgc'>='lgc'>--> complex ="trms">societies='lgc'>:
="lsts lst1">•workers flowing across borders
="lsts lst1">•="trms">different ethnicities, races and ="trms">religions
="lsts lst1">•diverging ways of sexual and family life
“The ‘self’ is a com="trms">posite of sentiments, affiliations and behaviors which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
="prgrph">-="ppl">Sennett
(for ="ppl">Aristotle='lgc'>:) city='lgc'> = synoikismos(= coming together of people from diverse family tribes='lgc'>--each ='strcls'>*oikos='strcls'>* having its own ="trms">history, allegiances, property, family gods)
='lgc'>[some my german friends are making us all poor in not recognizing this, that similar people cannot bring a city into existence. city ="trms">obliges people to think about and deal with others who have ="trms">different
loyalties to (="trms">linguistic ="trms">differences). Germany, lacking direct experience of others, because of lesser colonial encounters in its ="trms">history, falls back on fearful fantasies with the new refugees coming. ="trms">integration, a bad ="trms">response to the problems of living with ="trms">difference='lgc'>]
(="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robert Putnam='lgc'>:) people who live in homogeneous local ="trms">communities appear more ="trms">sociably inclined towards and curious about others in the larger ="trms">world ='lgc'>: first- hand experience does not weaken stereotypes
="prgrph">-the case of Brussels='lgc'>: withdraw from neighbours who differ ='lgc'>='lgc'>--> to hibernate
attitudes
actual behavior
='lgc'>[='strcls'>*='lgc'>]cooperation='lgc'>: an exchange in which the participants benefit from the encounter
can be informal as well as formal='lgc'>: experience of ="trms">mutual pleasure in a bar exchange gossip
difficult kind of cooperation='lgc'>: join people who='lgc'>:
="lsts lst1">•have separate or conflicting ="trms">interests
="lsts lst1">•do not feel good about each other
="lsts lst1">•are unequal
="lsts lst1">•do not understand one another
="lsts lst1">•(="trms">different faith ="trms">communities)
='lgc'>}='lgc'>='lgc'>==> ="trms">responsiveness as an ethical dis="trms">position
rituals of civility
as small as ‘please’ and ‘thank you,’ put abstract notions of ="trms">mutual respect into practice
in the spirit of generosity, let's not ="trms">write off the banker (or the Mullah) as a human being ='lgc'>='lgc'>--> instead of “fuck you” how do we ="trms">respond to our ="trms">differences in a difficult ="trms">social environment such as contemporary ="nms">Iran ='lgc'>='lgc'>--> what ="trms">skills are needed for this hard cooperation='qstn'>? ='lgc'>--="ppl">Sennett='lgc'>='lgc'>--> dialogic
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what remains from christianity after its self-deconstruction='qstn'>? (="ppl">Nancy)
(what theology doesn't know about itself='qstn'>?) recovered from the repressive power of ="trms">religion
="ppl">Nancy's “shattered ="trms">love” is the stuff of ="ppl">Hafez
='at'>#="trms">love (and ="trms">greeting='qstn'>?) doesn't belong to the realm of giveable things
="ppl">Lacan's de="trms">finition of ="trms">love consists in giving what one does not have, (filling emptiness with emptiness) ='lgc'>='lgc'>--> to give something i ‘would’ have='qstn'>? ='lgc'>='lgc'>--> (giving that which is not a property, not even one's self,) to give behind or beyond any subject, any self='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*the giving of the fact that i cannot possess myself='strcls'>* ='lgc'>='lgc'>==> ‘to give'='lgc'> = 'to give up’
='strcls'>***="trms">love='lgc'>: to share the impossibility of being a self='strcls'>***
='lgc'>='lgc'>='lgc'>--='lgc'>--> (="ppl">Nancy's) ‘body’ (of political thought)='lgc'>: not as an organicity, but of ="trms">community as the living to share precisely an impossibility of being-in-common (='lgc'>=/= ="trms">ontologize the ="trms">community, after the death of God, ="ppl">Rousseau='lgc'>: ="trms">community of mankind as the foundation of politics ='lgc'>='lgc'>--> “man” comes from the “contract” and not reverse)
='lgc'>='lgc'>='lgc'>--='lgc'>--> “giving” the (="ppl">Derridean) ‘gift’ cannot succeed if the giver knows about his/her gift; ='strcls'>*un="trms">presentable='strcls'>*
='lgc'>--='not'>✕='lgc'>='lgc'>--> politics and the political always implies fulfillment, law, closed space, ='strcls'>*closure='strcls'>*
(="nms">Pir's) heaven of value
(="ppl">Bergson's) supplementary soul
there is a nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic way in which we destroy
“everything is political” ='lgc'>=/= everything is directly ="trms">ontologically political ='lgc'>='lgc'>==> totalitarianism='lgc'>: everything belongs to law ='lgc'>='lgc'>--> make law about anything (='lgc'>='lgc'>--> ="ppl">Plato's political theology='lgc'>: thought is founded on something; - ='at'>@="frds scrmbld">Varinia, “management of justice”)
national ="trms">aestheticism
over-educated ='lgc'>='lgc'>~=='qstn'>? brainwashed
='lgc'>[in my ="trms">lectures i am trying to teach something (="ppl">Heidegger, ="ppl">Sa'di, etc.) in ‘a certain way,’ and that ‘certain way’ touches me and i hope touches my audience, even if one don't understand much of it at the time of ="trms">lecture. i am trying to think by the outside, what comes from outside, being touched by it. ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right now in ="nms">apass this outside consists of my (living) peers, getting their quantity of imposed ideas and try to work with that. to ‘take part'='lgc'>]
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(how='qstn'>?) the exposure of violence becomes the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of violence (='at'>@="frds scrmbld">Mona)
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a preoccupation (of someone/yours) ='lgc'>--into='lgc'>='lgc'>--> analytical solution/terms (for example ‘="trms">aesthetics’ and ‘gender’ for ="ppl">Strathern)
gift (produced to be seen) ='lgc'>='lgc'>--> moments of performance ='lgc'>='lgc'>--> ='strcls'>*creating a context of display='strcls'>*
='lgc'>[='strcls'>*='lgc'>]gift='lgc'>: participate in and generate ="trms">internal ="trms">relations ='lgc'><='lgc'>='lgc'>--> commodities='lgc'>: participate in and generate external ="trms">relations
you gain prestige in what you give
='strcls'>*there is a lot of ambiguity about what can be seen and what cannot be seen='strcls'>* (='lgc'><='lgc'>-- this must be understood for any one who is invested in ‘showing’)
='strcls'>***='lgc'>='lgc'>--> the alternation between what you conceal and what you reveal (is='lgc'>[='qstn'>?='lgc'>] at the heart of thinking about creativity, about reproduction, about the perpetuation of ="trms">society, about the perpetuation of ="trms">relations)
exchange wealth between two clan groups
wealth
="lsts lst1">•has an ="trms">aesthetic form
="lsts lst1">•has to be grown as well as exchanged
="lsts lst1">•must be accumulated privately and secretly
="lsts lst1">•must be revealed at the ='strcls'>*moment of transfer='strcls'>*
="lsts lst1">•has to take a proper form ='lgc'>~ recognized by others as appropriate
='lgc'>[='strcls'>*='lgc'>]="trms">aesthetic='lgc'> = a proper form (at the moment of revelation) that other people have to ="trms">respond
(='lgc'>--='not'>✕='lgc'>='lgc'>--> european notion of ="trms">aesthetic='lgc'> = eliciting a sense of appreciation of beauty)
(my sister's wedding had/created) an appropriate form
='strcls'>**** exchange ="trms">situations ='lgc'>[shows, exhibitions, events, weddings, etc.='lgc'>] has to appear in a certain form, otherwise people will not recognize it, otherwise they fail to impress people ='strcls'>****
='at'>@="frds scrmbld">Foad
="prgrph">-what are ="nms">Tehran's contemporary contexts in which we can see exchanges working='qstn'>?
younger people are impressing one another in terms of ="trms">consuming or participation in sports, or mobile phones, or whatever ='lgc'>='lgc'>--> they create ="trms">different kinds of ="trms">relations (='at'>#telegram ="nms">iran='qstn'>?)
(how among my freinds we impress one another='qstn'>?)
younger people, invest value in ="trms">different things from what older people do
money does not have anything else but number
things that shine, things that g="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen, things that sparkle ='lgc'>='lgc'>--> a sense in which these objects ='strcls'>*give off a ="trms">presence='strcls'>* ='lgc'>[='at'>@="frds scrmbld">Janina='lgc'>] and people are ="trms">affected by this
='strcls'>*quality of shininess='strcls'>* indicates the successful ="trms">intervention of ="trms">ancestral spirits ='lgc'>='lgc'>--> a spiritual condition (acquainted with health)
they must display to be regarded as worthwhile
with mobile phones='lgc'>: what is going on here, what is their value, how are they circulating, how do people regard them='qstn'>?
(ibn ebn ابن) people belong because their fathers belonged and so forth ='lgc'>+ what they give away, the (gift) shells, can be regarded as female ='lgc'>: items that have come into men's possessions (='lgc'>=/= ="frds scrmbld">Karin's gifts)
="prgrph">-so the shells are passive objects, women are/were (traditionally), classically regarded as objects in a similar way and were given the names of shells
='strcls'>***how to think about ="trms">vocabulary:='strcls'>***
="prgrph">-i cannot start using economics of the ="trms">market to describe what i am talking about
="prgrph">-in the ="trms">vocabulary of gift exchange (="ppl">Strathern) may be able to find the ="trms">vocabulary of analysis (like an artist choosing the color)
="prgrph">-="ppl">Strathern choice='lgc'>: the ="trms">vocabulary of gift exchange might give her the ="trms">vocabulary by which to start describing, is an ='strcls'>*artificial choice='strcls'>*. the ="trms">vocabulary of the gift economy gives her a lot of terms in which to understand. but those terms are only useful for the purposes of understanding that particular set of ="trms">data, and if i then leave that ="trms">data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art ="trms">market, then absolutely what we would be dealing with is commodities='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges ='lgc'>[='at'>#SK='lgc'>], ='at'>#import function
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='strcls'>*="trms">literature='lgc'> = the ="trms">question of ="trms"nttrm="already,spread">reading='strcls'>* (='lgc'>=/= ="trms">matter of novels and ="trms">poems)
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what is the ="trms">language of war='qstn'>?
(="ppl">Keenan > Weizman='lgc'>:) we need to understand war as discourse ='lgc'>='lgc'>--> ='strcls'>*war='lgc'> = a threatened discourse='strcls'>*
="prgrph">-The ="trms">language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given ="trms">situation.
when war is no longer a means but an end in itself(='qstn'>?) ='lgc'>='lgc'>-->='qstn'>? Hezbollah
deterrence='lgc'>: a means of controlling a person's behavior through negative motivational influences
“We are law-abiding, and we go ="trms">wild.”
violence stripped of ="trms">semiotics
The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging
='at'>@Luis, why conflict could be my concern='qstn'>? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting
fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure ='lgc'>='lgc'>==> use of force
Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure in ="trms">communication or to a “="trms">translation problem”
for her the ="trms">language of September 11 attacks was clear
Sassen's d="trms"nttrm="danger,stranger">angerous and depraved rationalization of September 11='lgc'>: south is speaking in a ="trms">language that needs no ="trms">translation
the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of ="trms">demands and the negotiation of outcomes ='lgc'>='lgc'>--> a ="trms">Greek tradition ='lgc'>: to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence ='lgc'>='lgc'>--> (as a term) ‘conflict’ carries with itself a telos of con="trms">sensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ='lgc'>='lgc'>==> perfect understanding ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> (="trms">Greek ='lgc'>='lgc'>-->) democracy's dream of overcoming ="trms">internal opacities of mediation or signification, dream of a final unification, dream of a clear universal ="trms">language
(="ppl">Barthes’ ="trms">fable of) the woodcutter='lgc'>[='lgc'>='lgc'>~= an ="trms">agent of change='lgc'>] ='lgc'>='lgc'>==> ="trms">language='lgc'> = act (without mediation or image, operating ='strcls'>*an immediate transformation='strcls'>* ='lgc'>='lgc'>==> politic) ='lgc'>:
If I am a woodcutter and I am led to name the tree which I am cutting down ='lgc'>[j'abats='lgc'>], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my ="trms">language is operative, linked to its object in a ="trms">transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political ="trms">language='lgc'>: it ="trms">presents ="trms">nature to me only to the extent that I am going to transform it, it is a ="trms">language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
='at'>@="nms">apass ='at'>@="frds scrmbld">Femke
(="ppl">Barthes='lgc'>:) political='lgc'> = operative (='lgc'>~ active, transformative, destructive) ='lgc'>='lgc'>--> this is an important ="trms">fable for artists
talking about ‘conflict’ is also like this, is a “political” speech, an “operative” ="trms">language, it “="trms">presents” the object of my action to me, which is democracy, and not Colombia
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(some ="trms">figurative ‘violence of ="trms">language’ ='lgc'>=/= ='lgc'>[="ppl">Austin, ="ppl">Derrida, ="ppl">Butler ='lgc'>='lgc'>==>='lgc'>] i am talking about paying attention to) the ="trms">language used in a certain manner by certain ="trms">agents ='lgc'>='lgc'>--> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, re="trms">presentation, to be careful with the collapse of hermeneutic (in any discourse) ='lgc'>='lgc'>--> the labor of transparency ='lgc'>[='at'>@="frds scrmbld">Mona ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='lgc'>]
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(the very strange claim ='lgc'>[made by political leaders='lgc'>] that) force is a kind of ="trms">language, and not just any ="trms">language. It is one which solves the problem that seems endemic to all things ="trms">linguistic, namely='lgc'>: fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, indirection, misunderstanding, drift. ='lgc'>[...='lgc'>]that the ="trms">language of force actively and successfully delivers its message ='lgc'>='lgc'>--> a ="trms">fable='lgc'>: “everybody understands the ="trms">language of force” (unlike ordinary, diplomatic, political ="trms">language) ='lgc'>='lgc'>--> the ="trms"nttrm="already,spread">readability or ="trms">communicative power of the utterance, violence is seen as continuous with discourse ='lgc'>--='at'>@="frds scrmbld">Mona
='lgc'>[='strcls'>*='lgc'>]violence='lgc'>: “speaking the (only) ="trms">language of the other” ='lgc'>='lgc'>--> (very strange ="trms">fable='lgc'>:) that violence is non="trms">interpretive direct(='lgc'>~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener ='lgc'>[='lgc'>='lgc'>--> fantasy of ="trms">affective ="trms">communication='lgc'>], hermeneutic and cognitive of the ="trms">language is effaced and what is left is only ='strcls'>*delivery='strcls'>* itself ='lgc'>[='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me ='at'>#tattooing me ='lgc'>}='lgc'>='lgc'>--> the silencing/elimination of his ="trms">interlocutor, ='strcls'>**the little annihilatory ="trms">gestures='strcls'>** of my friends='lgc'>], that it ='lgc'>[violence='lgc'>] aspires to a ='strcls'>*pure ="trms">present='strcls'>*
="lsts lst1">•this is a ="trms">translational problem='qstn'>? ="ppl">Keenan
="lsts lst1">•how do we know when things cannot get any worse='qstn'>?
="lsts lst1">•when/where the ="trms">translation should stop='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='at'>@="frds">Sina ='lgc'>='lgc'>--> this is about the ethical risks (we are making all the time) in mistaking an annihilatory ="trms">gesture for a discursive or political one
there is no ="trms">language which needs no ="trms">translation (not even violence)
='strcls'>*="trms">translation='lgc'>: an active ="trms">relation between and within ="trms">languages ='lgc'>=/= to overcome ="trms">language ='lgc'>='lgc'>--> is exaclty where the name politics ought to be reserve (Ranciere) (='lgc'>='lgc'>--> ='thdf'>that is why i am doing political work ='lgc'>[='mywrk'>my work on='lgc'>: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal ="trms">responsibility’ to insist on space of difficult ="trms">translation='lgc'>])
unilateralism of an im="trms">position='lgc'>: universality of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
(="ppl">Keenan='lgc'>:) human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights='lgc'> = standardization of the ="trms">rhetorics of claims we make on each other ='lgc'>--therefore='lgc'>='lgc'>--> an open and undefined field of operation (and not some essence about humanity, nor law. ="ppl">Keenan is helping me not to think of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights as an old ="trms">fashioned, transcendental, essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">ontological discourse, grounding de="trms">finitional basis, ="trms">categorically an enemy's discourse)
military ="trms"nttrm="disturban">urban research (employing critical theory) ='lgc'>='lgc'>--> use of theory as the ultimate ‘smart weapon’
="prgrph">-="ppl">Deleuzian theory influences military tactics and manoeuvres ='lgc'>='lgc'>--> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the ="trms"nttrm="disturban">urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, ="ppl">Deleuze and ="ppl">Guattari, Gregory ="ppl">="ppl">Bateson, ="ppl">="ppl">Foucault, ="ppl">Guy ="ppl">Debord, ="ppl">Bataille,
conflicted peace and peaceful conflict
competitive military buildup
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="ppl">Keenan on working with images politically ='lgc'>='lgc'>--> ='strcls'>*politics of exposure (or revelation ='lgc'>='lgc'>~-> forensic)='strcls'>*
(increasingly important dimension of political) ='strcls'>*image-making='strcls'>*='lgc'>:
='lgc'>--more='lgc'>='lgc'>--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed ='lgc'>='lgc'>--> dissolution of the obvious political spaces ='lgc'>=/=
='lgc'>--less='lgc'>='lgc'>--> making visible something that is otherwise hard to see (='lgc'>='lgc'>~= converting observation or visualization into knowl="trms"nttrm="knowledge,Knowledge">edge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate ="trms">interpretation of those images) (='lgc'><='lgc'>-- a lot of ="trms">social justice activists, human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights organizations, and civil ="trms">society practitioners are still working within this realm of the traditional image)
a bad (revelatory) theory of the (rational democratic) public sphere ='lgc'>: “visual re="trms">presentation of things ='lgc'>='lgc'>==> known to a wider public ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge properly considered ='lgc'>='lgc'>==> wise decisions ='lgc'>='lgc'>==> actions”
='lgc'>=/= (a more properly) political moment of='lgc'>: inscribe images ='lgc'>--within='lgc'>='lgc'>--> a ="trms">narrative or a persuasive project ='lgc'>--within='lgc'>='lgc'>--> a campaign that actually ="trms">narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically
the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)
="lsts lst1">•living by the image
="lsts lst1">•vulnerable to the exposure of the distortion or falseness of the image
to get a rich sense of the political context in which you operate (knowing about the ="trms">history, knowing what the local forces are, who the actors are, and so on) ='lgc'>=/= ethically-self-confident political movement reassured by the quality of their own good intentions ='lgc'>='lgc'>==> skip over a lot of local analysis, research, or ="trms">interaction
...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological ="trms">sort)
quasi-raw ="trms">material of images ='lgc'>='lgc'>--> re="trms">coding, contextualization, ="trms">narration,
the bad ="trms">stories and fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures (in our lifetime) that do need to be excavated and thought about
="ppl">Keenan ='lgc'>='lgc'>--> ='strcls'>*the fantasy of being able to move so directly from knowl="trms"nttrm="knowledge,Knowledge">edge to action that one almost skips the moment of knowl="trms"nttrm="knowledge,Knowledge">edge altogether='strcls'>* ='lgc'>--example='lgc'>='lgc'>-->='lgc'>{ ="ppl">Barthes in his woodcutter='lgc'>: a woodcutter in cutting the tree manages to avoid ="trms">language (something that needs no ="trms">translation, the woodcutter in unilateral ="trms">relation to the tree), in which “="trms">language” is re="trms">presentation, knowl="trms"nttrm="knowledge,Knowledge">edge as re="trms">presentation, “act the things” ='lgc'>='lgc'>--> ="ppl">Barthes skips over all the opacities and paradoxes and difficulties of re="trms">presentation and just goes after the tree directly
='strcls'>*there are ="trms">demands which are placed on you that won't wait for the knowl="trms"nttrm="knowledge,Knowledge">edge that is necessary='strcls'>* (or ="trms">situations in which you might feel as though you've been overwhelmed by too much knowledg)
='lgc'>[='strcls'>*='lgc'>]="trms">responsibility='lgc'>: (when) one has to act in a way for which the knowl="trms"nttrm="knowledge,Knowledge">edge doesn't provide a full alibi ='lgc'>~ one's action is in some important way disconnected, or not entirely saturated by one's knowl="trms"nttrm="knowledge,Knowledge">edge
every event (take September 11) is rich in ="trms">translation, a moment when an enormous number of competing ="trms">narrative frames were al="trms"nttrm="already,spread">ready available for understanding or processing or
="trms"nttrm="already,spread">reading what is at stake ='lgc'>='lgc'>--> there is no unequivocal act
='strcls'>*witness='lgc'>: (in the fantasy of the act) the witness for whom no ="trms">translation is necessary='strcls'>* ='lgc'>--="ppl">Levinas-="ppl">Blanchot-="ppl">Keenan='lgc'>='lgc'>--> ho="trms">stage (='thdf'>for example images of Abu Ghraib prison in Iraq, the media, the public event takes us ho="trms">stage)='lgc'>: a ="trms">position of extreme passivity that is equally the most intense experience of ="trms">responsibility
="prgrph">-what is the political effect of revelation='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali
beyond the immediate shock effect of the images ='lgc'>='lgc'>--> they are testament to the ways in which many ="trms">different political actors make use of them (over a long period of time) ='lgc'>='lgc'>--> with ="trms">interestingly ="trms">different outcomes
...="trms">intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the ="trms">question of torture could be openly discussed='lgc'>: “it's not an absolute, there are moments when, there are individuals for whom...”) ='lgc'>--='not'>✕='lgc'>='lgc'>--> public discussion
the too high threshold for entry into political discussion (or resetting political ="trms">agendas) ='lgc'>='lgc'>--> the mythic completely innovative inaugural ="trms">agenda-setting event ='lgc'>=/= low-threshold ideas (look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)
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='at'>@="frds scrmbld">Pierre, ="nms">apass='lgc'>: placing something into the political sphere ='lgc'>='lgc'>--> pure innovation (the mythic alternative='lgc'> = completely innovative inaugural ="trms">agenda-setting event) ='lgc'>='lgc'>==> the too high threshold for entry into political discussion ='lgc'>=/= low-threshold ideas (might look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)='lgc'>:
="lsts lst1">•slight shift in emphasis
="lsts lst1">•slight shift in ="trms">interpretation
="lsts lst1">•a little re-de="trms">finition
="lsts lst1">•a reactive mimicry
="lsts lst1">•
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expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, ="trms">social, political, medical and juridical assaults
="ppl">Keenan on the possibility that justice might not be simply possible
deconstruction's ethico-political pertinence='lgc'>:
="lsts lst1">•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
="lsts lst1">•its formal homologies with political ="trms">interventions ='lgc'>='lgc'>--> deconstruction of ="trms">authority as liberating ideology-critique
="lsts lst1">•ruin the ="trms">categories on which political discourse and re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge found itself
='lgc'>}='lgc'>='lgc'>==> axiom='lgc'>: ethics and politics are ="trms">matters of choice ='lgc'>: determinations and acts of a subject with an identity (whether strong or weak) held to be ='lgc'>[='strcls'>*='lgc'>]free='lgc'>: capable of understanding and ="trms">integrating that knowl="trms"nttrm="knowledge,Knowledge">edge with a ="trms">response to the ="trms">demand to act
='lgc'>[='strcls'>*='lgc'>]subject='lgc'>: name of the time and place in which knowl="trms"nttrm="knowledge,Knowledge">edge can be ="trms">articulated, ='strcls'>*the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to the passage from knowing to doing='strcls'>*
undecidability ='lgc'>='lgc'>--> ="ppl">Derrida
un="trms"nttrm="already,spread">readability ='lgc'>='lgc'>--> ="ppl">de Man
="prgrph">-what is more radically unsettling than criticism='qstn'>? (...="trms"nttrm="already,spread">reading)
='at'>@="frds">Sina
“the subject who ="trms"nttrm="already,spread">reads is the subject who choose” ='lgc'>='lgc'>==> ="trms">responsibility
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Eichmann ='lgc'>='lgc'>--> faced a legal forum
Mengele's skull ='lgc'>='lgc'>--> faced a ="trms">scientific forum
='lgc'>}='lgc'>--="ppl">Keenan='lgc'>='lgc'>--> (two ="trms">different discursive operations) each ='strcls'>*inaugurates='strcls'>* a fundamental concept and practice within the politics and ="trms">epistemology of war crimes investigations
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='strcls'>*cultural turn towards testimony='strcls'>* ='lgc'>='lgc'>--> the speech of the witness
='lgc'>[='qstn'>?we are in the='lgc'>] era of the witness ='lgc'>='lgc'>--> legitimized and validated victims
dramatic and emotional
trial='lgc'>: form of ="trms">historical and political pedagogy
not merely to convict the accused but to “reach the hearts of men”
political ="trms">agency of witnesses (survivors)
="trms">narrative in war crime investigations ='lgc'>='lgc'>--> document ='lgc'>='lgc'>~= witness ='lgc'>='lgc'>--> forensic approach
human remains are the kind of objects from which the trace of the subject cannot be fully removed
exhumation
examination
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="frds scrmbld">Mona is actually concerned with the separation of the spheres of ethics and knowl="trms"nttrm="knowledge,Knowledge">edge
strength ='lgc'><='lgc'>='lgc'>--> “Gewalt” ='lgc'><='lgc'>='lgc'>--> valere ='lgc'><='lgc'>='lgc'>--> Vale ='lgc'><='lgc'>='lgc'>--> value='strcls'>*
vergüenza, a collective sentiment, of one's own dignity and self-esteem, shame
vergüenza ajena ='lgc'>='lgc'>--> fremdschämen ='lgc'>='lgc'>--> (one of the essential features of aidos/aidôs ='lgc'>[αἰδώς='lgc'>]) the ="trms">Greek personification of modesty
“bashfulness,” “diffidence,”
“respectful,” “reserved,” “revered,” ='lgc'>='lgc'>--> vereor (or vereri)='lgc'>: in ="trms">religion, “to fear,” “to revere,” حرمت “to have respect or scruple for.” Vereor belongs to a family of words that derive from the Indo-European root ᵒswer-, meaning “pay attention,” like the ="trms">Greek horan ='lgc'>[ὁϱᾶν='lgc'>] (to look, pay attention, see)
one must take the path in exactly the op="trms">posite direction
(let's not be) persons con vergüenza ='lgc'>: persons of honor, persons of their word. It is not so much that they keep their promises, but that they are bound by the word that they have given ='lgc'>='lgc'>--> they commit to cumplire='lgc'>: “to carry out,” “to accomplish a ="trms">mission,” ='lgc'>[='lgc'>=/= “leaving your post,” ="ppl">Kafka='lgc'>]
vergüenza ='lgc'>=/= to attack the ="trms">community ='lgc'>}='lgc'>='lgc'>-->='qstn'>? khashm خشم indignation='lgc'>: rupture of an implicit contract based on norms and conventions
the sentiment (and performance of ="nms">Tarof in a weird way, and) of verguenza construct ="trms">relations of ="trms">social solidarity, the tie ='lgc'>='lgc'>--> to give structure to the ="trms">relationship to the gods (as well as that between persons) ='lgc'>='lgc'>--> ='strcls'>*aidos='strcls'>* becomes constitutive of shame civilization (that continues to mutate)
shame, sham, to “cover up” shameful parts
aischune='lgc'>[='lgc'>=/= ='strcls'>*aidos='strcls'>* (='lgc'>='lgc'>==> ='strcls'>*kleos='strcls'>* “fame”) defines the ="ppl">Homeric hero, aidos precisely identifies the de="trms">finitive requirement of the hero, his “regard” for his philoi (φίλοι royal friend/advisor of the king) and his genos (γένος, ="trms">social group claiming common descent)='lgc'>]='lgc'>: to dishonor ='lgc'>[='lgc'>=/= beauty, in ="ppl">Plato='lgc'>] ='lgc'>}='lgc'>='lgc'>--> to disfigure; tied to the body, and in the case of the female body ='lgc'>='lgc'>--> blush, as in the sensitive plant
aidos (='lgc'>='lgc'>~= moderation ='lgc'>[provoked by the regard and expectations of the other='lgc'>]) ='lgc'>=/= ='strcls'>*="trms">excess='strcls'>* ='lgc'>[='lgc'>='lgc'>--> in my ="trms">lectures i usually don't respect/regard the expectations of the other='lgc'>]='lgc'>='lgc'>-->='qstn'>? that which separates me from the ="ppl">Homeric hero
(these are all about the regulation of the ="trms">world)='lgc'>='lgc'>--> in a way also that which ="frds scrmbld">Mona ="trms">demands
="frds scrmbld">Mona need to analyse her ="trms">question of (caused) violence and calamity='lgc'>:
="lsts lst1">•disposal the Promethean ="trms">technai ='lgc'>[τέχναι='lgc'>] (when she asks “who gave them the tool to kill='qstn'>?”)
="lsts lst1">•the logos ='lgc'>[λόγος='lgc'>] of the arts and discursivity (when she ="trms">demands con="trms">science and justice ='lgc'>[='lgc'>~ dike, another ="trms">greek tool='lgc'>])
for ="ppl">Aristotle='lgc'>: aidos ='lgc'>='lgc'>==> clean ethics='lgc'>: pathos (an ="trms">affection that involves the body)
='strcls'>*the form of fear proper to free men='strcls'>* ='lgc'>='lgc'>--> properties proper to truth
from aidos ='lgc'>[linked to the Latin videre (to see)='lgc'>], to vergüenza ='lgc'>[linked to the ="trms">Greek horan (to see)='lgc'>], we remain in the space of the ='strcls'>*gaze='strcls'>*
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="ppl">Veena on ='strcls'>*how knowl="trms"nttrm="knowledge,Knowledge">edge is secreted in ="trms">relation to catastrophic events='strcls'>*
‘inordinate knowl="trms"nttrm="knowledge,Knowledge">edge’ ='lgc'>='lgc'>--> beyond the act of merely knowing
='lgc'>=/= pale intellectualized distracted archived knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> it is the subject who has
to discover which aspects of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">matter to her and where her attachments lie
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> (with pale or ="trms">excessive, it is not the form of knowl="trms"nttrm="knowledge,Knowledge">edge, rather) it is the way in which knowl="trms"nttrm="knowledge,Knowledge">edge enters the realms of the ="trms">social
those who have to endure what they cannot ignore
pale ='lgc'>='lgc'>--> bare ='lgc'>='lgc'>--> dark ='lgc'>='lgc'>--> filled with plenitude
="trms">different modes of knowing as means of navigating the catastrophic (='lgc'>=/= simply knowl="trms"nttrm="knowledge,Knowledge">edge about an object)
='strcls'>*reality does not have that frontal character='strcls'>*, (it is rather) like atmosphere, deeply embedded within context
='lgc'>[='strcls'>*='lgc'>]context='lgc'>: the weaver's loom that is discerned within the cloth it weaves
Donatelli ='lgc'>--destruction='lgc'>='lgc'>--> small, recurring, repetitive crises that define everyday life itself or are grown within the everyday
='strcls'>*event of traumatic loss functions as='lgc'>:
="lsts lst1">•an event
="lsts lst1">•a figure of thought
20th century as the century of genocides ='lgc'>: the ="trms">story of collective violence from the point of view of victims and survivors ='lgc'><='lgc'>-- we must contest this ="trms">story
="lsts lst1">•(Kleinman ='and'>& Kleinman, Mookherjee='lgc'>:) victim ="trms">stories ='lgc'>='lgc'>==> voyeurism
="lsts lst1">•(Fassin ='and'>& Rechtman='lgc'>:) ubiquity of a trauma ="trms">narrative substitutes critical engagement with the structural forces of inequality (or discrimination by a psychologizing of experience and of subjectivity)
="lsts lst1">•
="lsts lst1">•
="trms">category of the victim is not transparent ='lgc'>=/= bureaucratic legal forms through which the victim status is produced aligns with very ="trms">different kinds of knowl="trms"nttrm="knowledge,Knowledge">edge (shamanic, ritual, genealogical) to generate ="trms">different kinds of ="trms">affects
1947 Partition of India (marked by massive ="trms">inter="trms">communal killing, rape, and abduction of women) =='lgc'>=/==> victim
='lgc'>='lgc'>==> refugees, evacuee property, abducted persons
his ="trms">fictionalized account of my ="trms">responses to his ="trms">questions inspired me to think
(your ="trms">fictionalized account of my ="trms">response to your ="trms">question inspires me to think)
='lgc'>[to='lgc'>] rake the fallen leaves of ="trms">language and ="trms">literature to recreate experiences...
(usually) “treason” ='lgc'>='lgc'>==> massacres and violation of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights by governmental forces
(one is forced to see events in other countiries in the light of issues pertaining to) ="trms">transitional justice and the global form of truth
unknown dead ="trms">imagined as hungry and thirsty ghosts
='strcls'>*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowl="trms"nttrm="knowledge,Knowledge">edge necessary to make them into benign ="trms">ancestors='strcls'>*
="prgrph">-the ="trms">difference between kin and str="trms"nttrm="danger,stranger">angers, ="trms">ancestors and ghosts
='strcls'>**hospitality being offered to the str="trms"nttrm="danger,stranger">anger could also become a way of reincorporating the estranged kin='strcls'>**(='qstn'>? -="nms">iranian hospitality='qstn'>?)
the ="trms">intertwined ="trms">nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowl="trms"nttrm="knowledge,Knowledge">edge and ritual manipulations='qstn'>? -="ppl">Veena
="trms">modern bureaucratic procedures ='lgc'>='lgc'>==> tear apart the continuity of generational connections ='lgc'><-='lgc'>~ the work of ritual to restore connections is engaged
the ="trms">different ways we come to know something ='lgc'>=/= the experience of ‘carrying’ a knowl="trms"nttrm="knowledge,Knowledge">edge
...unknown dead in a milieu in which ="trms">ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions ='lgc'>=/= Ta'zieh='lgc'>: ="trms">ancestors in contexts in which the ="trms">relation to the dead is com="trms">memorated primarily through national rituals
(in the Jeju uprising/massacre case that ="ppl">Veena studies) ‘victim’='lgc'>: the qualifying condition for genealogical connections to be maintained in ="trms">imagining kinship as constitutive of the ="trms">relations between the living and the dead ='lgc'>[='lgc'>=/= victim='lgc'>: an appeal to the ="trms">authority of subjective experience, or the knowl="trms"nttrm="knowledge,Knowledge">edge produced by the State about the dead as victim or traitor='lgc'>]
bureaucrats (victim or traitor='qstn'>?) and shaman (="trms">ancestor or ghost='qstn'>?) ='lgc'>='lgc'>--> entanglement of ="trms">different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowl="trms"nttrm="knowledge,Knowledge">edge appears in this ="trms">world as the unbearable burden of not being able to convert your dead kin into ="trms">ancestors consigning them to a ghostly existence
='lgc'>='lgc'>--> so that the ="trms">ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
reputation of a woman ='lgc'>='lgc'>--> the marriage prospects of girls ='lgc'>='lgc'>--> ideas of purity and honor ='lgc'>--="ppl">Veena='lgc'>='lgc'>--> “poisonous knowl="trms"nttrm="knowledge,Knowledge">edge” secreted by the large-scale abduction of women (in India-Pakistan Partition)
="prgrph">-cultural understanding of sex as especially polluting for a woman
disclosure or a coming to know that a close relative had a hidden ="trms">history tied to large ="trms">historical event ='lgc'>='lgc'>--> announcing an “otherness” to a close relative with whom one had inhabited a life.
Partition ='lgc'>='lgc'>==> distortion of everyday ="trms">language itself and its bodying forth
bodily ="trms">nature of ="trms">language
="trms">poetry suffused with exquisite portraits of grief
the sense that kinship ="trms">relations themselves have become lethal
(journalism's) ="trms">trap of knowl="trms"nttrm="knowledge,Knowledge">edge/ignorance (ruth/falsity) binary ='lgc'>[asking for formal solutions to problems of indeterminacy because of the ="trms">finitude of knowing subjects or ="trms">veiling of objects='lgc'>] ='lgc'>=/= (="ppl">Veena trying to) attend to regions of knowl="trms"nttrm="knowledge,Knowledge">edge that can turn us to change the ="trms">questions we ask
(inordinate) knowl="trms"nttrm="knowledge,Knowledge">edge is contended with locally, diurnally, repeatedly
="ppl">Veena asking how is this knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[catastrophic event secrete knowl="trms"nttrm="knowledge,Knowledge">edge in the everyday='lgc'>] endured or contested; concealed or revealed; and what are ='strcls'>*rhythms='strcls'>* of these movements='qstn'>?
='strcls'>*inordinate knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*
="prgrph">-as citizens, how do we deal with the knowl="trms"nttrm="knowledge,Knowledge">edge that torture is regularly practiced as part of the security ="trms">apparatus of many democracies='qstn'>?
="prgrph">-what ="trms">responsibility do we bear for these practices that are before our eyes='lgc'>--that we cannot but help know='qstn'>?
="prgrph">-As ="trms">relational beings how do we reveal the extent of sexual violence or violent ="trms">histories of our families to our ="trms">children and to our grand="trms">children='qstn'>?
(='qstn'>?to make) ="trms">responses in terms of the cultural repertoire of one's own ="trms">society relating to the care of the dead
the necessity of embracing a mismatch between harm and healing, between not knowing and shading your eyes from what you cannot but help know ='lgc'>[-acceptance of a certain degree of ignorance as essential for life='lgc'>]
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="ppl">Ahmed, ="ppl">Sedgwick='lgc'>+Frank ='at'>@="nms">apass
installation of an automatic “anti-” (for example antibiologism, as the unshifting tenet of ‘theory’ ='lgc'>='lgc'>--> ='strcls'>*="trms">routinized antiessentialism='strcls'>*) ='lgc'>='lgc'>==> loss of conceptual access to an entire thought-realm='strcls'>***
immersed in a precritical understanding of the body
='thdf'>the idea of biological construction having been rendered either unintelligible or naive (in feminism ='lgc'>='lgc'>--> an avowed ="trms">interest in the body ='lgc'>+ a persistent distaste for biological detail)
="trms">interested in antiracism and politics of globalization ='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial dimension of research='lgc'>: body ='lgc'><='lgc'>== “the precarious, accidental, ="trms">contingent, expedient, striving, dynamic status of life in a messy, complicated, resistant, brute ="trms">world of ="trms">materiality, a ="trms">world regulated by the exigencies, the forces, of space and time” ='lgc'>+ the conditions under which bodies are encultured, psychologized, given identity, ="trms">historical location, and ="trms">agency
='strcls'>*(you can) speak (back) to post="trms">modernism (or democracy etc.), rather than simply speak on (your ="trms">relationship to) it='strcls'>*
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="ppl">="ppl">Hayward on the role of ="trms">embodiment in visual cultures ='lgc'>+ meaning of ="trms">animals in re="trms">presentation
="large lg58" stl="font-size:108%">
='strcls'>*to envision ="trms">animal='strcls'>*='lgc'> = to visualize, to experience, to figure, to image, kinds of ="trms">species, discourses, re="trms">presentations, institutions, ="trms">histories, ="trms">epistemologies ='lgc'>+ to “="trms">imagine possible” a set of ="trms">material and ethical ="trms">relationships between ="trms">species
envisioning='lgc'>:
="lsts lst1">•a mode of seeing and ="trms">embodying, of immersing and inhabiting, and of ="trms">storytelling and theorizing in a ="trms">techno-="trms">scientific ="trms">world of “eye machine”
="lsts lst1">•a range of practices for ="trms">situating the “self” (that tender thing in post="trms">modernity) in places and spaces grown ="trms">thick with entanglements and consequences; a form both of “to face” and “to perceive”
="trms">aesthetic conceptions of beauty and/or ambiguity coupled with biological ="trms">epistemology and ="trms">phenomenology of the organisms ='lgc'>--in='lgc'>='lgc'>--> in Jean Painleve, Genevieve Hamon, Leni Riefenstahl, David Powell ='lgc'>==construct='lgc'>='lgc'>==> a host of hybridized and enmeshed “encounters”
bio="trms">semiotics
="trms">zoo="trms">semiotics
="prgrph">-humanist fascist ="trms">aesthetic ='lgc'>='lgc'>--> desires to ="trms">memorialize “beautiful and unpolluted” coral ="trms">communities
="prgrph">-promise of immediate and luminous experience of “jellyfish otherness”
="prgrph">-="trms">systems (of power='qstn'>?) that constitutively produce ="trms">animal and human actors
human-="trms">animal ='lgc'>+ nonhuman-="trms">animal ='lgc'>+ ="trms">apparatuses ='lgc'>='lgc'>--> co-constitutive in the process of trying to know something about whale ="trms">ecology
(="ppl">="ppl">Hayward > ="ppl">Whitehead='lgc'>:) concrescence='lgc'>: “we” (con prefix) ere- (create) scence (sense, or the “s="trms">cene,” that which is seen), the ="trms">present is given by a consense of subjective forms. We are multiple individuals, but there are also multiple individual ="trms">agents of consciousness operant in the construction of the given.
="prgrph">-="trms">literal ="trms">materialization of a dynamic produced
photograph (only one part, a kind of lively limb, of the relay)='lgc'>:
(="nms">ajayeb style ='lgc'>='lgc'>-->) a bumptious and lively event of the processes of whale studies and whales themselves ='lgc'>=/= a still record of a whale “that had been there”
the image='lgc'>: a kind of connective tissue, soliciting one's senses
solar light ='lgc'>='lgc'>--> brushed up against, even touched, the whale ='lgc'>='lgc'>--> ="trms">translated through the camera ='lgc'>='lgc'>--> into film ='lgc'>='lgc'>--> into chemical bathes ='lgc'>='lgc'>--> into photo-paper ='lgc'>='lgc'>--> through my eye as a research assistant
='lgc'>}='lgc'>='lgc'>==> ‘photograph='lgc'>: ="trms">material, immanent, ="trms">interconnected’ ='lgc'>='lgc'>==> somatic intelligibility (="trms">embodiment) to my own somatic intelligence ='lgc'>~ enacted an encounter between the senses (subjective feelings) and their sense (objective knowl="trms"nttrm="knowledge,Knowledge">edges)
a ="trms">mutual ="trms">embodiment ='lgc'><='lgc'>-- shared in the event of the photographic space
experience of these photographs ='lgc'>[whale or telegram ="trms">animal video='lgc'>]='lgc'>: an instance of ='strcls'>*="trms">sensuous knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> way we are in some carnal modality able to touch and be touched by the substance of images (to feel a visual atmosphere envelop us)
(="ppl">Grosz's) ='lgc'>[='strcls'>*='lgc'>]perception='lgc'>: flesh's reversibility ='lgc'>~ the flesh touching, seeing, perceiving itself, one ="trms">fold (provisionally) catching the other in its own selfembrace
human/="trms">animal and ="trms">technological sensorium
="prgrph">-="ppl">="ppl">Hayward asking how coral ="trms">communities create re="trms">presentational ruptures in photographs
="prgrph">-="frds">Sina asking how telegram virtual ="trms">communities create re="trms">presentational ruptures in the real of human-="trms">animal of ="nms">Tehran, how the enfleshed ="trms">animal mobile phone photograph touch us
='lgc'>}='lgc'>='lgc'>--> liveliness of human="trms">animal encounters ='lgc'>[the way in which my ="trms">aesthetic and ethical senses merge with ="trms">animals in the flesh='lgc'>]
="prgrph">-how people get along in concrete, ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic, phantasmatic ways
='strcls'>**sensible and ="trms">sensual ensembles of ="trms">materialized capacities and activities that ="trms">literally and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically make sense of, and to, ourselves and other ="trms">animals='strcls'>**
="large lg1" stl="font-size:110%">
(="ppl">="ppl">Ihde >) ='lgc'>[='strcls'>*='lgc'>]="trms">phenomenology='lgc'>: a philosophical style that emphasizes a certain ="trms">interpretation of human experience and that, in particular, concerns perception and bodily activity ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> a theoretical practice grounded on the carnal, fleshy, ="trms">material foundations of subjectivity as it engages and is transformed by and in the ="trms">world
we attend to='lgc'>: content ='lgc'>+ form ='lgc'>+ context
invertebrates, product of displacement and comparison, a ruinous ="trms">verb turned noun turned classification ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> foregrounding and rethinking the syntax, optics, and heterogeneity of vertebrate and invertebrate ="trms">relationality
accountability and ="trms">responsibility in the enmeshment of knowing, doing, seeing, and being
(we need less philosophizing and more) ='strcls'>*envisioning='lgc'>: an enactment of dynamic en-figurings that imperil boundaries that clearly ="trms">differentiate self and other without the loss of ="trms">historical, cultural, and ="trms">species ="trms">specificity='strcls'>*
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☾
light has illuminated western ="trms">stories
="lsts lst1">•God said, let there be light='lgc'>: and there was light
="lsts lst1">•solar radiance ='lgc'>='lgc'>--> refracted planetary atmosphere ='lgc'>='lgc'>--> earth's watery ="trms">matter ='lgc'>='lgc'>--> lively forms
="lsts lst1">•life shaped by ice (="ppl">Meloy)
="lsts lst1">•life shaped by dark (="ppl">Mohaghegh)
="lsts lst1">•life shaped by ="trms">animal (="frds">Sina)
="lsts lst1">•life shaped by light (="ppl">="ppl">Hayward) ='lgc'>='lgc'>--> the invisible medium that makes a knowable ="trms">world visible; ='strcls'>*seeing light='lgc'>: a ="trms">trope for making visible in a comprehensive form (such that they are real)='strcls'>*
="lstsrd">1. ='strcls'>*philosophy is photology='strcls'>* ='lgc'>: ="trms">language of philosophy is constituted by ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of light
="lstsrd">2. sunlight ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorizes into transcendent light ='lgc'>: a heavenly light promising liberation from the flesh
transgenic ="trms">technologies ='lgc'>='lgc'>==>
jellyfish ='lgc'>+ GFP (green fluorescent protein)
rhesus monkey
glowing kittens
transgenic pigs
(...="trms">animal examples of ="trms">chimeric and impure)='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> ="trms">articulation of carnal ="trms">interdependence across ="trms">species boundaries
bacteria, yeast, fungi, plant, fly, human cell
="trms">chimeric borderlands of GFP and transgenics
pushing against the perceptual and ="trms">affective registers of laboratory walls ="trms">embodied selves, eating practices, living conditions
bio-capitalism
="trms">animal industry
(="ppl">="ppl">Hayward on) carnality and radiance of ="trms">naturecultures
(welcoming a) multidisciplinary table of where light is being eaten
visuality as corporality
light='lgc'> = meat
(Latin word) lumen='lgc'>: light, lantern, lamp, clairity, understanding, the central cavity of a hollow structure in an organism or cell
='strcls'>*somalumenal='lgc'>: how might luminosity, effulgence and illumination be about ="trms">embodiment or corporality='qstn'>? light transubstantiated into flesh and ="trms">matter (='lgc'>=/= body transcended by the thrills of enlightenment and radiance)='strcls'>*
(='mywrk'>my work on telegram ="trms">bestiary='lgc'>:) ='strcls'>*post-="trms">animal studies='strcls'>*
='lgc'>[='strcls'>*='lgc'>]tr="trms">animal='lgc'>: a synecdochically ="trms">imagined cor="trms">respondence ="trms">written as a portmanteau word ='lgc'>='lgc'>--> changes in our understanding of bodily transformation, somatic and ="trms">sensual synthesis that manifests synecdochically (a figure of speech in which a part is used for the whole or the whole for a part) ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically
='lgc'>[="nms">Cinderella is synecdochic='lgc'>]
='strcls'>*trans-
ongoing labor of cross-="trms">species ="trms">agents
energetic and ="trms">material crossings that disrupt bifurcated ="trms">categories
(="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Hayward) ="trms"nttrm="metaph,metamorph,metabol,metal">metaplasm قلب حروف='lgc'>: a change in a word (by adding, comitting or transposing its letters, syllables or sounds) that can signify a mistake, stumbling, a troping that makes a ="trms">difference ='lgc'>[in joined ="trms">natureculture ='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> flesh and signifier, bodies and words, ="trms">stories and ="trms">worlds='lgc'>]
to inflect tr="trms">animals with its tropic kin of antimeria that turns nouns into ="trms">verbs, that mobilizes, in="trms">cites, activates persons, ="trms">animals, places, things and ideas
='strcls'>*i am rubied by your attention='strcls'>* ='lgc'>: the relay of energies and forces (not just encounter) ='lgc'>==constitute='lgc'>='lgc'>==> ="trms">ontology
='lgc'>[='strcls'>*='lgc'>]="trms">ontology='lgc'>: what there is ='lgc'>+ what debts we owe to it ='lgc'>='lgc'>--> we owe ‘sensation’ to life's ‘insistencies’ ='lgc'>: (="ppl">="ppl">Hayward arguing) we must ="trms">respond to ='strcls'>*life's insistencies='strcls'>* through sensation (corporal prehensions)
='lgc'>--(='qstn'>?why to ="trms">write='lgc'>:)='lgc'>='lgc'>--> ='strcls'>**noun='lgc'> = ="trms">transitional ="trms">responses to ="trms">relationships='strcls'>** (='lgc'>=/= direct products of environment)
='lgc'>==='qstn'>?='lgc'>='lgc'>==> percussive distribution of ="trms">affect
boundary='lgc'>: refracted ="trms">interfaces of passage, pre="trms">positional orientation
="trms">sensuous being='lgc'>: un="trms"nttrm="metaph,metamorph,metabol,metal">metabolizable more, the residue of passing
jellyfish sting ="trms">story
“a jellyfish stings human skin, leaving an empurpled mark that inscribes the boundaries of tentacle and skin (somatic ="trms">technologies), but the ex="trms">citation (sensorial ="trms">transit) of burning and b="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listering energy remains partly un="trms"nttrm="metaph,metamorph,metabol,metal">metabolizable='lgc'>--this remainder is ="trms">differentiating and binding. so ex="trms">citation is not necessarily predicated on ="trms">positive joins of ever expanding units of life, but emerges between them and therefore can be generated through haemorrhaging ='lgc'>[flow of blood from a ruptured blood vessels='lgc'>], excising, amputating” ='lgc'>[& killing(='qstn'>?)='lgc'>]
breaking fast with glowing light
Kac's GFP bunny='lgc'>: (="trms">chimera of) rabbit ='lgc'>+ jellyfish ='lgc'>+ human ='lgc'>+ ="trms">technology
making bodies ="trms">materially luminal ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> تابش effulgence bound to meatier substance ='lgc'>=/= extraterrestrial force of more heavenly bodies
(-what about the moon='qstn'>?)
sexual planktonic medusa
دو شکلی di="trms">morphic life ="trms">history
جانور دریایی pelagic drifters
='lgc'>[='strcls'>*='lgc'>]drift='lgc'>: to be carried slowly by a current of air or water ='lgc'>:
="lsts lst1">•move passively, aimlessly or involuntarily into a certain ="trms">situation or condition
="lsts lst1">•a steady movement or developement from one thing toward another
="lsts lst1">•='strcls'>*your body is an index of its environment='strcls'>* (= jellyfish='lgc'>: when provoked give off a green glow... ='strcls'>*glowing in ="trms">response to provocation='strcls'>*)
="lsts lst1">•to be sent adrift as mutation
="lsts lst1">•the general intention of an argument (='lgc'>='lgc'>--> in ="trms">writing='lgc'>: ='strcls'>*="trms">technique of drifting='strcls'>*)
="lsts lst2">◦="trms">poetic joints
="lsts lst2">◦mixing ="trms">ontologies into larger organizations
="lsts lst2">◦
blend of tissue
reorder not only life but also light
="prgrph">-(="ppl">Sagan ='lgc'>='lgc'>-->) life='lgc'>: how ="trms">matter ="trms">interacts with ="trms">interconnected ="trms">systems that in="trms"nttrm="cluster,club">clude organisms in their distinct perceiving ="trms">worlds
="prgrph">-(Uexküll ='lgc'>='lgc'>-->) Umwelt='lgc'>: perceptual bubbles (of the most unidentifiable ="trms">animals='lgc'>: ticks, spiders, inverts) ='lgc'>='lgc'>==> ‘organs of ="trms">animals are counterparts of lived environments’ ='lgc'>: ='strcls'>***="trms">animal body='lgc'>: inverted map of its environment='strcls'>*** (mediated by its capacity to ="trms">interpret habitat through bodily sensation) ='lgc'>[Uexküll using music to define the laws of ="trms">nature='lgc'>: “life='lgc'> = musical ="trms">response,” effects of ='strcls'>*="trms">animal capitalism='strcls'>*='lgc'>]
to ="trms">travel through ="trms">stages of evolution of the ="trms">consumer product ='lgc'>='lgc'>='lgc'>~=> becoming a new harmony (='lgc'><='lgc'>-- using jellyfish as advertising in posthuman ="trms">consumerism)
="prgrph">-(Lingis ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]sensation='lgc'>: ملقمه amalgamations made of movements and ="trms">affects that shape the energetic relay between subjects and objects,, an intensity ='lgc'>--that='lgc'>='lgc'>--> pressures us ='lgc'>--feel='lgc'>='lgc'>--> our cohabitation ='lgc'>--in='lgc'>='lgc'>--> a sensible environment ='lgc'>--that='lgc'>='lgc'>--> opens outward (='lgc'>=/= simulation of our sensorys or nervous ="trms">systems) ='lgc'>='lgc'>==> subject is ='strcls'>*involved='strcls'>* into the ="trms">sensuousness of being ='lgc'>: ='strcls'>*ex="trms">citation of ="trms">affect and desire within a ="trms">sensuous environment ='lgc'>==generate='lgc'>='lgc'>==> substance of self='strcls'>*
="lsts lst1">•percepts oringinating in environmental harmonization
tr="trms">animals invoke the ="trms">social, ="trms">affective, sensorial ="trms">response-abilities of becoming and eating ='lgc'>[='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's affirmative ="trms">poetics of trans- ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">="ppl">Stewart's much more complex pattern of description='lgc'>]
="prgrph">-my art work has been more about intensity ='lgc'>+ ="trms">techne (= baroque='qstn'>?), than ="trms">aesthetics ='lgc'>='lgc'>==> (='lgc'>[='lgc'>{when i make images='lgc'>} sharing='lgc'>] our) subjugation to sensation
( sensibility ='lgc'>[ ... ) ="trms">sensuousness ='lgc'>]
|
="trms">affect ='lgc'><='lgc'>-- sensation ='lgc'>='lgc'>--> ="trms">affect
="trms">affect ="trms">affect
="trms">affect ="trms">affect ="trms">affect
="trms">affect ::='lgc'>{='lgc'>~body='lgc'>~='lgc'>}:='lgc'>:
sensation ='lgc'>--distribute='lgc'>='lgc'>--> ="trms">affects ='and'>& percepts (across bodies)
ex="trms">citation (unleashes bodily organization at the site of contact)='lgc'> = zone of an ='strcls'>*expressed threshold='strcls'>* ='lgc'>=/= zone of contact
multi="trms">species ="trms">materialities ='lgc'>--="ppl">Grosz='lgc'>='lgc'>--> life ="trms">folds over itself to embrace its contact with ="trms">materiality
rabbit mammalizes light
glow='lgc'>: a dynamizing force ='lgc'>='lgc'>==> making ="trms">matter more
="ppl">="ppl">Hayward='lgc'>: through ='lgc'>[Alba's='lgc'>] glow, her artfulness, we are reminded that ="trms">species are not just ="trms">relationships, nor are ="trms">species ever directly in ="trms">relationship with other ="trms">species, we are resonances and dissonances of intensification, energetic cadences of one another='lgc'>--a sensorial ensemble ='lgc'>[='lgc'><='lgc'>-- what ="trms">marketing would say about this='qstn'>?='lgc'>]
space between ="trms">scientific experimentation (biocultural) ='and'>& domestic cohabitation (com="trms">position ='at'>#="nms">Cinderella, pet) ='lgc'>--evoke='lgc'>='lgc'>--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality ='lgc'>[="ppl">="ppl">Hayward's Alba='lgc'>]
(Anker > ="ppl">="ppl">Hayward='lgc'>:) the ="trms">chimera must be understood in a ="trms">social context='lgc'>: these ="trms">beasts have always reflected the ="trms">social, ="trms">scientific and ="trms">religious circumstances ='lgc'><='lgc'>-- my project in ="trms">zoological vandalism
(="ppl">="ppl">Hayward's neologism ='lgc'>='lgc'>--> posthumanist re="trms">positioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of ="trms">consumers
="large lg30" stl="font-size:121%">
eating (in="trms">gesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
="nms">Cinderella's ="trms">techne ='lgc'>='lgc'>--> companion
Crusoe's ="trms">techne ='lgc'>='lgc'>--> human
="prgrph">-="trms">fictional kitchen where ="nms">Cinderella works (and is not a master of)
='lgc'>[learning from='lgc'>] ="nms">Cinderella (her room has been undone and remade by cohabitation with ="trms">birds, mice, evil mother ='lgc'>='lgc'>--> changing the self and adapting) ='lgc'>='lgc'>==> ="trms">ontology='lgc'>: a practice of co-constitutive awareness
Alba ='lgc'>--engineered='lgc'>='lgc'>--> to glow
pig ='lgc'>--engineered='lgc'>='lgc'>--> to become sausage
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="ppl">Seymour
bad ="trms">affect
(bad environmentalism's) ="trms">respond to mainstream environmentalism ='lgc'>+ ="trms">questioning its broader ideals of ="trms">nature
='lgc'>=/= conventional environmental ="trms">affect
="large lg42" stl="font-size:133%">
both identify ='and'>& ="trms">respond to the aforementioned absurdities and ironies, through absurdity and irony ='lgc'>+ related ="trms">affects and sensibilities='lgc'>:
="lsts lst1">•irreverence بى ادبى
="lsts lst1">•ambivalence
="lsts lst1">•camp
="lsts lst1">•frivolity هرزه
="lsts lst1">•indecorum بى نزاکتى
="lsts lst1">•awkwardness
="lsts lst1">•sardonicism زهر خنده
="lsts lst1">•="trms">perversity
="lsts lst1">•playfulness
="lsts lst1">•glee شاد شاد
="trms">affects and sensibilities typically as="trms">sociated with environmentalism='lgc'>:
="lsts lst1">•gloom
="lsts lst1">•doom
="lsts lst1">•guilt
="lsts lst1">•shame
="lsts lst1">•didacticism
="lsts lst1">•prescriptiveness
="lsts lst1">•sentimentality احساساتى
="lsts lst1">•reverence حرمت
="lsts lst1">•="trms">seriousness
="lsts lst1">•sincerity
="lsts lst1">•earnestness
="lsts lst1">•sanctimony تقدس
="lsts lst1">•self-="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteousness
="lsts lst1">•="trms">wonder
assumptions='lgc'>:
="lsts lst1">•that reverence is required for ethical ="trms">relations to the nonhuman
="lsts lst1">•that knowl="trms"nttrm="knowledge,Knowledge">edge is key to fighting problems like climate change
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__al __ ='lgc'>: __ ="trms">affects and ="trms">matter of __
(sensational X ='lgc'>: Y ="trms">affects and the ="trms">matter of Z)
ocularcentric selves
(="ppl">="ppl">Hayward's) jellyfish='lgc'>: prismatically, their kinesthetic bling is registered visually and haptically, which draws our attention to the construction of their enclosure
expressively ="trms">dense
rendered ="trms">literal and ="trms">material
light is of this ="trms">world
to think diffractively='lgc'> = to apprehend a critical ="trms">difference within
(the formation of a word from a sound as="trms">sociated with what is named ='lgc'>='lgc'>-->) onomato="trms">poetic='lgc'>: designed around the sensation of water
="ppl">="ppl">Hayward is drawn (to the Monterey Bay aquarium) ='lgc'>='lgc'>==> trying to ="trms">sort out the ="trms">poetics of their display
='lgc'>[they='lgc'>] furnish a simulation of the real thing, soliciting the sensation of unmediated encounter with marine ="trms">worlds, they ='strcls'>*act as sites of ="trms">ecological hope='strcls'>* ='lgc'>--Acampora='lgc'>='lgc'>--> ='strcls'>*="trms">zooscopic='lgc'>: a totalizing view that conceals meaningful human-="trms">animal encounters at the price of reinvigorating ="trms">anthropocentrism ='lgc'>{='lgc'>=/=='qstn'>? ="trms">zoological vandalism ='lgc'>='lgc'>--> what would be an ="trms">animal ="trms">social media='qstn'>?='lgc'>}
='lgc'>[in ="trms">zooscopic experience:='lgc'>] the very structure of the human-="trms">animal encounter is disrupted, and the ="trms">interaction that is sought (encountering the ="trms">animal) becomes impossibility as the “real” ="trms">animals disappear and the conditions for seeings are undermined ='lgc'>[='lgc'><='lgc'>-- how telegram does that='qstn'>? if telegram ="trms">animal media is ="trms">zooscopic, then i say that is good for ="nms">Tehran, for the “real” encounters are violent. ='thdf'>the idea of “truely seeing ="trms">animal” is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='lgc'>]
captivity ='lgc'>='lgc'>==> ="trms">animal against themselves, “="trms">animal='lgc'> = qualified noun, adjectival” ='lgc'>[='lgc'>=/= ='strcls'>*="nms">ajayeb's ="trms">wilderness='strcls'>* was ="trms">articulated in a time before the ="trms">modern ="trms">zoo='lgc'>]
='lgc'>--Acampora='lgc'>='lgc'>--> zone of ="trms">species contact mediated by an ="trms">interruption that voids actual encounter
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="frds">Sina='lgc'>: there has never been an “actual encounter”
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">="ppl">Hayward='lgc'>: does face-to-face “seeing” ="trms">matter for organisms of a radically ="trms">different scale and for whom “eyes” are light receptors rather than picture makers='qstn'>?
="prgrph">-how can we see mediation as a dynamic of encounter, even an ethical one='qstn'>?
(captivity is always mediated)
captivity diffracted
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='strcls'>*(telegram's) ='lgc'>[='strcls'>*='lgc'>]encounter='lgc'>: ="trms">sensuous rapport or energetic cadence='strcls'>*
aquariums engage a ="trms">story of looking ='lgc'>+ deep roots in imperialism and the process of nation building ='lgc'>='lgc'>--> aquarium='lgc'>: a ="trms">stage of an unspoiled garden in ="trms">nature, بوته hearth for learning human self from ="trms">animal other ='lgc'>+ (clarification of) ="trms">ontological and ="trms">epistemological disorders of ="trms">nature and culture ='lgc'>[='lgc'>=/= ="ppl">Tsing's contaminated landscapes='lgc'>]
="prgrph">-18th century='lgc'>: the ocean was taboo, a place of great fear, a cursed ="trms">world full of ="trms">monsters ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurking in shadowy fathoms, (waters='lgc'>: low and deep ='lgc'>=/= air='lgc'>: domain of morality and aspiration, closer to heaven)
="prgrph">-19th century europe victorian glass ='strcls'>*aqua vivarium='strcls'>* ='lgc'>='lgc'>--> windows that ="trms">interfaced between human sight and subaqueous s="trms">cenes (the unknown provoked feelings of bot curiosity and apprehension)='lgc'>--Stott='lgc'>='lgc'>--> for the ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list the marine or freshwater aquarium provided a constantly changing, glass-fronted theater of bizarre and exotic bodies, moving, ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosing, ="trms">interacting and breeding in sensational ways
="prgrph">-aquariums became sacred spaces where cohabited forces of godliness and ="trms">nature were contained, compartmentalized, and studied ='lgc'>='lgc'>--> ="trms">animal='lgc'> = metonymic of particularly nonhuman environments ='lgc'>='lgc'>--> victorian sensibilities
(="ppl">Darwinan ="trms">trope...) ="trms">monstrously minute, potent and parasitic, characterized by missing body parts
efforts to know, classify, and conquer the oceanic (='lgc'>='lgc'>--> capture for visual pleasure) ='lgc'>='lgc'>==> counter-conquest of the home by ="trms">monsters and sexual deviants
the most prized organisms were “exotics” from non-european environments that fueled ongoing colonialism in the mode of ="trms">animal husbandry
="ppl">="ppl">Hayward='lgc'>:
="trms">differences in display ="trms">technologies
variations in viewer experience and perception
alterations in cross-="trms">species encounters
aquarium's promise of immediacy(='qstn'>?)
the ="trms">rhetoric of ="trms">animal domination is not the only discourse at work (in aquarium display, telegram, in ="nms">ajayeb, in ="trms">zoo, etc.)
="ppl">="ppl">Hayward's attention to the expressiveness of sensation, display ="trms">technologies, and the ="trms">animals themselves ='lgc'>=/=='qstn'>? my attention to telegram ="trms">animal media
(="trms">modern) aquarium='lgc'>: turning toward the ="trms">monstrous oceanic but updated for a ="trms">techno="trms">scientific post="trms">modernity and anticipating a sci-fi futurity
exhibits as idealizations
the aquarium visitor is entertained into caring about environmental ethics and marine biology. enacting a moral imperative to protect local eco="trms">systems, the aquarium is a savoir ='lgc'>='lgc'>--> the parochial becomes the new ="trms">cosmopolitan
="trms">technology ='lgc'>+ artistry ='lgc'>+ biology
playing with scale, volume, space
refractive ="trms">technology='lgc'>:
="lsts lst1">•produces the ="trms">visceral and optical experience of immersion...
="lsts lst1">•makes us profoundly aware of our bodies in space
="lsts lst1">•producing a disorienting visuality
='strcls'>*refracted vision='lgc'> = textured light='strcls'>*
refraction='lgc'> = corporal جسمى ='lgc'>+ carnal (جسمانى marked by the appetites and passions of the body) ='lgc'>='lgc'>==> effective stimulation
osmotic space
amniotic
eroded
bad boundaries
concretions
immersive medusa or jellies transducingly
snaky tresses of the mythical gorgon
more-ness of sensation
destroyed, transformed, conserved
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jelly scatters
diffracting cilia and fluible mesoglea
="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosing diffraction patterns
multiple sensory registers temper the ="trms">apparatus of seeing='lgc'>: sound, tactility, movement, proximity
immersion ='lgc'>==convey='lgc'>='lgc'>==> the experience of being totally inside a ="trms">world, a state of mind, cultural and ="trms">historical forms, and intellectual rumination ='lgc'>=/= unreality or reality
='lgc'>='lgc'>==> cohabitation ='lgc'>=/= re="trms">presentation
tactile visuality
fingery eyes
relies on textured proximity rather than objective distance
the visual ="trms">apparatus is the touching body
='lgc'>[='strcls'>*='lgc'>]art='lgc'>: ="trms">sensual movement of perceptual information (across media and bodies)
transduction='lgc'>:
(at an energetic transduction site='lgc'>: one form of organized energy a="trms">symmetrically converted into another kind of energy)
="lsts lst1">•trans="trms">mission of messages through various media and the ways those messages become mis/="trms">translated into sense and sensation
="lsts lst1">•transmitted information reformatted and transformed through devices, forces, and processes, and then broadcast to other sensorial subjects... (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to my ="nms">ajayeb-e pit ="trms">story)
='at'>#telegram's ="trms">zoological corruption ='lgc'>=/= State, ="trms">science
="trms">matter owes a debt to its own means of revelation='lgc'>: light
(="ppl">="ppl">Hayward's) ='lgc'>[='strcls'>*='lgc'>]captivation='lgc'>: extraction of rhythm, pulse, color, texture ='lgc'>='lgc'>==> resonate for alternative purposes buth within the conditions of the frame
the (="trms">zoo's or aquarium's) display='lgc'>: motabolizes, creates, releases sensation into the ="trms">world ='lgc'>='lgc'>==> environment of intense involvement ='lgc'>='lgc'>--> familiar orderings are ="trms">affectively transposed, altered, refigured
jellies ='lgc'>='lgc'>--> surrea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list white shapes
i am not sure ='lgc'>='lgc'>-->
(Desmond's) identification='lgc'>: the beautification of ‘drifters'='lgc'>[spending most of their time motionless with their tentacles extended over ten feet, netting the waters for food='lgc'>] makes cross-="trms">species identification impossible ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]identification='lgc'>: seeing familiarity in other organisms='lgc'> = a map for empathy and critical engagement='strcls'>* (='lgc'>=/= objectification of radically ="trms">different organisms) ='lgc'>: “transmutation of non-identification into ="trms">aestheticization” ='lgc'>='lgc'>==> observer gawks بى خيال نگاه کردن and marvels at dissimilarity ='lgc'>='lgc'>==> making ="trms">difference a ="trms">marketable feature ='lgc'>[='lgc'>='lgc'>--> ="nms">ajayeb stuff='lgc'>]
='lgc'>=/= ="ppl">="ppl">Hayward ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]identification='lgc'>: misalignment of empathy with the possibility of familiarity ='lgc'>--relying-on='lgc'>='lgc'>--> extending empathy across similarity to dissimilarity ='lgc'>: ='strcls'>*the organism can only receive the benefits of empathy if we can identify with it='strcls'>* (='lgc'>=/= ="ppl">Seymour's ="nms">="trms">wildboyz)
politics of erasure ='lgc'>=/= empathy
telegram ="nms">ajayeb channel ='lgc'>=/= idealized visual pathways (save, preserve, conserve vanishing ="trms">wildlife, while ignoring the idealization of ="trms">nature)
aquarium (as boundary object) ='lgc'>='lgc'>==> borders of ="trms">nature and culture (that functions as public ="trms">spectacle, public enlightenment, and conquest) ='lgc'>=/= telegram
="prgrph">-if not the ‘oppressed other’ then what kind of actor is ‘you,’ ‘them,’ or ‘me’='qstn'>?
Ponyo ='lgc'>='lgc'>--> low-oxygen environment in which fish die but jellies thrive
distracting ='lgc'>='lgc'>--> diffracted ethics ='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> (as a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor to talk about) ="trms">history of ="trms">interaction, ="trms">interference, reinforcement, ="trms">difference ='lgc'>=/= reflection or reflexivity='lgc'>: displacing the same elsewhere (in traditions of re="trms">presentation, searching for the authentic really real)
='strcls'>*diffraction='lgc'>: (depending on the phase ="trms">differences and the amplitude of the light waves) elements of com="trms">posite light (white light) are reinforced, weakened, or eliminated by each other alternately='strcls'>*
="lsts lst1">•scales of butterfly wings and fishes...
="lsts lst1">•modification of the form of a word to express the ="trms">different grammatical ="trms">relations into which it may enter
="lsts lst1">•to put concerns, entities, ="trms">relationships, and actions into process ='lgc'>[-to put your found object into process of ="trms">interference='lgc'>]
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]diffraction='lgc'>: mapping of ="trms">interference ='lgc'>==="ppl">="ppl">Haraway='lgc'>='lgc'>==> where the ='strcls'>*effects of='strcls'>* ="trms">differences appear ='lgc'>=/= ="trms">differences appear
meaning ='lgc'>+ ="trms">matter ='lgc'>+ action (always live together)
telegram ="trms">animal carousel='lgc'>: nonhuman-="trms">animal-machine
my room/bedroom (='lgc'>='lgc'>~-> ="nms">Cinderella's attic, architecture of containment)
overlapping perceptual ="trms">worlds
syn="trms">aesthetic force of perceiving and feeling, processing and ="trms">mattering ='lgc'>='lgc'>--> transposing of senses
immersion
kinesthesia
numerous haptic registers
we are trans="trms">sensual
='lgc'>[='strcls'>*='lgc'>]sensation='lgc'>: the vibratory force in all organisms that seduces, sexulizes, entices, and mesmerizes the body
vibrate
oscillate
wave
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aquarium ='lgc'>='lgc'>==> new sensations='lgc'>: deep-sea drifting and shimmering for up="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right opaque hominids ='lgc'>='lgc'>--> that are sent further adrift through experience in yet unknown expressions
='lgc'>[='strcls'>*='lgc'>]="trms">ecology='lgc'>: ambivalent powerful elusive ways of ="trms">composing through ="trms">histories of ="trms">interation, ="trms">relationality, ="trms">interconnection, and ="trms">materiality
="trms">relational ="trms">matter ='lgc'>=/= ="trms">matter of who has ="trms">agency
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="ppl">="ppl">Hayward's ='lgc'>[and my='lgc'>] attention and ="trms">sensuous reach are soli="trms">cited by the ctenophores in the display, a display that ="trms">instrumentalizes the jellies diffracting cilia and solicits my senses
="prgrph">-jellies participation in ="trms">worldhood (further becomings)='qstn'>?
immersed in deep marine ="trms">techno="trms">science ="trms">worlds...
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="ppl">Marx='lgc'>: human begin to distinguish themselves from ="trms">animals as soon as they begin to produce their means of subsistence ='lgc'>='lgc'>==> they produce their actual ="trms">material life
='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> ="ppl">Marx understood ="trms">relational ="trms">sensuousness, and he thought deeply about the ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism between human beings and the rest of the ="trms">world enacted in living labor ='lgc'>='lgc'>--> the humanist teleology of that labor='lgc'>: making of man himself
horses
oxen
police dogs
rescue dogs
messenger pigeons
="ppl">="ppl">Despret > Ridout
(theological critical roots of theater='lgc'>:) before tragedy is its infancy ='lgc'>[infans='lgc'>: the condition of those who are without ="trms">language='lgc'>]
the division of labor, the death of god, the establishment of human dominion over the ="trms">animals, the birth of tragedy may all be seen as ="trms">simultaneous(='qstn'>?)
='lgc'>='lgc'>--> ="trms">animals off ="trms">stage in western theatre, to hide its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins in these moments of ='strcls'>*inaugural violence='strcls'>* ='lgc'>+ the institution of division of labor
what was the ="trms">animal doing on ="trms">stage before the birth of tragedy='qstn'>?
mythical o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ='lgc'>==create='lgc'>='lgc'>==> ="trms">stories (="trms">fabulous, ="trms">fabulating)='lgc'>: ='lgc'>[="trms">storytelling='lgc'>: seeking for='lgc'>] means of making a vanished experience available again in the contemporary ="trms">world (='lgc'>~ ="trms">storytelling) ='lgc'>='lgc'>~/= ='strcls'>*="trms">storymaking='lgc'>: creation of ="trms">memories, the construction of a ="trms">history that renders the ="trms">present and the future richer in possibilities='strcls'>* ='lgc'>[not just for your self and your kind, as Hollywood or the brands do it='lgc'>: personalize experiences at scale='lgc'>]
="trms">animals do not appear to work, in the referential framework that emerges from the division of labor / ex="trms">="trms"nttrm="cluster,club">clusion from labor ='lgc'>[='thdf'>the idea of ="trms">animals have been transformed into “potential ="trms">instruments of satisfaction"='lgc'>] ='lgc'>='lgc'>--> it is held that what ="trms">animals do, they do it “="trms">naturally” ='lgc'>: as if answering our needs is the same thing as ='strcls'>*acting ="trms">according to ="trms">nature='strcls'>* ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to cooking manga anime Shokugeki no Soma, the ="trms">nature of serving='lgc'>]
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> division of labor='lgc'>: a ="trms">matter of dividing='lgc'>: those who explicitly really work ='lgc'>=/= those who are only following a bent in their ="trms">nature (a necessity of a biological rather than a ="trms">historical ="trms">sort)
Baratay ='lgc'>='lgc'>--> possibility of ="trms">writing a ="trms">history from the ="trms">animal's point of view
='lgc'>+ ="trms">epistemic, conceptual, ideological obstacles
when the ="trms">animals start paying attention to what humans are offering ir ="trms">demanding, and then either accept, play for time, resist, refuse... ="trms">stories in which they exhibit unusual ="trms">skills or behaviors='lgc'> = acculturation='lgc'>: acceptance from the ="trms">animal (not just humans imposing their will), dialogue between the two, influence of the ="trms">animal upon the human
(thinking about ="trms">animals that we raise in order to kill and eat them)
asking breeders='lgc'>: could one in any way way that their ="trms">animals collaborate with them and work with them='qstn'>?
="lsts lst1">•the immediate general ="trms">response is='lgc'>: no ='lgc'>--='not'>✕='lgc'>='lgc'>--> yet you hear many ="trms">stories about ="trms">animals who did in fact participate in the work of those who were raising them ='lgc'>: they acted in deliberate ways of their own volition
="prgrph">-do ="trms">animals work='qstn'>?
the answer to this ="trms">question will change something ='lgc'>='lgc'>--> (="ppl">="ppl">Despret's ="trms">pragmatism) ='strcls'>*="trms">pragmatic ="trms">position='lgc'> = involving a ="trms">question whose answer turns out to have consequences='strcls'>*
(Porcher > Tapper='lgc'>:) ="trms">relationships between human and nonhuman ="trms">animals (judging that this ="trms">relationship must have followed a ="trms">historical progression similar to that undergone by the ="trms">relations of production between ="trms">different groups of men)='lgc'>:
="lstsrd">1. hunting ="trms">societies ='lgc'>='lgc'>--> ="trms">communitarian, ="trms">animals are part of the same ="trms">world as humans
="lstsrd">2. domestication ='lgc'>='lgc'>--> slavery
="lstsrd">3. ="trms">pastoralism ='lgc'>='lgc'>--> contractual forms of the feudal type
="lstsrd">4. industrial ="trms">societies ='lgc'>='lgc'>--> ="trms">relationships based on means of production and capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">relationships
Tapper (and Castelluci) raise the possibility that ="trms">animals may indeed work, they also close these ="trms">relationships up in a ='strcls'>*single schema='strcls'>* of ownership and exploitation
to in="trms">herit='lgc'>: (not merely receptive,) implies a task, a ="trms">pragmatic act='lgc'> = appropriation
='strcls'>**one's ="trms">heritage is something constructed, and it is constantly transforming itself retroactively='strcls'>** بازگشتی ='lgc'>='lgc'>--> it makes us capable of ="trms">responding and that we in fact ="trms">respond to our ="trms">heritage ='lgc'>=/= simply carrying on a tradition
='strcls'>***things are in="trms">herited, but we become ourselves in carrying out the ="trms">gesture of in="trms">heriting='strcls'>***
(="ppl">="ppl">Harawayian) re-="trms">member='lgc'>: enact the ="trms">past, collect and ="trms">compose ='lgc'>='lgc'>~/= (="ppl">="ppl">Despretian) to in="trms">herit='lgc'>: giving oneself an account of a certain task, which is more than just re="trms">membering
='lgc'>[="trms">storymaking='lgc'>] ='strcls'>*to make a ="trms">story='lgc'> = to reconstruct, to ="trms">fabulate, to offer other ="trms">presents and futures to the ="trms">past='strcls'>* ='lgc'>[='lgc'>='lgc'>~/= ="frds">Sina='lgc'>: to ="trms">fabulate='lgc'> = to give other ="trms">pasts to the ="trms">present and future='lgc'>]
how to ask the ="trms">question of work properly='qstn'>?
you have to consider ="trms">animals as other than victims, ="trms">natural and cultural idiots that ='strcls'>*need to be liberated='strcls'>* despite themselves ='lgc'>='lgc'>--> ‘liberating the ="trms">world of ="trms">animals'='lgc'> = 'freeing the human ="trms">world of the ="trms">presence of ="trms">animals’ ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">fabulation of ="trms">animal human in the movie How to Train Your Dragon='lgc'>: The Hidden ="trms">World='lgc'>]
='lgc'>=/= telegram's ="trms">animals
='strcls'>*humans and ="trms">animals must (not just considered together but) always be ="trms">imagined together='strcls'>*
ceasing to consider “="trms">animal='lgc'> = victim” ='lgc'>='lgc'>==> (='qstn'>?how in telegram media) ="trms">animals involve themselves (since they are not ="trms">natural and cultural idiots), just as human (breeders) are not “exploiting,” but giving, receiving, exchanging, raising, and growing with, their ="trms">animals
when ="ppl">="ppl">Despret is putting the ="trms">question of “do ="trms">animals work='qstn'>?” to breeders, it is a real experiment ='lgc'>: to explore the rese="trms"nttrm="search">archer's pro="trms">positions with the breeders ='lgc'>='lgc'>--> to make them hesitate (='lgc'>~ is about ='strcls'>*what does it mean to speculate in such a way='qstn'>?='strcls'>*) ='lgc'>[='lgc'>=/= means of knowing through information (to gather ="trms">data or opinions) ='lgc'>: “what do breeders think of X='qstn'>?"='lgc'>]
="ppl">="ppl">Despret’ amazing ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigour ='lgc'>='lgc'>--> the only place that the ="trms">question (considering whether ="trms">animals do work) can be brought forward is the place where only the meaning as="trms">sociated with exploitation can ="trms">matter (in places where both humans and ="trms">animals are greatly mistreated)
="prgrph">-place where the evidence of such work is found, are places where ="trms">animals are industrially “produced” ='lgc'>='lgc'>--> their behaviors appear very de="trms">finitely as belonging to a work ="trms">relationship
director of ="trms">animal resources ='lgc'>='lgc'>--> (in such frame) ="trms">animal='lgc'>: occupy the place of an obscure underclass, malleable, serviceable, and disposable in the end
moder feeder operations ='lgc'>--Porcher='lgc'>='lgc'>--> ="trms">animals sometimes wanted to help
asking the breeders='lgc'>: could you help us learn how to ask our ="trms">question so that it has a chance of making sense to other people='qstn'>? ='lgc'>='lgc'>==> they also could explore the ='strcls'>*manner in which we were ="trms">obligated to ="trms">formulate our ="trms">questions='strcls'>*
(="ppl">="ppl">Harawayiean) ="trms">responsibility='lgc'>: a ="trms">relationship ="trms">crafted into ="trms">intra-action through which entities, subjects, and objects, come into being
="large lg62" stl="font-size:134%">
lead cow (the one who trusts the breeder, and one the herd trusts, usually is in the front) ='lgc'>=/= dominant cow (in the hierarchy of the herd, is found in the middle of the herd)
a theme in ="trms">animal ="trms">technicians
paying attention to ="trms">animals='lgc'> = being able to feel the limits that ="trms">animals ask us to take into account (more than ="trms">questions of well-being)
='lgc'>[many times='lgc'>] ='strcls'>*work often leaves no evidence behind='strcls'>* (='lgc'>=/= publishing)
='at'>@="nms">apass
ethology ='lgc'>==teaches='lgc'>='lgc'>==> certain ="trms">questions cannot be answered unless one constructs concrete conditions beforehand ='lgc'>='lgc'>--> those that allow the ="trms">questions to be asked ='lgc'>+ those that render those who ask capable of discerning the answer, capable of grasping it when it emerges
peace-maintaining ="trms">gestures of the cows
why the work of the cows was invisible='qstn'>?
='strcls'>*because work only becomes perceptible when the cows resist='strcls'>* (when they place limit on what can happen) ='lgc'>--shows='lgc'>='lgc'>--> when everything goes correctly it is because of an active investment on the part of the cows
='strcls'>***when everything happens as it should, we don't see the work='strcls'>*** (='lgc'>=/= notion of work in art)
='at'>@="nms">apass
(when they do what has to be done in ="trms">response to an order, cow's) obedience looks “mechanical” (='lgc'>='lgc'>~/=='qstn'>? ="nms">Cinderella's obedience ='lgc'>[='qstn'>?not in a mechanical age='lgc'>])
='lgc'>[='lgc'>=/= art's work ='lgc'><='lgc'>== conflict that disturb this order of things='lgc'>]
(the fieldwork of ="ppl">="ppl">Despret helping me to realize that) ='strcls'>*the moments without conflict='strcls'>* are not something merely ="trms">natural, self-evident, or mechanical ='lgc'>='lgc'>--> they require from the cows (or someone whose work is invisible) the activity of pacification, in which they make compromises (groom each other, exchange ="trms">gestures of politeness, etc.)
="lsts lst1">•dogs and horses who are asked to serve as therapeutic assistants for humans='lgc'>: these ="trms">animals often have a passive air and seem to simply be letting things happen ='lgc'>='lgc'>--> ='strcls'>*their cooperation is based on a remarkable ability to hold themselves back='strcls'>* ='lgc'>[='lgc'><='lgc'>-- i saw this, in a theater piece for blind, i was sitting next to two assistant dogs, and could feel strongly their efforts to sit motionless in the dark within the crowds='lgc'>] ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> but non of this is perceived...
only by observing the many ways that cows can resist the breeders, doing something other than what is expected of them ='lgc'>='lgc'>==> the rese="trms"nttrm="search">archer could see how they are actively invested in the work ='lgc'>: when the cows show that they are unwilling to do what is wanted ='lgc'>='lgc'>==> their “good will” appeared (the effect of their willingness)
="lsts lst1">•this is an ="trms">interested problem ='at'>@="nms">apass, ='thdf'>the notion of asking participants to participate in an “active” way ='lgc'>=/= ="trms">animal work ='lgc'>}='lgc'>='lgc'>--> “working well for an artist='lgc'> = violating normative organization (recommendations, regulations, procedures, ="trms">codes, ="trms">specifications)"='lgc'> = تمرد tamarod recalcitrance='lgc'>: practical or collective intelligence appearing when intentional mistakes are made, or when feigned misunderstanding leads to active disobedience='strcls'>*****
Vicki ="ppl">Hearne ='lgc'>+ ="ppl">="ppl">Despret
why dogs often drop the stick they fetch a couple of feet in front of you. it is a way for the dog to give to the human a sense of the limits to the ="trms">authority that she is ="trms"nttrm="already,spread">ready to concede, with an almost mathematical precision, reminding us that not everything goes without saying ='heart'>♥
‘="trms">communication with ="trms">animals='lgc'> = being together engaged in work’ ='lgc'>:
="lsts lst1">•learning patience in regard to them
="lsts lst1">•respecting them as they are ='lgc'>==imply='lgc'>='lgc'>==> you know them ='and'>& recognise them
="lsts lst1">•
='at'>@="frds scrmbld"nttrm="Leonardo">Leo
we are required to think about people and ="trms">animals as ='strcls'>**connected in a single experience='strcls'>** (in which they jointly constitute their identities) ='at'>#="trms">chimera
='lgc'>='lgc'>==> (="trms">obligates us to consider) the manner in which they keep faith with each other ='lgc'>='lgc'>--> they ="trms">respond to each other through the consequences of their action ='and'>& their ="trms">responses are part of the consequences (='lgc'>=/= act based on shared assumptions)
='lgc'>{being a victim ='lgc'>==imply='lgc'>='lgc'>==> passivity ='lgc'>+ all its consequences='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">animal is not a victim='strcls'>* ='lgc'>[because:='lgc'>]
="lsts lst1">•saying “="trms">animal='lgc'> = victim” ='lgc'>=/= (="ppl">="ppl">Despret's) mode of being engaged in ="trms">question
="lsts lst1">•(don't forget that) ='strcls'>***تقصیرپذیری culpability is easier to tolerate than ="trms">responsiblity مسئولیتپذیری='strcls'>*** (because ="trms">responsibility prevents the ="trms">question from being closed)
="lsts lst1">•='strcls'>***a victim does not invite curiosity='strcls'>*** ='lgc'><='lgc'>-- curiosity is essential in ="trms">relations in which two beings learn to look and to look back (="ppl">="ppl">Despret ='lgc'>+ ="ppl">="ppl">Haraway)
victim ='lgc'>=/= (="ppl">="ppl">Despret’ ="trms">animal, ="frds">Sina's ="nms">Cinderella) more alive, more ="trms">present, they invite more ="trms">question ='lgc'>='lgc'>--> they get the chance to become ="trms">interesting
="lsts lst1">•a ="nms">Cinderella who does her job engages us in a totally ="trms">different manner than a ="nms">Cinderella who is the victim of the ="trms">authority of her evil mother and wicked sisters
(from a clinical standpoint ='lgc'>+ in human terms) ='lgc'>[='strcls'>*='lgc'>]work='lgc'>: ="trms">gestures, know-how, the involvement of the body and the intelligence, the ability to analyze, ="trms">interpret and react to ="trms">situations='lgc'>:
="lsts lst1">•work transforms the ="trms">world
="lsts lst1">•work objectifies intelligence
="lsts lst1">•work produces subjectivity
work, not only has to do with economic rationality, but participate in other forms of rationality, in ="trms">relation to='lgc'>:
="lsts lst1">•identities
="lsts lst1">•in ="trms">relationship to God
="lsts lst1">•="trms">obligation and cures
="lsts lst1">•obedience to ="trms">Nature or mastering it
="lsts lst1">•moral rationality ='lgc'>='lgc'>--> (="ppl">Marx's) work='lgc'>: de="trms">finitve form of expressing their life (a mode of life, Dejours='lgc'>: assertion of their existence)
‘work='lgc'> = a source of recognition’ ='lgc'>='lgc'>==> work =
="lsts lst1">•a source of pleasure
="lsts lst1">•a practice in the construction of our identities
="lsts lst1">•a judgment about beauty (of something being well done that ='strcls'>*relies upon the recognition of one's peers='strcls'>* ='lgc'>='lgc'>--> this is something i realized in ="nms">apass) ='lgc'>='lgc'>==> judgment about ='strcls'>*bond='strcls'>* (that concerns) the means of the work's doing ='lgc'>[and places where humans and ="trms">animals share things, achieve things together, accomplish themselves='lgc'>] (='lgc'>=/= the work as accomplished)='lgc'>: a ='strcls'>**reciprocal judgment (of bond ='and'>& beauty)='strcls'>** ='lgc'>[bond='lgc'>: judgment about the conditions of a life lived together ='strcls'>***even in ="trms">situations that are radically a="trms">symmetrical='strcls'>***='lgc'>] through which the breeder and his ="trms">animal ='lgc'>[also participants in ="nms">apass='lgc'>] may recognize each other
(="ppl">="ppl">Haraway's) work='lgc'>: a process that ="trms">crafts capabilites to answer for ='lgc'>+ answer to
="ppl">="ppl">Despret's notion of ‘judgment of the bond at the center of all ="trms">relations’ ='lgc'>=/= Wittgenestein (famous and meaningless observation='lgc'>: “if ="trms">animals could speak we would get shouted at every day” ='lgc'>: highly ="trms">anthropocentric notion of ="trms">animal as victim)
(Porcher's radical idea of) we work with ="trms">animals in order to be able to live with them, not the other way round
='lgc'>[="nms">Tehran's need of='lgc'>] speculative ="trms">fabulation='lgc'>: ="trms">stories that whets our appetite for possibilites, that open ="trms">imagination ='lgc'>=/= idyllic ="trms">story of a golden age
(="ppl">="ppl">Despret, Porcher, ="ppl">="ppl">Haraway) work='lgc'>: locus of unexpected encounter, the possibility of our ="trms">communication
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eternal turtle
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new ="trms">zoonotic infectious diseases ='lgc'>='lgc'>==> new human-="trms">animal ="trms">relationship
vast silent reservoir in aquatic ="trms">birds
confinement, deprivation, stress
global biodiversity crisis ='lgc'>='lgc'>--> there is no monopoly on ="trms">animal cruelty
mass-production of ="trms">animal suffering
unsanitary practices
(we make) mad cow disease='lgc'>: herbivores ='lgc'>--into='lgc'>='lgc'>--> carnivores ='lgc'>--into='lgc'>='lgc'>--> cannibals
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='strcls'>*discussion across ideologies='strcls'>*
partisan mindset ='lgc'>[='lgc'>='lgc'>--> ="trms">social belonging='lgc'>]='lgc'>: ideology provides an ostensive set of tools (sometimes unconsciously) for analyzing a complex ="trms">social ="trms">world='lgc'> = orientation
="lsts lst1">•partisan operative mentality یک نوع ذهن عملی
="lsts lst1">•normal is ="trms">ontologically privileged over abnormalities (or vice versa)
="lsts lst1">•left-wing identity politics='lgc'>: reductive us-versus-them mentality ='lgc'>+ moral panic
i am influenced by the ="trms">demand of the other ='lgc'>[= (="ppl">Lacanian) ="trms">socio-psychic projection of a Big Other that stands in for the ="trms">presence of the ="trms">ontologically non-existent group ="trms">narrative='lgc'>] ='lgc'>='lgc'>==> moral grounds for living
(='qstn'>?) reverting back to your ="trms">material status (as private individuals) ='lgc'>=/= looking after ideological stability and economy
thins that don't work with when talking to partisan mentality='lgc'>:
="lsts lst1">•factual argumentation
="lsts lst1">•punching them
="lsts lst1">•="ppl">Kantian argument for the intrinsic value of all human lives
(what generally don't work='lgc'>:) reminding one's political rivals of facts ='lgc'>--='not'>✕='lgc'>='lgc'>--> (="ppl">Levinasian) the trace of the other
(='qstn'>?why i need or not need) intellectual adversarie ='lgc'>[='lgc'>=/= caricatures for shooting practice='lgc'>]
(the banal and continuous hyper-polarized political partisanship of) ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right-wing populism ='lgc'>=/= ="trms">Social justice activism
(our agreement on) moral and ="trms">methodological ="trms">priority of the individual
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https://merionwest.com/2018/07/31/purity-politics-is-ruining-progressivism/
prison='lgc'>: mechanism available to remove people from ="trms">society
='lgc'>[my problem with='lgc'>: political philosophy (of) authentic radical politics ='lgc'>='lgc'>-->='lgc'>] (academic or artistic) critical scholarship ='lgc'>[critical race theory, post-colonial theory, gender studies, etc. ='lgc'>='lgc'>-->='lgc'>{busy with ='strcls'>**="trms">systemic grievances='strcls'>** (white supremacy, colonialism, racism, etc,)='lgc'>} ='lgc'>+ left-wing identity politics ='lgc'>='lgc'>--> ='strcls'>*leftist purity politics='strcls'>*='lgc'>] universalizing a kind of moral complicity ='lgc'>='lgc'>==> a reductionist ="trms">social ="trms">ontology of guilt and victimization ='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•='thdf'>bad idea of the whole (liberalism) is ="trms">historically as="trms">sociated with, for example, colonialism ='lgc'>='lgc'>==> all of its parts (people, ideas, etc.) are equally as="trms">sociated with colonialism
="lsts lst1">•='thdf'>the idea of ="trms">modernity ='lgc'>+ the rise of the individual ='lgc'>='lgc'>==> (a sense of) loss of ="trms">community
='lgc'>='lgc'>==>
="lsts lst1">•participation
="lsts lst1">•horizontalism
="lsts lst1">•institutional distrust
="lsts lst1">•ad hoc organizations
forensic architecture='lgc'>: purifying itself of (and overcome) injustice ='lgc'>=/= meaningful progressive change
(Occupy movement, protest mentality ='lgc'>='lgc'>--> how left-wing purity politics missed the) consequences electoral capacity, electoral politics
(not knowing how to use) liberal institutions
="lsts lst1">•(thinking with Bruzzone ='lgc'>='lgc'>-->) we need more ='strcls'>*impure politics='strcls'>* ='lgc'>: (reform ='and'>& compromise mentality)
="lsts lst2">◦how to transform knowl="trms"nttrm="knowledge,Knowledge">edge into ='strcls'>*electoral mobilization='strcls'>* (='lgc'>=/= ="frds scrmbld">Pierre's ="trms">interest in ="trms">fiction, ="frds scrmbld"nttrm="Leonardo">Leo's ="trms">interest in a morally pure collective future)
="lsts lst2">◦how to form alliances with groups whom you have grave doubts
="lsts lst1">•we don't need ='strcls'>*hoard of like-minded people sharing collective ="trms"nttrm="danger,stranger">anger and disgust at injustice='strcls'>*
post="trms">modern conservatism='lgc'>: ="trms">="trms">empirical / ideological
neoliberal ="trms">societies='lgc'>: hierarchies tolerated by citizens so long as the economy continues to prosper
="large lg22" stl="font-size:131%">
something happens ='lgc'>='lgc'>==> together ='lgc'>='lgc'>--> ="trms">social group
entitative='lgc'>: the quality of groupiness, a perception that the people together are a group ='lgc'>: ='strcls'>*perception of similarity='strcls'>*
="trms">interaction based on ="trms">interdependence ='lgc'>='lgc'>==> ="trms">social group
='lgc'>[='strcls'>*='lgc'>]group='lgc'>: experience of ="trms">social identity
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='lgc'>[='strcls'>*='lgc'>]="trms">embody='lgc'>: empathetically experience ="trms">situations ‘from outside’
(="ppl">="ppl">Despret raising the ="trms">question) ='strcls'>*what can we do or what are we allowed to do with our bodies when we are with our ="trms">animals='qstn'>?='strcls'>*
='lgc'>[='strcls'>*='lgc'>]empathy='lgc'>: bodies that undo and redo each other (reciprocally though not ="trms">symmetrically) ='lgc'>[='lgc'>=/= experiencing with one's own body what the other experiences='lgc'>]
='lgc'>='lgc'>==> possibilites of an ="trms">embodied ="trms">communication
feeling ='and'>& emotions are not alone in making up what life is all about
(="ppl">="ppl">Despret researching) ways in which ="trms">scientists’ bodies are actively being involved while they are observing ="trms">animals
='lgc'>--="frds">Sina='lgc'>='lgc'>--> becoming describable as a body ='lgc'>[that moves, walks, bears, diffuses, smells, makes noise, follows, ...='lgc'>]
="large lg22" stl="font-size:114%">
the old rule of “human bodies shouldn't ="trms">interfere in a properly ="trms">scientific research process ='lgc'>=/= Lorenz='lgc'>:
...feed his jackdaw with worms
...attempted to teach him to fly
...swam with the geese
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> Lorenz aimed at elucidating ‘meaning’ in and through the ="trms">relationships he sustained with the ="trms">animals he was studying ='lgc'>='lgc'>==>
="lsts lst1">•he understood for a little goose what mother is/means by letting his own body be caught in that meaning of mother
="lsts lst1">•he achieved what ‘companionship’ is/means for a jackdaw through being fed and playing with, and flying lessons
="lsts lst1">•
='lgc'>='lgc'>--> ='strcls'>***what ="trms">matters in the ="trms">animal's ="trms">world='lgc'> = what bears meaning from their point of view='strcls'>***
="trms">presence
='strcls'>*if the ="trms">scientists body is evoked, it is never for itself nor is it named as such ='lgc'>='lgc'>--> when seeking the body, we are offered a surprisingly abstract concept='lgc'>: “="trms">presence” (under the guise of “="trms">presence of the observer”) ='lgc'>=/= body
="prgrph">-the ="trms">presence has no skin, it does not sweat, nor does it eat, sleep, dream, fear ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">presence='lgc'>: the perceived body which never acknowl="trms"nttrm="knowledge,Knowledge">edges itself as a body (there is no ="trms">presence that could be unperceived in one way or in an other)='lgc'> = dis="trms">embodied body ='lgc'><='lgc'>== ='strcls'>*="trms">science='lgc'>: the cognitive activity par excellence='strcls'>*
="lsts lst1">•ob="trms">literates the actual ="trms">presence of the observer ='lgc'>--understood='lgc'>--[...]