[...]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

="large lg2" stl="font-size:112%"> ='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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="large lg6" stl="font-size:132%">
="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">•

="large lg1" stl="font-size:145%"> ="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'>==/='lgc'>='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)

="large lg10" stl="font-size:107%"> ='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

="large lg10" stl="font-size:119%"> ='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

="large lg14" stl="font-size:118%"> (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


="large lg6" stl="font-size:134%"> ='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

='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)

="large lg14" stl="font-size:124%"> (="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'>**


(="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

="large lg10" stl="font-size:133%">
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

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

="large lg4" stl="font-size:112%"> ="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 t[...]