[...]>
(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)

="large lg2" stl="font-size:110%">
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


="large lg1" stl="font-size:119%"> 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'>*


="large lg3" stl="font-size:112%"> (="ppl">="ppl">Harawayiean) ="trms">responsibility='lgc'>: a ="trms">relationship ="trms">crafted into ="trms">intra-action through which entities, subjects, and objects, come into being

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)


="large lg4" stl="font-size:110%"> ='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

="large lg5" stl="font-size:125%"> (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 othe[...]