[...]naugural violence='strcls'>* ='lgc'>+ the institution of division of labor

what was the ='trgt hghlght 1'href='?q=animal'>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'>]

='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals have been transformed into “potential ="trms">instruments of satisfaction"='lgc'>] ='lgc'>='lgc'>--> it is held that what ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal's point of view
='lgc'>+ ="trms">epistemic, conceptual, ideological obstacles

="large lg2" stl="font-size:110%"> when the ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal (not just humans imposing their will), dialogue between the two, influence of the ='trgt hghlght 1'href='?q=animal'>animal upon the human


(thinking about ='trgt hghlght 1'href='?q=animal'>animals that we raise in order to kill and eat them)
asking breeders='lgc'>: could one in any way way that their ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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, ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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

="large lg46" stl="font-size:123%"> ='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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals'='lgc'> = 'freeing the human ="trms">world of the ="trms">presence of ='trgt hghlght 1'href='?q=animal'>animals’ ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">fabulation of ='trgt hghlght 1'href='?q=animal'>animal human in the movie How to Train Your Dragon='lgc'>: The Hidden ="trms">World='lgc'>]
='lgc'>=/= telegram's ='trgt hghlght 1'href='?q=animal'>animals

='strcls'>*humans and ='trgt hghlght 1'href='?q=animal'>animals must (not just considered together but) always be ="trms">imagined together='strcls'>*

ceasing to consider “='trgt hghlght 1'href='?q=animal'>animal='lgc'> = victim” ='lgc'>='lgc'>==> (='qstn'>?how in telegram media) ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals


when ="ppl">="ppl">Despret is putting the ="trms">question of “do ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals are greatly mistreated)
="prgrph">-place where the evidence of such work is found, are places where ='trgt hghlght 1'href='?q=animal'>animals are industrially “produced” ='lgc'>='lgc'>--> their behaviors appear very de="trms">finitely as belonging to a work ="trms">relationship


director of ='trgt hghlght 1'href='?q=animal'>animal resources ='lgc'>='lgc'>--> (in such frame) ='trgt hghlght 1'href='?q=animal'>animal='lgc'>: occupy the place of an obscure underclass, malleable, serviceable, and disposable in the end

moder feeder operations ='lgc'>--Porcher='lgc'>='lgc'>--> ='trgt hghlght 1'href='?q=animal'>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

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 ='trgt hghlght 1'href='?q=animal'>animal ="trms">technicians
paying attention to ='trgt hghlght 1'href='?q=animal'>animals='lgc'> = being able to feel the limits that ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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'>=/= ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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)

="large lg70" stl="font-size:110%"> ='lgc'>{being a victim ='lgc'>==imply='lgc'>='lgc'>==> passivity ='lgc'>+ all its consequences='lgc'>}='lgc'>='lgc'>--> ='strcls'>*='trgt hghlght 1'href='?q=animal'>animal is not a victim='strcls'>* ='lgc'>[because:='lgc'>]
="lsts lst1">•saying “='trgt hghlght 1'href='?q=animal'>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’ ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals could speak we would get shouted at every day” ='lgc'>: highly ="trms">anthropocentric notion of ='trgt hghlght 1'href='?q=animal'>animal as victim)


(Porcher's radical idea of) we work with ='trgt hghlght 1'href='?q=animal'>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-='trgt hghlght 1'href='?q=animal'>animal ="trms">relationship
vast silent reservoir in aquatic ="trms">birds
confinement, deprivation, stress
global biodiversity crisis ='lgc'>='lgc'>--> there is no monopoly on ='trgt hghlght 1'href='?q=animal'>animal cruelty
mass-production of ='trgt hghlght 1'href='?q=animal'>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



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

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>--="frds">Sina='lgc'>='lgc'>--> becoming describable as a body ='lgc'>[that moves, walks, bears, diffuses, smells, makes noise, follows, ...='lgc'>]

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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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'>='lgc'>--> (in terms of a) convenient and non-problematized split “="trms">presence ='lgc'>=/= absence”
="lsts lst1">•(='qstn'>?if these attempts succeed in) reducing the reactivity of the ='trgt hghlght 1'href='?q=animal'>animal to the rese="trms"nttrm="search">archer ='lgc'>=/= ="nms">="trms">wildboyz
='lgc'>}='lgc'>='lgc'>--> ‘not having a body'='lgc'> = a mean to pre="trms"nttrm="cluster,club">clude (to prevent or to avoid) ='strcls'>**the always possible reciprocity of the encounter='strcls'>** ='lgc'>[='lgc'>='lgc'>--> aliens are watching us!='lgc'>]
='lgc'>}='lgc'>='lgc'>--> ‘having a body’ discloses and renders perceptible (it is the actual condition of) the very existence of reciprocity of the encounter


how ="trms">scientists (and artists) construe their ="trms">presence in the field
='strcls'>*the will to be there without being there='strcls'>*

the problematic “='trgt hghlght 1'href='?q=animal'>animals react ='lgc'>=/= ='trgt hghlght 1'href='?q=animal'>animal don't react”

(also in art ='lgc'>='lgc'>-->) ='strcls'>***the regime of distrust of influence='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> ="trms">fable of ‘artist's o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">interiority'='lgc'>]


="prgrph">-='strcls'>*- what does ‘meaningful’ means='qstn'>? -='strcls'>*-

="trms">scientists aim to find new ="trms">methods to focus on those behaviors that are most meaningful to the ='trgt hghlght 1'href='?q=animal'>animals themselves
="lsts lst1">•Shirly Strum ='lgc'>='lgc'>--> I tried to let the baboons themselves “tell” me what was ‘important’ (-how a tree can tell you what is important to them='qstn'>?) -with the baboonss='lgc'>: nothing made them believe that she could be a baboon, so she decided after a while that she could try to urinate while staying among the baboons ='lgc'>='lgc'>==> surprise (='lgc'>=/= trying not to disturb the baboons with her body) ='lgc'>='lgc'>--> her body (style, gender, smell, look, anime, etc.) made her enter into ="trms">relationships with the ='trgt hghlght 1'href='?q=animal'>animals in a new mode, ='strcls'>**as a living person (like them) she creates with them an ="trms">embodied proximity='strcls'>** (='lgc'>='lgc'>==> ="trms">embodied af="trms">finities) ='lgc'>[='lgc'><='lgc'>-- ="frds scrmbld">Jassem is very good at it. this happens as well in ="nms">apass research environment between artists='lgc'>]
  ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella taking shower with her ="trms">birds in the attic ='lgc'>{urine, noise, surprise='lgc'>}
="lsts lst1">•Mark Bekoff ='lgc'>='lgc'>--> empathy='lgc'>: possibility of sharing feelings involves mirror ="trms">neurons (“I can feel the ='trgt hghlght 1'href='?q=animal'>animals”) ='lgc'>='lgc'>~= (an experiment to incorporate) ='strcls'>*to ="trms">embody ="trms">literally='strcls'>*
='lgc'>+ (Burghardt's) use of ='strcls'>*critical ="trms">anthropo="trms">morphism='strcls'>* (='lgc'>=/= Walt Disney) use of various forms of information (="trms">natural ="trms">history, perception, behavioral description, autism, ="nms">Cinderella, etc.)
="lsts lst1">•Temple Grandin (expert in factory plants for s="trms">laughter ="trms">systems) ='lgc'>='lgc'>--> ='strcls'>*empathy without pathos='strcls'>* (for her and the ='trgt hghlght 1'href='?q=animal'>animals) ='lgc'>[='strcls'>*='lgc'>]="trms">world='lgc'>: a swirling mass of tiny details ='lgc'>~ ='lgc'>[='trgt hghlght 1'href='?q=animal'>animal='lgc'>: autistic savant ='lgc'>='lgc'>~= special form of genius='lgc'>]='lgc'>='lgc'>--> a little plastic water bottle lying harmlessly, a shiny reflection, a yellow jacket hanging on a fence, all those turn out to be in their ="trms">world ='strcls'>*wrong details='strcls'>* (“I think the way ='trgt hghlght 1'href='?q=animal'>animals think”) ='lgc'>='lgc'>--> ='strcls'>****='trgt hghlght 1'href='?q=animal'>animals are visual thinkers='strcls'>**** ='lgc'>{='strcls'>*you have to see in details='strcls'>*_ ='lgc'><='lgc'>-- how ='mywrk'>my work changed visually from abstract to baroque while working on the ="trms">heritage of ="trms">zoology. ='at'>#="nms">Cinderella='lgc'>: which part of me ='trgt hghlght 1'href='?q=animal'>animals give new powers and meanings='qstn'>? that part is of other beings='lgc'>}
="prgrph">-='lgc'>{Grandin actively transforms mindless ='trgt hghlght 1'href='?q=animal'>animals into meaningful geniuses ='lgc'>='lgc'>==> gives them new powers ='lgc'>='lgc'>==> changes her='lgc'>}='lgc'>='lgc'>--> ='strcls'>*='trgt hghlght 1'href='?q=animal'>animals (or your ghosts, your subjects) are invited to other modes of being, other ="trms">relationships, new ways to inhabit the human ="trms">world ='lgc'>+ to force human beings to address them ="trms">differently ='lgc'>: ='strcls'>**disclosing unexpected af="trms">finities ='lgc'>==create='lgc'>='lgc'>==> new identities='strcls'>** (='lgc'>=/= empathy='lgc'>: tourism of the soul) ='lgc'>='lgc'>--> identities do not pre-exist identification ='lgc'>: ='strcls'>*****previous construction of af="trms">finities ='lgc'>='lgc'>==> identity (is the outcome, the achievement)='strcls'>*****
(Grandin='lgc'>:) ='strcls'>*marginal essence ='lgc'>--transform='lgc'>='lgc'>--> partial perspective ='lgc'>='lgc'>==> af="trms">finities='lgc'>: (="ppl">="ppl">Haraway's) just-barely-connections='strcls'>*

='lgc'>}='lgc'>=/= romanticism='lgc'>: the belief that “feeling for another” belongs to some ="trms">sort of naive state of ="trms">nature


(='at'>#feedback='lgc'>: ways of showing the artists how they actively create the perspective that allows them to “see” ='lgc'>='lgc'>--> ‘giving artistic feedback='lgc'> = being an ="trms">anthropologist on Mars’)

="ppl">="ppl">Despret anticipate finding some references to the body (beyond simple “="trms">presence”) in the work of ="trms">scientists ='lgc'>='lgc'>--> the ="trms">question of meaning ='lgc'>+ (its corollary) the ="trms">question of perspective

tick's perception='lgc'> = ="trms">world
(we know from Uexküll) one may indeed construct a perspective without involving the body - the perspective may be drawn partially from a mental process
="lsts lst1">•='strcls'>*='trgt hghlght 1'href='?q=animal'>animals only perceive things that have meaning for them='strcls'>*
="lsts lst1">•='strcls'>*='trgt hghlght 1'href='?q=animal'>animals construe meanings in acting='strcls'>*
Umwelt theory='lgc'>: a ="trms">scientist may make an inventory of what makes the ='trgt hghlght 1'href='?q=animal'>animal act and react ='lgc'>='lgc'>--> collecting ‘meanings’ the ="trms">scientist rebuilds the ="trms">world as each ='trgt hghlght 1'href='?q=animal'>animal perceives it ='lgc'>+ seeks for which meaning all these things take for it (='lgc'>=/= adopt the perspective of ='trgt hghlght 1'href='?q=animal'>animal)

the ="trms">scientist aims not just to understand what something merely ‘means’ for another being, but also how something ‘="trms">matters’ for it (='lgc'>~ the most meaningful)

="large lg46" stl="font-size:105%"> ="trms">language of perspective ='lgc'>--="ppl">Daston='lgc'>='lgc'>--> what does it mean to understand other minds
='strcls'>*="trms">sympathetic projection='strcls'>* ='lgc'>[='lgc'>='lgc'>--> ='strcls'>**perspective='lgc'>: apotheosis of subjectivity as the essence of mind='lgc'>] ='lgc'><='lgc'>-- a cultural shift='lgc'>:
="lsts lst1">•habit of ="trms">interior observation cultivated by certain forms of piety
="lsts lst1">•increasingly refined ="trms">language of individual subjectivity (developed in the 18th and 19th century novel)
="lsts lst1">•equation drawn between ‘sensory experience='lgc'> = self’ by sensationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list psychology
="lsts lst1">•economic (and political) individualism
="lsts lst1">•cult of ="trms">sympathy

perspective ='lgc'>='lgc'>~= ="trms">sympathy (with ="trms">science ='lgc'>+ ='trgt hghlght 1'href='?q=animal'>animals) ='lgc'>='lgc'>--> an inappropriate form of subjectivity
="lstsrd">1. adopting ='trgt hghlght 1'href='?q=animal'>animal's perspective involves a d="trms"nttrm="danger,stranger">angerous flirtation with ='lgc'>[='strcls'>*='lgc'>]="trms">anthropo="trms">morphism='lgc'>: one putting himself in the ='trgt hghlght 1'href='?q=animal'>animal's shoe ='lgc'>='lgc'>~=='qstn'>? one actually put the ='trgt hghlght 1'href='?q=animal'>animal in human shoes
="lstsrd">2. perspective ='lgc'>==imperil='lgc'>='lgc'>==> necessary distance (or ‘sanitary cordon’ between the observer and the observed)
='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•="trms">anthropo="trms">morphism ='lgc'>=/= ="trms">science
="lsts lst1">•anecdote ='lgc'>=/= legitimate date
="lsts lst1">•nonhuman ='lgc'>=/= beliefs (='lgc'>='lgc'>--> you can't attribute belief to ='trgt hghlght 1'href='?q=animal'>animals)


(old dualism of) “="trms">Science ='lgc'>=/= non-="trms">science” ='lgc'>='lgc'>~= “="trms">imaginative (autobiographical, emotional) ='lgc'>=/= factual (neutral)” ='lgc'>='lgc'>~= “body ='lgc'>=/= mind”

(reconstruction of)
what is most meaningful for ='trgt hghlght 1'href='?q=animal'>animal
what is the perspective of ='trgt hghlght 1'href='?q=animal'>animal

='strcls'>*most meaningful='lgc'>: ="trms">affected perspective='strcls'>* (="ppl">="ppl">Despret) ='lgc'>=/= (Uexküll) ="trms">semiological perspective (of the tick)

(looking for or) focus on ="trms">affected perspective ='lgc'>==="ppl">="ppl">Despret='lgc'>='lgc'>==> (reveals) ="trms">scientists’ bodies in their practice ='lgc'>='lgc'>--> what having a body means (for ="trms">scientists)
='lgc'>+
(="ppl">="ppl">Haraway ='lgc'>='lgc'>==>) ='strcls'>*bodies are “made” by ="trms">scientific practices ='lgc'>[='lgc'><='lgc'>-- ='thdf'>that is why the ="trms">question of ="trms">science is important for whoever dealing or working with the body='lgc'>]
='lgc'>+
(="ppl">Annemarie ='lgc'>='lgc'>==>) bobies (that are made) are enacted multiples (in medical practice)
='lgc'>+
(="ppl">="ppl">Despret ='lgc'>='lgc'>-->) how bodies are undoing and redoing themselves through ="trms">different ="trms">scientific practices with ='trgt hghlght 1'href='?q=animal'>animals='qstn'>?='lgc'> = ='strcls'>*how are bodies growing multiples in diverse practices='qstn'>?='strcls'>* ='lgc'>+ (its corollary) ='strcls'>*how do each of these practices (='lgc'>+ ='trgt hghlght 1'href='?q=animal'>animals they are addressing) enact each of these bodies='qstn'>?='strcls'>*



Mowat's ='strcls'>*modest ="trms">embodiment='strcls'>* ='lgc'>==="ppl">="ppl">Despret='lgc'>='lgc'>==> partial af="trms">finities ='lgc'>[='lgc'>=/= seeing like a wolf or mouse='lgc'>] ='lgc'>='lgc'>==> feeling or being like a wolf or mouse='lgc'> = ='strcls'>****to be taken in a radically non-psychological sense='strcls'>**** (='lgc'>='lgc'>--> ="nms">Cinderella's non-psychological ="trms">relation to her ="trms">birds and mice ='lgc'>=/= contemporary western psychological subjects)
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">="trms">wildboyz, ="nms">Cinderella under a mouse regimen
="prgrph">-using his body as an experimental tool ='lgc'>='lgc'>--> eating a wolf's diet (='lgc'>=/= empathy, romantic dream of being a wolf)
submit his own body to mouse diet
one uses one's own body to meet the needs of another
Mowat used his own body as a means of generating ="trms">scientific proof, and turned it into an ="trms">apparatus for validity ='lgc'>[='lgc'>='lgc'>--> how do we apply or misapply our body in artistic environment for generating truth and validity='qstn'>? to be careful with the context of ="trms">generalization='lgc'>]
(='lgc'>[artist's and='lgc'>] ="trms">scientist's) body='lgc'>: a ="trms">technical device, the witness
(companion ="trms">story ='lgc'>='lgc'>-->) ='strcls'>***to ="trms">embody the way other beings solve their survival problems='strcls'>***

“the business of curling up to start with, and spinning around after each nap” (was vital to success with a dozing wolf) ='lgc'>='lgc'>--> ="nms">Cinderella's choreography of the morning ="trms">greeting ceremony

limits of endurance


i feld that i, because of my ="trms">specific superiority as a ="trms">member of Homo sapiens, together with my intensive ="trms">technical training, was entitled to ='strcls'>*pride of place='strcls'>* ='lgc'>=/= being under observation

Mowat's humour ='lgc'>=/= ="ppl">Derrida not ="trms">laughing at his own worries (concerned with='lgc'>: what distinguish ='trgt hghlght 1'href='?q=animal'>animals from man is their “being naked without knowing it”)
="lsts lst1">•naked body is a pretext, a pre-text for more philosophy
="lsts lst1">•="ppl">Derrida is talking to his colleagues (the very people who are ='strcls'>**seeking grandiose ="trms">difference='strcls'>** ='lgc'><='lgc'>-- also artists) ='lgc'>=/= a ="trms">difference that happens to him
="lsts lst1">•(my problem with the old tiring trend in philosophy ='lgc'>[after encounter with Manning='lgc'>]='lgc'>:) looking for locus of things ='lgc'>[a generality='lgc'>] ='lgc'>: talk about ‘the figure of the cat'='lgc'> = the allegory for all the cats on the earth (='lgc'>~ the felines that ="trms">traverses our myths and ="trms">religions, ="trms">literature and ="trms">fables)

='strcls'>***what the cat might actually be doing='strcls'>***
(this is my ="trms">relation to description, what is the ="trms">world, that cat, the demon, the mice up to='qstn'>? and use my best ="trms">imaginative ="trms">crafts and precise descriptive acts, the answers are many. that is not about de="trms">finition or defining ‘what is’ the cat that visits me or the spider in my room. i only try to well define concepts and not subjects. my style of ="trms">presenting ='mywrk'>my research on ="nms">ajayeb ="trms">bestiary='lgc'>: ="trms">narrating the ="trms">contingency of the ="trms">differences that happened and ="trms">mattered to me in particular ='lgc'>=/= philosophy)


wolves (='lgc'>=/= nomadic roamer) have strong feelings of property ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights and they ritually and regularly mark their boundaries


what am i allowed to do with my body when i am with ='trgt hghlght 1'href='?q=animal'>animals='qstn'>?

(="ppl">="ppl">Despret ='lgc'>+ Strum ='lgc'>+ Mowat) using one's body to make the ='trgt hghlght 1'href='?q=animal'>animal ="trms">respond (='lgc'>='lgc'>--> does this make sense with humans='qstn'>? in ="nms">apass for example ='lgc'>--='qstn'>?='lgc'>='lgc'>--> use your body to make them ="trms">respond ='lgc'>=/= react)
='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> a “good” (actually bad) ="trms">scientist='lgc'> = learning to be invisible, like a rock to be unavailable, as if ="trms">data-collecting humankind were not ="trms">present, seeing the s="trms">cene of ="trms">nature close up through a peep-hole, remove from the subject ='trgt hghlght 1'href='?q=animal'>animals’ ="trms">social environment
="lsts lst1">•(ignoring ='trgt hghlght 1'href='?q=animal'>animal ="trms">social cues) ="trms">imagining the baboons as seeing somebody off-="trms">category, not something ='lgc'>='lgc'>--> to be a ='strcls'>*nonentity='strcls'>* (tolerated but unobtrusive!!)
='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]distance='lgc'>: a cognitive and ="trms">relational perspective ='lgc'>{what kind of distance, aesop ="trms">fables, Kelile Demne, or ="nms">ajayeb takes or keeps='qstn'>?='lgc'>}
='lgc'>='lgc'>--> learn to be ='lgc'>[='strcls'>*='lgc'>]polite='lgc'>: (in the ethical, political, and ="trms">epistemological senses of the word) to ="trms">respond, to acknowl="trms"nttrm="knowledge,Knowledge">edge, to look back, and ='strcls'>*to ="trms">greet='strcls'>*

='strcls'>****politeness ='lgc'>='lgc'>==> transforms you ='lgc'>='lgc'>--> in the way of those you are being polite to='strcls'>**** (='lgc'><='lgc'>--='qstn'>?='lgc'>-- ="nms">Cinderella's politeness)


="large lg1" stl="font-size:142%"> companion ="trms">story ='lgc'>='lgc'>--> wich who we share food ='lgc'>{='lgc'>=/= with who we cook together ='lgc'><='lgc'>-- generated protocols ='lgc'>='lgc'>==> host, guest, house, power='lgc'>}



='lgc'>[(="ppl">Annemarie's) praxiographic enquiry into the='lgc'>] (="ppl">="ppl">Despret's) ="trms">embodied practices of knowing ='lgc'>[of (="frds">Sina's) ="nms">Cinderella='lgc'>]

='strcls'>**bodies enact ='lgc'>=/= perform='strcls'>**
='at'>@="frds scrmbld">Chloe, Mette ='lgc'>='lgc'>--> (ironic) performing a protocol ='lgc'>=/= ="trms">embodied choreography
(contemporary choreography ='lgc'>=/= ="trms">embodiment)

(="trms">scientists and ='trgt hghlght 1'href='?q=animal'>animals are fleshy creatures which are) enacted and enacting through their ='strcls'>*="trms">embodied choreography='strcls'>* (='lgc'><='lgc'>-- ="trms">epistemological, political, ="trms">ontological)

="trms">scientist work ='lgc'>[observing, collecting events, meeting them, ="trms">writing about, inscribing them into theories ='lgc'>='lgc'>--> explain why they do what they do='lgc'>] ='lgc'>='lgc'>==> ='strcls'>*makes their ='trgt hghlght 1'href='?q=animal'>animals more real='strcls'>*
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> a praxiographic account ='lgc'>[='lgc'>='lgc'>~= feedback='lgc'>] (paying attention to the way ="trms">scientists ="trms">embody their work) ='lgc'>='lgc'>==> ='strcls'>*make ="trms">scientists more real='strcls'>*


(for ="nms">apass) we need praxiography ='lgc'>=/= philosophy or theory ='lgc'>[of artistic research='lgc'>]
="frds">Sina's note taking in ="nms">apass ='lgc'>='lgc'>--> how ='strcls'>*practices at some point become words='strcls'>*
='at'>#feedback in ="nms">apass ='lgc'>==make='lgc'>='lgc'>==> artists and their work more real
feedback ='lgc'>='lgc'>==> ="trms">interpretive version ='lgc'>='lgc'>--> coexistence of the various versions of a multiple object (='lgc'><='lgc'>-- this is localized or ='strcls'>*="trms">situated='strcls'>* ='lgc'>: it happens “there” and nowhere else)
work of observation in ="nms">apass='lgc'>:
="lsts lst1">•conceptualizations of short-term ="trms">social exchanges
="lsts lst1">•conceptualizations of ="trms">agency-structure dynamics
="lsts lst1">•getting closer to the everyday activities of those speaking
="lsts lst1">•(context driven='qstn'>?) forms of analysis
="lsts lst1">•="trms">methodological repertoire
="lsts lst1">•note='lgc'>: com="trms">posites of ="trms">linguistic repertoires that are embedded in meanings (is part of what happens in ="nms">apass, not after what happens.) ='lgc'>='lgc'>--> a form of di="trms">gestion='strcls'>***
='strcls'>*praxiography='lgc'>: forms of analysis produced by practice rese="trms"nttrm="search">archers, a type of ethnographic ="trms">method that converses with multiplicity (='lgc'>='lgc'>--> following a trail, walking a path ='lgc'>=/= map out a field ='lgc'>='lgc'>~= philosophy of artistic research), doctors ='lgc'>[analyst='lgc'>] and patients ='lgc'>[analysand, artist='lgc'>] ascribe meaning in ="trms">different ways ='lgc'>--="ppl">Annemarie='lgc'>='lgc'>--> yet they perform or enact reality together ='lgc'>='lgc'>--> they ='strcls'>*do the reality of a disease ='lgc'>[problem, artwork='lgc'>]='strcls'>*
='lgc'>+='lgc'>+='lgc'>{="ppl">Annemarie uses the term “enact” to show that objects (such as body and disease) exist as ="trms">articulations of the practices that produce them (='lgc'>='lgc'>~= ="ppl">Butler's performance), enacting (not explained by what went before, ="trms">present remains unstable, patterns and ="trms">routines and surprises) ='lgc'>=/= making (‘causes’ lie when ‘making’ happened)='lgc'>}
='lgc'>[='strcls'>*='lgc'>]theory='lgc'>: conversations about the realities our words help to explore (='lgc'>=/= seeking to fix concepts)
in knowl="trms"nttrm="knowledge,Knowledge">edge practice realities are various brought into being (='lgc'>+ limits of that adaptability) ='lgc'>='lgc'>--> ='strcls'>*="trms">ontology='lgc'>:
='lgc'>--="trms">anthropology='lgc'>='lgc'>--> people order “reality” ="trms">seriously ="trms">differently
='lgc'>--biomedical='lgc'>='lgc'>--> why, when, where is this truth realized='qstn'>? what does it depend on='qstn'>? what are its alternatives='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*="trms">ontology does not precede knowl="trms"nttrm="knowledge,Knowledge">edge practices='strcls'>* (various practices are closely linked ='lgc'>='lgc'>==> ="trms">ontologies are linked ='lgc'>[='thdf'>for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory ="trms">measurements ‘do’ her disease in a ="trms">different way. or in artistic research environments such as ="nms">apass.='lgc'>])

(="ppl">Annemarie's) praxiography ='lgc'>='lgc'>--> asking what are the ="trms">techniques that make things (their ="trms">="trms">empirical, ="trms">epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me ='at'>#feedback ='at'>@="nms">apass)='strcls'>**


‘empathy’ is a word that is often ="trms">recruited when bodies are involved ='lgc'>='lgc'>--> resonances with troublesome romantic meanings (magic, ="trms">fold knowl="trms"nttrm="knowledge,Knowledge">edge)
="trms">embodied empathy shifts its meaning from one ="trms">situation to another ='lgc'>='lgc'>--> ="trms">different meanings ='lgc'>='lgc'>==> ="trms">different outcomes
='lgc'>[='strcls'>*='lgc'>]empathy='lgc'>: the process by which one delegates to one's body a ="trms">question, or a problem, that ="trms">matters and that involves other beings’ bodies ='lgc'>='lgc'>--> bodies are ="trms">articulating and become ="trms">articulated in the asking and in its ="trms">responses
= making the body available for the ="trms">response of another being (='lgc'>=/= feeling what the other feels)
='lgc'>==create='lgc'>='lgc'>==> possibility of an ="trms">embodied ="trms">communication (='lgc'>=/= experiencing with one's body what the other experiences)
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella's empathy='lgc'>: make one think with ='and'>& with the body
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>*empathy becomes a ="trms">scientific tool='strcls'>* that need to be shaped, forged, refined, ="trms">embodied, a tool that attunes bodies

="large lg10" stl="font-size:129%"> ='lgc'>[='strcls'>*='lgc'>]care='lgc'>: it ="trms">matters for them that it ="trms">matters for their ='trgt hghlght 1'href='?q=animal'>animals (='strcls'>***what ="trms">matters for the other person becomes your ="trms">matters='strcls'>***)

how to act in a polite manner in a baboon's ="trms">world='qstn'>? (or in an artist's ="trms">world, when we give feedbacks)
='lgc'>{seeing like a baboon ='lgc'>=/= acting like a baboon='lgc'> = cor="trms">responding with a baboon='lgc'>}='lgc'>='lgc'>--> ='strcls'>*they transform themselves in order to create partial connections='strcls'>* (James’ “acting as if”) ='lgc'>=/= performative
="lsts lst1">•to act with the baboons (learn how a tree gives you dirty looks, how it resists the pro="trms">position of your ="trms">presence)
="lsts lst1">•Lorenz's “becoming with”
="lsts lst1">•="ppl">="ppl">Despret's “the miracle of the attunement”

="trms">embodied ="trms">communication ='lgc'>='lgc'>--> ="trms">responsible ="trms">relation ='lgc'>='lgc'>--> constructing the possibility of engagement

='lgc'>[='strcls'>*='lgc'>]="trms">responsible='lgc'>: the one who constructs him/herself in order to be available to a ="trms">respond

='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> (to ="trms">imagine that we can actually) cor="trms">respond through the choreographic ="trms">language of our bodies

“traying to get knowl="trms"nttrm="knowledge,Knowledge">edge"='lgc'> = knowing for the sake of knowing ='lgc'>}='lgc'><='lgc'>-- 19th century adventure hunter ="trms"nttrm="search">archeologist imperialism

='strcls'>***(for James) ='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: what makes us feel (='lgc'>=/= what is felt), an experience of making available ='lgc'>='lgc'>==> an occasion for others ='lgc'>: ='strcls'>****emotions ='lgc'>='lgc'>==> dispose our bodies='strcls'>**** (='lgc'>+ our bodies dispose our emotions) ='at'>@="frds scrmbld">Chloe
="prgrph">-if we want to feel an emotion, we can dispose our body to produce it (='lgc'><='lgc'>-- this was my ="trms">method in my early performances in 2014)

="large lg34" stl="font-size:110%"> Lorenz, Strum, Smuts, ="ppl">="ppl">Despret
learn to become what it becames when it acts ‘as if’ ='lgc'>='lgc'>--> ='strcls'>*stakes of re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>: to thing with='strcls'>*

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Baxstrom ='lgc'>='lgc'>--> ="trms">anthropology of the ="trms">anthropologist
="ppl">="ppl">Despret ='lgc'>='lgc'>--> ethology of the ethologist

اشعیا Isaiah provides a vivid ="trms">imaginary of multi="trms">species bonds and flourishing='lgc'>: the wold will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little ="trms">child will lead them

='strcls'>*nonhuman ='trgt hghlght 1'href='?q=animal'>animals are as much subjects of ="trms">history as humans are='strcls'>*

="prgrph">-why do we ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to prohpets='qstn'>?

quasi-theological and ="trms">anthropocentric notions such as that of the great chain of being

(the importance of) changing ourselves as humans ='lgc'>='lgc'>==> change ='trgt hghlght 1'href='?q=animal'>animals
="lsts lst1">•how changing human habits also gives other ='trgt hghlght 1'href='?q=animal'>animals a chance to change theirs='qstn'>?
='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: a practice of habits involving distance, knowing activity, politeness, milieu, alliance

(i am ="trms">interested in women) not because of gender ='lgc'>[= identity politics, political correctness='lgc'>], but because of ='strcls'>*their practice and the ="trms">question they pursue='strcls'>*

what parrots talk about
talking ="trms">birds and primates as subjective ="trms">interlocutors who can become persons in the exchanges allowed by ="trms">language


='strcls'>*they never posed the ="trms">question of knowing what a raven could, through this somewhat maniacal behavior, teach them about what ="trms">interested it='strcls'>*
="prgrph">-(curious) being always teach you what that being is ="trms">interested in

very bottom of the ladder of choices...

for ="nms">Tehran='lgc'>:
="lstsrd">1. ="trms">memory studies
="lstsrd">2. kalagh shenasi (raven studies) کلاغ شناسی

ravens, evidently, do not want to obey any of the rules that make research possible='lgc'>: the incivility that ex="trms">communicated them from the laboratoies of the behaviorists having al="trms"nttrm="already,spread">ready been stigmatized from the time of the Flood (in Noah's ark)

ravens are by all account unre="trms">liable ='lgc'><='lgc'>-- calling into ="trms">question the intelligence of their rese="trms"nttrm="search">archers, the pertinence of their models, and the solidity of their dis="trms">positives
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Kelile Demne

='strcls'>*the ravens ="trms">literally ="trms">recruit their rese="trms"nttrm="search">archer='strcls'>*
to ='lgc'>[='strcls'>*='lgc'>]="trms">recruit='lgc'>: they will reveal to him the resolution of an enigma the difficulty and the ="trms">interest of which would be in ="trms">accord with what makes them impossible to study

(from) season ='lgc'>--to='lgc'>='lgc'>--> season
(from) enigma ='lgc'>--to='lgc'>='lgc'>--> findings
(from) hypothesis ='lgc'>--to='lgc'>='lgc'>--> tests
suspense and sudden turns ='lgc'>='lgc'>==> transform all that we know about ravens

the ravens ="trms">present a behavior that has no sense from the point of view of evolution

the “guilty” of the ="trms">story are given from the beginning

='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='lgc'>[="ppl">Daston's='lgc'>] ="trms">historian of ="trms">science (always knew how the ="trms">story ended)='lgc'>: ="trms">imagine you are the kind of a person who cheats when ="trms"nttrm="already,spread">reading mystery novels, and you ="trms"nttrm="already,spread">read the last page first to know who did it, and then when you ="trms"nttrm="already,spread">read the rest of mystery ="trms">story, you know everything is building towards this climax, you ="trms"nttrm="already,spread">read it in a very ="trms">different way than the person who has to retrace all that have been implanted in your way by the ="trms">author to throw you off the scent of the real villain ='lgc'>{='lgc'>='lgc'>==> you lose the ="trms">past in the image of the ="trms">present='lgc'>}
='lgc'>+ ="trms">scientist (who wish to have a) ="trms">story about ='strcls'>*why we believe what we believe now and why it is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='strcls'>* ='lgc'>[knowing that everything we know now will be overturned if not now later='lgc'>]='lgc'>='lgc'>--> pathos and progress of ="trms">science ='lgc'>{='lgc'>='lgc'>==> negates ="trms">science's enormous creativity and capacity for renovation='lgc'>}
="prgrph">-='strcls'>*="ppl">="ppl">Foucault showed how many more objects ='lgc'>[sexuality, etc.='lgc'>] have ="trms">histories (that we thought they don't, that they are constant for all humanity for all time for all cultures)

="large lg34" stl="font-size:130%">
ravens are capable of being silent when they don't care to be noticed

(the raven inviting the others to share in the party, when food is difficult to find ='lgc'>+ they are experts in hiding food items) eyes of an ethologist ='lgc'>='lgc'>--> why do ravens do that which the logic of evolution should prohibit them from doing='qstn'>? ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> this motive will be not only a ="trms">matter of discovering but also of inscribing in the regime of proof

hierarchical ladder ='lgc'>=/= great economy of conflicts

one-upmanship

(raven's) acts that appear to be useless, pertain at once to both the game and to the affirmation of ="trms">skill

='strcls'>**reciprocity of exchanges of good conduct='strcls'>**
="lsts lst1">•you are ="trms">interested in the ="trms">differences
="lsts lst1">•you are ="trms">interested in unexpected strategies
="lsts lst1">•you take into account the fact that the ='trgt hghlght 1'href='?q=animal'>animal does not cease to transgress the rules and models ='lgc'>+ that it is unpre="trms">dictable in its choices (='lgc'><='lgc'>-- ravens ="trms">demand this) ='lgc'>='lgc'>==> you adopt other ='strcls'>***criteria of achievement='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> in giving ='at'>#feedback to artists='lgc'>: understanding their ‘criteria of achievement’ (has nothing of an ambitious program about it, but) leaves their program totally open in regards to its realization='lgc'>]
="lsts lst2">◦for example (Heinrish explains) raven's criteria of achievement='lgc'>: the raven can ='strcls'>****procure resources from the environment and convert them to ="nms">a little more of itself='strcls'>**** (='lgc'><='lgc'>-- ='at'>@="nms">apass this is also what artists do, ='strcls'>*converting the environment into ="nms">a little more of itself='strcls'>*)
='lgc'>=/= theory of ="trms">sociobiology ='lgc'>{raven='lgc'> = an umpteenth ='thdf'>example of the “all purpose” model of the theory of the “selfish gene” ='lgc'>='lgc'>--> altruistic behaviors ='lgc'>='lgc'>==> transmit the greatest possible number of its genes to the population ='lgc'>='lgc'>--> ravens who are altruistic ="trms">recruiters (sharing rare resources), costly from the individual point of view, can reap benefits in regard to evolution ='lgc'>='lgc'>~= ='strcls'>*the ='trgt hghlght 1'href='?q=animal'>animal simply obeys a relatively inflexible rule='lgc'>: help your relatives, ignore others, and you will multiply the copies of yourself='strcls'>* ='lgc'>='lgc'>--> ='strcls'>*your ='trgt hghlght 1'href='?q=animal'>animal will be similar to others and all the variations be nothing but details of the same motive='strcls'>* ='lgc'>[='lgc'>=/= ="nms">Cinderella='lgc'>]='lgc'>}

how does the motive make the “crime” an achievement for the raven='qstn'>?
how (to ="trms">accord) this achievement (with that which) ="trms">translate to (the raven's everyday) survival='qstn'>?

(register of) negotiations of ="trms">interest and stakes ='lgc'>='lgc'>~/= (politeness of) “getting to know” by posing the ="trms">question, in terms of achievement, what it is that ="trms">interests the raven
='lgc'>='lgc'>--> to elucidate (not just what and how, but) why the raven does what it does
="lsts lst1">•the ravens will not show you straightforwardly what counts for them ='lgc'>='lgc'>--> you have to create ="trms">situations that permit the ravens to help you decide (among all the contesting ="trms">fictions) the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ="trms">fiction ='lgc'>[='at'>#artistic feedback as ="trms">fictioning='lgc'>]

="large lg6" stl="font-size:135%"> dance of hesitation


(a cadaver لاشه, once a preditor, waiting for an imprudent raven) to reverse the ="trms">situation='lgc'>: to convert the ="trms">bird into ="nms">a little more of itself
='lgc'>='lgc'>==> salutary egoism='lgc'>: it would be better to be with many others in the case of this type of error

="large lg30" stl="font-size:114%"> organization
cooperation
i find, you open

='strcls'>*work of the rese="trms"nttrm="search">archer='lgc'> = leading the ravens to take a ="trms">position in ="trms">relation to his ="trms">fictions and hypothesis='strcls'>* (resisting those that don't explain, clarifying those that do) ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>**the rese="trms"nttrm="search">archer must create a dis="trms">positive that confers on the ravens “the power not to submit to his ="trms">interpretations”='strcls'>** ='lgc'><='lgc'>-- politeness of “getting to know” ='lgc'>{"getting to know you” does not necessarily turn on an attentive benevolence but on the art of finding the forces, and exchanging them, in an exercise of ='lgc'>[='strcls'>*='lgc'>]rivalry='lgc'>: (constituted by) a clever mixture of complicity ='and'>& op="trms">position='lgc'>}

test of the intelligence and cunning (of each other)

(in the case of ravens ='lgc'>[and ='at'>#feedback in art='lgc'>])
theoretically ='lgc'>='lgc'>--> we understand nothing
practically ='lgc'>='lgc'>--> we have to learn their tricks to be able to approach them

='strcls'>**a ="trms">matter of finding the procedures that attest to the pertinence of explanations='strcls'>** (='lgc'>=/= a ="trms">matter of explaining/understanding them)


enigma ='lgc'>--='lgc'>{(like good detective ="trms">stories) inscribes the protagonists in a ="trms">relation of='lgc'>}='lgc'>='lgc'>--> rivalry هم اورى ='lgc'>: if you want to understand them you must try to be as smart and cunning than they are (not letting oneself be duped by appearances)

politeness ='lgc'>='lgc'>--> suspicion ='lgc'>='lgc'>~= respect (‘re-="trms">spectare’ to look twice)
="lsts lst1">•confidence without verification offers little guarantee as to its robustness

we want to witness in a re="trms">liable manner='lgc'> = we want that which we learn from the ravens is to be treated with confidence='lgc'> = we want to define ourselves as ="trms">authorized by them to speak in their names='lgc'> = we want to (required to) offer them the opportunity to show what they can do (with the ='strcls'>*great flexibility of our ="trms">interpretation='strcls'>*)


='lgc'>[='strcls'>*='lgc'>]="trms">trap
(enigma of the apparently inexplicable behavior) ='lgc'>='lgc'>--> ='strcls'>*how to ask the ravens, with the same politeness, to take a ="trms">position in ="trms">relations to all the possible conjectures of the investigation='qstn'>?='strcls'>* how to ask them to teach us the good explanation, the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right motive='qstn'>? ='lgc'>='lgc'>==> the rese="trms"nttrm="search">archer will have to learn the ='strcls'>***art of the ="trms">trap and the net='strcls'>***='lgc'> = the art of the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and the trick='lgc'> = ='strcls'>***the art of learning from those whose enigma you are trying to solve='strcls'>*** (and have no intention of helping you) ='lgc'>='lgc'>--> ‘how that which counts can count for them’
="lsts lst1">•='strcls'>*the art of metis / cunning intelligence='strcls'>* ='lgc'>: the particular form of intelligence that the ="trms">greeks (learning from hunters and fishermen) cultivated='lgc'> = intuition شهود ='lgc'>+ cunning مکر ='lgc'>+ perspicacity فراست ='lgc'>+ dissimulation فریب ='lgc'>+ improvisation بدیهه ='lgc'>+ vigilant attention هوشيار ='lgc'>+ sense of timeliness بجا (='lgc'><='lgc'>-- this type of “getting to know” was constituted exaclty to be found in a domain where human intelligence is constantly at grips with the land or sea ='trgt hghlght 1'href='?q=animal'>animals in an are where humans saw their intelligence and ="trms">techniques transform in learning from ='trgt hghlght 1'href='?q=animal'>animals='strcls'>**** ='lgc'>[-how to prolong the possibility of this transformation='qstn'>?='lgc'>]) ='lgc'><='lgc'>-- ='strcls'>*it is the only way of getting to know that can hope to address intelligent highly flexible='strcls'>* (="ppl">="ppl">Despret > Heinrish)='lgc'> = ravens who require of those who want to know them the same flexibility and the same intelligence
='lgc'>}='lgc'>='lgc'>-->='lgc'>[="trms"nttrm="already,spread">reading ="nms">ajayeb ="trms">bestiary as enigma; ="nms">Bambi's mother studies; little mermaid; (using ="ppl">="ppl">Despret's ethological research to think about) art of feedback ='lgc'>='lgc'>~= getting to know you ='lgc'>=/= audience engagement='lgc'>]


strange politeness
art of cunning (="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures ='lgc'>+ manipulation) ='lgc'>='lgc'>--> enticing ravens
='strcls'>*seeing without being seen='strcls'>*
="trms">obliging them ='lgc'>: ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring them to actualize the choices ='lgc'>: ='strcls'>***creating ="trms">situations as if they were ="trms">natural='strcls'>*** (so as to let the ="trms">birds do the talking)
(it is a ="trms">matter of) rendering them more robust ='lgc'>[giving them the occasion to resists, of giving them ='strcls'>*the power to send the rese="trms"nttrm="search">archer/="trms">storyteller to work='strcls'>* ='lgc'>=/= to dis="trms">articulate (what ="ppl">Ferdosi does in Shahnameh to the Div)='lgc'>]


to find an enticement that ="trms">interests them ='lgc'>='lgc'>~= to let himself be ="trms">recruited by them
='lgc'>[from Latin “cresc-” grow, rise ='lgc'>='lgc'>==> crescent, crew, decrease, crescendo, ="trms">recruit='lgc'>]

to trust them='lgc'> = to act like them
='at'>@="nms">apass feedback (="trms">differential knowl="trms"nttrm="knowledge,Knowledge">edge that is created because of not trusting)


the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure could be used to ="trms">respond to this ="trms">question='lgc'>: the ravens fall for the trick
...not only do the ravens not ="trms">respond to ="trms">questions but they pose new ones

="prgrph">-how could we ask them (the ravens, trees, etc.) to verify our hypothesis (about them)='qstn'>?

='strcls'>*he has no answers ='lgc'>=/= he has nine hypothesis='strcls'>*


biological detective ="trms">stories

curiosity (for the things you discover that you don't know) ='lgc'><='lgc'>== the more you know

more cunning
more ="trms">imagination
more activities
='lgc'>--to='lgc'>='lgc'>--> ="trms">obligate ravens to choose between hypothesis

='lgc'>{ Heinrish='lgc'>: “It is still dark, and I'm al="trms"nttrm="already,spread">ready being awakened by raven calls! Several ="trms">birds are flying over Kaflunk making short, high-pitched calls that are unlike the usual quorks. These calls convey ex="trms">citement. The ="trms">birds are flying to a kill! I feel it. Even I can understand, and I too am ="trms">recruited” ='lgc'>}='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>***if this ="trms">recruitment by nonhumans was able to acquire such an efficacy, it is because the human was transformed by those whose enigma he was trying to understand='strcls'>*** ='lgc'>[='lgc'>=/= ='trgt hghlght 1'href='?q=animal'>animal ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights activist ='lgc'>='lgc'>==> evidence arrive in the form of a weakened raven that has to be saved='lgc'>]

='strcls'>***letting himself be drawn into their enigma='lgc'> = converting the environment into ="nms">a little more of himself ='lgc'>='lgc'>==> he learned to become sensitive to what makes the ravens sensitive='strcls'>*** (="nms">Cinderella's mice learned that about her)

Heinrish ='lgc'>='lgc'>--> I, as a mammal for whom they are not intended, can feel ='lgc'>[...='lgc'>] I also feel I can detect a raven's surprise, happiness, bravado, and self-aggrandizement


(recognizing one another ='lgc'>='lgc'>==>) to go by way of what the ravens ="trms">demand ='lgc'>--="nms">Cinderella='lgc'>='lgc'>--> ='strcls'>*progress often depends more on how well one follows the ="trms">situation than on how well one controls='strcls'>* (especially when control is difficult)
="lsts lst1">•one must learn to ask them to give evidence ="trms">differently and to try to understand ='strcls'>*how a raven ponders a ="trms">question='strcls'>*


and now, when everything is suddenly new, this ="trms">bird acts as if nothing is out of the ordinary! ='lgc'>[...='lgc'>] I can only guess that they see it not as an absolute but as departures from the accepted. when everything is ="trms">different, then comparisons cease, and almost anything can be accepted -Heinrish
(='lgc'>='lgc'>--> ="trms">integration)


tame
="trms">questions that the other ones do not allow to be asked
tamed and be tamed to better find out what ="trms">matters from a raven's point of view
gain the trust to ="trms">respond to the ="trms">demands of the politeness of ='strcls'>*getting to know='strcls'>*
="lsts lst1">•the dis="trms">positive of taming then proves to be a privileged access of “getting to know” ='lgc'>: it actualizes competences that have less chance of occuring in usual conditions (those of the ="trms">birds and those of the rese="trms"nttrm="search">archer) ='lgc'>='lgc'>==> transforms habits (those of the ="trms">birds and those of the one who investigate them)

aviary مرغدانی

the most adventurous ='and'>& the most curious ='lgc'>='lgc'>==> the most attached to the rese="trms"nttrm="search">archer (to ="nms">Cinderella) ='lgc'>='lgc'>==> hierarchy takes shape as a function of bravery ='lgc'>[='lgc'>=/= bravery of adventure in the shape of radical detachment and fluidity='lgc'>]

(when) ='strcls'>*investigator becomes biographer='strcls'>* (='lgc'>='lgc'>==> the ="trms">story changes)

(how when why) the fact of ="trms">recruiting must be linked to de="trms">monstrations of bravery

="trms">position in the hierarchy
manner of ="trms">recruiting


shyness='lgc'>: dancing a little dance of hesitation


(="ppl">="ppl">Despret's account of how Heinrish succeeded in) ="trms">recruiting the ravens around his problem ='lgc'><='lgc'>~='lgc'>~='lgc'>~='lgc'>~> ='strcls'>*he sufficiently ="trms">recruited himself to invent pertinent ways of addressing them='strcls'>* ='lgc'>='lgc'>==> the models are now commensurate متناسب with their unpre="trms">dictability
='at'>@="nms">apass

Heinrish becomes their expert and their re="trms">liable spokesperson ='lgc'>='lgc'>==> (like ="frds scrmbld">Pierre) he could now convince and ="trms">interest his colleagues in terms that count for them (='lgc'>='lgc'>==> enroll other rese="trms"nttrm="search">archers to pose other ="trms">questions) ='lgc'>='lgc'>==> he could bear witness for them
='lgc'>=/= Hitchcock's the ="trms">birds ='lgc'>='lgc'>--> ="trms">nature turned to ="trms">horror, based on in Germany in mid-1990s fifty ravens invaded the idyllie Swabian Alps region... ='lgc'>='lgc'>==> their killing would be necessary
(chain of ="trms">recruitment='lgc'>:) the German ravens had in thier turn succeeded in ="trms">recruiting the re="trms">presentative of the american ravens, and Heinrish was able to ="trms">recruit ="trms">ecologists, who in their turn mobilized experts and politicians, who themselves modified the habits of the owners of the cows and sheep... ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's coalescence='lgc'>]

='strcls'>***amazing ="trms">inter="trms">specific ="trms">recruitment='strcls'>***


="frds">Sina ='lgc'>--telegram='lgc'>='lgc'>--> visual ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>--inventing='lgc'>='lgc'>--> ="trms">hallucinating ='lgc'>--spoiled='lgc'>='lgc'>--> dis="trms">sociated
="frds scrmbld"nttrm="Godard">Goda ='lgc'>--Boicic='lgc'>='lgc'>--> wounded dog ='lgc'>--saving='lgc'>='lgc'>--> mothering ='lgc'>='lgc'>--> traumatized (left alone)


wolf observers
Heinrish's colleagues who study wolves in Yellowstone ="trms">Natural Park
the peaceful cohabitation between the wolves and ravens
in Yellowstone when the ravens are in the ="trms">presence of wolves, do not de="trms">monstrate any timidity and do not hesitate a second before eating ='lgc'>='lgc'>--> the wolves allow ravens to conquer their fear ='lgc'>='lgc'>--> wolves changed the constrains that hold sway over the habits of the ravens
the ravens of much more alert and vigilant than the wolves (the ="trms">birds serve the wolves as extra eyes and ears)


the prophecy ="trms">translated in terms of ="trms">recruitment ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> who could have thought, if not no doubt a descendant of La Fontaine, that it is the ravens who protect the wolves and permit then to eat with their eyes closed='qstn'>? ='heart'>♥

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='lgc'>[title='lgc'>]
the old taghalob (تقلب cheat)
="trms">history of enumeration in the ="nms">Iran (="trms">measurement, weight, scale)
the ="trms">history of our non-mathematical practices

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time ="trms">travel (in TV series or ="trms">literature) ='lgc'>='lgc'>--> (regardless if they are dystopian or not) essential for creating sensations of ="trms">historical continuity

Marzolph on pre="trms">modern middle eastern ="trms">narrative culture
seafaring merchant...
sailor's yarns

tales documented in persian ="trms">literature of the muslim period appear to be offshoots of earlier versions in either indian or arabic ="trms">literature ='lgc'>='lgc'>--> arabic as the ="trms">lingua franca of the day

Kitab ="nms">ajayeb al Hind, ="trms">wonders of india, 10th century by ="nms">iranian captain Bozorg ibn Sahriyar of Ramhormoz

(Marzolph holisitic assessment ='lgc'>[='lgc'>=/= Beyzai's parochial claims of ="nms">iranianness='lgc'>] of) middle-eastern ="trms">narrative traditions='lgc'> = arabic ='lgc'>+ persian ='lgc'>+ otaman turkish ='lgc'>+ jewish ='lgc'>+ christian (='lgc'>+ several other) ="trms">narrative traditions related to each other and none of which may claim an ex="trms">="trms"nttrm="cluster,club">clusive ="trms">position

city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous ="trms">relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their ="trms">fabulous wealth.

agahi آگاهی knowl="trms"nttrm="knowledge,Knowledge">edge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat

='lgc'>[="frds">Sina, ="frds scrmbld">Ehsan ='lgc'>='lgc'>-->='lgc'>] in the manner of ='strcls'>*="trms">narrative men='strcls'>* ='lgc'>='lgc'>--> typical for the thousand and one nights='lgc'>--whose protagonists of merchants (often thrift sons of rich merchants, who embark on ="trms">travel after they have wasted their fortune with false friends)
="lsts lst1">•save himself by his inventiveness, strong determination, physical strength
="lsts lst1">•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active ="trms">intervention
="lsts lst1">•(="nms">Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
="lsts lst1">•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
="lsts lst1">•

با هزار زحمت with a thousand efforts


customary formal “hearing is obeying”


pitfalls
“='lgc'>[...='lgc'>]When I returned home, my wife had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the ='lgc'>[body of my dead='lgc'>] wife and the ='lgc'>[bundle of='lgc'>] clothes and I had regained my senses, I got up and saw a tremendously large cave. I installed the wick and lit the lamp, chose a place by the side, cleaned it and made a bedstead. And when every two days they threw somebody down there alive, I killed that person with my knife and took the supplies of three days b="trms"nttrm="already,spread">read and water, until one day they de="trms">posited in that cave my former wife’s sister alive, together with her dead husband. When she saw me, she recognized me and consented to marry me. I slept with her and had several ="trms">children with her. Some time later I started to dig the ground in a corner of the cave with my knife until I had made a ='lgc'>[large='lgc'>] hole to the side of the sea. Every day I would sit there, until I finally saw a ship. I attached a piece of cloth to a stick and waved it, until the ship came close and took me and my ="trms">children aboard. They also asked me the same ="trms">question ='lgc'>[i. e. why my ="trms">children had heads like horses='lgc'>], I told them my ="trms">story, and they delivered me to my country. I had many more ="trms">children with that woman. This is the ="trms">story of my ="trms">children and their ="trms">ancestry.”


moral ="trms">obligation of contemporary ="trms">society
...the king would use the slave girl as muslim men would do='lgc'> = for entertainment of all kinds (in="trms"nttrm="cluster,club">cluding sexual ="trms">intercourse, but not eating them)


relief after hardship فرج بعد از شدت

urdu romance bagh o bahar باغ و بهار

(the considerably older) misogynous motif of the unfaithful wife
husband and sife being buried together

='lgc'>='lgc'>--> part and parcel of the ='strcls'>**="trms">narrative stock='strcls'>** talented ="trms">storytellers would exploit to construct their tales

="trms">intertextual references
="lsts lst1">•cannibal black men
="lsts lst1">•the one-eyed person whose one eye had been picked out by a ="trms">bird (a well-known ="trms">narrative from pre="trms">modern arabic and persian tradition, a one-eyed character is taken as an ill omen, whereas here he figures as a friendly advisor and helper)
="lsts lst1">•
='lgc'>='lgc'>--> ='strcls'>***stock characters='strcls'>*** of pre="trms">modern middle eastern ="trms">literature

Marzolph ='lgc'>='lgc'>--> concider texts as artful creations ="trms">composed by a talented ="trms">narrator ='lgc'>=/= taking texts as the products of an anonymous popular “="trms">fold” tradition that would indiscriminately غيرمشخص lump together all kinds of ="trms">material ='lgc'>='lgc'>==> belittling the creative act of a single individual

='strcls'>*="trms">intertextual allusions (to themes, motifs, concepts familiar to the audience) ='lgc'>: a highly effective narative ="trms">technique for linking new and unknown tales to a web of tradition the audience shares='strcls'>*

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='strcls'>*='lgc'>~._

all the familiar landmarks of your thoughts that you find in somebody else's


عجایب نامه ="nms">ajayeb (doing it here in europe)='lgc'>: the exotic charm of another ="trms">system of thought (='lgc'>='lgc'>~= its limitation)

='lgc'>[='strcls'>*='lgc'>]="trms">zoo='lgc'>: terrible grounds that the ="trms">child ='lgc'>[= us='lgc'>] enjoys='lgc'> = primal s="trms">cene of conquest (of nation building, of state power) ='lgc'>--carceral='lgc'>='lgc'>--> s="trms">cene of sadistic pleasure, where bodies become “flesh” ='lgc'>[='lgc'><='lgc'>-- telegram is all of this='lgc'>]
(="ppl">="ppl">Hayward ='lgc'>+ Borges)

='lgc'>[='strcls'>*='lgc'>]="trms">child='lgc'>: a primal s="trms">cene='lgc'> = the promise of the ="trms">social, the human, and the future ='lgc'>='lgc'>--> ='strcls'>***="trms">child is necessary for the ="trms">ongoingness of colonialism='strcls'>*** ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">children in The 100 TV series ='lgc'><='lgc'>-- ='strcls'>*white ="trms">child='lgc'>: an explorer of terrible grounds='strcls'>*='lgc'>]
="lsts lst1">•conscripted labor
="lsts lst1">•enslavement
="lsts lst1">•necropolitical economy
="lsts lst1">•
='lgc'>--elaborating-proliferating='lgc'>='lgc'>--> productive engines of empire

='lgc'>}='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> how might the effects of colonialism always find ="trms">children enjoying terrible places='qstn'>?


the subtending (entgegensetzend) logic of the ="trms">zoo

sadism='lgc'>: the trouble of enjoying terribleness

(="ppl">Lacanian) ="trms">imaginary ='lgc'>--desires='lgc'>='lgc'>--> coherence (='lgc'>=/= fragmentation) ='lgc'>==generates='lgc'>='lgc'>==> a compromise ='lgc'>: an idealization of the self as whole, between the unbearability of ="trms">interiority and exteriority
='strcls'>*="trms">imaginary is unavoidable, the ="trms">obligatory state of existence (for speaking subjects) ='lgc'>==constitutes='lgc'>='lgc'>==> real effects

="lsts lst1">•Borges ='lgc'>='lgc'>--> ="trms">imaginary ='lgc'>='lgc'>--> a ="trms">world in pieces (="trms">monstrous fragmentation), impossible ="trms">world of ‘that’
="lsts lst1">•="ppl">Lacan ='lgc'>='lgc'>--> ="trms">imaginary ='lgc'>='lgc'>--> tentatively precariously constitutes a sense of self through alienation

(="ppl">="ppl">Hayward > Borgesian) ='strcls'>****="trms">zoo ='lgc'>--constitutes='lgc'>='lgc'>--> a primal s="trms">cene of colonial violence though which fantasy and ="trms">imagination, dragons and unicorns, are ="trms">articulated, organized, rendered as “elsewhere” ='lgc'>=/=='qstn'>? ="nms">ajayeb pre="trms">modern


="trms">zoo
one of the most ancient institutions
transformed by the event horizon of ="trms">modernity

(Fanon dramatizing) colonialization is animated by ="trms">zoonomia as phantasy='lgc'>: “when the settler seeks to describe the native fully in exact terms he constantly refers to the ="trms">bestiary”

='strcls'>*we='lgc'> = sadism's ="trms">children='strcls'>*

how ="trms">imaginary beings and ='strcls'>*fantastic ="trms">zoology='strcls'>* always carry a colonial logic

biological essentialism ='lgc'>: a d="trms"nttrm="danger,stranger">angerous and reactionary basis upon which to build a politic

...racial and colonial violence of slavery

prison='lgc'>: anti-trans necropolitical institution
='lgc'>+ its abolition='lgc'>: a critique of anti-black legal/sovereign violence and for the radical potentiality of ="trms">social tranformation
(='lgc'>=/= prison in Orange Is the New Black TV series)

='lgc'>[='strcls'>*='lgc'>]trans='lgc'>: an effect of white supremacist thinking that needs incoherent genders to make gender ="trms">matter at all='strcls'>****
='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> when trans becomes ‘this’ (an effect of gender) then it can only serve regimes of power


='lgc'>[="ppl">="ppl">Hayward's (expected and a bit cliche)='lgc'>] trans="trms">figurations='lgc'>: (cascading provocations) sug="trms">gesting ="trms">questions without answering them, to break from an ="trms">interpretive paradigm that ="trms">demands solution-making over and against problem-generating


="large lg14" stl="font-size:108%"> native
a ="trms">zoological term

="ppl">Derrida's blackness (skin color)='lgc'>: unsovereign and stateless, criminal and ="trms">beast

(promise of ="trms">love ='lgc'>='lgc'>-->) relinquishing the body to ='lgc'>[='strcls'>*='lgc'>]flesh='lgc'>: pre-discoursive ="trms">material, a zone of non-personhood, a state of anjection (='lgc'><='lgc'>-- ="trms">according to ="ppl">="ppl">Hayward)
anatomo-political)

soma-politics of the body (of the racial-colonial ="trms">category of the human)

carno-political ="trms">question of flesh (under the regime of racial capitalism) ='lgc'>='lgc'>--> human/='trgt hghlght 1'href='?q=animal'>animal divide
="lsts lst1">•='trgt hghlght 1'href='?q=animal'>animals in the afterlife of slavery are rendered as flesh (under the regime carno-political regimes of racial capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list valuation) ='lgc'>[='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's misrecognition of contemporary ="trms">society as “regime"='lgc'>]

genre of ='trgt hghlght 1'href='?q=animal'>animal

Gossett ='lgc'>+ ="ppl">="ppl">Hayward's argument ='lgc'>='lgc'>--> the psychic life of ="trms">zoophobia and ="trms">zoophilia are tied up with negrophobia and negrophilia ='lgc'>='lgc'>~= ="trms">species divides (human/='trgt hghlght 1'href='?q=animal'>animal) are ="trms">technologies of race (human/black)


maroon='lgc'>: escaped cattle


typography='lgc'>: domain of style, of appearance, of ="trms">aesthetic

glyph “='strcls'>*”
asterisk
a diminutive star
limb-y reach
a grasping
erring on the side of over-population, over-use, ="trms">excessiveness
“='strcls'>*” can denote a ="trms">database search or censorship
designate multiplication
a disclaimer
mark genetic identity
pseudonyms that have been changed
='strcls'>* ='lgc'>='lgc'>--> ='strcls'>*the star of life='strcls'>*

xenogenesis ='lgc'>='lgc'>--> proliferating ="trms">difference (genesis) built through pessimism (xeno)

="large lg18" stl="font-size:127%"> Sun Ra (in Space is the Place ='lgc'>='lgc'>~= earth is “nowhere,” no longer a place ='lgc'>[='lgc'>+ Octavia, Delany='lgc'>]) signaled the failed projects of planetary humanist and earthly liberalism, inviting blacks living in Oakland to leave the gratuitous violence of the ="trms">world
afro-futurism is about the impossible, the unbearable, the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of the ="trms">world ='lgc'><='lgc'>='lgc'>--> afro-pessimism (blackness as loss, as nothingness)
(mode of ="trms">imagination='lgc'>:) “anti-black racism ='lgc'>='lgc'>==> radical politics of abolition”
='lgc'>='lgc'>==> “being (white) is made possible thourgh and with black bodies cannibalized by a racial capitalism and its ="trms">scientific jaws” ='lgc'>[='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's politically correct and simple fantasy about good and bad='lgc'>]

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='strcls'>*body='strcls'>* ='lgc'>='lgc'>--> ="trms">socio="trms">historical construct ='and'>& constrain
='lgc'>=/=
='strcls'>*="trms">embodiment='strcls'>* ='lgc'>='lgc'>--> sense of being bodily (pain, ...) ='lgc'>[='lgc'><='lgc'>-- my focus has been on this one more than the other='lgc'>] ='lgc'>='lgc'>--> ='strcls'>**never ="trms">embody ironically!='strcls'>** (='lgc'><='lgc'>-- maybe irony is OK in visual or ="trms">written medium='qstn'>?)
="lsts lst1">•="trms">embodiment goes beyond body (my body is still my body but also not)

="lsts lst1">•to pose
="lsts lst1">•to transpose

in ='mywrk'>my work, i transpose='lgc'>: walk through ="trms"nttrm="already,spread">readings (='lgc'>=/= transform='lgc'>: performative “true” ="trms">embodiment)
="lsts lst1">•trans="trms">position='lgc'>: a mapping of senses, to change something into another form (='lgc'>+ its foreclosures, refusals, limits)='lgc'> = expressive ex="trms">citation, provocation of ="trms">difference that cannot be resolved by penetration or collapsed selves ='lgc'>=/= ="trms">interpenetration

border crossing='lgc'>: forces and ex="trms">citations of location, of neighborhood

sensation='lgc'>: a com="trms">posite of ="trms">affects and percepts

personal ='lgc'>=/= individual

="ppl">="ppl">Hayward's ="trms">story is shaped by repression ='lgc'>: a wish to be seen as she wants to be seen ='lgc'>=/= ="frds">Sina

="trms">story='lgc'>: act of violence and deception

medicalized legacy of transsexual's self-="trms">narrativizing ='lgc'>='lgc'>--> ="trms">synchronous field of wrong body-ness ='lgc'>='lgc'>==> account

accurate accounting ='lgc'>=/= describe ="trms">transitional sensations

described='lgc'>: forma="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listically detailed trans="trms">positional

post-='trgt hghlght 1'href='?q=animal'>animal='lgc'>: the afterward of the ='trgt hghlght 1'href='?q=animal'>animal is meat


bumptious coherence of bodies

(neighborhoods) designed to make some vulnerable while others safe
percussed by bullets or by traffic
='strcls'>*threat as invitation='strcls'>*

جراحی زیبایی who alter themselves through surgeries and hormonoes ='strcls'>*to feel themselves ="trms">differently='strcls'>*
(shia in ="nms">iran is islam after a cosmetic surgery to feel their ="trms">religion ="trms">differently)

='strcls'>*changing sex is about changing senses and ="trms">species='strcls'>* ='at'>@="frds scrmbld">Foad


depending on my needs, i pretend not to understand

="trms">instrumentalization of ='trgt hghlght 1'href='?q=animal'>animal life
surgically changing body


="trms">technique of eschew اجتناب
eschewing a ="trms">nature or culture distinction


sex in pieces
spheres of ="trms">imagination


='lgc'>[='mywrk'>my work:='lgc'>] trans="trms">historical diagnosis='lgc'>: ="trms"nttrm="already,spread">reading in pieces neighborhoods of ="trms">imagination (opposed to what is available)
='at'>#sleep-walking


web-building ="trms">beasts (spiders) ='lgc'>[webbing ='lgc'>=/=='qstn'>? weaving='lgc'>: a feminine ="trms">trope='qstn'>?='lgc'>] ='lgc'>}='lgc'>='lgc'>--> expression of the body
my fleshy referent 🕷
over-reaching subjects
='strcls'>*spider's web ='lgc'>==propose='lgc'>='lgc'>==> home and territory are of and with the body='strcls'>*
spiders are s="trms">cenes of arachnophobia and revultion
extending bodily substance through sexual ="trms">transition
(arrangment of) sensorial milieu of the self ='lgc'>+ profusion of the ="trms">world
(="trms">trope for fear as emancipation)
an ="trms"nttrm="disturban">urban designer
weaver of cityscapes
='lgc'>[='strcls'>*='lgc'>]web='lgc'>: skeletalization of the surface, extension of the surface ="trms">affects of the spider, dynamic threshold of sensibility ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> (the body is strengthed) react through a spatial and temporal generativity ='lgc'>='lgc'>--> body='lgc'>: ="trms">inter- and ="trms">intra-th="trms"nttrm="already,spread">readings of many ="trms">sensuous vectors that relay like the spider in its web ='lgc'>='lgc'>~= cities, web-builders
='strcls'>*center of her web='lgc'> = her touch ="trms">world='strcls'>*
="prgrph">-moves quickly, even uncannily, there/then not, sill/in motion, unsettling/reassuring (seems to ="trms">trap only dust)
='strcls'>*lived-web='lgc'> = optic skin, a resounding connective tissue
(spider's capacities to) create, ="trms">syncopate, improvise
(spider and me in the appartment) we resonate in ="trms">relation to our ="trms">different movements and processes

='lgc'>[='strcls'>*='lgc'>]="trms">trap='lgc'>: a mouth, a mode of utterance, the “O” curve of lips and throat that sounds out and names the apprehension of being ="trms">embodied
='lgc'>='lgc'>--> ='strcls'>***="trms">positionality ='lgc'>='lgc'>~/= ="trms">situatedness='lgc'> = to be ="trms">trapped='strcls'>*** (to speak and receive ranges of ="trms">sensuous input from one's environment) ='lgc'>='lgc'>--> ='strcls'>*our bodies are not endlessly available to intentionality='strcls'>*

='lgc'>[='strcls'>*='lgc'>]="trms">articulation='lgc'>: speaking oneself into culture and ="trms">history, but also creating a site, a gap, making room in cultural and political fabrications, and finding a tempo, a beat


="lsts lst1">•utopic in="trms">="trms"nttrm="cluster,club">clusion (sexual, national, racial)
="lsts lst1">•='strcls'>*sexuality ="trms">imagined as political promise='strcls'>* (radical force of nonnormative sexuality) ='lgc'>[='lgc'>=/= (for ="ppl">Freud) sex is regressive='lgc'>]
="lsts lst1">•trans='lgc'>: energetic and fantastic space between objects

(racial, economic) ='strcls'>**divisions='lgc'> = dependencies='strcls'>**

(="ppl">Lyotard='lgc'>: we must) construct the anatomy of poly="trms">morphous ="trms">perversion, un="trms">fold the immense ="trms">membrane of libidinal body ='lgc'>=/= ="trms">system of parts

irreverent intimacies


thresholding='lgc'>: an intensity that must be exceeded for reaction to occur
“here is my home, i am freshly aware that my body is a threshold, an entry between rooms”

limits (of my body)='lgc'> = energized zones


sadomasochism stitches


='strcls'>*carnal improvisation='strcls'>* ='lgc'><='lgc'>-- paradigm of performance art in europe (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to karaoke in KHM, role of my body as medium in the circuit of trans="trms">missions, ="trms">poetically ="trms">imagine the shape of a new pattern)


="trms">past="trms">present='lgc'>: an always ="trms">present ="trms">past in the ="trms">present

='strcls'>*patterns longer than lived experience='strcls'>*

='lgc'>[='strcls'>*='lgc'>]="trms">history='lgc'>: libidinal tracings, ="trms">erotogenic intensities, psychical cartographies


='lgc'>{ porosity='lgc'> = ="trms">poiesis ='lgc'>}='lgc'>='lgc'>--> collapse the boundary between the ="trms">embodied self ='lgc'>+ its ="trms">world ='lgc'>+ others ='lgc'>='lgc'>==> con="trms">situte a ="trms">specific place


="lsts lst1">•puberty='lgc'> = the fantasy that this dis="trms">figuration will make me more myself
="lsts lst1">•teenager='lgc'> = you spend hours before the refracting reflection of your transmutating ='strcls'>*body='lgc'> = your most intimate other='strcls'>* ='lgc'>='lgc'>--> enact boundaries, sometimes ="trms">lovingly, but also brutally


(senses are) reactive to the ="trms">sensual abundance of the ="trms">world but limited by ="trms">affected perceptual milieus


='lgc'>[='strcls'>*='lgc'>]texture='lgc'>: residue of un="trms"nttrm="metaph,metamorph,metabol,metal">metabolized and ="trms"nttrm="metaph,metamorph,metabol,metal">metabolized sensations of animate forces ='lgc'>='lgc'>--> emergence of bodiliness (='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's ="trms">rhetoric)

="trms">transitional body='lgc'> = textural body

architecture='lgc'>: the most binding part of the ="trms">communal rhythm

appearance ='lgc'>='lgc'>~= metonymic
appearance allows her to emerge ="trms">situationally as a woman, a gendered neighbor, a ="trms">historical subject


(being under the influence of the moon='lgc'>:) enfleshing elements of your (celestial) environment within yourself and expressing parts of yourself back into the (terrestrial ="trms">social) environment


identification='lgc'>: “i am like you='lgc'> = i know you” ='lgc'>='lgc'>==> resolve the divide of ="trms">difference

(let's not make that kind of garden again ='lgc'>='lgc'>-->) in="trms">="trms"nttrm="cluster,club">clusion in Adam's nameable Eden of belonging (='lgc'>=/= ="nms">Cinderella's trans="trms">bestiary)

cross-="trms">species rejoiners
mended spiderwebs


error is (still a kind of) expression


human='lgc'>: com="trms">posites of ="trms">zoo-intensities, animated movements, bio-="trms">differentials


(i always felt like this) my perceptions are refracted through psychic forces
="trms">anxious
uncertain
="trms">paranoid
“is everyone staring at the ="trms">morphing ‘it’ that is me”


(understanding of art in contemporary european performance ='lgc'>='lgc'>-->) art='lgc'> = intensifying bodily substance, to resonate otherwise, to feel ="trms">different corpo(realities) through zones of ="trms">transition and ="trms">intervention, provocation='lgc'> = ="trms">responses to our ='strcls'>*capacities to resonate='strcls'>*


...medicalization, recognition, subjectification, ="trms">instrumentalization, and ="trms">responsiveness being with ='trgt hghlght 1'href='?q=animal'>animals

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what does the maze mean for the rat='qstn'>?
what a maze can mean='qstn'>?

experimental psychology ='lgc'>='lgc'>--> subjects conform most often to the expectations of their experimenters ='lgc'>[='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> they are ='strcls'>*artifactual='strcls'>*='lgc'>]
="prgrph">-='strcls'>*the ="trms">scientists think that the subject ="trms">respond to the ="trms">question that is posed to them, but the subject in fact ="trms">respond to another ="trms">question='strcls'>* ='lgc'>='lgc'>-->='lgc'>{="trms">question that is addressed to them='lgc'> = protocol to which they are submitted='lgc'>}='lgc'>='lgc'>--> they can take a ="trms">position in ="trms">relation to what is proposed to them in ="trms">scientific research ='lgc'>[='lgc'>=/= ="nms">Cinderella's mice subject='lgc'>]

='thdf'>the idea that (='thdf'>the ='thdf'>assumption that) their subjects could be influenced by what the ="trms">scientist was looking for ='lgc'>='lgc'>==> the experimenters tried most often to camouflage the real ="trms">questions guiding their research
="prgrph">-='thdf'>the ='thdf'>assumption that the subjects do not do what they do because the experimenter asked then to do so, but for more abstract and more general reasons ='lgc'>='lgc'>==> “="trms">ecological validity”
="prgrph">-='strcls'>*the subjects most of the time not only predict what the experimenter expects of them but they comform to it='strcls'>*
="prgrph">-='lgc'>[they ="trms">responded to='lgc'>] the way in which they ="trms">interpreted that which was expected of them (='lgc'><='lgc'>-- just because they are nice people.) “when the subjects were asked why they did all this ='lgc'>[absurd tedious repetitive='lgc'>] work without objecting and without posing other ="trms">questions, they ="trms">responded that they had thought that is was a test of endurance. and they obeyed because a ="trms">scientist asked then to”

="trms">difference between hypnotized subjects and “normal” experimental subjects

='strcls'>*the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure utilized to mask the expectations='strcls'>* (in psychology, far from resolving the problem)

organization of the research ='lgc'>='lgc'>--> ="trms">scientist distributes expertise in a very a="trms">symmetrical manner


what a maze can mean='qstn'>? ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>**="trms">translating what happens to rats in terms of meaning='strcls'>**
(drawing on Uexküll's theory of Umwelt) ='lgc'>='lgc'>--> open up for the ='trgt hghlght 1'href='?q=animal'>animal the ="trms">question of point of view

a concrete or lived Umwelt ='lgc'>='lgc'>==> the ='trgt hghlght 1'href='?q=animal'>animal endowed with sensory organs ="trms">different from our own, cannot perceive the same ="trms">world as we do

='lgc'>{='strcls'>**perception='lgc'>: an act of creation ='lgc'>=/= a form of reception='strcls'>**='lgc'>}='lgc'>='lgc'>--> the ='trgt hghlght 1'href='?q=animal'>animal ='strcls'>**fills its environment with perceptual objects='strcls'>**, it constructs its environment by ='strcls'>*peopling='strcls'>* it with perceptual objects (='lgc'>=/= perceive passively)
='strcls'>*the activity of perception='lgc'> = an activity that confers meaning='strcls'>*='lgc'> = only that which has meaning is perceived, only that which can be perceived (='lgc'>='lgc'>~= is important of the organism) is ='strcls'>*="trms">accorded a meaning='strcls'>* (='lgc'>='lgc'>~= ="trms">accordance)
="lsts lst1">•butterfly lives in a ="trms">world of luminous intensities and of odors
="lsts lst1">•tick lives in a ="trms">world of butyric acid released by the sebaceous follicles of mammals
="lsts lst1">•spider lives in a ="trms">world of...
="lsts lst1">•rat lives in a ="trms">world of...
="lsts lst1">•

for a spider='qstn'>?
for a rat='qstn'>?
time, space, place, path, way, house, odor, enemy,,, ='lgc'>='lgc'>--> each event (in the perceived ="trms">world) “signified” which is not perceived except in that it signifies ='lgc'>='lgc'>==> ='strcls'>***='trgt hghlght 1'href='?q=animal'>animal='lgc'> = subject='lgc'> = a “lender” of meaning='strcls'>***

='lgc'>[='strcls'>*='lgc'>]subject='lgc'>: that which ="trms">accords meaning

the object is constituted in action (the ='trgt hghlght 1'href='?q=animal'>animal never enters into a ="trms">relation with an object as such) ='lgc'>='lgc'>--> meaning does not emerge from the object='lgc'> = objects are not alone in having meaning ="trms">accorded to them

Umwelt='lgc'>: an environment of ="trms">relations

no ='trgt hghlght 1'href='?q=animal'>animal can be neutral of another (in the environment) ='lgc'><='lgc'>--if='lgc'>-- it can be seen to be ="trms">accorded a meaning

='strcls'>***strange ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures ='lgc'>==make=possible='lgc'>='lgc'>==> types of research='strcls'>***

="nms">Cinderella to the mice ='lgc'>: al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring producer of ="trms">sociality (="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>: enticement for meaning) ='lgc'><='lgc'>== ='strcls'>*="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures are frequently required in order to convey the meanings of an ='trgt hghlght 1'href='?q=animal'>animal='strcls'>*

a human can take on the meaning of ='strcls'>*="trms">socius='strcls'>* (comrade, friend, ally)
a human can learn what a ="trms">socius means in the like of a jackdaw (to be taken for a ="trms">material ="trms">socius)
='lgc'>='lgc'>--> ‘as="trms">sociating with'='lgc'> = carry out various activities together

you want to be taken by somebody from another ="trms">species for a ="trms">material ="trms">socius (that is also why people have pets) ='lgc'>=/= pray


meanings are not fixed once and for all, flowing from elementary needs of the organism='lgc'>: meanings are flexible, can apply to other beings, extend to unforseen ="trms">situations, change, and even invent and create new ="trms">relational uses (='lgc'><='lgc'>-- this is what i experience in ="trms">translational working with meanings in ="trms">farsi ="trms">literate in my ="trms">lectures)


(="nms">Cinderella asking) when observing rats, what can produce the activity of ="trms">translating their behaviors in terms of meanings='qstn'>?


one confuses the term “examine” with that of “neutralize” ='lgc'>='lgc'>--> (Watson, ="trms">scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> if the ="trms">world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
="prgrph">-this is the goal of the procedure='lgc'>: search out the lowest common denominator, the left-over, the automation, the behavior that from one ="trms">species to another will render all organisms commensurable تناسب پذير ='lgc'>[='lgc'><='lgc'>-- no!!!!='lgc'>]

the tacit ='thdf'>assumption that an ='trgt hghlght 1'href='?q=animal'>animal could ever enter into a ="trms">relationship with an object is false ='lgc'><='lgc'>--Uexküll='lgc'>-- (to have in mind) to study the most ="trms">different kinds of ='trgt hghlght 1'href='?q=animal'>animals in their ="trms">relations to a maze


her attic, ="nms">Cinderella in the universe of meanings

an ="trms">epistemological problem ='lgc'>='lgc'>--> it is not straightforward to enter into the subjective universe of an ='trgt hghlght 1'href='?q=animal'>animal in ="trms">interrogating it through an experimental dis="trms">positive thought up by a human

='lgc'>[dis="trms">positif='lgc'>: referring to machines and devices. as philosophical concept that has been drawn upon by ="ppl">Deleuze, ="ppl">="ppl">Foucault, ="ppl">Althusser, ="ppl">Agamben, and many others, has been rendered as “="trms">apparatus”, ="trms">social ="trms">apparatus='lgc'>]

maze ='lgc'>='lgc'>--> what this particular experimental dis="trms">positive can mean for a rat='qstn'>? how can this ='strcls'>*="trms">traversing='strcls'>* come to be, from the point of view of the rat (Uexküll calls “familiar path”)='qstn'>? how rats in pretending to ="trms">respond to the ="trms">questions of the behaviorists ="trms">respond in fact to another ="trms">question='qstn'>?
="prgrph">-behaviorist's ="trms">question='lgc'>: what is the abstract ="trms">relation of a being, whatever it may be (that which the behaviorists call an organism) to a ="trms">natural object='qstn'>?

why do rats always touch the walls as they go along them='qstn'>? ='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->
="lsts lst1">•they are haptophiles, they like to touch
="lsts lst1">•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
="lsts lst1">•letting itself be marked by the space
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> what do we know about what the body of a rat can sense='qstn'>?

='strcls'>***(from) the why of caused ='lgc'>--to='lgc'>='lgc'>--> entering into the regime of meanings='strcls'>***

the rat does not ="trms">respond to the ="trms">question of learning, he ="trms">responds to the ="trms">question of ='strcls'>*an architecture that constitute the ="trms">world for him='strcls'>*

(how='qstn'>?) the “='trgt hghlght 1'href='?q=animal'>animal's own ="trms">world” can (with difficulty) in="trms"nttrm="cluster,club">clude the human observer as an observer

...the maze can ="trms">authorize neither the ="trms">question of the “familiar path” nor that of the meaning of the wall


artifactual='lgc'>: the ="trms">situation where the being who is ="trms">interrogated ="trms">responds to a ="trms">different ="trms">question than the one the ="trms">scientist poses to her

hypothesis of the existence of an artifact ='lgc'>='lgc'>==> the possibility of taking into account the fact that the ='trgt hghlght 1'href='?q=animal'>animal would have a point of view on the ="trms">situation


(to take ="trms">measure of) what one's ="trms">anxiety prompts (in the course of research)='lgc'>:
="lsts lst1">•expanding the ="trms">imagination
="lsts lst1">•paralyzing the ="trms">imagination ='lgc'>='lgc'>==> injection of more control


="trms">sciences that mobilize the beings that ="trms">respond to it

each experiment indicates not only the manner in which the ='trgt hghlght 1'href='?q=animal'>animals generally experience the procedures ='lgc'>--but='lgc'>='lgc'>--> the way in which each of the ='trgt hghlght 1'href='?q=animal'>animals lives them as a function of the perception that it has of them, as a function of what it expects

(="ppl">="ppl">Despret affirming that) there is no ='strcls'>*artifact='strcls'>* unless there is ='strcls'>*="trms">generalization='strcls'>*

='strcls'>*the time of the experimental dis="trms">positive='strcls'>* is not the same since it is set within a provisional and short time (five days if testing, cor="trms">responding to the work week) while ='strcls'>*the time of the farm='strcls'>* is a time of accumulated ="trms">memories and experience
="prgrph">-the ="trms">memory of the food eaten before
='at'>#="nms">Cinderella

it expects something else ='lgc'><='lgc'>== what one gives it is not the sole cause involved


='trgt hghlght 1'href='?q=animal'>animals certainly ="trms">respond to a ="trms">question, but it is not the one we pose to them
='strcls'>*the rese="trms"nttrm="search">archers compartmentalize the research; the ='trgt hghlght 1'href='?q=animal'>animals to not stop prompting them to decompartmentalize it='strcls'>* ='heart'>♥

(always) the artifact ='lgc'>--constitutes='lgc'>='lgc'>--> the object of critique


='trgt hghlght 1'href='?q=animal'>animals do not judge an ='strcls'>*abstract ="trms">situation='strcls'>*, but a ="trms">situation offered to them ='strcls'>*as it is offered='strcls'>* to them

(="nms">Cinderella's) reciprocal habituation ='lgc'>='lgc'>--> ='trgt hghlght 1'href='?q=animal'>animal itself actively takes the ="trms">questions and the ="trms">presence of the rese="trms"nttrm="search">archer into consideration
to negate the condition of research ='lgc'>='lgc'>--> exchange judgment and opinions (='lgc'>+ ="trms">mutually ="trms">affect one another)

why is ‘="trms">interest’ a bad motive, in this frame='qstn'>?
="prgrph">-because the ='trgt hghlght 1'href='?q=animal'>animal must be ="trms">interested in other things besides the human being, it must continue to live its life as a goat or a sheep ='lgc'>--='not'>✕='lgc'>='lgc'>--> “the good ='trgt hghlght 1'href='?q=animal'>animal='lgc'>: the ='trgt hghlght 1'href='?q=animal'>animal ="trms">responds to her observer”


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="ppl">Singh ='lgc'>+ Dave ='lgc'>='lgc'>--> ordinary ="trms">affects of killing (='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>='lgc'>--> ="trms">anthropology of ethics ='lgc'>=/= ="ppl">Agamben's killablity (linked with sovereignty)='lgc'>: ="trms">routinized emotionally in="trms">different production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)

normative moral claims

(Laidlaw, ="ppl">="ppl">Foucault) ethical life='lgc'>: reflexive practice of freedom ='lgc'>--humanistic='lgc'>='lgc'>-->
="lsts lst1">•traditions of virtuous conduct
="lsts lst1">•changing practices of self-="trms">fashioning
="lsts lst1">•="trms">affective dis="trms">positions='lgc'>: compassion, devotion
="lsts lst1">•(altruistic ="trms">question of) how ought to one live='qstn'>?
='lgc'>=/=
what is the mode of a killing='qstn'>?
what is the mood accompanying that killing='qstn'>?
='lgc'>+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law


='strcls'>*to ="trms">write nonmorally about ='lgc'>[='strcls'>*='lgc'>]ethics='lgc'>: a mode of relatedness, even if the ="trms">relation is as ephemeral as a mood that may escape ="trms">measure or description, lying somewhere between mourning and in="trms">difference
='lgc'>[='lgc'>=/= to have an a ="trms">priori moral ="trms">code based on which we might justify (or predict ahead) our emotional ="trms">responses to particular killing ='lgc'>='lgc'>~= what constitutes a good life or death='lgc'>]

(mourning ='lgc'>=/= in="trms">difference)

concept ='lgc'>+ reality of ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>+ ="trms">anthropology of India

everyday ="trms">affects (while witnessing or executing the death of ='trgt hghlght 1'href='?q=animal'>animals)
doubts and pleasures
cruelties and in="trms">differences
chicken shops
decimated forests of central India


moods='lgc'>:
="lsts lst1">•ambivalence
="lsts lst1">•cruelty and pleasure
="lsts lst1">•senses of devastation

modes and moods of ="trms">specific commercial and ritual occurrences (in ="nms">Tehran)

='lgc'>='lgc'>--> ='strcls'>***how does (and does not) killability shade into vitality='qstn'>?='strcls'>***

what does it mean for ='trgt hghlght 1'href='?q=animal'>animals to be alive in a severely depleted habitat='qstn'>?

(what it means to be alive in contemporary ="nms">Tehran='qstn'>?)

profane='lgc'>: a ="trms">routine, ritual, process that does not in itself invoke a sacred purpose or value

="prgrph">-how would we ="trms">measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing='qstn'>?
="prgrph">-what is the mood sounding the sacrificial death='qstn'>? (veneration='qstn'>?)

='trgt hghlght 1'href='?q=animal'>animal sacrifice has a long ="trms">history in textual and oral forms of Hinduism (as do arguments against it)

آرامش قصاب
butcher's easy hospitality
slow time of sadism

='at'>#="trms">story
tribe of bonded laborer decide not to sacrifice ='trgt hghlght 1'href='?q=animal'>animals. “what is the use of someone's untimely death causing another='qstn'>?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said='lgc'>: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.

="trms">religiously infused con="trms">science
banality of secular cruelty
long-standing intimacy between violence and the sacred

='at'>#="trms">story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
="lsts lst1">•poultry industry
="lsts lst1">•cage-free farming


(there is no “irreducible” ="trms">ontological gap, disjuncture of temporality, ="trms">ontological un="trms">translatability, between='lgc'>:)
time of ="trms">history/capital ='lgc'>='lgc'>~= time of the gods/ritual

both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='lgc'>='lgc'>==> unpre="trms">dictable forms of movement (across domains)

="lsts lst1">•(show of being halal) re="trms">citation of kalma with the first ="trms">bird and the last, assuming comprehensive coverage for the ones who fall between
="lsts lst1">•Skylard s="trms">laughterhouse building hospitals and temples
='lgc'>='lgc'>--> emotional, ritual, commercial traffic across sacred and profane

="trms">consumption of neighboring ="trms">species


='strcls'>*cruelty as play='strcls'>*
(a less cultivated form of pleaser='qstn'>?)

deadended ="trms">bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either

the power to turn ='trgt hghlght 1'href='?q=animal'>animals into things, as of they were never anything else

recognition of playful actually ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ethics of immanent ="trms">obligation

(='lgc'>[='strcls'>*='lgc'>]collaboration='lgc'>: ="trms">interrupt each other's train of thought)


(dramatization of) agonistic intimacy ='lgc'>: a ="trms">relationship of proximity and violence between neighboring ="trms">social groups (the body of neighboring ="trms">species)
='lgc'>--Taussig='lgc'>='lgc'>--> ritual violence (the most stunning prop is the human='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, ="trms">folds, exists, entrances)
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> sacrificial violence ='lgc'>: dramatization of one's own inevitable death (there is a certain ="trms">anxiety around violence that is ="trms">integral to ='strcls'>*the ="trms">imagination of an ethical life='strcls'>* in Hindu texts and practices)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> gamer video of ="trms">zoo

condition of ="trms">viscerality
a condition of being ransomed to death

Venna ='lgc'>='lgc'>--> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata

='strcls'>*cruelty ='lgc'>=/= violence='strcls'>*

="lsts lst1">•the feeling of noncruilty expressed in the unpre="trms">dictable attachments, at times across ="trms">species (companionship) in the Mahabharata (="ppl">Veena) ='lgc'>[in ="ppl">Attar='qstn'>? in Kelile and Demne='qstn'>?='lgc'>]
="lsts lst1">•companionable thinking (Cavell)
="lsts lst1">•com="trms">mission ="trms">species (="ppl">="ppl">Haraway)
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's agonistic intimacy='lgc'>:
="lstsrd">1. companionship may also involve forms of ="trms">mutual violence
="lstsrd">2. violence inevitability (in af="trms">finity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical ='lgc'>='lgc'>--> we must make space for the consideration of='lgc'>:
="lsts lst2">◦cruelty
="lsts lst2">◦="trms">differential vulnerability
="lstsrd">3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
="lstsrd">4. within conditions of death and cruelty ='strcls'>*it is not always clear what noncruilty might be='strcls'>*


a ="trms">bird cursing (="trms">presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی می‌کن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later

informal epic subplots ="trms">narrated in improvised forms


which ritual laments are available for massive ="trms">ecological shifts
...the death of others
...s="trms">cene of loss (='lgc'>='lgc'>~/= milieu)
='lgc'>}='lgc'><='lgc'>--="ppl">Singh='lgc'>-- virtue, piety, self-="trms">fashioning do not help to work through this (='at'>@="nms">apass)


devastation ='lgc'>='lgc'>==> cohabitation (of ="trms">species that were apart before)


Kelile and Demne ='lgc'>='lgc'>--> agonistics can be comic (even if repercussions of tragic) ='lgc'>='lgc'>--> mood of violence


“everything has to die”
="trms">question of ="trms">routinized ritual or commercial production of killable bodies and of things ceasing to ="trms">matter

='trgt hghlght 1'href='?q=animal'>animals don't die in villages, they could only be killed

="trms">anthropology of ethics
what is to kill='qstn'>?
what is to kill well='qstn'>?
what is to ber killed='qstn'>?
what is to be killable='qstn'>?

can we speak of a quality of death='qstn'>?

(="ppl">Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-='trgt hghlght 1'href='?q=animal'>animal ="trms">relations


culpability of homicide ='lgc'><='lgc'>='lgc'>--> veneration of sacrifice

life ='lgc'>=/= ="trms">zoo ='lgc'>=/= bios

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retro='lgc'>: (a post="trms">modern sensibility firmly rooted in the ="trms">present) appropriating ='lgc'>[use ='lgc'>+ exploit, pick ='lgc'>+ mix='lgc'>] the ="trms">aesthetics (aspects) of the ="trms">past while not longing for its return ='lgc'>=/= nostalgia='lgc'>: a mode of resistance against the ="trms">present

retro='lgc'>: a mode of ="trms"nttrm="already,spread">reading, an attitude towards the ="trms">past without emotional attachment

ironic ="trms">consumption...


... ='lgc'>=/= how adults might perceive the political context

dissident discourse
(audience looking for) counter regime messages

='strcls'>*nostalgia ='lgc'>+ nationalism within a postcolonial Europe='strcls'>*
Europe's repressed imperial ="trms">history ='lgc'>='lgc'>--> longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia (in television ='lgc'>[='lgc'>='lgc'>--> cultural ="trms">memory='lgc'>])

="trms">past='lgc'>: retro comedy

comedy='lgc'>: retrospective re="trms">presentation

(comedy does not='qstn'>?) antagonize its audience ='lgc'>='lgc'>~= build a ="trms">memory conflict
='lgc'>[='strcls'>*='lgc'>]comedy='lgc'>: strive for reconciliation (by focusing on the everyday life of its colorful characters)

the good soldier Svejk ='lgc'>='lgc'>--> good-="trms">natured side of czech national identity

self-congratulatory ="trms">narrative ='lgc'><='lgc'>-- (when you think you are always) morally on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right side
='at'>@="nms">apass

(tv series) forging resistance-based (national or individual) ="trms">memory


the way in which a ="trms">society understands its own ="trms">past ='lgc'>='lgc'>--> through culture (not a ="trms">matter for politicians and legislative ="trms">measures alone) that particular ="trms">narratives about the ="trms">past are kept alive and help to structure understandings of the ="trms">present

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strolling='lgc'>: walking in the city ='lgc'>='lgc'>--> sense of belonging to the city
walking in 19th century (starting with England) ='lgc'>='lgc'>--> something for the lower class
='lgc'>--later='lgc'>='lgc'>--> walking became a middle class pursuit (something you do in your garden ='lgc'>='lgc'>==> parks for walking)
city walking ='lgc'>='lgc'>--> claiming step by step parts of the city ='lgc'>='lgc'>--> practice of belonging ='lgc'>[='lgc'>~ sense of place (in ="trms">history='lgc'> = nationalism) of certainty ='lgc'>+ comfort='lgc'>] ='lgc'>='lgc'>--> belonging is an individual imperative (something that is created by the individual on the ground) ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? a ="trms">category of ex="trms">="trms"nttrm="cluster,club">clusion='lgc'>]

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="large lg14" stl="font-size:109%"> ="trms"nttrm="danger,stranger">anger='lgc'>: an expression by which the observer perceives as if something ='strcls'>*happened to the person who is angry='strcls'>* (a passive experience, not something that the person did)

intuition='lgc'> = recognition

="lsts lst1">•="trms">memory is really bad at re="trms">membering ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
="lsts lst1">•="trms">memory is really good at re="trms">membering routes through space
="lsts lst1">•(humans are good at re="trms">membering) ="trms">agent-thinking ='lgc'>=/= abstract notions


='strcls'>*="trms"nttrm="danger,stranger">anger ='lgc'>==reveals='lgc'>='lgc'>==> ="trms">world='strcls'>*

="trms"nttrm="danger,stranger">anger ='lgc'>='lgc'>==> makes you ungly ='lgc'>='lgc'>==> prompts action
='lgc'>[the strange connection of='lgc'>: action ='lgc'><='lgc'>='lgc'>--> ugliness='lgc'>]

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post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia='lgc'>: ="trms">relational expression of a heterogeneous set of desires that operate in an ="trms">intercultural ="trms">network

Imre

western European longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> Europe’s repressed imperial ="trms">history


two ="trms">different modes of re="trms">membering='lgc'>:
="lsts lst1">•="trms">history ='lgc'>='lgc'>--> official, public and professional modes (as="trms">sociated with com="trms">memoration and musealization)
="lsts lst1">•="trms">memory ='lgc'>='lgc'>--> unofficial, popular and private modes (frequently as="trms">sociated with nostalgia and ="trms">consumerism)

="trms">literary and cinematic texts that foreground some form of preoccupation with the ="trms">past


="prgrph">-television (amnesiac qualities) has been accused of undermining ="trms">memory and perpetuating a sense of ephemerality and transience ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*television is also a powerful mnemonic tool='strcls'>*

='strcls'>***television is both amnesiac ='and'>& mnemonic='strcls'>*** ='lgc'>='lgc'>--> tv's propensity to resonate in ="trms">different temporalities at once

television='lgc'>: a vehicle for the transformation of and a source of information about the quotidian ='lgc'>~ primary generator of collective ="trms">memory ='lgc'>[='lgc'><='lgc'>-- this is now ="trms">social media, In="trms">stagram TikTok='lgc'>]

="trms">historical drama
pseudo documentary
period drama series
='lgc'>='lgc'>--> providing the viewers with a “useable ="trms">past” that is always related to and relevant to the concerns of the ="trms">present


in the post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list region, the ="trms">past has especially sensitive nerve endings in the ="trms">present

national regimes ='and'>& individual citizens alike have tried to revive usable paradigms of identity from ="trms">past periods (to clear away or at least cover up the ="trms">historical debris left behind)

television as a massive archaeological site

poly="trms">morphic, undefinable identity with tentacles in several fields that makes television (and popular ="trms">internet media) so confusing

(to understand who has stakes) in keeping ="trms">history and ="trms">memory practices separate and in minimizing the role of television and other popular media


(="trms">internet popular media) television's messy status as a medium

="trms">communist parties ='lgc'>='lgc'>--> mould television to standardize citizens's everyday domestic life rhythms
="lsts lst1">•cheerleading docu="trms">fictions
="lsts lst1">•educational quiz shows
="lsts lst1">•uplifting entertainment such as theatrical broadcasts of Russian and European classics
="lsts lst1">•doctored news
="lsts lst1">•limited advertising
="lsts lst1">•domestically produced dramatic series focused firmly on the romanticized ="trms">historical ="trms">past

='lgc'>{projective ideals ='lgc'>=/= actual experiential realities of ="trms">socialism='lgc'>}='lgc'>='lgc'>==> layer of ironic distance between ='lgc'>[media (television) and its viewers='lgc'>]

(1990s following the Soviet empire's dis="trms">integration ='lgc'>='lgc'>-->) ironic overidentification ='lgc'>='lgc'>==> nostalgia
='lgc'>--Imre='lgc'>='lgc'>--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of ="trms">socialism ='lgc'>[temporally and clearly demarcates backward-looking post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list populations from forward-looking (Western) observers='lgc'>]
='lgc'>-='lgc'>-='lgc'>='lgc'>--> takes into account television's (and ="trms">internet ="trms">social media) relevance to collective ="trms">memory

post-X nostalgia='lgc'>: a near-="trms">visceral yearning for the false sense of safety derived from the ="trms">memory of X (fetishistically attached to public personas or ="trms">consumer products of the ="trms">past)


nostalgia='lgc'>: an ="trms">interpretive framework ='lgc'>}='lgc'><='lgc'>-- ='strcls'>**sense of intimate ="trms">sociality disrupted by the collapse of a centralized ="trms">system of governance and the influx of globalization='strcls'>**

nostalgia is a discourse (that is not ="trms">specific to Eastern Europe) populations disappointed with and un="trms">="trms">equipped to deal with the advent of ="trms">market democracy


there are more than one way of (content of) longing

television='lgc'>: a medium whose chief mode of operation is in reruns, recombinations, circulating formats and generic adaptations that constantly ="trms">interweave national, regional and global scales ='lgc'>='lgc'>~= digital ="trms">social media

(Imre > Boyer) to trace nostalgia back to the intellectual o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of European cultural nationalisms

...diverse and contradictory sentiments that make us see European cultures conjoined in ="trms">mutual ="trms">relationships of dependence, rather than separation

(Imre ='lgc'>='lgc'>-->) ='strcls'>*nostalgia as something by de="trms">finition national at its core='strcls'>*

nostalgia ='lgc'>--foreground='lgc'>='lgc'>--> coexistence of ="trms">different temporalities in the ="trms">present

post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia in Romania is similar in structure to late ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia of the 1980s in Hungary

manage feelings of dislocation ='lgc'>='lgc'>==> longing for national homes
='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> preference for ="trms">literature and high art as expressions of what has been identified as cultural nationalism (“national tradition[...]