[...]y indeed work, they also close these ="trms">relationships up in a ='strcls'>*single schema='strcls'>* of ownership and exploitation


to in="trms">herit='lgc'>: (not merely receptive,) implies a task, a ="trms">pragmatic act='lgc'> = appropriation

='strcls'>**one's ="trms">heritage is something constructed, and it is constantly transforming itself retroactively='strcls'>** بازگشتی ='lgc'>='lgc'>--> it makes us capable of ="trms">responding and that we in fact ="trms">respond to our ="trms">heritage ='lgc'>=/= simply carrying on a tradition

='strcls'>***things are in="trms">herited, but we become ourselves in carrying out the ="trms">gesture of in="trms">heriting='strcls'>***

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

="large lg34" stl="font-size:122%"> 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)

='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

="large lg30" stl="font-size:122%"> (="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'>*


="large lg1" stl="font-size:121%">
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

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='lgc'>[='strcls'>*='lgc'>]="trms">embody='lgc'>: empathetically experience ="trms">situations ‘from outside’
(="ppl">="ppl">Despret raising the ="trms">question) ='strcls'>*what can we do or what are we allowed to do with our bodies when we are with our ='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

="large lg6" stl="font-size:114%"> 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'>*

="large lg14" stl="font-size:122%"> 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)

="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)

="large lg14" stl="font-size:134%"> ='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)


="large lg34" stl="font-size:105%"> 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 lg10" stl="font-size:132%"> 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

='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)

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;">...................................

="large lg18" stl="font-size:129%"> ="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)


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'>?

="large lg26" stl="font-size:112%"> (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'>]

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

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)


="large lg18" stl="font-size:132%"> 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 i[...]