[...]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 ="trms">animals='qstn'>?

(="ppl">="ppl">Despret ='lgc'>+ Strum ='lgc'>+ Mowat) using one's body to make the ="trms">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 ="trms">animals’ ="trms">social environment
="lsts lst1">•(ignoring ="trms">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'>*

="large lg2" stl="font-size:111%"> ='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)


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 ="trms">animals are fleshy creatures which are) enacted and enacting through their ='strcls'>*="trms">embodied choreography='strcls'>* (='lgc'><='lgc'>-- ="trms">epistemological, political, ="trms">ontological)

="large lg22" stl="font-size:121%"> ="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 ="trms">animals more real='strcls'>*
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> a praxiographic account ='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'>~= 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'>~= ="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 ="trms">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;">...................................

="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 ="trms">animals are as much subjects of ="trms">history as humans are='strcls'>*

="large lg1" stl="font-size:145%"> ="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 ="trms">animals
="lsts lst1">•how changing human habits also gives other ="trms">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 ="trms">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'>~= ='strcls'>*the ="trms">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 ="trms">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'>~/= (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

="large lg22" stl="font-size:129%">
(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)


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

="large lg22" stl="font-size:124%"> 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 ="trms">animals in an are where humans saw their intelligence and ="trms">techniques transform in learning from ="trms">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'>~= 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'>~= 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'>=/= ="trms">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'><~~~~> ='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'>***

="large lg10" stl="font-size:112%">
="frds">Sina ='lgc'>--telegram='lgc'>='lgc'>--> visual ="trms">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'>♥

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

='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

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

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

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

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