[...]='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'>**


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

="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

="large lg3" stl="font-size:112%">
='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

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

="large lg5" stl="font-size:155%"> 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[...]