[...]king 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

="large lg2" stl="font-size:110%"> “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 lg1" stl="font-size:146%"> ="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


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

very bottom of the ladder of choices...

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

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

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

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

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

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

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

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


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

="large lg4" stl="font-size:111%"> (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 lg5" stl="font-size:124%">
(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 [...]