[...]s (about them)='qstn'>?
='strcls'>*he has no answers ='lgc'>=/= he has nine hypothesis='strcls'>*
="large lg2" stl="font-size:111%">
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
="large lg34" stl="font-size:102%">
="trms">position in the hierarchy
manner of ="trms">recruiting
shyness='lgc'>: dancing a little dance of hesitation
(="ppl">="ppl">Despret's account of how Heinrish succeeded in) ="trms">recruiting the ravens around his problem ='lgc'><='lgc'>~='lgc'>~='lgc'>~='lgc'>~> ='strcls'>*he sufficiently ="trms">recruited himself to invent pertinent ways of addressing them='strcls'>* ='lgc'>='lgc'>==> the models are now commensurate متناسب with their unpre="trms">dictability
='at'>@="nms">apass
Heinrish becomes their expert and their re="trms">liable spokesperson ='lgc'>='lgc'>==> (like ="frds scrmbld">Pierre) he could now convince and ="trms">interest his colleagues in terms that count for them (='lgc'>='lgc'>==> enroll other rese="trms"nttrm="search">archers to pose other ="trms">questions) ='lgc'>='lgc'>==> he could bear witness for them
='lgc'>=/= Hitchcock's the ="trms">birds ='lgc'>='lgc'>--> ="trms">nature turned to ="trms">horror, based on in Germany in mid-1990s fifty ravens invaded the idyllie Swabian Alps region... ='lgc'>='lgc'>==> their killing would be necessary
(chain of ="trms">recruitment='lgc'>:) the German ravens had in thier turn succeeded in ="trms">recruiting the re="trms">presentative of the american ravens, and Heinrish was able to ="trms">recruit ="trms">ecologists, who in their turn mobilized experts and politicians, who themselves modified the habits of the owners of the cows and sheep... ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's coalescence='lgc'>]
='strcls'>***amazing ="trms">inter="trms">specific ="trms">recruitment='strcls'>***
="frds">Sina ='lgc'>--telegram='lgc'>='lgc'>--> visual ="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'>♥
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='lgc'>[title='lgc'>]
the old taghalob (تقلب cheat)
="trms">history of enumeration in the ="nms">Iran (="trms">measurement, weight, scale)
the ="trms">history of our non-mathematical practices
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time ="trms">travel (in TV series or ="trms">literature) ='lgc'>='lgc'>--> (regardless if they are dystopian or not) essential for creating sensations of ="trms">historical continuity
Marzolph on pre="trms">modern middle eastern ="trms">narrative culture
seafaring merchant...
sailor's yarns
tales documented in persian ="trms">literature of the muslim period appear to be offshoots of earlier versions in either indian or arabic ="trms">literature ='lgc'>='lgc'>--> arabic as the ="trms">lingua franca of the day
Kitab ="nms">ajayeb al Hind, ="trms">wonders of india, 10th century by ="nms">iranian captain Bozorg ibn Sahriyar of Ramhormoz
(Marzolph holisitic assessment ='lgc'>[='lgc'>=/= Beyzai's parochial claims of ="nms">iranianness='lgc'>] of) middle-eastern ="trms">narrative traditions='lgc'> = arabic ='lgc'>+ persian ='lgc'>+ otaman turkish ='lgc'>+ jewish ='lgc'>+ christian (='lgc'>+ several other) ="trms">narrative traditions related to each other and none of which may claim an ex="trms">="trms"nttrm="cluster,club">clusive ="trms">position
city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous ="trms">relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their ="trms">fabulous wealth.
agahi آگاهی knowl="trms"nttrm="knowledge,Knowledge">edge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat
='lgc'>[="frds">Sina, ="frds scrmbld">Ehsan ='lgc'>='lgc'>-->='lgc'>] in the manner of ='strcls'>*="trms">narrative men='strcls'>* ='lgc'>='lgc'>--> typical for the thousand and one nights='lgc'>--whose protagonists of merchants (often thrift sons of rich merchants, who embark on ="trms">travel after they have wasted their fortune with false friends)
="lsts lst1">•save himself by his inventiveness, strong determination, physical strength
="lsts lst1">•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active ="trms">intervention
="lsts lst1">•(="nms">Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
="lsts lst1">•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
="lsts lst1">•
با هزار زحمت with a thousand efforts
customary formal “hearing is obeying”
pitfalls
“='lgc'>[...='lgc'>]When I returned home, my wife had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the ='lgc'>[body of my dead='lgc'>] wife and the ='lgc'>[bundle of='lgc'>] clothes and I had regained my senses, I got up and saw a tremendously large cave. I installed the wick and lit the lamp, chose a place by the side, cleaned it and made a bedstead. And when every two days they threw somebody down there alive, I killed that person with my knife and took the supplies of three days b="trms"nttrm="already,spread">read and water, until one day they de="trms">posited in that cave my former wife’s sister alive, together with her dead husband. When she saw me, she recognized me and consented to marry me. I slept with her and had several ="trms">children with her. Some time later I started to dig the ground in a corner of the cave with my knife until I had made a ='lgc'>[large='lgc'>] hole to the side of the sea. Every day I would sit there, until I finally saw a ship. I attached a piece of cloth to a stick and waved it, until the ship came close and took me and my ="trms">children aboard. They also asked me the same ="trms">question ='lgc'>[i. e. why my ="trms">children had heads like horses='lgc'>], I told them my ="trms">story, and they delivered me to my country. I had many more ="trms">children with that woman. This is the ="trms">story of my ="trms">children and their ="trms">ancestry.”
moral ="trms">obligation of contemporary ="trms">society
...the king would use the slave girl as muslim men would do='lgc'> = for entertainment of all kinds (in="trms"nttrm="cluster,club">cluding sexual ="trms">intercourse, but not eating them)
relief after hardship فرج بعد از شدت
urdu romance bagh o bahar باغ و بهار
(the considerably older) misogynous motif of the unfaithful wife
husband and sife being buried together
='lgc'>='lgc'>--> part and parcel of the ='strcls'>**="trms">narrative stock='strcls'>** talented ="trms">storytellers would exploit to construct their tales
="trms">intertextual references
="lsts lst1">•cannibal black men
="lsts lst1">•the one-eyed person whose one eye had been picked out by a ="trms">bird (a well-known ="trms">narrative from pre="trms">modern arabic and persian tradition, a one-eyed character is taken as an ill omen, whereas here he figures as a friendly advisor and helper)
="lsts lst1">•
='lgc'>='lgc'>--> ='strcls'>***stock characters='strcls'>*** of pre="trms">modern middle eastern ="trms">literature
Marzolph ='lgc'>='lgc'>--> concider texts as artful creations ="trms">composed by a talented ="trms">narrator ='lgc'>=/= taking texts as the products of an anonymous popular “="trms">fold” tradition that would indiscriminately غيرمشخص lump together all kinds of ="trms">material ='lgc'>='lgc'>==> belittling the creative act of a single individual
='strcls'>*="trms">intertextual allusions (to themes, motifs, concepts familiar to the audience) ='lgc'>: a highly effective narative ="trms">technique for linking new and unknown tales to a web of tradition the audience shares='strcls'>*
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='strcls'>*='lgc'>~._
all the familiar landmarks of your thoughts that you find in somebody else's
="large lg10" stl="font-size:135%">
عجایب نامه ="nms">ajayeb (doing it here in europe)='lgc'>: the exotic charm of another ="trms">system of thought (='lgc'>='lgc'>~= its limitation)
='lgc'>[='strcls'>*='lgc'>]="trms">zoo='lgc'>: terrible grounds that the ="trms">child ='lgc'>[= us='lgc'>] enjoys='lgc'> = primal s="trms">cene of conquest (of nation building, of state power) ='lgc'>--carceral='lgc'>='lgc'>--> s="trms">cene of sadistic pleasure, where bodies become “flesh” ='lgc'>[='lgc'><='lgc'>-- telegram is all of this='lgc'>]
(="ppl">="ppl">Hayward ='lgc'>+ Borges)
='lgc'>[='strcls'>*='lgc'>]="trms">child='lgc'>: a primal s="trms">cene='lgc'> = the promise of the ="trms">social, the human, and the future ='lgc'>='lgc'>--> ='strcls'>***="trms">child is necessary for the ="trms">ongoingness of colonialism='strcls'>*** ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">children in The 100 TV series ='lgc'><='lgc'>-- ='strcls'>*white ="trms">child='lgc'>: an explorer of terrible grounds='strcls'>*='lgc'>]
="lsts lst1">•conscripted labor
="lsts lst1">•enslavement
="lsts lst1">•necropolitical economy
="lsts lst1">•
='lgc'>--elaborating-proliferating='lgc'>='lgc'>--> productive engines of empire
='lgc'>}='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> how might the effects of colonialism always find ="trms">children enjoying terrible places='qstn'>?
the subtending (entgegensetzend) logic of the ="trms">zoo
sadism='lgc'>: the trouble of enjoying terribleness
="large lg34" stl="font-size:101%">
(="ppl">Lacanian) ="trms">imaginary ='lgc'>--desires='lgc'>='lgc'>--> coherence (='lgc'>=/= fragmentation) ='lgc'>==generates='lgc'>='lgc'>==> a compromise ='lgc'>: an idealization of the self as whole, between the unbearability of ="trms">interiority and exteriority
='strcls'>*="trms">imaginary is unavoidable, the ="trms">obligatory state of existence (for speaking subjects) ='lgc'>==constitutes='lgc'>='lgc'>==> real effects
="lsts lst1">•Borges ='lgc'>='lgc'>--> ="trms">imaginary ='lgc'>='lgc'>--> a ="trms">world in pieces (="trms">monstrous fragmentation), impossible ="trms">world of ‘that’
="lsts lst1">•="ppl">Lacan ='lgc'>='lgc'>--> ="trms">imaginary ='lgc'>='lgc'>--> tentatively precariously constitutes a sense of self through alienation
(="ppl">="ppl">Hayward > Borgesian) ='strcls'>****="trms">zoo ='lgc'>--constitutes='lgc'>='lgc'>--> a primal s="trms">cene of colonial violence though which fantasy and ="trms">imagination, dragons and unicorns, are ="trms">articulated, organized, rendered as “elsewhere” ='lgc'>=/=='qstn'>? ="nms">ajayeb pre="trms">modern
="trms">zoo
one of the most ancient institutions
transformed by the event horizon of ="trms">modernity
(Fanon dramatizing) colonialization is animated by ="trms">zoonomia as phantasy='lgc'>: “when the settler seeks to describe the native fully in exact terms he constantly refers to the ="trms">bestiary”
='strcls'>*we='lgc'> = sadism's ="trms">children='strcls'>*
how ="trms">imaginary beings and ='strcls'>*fantastic ="trms">zoology='strcls'>* always carry a colonial logic
biological essentialism ='lgc'>: a d="trms"nttrm="danger,stranger">angerous and reactionary basis upon which to build a politic
...racial and colonial violence of slavery
prison='lgc'>: anti-trans necropolitical institution
='lgc'>+ its abolition='lgc'>: a critique of anti-black legal/sovereign violence and for the radical potentiality of ="trms">social tranformation
(='lgc'>=/= prison in Orange Is the New Black TV series)
='lgc'>[='strcls'>*='lgc'>]trans='lgc'>: an effect of white supremacist thinking that needs incoherent genders to make gender ="trms">matter at all='strcls'>****
='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> when trans becomes ‘this’ (an effect of gender) then it can only serve regimes of power
='lgc'>[="ppl">="ppl">Hayward's (expected and a bit cliche)='lgc'>] trans="trms">figurations='lgc'>: (cascading provocations) sug="trms">gesting ="trms">questions without answering them, to break from an ="trms">interpretive paradigm that ="trms">demands solution-making over and against problem-generating
native
a ="trms">zoological term
="ppl">Derrida's blackness (skin color)='lgc'>: unsovereign and stateless, criminal and ="trms">beast
(promise of ="trms">love ='lgc'>='lgc'>-->) relinquishing the body to ='lgc'>[='strcls'>*='lgc'>]flesh='lgc'>: pre-discoursive ="trms">material, a zone of non-personhood, a state of anjection (='lgc'><='lgc'>-- ="trms">according to ="ppl">="ppl">Hayward)
anatomo-political)
soma-politics of the body (of the racial-colonial ="trms">category of the human)
carno-political ="trms">question of flesh (under the regime of racial capitalism) ='lgc'>='lgc'>--> human/="trms">animal divide
="lsts lst1">•="trms">animals in the afterlife of slavery are rendered as flesh (under the regime carno-political regimes of racial capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list valuation) ='lgc'>[='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's misrecognition of contemporary ="trms">society as “regime"='lgc'>]
genre of ="trms">animal
Gossett ='lgc'>+ ="ppl">="ppl">Hayward's argument ='lgc'>='lgc'>--> the psychic life of ="trms">zoophobia and ="trms">zoophilia are tied up with negrophobia and negrophilia ='lgc'>='lgc'>~= ="trms">species divides (human/="trms">animal) are ="trms">technologies of race (human/black)
maroon='lgc'>: escaped cattle
typography='lgc'>: domain of style, of appearance, of ="trms">aesthetic
glyph “='strcls'>*”
asterisk
a diminutive star
limb-y reach
a grasping
erring on the side of over-population, over-use, ="trms">excessiveness
“='strcls'>*” can denote a ="trms">database search or censorship
designate multiplication
a disclaimer
mark genetic identity
pseudonyms that have been changed
='strcls'>* ='lgc'>='lgc'>--> ='strcls'>*the star of life='strcls'>*
xenogenesis ='lgc'>='lgc'>--> proliferating ="trms">difference (genesis) built through pessimism (xeno)
Sun Ra (in Space is the Place ='lgc'>='lgc'>~= earth is “nowhere,” no longer a place ='lgc'>[='lgc'>+ Octavia, Delany='lgc'>]) signaled the failed projects of planetary humanist and earthly liberalism, inviting blacks living in Oakland to leave the gratuitous violence of the ="trms">world
afro-futurism is about the impossible, the unbearable, the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of the ="trms">world ='lgc'><='lgc'>='lgc'>--> afro-pessimism (blackness as loss, as nothingness)
(mode of ="trms">imagination='lgc'>:) “anti-black racism ='lgc'>='lgc'>==> radical politics of abolition”
='lgc'>='lgc'>==> “being (white) is made possible thourgh and with black bodies cannibalized by a racial capitalism and its ="trms">scientific jaws” ='lgc'>[='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's politically correct and simple fantasy about good and bad='lgc'>]
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='strcls'>*body='strcls'>* ='lgc'>='lgc'>--> ="trms">socio="trms">historical construct ='and'>& constrain
='lgc'>=/=
='strcls'>*="trms">embodiment='strcls'>* ='lgc'>='lgc'>--> sense of being bodily (pain, ...) ='lgc'>[='lgc'><='lgc'>-- my focus has been on this one more than the other='lgc'>] ='lgc'>='lgc'>--> ='strcls'>**never ="trms">embody ironically!='strcls'>** (='lgc'><='lgc'>-- maybe irony is OK in visual or ="trms">written medium='qstn'>?)
="lsts lst1">•="trms">embodiment goes beyond body (my body is still my body but also not)
="lsts lst1">•to pose
="lsts lst1">•to transpose
in ='mywrk'>my work, i transpose='lgc'>: walk through ="trms"nttrm="already,spread">readings (='lgc'>=/= transform='lgc'>: performative “true” ="trms">embodiment)
="lsts lst1">•trans="trms">position='lgc'>: a mapping of senses, to change something into another form (='lgc'>+ its foreclosures, refusals, limits)='lgc'> = expressive ex="trms">citation, provocation of ="trms">difference that cannot be resolved by penetration or collapsed selves ='lgc'>=/= ="trms">interpenetration
border crossing='lgc'>: forces and ex="trms">citations of location, of neighborhood
sensation='lgc'>: a com="trms">posite of ="trms">affects and percepts
personal ='lgc'>=/= individual
="ppl">="ppl">Hayward's ="trms">story is shaped by repression ='lgc'>: a wish to be seen as she wants to be seen ='lgc'>=/= ="frds">Sina
="trms">story='lgc'>: act of violence and deception
medicalized legacy of transsexual's self-="trms">narrativizing ='lgc'>='lgc'>--> ="trms">synchronous field of wrong body-ness ='lgc'>='lgc'>==> account
accurate accounting ='lgc'>=/= describe ="trms">transitional sensations
described='lgc'>: forma="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listically detailed trans="trms">positional
post-="trms">animal='lgc'>: the afterward of the ="trms">animal is meat
bumptious coherence of bodies
(neighborhoods) designed to make some vulnerable while others safe
percussed by bullets or by traffic
='strcls'>*threat as invitation='strcls'>*
جراحی زیبایی who alter themselves through surgeries and hormonoes ='strcls'>*to feel themselves ="trms">differently='strcls'>*
(shia in ="nms">iran is islam after a cosmetic surgery to feel their ="trms">religion ="trms">differently)
='strcls'>*changing sex is about changing senses and ="trms">species='strcls'>* ='at'>@="frds scrmbld">Foad
depending on my needs, i pretend not to understand
="trms">instrumentalization of ="trms">animal life
surgically changing body
="trms">technique of eschew اجتناب
eschewing a ="trms">nature or culture distinction
sex in pieces
spheres of ="trms">imagination
='lgc'>[='mywrk'>my work:='lgc'>] trans="trms">historical diagnosis='lgc'>: ="trms"nttrm="already,spread">reading in pieces neighborhoods of ="trms">imagination (opposed to what is available)
='at'>#sleep-walking
web-building ="trms">beasts (spiders) ='lgc'>[webbing ='lgc'>=/=='qstn'>? weaving='lgc'>: a feminine ="trms">trope='qstn'>?='lgc'>] ='lgc'>}='lgc'>='lgc'>--> expression of the body
my fleshy referent 🕷
over-reaching subjects
='strcls'>*spider's web ='lgc'>==propose='lgc'>='lgc'>==> home and territory are of and with the body='strcls'>*
spiders are s="trms">cenes of arachnophobia and revultion
extending bodily substance through sexual ="trms">transition
(arrangment of) sensorial milieu of the self ='lgc'>+ profusion of the ="trms">world
(="trms">trope for fear as emancipation)
an ="trms"nttrm="disturban">urban designer
weaver of cityscapes
='lgc'>[='strcls'>*='lgc'>]web='lgc'>: skeletalization of the surface, extension of the surface ="trms">affects of the spider, dynamic threshold of sensibility ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> (the body is strengthed) react through a spatial and temporal generativity ='lgc'>='lgc'>--> body='lgc'>: ="trms">inter- and ="trms">intra-th="trms"nttrm="already,spread">readings of many ="trms">sensuous vectors that relay like the spider in its web ='lgc'>='lgc'>~= cities, web-builders
='strcls'>*center of her web='lgc'> = her touch ="trms">world='strcls'>*
="prgrph">-moves quickly, even uncannily, there/then not, sill/in motion, unsettling/reassuring (seems to ="trms">trap only dust)
='strcls'>*lived-web='lgc'> = optic skin, a resounding connective tissue
(spider's capacities to) create, ="trms">syncopate, improvise
(spider and me in the appartment) we resonate in ="trms">relation to our ="trms">different movements and processes
='lgc'>[='strcls'>*='lgc'>]="trms">trap='lgc'>: a mouth, a mode of utterance, the “O” curve of lips and throat that sounds out and names the apprehension of being ="trms">embodied
='lgc'>='lgc'>--> ='strcls'>***="trms">positionality ='lgc'>='lgc'>~/= ="trms">situatedness='lgc'> = to be ="trms">trapped='strcls'>*** (to speak and receive ranges of ="trms">sensuous input from one's environment) ='lgc'>='lgc'>--> ='strcls'>*our bodies are not endlessly available to intentionality='strcls'>*
='lgc'>[='strcls'>*='lgc'>]="trms">articulation='lgc'>: speaking oneself into culture and ="trms">history, but also creating a site, a gap, making room in cultural and political fabrications, and finding a tempo, a beat
="lsts lst1">•utopic in="trms">="trms"nttrm="cluster,club">clusion (sexual, national, racial)
="lsts lst1">•='strcls'>*sexuality ="trms">imagined as political promise='strcls'>* (radical force of nonnormative sexuality) ='lgc'>[='lgc'>=/= (for ="ppl">Freud) sex is regressive='lgc'>]
="lsts lst1">•trans='lgc'>: energetic and fantastic space between objects
(racial, economic) ='strcls'>**divisions='lgc'> = dependencies='strcls'>**
(="ppl">Lyotard='lgc'>: we must) construct the anatomy of poly="trms">morphous ="trms">perversion, un="trms">fold the immense ="trms">membrane of libidinal body ='lgc'>=/= ="trms">system of parts
irreverent intimacies
thresholding='lgc'>: an intensity that must be exceeded for reaction to occur
“here is my home, i am freshly aware that my body is a threshold, an entry between rooms”
limits (of my body)='lgc'> = energized zones
sadomasochism stitches
='strcls'>*carnal improvisation='strcls'>* ='lgc'><='lgc'>-- paradigm of performance art in europe (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to karaoke in KHM, role of my body as medium in the circuit of trans="trms">missions, ="trms">poetically ="trms">imagine the shape of a new pattern)
="trms">past="trms">present='lgc'>: an always ="trms">present ="trms">past in the ="trms">present
='strcls'>*patterns longer than lived experience='strcls'>*
='lgc'>[='strcls'>*='lgc'>]="trms">history='lgc'>: libidinal tracings, ="trms">erotogenic intensities, psychical cartographies
='lgc'>{ porosity='lgc'> = ="trms">poiesis ='lgc'>}='lgc'>='lgc'>--> collapse the boundary between the ="trms">embodied self ='lgc'>+ its ="trms">world ='lgc'>+ others ='lgc'>='lgc'>==> con="trms">situte a ="trms">specific place
="lsts lst1">•puberty='lgc'> = the fantasy that this dis="trms">figuration will make me more myself
="lsts lst1">•teenager='lgc'> = you spend hours before the refracting reflection of your transmutating ='strcls'>*body='lgc'> = your most intimate other='strcls'>* ='lgc'>='lgc'>--> enact boundaries, sometimes ="trms">lovingly, but also brutally
(senses are) reactive to the ="trms">sensual abundance of the ="trms">world but limited by ="trms">affected perceptual milieus
='lgc'>[='strcls'>*='lgc'>]texture='lgc'>: residue of un="trms"nttrm="metaph,metamorph,metabol,metal">metabolized and ="trms"nttrm="metaph,metamorph,metabol,metal">metabolized sensations of animate forces ='lgc'>='lgc'>--> emergence of bodiliness (='lgc'><='lgc'>-- ="ppl">="ppl">Hayward's ="trms">rhetoric)
="trms">transitional body='lgc'> = textural body
architecture='lgc'>: the most binding part of the ="trms">communal rhythm
appearance ='lgc'>='lgc'>~= metonymic
appearance allows her to emerge ="trms">situationally as a woman, a gendered neighbor, a ="trms">historical subject
(being under the influence of the moon='lgc'>:) enfleshing elements of your (celestial) environment within yourself and expressing parts of yourself back into the (terrestrial ="trms">social) environment
="large lg34" stl="font-size:114%">
identification='lgc'>: “i am like you='lgc'> = i know you” ='lgc'>='lgc'>==> resolve the divide of ="trms">difference
(let's not make that kind of garden again ='lgc'>='lgc'>-->) in="trms">="trms"nttrm="cluster,club">clusion in Adam's nameable Eden of belonging (='lgc'>=/= ="nms">Cinderella's trans="trms">bestiary)
cross-="trms">species rejoiners
mended spiderwebs
error is (still a kind of) expression
human='lgc'>: com="trms">posites of ="trms">zoo-intensities, animated movements, bio-="trms">differentials
(i always felt like this) my perceptions are refracted through psychic forces
="trms">anxious
uncertain
="trms">paranoid
“is everyone staring at the ="trms">morphing ‘it’ that is me”
(understanding of art in contemporary european performance ='lgc'>='lgc'>-->) art='lgc'> = intensifying bodily substance, to resonate otherwise, to feel ="trms">different corpo(realities) through zones of ="trms">transition and ="trms">intervention, provocation='lgc'> = ="trms">responses to our ='strcls'>*capacities to resonate='strcls'>*
...medicalization, recognition, subjectification, ="trms">instrumentalization, and ="trms">responsiveness being with ="trms">animals
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what does the maze mean for the rat='qstn'>?
what a maze can mean='qstn'>?
experimental psychology ='lgc'>='lgc'>--> subjects conform most often to the expectations of their experimenters ='lgc'>[='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> they are ='strcls'>*artifactual='strcls'>*='lgc'>]
="prgrph">-='strcls'>*the ="trms">scientists think that the subject ="trms">respond to the ="trms">question that is posed to them, but the subject in fact ="trms">respond to another ="trms">question='strcls'>* ='lgc'>='lgc'>-->='lgc'>{="trms">question that is addressed to them='lgc'> = protocol to which they are submitted='lgc'>}='lgc'>='lgc'>--> they can take a ="trms">position in ="trms">relation to what is proposed to them in ="trms">scientific research ='lgc'>[='lgc'>=/= ="nms">Cinderella's mice subject='lgc'>]
='thdf'>the idea that (='thdf'>the ='thdf'>assumption that) their subjects could be influenced by what the ="trms">scientist was looking for ='lgc'>='lgc'>==> the experimenters tried most often to camouflage the real ="trms">questions guiding their research
="prgrph">-='thdf'>the ='thdf'>assumption that the subjects do not do what they do because the experimenter asked then to do so, but for more abstract and more general reasons ='lgc'>='lgc'>==> “="trms">ecological validity”
="prgrph">-='strcls'>*the subjects most of the time not only predict what the experimenter expects of them but they comform to it='strcls'>*
="prgrph">-='lgc'>[they ="trms">responded to='lgc'>] the way in which they ="trms">interpreted that which was expected of them (='lgc'><='lgc'>-- just because they are nice people.) “when the subjects were asked why they did all this ='lgc'>[absurd tedious repetitive='lgc'>] work without objecting and without posing other ="trms">questions, they ="trms">responded that they had thought that is was a test of endurance. and they obeyed because a ="trms">scientist asked then to”
="trms">difference between hypnotized subjects and “normal” experimental subjects
='strcls'>*the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure utilized to mask the expectations='strcls'>* (in psychology, far from resolving the problem)
organization of the research ='lgc'>='lgc'>--> ="trms">scientist distributes expertise in a very a="trms">symmetrical manner
what a maze can mean='qstn'>? ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>**="trms">translating what happens to rats in terms of meaning='strcls'>**
(drawing on Uexküll's theory of Umwelt) ='lgc'>='lgc'>--> open up for the ="trms">animal the ="trms">question of point of view
a concrete or lived Umwelt ='lgc'>='lgc'>==> the ="trms">animal endowed with sensory organs ="trms">different from our own, cannot perceive the same ="trms">world as we do
='lgc'>{='strcls'>**perception='lgc'>: an act of creation ='lgc'>=/= a form of reception='strcls'>**='lgc'>}='lgc'>='lgc'>--> the ="trms">animal ='strcls'>**fills its environment with perceptual objects='strcls'>**, it constructs its environment by ='strcls'>*peopling='strcls'>* it with perceptual objects (='lgc'>=/= perceive passively)
='strcls'>*the activity of perception='lgc'> = an activity that confers meaning='strcls'>*='lgc'> = only that which has meaning is perceived, only that which can be perceived (='lgc'>='lgc'>~= is important of the organism) is ='strcls'>*="trms">accorded a meaning='strcls'>* (='lgc'>='lgc'>~= ="trms">accordance)
="lsts lst1">•butterfly lives in a ="trms">world of luminous intensities and of odors
="lsts lst1">•tick lives in a ="trms">world of butyric acid released by the sebaceous follicles of mammals
="lsts lst1">•spider lives in a ="trms">world of...
="lsts lst1">•rat lives in a ="trms">world of...
="lsts lst1">•
for a spider='qstn'>?
for a rat='qstn'>?
time, space, place, path, way, house, odor, enemy,,, ='lgc'>='lgc'>--> each event (in the perceived ="trms">world) “signified” which is not perceived except in that it signifies ='lgc'>='lgc'>==> ='strcls'>***="trms">animal='lgc'> = subject='lgc'> = a “lender” of meaning='strcls'>***
="large lg34" stl="font-size:104%">
='lgc'>[='strcls'>*='lgc'>]subject='lgc'>: that which ="trms">accords meaning
the object is constituted in action (the ="trms">animal never enters into a ="trms">relation with an object as such) ='lgc'>='lgc'>--> meaning does not emerge from the object='lgc'> = objects are not alone in having meaning ="trms">accorded to them
Umwelt='lgc'>: an environment of ="trms">relations
no ="trms">animal can be neutral of another (in the environment) ='lgc'><='lgc'>--if='lgc'>-- it can be seen to be ="trms">accorded a meaning
='strcls'>***strange ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures ='lgc'>==make=possible='lgc'>='lgc'>==> types of research='strcls'>***
="nms">Cinderella to the mice ='lgc'>: al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring producer of ="trms">sociality (="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>: enticement for meaning) ='lgc'><='lgc'>== ='strcls'>*="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures are frequently required in order to convey the meanings of an ="trms">animal='strcls'>*
a human can take on the meaning of ='strcls'>*="trms">socius='strcls'>* (comrade, friend, ally)
a human can learn what a ="trms">socius means in the like of a jackdaw (to be taken for a ="trms">material ="trms">socius)
='lgc'>='lgc'>--> ‘as="trms">sociating with'='lgc'> = carry out various activities together
you want to be taken by somebody from another ="trms">species for a ="trms">material ="trms">socius (that is also why people have pets) ='lgc'>=/= pray
meanings are not fixed once and for all, flowing from elementary needs of the organism='lgc'>: meanings are flexible, can apply to other beings, extend to unforseen ="trms">situations, change, and even invent and create new ="trms">relational uses (='lgc'><='lgc'>-- this is what i experience in ="trms">translational working with meanings in ="trms">farsi ="trms">literate in my ="trms">lectures)
(="nms">Cinderella asking) when observing rats, what can produce the activity of ="trms">translating their behaviors in terms of meanings='qstn'>?
one confuses the term “examine” with that of “neutralize” ='lgc'>='lgc'>--> (Watson, ="trms">scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> if the ="trms">world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
="prgrph">-this is the goal of the procedure='lgc'>: search out the lowest common denominator, the left-over, the automation, the behavior that from one ="trms">species to another will render all organisms commensurable تناسب پذير ='lgc'>[='lgc'><='lgc'>-- no!!!!='lgc'>]
the tacit ='thdf'>assumption that an ="trms">animal could ever enter into a ="trms">relationship with an object is false ='lgc'><='lgc'>--Uexküll='lgc'>-- (to have in mind) to study the most ="trms">different kinds of ="trms">animals in their ="trms">relations to a maze
her attic, ="nms">Cinderella in the universe of meanings
an ="trms">epistemological problem ='lgc'>='lgc'>--> it is not straightforward to enter into the subjective universe of an ="trms">animal in ="trms">interrogating it through an experimental dis="trms">positive thought up by a human
='lgc'>[dis="trms">positif='lgc'>: referring to machines and devices. as philosophical concept that has been drawn upon by ="ppl">Deleuze, ="ppl">="ppl">Foucault, ="ppl">Althusser, ="ppl">Agamben, and many others, has been rendered as “="trms">apparatus”, ="trms">social ="trms">apparatus='lgc'>]
maze ='lgc'>='lgc'>--> what this particular experimental dis="trms">positive can mean for a rat='qstn'>? how can this ='strcls'>*="trms">traversing='strcls'>* come to be, from the point of view of the rat (Uexküll calls “familiar path”)='qstn'>? how rats in pretending to ="trms">respond to the ="trms">questions of the behaviorists ="trms">respond in fact to another ="trms">question='qstn'>?
="prgrph">-behaviorist's ="trms">question='lgc'>: what is the abstract ="trms">relation of a being, whatever it may be (that which the behaviorists call an organism) to a ="trms">natural object='qstn'>?
why do rats always touch the walls as they go along them='qstn'>? ='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->
="lsts lst1">•they are haptophiles, they like to touch
="lsts lst1">•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
="lsts lst1">•letting itself be marked by the space
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> what do we know about what the body of a rat can sense='qstn'>?
='strcls'>***(from) the why of caused ='lgc'>--to='lgc'>='lgc'>--> entering into the regime of meanings='strcls'>***
the rat does not ="trms">respond to the ="trms">question of learning, he ="trms">responds to the ="trms">question of ='strcls'>*an architecture that constitute the ="trms">world for him='strcls'>*
(how='qstn'>?) the “="trms">animal's own ="trms">world” can (with difficulty) in="trms"nttrm="cluster,club">clude the human observer as an observer
...the maze can ="trms">authorize neither the ="trms">question of the “familiar path” nor that of the meaning of the wall
artifactual='lgc'>: the ="trms">situation where the being who is ="trms">interrogated ="trms">responds to a ="trms">different ="trms">question than the one the ="trms">scientist poses to her
hypothesis of the existence of an artifact ='lgc'>='lgc'>==> the possibility of taking into account the fact that the ="trms">animal would have a point of view on the ="trms">situation
(to take ="trms">measure of) what one's ="trms">anxiety prompts (in the course of research)='lgc'>:
="lsts lst1">•expanding the ="trms">imagination
="lsts lst1">•paralyzing the ="trms">imagination ='lgc'>='lgc'>==> injection of more control
="trms">sciences that mobilize the beings that ="trms">respond to it
each experiment indicates not only the manner in which the ="trms">animals generally experience the procedures ='lgc'>--but='lgc'>='lgc'>--> the way in which each of the ="trms">animals lives them as a function of the perception that it has of them, as a function of what it expects
(="ppl">="ppl">Despret affirming that) there is no ='strcls'>*artifact='strcls'>* unless there is ='strcls'>*="trms">generalization='strcls'>*
='strcls'>*the time of the experimental dis="trms">positive='strcls'>* is not the same since it is set within a provisional and short time (five days if testing, cor="trms">responding to the work week) while ='strcls'>*the time of the farm='strcls'>* is a time of accumulated ="trms">memories and experience
="prgrph">-the ="trms">memory of the food eaten before
='at'>#="nms">Cinderella
it expects something else ='lgc'><='lgc'>== what one gives it is not the sole cause involved
="trms">animals certainly ="trms">respond to a ="trms">question, but it is not the one we pose to them
='strcls'>*the rese="trms"nttrm="search">archers compartmentalize the research; the ="trms">animals to not stop prompting them to decompartmentalize it='strcls'>* ='heart'>♥
(always) the artifact ='lgc'>--constitutes='lgc'>='lgc'>--> the object of critique
="trms">animals do not judge an ='strcls'>*abstract ="trms">situation='strcls'>*, but a ="trms">situation offered to them ='strcls'>*as it is offered='strcls'>* to them
(="nms">Cinderella's) reciprocal habituation ='lgc'>='lgc'>--> ="trms">animal itself actively takes the ="trms">questions and the ="trms">presence of the rese="trms"nttrm="search">archer into consideration
to negate the condition of research ='lgc'>='lgc'>--> exchange judgment and opinions (='lgc'>+ ="trms">mutually ="trms">affect one another)
why is ‘="trms">interest’ a bad motive, in this frame='qstn'>?
="prgrph">-because the ="trms">animal must be ="trms">interested in other things besides the human being, it must continue to live its life as a goat or a sheep ='lgc'>--='not'>✕='lgc'>='lgc'>--> “the good ="trms">animal='lgc'>: the ="trms">animal ="trms">responds to her observer”
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="ppl">Singh ='lgc'>+ Dave ='lgc'>='lgc'>--> ordinary ="trms">affects of killing (="trms">animal) ='lgc'>='lgc'>--> ="trms">anthropology of ethics ='lgc'>=/= ="ppl">Agamben's killablity (linked with sovereignty)='lgc'>: ="trms">routinized emotionally in="trms">different production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)
normative moral claims
(Laidlaw, ="ppl">="ppl">Foucault) ethical life='lgc'>: reflexive practice of freedom ='lgc'>--humanistic='lgc'>='lgc'>-->
="lsts lst1">•traditions of virtuous conduct
="lsts lst1">•changing practices of self-="trms">fashioning
="lsts lst1">•="trms">affective dis="trms">positions='lgc'>: compassion, devotion
="lsts lst1">•(altruistic ="trms">question of) how ought to one live='qstn'>?
='lgc'>=/=
what is the mode of a killing='qstn'>?
what is the mood accompanying that killing='qstn'>?
='lgc'>+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law
='strcls'>*to ="trms">write nonmorally about ='lgc'>[='strcls'>*='lgc'>]ethics='lgc'>: a mode of relatedness, even if the ="trms">relation is as ephemeral as a mood that may escape ="trms">measure or description, lying somewhere between mourning and in="trms">difference
='lgc'>[='lgc'>=/= to have an a ="trms">priori moral ="trms">code based on which we might justify (or predict ahead) our emotional ="trms">responses to particular killing ='lgc'>='lgc'>~= what constitutes a good life or death='lgc'>]
(mourning ='lgc'>=/= in="trms">difference)
concept ='lgc'>+ reality of ="trms">animals ='lgc'>+ ="trms">anthropology of India
everyday ="trms">affects (while witnessing or executing the death of ="trms">animals)
doubts and pleasures
cruelties and in="trms">differences
chicken shops
decimated forests of central India
moods='lgc'>:
="lsts lst1">•ambivalence
="lsts lst1">•cruelty and pleasure
="lsts lst1">•senses of devastation
modes and moods of ="trms">specific commercial and ritual occurrences (in ="nms">Tehran)
='lgc'>='lgc'>--> ='strcls'>***how does (and does not) killability shade into vitality='qstn'>?='strcls'>***
what does it mean for ="trms">animals to be alive in a severely depleted habitat='qstn'>?
(what it means to be alive in contemporary ="nms">Tehran='qstn'>?)
profane='lgc'>: a ="trms">routine, ritual, process that does not in itself invoke a sacred purpose or value
="prgrph">-how would we ="trms">measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing='qstn'>?
="prgrph">-what is the mood sounding the sacrificial death='qstn'>? (veneration='qstn'>?)
="trms">animal sacrifice has a long ="trms">history in textual and oral forms of Hinduism (as do arguments against it)
آرامش قصاب
butcher's easy hospitality
slow time of sadism
='at'>#="trms">story
tribe of bonded laborer decide not to sacrifice ="trms">animals. “what is the use of someone's untimely death causing another='qstn'>?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said='lgc'>: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.
="trms">religiously infused con="trms">science
banality of secular cruelty
long-standing intimacy between violence and the sacred
='at'>#="trms">story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
="lsts lst1">•poultry industry
="lsts lst1">•cage-free farming
(there is no “irreducible” ="trms">ontological gap, disjuncture of temporality, ="trms">ontological un="trms">translatability, between='lgc'>:)
time of ="trms">history/capital ='lgc'>='lgc'>~= time of the gods/ritual
both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='lgc'>='lgc'>==> unpre="trms">dictable forms of movement (across domains)
="lsts lst1">•(show of being halal) re="trms">citation of kalma with the first ="trms">bird and the last, assuming comprehensive coverage for the ones who fall between
="lsts lst1">•Skylard s="trms">laughterhouse building hospitals and temples
='lgc'>='lgc'>--> emotional, ritual, commercial traffic across sacred and profane
="trms">consumption of neighboring ="trms">species
='strcls'>*cruelty as play='strcls'>*
(a less cultivated form of pleaser='qstn'>?)
deadended ="trms">bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either
the power to turn ="trms">animals into things, as of they were never anything else
recognition of playful actually ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ethics of immanent ="trms">obligation
(='lgc'>[='strcls'>*='lgc'>]collaboration='lgc'>: ="trms">interrupt each other's train of thought)
(dramatization of) agonistic intimacy ='lgc'>: a ="trms">relationship of proximity and violence between neighboring ="trms">social groups (the body of neighboring ="trms">species)
='lgc'>--Taussig='lgc'>='lgc'>--> ritual violence (the most stunning prop is the human='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, ="trms">folds, exists, entrances)
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> sacrificial violence ='lgc'>: dramatization of one's own inevitable death (there is a certain ="trms">anxiety around violence that is ="trms">integral to ='strcls'>*the ="trms">imagination of an ethical life='strcls'>* in Hindu texts and practices)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> gamer video of ="trms">zoo
condition of ="trms">viscerality
a condition of being ransomed to death
Venna ='lgc'>='lgc'>--> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata
='strcls'>*cruelty ='lgc'>=/= violence='strcls'>*
="lsts lst1">•the feeling of noncruilty expressed in the unpre="trms">dictable attachments, at times across ="trms">species (companionship) in the Mahabharata (="ppl">Veena) ='lgc'>[in ="ppl">Attar='qstn'>? in Kelile and Demne='qstn'>?='lgc'>]
="lsts lst1">•companionable thinking (Cavell)
="lsts lst1">•com="trms">mission ="trms">species (="ppl">="ppl">Haraway)
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's agonistic intimacy='lgc'>:
="lstsrd">1. companionship may also involve forms of ="trms">mutual violence
="lstsrd">2. violence inevitability (in af="trms">finity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical ='lgc'>='lgc'>--> we must make space for the consideration of='lgc'>:
="lsts lst2">◦cruelty
="lsts lst2">◦="trms">differential vulnerability
="lstsrd">3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
="lstsrd">4. within conditions of death and cruelty ='strcls'>*it is not always clear what noncruilty might be='strcls'>*
a ="trms">bird cursing (="trms">presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots ="trms">narrated in improvised forms
which ritual laments are available for massive ="trms">ecological shifts
...the death of others
...s="trms">cene of loss (='lgc'>='lgc'>~/= milieu)
='lgc'>}='lgc'><='lgc'>--="ppl">Singh='lgc'>-- virtue, piety, self-="trms">fashioning do not help to work through this (='at'>@="nms">apass)
devastation ='lgc'>='lgc'>==> cohabitation (of ="trms">species that were apart before)
Kelile and Demne ='lgc'>='lgc'>--> agonistics can be comic (even if repercussions of tragic) ='lgc'>='lgc'>--> mood of violence
“everything has to die”
="trms">question of ="trms">routinized ritual or commercial production of killable bodies and of things ceasing to ="trms">matter
="trms">animals don't die in villages, they could only be killed
="trms">anthropology of ethics
what is to kill='qstn'>?
what is to kill well='qstn'>?
what is to ber killed='qstn'>?
what is to be killable='qstn'>?
can we speak of a quality of death='qstn'>?
(="ppl">Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-="trms">animal ="trms">relations
culpability of homicide ='lgc'><='lgc'>='lgc'>--> veneration of sacrifice
life ='lgc'>=/= ="trms">zoo ='lgc'>=/= bios
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retro='lgc'>: (a post="trms">modern sensibility firmly rooted in the ="trms">present) appropriating ='lgc'>[use ='lgc'>+ exploit, pick ='lgc'>+ mix='lgc'>] the ="trms">aesthetics (aspects) of the ="trms">past while not longing for its return ='lgc'>=/= nostalgia='lgc'>: a mode of resistance against the ="trms">present
retro='lgc'>: a mode of ="trms"nttrm="already,spread">reading, an attitude towards the ="trms">past without emotional attachment
ironic ="trms">consumption...
... ='lgc'>=/= how adults might perceive the political context
dissident discourse
(audience looking for) counter regime messages
='strcls'>*nostalgia ='lgc'>+ nationalism within a postcolonial Europe='strcls'>*
Europe's repressed imperial ="trms">history ='lgc'>='lgc'>--> longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia (in television ='lgc'>[='lgc'>='lgc'>--> cultural ="trms">memory='lgc'>])
="trms">past='lgc'>: retro comedy
comedy='lgc'>: retrospective re="trms">presentation
(comedy does not='qstn'>?) antagonize its audience ='lgc'>='lgc'>~= build a ="trms">memory conflict
='lgc'>[='strcls'>*='lgc'>]comedy='lgc'>: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk ='lgc'>='lgc'>--> good-="trms">natured side of czech national identity
self-congratulatory ="trms">narrative ='lgc'><='lgc'>-- (when you think you are always) morally on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right side
='at'>@="nms">apass
(tv series) forging resistance-based (national or individual) ="trms">memory
the way in which a ="trms">society understands its own ="trms">past ='lgc'>='lgc'>--> through culture (not a ="trms">matter for politicians and legislative ="trms">measures alone) that particular ="trms">narratives about the ="trms">past are kept alive and help to structure understandings of the ="trms">present
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strolling='lgc'>: walking in the city ='lgc'>='lgc'>--> sense of belonging to the city
walking in 19th century (starting with England) ='lgc'>='lgc'>--> something for the lower class
='lgc'>--later='lgc'>='lgc'>--> walking became a middle class pursuit (something you do in your garden ='lgc'>='lgc'>==> parks for walking)
city walking ='lgc'>='lgc'>--> claiming step by step parts of the city ='lgc'>='lgc'>--> practice of belonging ='lgc'>[='lgc'>~ sense of place (in ="trms">history='lgc'> = nationalism) of certainty ='lgc'>+ comfort='lgc'>] ='lgc'>='lgc'>--> belonging is an individual imperative (something that is created by the individual on the ground) ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? a ="trms">category of ex="trms">="trms"nttrm="cluster,club">clusion='lgc'>]
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="trms"nttrm="danger,stranger">anger='lgc'>: an expression by which the observer perceives as if something ='strcls'>*happened to the person who is angry='strcls'>* (a passive experience, not something that the person did)
intuition='lgc'> = recognition
="lsts lst1">•="trms">memory is really bad at re="trms">membering ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
="lsts lst1">•="trms">memory is really good at re="trms">membering routes through space[...]