[...]mben, 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'>?
="large lg2" stl="font-size:111%">
='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
="large lg14" stl="font-size:131%">
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
="large lg14" stl="font-size:100%">
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”
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="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
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
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
="large lg6" stl="font-size:122%">
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
="large lg10" stl="font-size:103%">
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
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
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'>]
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="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
="lsts lst1">•(humans are good at re="trms">membering) ="trms">agent-thinking ='lgc'>=/= abstract notions
='strcls'>*="trms"nttrm="danger,stranger">anger ='lgc'>==reveals='lgc'>='lgc'>==> ="trms">world='strcls'>*
="trms"nttrm="danger,stranger">anger ='lgc'>='lgc'>==> makes you ungly ='lgc'>='lgc'>==> prompts action
='lgc'>[the strange connection of='lgc'>: action ='lgc'><='lgc'>='lgc'>--> ugliness='lgc'>]
="large lg14" stl="font-size:126%">
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list nostalgia='lgc'>: ="trms">relational expression of a heterogeneous set of desires that operate in an ="trms">intercultural ="trms">network
Imre
western European longing for the divided Europe of the Cold War ='lgc'>='lgc'>--> Europe’s repressed imperial ="trms">history
two ="trms">different modes of re="trms">membering='lgc'>:
="lsts lst1">•="trms">history ='lgc'>='lgc'>--> official, public and professional modes (as="trms">sociated with com="trms">memoration and musealization)
="lsts lst1">•="trms">memory ='lgc'>='lgc'>--> unofficial, popular and private modes (frequently as="trms">sociated with nostalgia and ="trms">consumerism)
="trms">literary and cinematic texts that foreground some form of preoccupation with the ="trms">past
="prgrph">-television (amnesiac qualities) has been accused of undermining ="trms">memory and perpetuating a sense of ephemerality and transience ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*television is also a powerful mnemonic tool='strcls'>*
='strcls'>***television is both amnesiac ='and'>& mnemonic='strcls'>*** ='lgc'>='lgc'>--> tv's propensity to resonate in ="trms">different temporalities at once
television='lgc'>: a vehicle for the transformation of and a source of information about the quotidian ='lgc'>~ primary generator of collective ="trms">memory ='lgc'>[='lgc'><='lgc'>-- this is now ="trms">social media, In="trms">stagram TikTok='lgc'>]
="trms">historical drama
pseudo documentary
period drama series
='lgc'>='lgc'>--> providing the viewers with a “useable ="trms">past” that is always related to and relevant to the concerns of the ="trms">present
in the post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list region, the ="trms">past has especially sensitive nerve endings in the ="trms">present
national regimes ='and'>& individual citizens alike have tried to revive usable paradigms of identity from ="trms">past periods (to clear away or at least cover up the ="trms">historical debris left behind)
television as a massive archaeological site
poly="trms">morphic, undefinable identity with tentacles in several fields that makes television (and popular ="trms">internet media) so confusing
(to understand who has stakes) in keeping ="trms">history and ="trms">memory practices separate and in minimizing the role of television and other popular media
="large lg6" stl="font-size:133%">
="large lg3" stl="font-size:110%">
(="trms">internet popular media) television's messy status as a medium
="trms">communist parties ='lgc'>='lgc'>--> mould television to standardize citizens's everyday domestic life rhythms
="lsts lst1">•cheerleading docu="trms">fictions
="lsts lst1">•educational quiz shows
="lsts lst1">•uplifting entertainment such as theatrical broadcasts of Russian and European classics
="lsts lst1">•doctored news
="lsts lst1">•limited advertising
="lsts lst1">•domestically produced dramatic series focused firmly on the romanticized ="trms">historical ="trms">past
='lgc'>{projective ideals ='lgc'>=/= actual experiential realities of ="trms">socialism='lgc'>}='lgc'>='lgc'>==> layer of ironic distance between ='lgc'>[media (television) and its viewers='lgc'>]
(1990s following the Soviet empire's dis="trms">integration ='lgc'>='lgc'>-->) ironic overidentification ='lgc'>='lgc'>==> nostalgia
='lgc'>--Imre='lgc'>='lgc'>--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of ="trms">socialism ='lgc'>[temporally and clearly demarcates backward-looking post="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list populations from forward-looking (Western) observers='lgc'>]
='lgc'>='lgc'>--='lgc'>='lgc'>--> takes into account television's (and in[...]