[...]not the same since it is set within a provisional and short time (five days if testing, corresponding to the work week) while *the time of the farm* is a time of accumulated memories and experience
-the memory of the food eaten before
#Cinderella

it expects something else <== what one gives it is not the sole cause involved


animals certainly respond to a question, but it is not the one we pose to them
*the researchers compartmentalize the research; the animals to not stop prompting them to decompartmentalize it* ♥

(always) the artifact --constitutes--> the object of critique


animals do not judge an *abstract situation*, but a situation offered to them *as it is offered* to them

(Cinderella's) reciprocal habituation --> animal itself actively takes the questions and the presence of the researcher into consideration
to negate the condition of research --> exchange judgment and opinions (+ mutually affect one another)

why is ‘interest’ a bad motive, in this frame?
-because the animal must be interested in other things besides the human being, it must continue to live its life as a goat or a sheep --✕--> “the good animal: the animal responds to her observer”


...................................

Singh + Dave --> ordinary affects of killing (animal) --> anthropology of ethics =/= Agamben's killablity (linked with sovereignty): routinized emotionally indifferent 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, Foucault) ethical life: reflexive practice of freedom --humanistic-->
•traditions of virtuous conduct
•changing practices of self-fashioning
•affective dispositions: compassion, devotion
•(altruistic question of) how ought to one live?
=/=
what is the mode of a killing?
what is the mood accompanying that killing?
+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law


*to write nonmorally about [*]ethics: a mode of relatedness, even if the relation is as ephemeral as a mood that may escape measure or description, lying somewhere between mourning and indifference
[=/= to have an a priori moral code based on which we might justify (or predict ahead) our emotional responses to particular killing ~= what constitutes a good life or death]

(mourning =/= indifference)

concept + reality of animals + anthropology of India

everyday affects (while witnessing or executing the death of animals)
doubts and pleasures
cruelties and indifferences
chicken shops
decimated forests of central India


moods:
•ambivalence
•cruelty and pleasure
•senses of devastation

modes and moods of specific commercial and ritual occurrences (in Tehran)

--> ***how does (and does not) killability shade into vitality?***

what does it mean for animals to be alive in a severely depleted habitat?

(what it means to be alive in contemporary Tehran?)

profane: a routine, ritual, process that does not in itself invoke a sacred purpose or value

-how would we measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing?
-what is the mood sounding the sacrificial death? (veneration?)

animal sacrifice has a long history in textual and oral forms of Hinduism (as do arguments against it)

آرامش قصاب
butcher's easy hospitality
slow time of sadism

#story
tribe of bonded laborer decide not to sacrifice animals. “what is the use of someone's untimely death causing another?” (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: “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.

religiously infused conscience
banality of secular cruelty
long-standing intimacy between violence and the sacred

#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.
•poultry industry
•cage-free farming


(there is no “irreducible” ontological gap, disjuncture of temporality, ontological untranslatability, between:)
time of history/capital ~= time of the gods/ritual

both ritual and capital --involve--> exchange relations ==> unpredictable forms of movement (across domains)

•(show of being halal) recitation of kalma with the first bird and the last, assuming comprehensive coverage for the ones who fall between
•Skylard slaughterhouse building hospitals and temples
--> emotional, ritual, commercial traffic across sacred and profane

consumption of neighboring species


*cruelty as play*
(a less cultivated form of pleaser?)

deadended bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either

the power to turn animals into things, as of they were never anything else

recognition of playful actually --Singh--> ethics of immanent obligation

([*]collaboration: interrupt each other's train of thought)


(dramatization of) agonistic intimacy : a relationship of proximity and violence between neighboring social groups (the body of neighboring species)
--Taussig--> ritual violence (the most stunning prop is the human: the all too profane body with its various appendages, fluids, undulating surfaces, folds, exists, entrances)
--Veena--> sacrificial violence : dramatization of one's own inevitable death (there is a certain anxiety around violence that is integral to *the imagination of an ethical life* in Hindu texts and practices)
--Sina--> gamer video of zoo

condition of viscerality
a condition of being ransomed to death

Venna --> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata

*cruelty =/= violence*

•the feeling of noncruilty expressed in the unpredictable attachments, at times across species (companionship) in the Mahabharata (Veena) [in Attar? in Kelile and Demne?]
•companionable thinking (Cavell)
•commission species (Haraway)
--✕--> Singh's agonistic intimacy:
1. companionship may also involve forms of mutual violence
2. violence inevitability (in affinity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical --> we must make space for the consideration of:
◦cruelty
◦differential vulnerability
3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
4. within conditions of death and cruelty *it is not always clear what noncruilty might be*


a bird cursing (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 narrated in improvised forms


which ritual laments are available for massive ecological shifts
...the death of others
...scene of loss (~/= milieu)
}<--Singh-- virtue, piety, self-fashioning do not help to work through this (@apass)


devastation ==> cohabitation (of species that were apart before)


Kelile and Demne --> agonistics can be comic (even if repercussions of tragic) --> mood of violence


“everything has to die”
question of routinized ritual or commercial production of killable bodies and of things ceasing to matter

animals don't die in villages, they could only be killed

anthropology of ethics
what is to kill?
[...]