[...]op 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

="large lg1" stl="font-size:123%"> (="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”

="large lg2" stl="font-size:110%">
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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'>~= 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'>~= time of the gods/ritual

both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='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'>~/= milieu)
='lgc'>}='lgc'><='lgc'>--="ppl">Singh='lgc'>-- virtue, piety, self-="trms">fashioning do not help to work through this (='at'>@="nms">apass)


devastation ='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[...]