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="large lg2" stl="font-size:111%"> ="trms">poetic ="trms">historiography
(="trms">historiography='lgc'>: the study of the ="trms">writing of ="trms">history and of ="trms">written ="trms">histories)

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to begin ="trms">writing about ="nms">ajayeb with the ="trms">citational, ‘avardeand ke...’ (...آورده‌اند که)
="trms">citation, an important characteristic of ="trms">fables, is about ="trms">relational ="trms">histories.
absence of de="trms">finitive source (in my old ="trms">childhood favorite radio show, by bring an endless ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of fantastic source and bodies of ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures) allows ="trms">monsters to flourish and me the full range of my passionate ="trms">crafts. ="nms">ajayeb's compelling mystery ="trms">demands (from me) an unorthodox and omnivorous approach (hame-chiz-khar همه چیز خوار).

اما راویان اخبار و ناقلان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که ...

="lsts lst1">•Mirabile dictu... (miraculous to say...)

towards ="ppl">="ppl">Despret's talking parrots
parrots (shekar-shekan) (and philosophers) really like to control the exchange, to keep control of a conversation ='lgc'>: their refusal to let another individual choose the topic of conversation
='strcls'>***(parrots have) a ="trms">pragmatic rather than a referential conception of ="trms">language
='lgc'>[am i also referential (='lgc'>=/= ="trms">pragmatic) in my conception of ="trms">language='qstn'>?='lgc'>]='lgc'>='lgc'>--> to teach a being to speak pre="trms">supposes not only a tolerance of but also ='strcls'>*a profound ="trms">interest in misunderstanding='strcls'>* (this ‘profound ="trms">interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ='lgc'>~-> (how ="trms">language-learning with ="trms">animals can help us learn) restating and inverting the ="trms">question of control

='strcls'>*exchange can only be achieved when there is “a continous reprisal of ="trms">translations and betrayals of meaning”='strcls'>* ='lgc'>='lgc'>==> understanding itself is compromised
='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: a non-stop betrayal of ="trms">translations (of perspectives) and continuous redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(="ppl">="ppl">Despret, ="trms">animal breeding practices)

(='mywrk'>my work on ="nms">ajayeb is also much about) ='strcls'>*="trms">language-learning='strcls'>* ='lgc'>[...='lgc'>]in its ="trms">pragmatic function='lgc'>: it is an effective means of acting and of making others act


keep your end up


='lgc'>[='strcls'>*='lgc'>]type='lgc'>: identifying ="trms">language use with modes of existence ='lgc'>[="ppl">Wittgenstein's mistake='lgc'>] (maybe useful to reanimate the ="trms">question of ‘becoming’ for ="frds scrmbld">Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the ="trms">species and the stability of its repertoire of behavior ='lgc'>='lgc'>==> a bur="trms">densome conception of the ="trms">naturalness of ="trms">animals
='strcls'>***the ="trms">question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion ="trms">community and ="trms">species, but also in the work of ="trms">scientists, constructing what it is to be a lion.
='lgc'>='lgc'>--> this is about becoming='lgc'>: of that of which the ="trms">animal is rendered capable by the ="trms">apparatuses that ="trms">interrogate it

how can what I say about lions or baboons (or oceans or jinns) be ="trms">authorized by them='qstn'>?


='lgc'>[='strcls'>*='lgc'>]we='lgc'>: constituted by the assemblage of ="trms">different (="trms">animal-, nonhuman-, machine-, human-)beings ="trms">="trms">equipped with an ="trms">apparatus aimed at making them talk well ='lgc'>--='lgc'>{by taking an ="trms">interest in what constitutes the appropriateness of a ="trms">material ="trms">apparatus that transforms those it ="trms">interrogates='lgc'>}='lgc'>='lgc'>--> fully agreeing to ="trms">situate oneself in a regime of transformations and accomplishments ='lgc'>==='lgc'>{that mingle with and give form to='lgc'>}='lgc'>='lgc'>==> ='strcls'>*desires='strcls'>*
="prgrph">-rese="trms"nttrm="search">archer's desire is one the modes of their efficacity
="prgrph">-“our” problems are not a ="trms">priori

a “we”='lgc'>:
='lgc'>+ “know full well”
='lgc'>+ “are ="trms">different”
='lgc'>+ “who work”

="trms">rhetorics of pronouns, acts of crude ="trms">generalizations='lgc'>: something is being ="trms">specified and something ="trms">generalized. ='lgc'>[='at'>@="frds scrmbld">Xiri's “I am the one who... your...” the ="trms">specificity and generality of “I” and of “you” in her text. how the ="trms">difference of “you” and “I” was envisaged in her ="trms">poem='qstn'>?='lgc'>='lgc'>-->='lgc'>{I, the effected by ='lgc'>=/= you, the haver='lgc'>} how can this I/you impose itself not as the effect of a strong-arm tactic='qstn'>? ='lgc'>=/=='qstn'>? I want to find out how to live together; refuse to deepen the contrast between “us” and “them"='lgc'>] ='lgc'>[in ="frds scrmbld">Xiri's ="trms">poem='lgc'>: who/what makes her pronouns='qstn'>?='lgc'>] ='lgc'>[to address people ‘as’ refugees, subjugated, poor, or victim, to recognize them by these identities, only repeats the process of ex="trms">="trms"nttrm="cluster,club">clusion(='qstn'>?) could be experienced as disabling.='lgc'>]


='strcls'>*/ ="trms">generalization is constructed bit by bit

(that which constitutes) an expression of the parrot's opinion in relevance to what it is asked, the fact that it engages with, accepts and activly transforms what becomes a part of its ="trms">world, ="trms">translates an extension of this ="trms">world and therefore an extension of its subjectivity as “parrot-with-human”


="prgrph">-when an ="trms">animal escapes me, in fact it is making a form of the “judgement of ="trms">relation” that ="trms">animals make about humans

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='lgc'>[='strcls'>*='lgc'>]anonymity='lgc'>: (a certain manners of ="trms">presenting oneself,) that un="trms">questioned condition of research that ="trms">translates a certain type of ="trms">relationship and a certain manner of defining those whom one addresses

I am against “feel free to say what you want” because it means actually what you say will have no consequences ='lgc'>='lgc'>==> (radical) a="trms">symmetry of expertises='lgc'>:
="lsts lst1">•rese="trms"nttrm="search">archer-="trms">author ='lgc'>='lgc'>--> knows better
="lsts lst1">•="trms">social actor ='lgc'>='lgc'>--> ="trms">interchangeable holders of opinions


“="trms">scientist”='lgc'>: that who “knows better”
(if the fish cannot become a ="trms">scientist, then I also don't want to ='lgc'>='lgc'>--> let's change how one becomes a “fish” or a “="trms">scientist”)


(="frds scrmbld">Laleh) could ask her subjects='lgc'>: “so, in your opinion, ‘as a ="trms">child,’ how do you think I should construct my ="trms">question so that it has a chance of being understood and of being ="trms">interesting='qstn'>?”
="lsts lst1">•the ="trms">question, that was my ="trms">responsibility, that of ="trms">difference, ="trms">formulated in ="trms">different ways
="lsts lst1">•“they” ='lgc'>[your “subjects"='lgc'>] might unproot your ="trms">question, displace it, modify its ambit (hoze حوزه), and when they find the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right way of ="trms">formulating it, they answer='strcls'>*

='lgc'>[='strcls'>*='lgc'>]asking ='lgc'>~= constructing ="trms">interest ='lgc'>='lgc'>~=> (a chance of) ="trms">interesting answers
="lsts lst1">•ask your subjects to construct ="trms">interest
="lsts lst1">•the appropriateness of ="trms">question
="lsts lst1">•problems are only ="trms">interesting if they ="trms">interest (='qstn'>?)
="lsts lst1">•(all) ="trms">apparatuses create subjectivities


to attend to ="trms">animal “paying attention” ='lgc'>='lgc'>--> good ="trms">translators of intentions
(how did I become ="trms">interested in this='qstn'>?)


in farms, “talk is incessant. And because there is talk, there is talking back.”

talking back and forth ='lgc'>='lgc'>--> exchange judgments about intentions ='lgc'>='lgc'>--> adjusting the intentionalities (between human and ="trms">animal; relevant also for ="frds scrmbld">Varinia's dog ="trms">relation ='lgc'>[='lgc'>='lgc'>--> ‘I know that you know what I intend to do'='lgc'>]='lgc'>--)='lgc'>='lgc'>--> ="trms">language as a mean for creating an overlapping awareness between two speakers (="ppl">="ppl">Despret, ="ppl">Hearne, ="ppl">Sennett) ='lgc'>=/= ="trms">language “populates” each of the beings ="trms">present with perspectival pro="trms">positions, which are so many pro="trms">positions of intentionality='lgc'>:
="lsts lst1">•one makes say (='at'>@="frds scrmbld">Sven)
="lsts lst1">•one makes ask
="lsts lst1">•one puts oneself ‘in’ the place of
="lsts lst1">•one doesn't ="trms">interpret
="lsts lst1">•one experiments
="lsts lst1">•
='lgc'>='lgc'>--> these are perhaps non-immediate form of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--> these practices inscribe the ="trms">animal and human in the ="trms">world of “speaking” ='lgc'>[='at'>@="frds scrmbld">Marialena='lgc'>]
='lgc'>='lgc'>--> these are “perspectives” that “populate” our ="trms">world

(each) ='lgc'>[='strcls'>*='lgc'>]perspective is made up of ="trms">translation of intentions='strcls'>*
(="trms">animal breeders are perspectivists)


="trms">situations of the exchange ='lgc'>~= ="trms">situations of subjectivity ='lgc'>='lgc'>--> adopting perspectives (='lgc'>='lgc'>--> ='lgc'><='lgc'>--) judge intentions ='lgc'>}='lgc'>='lgc'>--> ‘="trms">response’

="large lg3" stl="font-size:110%"> ='lgc'>[='strcls'>*='lgc'>]="trms">intersubjectivity='lgc'>: accepting the proposal of subjectivity; becoming what the other sug="trms">gests; acting in the manner in which the other addresses you ='lgc'>[='lgc'>='lgc'>--> my ="nms">apass bow and arrow, was about this sug="trms">gestivity='lgc'>]

the ="trms">apparatus of ="trms">question (that you sug="trms">gest,) activates some modes of existence rather than others

...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and ="trms">animals)

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my practice and work on ="nms">ajayeb is grounded in the ="trms">history and ="trms">materiality of ="trms">scientific practices

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(="nms">ajayeb's) particular and exceptional ="trms">nature

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(="ppl">="ppl">Despret)

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