[...]rializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programming language when you import a library of functions)
 --> count: an agent of sorting that separates units or groups of a collection --> list, listed --> to have importance and worth ~-> country ---{? unexpected countries}
 --0--> ‘count’ is also a word technologically tethered, origin of computing


(Kirksey > Leigh Star) to begin with the question, ‘cui bono?’ (for whose benefit?) =/= to begin with a celebration of the fact of human/nonhuman mingling

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my Rigs diagrams are ‘swarms’? -a multitude of different creative agents
ajayeb.net (how can it be:) not a website but a “para-site”
•am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how?

topos/topic of hypertext, spatial character of electronic writing
topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)
-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?

•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpretive work that is going on, in a writing and reading done by computers ==> ethical and social values
•url pased in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding metal under the ground, ganj, and so on...

the English (since second world war) --> (1) international lingua franca of high technology, (2) the language of computers
-in ajayeb.net the enforcement of standard spelling and even grammar is week or nonexistent
-the amount of linguistic replicators that circulate through my ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in different ways
-a flourishing of a neo-English and Farsi miniaturization of Eng


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sometimes the answer to the question is to investigate the question itself
Despret asking with Rowell: how can we be sure that primates have a more complex social life? --> how did we build the comparison?*** --Latour--> if they are so intelligent, how did they get the ‘chance’ to become so ‘well equipped’?
(in this question can be raised an unexpected animal)
[(how) the makhlughat/مخلوقات/creatures/beings of ajayeb were well equipped (with agency, will, intention,)]


sheep, ‘the epitome of the silly animal’

(همگون دوستی hamgune-dusti, khod-no dusti خود نوع دوستی) altruism, in birds (and humans)

Zahavi calling his birds, ‘refugees,’ non-territorial individuals

quest for social ‘status’ and prestige in Babblers
(birds know that) signals for prestige are costly

inclusive fitness

porousness of the (semiotic) demarcation [wild/domesticated --> quasi-wild/quasi-domesticated] --> (successively and recursively) unstable and living tropes* --> we should probably redefine our (creaturely) subjects in correspondence to (Leibnizian) ‘quasi-causes’
quasi-feral

the ‘unexpected’ often unfolds in an unexpected way. (Despert > Leibniz)

anthropomorphism is always someone's anthropomorphism
anthropomorphism is always someone's common sense


{(becoming interested in) individual (detailed nuances of) difference =/= when “model” becomes the goal}--> standard model (of natural science) --> a presupposed specific idea of “science” --> use a technical, highly theoretical language ==> epistemological objectification of animals (--> representation of animals as natural objects) ~= desubjectified animals


(safeguards of) authorship and meaning (won't allow Attar) ==ask==> |X| what is your “subject” interested in? what matters to them?
(Attar never looked for varieties--in anecdotes, in little stories, in individual bird biographies -->{these are the materials that I am collecting from my family telegram group posted animal videos})

thinking with the bird
looking with it (=/= looking at it) --and--> and knowing its intentions

both humans and nonhumans create narratives, rather than just telling them. (there are socialities in which) they both create/disclose new scripts ~~--> inhabiting an existential world ~-> full of actors and living adventures, that give them:
•a history
•a bibliography
•a personality
•
(and) a full repertoire of:
•will
•intention
•agency
•


to recreate similarities between scientific and mundane practices (<-- neccesory for making companionship)

*agency is an equipment

*(greeting) rituals ~=perform==> social links* --> assess reliability
--> I am interested in ritual in its mundane sense =/= performance-art ritual {*}--> who are they in the (becoming in) ritual? (--> who is “Evamaria” in her performance-art ritual?) --> which meaning you embody?


the difference between response and reaction (not so clear [as I thought]) #passive reacting beings...
(this difference) structures the way we see “passivity”

(tracing) “objectivity(s)” (in one's own culture's dominant epistemologies) --> “audience” poker-face in art & science (-adviced to be as neutral as possible, to be unavailable, to be no one) [=/= harem --(is about)--> domesticating practices] [--> (in order to query the ways) audience habituating the performer / scientists habituating their animals*], --> scientists are getting it, why the artists and their audience don't get it!? }--(ontological risk)--> ***the performer is a social subject*** : (category changes in everyday life)
•when I am by myself: I am an orangutan, sometimes snake, I am ‘something’
•when I am with others: I turn to human
•when I am “objective”: I am off-category, I am not ‘something’ (-super strange!)
}==> the ‘Other’ [not only the police officer,] always estizah (interpellation استيضاح) you(?)

it is very interesting the way Despret is working (on the field) with Haraway's (intuitive genius) analysis

scientist's will to be ‘no-one’ that would prevent any interaction

(Despret's constructivist and non-relativist translation of ‘the ways animals act are the consequences of the observer's gaze’:) *animal actions are responsible consequences*
[(*)performance: the responsible consequence of a (no less) responsible gaze]

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Verran, knowledge economy
knowledger always authored
cross-cultural knowledge practices



-physis, “I bring forth”, “I produce”, “I make to grow” (=/= “techne” in Aristotlian sense)
X-physis: a process which sticks out in the direction X --> how this morpheme has come to mean (since mid-15th century) “form” and “nature”? (this is about thinking of making)
“physis” requires the different perspectives of the four causes (aitia):
•material --> source of matter
•efficient --> power/motion
•formal --> containing its form
•final --> end


zoopoiesis --> zoopoetics, explorations of how animals (zoo) shape the making of text, study of ‘the literary animal’

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Katie King

“flexible knowledges” on the edge of validity ♥ [...]