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


sheep, ‘the epitome of the silly ="trms">animal’

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

Zahavi calling his ="trms">birds, ‘refugees,’ non-territorial individuals

="large lg2" stl="font-size:111%"> quest for ="trms">social ‘status’ and prestige in Babblers
(="trms">birds know that) signals for prestige are costly

in="trms">="trms"nttrm="cluster,club">clusive fitness

porousness of the (="trms">semiotic) demarcation ='lgc'>[="trms">wild/domesticated ='lgc'>='lgc'>--> quasi-="trms">wild/quasi-domesticated='lgc'>] ='lgc'>='lgc'>--> (successively and recursively) unstable and living ="trms">tropes='strcls'>* ='lgc'>='lgc'>--> we should probably redefine our (creaturely) subjects in cor="trms">respondence to (="ppl">Leibnizian) ‘quasi-causes’
quasi-feral

the ‘unexpected’ often un="trms">folds in an unexpected way. (Despert > ="ppl">Leibniz)

="trms">anthropo="trms">morphism is always someone's ="trms">anthropo="trms">morphism
="trms">anthropo="trms">morphism is always someone's common sense


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


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

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

both humans and nonhumans create ="trms">narratives, rather than just telling them. (there are ="trms">socialities in which) they both create/disclose new scripts ='lgc'>~~='lgc'>='lgc'>--> inhabiting an existential ="trms">world ='lgc'>~-> full of actors and living adventures, that give them='lgc'>:
="lsts lst1">•a ="trms">history
="lsts lst1">•a bibliography
="lsts lst1">•a personality
="lsts lst1">•
(and) a full repertoire of='lgc'>:
="lsts lst1">•will
="lsts lst1">•intention
="lsts lst1">•="trms">agency
="lsts lst1">•


to recreate similarities between ="trms">scientific and mundane practices (='lgc'><='lgc'>-- neccesory for making companionship)

='strcls'>*="trms">agency is an ="trms">="trms">equipment

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

="large lg1" stl="font-size:126%">
the ="trms">difference between ="trms">response and reaction (not so clear ='lgc'>[as I thought='lgc'>]) ='at'>#passive reacting beings...
(this ="trms">difference) structures the way we see “passivity”

(tracing) “objectivity(s)” (in one's own culture's dominant ="trms">epistemologies) ='lgc'>='lgc'>--> “audience” poker-face in art ='and'>& ="trms">science (-adviced to be as neutral as possible, to be unavailable, to be no one) ='lgc'>[='lgc'>=/= ="nms">harem ='lgc'>--(is about)='lgc'>='lgc'>--> domesticating practices='lgc'>] ='lgc'>[='lgc'>='lgc'>--> (in order to query the ways) audience habituating the performer / ="trms">scientists habituating their ="trms">animals='strcls'>*='lgc'>], ='lgc'>='lgc'>--> ="trms">scientists are getting it, why the artists and their audience don't get it!='qstn'>? ='lgc'>}='lgc'>--(="trms">ontological risk)='lgc'>='lgc'>--> ='strcls'>***the performer is a ="trms">social subject='strcls'>*** ='lgc'>: (="trms">category changes in everyday life)
="lsts lst1">•when I am by myself='lgc'>: I am an orangutan, sometimes snake, I am ‘something’
="lsts lst1">•when I am with others='lgc'>: I turn to human
="lsts lst1">•when I am “objective”='lgc'>: I am off-="trms">category, I am not ‘something’ (-super strange!)
='lgc'>}='lgc'>='lgc'>==> the ‘Other’ ='lgc'>[not only the police officer,='lgc'>] always estizah (="trms">interpellation استيضاح) you(='qstn'>?)

it is very ="trms">interesting the way ="ppl">="ppl">Despret is working (on the field) with ="ppl">="ppl">Haraway's (intuitive genius) analysis

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

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

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="ppl">Verran, knowl="trms"nttrm="knowledge,Knowledge">edge economy
knowl="trms"nttrm="knowledge,Knowledge">edger always ="trms">authored
cross-cultural knowl="trms"nttrm="knowledge,Knowledge">edge practices



="prgrph">-physis, “I bring forth”, “I produce”, “I make to grow” (='lgc'>=/= “="trms">techne” in ="ppl">Aristotlian sense)
X-physis='lgc'>: a process which sticks out in the direction X ='lgc'>='lgc'>--> how this ="trms">morpheme has come to mean (since mid-15th century) “form” and “="trms">nature”='qstn'>? (this is about thinking of making)
“physis” requires the ="trms">different perspectives of the four causes (aitia)='lgc'>:
="lsts lst1">•="trms">material ='lgc'>='lgc'>--> source of ="trms">matter
="lsts lst1">•efficient ='lgc'>='lgc'>--> power/motion
="lsts lst1">•formal ='lgc'>='lgc'>--> containing its form
="lsts lst1">•final ='lgc'>='lgc'>--> end


="trms">zoo="trms">poiesis ='lgc'>='lgc'>--> ="trms">zoo="trms">poetics, explorations of how ="trms">animals (="trms">zoo) shape the making of text, study of ‘the ="trms">literary ="trms">animal’

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="ppl">Katie ="ppl">King

“flexible knowl="trms"nttrm="knowledge,Knowledge">edges” on the ="trms"nttrm="knowledge,Knowledge">edge of validity ='heart'>♥ (='lgc'>='lgc'>--> almost invalid='strcls'>*)

fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization

changing patterns of ="trms">interaction

(aren't we here to) change the patterns of ="trms">interaction
(aren't we here to) change the faith of letters and ="trms">love ="trms">stories

reenactments (are fantasy practices and realities) ='lgc'>=/= simple, accessible, and democratized (knowl="trms"nttrm="knowledge,Knowledge">edge)

“layers of locals and globals”

='lgc'>[somehow I couldn't feel in his long term project what is ="frds scrmbld">Kobe's ="trms">relation to='lgc'>] (processes and their product that require) developing and learning new ="trms">skills, pleasures, and ="trms">communities

="prgrph">-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ="nms">ajayeb was busy with

='strcls'>***we are always doing both “purification” and “hybridization”
='lgc'>[='lgc'>]we direct our attention ="trms">simultaneously to the work of purification and the work of hybridization ='lgc'>='lgc'>==> we immediately stop being wholly ="trms">modern ='lgc'>='lgc'>--> ='strcls'>*our future begins to change='strcls'>* / ='strcls'>*our ="trms">past begins to change='strcls'>*
='lgc'>[='mywrk'>my work on ="nms">ajayeb (“hybrids down below” ='lgc'>{="ppl">="ppl">Latour='lgc'>}) is precisely about (this kind of) transformation of ="trms">pasts and futures='lgc'>] ='lgc'>='lgc'>==> meeting companion ="trms">species ='lgc'>{if ='mywrk'>my work on ="nms">ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the ="trms"nttrm="knowledge,Knowledge">edge of my paper, what is it good for then='qstn'>?!='lgc'>}

(='strcls'>*)companion ="trms">species='lgc'>: assemblages of living and non-living ‘="trms">species’='strcls'>***
(="frds scrmbld">Janina is all along engaged with companion ="trms">species)


="large lg3" stl="font-size:111%"> (an strategy='lgc'>:) allocation of ="trms">responsibility for grasping information

assemblage at various levels and sublevels characterizes ='strcls'>*explanations='strcls'>* and ='strcls'>*practices='strcls'>*

="trms">techno="trms">scientific tsunami that will ob="trms">literate ="trms">prior practices and cultures...

(learning to) see old and new forms of confusions, docility, subjectivity, morality, ="trms">agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation

="large lg4" stl="font-size:111%">
="ppl">Alberti='lgc'>: bodies of Minoan figurines “wear” the appropriate gender for a ="trms">specific ritual practice, they don't “bear” gender (as their essential feature) ='lgc'>='lgc'>==> gender salience is always in ="trms">question, not a propor pre="trms">supposition
“sex has emerged as a salient attribute of the pot's character as a pot”

when ="trms">zoo="trms">morphic figures are ="trms">present...

="nms">ajayeb's ="trms">zoo="trms">morphic figures with their salient attributes are not “purposed” necessarily being to en="trms">code their belief-="trms">system ="trms">onto objects that we may ="trms"nttrm="already,spread">read today='lgc'>--like ="trms">story-board='lgc'>--but rather to make ="trms">interventions into the ="trms">world of human-nonhuman ="trms">relations. to either assist or resist such transformations
='lgc'>[terms sharpened with ="ppl">Alberti ='lgc'>+ ="ppl">Katie ="ppl">King='lgc'>]


="large lg5" stl="font-size:165%"> museum studies


(="ppl">="ppl">Hayward='lgc'>:) freedom ='lgc'>='lgc'>--> initiative in shaping a ="trms">narrative, a visible body, where one is able to engage and resist ='lgc'>[='at'>@="frds scrmbld">Xiri='lgc'>] ='lgc'>='lgc'>--> contradicts itself because one is really not free from the policing of the physical body ='lgc'>='lgc'>--> coming into a ='lgc'>[...='lgc'>] body (='lgc'>='lgc'>==> reality and disillusion in public spaces) ='lgc'>='lgc'>-->='lgc'>{ ="trms">narrative, flesh, is filled with ="trms">memory, emotions, and complexity ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]
='strcls'>*="trms">crafting a space for existence may [...]