[...]t ="trms">animals are, rather) they follow and accompany an act of becoming together ='lgc'>: ='strcls'>*an act of becoming with the ="trms">stories that we construct concerning them='strcls'>* (good or bad)
="lsts lst1">•="trms">birds will have been far more ="trms">interesting starting from the moment that Zahavi proposed to connect their ="trms">stories to others ='lgc'>[='lgc'>='lgc'>~-> how ="nms">Cinderella became ="trms">interesting for me when her ="trms">stories became connected to other ="trms">stories ='lgc'>=/= restructure her ="trms">story to make her fit my contemporary political correctness='lgc'>]
="lsts lst1">•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them ="trms">interesting ="trms">questions

='strcls'>**to ask ="trms">interesting ="trms">question='lgc'>: to create conditions in which sheep ='lgc'>[beings, your subject='lgc'>] are able to de="trms">monstrate an ="trms">interest in these ="trms">questions

='strcls'>**="trms">interesting research='lgc'>: looking at the conditions that allow beings to become ="trms">interesting


="large lg2" stl="font-size:111%"> ='lgc'>{ how ="trms">scientists made their ="trms">animals ="trms">agents='lgc'> = how ="trms">scientists created the conditions for certain ="trms">responses with respect to what was being asked of the ="trms">animals ='lgc'>}='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how these changing ="trms">animals ='strcls'>*became real='strcls'>* by way of the very ='strcls'>*test of transformation='strcls'>* that had been proposed to them (='lgc'>~ how they were involved in the “process of verification”) ='lgc'>='lgc'>--> ='strcls'>*to understand the ="trms">system of truth that was ay the heart of these tests='strcls'>* (='lgc'>=/= to produce an umpteenth critical analysis of “re="trms">presentation” ='at'>@="frds scrmbld">Pierre)
='lgc'>='lgc'>==> you are under the same constraints as those in whom you had placed your confidence

='at'>@="frds">Sina='lgc'>: do not construct knowl="trms"nttrm="knowledge,Knowledge">edge about your mother behind her back! ='lgc'>='lgc'>--> getting to know what ="trms">matters (to them, to her) ='lgc'>='lgc'>==> allows transformations to occur
="prgrph">-i usually did both (as mentor in ="nms">apass), construct knowl="trms"nttrm="knowledge,Knowledge">edge behind people's back ='lgc'>[psychosis='lgc'>] ='and'>& getting to know what ="trms">matters to them ='lgc'>[="trms">paranoia='lgc'>]

(="ppl">="ppl">Despret discovered) one (unignorable) thing that ="trms">mattered to ="trms">scientists was='lgc'>: how ="trms">animals take an active part in the knowl="trms"nttrm="knowledge,Knowledge">edge that is produced about them


(why working on ="nms">ajayeb ="trms">bestiary involves becoming ="trms">interested in ="trms">sciences='lgc'>:) you work on ="trms">animals ='lgc'>--immediately='lgc'>='lgc'>--> you are marking on ="trms">scientists

i re="trms">member the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my ="trms">childhood house...
the ="trms">difference between ‘what i ="trms">imagined’ ='and'>& ‘where the nest actually appeared’ ='lgc'>='lgc'>==> made the ="trms">world far more ="trms">interesting
='lgc'>='lgc'>--> looking at the perception of ="trms">animals (when you are ="trms">child)


inventive and remarkable ="trms">birds
happiness of sheep
sadness of captive wolves in a park in the Lorraine ='lgc'>='lgc'>--> ='strcls'>*not because they were captive but because captivity had transformed them into stupid and cruel beings='strcls'>*

='lgc'>[it is good to be able to say that='lgc'>] certain ="trms">scientists not only do “bad ="trms">science” (which remains a way of keeping distance) but that they do “="trms">science badly”


creatures that happened to be ="trms">animals
creatures that happened to be ghosts
creatures that happened to be ...


(the influence of) Anglo-Saxon ="trms">animal studies ='lgc'>[on me='lgc'>]


(in ="ppl">="ppl">Despretian way) learning to think from ="trms">love


(the bad) ="trms">fable of coming out of the closet
there is no closet. there are transformations.
falling from a horse, on a path that no longer leads to Damascus

(the ="trms">story of) Saul does not answer God; he politely asks him to wait two minutes while he comforts his horse. let God wait; other things ="trms">matter ='lgc'><='lgc'>--="ppl">="ppl">Despret='lgc'>-- this is where true conversation takes place

="large lg1" stl="font-size:114%"> (a philosophy, or thought) one of='lgc'>: ="trms">obligation ='lgc'>=/= distance
(="ppl">="ppl">Stengers='lgc'>:) ="trms">obligation ='lgc'>=/= requirements ='lgc'>='lgc'>-->='lgc'>{='strcls'>*a distinction that is to be made='strcls'>*, to be created, to be invented, not acknowl="trms"nttrm="knowledge,Knowledge">edged as al="trms"nttrm="already,spread">ready manifest in the state of things='lgc'>}
="trms">obligation (is much more ="trms">demanding than) ='lgc'>=/= ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
(="frds">Sina='lgc'>:) ="trms">obligation ='lgc'>=/= commitment
='lgc'>[='strcls'>*='lgc'>]being ="trms">obligatet='lgc'> = agreeing to expose oneself to fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, refusing to construct the words of order that would protect oneself from the requirements of the activity
='lgc'>{not all activities arise from ="trms">obligations='lgc'> = not all activities put themselves at risk, not all activities make an effort to ="trms">present themselves politically='lgc'>}


="ppl">="ppl">Haraway's ="trms">writing ="trms">technique='lgc'>: a remedy for in="trms">difference and contempt ='lgc'>='lgc'>--> ='strcls'>*becoming attached to the multiple th="trms"nttrm="already,spread">reads that make up the fabric of the ="trms">world='strcls'>*

(="ppl">="ppl">Despret ="trms">obligated to hear) the black="trms">bird sang as if the ="trms">world itself depended on its song ='lgc'>--and='lgc'>='lgc'>-->
='strcls'>*the importance of things came to dwell in its voice='strcls'>*
='strcls'>*the black="trms">bird made importance exist in another way='strcls'>*
='strcls'>*importance became incorporated in the ="trms">world='strcls'>*

and this importance rises like a ="trms">question ='lgc'>[a ="trms">question that comes after “what ="trms">matters for..."='lgc'>] ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how can i now ="trms">write in such a way as to be worthy of what ="trms">matters, with a similar insistence, for another being='qstn'>? (my ="trms">question in ="nms">Cinderella diaries)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

my ="trms">history (of continuous ="trms">interest, or what created the next “='lgc'>='lgc'>-->”)='lgc'>:
="nms">iran / visual arts ='lgc'>='lgc'>--> germany / ="trms">lecture and performance ='lgc'>='lgc'>--> research / ="trms">heritage study ='lgc'>='lgc'>--> case / ="nms">ajayeb ="trms">bestiary ='lgc'>='lgc'>--> ="trms">epistemology / ="trms">animal ='lgc'>='lgc'>--> ="trms">science / ="trms">anthropology

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg3" stl="font-size:110%">
home funerals put into practice an important dimensino of the lives lived by the deceased ='lgc'>='lgc'>--> participates actiively in the instauration of their existence
="prgrph">-instauration='lgc'>: ='lgc'>[re-="trms">storying='lgc'>] restoring, participating in a transformation that leads to a certain existence='lgc'> = to more existence, in the case of the deceased='lgc'>: both a biographical supplement and the accomplishment of an existence in another realm of reality ='lgc'>==Souriau='lgc'>='lgc'>==> brilliance of reality (of the dead)='lgc'>: regards of the existence of the deceased, provided we agree on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right regime of reality that can be granted to them ='lgc'>='lgc'>--> (envisioning de="trms">finition of the mode of existence)='lgc'>==enable='lgc'>='lgc'>==> to account for what the deceased do and what they have others do ='lgc'>='lgc'>==> describe how they ="trms">interfere in the lives of the living ='lgc'>--='not'>✕='lgc'>='lgc'>--> (we avoid the ="trms">trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two ="trms">categories='lgc'>: “physical existence ='lgc'>=/= psychological existence” ='lgc'>='lgc'>==> the deceased='lgc'> = non-existence, fantasy, belief, ="trms">hallucinations... (='lgc'><='lgc'>-- bad for ="nms">ajayeb)

vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with ="trms">love, soflty, carefully choosing one's words...
death ='lgc'>='lgc'>--> passage ='lgc'>='lgc'>--> a medico-="trms">scientifice time frame in which the living have work to do (='lgc'>=/= the work of mourning)
body remains vibrant ="trms">matter ='lgc'><='lgc'>== ="trms">communication remains possible

taking care of events through their ="trms">affects

="large lg4" stl="font-size:112%"> (="ppl">="ppl">Despret asks) what do we know about what the body continues to feel and causes the person to feel once it has stopped breathing='qstn'>?


death midwives
share the conviction that death is not a ="trms">matter of all or nothing
='lgc'>[people='lgc'>] can still talk to those who remain through ="trms">memories or thoughts that arise in their ="trms">presence
signs ='lgc'>='lgc'>--> remain open to the possibility of being understood ="trms">differently

death ="trms">affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) ='lgc'>='lgc'>--> ='strcls'>*smile (that comforts) ='lgc'>='lgc'>==> ‘deceased='lgc'>: a particularly robust being’ that unifies two ways of being='lgc'>:
="lstsrd">1. he becomes an expressive ="trms">relational being
="lstsrd">2. his body becomes ="trms">matter for expressions

midwife ='lgc'>='lgc'>==> a possibility in the sense of “or else, also” (='lgc'>=/= “either or”), in the valuable grammatical register of conjuctions='lgc'>: and, and, and...

="large lg5" stl="font-size:167%">
these expressive modes that require ='strcls'>*only recipients='strcls'>*, ='lgc'>[='lgc'>=/= explanation='lgc'>: to give the ="trms">phenomenon its ="trms">scientific imprimatur='lgc'>] they just call for one to take into account
="prgrph">-this is tricky if you are in ="nms">Iran's shia martyrdom culture or in the ="trms">presense of Western ="trms">authoritative ="trms">sensual teacher. can there be a deliberate coexistence ='lgc'>[an additive ="trms">epistemological engagement ='lgc'>='lgc'>--> ='strcls'>*affirmation of the possibility that multiple and contradictory versions coexist='strcls'>*='lgc'>] of (the current enchanted version='lgc'>:) لبخند شهید and (the comming disenchanted version='lgc'>:) secular imprimatur in ="trms">present ="nms">iran='qstn'>?='lgc'>]

the dead body is both ='strcls'>*biological ='and'>& sacred='strcls'>*, object ='and'>& subject, disenchanted ='and'>& enchanted

disjunctive and controversial (یا “or else”) ='lgc'>--(replaced by)='lgc'>='lgc'>--> “and” that challenge medical ="trms">epistemology (each version “adds” to the current versoin rather than erase it)
="lsts lst1">•the fact that a smile can be a “="trms">natural” ="trms">phenomenon does not prevent him from having wanted to comfort his family
="lsts lst1">•the “and” introduces a non-polemical challenge (an ='strcls'>*open challenge='strcls'>* that opens up to other ="trms">narratives) in terms of “ther[...]