[...]e="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”


="large lg2" stl="font-size:112%"> 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:135%"> (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)

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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

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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

="large lg3" stl="font-size:110%"> taking care of events through their ="trms">affects

(="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

="large lg4" stl="font-size:111%"> 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...


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

="large lg5" stl="font-size:165%"> 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 “there is always something else"='lgc'> = a commitment (that transforms ways of thinking and ways of feeling) ='lgc'>[='lgc'>=/= Holakouee's روشنگری enlightened secularism='lgc'>]

the deceased='lgc'>:
="lsts lst1">•they invite themselves into dreams
="lsts lst1">•='strcls'>****they make ="trms">presence of ="trms">presence felt='strcls'>**** ='lgc'>='lgc'>--> through stratagem (ruse of genre, ="trms">skill in devising plans or schemes)
="lsts lst1">•they play on coincidences ='lgc'>='lgc'>--> (as far as they are connected) anything can be used to make a sign ='lgc'><='lgc'>== ='strcls'>**they are opportunists of enigma='strcls'>**
="lsts lst1">•they thwart all attempts to give meaning to the action
="lsts lst1">•they do have regularity ='lgc'>='lgc'>==> (it is possible to constitute) ='strcls'>*a ="trms">science of the deceased='strcls'>* ='lgc'>[that fits them, one that describe them, that can ="trms">interpret in the sense of guiding a reply to what they want or request='lgc'>] ='lgc'>='lgc'>--> the deceased have='lgc'>:
="lsts lst2">◦an ="trms">ecology='lgc'>: milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
="lsts lst2">◦an ='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: (a practical ="trms">science of) ='strcls'>***what beings do and get others to do='strcls'>***='lgc'> = (a practical ="trms">science of) ='strcls'>**what they are capable of doing='strcls'>** (='lgc'>='lgc'>==> the facts that it describes should only be described using the in="trms">finitve) ='lgc'>[="ppl">="ppl">Despret > ="ppl">Deleuze > Spinoza ='lgc'>=/= classical ethology='lgc'> = behavioral biology='lgc'>: studies primarily ="trms">specific instincts and invariants='lgc'>]

='lgc'>}='lgc'><='lgc'>--="ppl">Deleuze='lgc'>-- ='lgc'>[="nms">="nms">ajayebnameh عجایب نامه:='lgc'>] ='strcls'>*a practical ="trms">science of the manners of being='strcls'>* ="trms">interested in what the thing or the ="trms">animal can do ='lgc'>='lgc'>--> (the ="trms">bestiary ="nms">ajayeb's ="trms">authors) made a kind of register of the powers of the ="trms">animal (powers of the ="trms">world) ='lgc'>: an ='strcls'>*alimentary regime='strcls'>* that is about the modes of existence (in="trms"nttrm="cluster,club">cluding inanimate things='lgc'>: the diamond, what can it do='qstn'>? what tests is it capable='qstn'>? what does it support='qstn'>? we define things by what they can do ='lgc'>='lgc'>==> it opens up forms of experimentation='lgc'> = my ="nms">ajayeb, ="nms">Cinderella diaries, Telegram ="trms">bestiary, ="ppl">="ppl">Despret's ethology) ='lgc'>[='lgc'>=/= ="trms">interested in what is called the ="trms">animal classification, one will define the ="trms">animal above all, whenever possible, by its essence (by what it is)='lgc'>]
='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> reinstituting ="trms">nature, ='strcls'>*one does not learn from beings turned into zombies='strcls'>* (deanimated) ='lgc'>='lgc'>==> (ethology is required [...]