[...]ion 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

(="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 lg2" 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 lg1" stl="font-size:122%"> 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 to) address an ="trms">animal defined as non-in="trms">different='lgc'>: an ="trms">animal for which the way it is addressed ="trms">matters
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: a practical ="trms">science of the modes of ="trms">interrogating and experimenting with ways of being='lgc'> = ='strcls'>****a practical ="trms">science of the modes of attention='strcls'>**** (that are required by the ways of being of those it aims to study)

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working on='lgc'>:
="lsts lst1">•='lgc'>[with ="ppl">="ppl">Despret and ="ppl">Katie='lgc'>] How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it ="trms">heritage
="lsts lst1">•in my own performances, the proposal that “="trms">story” and “medium” do not need to fit... is also why my ="trms">lectures don't produce similar joinings (for the audience)


every ="trms">phenomena is at the same time experienced, resisted, ="trms">measured, ="trms">enunciated, performed, ="trms">narrated

politics, ="trms">poetics and ="trms">affects of ="trms">finitude

fossil nihilism

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Frankenstein='lgc'>: an all-purpose modifier to denote ="trms">technological crimes against ="trms">nature='lgc'>--a criminal only after being left alone by his horrified creator
='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> we have failed to care for our own creations ='lgc'>: Frankenstein as a parable for political ="trms">ecology

to be coextensive with...
to become com="trms">positionist='lgc'>: one that sees the process of human development as a process of becoming ever-more attached to nonhuman ="trms">natures (='lgc'>=/= fallen from ="trms">nature)

="trms">story of ="trms">modernity='lgc'>:
="lsts lst1">•humankind's emancipation from ="trms">nature
="lsts lst1">•='strcls'>***progress (forward movement of the arrow of time)='lgc'> = in="trms">difference to the ="trms">past='strcls'>*** ='lgc'>='lgc'>==> “="trms">past='lgc'>: an archaic and d="trms"nttrm="danger,stranger">angerous confusion”
="lsts lst1">•the confidence of being able to ="trms">differentiate clearly what in the ="trms">past was still mixed up='lgc'>: facts ='and'>& values

green politics ='lgc'>='lgc'>==> gloomy asceticism, a terror for trespassing ="trms">nature, and diffidence toward industry, innovation, ="trms">technology, and ="trms">science

='mywrk'>my work has been against ='thdf'>the notion of “="trms">nature='lgc'> = a hierarchical totality”

emancipation ='lgc'>=/= attachment ='lgc'>=/= intimacy

='strcls'>*environment='lgc'>: what appeared when unwanted consequences came back to haunt the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginators of collective ="trms">modernizing actions
='strcls'>*environmentalism='lgc'>: when the unwanted consequences are suddenly considered to be a ="trms">monstrosity (='at'>#apocalyptic) ='lgc'>='lgc'>==> abstain ='and'>& repent ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Leonardo">Leo='lgc'>:

environmenta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic='lgc'>: “precaution='lgc'> = abstention”

="large lg3" stl="font-size:110%"> ‘global warming’ is an unintended consequence (like anything in earth) ='lgc'><='lgc'>-- ="trms">narrative of attachment ='lgc'>=/= an scandal, end of the ="trms">world (='lgc'><='lgc'>-- apocalyptic ="trms">narrative of emancipation, ="trms">modernist myth of mastery)

pristine ="trms">nature ='lgc'>=/= our ="trms">nature ='lgc'>~= national park='lgc'>: a rural eco="trms">system complete with post offices, well-tended roads, highly subsidized cows, and handsome villages

(="ppl">="ppl">Latour giving the ='thdf'>example of theology='lgc'>:) ‘mastery ='lgc'>='lgc'>==> attachment’ ='lgc'>: “the christian God gets ="trms">folded into, involved with, implicated with, and incarnated into his creation.” ='lgc'>=/= a master who is freed from dependents
='lgc'>}='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> dominion means attachment

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

="trms">modernization process of European ="trms">societies ='lgc'>='lgc'>==> secularity ='lgc'>='lgc'>==> “="trms">religion='lgc'> = only one option among other ways of self-fulfilment and human flourishing”

='strcls'>*self-sufficient humanism has never existed on the same scale before in European ="trms">societies before the Enlightenment='strcls'>*

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="large lg5" stl="font-size:112%">
='at'>#="trms">writing for mini-series ="trms">bestiaries
inspired by the https://www.in="trms">stagram.com/="nms">ajayebedidani/
="lstsrd">1. https://www.in="trms">stagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown ="trms">language. character acting,[...]