[...]ent him from having wanted to comfort his family
•the “and” introduces a non-polemical challenge (an *open challenge* that opens up to other narratives) in terms of “there is always something else" = a commitment (that transforms ways of thinking and ways of feeling) [=/= Holakouee's روشنگری enlightened secularism]

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

}<--Deleuze-- [ajayebnameh عجایب نامه:] *a practical science of the manners of being* interested in what the thing or the animal can do --> (the bestiary ajayeb's authors) made a kind of register of the powers of the animal (powers of the world) : an *alimentary regime* that is about the modes of existence (including inanimate things: the diamond, what can it do? what tests is it capable? what does it support? we define things by what they can do ==> it opens up forms of experimentation = my ajayeb, Cinderella diaries, Telegram bestiary, Despret's ethology) [=/= interested in what is called the animal classification, one will define the animal above all, whenever possible, by its essence (by what it is)]
--Latour--> reinstituting nature, *one does not learn from beings turned into zombies* (deanimated) ==> (ethology is required to) address an animal defined as non-indifferent: an animal for which the way it is addressed matters
--Despret--> [*]ethology: a practical science of the modes of interrogating and experimenting with ways of being = ****a practical science of the modes of attention**** (that are required by the ways of being of those it aims to study)

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


every phenomena is at the same time experienced, resisted, measured, enunciated, performed, narrated

politics, poetics and affects of finitude

fossil nihilism

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

to be coextensive with...
to become compositionist: one that sees the process of human development as a process of becoming ever-more attached to nonhuman natures (=/= fallen from nature)

story of modernity:
•humankind's emancipation from nature
•***progress (forward movement of the arrow of time) = indifference to the past*** ==> “past: an archaic and dangerous confusion”
•the confidence of being able to differentiate clearly what in the past was still mixed up: facts & values

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

my work has been against the notion of “nature = a hierarchical totality”

emancipation =/= attachment =/= intimacy

*environment: what appeared when unwanted consequences came back to haunt the originators of collective modernizing actions
*environmentalism: when the unwanted consequences are suddenly considered to be a monstrosity (#apocalyptic) ==> abstain & repent --> Leo:

environmentalist logic: “precaution = abstention”

‘global warming’ is an unintended consequence (like anything in earth) <-- narrative of attachment =/= an scandal, end of the world (<-- apocalyptic narrative of emancipation, modernist myth of mastery)

pristine nature =/= our nature ~= national park: a rural ecosystem complete with post offices, well-tended roads, highly subsidized cows, and handsome villages

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

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Mi You

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

*self-sufficient humanism has never existed on the same scale before in European societies before the Enlightenment*

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#writing for mini-series bestiaries
inspired by the https://www.instagram.com/ajayebedidani/
1. https://www.instagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown language. character acting, location garden, animation, play with mixed CG architecture
2.


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borderline animals --in--> medieval bestiary

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*alegorical world* --> eastern fables + easter & western animal lore + christian Physiologus [not ancient sciences?!] ~=> bestiary

Physiologus, bestiary --> popular source for sermon writers [<-- relevance for lecture performance]



[email to Mona]
bebin man ye chizi cherto pert sareham kardam. in gharare bere tu catalog alan
*working title for the lecture at Mona's project “Rat Race”:
The Pray and The Visible -- An animal escape case
*short description:
the lecture-performance approaches the idea of the animals’ “friendship” in a historical and speculative look at the anthropomorphic geography of fables from middle-south Asian bestiary till pettube.com uploads.

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...political satire
Obeyd Zakani - mush o gorbe



some of us are woman, child, animal
(coded as a girl)

(man up! woman up! child up! animal up! etc.)


the world that is claiming me, recruiting me, ...

if you are an iranian child you would know some violences...
endangered being, endangered animal, if you are then you know what is a violent care.
*leaving unprotected*


becoming attached, making friends, putting together a family

like other anxious creatures, I can exhibit friendliness (=/= keeping my stubborn alterity intact. how much space for the utter strangeness we are allowed or able to hold?)

an iranian default position


داستانِ dastan-e


according to Heidegger:
thinking <---> thanking
complaining <---> explaining
(to explain =/=? to thank)
(to complain =/=? to think)
[explain : from Latin explain? ?(“I flatten, spread out, make plain or clear, explain”), from ex- ?(“out”) + plan? ?(“I flatten, make level”), from planus ?(“level, plain”); see plain and plane.]


afformations

sexual arousal, and its presence in freindship,
normalcy codes, and institutionalizations of friendship (--> friendship insures the modeling of all sorts of vital ethical and political dispositions)
(#harem)

pro-ject, intro-ject, and ob-ject
the things we introject,

fb

good example, bad example, etc.

if you “understand” someone you are off friendship
understanding presuposses distance and difference
friendship must include d[...]