[...]nspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He was a master of reason and religion.
His hair became ring in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!


Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”


When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”


When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”


Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!


Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”


The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.


Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
What a sugar right now! God's grace in the sea, the sun shall obviously know he will turn black. Repentance knows that with several of sin, ignite the fire of his repentance.
Must also include his burns.


I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.

Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”


Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”

Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.


Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.


Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
each tail hard. Dirge in that mourning was hard.

...................................

=================

...................................

his mental hygiene, through strange theological appartouses, is not standing intrusions and pollutants of the middle ages trans-religiousity and cross-boundry encounters between the dislikes and those who differ in sexuality.
his hygiene is polluted
but in a peotic reappropriative act of Attar this will operate in another iteration to produce a more radical transcendence; still again a vital encounter with religious pollution is avoided



[my teacher and prosecutor --> malamat, San'an students]

...................................

[title]
main title:
“Four Eastern Cartographies of Entrapment”

video:
“Writing on Chaos - A Terminal Intimacy”

performance:
“The Reward of The Victim - Towards Poetic Extremism”

image assemblage wallpaper:
“Bad Temper - Apocalyptic Climates of Endangered Subjectivity”



delve
delvi
delphi

dilated

dionysian ecotone for performance
defp

dionysian epitom studies for performing ecotone
desfpe

artistic research center for material epitom studies
arcfmes
(art)mes

eccentric center of/for material and performance studies
(eco)maps

dionysian epitom for material and performance studies
demaps

eccentric center of/for epitomized material studies
ecfem

cologne center for social research
ccsr

ecotone
epitom

parc
performance and research center

cream
center for research in epistemology and matter

...................................

***sharjah project***

[general approach of the project:]

this proposal gathers literary forces from the speculative insights of Jason Bahbak Mohaghegh (on ‘radical modes of resistance’) and Edouard Glissant (on ‘modest modes of resistance’) in order to perform a ‘slider’ between hostile and relaxed patterns of “contact” and “nothingness” that has been rotating throughout the past century in the Middle East. the performance of a knowledge-zoom in the hypnotic effects, nondialogue, nonnarrative, and radical exile spaces that have emerged in eastern postmodernism to reverse and supersede the question of modernity.

by traversing the domains of revolutionary ideology, avant-garde literature, new-wave cinema, extremist thought, and protests from the limitless imaginative reservoir of their political, poetic, spiritual, and aesthetic predecessors--this projects examines a Middle Eastern navigation of identity (via the concept of the ‘mask’) and its particular modest/hostile modes of resistance (via the concept of the ‘text’). visiting sites such as: subversive epitomes of charismatic authority undertaking a poetic articulation, when chaotic imagination makes contact with nothingness, the will to chaos, and inscription of fatality in literature-as-moral-transaction.


[pressure points:]

mobile within a speculative/suggestive milieu, this project is interested in examining literary sites such as Kelile-o Demne's communal forms of fragile human cohabitation (11th century political/bestial fable), Rumi's simulation of nonexistence (13th century production of schizo-darvish), Hafez's engineering metaphor-factory (14th century imaginal faculty of extreme presence), Hedayat's Buf Koor the Shelley's Frankenstein's monster favorate book (20th century forms of renunciation), Amir Naderi and Forough Farrokhzad films (20th century strategies of withdrawal), Jala Al Ahmad and Ali Shariati writings (20th century fatal concepts of the outside), [list to be modified]


[background:]

this form of half-digestive omnivorous work is situated in a larger trajectory of creative investigations, which i have been busy with under “storytelling,” are dealing with the questions of conditions in which non-antagonistic critical encounters between ordered conventions of knowing and chaotic textuality/imagination is possible. to take the mind where it does not belong. to the rogue arsenals of middle eastern reservoir of imagination and its locatable mimicries. to its repetitive scaffoldings, fugitive trajectories, its performances of fatal experience of the text. to unload its corrosive textualities and let them run their acids across one another. this project is interested in both the unleashing and the pleasure of watching the text die.

part of the disposition of this proposal is also the suggestion that the two collaborators of this project, Jassem and Foad, are invested in those notions in their practice. Foad Farahani's poem “farar” enacting contemporary artistic formations and past-compound-mask, and Jassem Hindi transnational poetic agency, are both artists with acute appetite for chaotic imagination. Their instinct for the fusion of nothingness and excess, appearance and disappearance, creation and destruction, is at once carved and unpacked in the literary-poetic mosaics of their work: Foad's use of middle-persian mystic sensibilities and Jassem's combination of intensive encounter with the poetics of apocalypse and acid textuality.

My work has been about: learning/training in the crafts of noticing little traps of semiotic and material trans-species cohabiting, mutual coproduction of economics, ecology, affect-studies, metaphysical household studies, and understanding of the orders of the natural and human world, in the particular history/story of the East. in my projects i take history as the overlapping tracks and traces and many tranjectories of world-making, human and nonhuman. the textual performance of this project is in the effects of my research and practice with the questions of globalism and inheritance: difficult translational spaces, communicative nonunderstanding, relational aesthetics, and the differential sites of reading. and i use performative lectures: a material practice, hybrid in digital manual tactile operations of speaking.

...................................

“Four Masks of an Eastern Postmodernism”

insurgent, poet, mystic, sectarian
    |       |       |        |
chaos, violence, illusion, silence

•(sectarianism) apocalyptic writing
•(poetic) will to chaos
•(mystic) exile space
•(insurgent's) otherless subjectivity


یاغی
شاعر
نوچه
زاهد


[performative methodology]
for the collaborative part of sharjah project, i like to propose four “masks” (or “rotational avatars”) of subjective anarchy, that are few among many existential prototypes and subjectivity constellations of eastern postmodernism, as collaborative sites of encounter with four (or less and not necessarily individual) artists/participants.

•collaborators’ masks: chaos, violence, illusion, silence / (yaghi یاغی, sha'er شاعر, noche نوچه, zahed زاهد)--each endeavoring to discern the ontological possibilities and aesthetic imaginations of four theoretically-worked dispositions that Jason Bahbak Mohaghegh puts forward: insurgent, poetic, mystical, sectarian modes of consciousness, operating within multiple terrains of human and inhuman experiences of the middle east.
--> masks (the above mentioned four masks are accompanied by four “performative epitomes”): the exile, the animal, the shadow, the machine, (the monster, the thing, the contagion, the mirror image)

...................................

installation:
speculative objects (~/= anthropological objects) --to--> quasi objects
between research, social critique, speculative theory, and artistic production --> politics of representation

...................................

[*]insurgent:
resistance to modernism, and revolutionary agency
<== exhaustive disintegration of belief-structures in modernity
otherless individuation
eternal war
killer's freedom
(affective) overreaction


[*]poet:
will to chaos (--a type of consciousness that perceive the catastrophic-apocalyptic hint at each turn)
<== cataclysmic time of modernism (<-- great social disorder: prison, exile, censorship, etc. [==> Hedayat, Shamlu, Forough, Nima's tone of aggression --> a proto-sectarian space: secret societies, iconoclastic trajectories, *the compartmentalized and esoteric iranian avant-garde with aesthetic devices of: unity, isolation, subversion])
fugitive postmodern map of escape from the grasp of the experience of the modernist phenomenon
|
responses to historical events of atrocity and transition
mystical, criminal, mercenary, revolutionary edifice
amorphous, obscure, versatile (thinker/writers)
conceptual axes/archetypes of: power, hostility, banishment, solitude, desire, sacrifice


[*]mystic:
sunken tranquility, relaxed self-annihilation, ascetic renunciation of material (=/= postmodernism's obsession with speed, with narcissistic technologies, hyper-materialism)
neomystial trajectories of new-wave iranian cinema filmic style --> hypnotic effect =/= audition, dialogue, narrative
& exile space


[*]sectarian:
will to extremity
(apocalyptic writing)
breakaway modality
نوچه پروری noche-parvary's effective radars and tactics of attunement, detection, narration
(annihilatic temptation to) convert the text into a closed circle
(sect's threats of) forbidden power, moral ambiguity, collective density(/destiny)

...................................

[this project works with:]

[]
contributions/responses of:
•radical leaders (Jala Al Ahmad, Ali Shariati, Khomeini) --> ideological suspicion towards models of machinism and cosmopolitanism in the modern age
•intellectual forerunners (--> sectarian)
•literary icons (textual innovations of Hedayat, Shamlu, Akhavan, Baraheni) --> *poetic violence* and its apocalyptic tendencies --> that the declared east is plunged into a catastrophic epoch ==freed==> a “will to chaos”
•artistic visionaries (Naderi, Forough, iranian new-wave cinema neomystical) --> strategies of withdrawal, aims of disappearance, situated in obscure elsewheres of auditory and visual landscape
}--> #ideology #literature #mysticism #sectarianism
(from the middle eastern front) to (the issues of):
◦post-historical instant
◦catastrophic resistance
◦creative imagination
 }--> issues of:
◾technology
◾representation
◾globalization
◾colonialism
  +}--> drastic reinterpretations of:
◽time and being
◽death
◽pain
◽transcendence
◽victory
◽blood

~~(modernity is an extremist epoch)==> mithridatic approaches
anticultural visionaries
extreme --> resistance-fighter/ideological dictator, artistic forerunner/experimental thinker, different constellations of desire
***mithridatism مهردارو mehr-daru: *internalization of toxicity* (the gradual ingestion of lethal substances so as to gain immunity) --> an archaic protective tactic, an ancient model of defense, (subterranean practice of pirates, alchemists, cult leaders, shamans, guerrilla columns, spies, paranoid kings's *logic of encounter*)
(poetic extremism -->) mithridatic: dispensing fragmented verses, aphorisms, and engravings of the atrocity; invitation and unleashing of the malevolence itself, to seduce obliteration;
-affliction, existence thriving in the wound
(assumptions of) inevitability + anticipation + projection ==> mithridatic remedy (in ideological & literary apparatuses): “swallowing partial glances of the extinction of society, actuality, and being itself” (Mohaghegh) [a form of training? for continuation?]--> the poet asking us to fasten our reeling gazes to the objects of damage and derangement (@Ali ) ==> (extremist:) thought and expression have taken the shape of a *meteorological device*, forecasting seasons of pestilence and mutilation [<-- my whole work has been against that]

fanatical responses to the evolving storm [=/= the fool (the one whose cognitive defend-system is down), the joker (figure of the always problematic, with its speculative sense for potent tie between meaning and bodies), the cheerleader (porpoising socially deviant, corrupting forerunner), the sleep-walker (moving in anachronistic temporality, in non-explicit non-intentional acting), the eros (weaker than the problem it tries to solve), the queer (optically dense and less elegant kind of corporality in our encounters), the rabbit-chaser (detouring off the ontological anxiety of humanity's enigmatic destination)]



cyclopean protocols of extremity --> narrowest vision (immensified)
the cyclopean organ (of doing/thinking) ==> ‘oracle = explosive device’
|
--> wisdom + rage
--> boundless confined
--> precision + enormity
--> nature + technology
--> betrayal + devotion
|
....three brothers سه برادر
----[they were said to have primordial understanding, having monitored the building of creation itself--yet this brings no consolation تسلى, no spiritual composure ارامش, only chronic infuriation, such that they remain at once eternal and impatient]
----[they are gargantuan, immortal, and among the rarest exceptions to be released from the underworld after the great defeat of the chthonic orders, and yet brought back to the surface to dwell among/away from men and the new gods in hard labor on a faraway island, discharged from one hell only to find another imprisonment]
----[they alone can swing the hammers that form mountains, bedrock, ocean floors, tectonic plates, seisamic, yet there is such insane detail even within their most jagged strokes, a punishing symbiosis of the minuscule and the colossal]
----[they are the initial inventors of the earth's wild proportions, yet now are condemned to serve as apprentices to a lesser artisan-metallurgist god interested only in functional architecture and instrumentalized objects]
----[they are traitors to the new line of anthropomorphic gods, having fought against their false ascent, and thus still fiercely loyal to the old titanic codes, even in their captivity and forced collusion, forever scarred by the robbery perpetrated against the older deities, able to picture the drainage ditches into which the others are now outcast, such that each episode of mastication and uproar is hurled like a psychic bomb intended to free this discarded confederation]

isolationism + monumentality

(teratological formations in modernity)

inner contemplation / evacuation

attunement to the nothing
athleticism of stillness

[interiority (feels the need to?) stretch out into exteriority:] (to transfer) personal self-contained oblivion --onto--> universal plane

(Setareh's event:) one part shadow, one part mist, one part smoke and mirrors *.*.*.

...one part strategic essentialism, one part deconstructive smokescreen

part amateur, part pseudo-scholar, part civil servant, part serial killer

part vigilante, part crusader, part cult member, part thug


a site for hermeticism (recession from humans) ==> elevation



[inoperative community =/=] *excessive community*, where players must remain mesmerized, enchanted, and vigilant

sectarian <--> full charismatic authority -->? morshed (=/= “pseudo-autonomous passivity”)
مرشد --> with its own matrix of study: hypnotic exchange [it requires ecstatic projection, not scholarly detachment]

ISIS --> scaffoldings of invisible subjugations, highly performative site

***how does one make the memory [--> Hoda], the shadow [--> Ehsan], the ancestor [--> Sina] speak across generations?***


the riotous, the militant, the deranged --> they have suspicions ~=> ?

(sectarian mode of) *reading: to entertain the same mania, drunkenness, cruelty, or absurd temperament that engendered the very materialization of that text ==> apocalyptic significance (~ master-disciple relationship)--San'an--> an excursion into the otherworldly
-cryptic terminologies
-cosmic ideas
--> ‘knowing’ becomes a high-stake transaction, one's own identity, future, and self-consciousness hangs in the balance (--> i can recognize this extremism in myself)

(an issue with iranian artists:) the pursuit to become the echo of a profound legacy***(!!)

***echo becoming*** --> (Mohaghegh's tone:) in an epoch that runs entirely on hollow spectacles of meaning and simulations of depth <-- aesthetic

(since declared by Western theory itself, and i agree too?) it is obsolete to speak of “legitimate/authentic knowledges =/= mythic doctrines” }==> the question then becomes:
*which phantom-sphere is more arresting, more aesthetically philosophically attractive?* (--> phantomology, Avital) ~/?= *which archive remains on fire throughout?* (--> the concern of many of my peers in apass. why archive has become a predominant topic and practice: lack of master signifier ==> archiving as one remaining meaningful thing to do, that there is nothing meaningful to be done [<-- that is my source of disagreement with archive-discourse, because it matters that there is something to be done now])


(taking) high doses of impulse and reason

**adapting old tales to new territories of experience** (<-- we need to permanently work this, read it, and so on)


exceedingly well-versed fever-dreams of Rumi
his intellectual-bodily gesture
its innovative proportions
his typology of communication/education (in Majales-e Sab'e مجالس سبعه)
remote plane of calculation


•magnetic power of the sectarian voice (=/= “the weak cult of modern inevitability” ==> a formula of alienation, insularity انزوا, indifference)
•freedom to choose the all-engulfing one thing (--> ISIS) =/= countervailing definitions of freedom: the freedom of infinite mediocritized choices (--> consumerism)


(Elen's struggle to gauge her place in the existential game)


my critical rant


*build the raft* <-- a poetic strategy (<-- i do this too, to go beyond the postcolonial aftermath)


tale of the “symptom of a plague” (--> tale of “where we stand”) ==> (a concealed need for) ***immunity*** (=/= toxication)
‘reality principle’ of Ali , apass

“the eastern postmodernism arrives at the doorstep of the western philosophical outlook as a foreigner” -Mohaghegh
==> a *privileged semantic heritage* --suggesting--> an occluded alternative --from--> a shrouded/shredded resource ریزریزشده [==?==> my reparative readings (of ajayeb). this is something i should be careful about: to give the iranian semantic heritage density and texture, and not privileging it, not to give it a “voice” or “awareness"]

(Mona's disposition:) the assassin = the spectator

(for Ali ) truth has a dead body, (deranged, tortured, raped)

(oriental)[*]exotic: commingling of ***excess & absence*** ~= the third world (middle eastern) becomes all that EU renounces: the indecent, unrefined savage whose raw delirium stood as an offense to your elegance but somehow still enchanting a disenchanted earth

[*]eurocentrism: *carving a mirror into your presumed beginnings* (so it is displaces in elsewheres, as the effect of the mirror ---> go to the discussion of mirror in my amazon project)
[an imaginary mechanism of cutting off what the superego perceives as bad or good aspects of oneself (weakness or power) and projecting them onto someone else “over there” where they can be condemned, punished, praised, or endorsed (--mirror--> relates to images? =/=? introjection: process of symbolic identification --> relates to signifiers)]

iran has become the global instantiation of madness

***dispossessed of sublimity and excised from the world-historical process ==> *ontological vacancy* ==> Taliban extremism, achieving the mutual exercise of the death drive and the pleasure principle***(?!) ~->{rage of the id + libidinal appetite}--> never-ending allegory of loss and primal innocence

margin sedimented its own center


making my own white noise


masochistic + melancholic = ?


infantilizing and self-contained forms of play masquerading itself as autonomy
(fashion makes such monsters:) “self-hating winners of the game”


[civilizational taxonomies]
of globalist division of labor
of democracy (+ its negational counterpart [~ third world] <-- to be very careful about it, i like to develop a bit of paranoia for it)

(in the alterity of ‘the textual’ someone else might be living)

[(who/why does that? -->) translation of] a familiar topography --into--> an ontological modality

state of non-temporality (<--?-- majaz @Hoda) ==> no more locked in the imperishable antagonism of: interiority & exteriority, presence & absence }--(Hoda's)--> extravagant paradox of *proximity & distance*
==✕==> derivative subjectivity


architects of the law (that Elen is against)


(fable of the) “despotism of the oriental way-of-life”


existential homogenization

traumatic obligation

disjointed + cyclical (mind) ==> ? ...

the (faint) whisper of “no more.”


disarray


artificial becomes set in stone as the natural

bankrupt master-discourse

explode text & life into...


horizon of textual expression

...................................

the idea of chaos for the experience of writing and thought

[*the world as a whole*, inexhaustible + urgent + unmastered (abundance of self-creation/destruction) --> totalitarian stimulus ==>] chaos: [~=?! hegemonic will to mastery]
•poetic imagination (--> an art that ventures and wins chaos)
•insurgent mind-set (--> that every man is surrounded, oppressed, and penetrated by chaos --> Heidegger wants to live =/= insurgent's reflex in middle eastern anticontext, *eastern revolutionary ethos*, “thinking of struggle = dialectical”, no revolutionary intersubjectivity [~= otherless subjectivity])

Apollonian hyper-rational retreat from the void
Ascetic immensified retreat from the world

self-willed experience of the edge allowed to guide forward

(Nietzsche's Zarathustra's chaotic temperament:) “one must still have chaos in oneself to be able to give birth to a dancing star.”

“chaos" = what (western) modernity has left (in east)
(that is why terminologies of “nomadism” can hardly be appropriated in middle east--they are chaotic, not nomadic)


[idioms of resistance] ~~--> intoxicating sense of power

(anti-,) “being-against”:
•in modernity: a direct/dialectical opposition of forces
•in postmodernity: an oblique/diagonal stance
•today: “alternatives within" = an imperial device that works well ‘in itself’ but not ‘for itself’ --> trans-systemic reality

...to believe in an outsider subjectivity capable of ahistorical imagination

(inflated dispositions of) triumphalism and alarmist nightmare


communist (Marxist silhouette) and liberatory combatants of the 20th century, intellectuals persecuted and exiled in the course of anti-fascist struggles, freedom-fighters of the anti-colonial/anti-imperialist wars --> nostalgic portrait of the contemporary militant
(Nietzsche, Kafka, Bataille, Foucault, Artaud, Baudrillard, Serres, D+G, etc.) continental thinkers architects of masks:
•the overhuman (--> Nietzsche)
•the supplicant
•the deviant (or barbarian --> Foucault)
•the body-without-organs (--> D+G)
•the criminal
•the schizoid
•the headless monstrosity (--> Bataille)
[(an exilic) postcolonial intelligentsia]


---{Nietzsche and Artaud's familiar persuasive authority, similar exuberant phraseology, and motifs in extremis --> ‘cruelty,’ Artaud wanted to “reject form and incite chaos.” antipsychological violent physical determination (a cruel yet necessary act upon the spectator) to shatter the false reality (theatre/art as a place where the spectator/actor is *exposed* [=/= “protected"]) =/= (aesthetic) distance (---> go to ‘distance matters’); this is the paradigm in iran's theatre and performance scene, where the audience are to be engulfed and physically affected by the show, ‘to be trapped and powerless’ as a theatrical value is an Artaudian tradition.
-delirium: he wanted to deliberately become/stay mad [--> Jassem, Sana's methodology, the state of horrible energy] in order to heal/strengthened
-ecstatic loss of the self, hermetic elements in his works, and the idea of the “complete actor,” whirlpool of feelings and lunatic expressions, counter-force from the act of gesture, (and from his teacher Dullin) emphasis on mime, gymnastics, improvisation, voice production, and various exercises intended to heighten sensory perception, all reminds me of my own theatre training with Reza in jome class.}


(demonizing) the vital concept of the outside(r)


untrustworthy epistemic climate --> patterns of smoothness/coarseness

militant negotiations of desire

(Dabashi's vertical-horizontal colonialism:)
the third world subject:
1- marginalized by enlightenment discourse
2- materialy exploited under global division of labor
}-->{
alienated by:
1- (horizontally) the epistemic violence of colonialism
2- (vertically) foreign colonial state + indigenous comprador elite (واسطه‌ها و دلالان سرمایه‌داران خارجی در کشورهای آسیا و آفریقا و آمریکای لاتین)
2- (vertically) subsequent oppression and exploitation of anti-colonial regime
3- (horizontally) global division of labor


navigation of identity



the reward of the victim جایزه قربانی (--> to be beaten)
the reward of the survivor (--> the self-conscious affirmation of having endured and gone beyond)

slave moralities

the *self-with-no-other* (too far gone)

Hegel's master-slave dialectic (an insight into the skeleton of domination): the basic way in which it is always the master (self) who requires recognition from an external entity (the othered slave) [--> Westworld TV series base: master remains in a state of complete dependency for his own self-definition on the slave, whereas the slave can gradually ascend toward an independent consciousness by virtue of his subjection --> “its own being-for-self” (=/= multispecies companionship)]
or
Spikvak's dissolution of the master-slave dialectic: proposition for individuals to imagine themselves as both “receivers and givers” (distinction between ‘agency'[as rationally legislated and institutionally validated] and ‘subjectivity'[as unrepresentability])
--> this intervention is successful in greeting modernity as a global responsibility


***decolonization as a populist mode of resistance

otherless individuation:
•the hermit
•the mercenary
•the maniac


the lowest common denominator turned into a metaphysics

authentic malevolence


*objective cruelty* (of the modern epoch and its dialectic strap) can only be undone by (a non-matching iteration of) *subjective cruelty*
*!!!


local: a forced site of radical alterity
(be careful with the notion of premodern local [~= anti-modern] --> retrieved moment of premodernity. --> rhetoric of retrieve and retrieving / remembering / )


(detachment is a genre)

justice: a sacrosanct universal
to protect one concept above all others, (justice)
undeconstructible call to planetary justive**

original philosopher being called:
-Heidegger support Nazism
-Adorno turned his back on postwar German student movement
-Foucault endorsed Islomic front in the Iranian revolution and Zionism at different times

Spikvak's project:
to articulate an escape from the border position of otherness
to make indivuality the culprit متهم beneath the heels of packed generalities
==> a negational subjectivity: preluding any form of existential action that is not politically oriented

(Mohaghegh:) otherness cannot be the best point of departure for resistance --> one walks over the abyss; one does not stay within it

belligerence --> resentment

“an Eastern postmodernity cannot therefore come about through the constitution of aplanetary subjectivity, which fearfully resembles the liberalist rhetoric of universalism and in the wrong hands could even potentially serve as an underhanded discursive alibi for globalization, but must arise from the emergence of a supra-planetary subject within the third world that refuses to recognize the very existence of that which calls itself modernity”
--> insurgent: is an elitist --> he pushes difference to its extremity (<-- i do that!)


*the postcolonial arguments continue ti operate within a domain of critical theory that is always articulated from the space of dorment self* ==>
1- absolute annihilation of the other (<=~ my kind of paranoia?)
2- acceptance/internalization of the other --> being for-itself to behold the existence of the other but “not to make use of it”


“a freedom fighter traces his name in fire, and in the frozen throats
He dies”
(-Adonis)


Mohaghegh's methodological suggestion for how masks are forged:
a man or woman sits kneeling in a bare nondescript room, at which point various concepts are then intermittently released through the ventilation shafts and into the room's atmosphere, one after another, in slow vaporous bombardments that compel their own transfigurations for whoever breathes them. The question of what happens for the immediate circulation/navigation of the self at the center of that room, the imprint or reverberation that a lone concept holds on this hanging form, the way it inscribes and inflects an inescapable existential spasm (like a serum), is of the highest order for our project.


*on Levinas
Levinas's concept of otherness --> its theoretical production is articulated from the ditch of the historical self in modernity (part of the Western philosophical tradition) [...] entrenched within an enlightenment discourse that cannot conceive of a self without mediation through a formulated other =/= *otherless subjectivity*
-Levinas's principle goal is to repair the totalitarian self and not to explore the otherworldly powers of the other --proving--> ***something that might fix the master***
==> self is to be redeemed by otherness, made well by otherness, made sane by otherness ==Mohaghegh==> the other is never entitled to just walk away and seek its own external dominion
the other possesses (the talent of) infinity ==> ther other's responsibility is to dispense that infinity ==> ethics (not permitting the other leaving the situation)
***why is the other never allowed the right to isolation, solitude, hermeticism, anticommunalism, or misanthropy?***


it has become frustrating for me to chase these sublime phantoms (of the impossible, the unthinkable, the unknowable) drifting into incessant negative theologies... --?--> self always sees itself as that which it is not =/= (ontological differential of) the earthly dehumanized Eastern subject, the one with a staunch existential verifiability, the one whose trachea or fingertips might be severed by five bullets around the corner, the one who plays with mortal stakes and states of emergency on daily basis, the one of famine, war, or occupation


rapid evacuation
agility
velocity
dexterity
third world subjectivity must transmit itself through the affective matrix of radical coldness

Nietzsche and Sartre locating their own becoming-frigid within the realm of otherless individuation, neither hesitate to look at Eastern corridors


insurgent becomes the writer of (Manning's) impersonal event


touchstone of a rare immunity and a weapon

to evoke the anxiety of the audience (-Hoda?)


“kill him” --> shortening of language to mirror the contradiction of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license


the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]

(the rant, the taunt متلک, the insult فحش, the battle cry)

axis of eternity, middle eastern recourse to an original circularity of things
a concept of time as pure circle (from medieval mysticism)
=/=
deconstruction's uncanny
psychoanalysis's trauma

[a technique i use in my lecture-performances, i work reverentially = reverie + reference] --> could be helpful for Eszter

*(colorfulness ==> entanglement)*


the ligature (خط پيوند)
the outliner
unimagined destiny


(little freedom called) curiosity =/= alertness (<-- freedom of nerves)


(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starting from yourself. you have no ancestors and your roots are in your footsteps
(it is never my concern how to leave a trace. rather, reading the fubar that is left by others for me to read)


(contemporary colonialism is tentacular)

contemporary colonialism with its *clash of civilizations rhetoric* [~=>? multiculturalism] =/= ancient warlords and dynasties (--Foucault showing the difference between a medieval monarch’s beheading of a subject and the self-regulating disciplinary apparatus of the modern state) }<-- they don't get it: Middle Eastern response of Adonis, Darwish, Shamlu, Hedayat, and others. that is, to perceive modernity as the manifold extension of an eternal atrocity

the problem is those who have no patience for either concepts of “the world” or “the historical”

(eastern insurgent has been:)
•technically innovative
•epistemologically and ideologically distinctive
•existentially grounded in the waters of ‘what has always been’

Mohaghegh making a link between Hassan Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on his country's most recent uprisings offered the following metaphor: he said to think of the event as when a man who is sleeping on one side of his body for most of the night begins to ache and so rolls over to his other side and continues sleeping --> the movement is not sufficient as to prove impressive


(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject


-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's theoretical flirtation with Islamic terrorism
-Badiou and Zizek's dazzled looks toward the Arab Spring
}--> they mistake fireworks for explosions, and ill-equipped for such far-off archaeological digs


internal saboteur

heritage of deconstruction:
•parody
•parasitism
•mimicry

Rumi points to those madmen who would wash their wounds in blood
... we are no longer interested in the face of the other but only the other's defacement

the destruction that cleanses
the rabidness that is a precipice

(what i am learning from Shahrzad, i wish and my work has been always about the ways of learning: ****to buy my people time to think and breathe in other directions****)


an eastern step: to make language peripatetic (salek سالک wandering from place to place on foot [why not make it to the Wonderland's Alice?]) ==> (a non-regimented) textuality within a body that charges --> *uncivil incarnation*


*killer's freedom*

freedom
-Heidegger: (massive difference between) a self-automating freedom that one attains via a borrowed sacred (handed-over, Frankenstein) and a hard-won-freedom attained through the rending-apart of a closed world (through the intractable سرپيچی)
-Sartre: a self-conscious authorship of the world, condemned to a certain responsibility before the event of one's own existence [--> the problem occurs when someone made it their task, duty, or entertainment to compel the other to experience such freedom]
-Nietzsche: ‘freedom = exclusive gift of the enemy’ ~ ‘respect-for-life = euphemism for death’ [life (if it has worth) is meant to be disrespected, contested, and hounded] --> ‘insurgent = warrior’(<-- the substance remains the same)


Adonis: “don't come closer, the wound is nearer than you / don't come closer, the wound is more beautiful than you” (@Hoda, Ali )

ancillary فرعى کمکى, تابع, مستخدم بومى --> کلفت
avarice حرص


affective overreaction <~=-> radical coldness


**literal**
western inability to understand the turbulant reaction abroad --> loss of the power of the literal (--> *democracy depends and works with the literal*:)
literal has given way in the west to the transference of image, language, and thought to a purely representational or metaphoric domain (to talk about things, but not speak the event itself)
“one cannot grow angered over a film, sculpture, treatise, or drawing (or a dance), then one also cannot experience captivation with a film, sculpture, treatise, or drawing” (Mohaghegh)
[yet the literal is sneaky in that is always decontextualizes, it vibrates and swings so conspicuously from its point of origin]

(old Marxist, anarchist, and postmodern critique: ‘hyper-mediation + technological diffusion ==> obliteration of the sharpness of the senses in modernity’) =/= loss of the radioactive potential of the world of appearances --> *rabbit chaser* [a mask that i am invested in,] a middle eastern existential cost at stake : the myriad and triggers that alone make possible the descent into Alice's Wonderland--the child chases the the white rabbit(~a partial flashing image) without real thought to its enigmatic reasons or destinations (“why and where is he going?”) Alice (like Janina) is only consumed by his color, speed, movement, and nervous incantation افسون of lateness*** (--> metaphorology of “depth” in east)

code of urgency: “mean what you say and say what you mean”

a (monumental problem or) discord in the West between: saying (or showing in terms of images) and meaning () }--> problem for the propensity of acting, running, hungering, wanting, and living itself --this-is-why--> most groundbreaking ideational products in the West often fail to penetrate enough to excite or instigate (the avant-garde can not longer shock [--> bankruptcy of the contemporary artists in europe]) =/= in the East: 1400 year mythologies can still provoke hysteria and radical fever }<-- a scary difference***!!
*the visual, the auditory, the spiritual, the philosophical are still fulminating currencies of animation in the context (in the East --> that is why most art theory and conceptions don't apply to everywhere at the same time. values of European contemporary art scene don't fully dig the notion of art in middle east)


Mohaghegh asking: how can the sentence, picture, musical note, poetic, stanza, ideological or theological concoction, genrate so much energy in certain atmospheres, unleashing irregular storms while reviving millennia-old ones? [--> Stewart's affect theory and atmospheric attunement could be helpful]

a fable of difference (between W&E):
a tension between an agoraphobic West (with its endless barricades, shelters, and technocracies of dilution رقيق سازى raghigh-sazi) & an overexhilarated East (with its endless throngs, zealotries, dogmatic caresses, and emergencies)


dysmorphic labor

emetic estefraghi استفراغ اور


[*]insurgent = revolutionary of the unreal (=/= [Nasser's kind of] the traditional freedom-fighter who picks up a weapon and takes to the mountains, singing anthems of liberation or reveling in the simple metanarrative of some diorama شهر فرنگ of good and evil)
the insurgent does not fall victim to:
•collective mythologies of nation, language, and culture
•elusive rhetoric of ethics and justice ==> provide power with a convincing smokescreen
the third world insurgents are anarchists of a higher order of *aneurysmal consciousness and affect*
(gaze of the aneurysmal:) an uncompromising gaze that sees what power tries so hard to mask--that there is nothing there to see


*practice of irregular warfare ==> irregular subject of war*

(weeds of) modernity:
•as ideology --> power
•as institutional mechanism --> society
•as phenomenology --> perception
•as ontology --> being/death
•as cultural emergence --> spectacle
•as temporal orchestration --> time
•as configuration --> body/space
•as political economy --> capital
•as epistemological framework --> knowledge
•as discursive apparatus --> language/meaning
•as epoch --> history

immediacy =/=? alienation
brutal =/=? idealistic
retrograde =/=? futuristic
esoteric =/=? banal
technological =/=? carnal
genesis =/=? apocalypse
system =/=? chaos

...................................

iran: transition from a semi-colonial to postcolonial space --> anticolonial islamic front

the self-other construct

***islamic revolutionary thought borrows heavily from Marxist theory (at the same time equating them with colonial mastery)
}==> forge a specific revolutionary mind-set out of its own historical realities/myths (=/= “ill-trafficked remedies of an outsider ideology”, a *second-hand personality* [<-- this is OK!])

cartographies of entrapment

Al Ahmad binary reasoning in his Westoxification
-the “eternal” struggle of east and west --> a rhetoric of transcendental struggle
-to perceive the “west” as merely an *epistemic fabrication* and not a civilizational reality <-- the enemy is authenticated
(-he makes a very bad move: relocate the structural site of resistance to somewhere outside the walls of the university)
*Al Ahmad's orchestration of degrees of cultural estrangement --into--> a tone of nationalist triumphalism ==> ***vanished premodern subjectivity to be restored*** (<-- i have to be careful with this)
-[that] the colonized intellectuals and political officials participate together in the eradication of third world heritage
-agents of foreign ministries: orientalists, ambassadors, advisors, who write hideous scrolls when they have finished their assignments that say “yes, you have the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objective systemic violence : media = instrument of bourgeois valuation

Shariati: existentialism + leftism + islamism
[islamic anticolonialism + neomarxist critical theory (of Frankfurt School)]
(presumed) deterioration of global consciousness + industrialization onto the stage of world history
-homogenized mass --> emergence of automation : an objectified and self-activating process wherein the subject becomes an instrument
“impersonation of the machine” <--Adorno--{totalitarian seizure of consciousness + devastating effects of instrumental reason}
Shariati's writing:
•the third world subject embraces the false consciousness
•self-inflicted cultural betrayal
•predatory-parasitic operation of the colonized imagination }-->
*defilement of the “what once was”
*the elevation of the indigenous as representative of an authentic return
==> ***past as antithesis to the present*** <-- transcendental signified of a precolonial subjectivity [<-- how not to do that while visiting heritage sites such as ajayeb?]
Shariati's defense of the non-western world --> manufacturing an exaggerated imagery of its *now lost grandeur* ==> (its former) essential identity-status
-->{what would Lacan's mirror stage say about this? [--> ‘sudden realization of a complete (specular) image of self =/= infant's primordial sense of her fragmented body’ before it is objectified in the dialectic of identification with the other
[*]subjectivity: spatial relations (--> self-other construct)
[*]the imaginary: the space in which the relation between the ego and its images is developed]
(Mohaghegh:) [eastern] undo the moment of assimilation into a repressive [western] ‘symbolic order'[= the way the subject is organized & how the psyche becomes accessible]
[*]The Real: what cannot be symbolized – what loses it's “reality” once it is symbolized (made conscious) through language ==> the real is traumatic (& sublime?, =/=? media,,) @Hoda}

*cultural extinction*

urgency is (always?) neurotic

(?who and when sends) neurotic demand for an unmediated cognitive intimation


(Khomeini's) omat امت diesenfranchised populace

عناصر گول خورده perceptual perversion


•Khomeini <-- Marcuse (one-dimensional society, that promote a false consciousness which is immune against its falsehood)
•Khomeini <-- Chomsky (how superficial happiness can function as a detraction from the adverse effects of an alienated condition) [<-- Marxist tradition of the “serious” (=/= unreflective state) @Foad, “let everybody be crazed about professional sports or sex scandals or the personalities and their problems --> *consumption becomes ritualized*]
•Shariati <-- Jameson (theory of the “ever-new but always-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality

centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods

Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)

جنبش mass aesthetic fears becoming official سازمانی

...based on exposing the damage of the global-becoming-local

Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )

(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world

omnipresent deception of modernity

(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism


(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consonance with the anticolonial ideologues (examined thus far)


...caught up in your prose


on Sa'edi’ short story “Dandil” [--> grotesque cu[...]