[...]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[...]