[...]ty 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 th[...]