[...]ject, 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 [...]