[...]yths (=/= “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 cultural disaffection of the masses within Sa'edi's Dandil]
-depicting the horrors of daily life within a semicolonized atmosphere of a red-light district of a northern Iranian city
-there is an imagery of closure and suffocation
(Sa'edi revealing:) the material despair of a colonial condition leading (in high speed) to the entropy of cultural-individual ethics
under the overwhelming weight of tangible misery
--cognize--> the immediate material urgency of the third world subject
(Dandilian gathering around to watch the taking of the picture -->) the third world subject has assumed the schizophrenic role of a voyeur himself, spectating his own literal-symbolic rape but not fully understanding it as such, while the real agent of power remains camouflaged in semi-invisibility
(Mohaghegh:) the ideological content of Dandil stands the notion that the technological advancement of the western world has turned the peripheral individual into its unknowing accomplice همدست, a vital participant in the abuse and mutilation of his own locality
(a Dandilian policemen remarking:) “They [westerns] are not beggers like us. they all have private cars. their whores spend four or five hours a day just playing around in the beauty shops.” --> for Sa'edi that is the pathological fantasy endemic to the inner workings of a colonized mind. the third world subject perceiving itself as the negational instantiation of occidental greatness ==> swallowing down the civilizational hierarchies of its oppressor's self-projecting image

(preparing for the coming of rapist colonizer) the Dandilians rush to make the Madame's house clean and tidy: “[...]the curtains had been drawn aside. Pots of geranium had been placed on the wall and beside the steps[...]” ~-> Baudrillard's theory of simulation : the Dandilian presenting to the colonizer a Disneyland, *a play of illusions and phantasms* [~->? Dubai: self-affirmation via the domination of the constructed other]

(the american officer leaves the next morning with a mocking laughter and he refuses to play and the Dandilians can't do anything)--> the civilizational dichotomy remains intact in spite of the horrifying events that have transpired, with the trafficked deflowered child serving as a metaphor for the cultural-political mistreatment of the third world under colonial rule



on Akhavan's “Adamak” (“Stick-Figure”) [--> historical treachery committed within Akhavan's nostalgic Stick-Figure]
demonization of the television's arrival
-television as a “magical box” an artificial phenomenon that “entrances” its audience
again the idea of authenticity is largely emphasized here, as the television is perceived as a “foreign” entity and therefore an enemy to the millennial history of the province
new medium =/= indigenous modes of communication/expression (of which the roving storyteller is the ultimate instantiation)
(poignancy of the) poet's anthropomorphic profile of the new technologically oriented media
-Akhavan's representation symbolizes the storyteller himself, lamenting his own erasure from the moment of the now (or it is his prophecy for the imminent destruction of the new media in the coming islamic regime?)
--> aesthetic testament to the possibility for a third world revolutionary imagination to emerge from the ruins of the colonial era [, *from the ruins of the empire*]
--> representing the third world as in a state of complete existential-cultural atrophy (tahlil تحليل رفتن) @Hoda

**anticolonial literature reaffirms the all-encompassing grasp of modernity over peripheral subjectivity [--> marginal leader (Mamitua Saber's Marginal Leadership in a Culture Contact Situation)]

(Mohaghegh > Huyssen on Baudrillard:)
Baudrillard's notion of the *silent mass* of the spectators disables any analysis of *heterogeneous subject position in the act of reception* @Laura
any economic or institutional analysis of apparatuses of image production is rendered obsolete by Baudrillard's notion of an almost self-generating and monolithic machinary of image production [...] (<-- Laura should be very aware of this)
Baudrillard's society of simulation does not allow for such distinctions ... simulation, after all, may simply be the latest version of the ideology of the end of ideology
}--> part of the theoretical apparatus of *anticolonial ideology*
one immediate danger of this approach is that it recklessly dismisses anything associated with the other side of the binary (of West/East, self/other, first-world/third-world, modern/premodern, etc.) ==> overlook the subversive utility and democratic accessibility of certain technological innovation --> evident in Shariati's ultra-atavistic endorsement for an aesthetic tradition: “intrusion of the machine into the humna-half may go so far as to paralyze man; it destroys creativity. imagine a type-written page that can be imposed upon millions of people, while before the advent of the typewriter everyone was free to use his creativity to the utmost in calligraphy” --Mohaghegh--> it is not reflecting on the historical reality that the exercise of calligraphy was always linked to a feudalist class structure, and often exclusively to the confines of the palace court, whereas the printed word open to a more widespread audience independent of material status
--> anticolonial ideology ==>
•carries out the presupposed will of modernity by homogenizing its very own constituency, diminishing any possibility for individual initiative or insubordination
•precludes the advent of outsider radicalism independent of some religio-civilizational confrontation with modernity
--> “there can be only one diagnosis ==> only one elixir” ==> produce an antidote that is equally colossal in scope, shape, and execution

}==> ***the local is no longer accepted by anticolonial ideology as a worthwhile site of contestation***

}--> (Sa'edi + Akhavan + ...) ~=> *messianic defender* of the national history : the sole harbinger جلودار of a *return to the real* ☠ [=/= cheerleader]

            _,-+-._
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      /    ~`’    ) .=” , )
     |           I (   ~ (
     \        ‘"”   `='  +
      `.,_   `”;:L0Ve’   *’
          `~'~.’  )_Y_0_U!\


*disease becomes temporary cure* (--> practiced by Al Ahmad, Shariati, artists [as irony and with the always problematic conception of the “masses” توده مردم mardom]:)
“[let's] re-employ the same reactionary elements in order to stir the masses, to restore awareness, and to fight superstition”
[still very common within critically-minded humanist social science schollar artists is the tendency to use critical theory (as diverse as it is) *to interrogate reality*
for us ([left inheritance] as postcolonialist, feminist, or biopolitician) the modus operandi of critical theory is to derealize, is to say: “this is an expression of paar.” “this is discursive formation.” “this is material assembly of objects.” ~= (an attempt to say) “this isn't real.” <-- this has been essentially a really powerful force and set of political strategies of the left @apass; this modus operandi is a killer blow for climate change from a leftist perspective (because the climate change is very real) (=/= speculative realism)]

Khomeini's cassette-tape revolution (radio medium infused with anticolonial propaganda) demonstrates the insufficiency of Benjamin's stance that “mechanical reproduction of art changes the reaction of the masses toward art...”
the symbolic fury of Khomeini's voice is only magnified in its cult-value through its transmission over the air waves, testifying more to MacLuhan's interpretation of the persuasive impact of radio
--> technological media in iranian anticolonialism does not elicit the democratizing effect anticipated by Benjamin


from--> metaphysical awe --to--> banalized horror

each year the islamic republic itself reenacts the arrival of the Khomeini in tehran airport through a procession of myriad cardboard interact and converse with these mock-images of the imam in a kind of makeshift, state-run passion play



post 1979 iranian cinematic renaissance
•medium of film achieved in the decolonized space
•hooked into the contemporaneity of the localized apocalyptic (infinitesimal becomings)
•present as close an interpretation of the unthinkable strangeness of reality as possible
•on an ongoing desertion of the real

Adorno: “works that make socially univocal discursive judgments thereby negate art as well as themselves” @Laura's judgment on the fascist body (--> can consumption be resistance? @Laura: becoming fascist body ==> ? )

the medium of film-making in present-day iran attempts solely to bring the crypto-vantage of the everyday into obscurity-ridden view (to leave less clear --> my pre-2012 videos ‘Vagabond,’ ‘Constant Prince,’ and ‘city of domes’), allowing for a critical distance on the part of the spectator to examine one's own being-in-the-world in raw, blurred form (the truth is haze itself --> Hoda)

exoticization of the local --> reduce it to a nativist enterprise

(Mohaghegh > Tomlinson:) the everyday culture has ingested foreign elements from exogenous sources, with the various elementss gradually brcoming “naturalized” within it =/= image of pure, internally homogenous, authentic, indigenous culture


Sharjah art foundation of the Emirate's *postcultural imagination*


literary front
Hedayat, Yushij, Shamlu, Forough

Hedayat's The Blind Owl variants of a “will to chaos”

middle eastern avant-garde's vision of the writing-act --sketching--> a fugitive postmodern map of escape from its grasp

[in] moments of great social disorder
==> secret societies, iconoclastic trajectories, a type of consciousness that perceives the catastrophic-apocalyptic hint at each turn

(how an eastern or third world vanguard characterize itself in the heart of major historical tremors:) [listen to their *tone of aggression*:]
Nima: “with my poetry i have driven people into a great conflict; good or bad, they have fallen in confusion; i myself am sitting in a corner, watching them: i have flooded the nest of ants”
Forough: “all those who are involved in creative work have as their motive ... a sort of need to confront and struggle with annihilation”
Shamlu: “the children of the depths,” “the children of the storm,” “the horsemen,” “the bold ones,”

--> definition of the poetic world as a protosectarian space
رابطه مریدی مرادی
دار و دسته
قبيله

(Ali, to a subculture of) persecuted and endangered

==> peripheral narative (marginal leadership) become a force of intrigue and seduction (among iranian youth)

-how did poetry respond to historical events of atrocity and transition
-did the poets understand themselves as resembling a mystical, criminal, mercenary, or revolutionary edifice?

amorphous, obscure, versatile (thinkers and writers launching an intellectual-existential offensive against the disenchantment of the modern age)
along archetypes:
•power
•hostility
•banishment
•solitude
•desire
•sacrifice


contradictory experiences of the modern cityscape of the middle east --> at once a site of:
•autocracy and insurgency
•concealment and detection
•connectivity and alienation
•integration and crumbling
•gesticulation and idleness


Setareh's topics:
experiences of upheaval, hysteria, sabotage, collective suffering
--> Sana's topics:
existential-spatial understanding of questions of cruelty, betrayal, torment, annihilation


(poets finding themselves consumed with) the distinctive emergence of “the martyr”:

[-]Akhavan writing/witnessing at the time of reterritorialization of urban space during Mossadegh era: the subdivision of streets, districts, and neighborhoods into dueling sectors of power and resistance.
Akhavan's lament in “Winter”
disenchantment, bitterness, semiotic disorientation
touch = final sensory prism
Akhavan's task: to protect the domain of radical individuality (==> Ali's subjectivity)
(Mohaghegh asking:) *is the artist charge a mere diguise of influence and supermacy?* or **is the firmness of its articulation sanctioned by some dominant elsewhere or otherworldliness?**
*does the poetic consciousness believe itself of an elite unknown rank (against the monolith)?
sociopolitical discourses either bore or aggravate Akhavan --only--> (transient historical specificity of) *turmoil demands poet's greater urgency*
(the poet has earned the station to say) “no more of this” (“it's enough”) ~ an *order*  [=/= wisdom, sage, diplomatic response of an interlocutor, truth-telling, equal dialogue, negotiation]
poet's expertise and sensitivity: the storyteller's intimate relation to impermanence and destruction (--> Ali, Sana, Hoda, Setareh)

[-]Baraheni's depiction of the spatial domination of the city by Pahlavi regime from 1952 to 1979 --> SAVAK responded to and fueled a striking development in the political consciousness of the urban centers ==> labyrinthine evolution of the rebel form
hie poem “An Epic in Reverse” (Akhavanian reversal) neighborhoods of stigma, filth, and backwardness --> hybrid of animality and criminality
(Mohaghegh asking:) what is the author's recourse once stranded behind those iron bars, and now acquainted with the gleaming tools and instruments of the guards and royal executioners? for Baraheni, the answer seems to rest within a literary turn toward the arsenal of vulgarity, where language is forced to howl and curse again, to match the shock treatment and flagellation (شلاق shalagh) ==>
1. to unveil the degradation and depravity of power, to show it as unbeautiful and disgusting in its most bude form
2. to wage some reciprocal hate against power, to maximize the rawness of what is happening

[-]Shamlu's (dead-end) sightings of public execution and secret police night-raids of 1979-81
(Mohaghegh describing islamic state of iran through Shamlu:) a new iteration of revolutionary terror, millenarian clerical establishment that foresees self-congrave a feverish certainty across every corridor of urban reality (=/= conservative disposition of an ordained Shah seeking to keep his domination,) the vengefull return of a long-suppressed counterabsolutism that has been waiting anxiously for its chance to unleash and envelop a national identity in its now-seething ideology
-bringing the celestial abstractions of a faith crashing down into tangible existence --> they must ***sew, lash, and brand their righteous-ecstatic modalities into awesome materiality***
the vocabulary of: the prophetic, the messianic, the inspired, the sacred
}--> *Shamlu's avant-gardism had always led him to experiment with rotating styles of folkloric ballads, rebel anthems, existential meditations, doomsday rants, elegiac oration, children's lullabies --into--> (a singular blast of an) account of a devastated urban space that moves somewhere between legend, omen, song, myth, fairy tale, and war cry [--> Shamlu responding to an islamic revolutionary ideology that had enlisted its own alchemy of proclamation, lethal consortiums of drives that fuse the most savage, the most medieval, the most modern, and the most postmodern]
•being coming completely seized beneath the density of revelatory vision
•the ultra-alertness and insomnia of pure anticipation : a calculus of assurance that ‘they are coming’ --> omen


Pasdaran: the unpredictable and insatiate arc of extremity of a paramilitart coalition
=/=
SAVAK: formulaic technocracy of a scientific approach to persecution, extraction, and confession

Pahlavi monarchy: the administrator of urban violence was part amateur, part pseudo-scholar, part civil servant, part serial killer
=/=
Ayatollah theodracy: the administrator of urban violence was part vigilante, part crusader, part cult member, part thug

--> poet must epitomize the last unequivocal administrator of urban violence


does writing have a redemptive (=/=? reparative) function?

the author would necessarily venture to rescue something profound (from the state of dejection)

poet's keyword: *conflagration* حريق, fire --> a middle eastern aesthetics

most iranian writers of the new poetry movement have eviscerated, melted, flooded, iced over, or burned down a city at some point in their artistic career (--> Shamlu's Yal-o Ejdeha یل و اژدها)

cumulative angers

towards a harmful eloquence شيوايى --> Shamlu


pay attention to the hyper-subjective positioning (=/= hospitality, cosmopolitanism, transindivualism) of the “I” of the iranian poet:

*Akhavan: “It is I, your nightly guest, a forlorn gypsy. It is I, an afflicted stone that has been kicked around. It is I, the lowly insult of creation, an untuned melody.”
منم من، میهمان هر شبت، لولی وش مغموم /  منم من، سنگ تیپاخورده ی رنجور /  منم، دشنام پست آفرینش، نغمه ی ناجور

*Baraheni: “I am the rotten well of history ... Throw your matches down so that I can set the whole world aflame. I am an underground man. My fire alone shall appear on the face of the earth.”

*Shamlu: “It is time that I spit out the entirety of my damnation in an endless uproar / I am the first and last dawn / I am Abel standing on the platform of contempt / I am the honor of the universe, having lashed myself and endured it / Such that the black fire of my agony / shames even Hell for its insignificant holdings.”


--> with the maladjusted eyes if the iranian poet... we are at a far distance from western thought, one that seeks a renovated cosmopolitanism as remedy to the injustices of the cityscape in modernity


Mohaghegh's style of writing [when he talks about Hedayat and iranian avant-garde chaotic atmosphere --> (at once) binds and separates the East-West axis] --he--> abandoning transcendent abstractions and restoring it to the language of annihilative venture

*chaos as mask*
chaos = (one of many) eastern poetic mask

chaotic experience (in the service of a lasting nonstate) =/= essence, Being, structure, historical definitions, temporal-spatial specificity

Mohaghegh puts Hedayat's inventiveness in traction with continental philosophy:
•Schopenhauer: existence = reckless collision of transience and nonsensibility <== *dramatic dissociation of the aesthetic from the historical* (<-- Sana's current stance, for Sana the world is will and representation):
history: will's vicious reign over existence
art: space of escape (from the profanity of history, a rare fleeting opportunity to reimagine existence as it potentially could have been but never will be (~=? fiction --> is that why science fiction for iranians does not have the same signification?) [=/= redemptive corrective to the barbarism of the will, =/= weapon by which one might attempt to overthrew the will]
•Hegel: (paradigm of a) complete collapse of subjectivity with history. reason is sovereign of the world
*Dasein: work within the preconceived framework (barriers) of historical consciousness in order to modify its stance within the world
•Marx: the intention of restoring humanity to its actual historicity, positivism + humanism, epochal advancement, *dialectical materialism*: placing subjectivity in a state of subservience to a larger “historical reality”
•Althusser --> *interpellation: power first manifactures a conception of the self that it can later subjugate through the surveillance techniques of the institution
*subjectivity exists solely within the revolutionary progression of the prevailing modes of production*
•Adorno: the discourse of individuality within modernity operates as an accomplice to techniques of reification and the overall obfuscation of the culture industry ~= *assimilation/execution of myth by instrumental reason* -->{ art can be understood only by its laws of movement, not according to any set of invariants ~ antinomy: art is defined by relation to what it is not (separating itself from what it has developed out of)
(Adorno + Frankfurt School:) **subjectivity thrives in the decisive act of interpretation, one through which the ideological saturation of society finds itself unmasked and history is restored to its contestatory complexitoes**
•Sartre: existential liberation + historical “engagement” + artistic subjectivity --> writing = a praxis-based motioning toward futurity [~=? accelerationism]

Adorno/Sartre --> ***واجب indispensable search for a writing act tied to revolutionary desire, negational change, futural hope, pseudosalvatinoal intentionality*** [=/= Hedayat, Nietzsche]

==> invalidating mimesis as a legitimate conceptual category (!?*)

through an account of self and world as *mythopoetic entities* (~= willed immateriality) --> *chaos-consciousness* (interlacing experience + thought + desire) effectively disbands the Marxian hierarchy of true and false consciousness by virtue of its dissolution of all paradigms of historical “reality”

nowhere-zone between desolation and the everything --> experiential anarchy ==> the poet/artist (~= X-Men: Apocalypse film supervillain character watching the news of last millennia on TV) stands as the incarnation of history's redemption, saving it from itself, and therein bringing into perfect totality the fusion of the self, the aesthetic, and historical Being

historicity of the object
historicity of the subject

critical reason =/= instrumental reason

‘aesthetic depiction of reality =/= objective truth of its operation’ --> journalism
(“[*]artist: a creativity independent and existentially self-sufficient entity standing somewhere beyond the matrices of historical circumstance” =/=) Adorno:
1. artwork can struggle to engage directly with the moment ==> find itself invariably entrapped by the artificial presentations and camouflages of the obscenity it challenges ==> “permit the monstrosity of modern society to emerge in full clarity from the phenomena masking it” [--> an epic ==> freezing the dialectic in a rigid back-and-forth of monolithic polarizations and exaggerated narratives of good and evil]
2. delusion of art's distance from the everyday [--> to resurrect the archaic phantom of sovereignty amid a world of unavoidable mechanistic interconnections]
}==> artwork attests to a *fictive template of freedom* clinging to the *delusion of its righteous self-determination* ==> ***a mimetic intercourse between art and historical life*** [<-- this is most desired from artists today]

Adorno's premises (--> “progress”):
•unabashed use of the universalizing abstraction of “humanity”
•detrimental reconfirmation of a world-historical process inagurated by the alliance of enlightenment epistemology and the commodity form
}==> Adorno's paranoiac tone (of infection, contamination, threat) ==> rhetoric of false and true consciousness ==> proclivity (تمايل طبيعى به چيز بد) for perpetual judgment and truth-seeking
--(enlightenment pathology)--> grand theories of degradation and decline about whenever Adorno delves into critique of the world [--> habit of most of my friends and artists...] ==> (purist theology of negation) ***reverse-messianicism*** (~= “he can do nothing” هیچ کاری نمیشه کرد، همیشه همینجوری بوده)
}=/= chaotic engagement (with the questions of art, history, self)

Adorno's dedication to the Marxian perception of historical Being as an intrinsically teleological functioning ==> his intense cynicism
=/= Schopenhauer's pessimism
=/= Nietzschean intervention of *treating history as metaphorical illusion*, [*]history: a hallow significatory edifice that nevertheless manufactures meaning, directionality, and causality (for an otherwise anarchic world) --> iranian chaoticism [and why Nietzsche is so widely read in Iran], for Nietzschean: “art [--> eruptive potentiality of the will to truth] =/= history [--> desolation of the will to power]” --> the disparity between art and historical reality becomes the very source of chaos-consciousness saliency

ferocious risk of greatness & the asphyxiating decadence of mediocrity

(Ali's) peotic-becoming aestheticized existence
irresolute =/= reactive =/= dismissive


continental philosophy's approach to the associations of three spheres: history[==>], art, subjectivity --✕--> chaotic nonstate: clash between a hypersubjectivized aesthetic & the barriers of historical Being (--> annihilation of both “I” and the historical)

Benjamin's subjectivity must defend itself against the profane rotations of the historical (--> apocalyptic battle)
Benjaminian “angel of history” ravaged of its innocence at the hands of progress and then restored by overriding strength of the historical materialist:
demonization of the monstrosity of the historical + celebratory poeticization of the subject
=/= Nietzsche and Hedayat's subjectivity [should] not to be held in a “derivative placement =/= the here and now” (one must imagine beyond طالع بینی <-- شخصیت فراسو نگر) --> (card reading) one must place under scrutiny the commensurate manner in which the historical is navigated, orchestrated, and then overcome [=/= alibi for some alternative discourse of literary-philosophical humanism or aesthetic transcendence]
[?what is Adrijana's card reading relation to] the desire to divorce history from any potential taxonomy of meaning or intelligibility --Hedayat--> “one is confined in a proud, deceptive consciousness... that rests upon the merciless, the insatiable, the murderous, in the indifference of his ignorance--hanging in dreams”


the poem i wrote in 2010 “our metaphor” https://archive.org/details/ourmetaphor is an example of (my Nietzschean and Hedayatian influence, to address) the indeterminacy and illogic necessarily associated with a chaotic world
(for Nietzsche:) positivism = historical subjectivity's fictive interiority --leads--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
Nietzsche: “it is precisely facts that do not exist, only interpretations” =/= fraud of the historical ==>
•Platonic idealism
•messianic grandiosity of the Hegelian world-historical process
•
•*rational historicism: a discursive phenomenon indispensably linked to enlightenment epistemology and its overriding drive for world-mastery*
}=/= explosiveness of a chaotic universe + experiential immediacy of this creative-destructive effusion نشد

Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy --but--> a self-projected hallucination of antiquity ==> *theme of history as subjective dreamscape* (--> my way of working historical ajayeb is Nietzschean[?])
-in Human, All Too Human, Nietzsche wages an archaeological assault against the composition and enforcement of moral and metaphysical (from religion to law, discussion of the ascetic ideal and the origin of ressentiment and slave morality)

misunderstanding of “the will”
Nietzsche's skepticism (is his a priori) --> the link between chaos and a certain poetic evocation

*monumental*: seeking out heroic episodes from the the past as examples of imminent قريب الوقوع greatness within the present and future (resurrecting examples of nobility) <-- an ethos behind which large-scale causes are mobilized (+ antiquarian ~=) [*]archive: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”

in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha: “my existence is useless [...] hence the greatest and most noble poem in my life will mark the destruction of you and your kind”
--> streamsof betrayal, defilement, seclusion, degradation, anonymous deaths
(subversively, through a series of hallucinogenic contraptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality

این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity

chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart

tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!

deterritorialization one's owb footprints --> identitatian technologies

@Shervin commission the wanderer: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”

Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while talking; *the right to not be taken literally*, not ‘to be oneself’ [...] the right to rip off masks, the right to rage at others with a primeval (almost cultic) rage--and finally, the right to betray to the public a personal life, down to its most private and prurient little secrets

Baudrillard: the real is no longer possible ==> illusion is no longer possible ==>{impossibility of rediscovering an absolute level = impossibility of staging illusion}--> hollows the inability of existence to escape its own fictive composition (=/= epistemologies of repair, reading, weaving, etc.)

(Hedayat's) techniques of stealing from the reader the most basic hermeneutic device of distinguishing between imaginary and the actual --> Hoda, Ali

***annihilation: ontological death ==> death of ontology***

زنده به گور buried alive, an unmediated experiential sensitivity to the randomness of existence

***chaotic imaginary =/= tyranny of historicity***
--> ahistorical figure, having traversed the borders of language, humanity, time, space, and reality --> Foad's poem (--> world as endless becoming or nightmaze) =/= historicized existential experience (folloing only two distinct path, of subject and object)

*philosophy = learnign how to kill* (=/= Socratic-Platonic versoin of “philosophy = learning how to die”)

Hedayat straying beyond signification, mortality, and ontological or phenomenological framing =/= my work with ajayeb

([why?] many artists do that) ***to make oneself unrecognizable***

consciousness: only a host of many someones

Nietzsche's transvaluation of historical limitations --> experience would no longer find itself entrapped by apparitions of objectivity and cohesion and could theretofore invite chance, risk, and endless experimentation
will to power --> a premediated calculable claim to mastery

Nietzsche: art as an active competitive exchange =/= Schopenhauer's mystical retreat: art to lure aside from the great road of suffering of humanity those who are wretched, exhausted, and sick, and to offer them a brief lustful moment--a little intoxication and madness (--> a view that many artists today hold)

Nietzsche + Hedayat + Aslani + Hoda's immediate acknowledgement of the world-as-unreal =/= obstacle of historicity =/= Sina: I am following a very different critique of historicity in ajayeb
بادیه نشین فلسفی Nietzsche + Hedayat (elicit repercussions for) subordination of history to a kind of literary-philosophical piracy or bedouinism =/= citadel (of geography, civilization, culture)--> many fabricatoins of art happens in citadels in Europe


Pierre has always been busy with the question of synthesis


entitlement: way of intrusion in homogenous axes of existence


xxxxx 164

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

xxxxx 213

most of Mohaghegh's attacks are rhetorical

the (sacred?) boundaries of mysticism
(the boundaries of cities became mystic/sacred)

mystical channels

presenting worlds immersed in a kind of constructed a priori (arising from an amorphous collection of sound and image. @Hoda)

Mohaghegh working to isolate the rare technical and conceptual arsenal behind an ethnographically immagined space

initiatives toward the horizons of a mystical inquest

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

sect's threat

breakaway modality of a sectarian consciousness

hermeneutic arsenals

organic theoretical apparatuses

(its own) effective radars and tactics of attunement, detection, and narration

Adonis, Samih al-Qasim, Ghada Samman, Nazim Hikmat, Ahmad Shamlu, Farrokhzad --> all tempted to (antihumanist) convert the text into a closed circle

forbidden power
moral ambiguity
collective destiny
will to extremity



shadow nears and targets
itself presumed source of all tension and unhappiness
while also spreading its influence over others
many are susceptible to its whisperings
thus he develops a perpetual alertness to its approach
schemes are everywhere
it seeks
to slip into (the sectarian's own) camp under disguise
penetrating the inner circles in dissimulated form and thus unspotted
no mediation
revenge in closeness
and even more than this,
shadow will attempt to escape accusation if possible
the spectacle



enemy's overhanging presence
--> continual motion
--> time is restless



tower, bastion, citadel, stronghold
operational apparitional center
phantasmatic points of references
a spiritual geoscape of concentration
it must appear formidable, immutable, and impenetrable
as a tangible headquarters encased amid far-flung mountains.
it drifts mainly as a figment in the nomadic mind
of the one who lives most of the nights as a marauder in enemy camps
roaming through its courtyards
speaking with the tower's white and black keepers
before receiving the next command
with it the facticity of another harsh assignment.
from tower's security standpoint
the world looks ripe for the taking.
the fortress holds, and with it, the dream of the fortress.



the earth
closing on us
a deteriorating prism
tightness, entrapment
this cylinder
to a mutual obliteration
all inhabitants are squeezed together



to make another planet
another dream of the enemy:
1. extraplanetary construction
2. confinement of the unwanted
3. momentary infiltration of the lair
4. consumption of the planet
|
conceptual twists: (quadrangulation:)
[four desires - four attributes - four corresponding identify-formation]
1. the most accountable --> creation ~~> *labor* (to build it) --> carpenter خلق
2. the most disconnected --> banishment ~~> *renunciation* (to disown it) --> judge خلع
3. the most invested --> possession ~~> *stealth* (to invade it) --> trespasser خفيه
4. the most around/above/upon --> engulfing ~~> *hunger* (to eat it) --> glutton دله

the entire worlds are disponsable
to salivate and gorge on what is most detested
the torment of overlapping, of absolute possession and absolute dispossession



unreal
surrealism
anti-realism
hyper-realism
irrealism

inaccurate, misleading signs around each corner of the cityscape
deceptive and insidious facades
taken astray and stranded amid false omens
the misinformation of the world's existence
the minor syndicate versus the drone
stretching between the memorandum and the dispatch
always in a dual hermeneutics of suspicion and discovery

drinking from the fool's gold of confusion ill-advising codes



the sectarian's remedy:
vulgarization requires vulgarity
response to disgrace is to enter the disgrace
to inflict the profane occurence and encourage the contamination of language and sign
into the stint of atrocity
to go barefoot and dismembered
sectarian appears before the maker:
in blemished and tattered from
(to prove hardship)


xxxxx 254

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

one must fear those who say “we”

Mohaghegh's writing reminds of Avital

...following it into its lower webs of imagination

sect: an insider-outsider formation

*the sect redefines*

life, secrecy, ritual, fanaticism, martyrdom

(in a fragmented age -->) sectarianism = apocalyptic writing + insurgent practice ["+” : a lethal combination] ==> ***an abstract idea + its immediate execution (within the world)*** ["+” : collapsing the boundary between the emergence of the two]
**(its other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)


*evil: a force of liberation, beauty, complexity


Ali's microhostilities (on me, the way he tells)
*guided by dislike*

(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”


“the sect occasionally allows the opening of the closed circle, reforming as a stright line that penetrates the world of others” --> (a phantom) *imperative to entirity*

sectarian language: the author cages the reader (in each verse)

sectarian animism ==> paranoiac dialogues:
•language of things (communication with the inanimate)
•concert with sacred beasts (oracle, snakes, animal spirits, etc. **the uncooperative figures of nature**)
•warnings of extraterrestriality (those of faraway sentience)
•murmurings of superstition (man, fate, chance, fifth column[= the group who undermine a larger group from within])


hiding as mission --> dissimulation & hollowing

sectarian lives by code, but cannot be deciphered or analyzed* --methodological--> leaves one undetected (--> assassins who are inflexible, precise, and systematic to the highest degree, and traceless for this very reason)

...they remind of the ungovered body, the accidental, and death



xxxxx 280

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

(Mohaghegh's work on the middle east in his book) it is ***a theory that does not speak for ‘the East’(= a construction) but rather *an East*(= a radical illusion)***
-it offers careful insight into singular, distinctive episodes of thought and writing in the Middle East (and to explore their relevance across the topology of world thought at large)
-the fractal nature of his four separate subject-positions point to the *exceptional diversity and heterogeneous makeup of Middle Eastern cultural imaginaries*

...the insurgent carries a hundred masks within one, the poet a hundred more, the mystic a hundred more, and the sectarian a thousand
(@Geert)

[*]modernity: a self-naming historical epoch that redefines/fuses the exercise of power and knowledge and for which the enlightenment, capitalism, colonialism, technology, humanism, ideology, simulation, and the domination of instrumental reason become the main pillars of subjectivity

Mohaghegh offers a list of secondary literature that forms the relevant archive from which his manuscript borrows, and **marks its axis of engagement with preexisting interventions**
#bibliography


Nietzsche's conception of chaos
“nature and mask determine phenomenal being, the phenomenon in its being, as chaos”
(Deleuze interprets Nietzsche's chaos as:) a philosophical overture toward “the pure unformed”
--> the subject is this free, anonymous, and nomadic singularity which traverses men as well as plants and animals independently of the matter of their individuation and the forms of their personality [~~> #write a short story for hayula]

*Eastern insurgent's participation in the chaotic event* --> there is no natural or pure ==> (a more) apocalyptic response ==> to became available
[--> to deal with sense as a predicate مسند or a property دارايى =/=? to deal with sense as an event]


community
(on Eastern postmodern gathering)
(alternative categories that express the potential for “relationality”: assemblage, alignment, circle, swarm, etc. that are based on multiple vantages of intersection and divergence =/=) *community*:
•tends to evoke an essentialist claim
•there is typically some centralized discourse of unity, some absolute principle that binds everyone
•functions as self-enclosed and exclusionary phenomenon
•breeds insularity and protectionism
=/= vulnerable, permeable, susceptible to transformation
=/= riot crowd (open fever and pulsation always searching out new formulations, *new exteriorities* to traverse ==> remains restless, agitated, insatiate)
•community eventually ofers abstract representation of their lived experience (**becoming symbolic**) =/= riot crowd remains material, visceral, a carnavalesque sensation, and therefore formless [--> Elen's response to apass offered “community"]
(with the intention of it lasting, *nothing deserves to stay “as is”* [?!])
*stale archetypes of the collective knowing subject (“they”)*

problem with ‘periphery’
***deadly and deathly delusion that there is a “within”***
-the periphery in its own removed site it circumscribes a sacred boundary
--> exilic consciousness
-interior sense of belonging: remaining an outsider event --> using treachery for the sake of vitality [~~>? Elen's *playful betrayal* (in apass environment) to emerge (and inflect) herself at will]

what makes the exile (=/= the knowing subject) more fascinating is that *it does not need to exist* (--> the ‘need to exist’ lies at the root of the knowing subject's violence)
the community is desperate to exist ==degenerates==> into totalitarian declaration of its rights; obsessed with constructing mythologies of presence (and being represented)
=/= the e[...]