Friday, October 21, 2016

Becomings: The Cat at the Bottom of the Valley

In this dead city where I live, there are plenty of places where one can scream, or that's how I percieve them. I have learned the ritual of screaming from my mother, ten years ago we were in an empty park at 7AM, she stepped down from the car, stood near a guard rail which overlooks a dead valley, and she let out a loud monotonous scream, it didn't echo, nothing replied but I remember feeling really embarressed. The air swallowed the scream and covered me with heavy density, I didn't have the power back then to scream back at the air and shatter that heavy cloud of sound into small pieces. Scream-becoming-heavy-air.

Last night we went to the same spot, parked the car and walked together to stand before the same dark valley. My mother screamed, her scream was low pitched, agonzied and muffled. Nothing replied, no echo. So I took her scream and amplified it tenfolds: It was really loud, lasted about a minute, till it scratched my larynx. There was no echo, but my scream had to turn into something else, a scream never dies out, it morphes into different shapes that can be intangible. I heard a cat yowling, I yowled back. It was somemwehre down the dark valley, it heard my scream and turned it into a series of frantic sounds. The cat and I, kept meowing at eachother for more than five minutes, throwing my scream back and forth as if it's a repulsive thing no one wants to catch. Scream-becoming-cat-sounds.

My mother went to the car and brought some water and food for the cat, we went down together but the cat escaped in fear when it saw us, took our screams and ran away.




          
                                                *photo by me


Tuesday, October 18, 2016

On Becoming a Part of Leslie Jamison's Grand Unified Theory of Female Pain

I dreamed that I wanted to write about my life with my brother, that he hit me and instead of feeling pain I exclaimed "Ah, I need to write about this!" and my sister told me that I should stop exploiting other people's stories for my own writing. But it's my story and mine alone, and it's my writing, my reading of my story. Does that mean that the story has been already "written" and I'm simply reading it? does that mean that I am after all, exploiting the stories of "others"? I've actually dreamed that my brother fell from his room's window and that I saw him sitting on the window sill with his face towards mine, he closed his eyes and then dropped back. I couldn't save him, I went to the window and he was down, I told him to move his legs and he did. I realized I was still dreaming, nothing really happened. In my dream I exclaimed "Ah, I need to write about this!" and my sister told me that I should stop exploiting other people's stories for my own writing. But I need to tell this story and I don't care about it's origin. I've always thought that writing about (my) life and (my) pain would entail exploiting the people I live with and around, and that it would turn me into someone who keeps dwelling over her own suffering, that it would turn me into a show.  But pain is not mine alone, I feel it because I am a part of a large mesh of criss-crossing pain, and because I can give my pain over to others, like a gift, even if they can't "see" it.   
Yesterday, I've written for the first time in Arabic. Arabic is my (mother) tongue, this is how "native language" is translated to in Arabic. They have told me that I have a mother tongue and I've laughed in their faces, a menacing laugh and walked away. I had no idea that going back to it, getting closer to it, would be so painful. The distance language entails is painful, and I gasp for words, The reader would sense the heaviness that drenched every word I tried to conjure up. It was hard but I had to feel pain in order to write.
  
I fell in love for the first time when I was fifteen years old, he broke my heart. I stopped eating, I cried for weeks and I remember telling the story of this breakup to everyone I've talked to. Over and over again, I repeated how much hurt I feel and how much pain he had caused me. I think 
I've done that not as a mechanism of healing, but more to tell people that I am a person with deep feelings who has the ability to suffer, I did it to feel better about who I am. I had no idea back then that this repetitive showcasing of pain, might have repulsed everyone around me, that it had been a cliche. I just knew, and still think that I had a right to my pain and that everyone should listen to me, LISTEN TO ME. My pain is grand and it's real and it deserves the attention of the world.   
I happen to ruthlessly defend the poetry of Sylvia Plath, and 
every time I do that I feel that I'm doing something as rebellious as starting a revolution. The other day, a friend of mine posted that Sylvia Plath is a "Tragedy of a woman who committed suicide, nothing more." I was so enraged and I honestly felt like crying. He hadn't even read her. "Would Sylvia Plath be as famous today if she hadn't committed suicide?" Sylvia Plath's suicide has taken the status of being almost a part of her oeuvre. She has indeed written many poems on and about her suicide attempts, she has written Ariel shortly before her death. We can't reduce anyone to their suicide, but why view her suicide as a reduction? It is a "tragedy" in one sense, but in another it's a culmination point of pain. It's a protest of a writer who has been locked inside a repititve day-to-day routine: between writing poetry, taking care of her kids and doing her chores. Her suicide is a part of her ongoing story, it's not her reduction point, it's a point opening to infinity"I have done it again/ One year in every ten/ I manage it--"   One year in every ten.  In Ariel, she had already turned her I into grains of wheat, an infinite landscape. "And now I/ Foam to wheatThe devotedness with which Van Gogh had repeatedly kept painting fields of wheat, populating them with dream worlds, reapers, sunflowers with the "unheard of power of the sunflower seeds" as Deleuze describes the becomings in Van Gogh paintings, houses, a rising moon, and crows. He painted from the Asylum window, framing these wheat fields when he was losing his ability to utter "I." "And now I/ Foam to wheat" Deleuze had written that "A sunflower seed lost in a wall is capable of shattering that wall." Van Gogh broke the walls of the asylum with his wheat fields. In Ariel Sylvia writes "The child's cry/Melts in the wall/ And I/ Am the arrow"  Her "I" is an arrow which goes beyond the wall, beyond, and reaches the red of the sun. Pain ad infinitum, pain as liberation.  

Sunday, October 16, 2016

الفاشية في الفن: ثلاث نقلات - بقلم دانة داود ، ترجمة ظافر عبد الحق.

  
النقلة الأولى 

Vienna Philharmonic and the Jewish musicians who perished under Hitler

الشخص الذي يخبرني بأن الموسيقى لا تعني له شيئا يصبح، بالنسبة لي، انسانا مائعا فور قوله هذا ، فالموسيقى تحاكي ما هو حميمي في الانسان ... شخص لا يفهم "باخ" هو انسان مهدور بالضرورة – ايميل سيوران 
 
المائع هو ذلك الأصم الذي يفتقد لكل ما هو حميمي ، وهو من لا يعرف ما الموسيقى ومن لا يفهم باخ .  
ما هي الموسيقى؟ من و ما هو باخ؟ كيف تحمل الموسيقى معنى ما لشخص ما؟ ما الذي تعنيه الموسيقى؟ كيف يمكن لشخص أن يفهم باخ؟ ما الذي يمكن أن يعنيه كون الانسان مهدورا ؟  
الموسيقى لا تعني لي شيئا ، هي شيء أحاول فهمه وأعجز ، الموسيقى ليس لها أي معنى ، لا وظيفة تؤديها الموسيقى ولا حيز تشغله في حقل المعنى.  
فلننضم إلى الجموع المائعة الصماء المفرغة من كل ما هو حميمي .  
الموسيقى : فيضان الجموع المائعة الصماء الجوفاء، تتخبط تائهة فتصدر أصواتا كذبذبات أمواج البحر. 


بذات النفس ، ولكن بلسان مختلف ، مدح سيوران هتلر كما مدح باخ . الفن يسمح بالأمرين . 
 
"لعبت الموسيقى دورا مهما في المجتمع النازي حيث تم استخدامها كأداة في يد البروباغاندا النازية ، فلقد كانت هناك منافسة _بل مزاحمة_ شديدة بين أوركسترات برلين و فينا الفيلهارمونية ، وقد يكون انضمام العديد من الموسيقيين للحزب النازي انذاك ليس سوى سعيا للتقدم في مهنتهم."  
الفن يسمح بالأمرين  
.    
-----------------------------  
النقلة الثانية 
Image result for picasso guernica

أطراف ملتوية / أذرع مشدودة / رقاب ممطوطة/أفواه مفتوحة / أفواه فارغة من الصرخات / حصان / أفواه/ أفواه / أفواه / عيون / نار / نار أحادية اللون / رمادي / أسود / أبيض / نار / خوف تجريدي / رعب تجريدي / ثور / ثور وامرأة تحمل طفلا ميتا/ امرأة تحمل رأسها وصرختها/ خوف/ رعب/ ورق جرائد / جرائد / أخبار / أخبار عاجلة / أخبار فورية / رعب فوري / حرب / غرنيكا . 
 
"أنا أرسم الأشياء كما هي" يقول بيكاسو .  
امرأة تحمل طفلا ميتا . "كانت البلدة مأهولة بأكثرية من النساء والأطفال"  
حدث أن سأل أحد الضباط الألمان بيكاسو عندما كان يعيش في باريس ابان الاحتلال النازي لها ، عندما رأى صورة للوحة غرنيكا في شقته :- هل قمت أنت برسمها؟  
أجاب بيكاسو : كلا ، أنت من قام بذلك .  
اذا قمت بالبحث عن كلمة "غرنيكا" في محرك غوغل ، ستجد أن أول مقالتين تظهران هما عن لوحة بيكاسو أولا ، تليها البلدة المدمرة .  
عندما أعيدت اللوحة إلى اسبانيا في سبتمبر 1981 تم عرضها خلف زجاجي مضاد للرصاص  
لم تقدر أن تحمي البلدة ، فلتحم اللوحة .  
"لأنه لم يكن مسموحا لأحد، أثناء الحكم الفاشي (1939-1975) أن يتكلم عن القصف والدمار الذي حل بغرنيكا ، فقد تم سلب الناجين فرصتهم في تجاوز ذكرياتهم الفظيعة والمؤلمة حول ما جرى "  
"اليوم في ألمانيا ترتبط كلمة "غرنيكا" بلوحة بيكاسو الشهيرة أكثر من ارتباطها بالمدينة الاسبانية الصغيرة التي دمرها الألمان"  
تم اذا سلب كلمة "غرنيكا"  
الفن يسلب .
----------------------------- 
 
النقلة الثالثة  
كنت أتصفح الفيسبوك (موقع اخر من مواقع الرعب الفوري) ، لأجد فيديو معنونا ب "عائلة تنجو من حريق بعد قفزها من النافذة" ، قمت بتشغيله ، ثم أوقفته فجأة لأتمعن في المبنى ، أخذت بلون المدخل ، لون أصفر شبه داكن ، رسمت :- 


قمت برسم بضعة خطوط ، وكذلك برسم مثلث ، حاولت تقديم ألوان الدخان فنيا ، وحرصت أن يكون الأصفر شبه الداكن هو النجم البارز في هذا العرض . 
 
صنعت من الموقف عملا فنيا ، ونسيت أن أتابع مشاهدة الفيديو حتى النهاية لأعرف ان كانت العائلة استطاعت النجاة ، أم لا .  
الفن استغلالي  
الفن يذكرك ، ويفقدك الذاكرة .  

Friday, October 14, 2016

Microfascism in Art: Three Moves


Move #1 

"A person who tells me that music means nothing to him is straight away liquidated for me... for music stirs that most intimate region in human beings... Someone who does not understand Bach is lost." - E.M. Cioran, (Wakefulness and Obsession: An Interview with E.M. Cioran by Michel Jacob.)


 
                            Vienna Philharmonic and the Jewish musicians who perished under Hitler
                            The Vienna Philharmonic in concert in Bucharest in 1941. Photograph: Ullstein Bild (the guardian)

Liquidated: deaf people, those who lack an intimate region, those who don't know what music is, those who don't understand Bach.

What is music? What is Bach? How does music mean something to someone? What does music mean? How can someone understand Bach? What does it mean to be lost?

Music means nothing to me, music is something I'm trying to understand, music has no meaning, music does not function in the realm of meaning.  

Join the liquidated deaf who lack an intimate region.

[ Music: The flood of liquidated deaf people who lack an intimate region making rippling sounds like the sea.]  


                   

With the same breath but in different tongues, Cioran praised Hitler, Cioran praised Bach. Art allows for both. 

"Music played an important role in Nazi society and was used as a propaganda tool. There was a strong rivalry between the Berlin and Vienna Philharmonic orchestras and many musicians may have joined the Nazi party in order to advance their careers."(the guardian)

Music allows for both.

-----------
Move #2


Image result for picasso guernica
(Pablo Picasso, Guernica 1937)

Twisted limbs, stretched arms, elongated necks, a gorged horse, gaping mouths, gaping mouths, gaping mouths, fire, monochromatic fire, gaping mouths, abstract fear, abstract horror, a bull, a bull and a woman holding a dead child, and her gaping mouth...abstract fear, cubed violence, cubed fear, newsprint, newsprint printed news, news, immediate news, immediate horror, immediate fear,, eternal return of fear, of war, Guernica. 
"I paint the objects for what they are."

A woman holding a dead child: "The town was mostly populated by women and children." 

'When Picasso was living in Paris during the Nazi occupation, one German officer allegedly asked him upon seeing a photo of Guernica in his apartment "Did you do that?" Picasso responded "No you did."'


If you google search Guernica, the first two articles you get are of Picasso's painting, and the town in ruins. 



When the painting was returned to Spain in September 1981, "It was first displayed behind bomb and bullet proof glass screens."

Couldn't protect Guernica, protect the painting.

"Since no one was allowed to talk about the bombing of Guernica under the fascist rule (1939-1975) the survivors were robbed of their chance to process their horrible memories." (spiegel)

"In today's Germany, the word "Guernica" is more often associated with the famous painting by Picasso than with the German attack on the small Spanish city." 


The word Guernica has been robbed.

Art robs.

-----------
Move #3
I was scrolling down my news feed on Facebook, another site of immediate horror. I found a video titled: Family Survives Fire By Jumping From Window. I played the video, and I suddenly paused to take a screenshot of the building. I was amazed by the color of the entrance, an ochre yellow. I made a drawing:





I made lines and a triangle and rendered the colors of the smoke, I made sure the ochre yellow was the star of the show.

I made art and I forgot to watch the rest of the video to see if the family had survived the fire.

Art is exploitative,

Art makes you remember, but it makes you forget.


   

Tuesday, October 11, 2016

Marginalia: Three Poems

I have been thinking about this since the 26th of September, although thinking is not what I have been doing. Writing this has turned into an obsession that has left it's marks everywhere in the form of fragments: notes on my diary "I want to write alot", tiny torn pieces of paper under the bed with unreadable handwriting "writghtheh?", faded ink on the inside of my palm in the morning "re", and a series of facebook messages "9/26, 3:18pm Future poem project", "9/28, 11:15am Idea for poem to come", "9/29, 6:32pm On the poetry in the margins of used books."  
I have been reading something that I haven't had written yet, a reading which I haven't had an access to, the lack of time and space has been pushing me to the margins. Today, the 12th of October, I write and I read.

Writing this is an obsession in the form of marginalia, for over two weeks I have been imitating the written words left by readers on the margins of books. Curled on the farthest sofa in the margins of the living room, leaving marginal notes everywhere I go. Every book has margins even if they were not visible, and every reader leaves their mark. I'm only concerned with the poetic here, the elusive mystery which veils the few words which are a part of a reading that I'll never have access to. I find this specific kind of marginalia seductive, because the few marks left in pencil by previous readers are caused by layers and layers of inaccessable readings. These layers of infinite virtual and actual inaccessable readings, are marked with written notes which themselves allow for an endless number of readings. I've spent an hour trying to decode the bad handwriting on the margins of Jean Anouilh's Antigone with no avail, my eyes have become red and wrinkled from this effort made in reading, my body is marked. and my reading has become marked too.

Today, I'll read three poems which have been left on the margins of books. It may be harsh to distance the margin from the book, but an inaccessable reading has allowed this distance to happen and allowed me to exploit it for my own means.


Poema #1 


re
presentation
re-construction
of the message


Poema #2



I made a line under
under that I made a line
and then I made a line under
another line


Poema #3




a premise at return
a promise of return
I promise of return
I promise
I return








Tuesday, September 20, 2016

I want to die a small death
Ink on the edges of a paper-cut
I want to cut
through the wing of a moth
Let light pass through
two grains of dust

Friday, September 16, 2016

Outside and Inside: The Writing of Clarice Lispector and How I Keep Getting Locked Out

Outside and Inside: The Writing of Clarice Lispector and How I Keep Getting Locked Out   
Image 
 "I locked my husband in a closet one fine winter morning...Inside that space with him were two pairs of shoes, a warm coat, a chamber pot, a bottle of water, peanut butter and a box of crackers. The lock was strong but the keyhole was the kind you can both peek through and pick. We had already looked simultaneously, our eyes darkening to the point of blindness..."  
- Fanne Howe, Indivisible   

 "I opened the narrow wardrobe door a crack, and the dark inside came out like a breath of air. I tried to open it a little more, but the door was blocked because it hit against the foot of the bed. All of my head that would fit in I stuck through the crack that the door made. And, as though the darkness inside were spying on me, we remained for an instant spying on each other without seeing each other."  
Clarice Lispector, The Passion According to G.H.    

 15/9/2016 8PM Thursday        
        
This was the kind of dream which goes on even after you have woken up: I dreamed that I was lost in my own house. I was looking for a balcony, I found three but I couldn't open their doors. I was peering through them, blinded by the outside light which was enveloped with layers of glass denying me the bless of entry. I felt like the apartment was revolving around me, a storm of glass doors which won't open. There's a quality to dreaming that either confines me inside myself, or allows me to watch over events like a spectator from the outside. This dream has given me a new experience: I was neither "out" nor "in." The balconies could be defined as rooms inside my house, but when I go on the balcony, I would write that I go "outside." It could be said that I was technically inside my house but since I'm lost and denied entry, I must be on the outside. How can I move from an outside to an outside? What an impossible movement, an impossible dream. Three spaces with glass doors, all this light surrounding me from all directions, and yet I can't go out. Light and transparency could be agents of violence too, a prison made of glass walls. My own hoouse expelled me. This makes me dizzy, I shall tell you another story.          

Later on that day, I went outside on the balcony. I touched the cold glass of the sliding door and opened it, allowing myself what was denied me in my dream. I closed the door behind me, lit a cigarette and spent these few burning minutes staring at the lights coming from the cars passing by. It was dark and all the blinding light from the dream was missing. When I was finished, I turned around and pushed the glass with my stained fingers so that the door would slide open, it didn't. The door was stuck. I tried again but with no use, I've got myself locked out. The reversal of my dream occurred: I'm outside but I can't go inside. "Should I cry out for help?" How silly a thought it is, to cry for help when you are still "inside" your house. With the power of claustrophobia and sweaty palms, I pushed the door one last time and it finally opened. Now I was back inside. I got out. I got out to the inside. I was inside a space which was outside but I wanted to get outside of it so I would be inside my house but... I am dizzy again. 

Inside the wardrobe                  

In my dream and outside of it, I was alone. The sinister forces which locked me out and allowed me entry were governed by chance, and the states I was thrown into in my movement between outside and inside were the effect of my own claustrophobia and my own perception of space. Thinking about inside and outside as interchangeable is a simplification, thinking about them as definite spaces which are completely separated is also inaccurate. I've experienced being inside the outside; being expelled but nonetheless roaming inside your expulsion.  It feels like reading a book which excludes you from it's analysis, a prison made of glass walls. But I've only encountered myself, I was the "other" of my own little world.  In what follows, I'll try to tackle these concepts using a reading of The Passion According to G.H. by Clarice Lispector, a mystical novel about a woman who gets lost inside her own house.                     

The novel is narrated by G.H. a woman living alone in a fancy building in Rio. She begins telling her story with a gesture that made me shudder; she asks the reader to hold her hand.  From the begining, we stand at the doorstep of an experience that requires holding the hand of the other, bearing with them and accepting to see what they have seen, to see with their eyes. I hold her hand and she starts telling me what had happened the previous day. G.H. opens her maid's room for the first time in years, expecting it to be dark and cluttered with things. Standing at the doorstep, she opens the room and a strong blinding light gushes out, there was nothing but a wardrobe, a bed and a mural on the wall. Where has all the darkness went? How did this room change so much? Her entire order has been disrupted, the order of the universe has been messed with.  The sun itself has been displaced: "But here the sun didn't seem to come from outside to inside: this seemed to be the place where the sun itself was, fixed and unmoving, with a harsh light, as though the room didn't close its eyes, even at night." For G.H. the room is no longer a part of her house, it's not even a part of the building anymore. She describes the room as a minaret that has been lifted above all space, a bright and dry desert. By what strength can she enter a room that is outside and high above? She remained at the doorstep. The mural on the white dry walls is of a man, a woman, and their dog. The maid who occupied the room has left her marks on the walls and on the very time of that space. Who are these people? How long have they been there? When did they have enough time to be together and adopt a dog? If that room is where the sun is, the center of the solar system, then this mural must have been there for billions of years. "The room bothered me physically, as though the sound of the scratching of dry charcoal on the dried whitewash still hung in the air." This strangeness flooded with light becomes a source, something happened in that room which turned it into a center. Natural sun-light comes from outside, but the intense brightness of the room turned it in a violent manner, into a source of artificial light as strong as the sun. This is the power of the strange and the other, the maid had transformed the room by letting all that light flood it in a violent harsh way and these scratches left on the wall seem to leave a mark on the time the room occupies, not only does the room become a minaret in the middle of a desert, but time itself becomes disoriented. The room is filled with sounds, voices and shadows which are foreign to that woman's house.These sounds which fill the air aren't supposed to be there in the first place, they shouldn't have existed. The room has been detached by force, uprooted from it's place, and transformed completely by a stranger who doesn't live there anymore.  Now G.H. is standing on the doorstep of a room that is "outside", how can she move from outside to outside? how can this impossible movement be allowed to happen? Moved by rage and hatred, which this othering has allowed her to feel, she decides that in order to force that room back inside her house, she would need to flood it with water, wash away the mural, demolish the minaret, and fill up the wardrobe with water till it's wood rot. I'm a reader outside of all this narrative, but I hold her hand as she finally steps into the room.  

"In spite of having come into the room, I seemed to have come into a nothingness. Even inside it I some staying outside. As though it was not deep enough to hold me and left parts of me still in the hallway, in the greatest rejection I had ever experienced: I didn't fit." The room still rejects her presence, this distance can only be destroyed by a strong sense of intimacy. She thought that the wardrobe after being emptied from water, would need waxing from the inside and the outside. In this manner she would enter the room from the crack of a wooden wordrobe. An intimate plan to get her thoughts together and get that room back into her own home. She would rub the wood and give it a shine, welcome it back home and be welcomed by it. But as she approached the crack of the woredrobe, the way one approaches the light at the end of a tunnel, the body of a cockroach peered out, black dark eyes and a thick layered body moved right next to her eyes. In fear, she slammed the wardrobe's door shut, stumbled and fell and became cornered between the door, the wardrobe, and the bed. The wardrobe's door squashed the cockroach and it started dying right before her sight, oozing out the matter which filled it. Even cockroaches have an inside. There's no turning back after this, she was first rejected from the room by it's unexpected brightness and emptiness and now she's stuck with a creature that most likely rejects her as well.   The oldest creature on earth, the cockroach had survived the dinosaurs. It now lives in a dark wardrobe that is surrounded by the brightest light ever. It's as if the dark cluttered room the woman expected to find, has been sucked in and absorbed into that narrow wardrobe, leaving all that light behind as a trail. All the tension at the doorstep of the room had led to this sole encounter with the cockroach, and now the protagonist needs to face this immense experience and endure it. This encounter has ironically invited her back into the room, for she spends hours with the cockroach scrutinizing every detail of it and reflecting all these remarks back to herself.   I don't know if I could still hold her hand.

"Cockroaches don't have noses. I looked at it, with that mouth of its, and its eyes: it looked like a dying mulatto woman. But its eyes were black and radiant. The eyes of a girl about to be married. Each eye itself looked like a cockroach. Each fringed, dark, live, dusted eye. And the other one just the same. Two cockroaches mounted on the cockroach, and each eye reproduced the entire animal" 
She looked at it enough to realize that she is looking at life itself. She can't kill it now, and she can't save it either, it's dying. She can't destroy the room, nor kill herself. If only that room wasn't a minaret, if only it wasn't outside, she would have killed that insect without even thinking about it. But all this violence that has been done to the room and to herself, has allowed her to be helplessly attached to that cockroach, her only hope to getting back inside. She ends up eating a part of it, this oozing matter which she calls "Life." By the nature of this mystical experience, the body of the cockroach, like the room, has been elevated into a minaret, and the woman's salvation has been complete.