Marjan Farsad is an Iranian artist, musician and animator.
Marjan Farsad is an Iranian artist, musician and animator.
One thing I don’t need
is any more apologies
I got sorry greetin me at my front door
you can keep yours.
I don’t know what to do wit em
they don’t open doors
or bring the sun back.
They dont make me happy
or get a mornin paper
didn’t nobody stop usin my tears to wash cars.
Cuz a sorry
I am simply tired
I didn’t know
I was so important to you
I’m gonna haveta throw some away
I can’t get to the clothes in my closet
for alla the sorries.
I’m gonna tack a sign to my door
leave a message by the phone
‘if you called
to say your sorry
I don’t use em anymore’
I let sorry/ didn’t meanta/ & how could I know about that?
Take a walk down a dark & musty street in brooklyn!
I’m gonna do exactly what I want to
& I won’t be sorry for none of it!
Letta sorry soothe your soul/ I’m gonna soothe mine!
You were always inconsistent
doin somethin & then bein sorry
beatin my heart to death!
Talkin bout you sorry well,
I will not call,
I’m not goin to be nice,
I will raise my voice,
& scream & holler
& break things & race the engine
& tell all your secrets bout yourself to your face
& I will list in detail everyone of my wonderful lovers
& their ways I will play oliver lake loud!
& I wont be sorry for none of it
I LOVED YOU ON PURPOSE, I WAS OPEN ON PURPOSE!
I still crave vulnerability & close talk
& I’m not even sorry bout you bein sorry!
you can carry all the guilt & grime ya wanna
just dont give it to me!
I cant use another sorry
you should admit
you’re mean/ low-down/ triflin/ & no count straight out
steada bein sorry alla the time
enjoy bein YOURSELF
The mining industry has always been the backbone of the South African economy, and it still is. A healthy and sustainable mining sector should accordingly form part of the focus of our efforts to heal this country and its people. Nevertheless, the history of mining in South Africa has been and continues to be characterised by the oppression and exploitation of workers under the policy of the migratory system. The new dispensation of 1994, rule under the African National Congress, did not assist much in changing the conditions at the mines. It continues to turn a blind eye to the unjust wages and living and working conditions of miners.
Six years after the Marikana massacre we have still seen minimal change for mineworkers and mining communities. Although much has been written about the days leading up to 16 August 2012 and how little has been done, few have analysed the policies and system that make such a tragedy possible. Lonmin Platinum Mine and the events of 16 August are a microcosm of the mining sector and how things can go wrong when society leaves everything to government and “big business”.
Business as Usual after Marikana is a comprehensive analysis of mining in South Africa. Written by respected academics and practitioners in the field, it looks into the history, policies and business practices that brought us to this point. It also examines how bigger global companies like BASF were directly or indirectly responsible, and yet nothing is done to keep them accountable.
“This publication, which starts by examining the long-term business relations between BASF and Lonmin, goes on to drill deeper into the hard rock of the persistent structures of inequality. By doing so we will understand that Marikana is not the tragic failure of an otherwise improving economic system but rather a calculated form of collateral damage.” – Bishop Jo Seoka, former president of the South African Council of Churches
I have an essay in this book – if you’re interested, you can get hold of a copy via Jacana. The book also appears in German as Zum Beispiel BASF. Über Konzernmacht und Menschenrechte, published by Mandelbaum.
Rhea Dally and Freya Edmondes. 🖤
Details of performances and workshops at www.edgeofwrong.com.
Event presented by the Women’s Center for Creative Work at Human Resources on October 7, 2015
Johanna Hedva’s Sick Woman Theory proposes that sick bodies are the 21st century’s sites of resistance: chronic, pathologized, and historically feminized illnesses ought to be read as modes of protest against the unlivable conditions of neoliberal, imperialist, white-supremacist, capitalist cis-hetero-patriarchy. Sick Woman Theory insists that the definition of “wellness” is a capitalist one — to be well enough to go work — that needs to be rejected. SWT redefines the body with its vulnerability as the default, so therefore, we are constantly (not only sometimes) in need of care and support. Because society has eradicated such infrastructures, what are we going to do now?
From here, Hedva (herself a spoonie) has wound up at mystical anarchism, which proposes a communal politics of love, where the “self” has been obliterated in favor of the Many. This talk will try to converge the feminist mystical tradition of Marguerite Porete, Simone Weil, etc., who proposed rejecting the body for the sake of love, with an intersectional-feminist, anti-white-supremacist, queer, and crip politics, which foregrounds the body as primary matter.
A question for the audience: Are these two positions irreconcilable?
Johanna Hedva is currently a Research Fellow with “at land’s edge,” under the mentorship of Fred Moten.
From No Shape, which came out in May this year.
I really like this Buzzcocks cover.
Phenomenal performance by Rashid Alexander at Orientalicious Bellydance festival, Amsterdam 2017
i’m never really here
never really not here
this is the in-between
where we un-appear
in the web of day to day
it’s the back alleyway
that sucks us in
mind that gap, gal, you say,
it’s no zero-sum game.
it’s a dirty crack habit
but i’m not paying, pal!
i’m chasing that rabbit
i’m hunting that quark
i’m ripping, unzipping
tumbling through the dark
i’m pulled, i’m polluted
the vertigo’s heady
the jostling vacuum
blaring and unsteady
warrens of voids
have i seen this already?
uh-huh, it’s not pretty
these blown-up dead pixels
no taste, so not witty
they stink like nothing
i’m always here, not-here
it’s off with me ’ead
when bored, i bore deeper
through holes yet unread
i need more; drop a fresh tab
hop a window
and i tiptoe
past the daemon
with a keygen
while it snores
unlock the door
another tube flickr-ing
there’s no revelation
there’s no revolution
and too many shares
i spin rumpelstiltskins’
straw dogs into gold
using worm-riddled troll jam
i scavenge ‘twixt threads
i needle this grey gunk
i snip it to shreds
i bump and i juggle
grind bones badly bred
i flip and i giggle
i slough off my shame
i slurp it up, spew it out
flooding the drain
logged in or logged out
i have no real name
if I do it is M.U.D.
and i’m out of my death
and where is my body?
my own flesh and blood
it sleeps with the ‘fiches
not holding its breath
see, it doesn’t do digital
it keeps crashing
so it’s chained to the terminal
wired to the grid
with a stay of execution
logged on or logged off
the haunted dimension
buzzes in my marrow
drowns out my dreams
howls me back
out of bed
out of the car
out of the street
from the supermarket
from the sunset
in a stupor
on my phone
into my inbox
unto my outbox
onto the blog
*welcome to [UR(hel)L]*
you can’t turn off a never-present stranger.
Holly Herndon / Akihiko Taniguchi – Artist / Video Director Statements
Holly Herndon: “So much of Chorus was constructed by spying on my own online habits. It felt fitting to invite Akihiko, who I had been spying on online for a long time before my approach, to contribute the visual treatment of the piece.”
Akihiko Taniguchi: “I was interested in exploring the textures of daily necessities and the embodiment / physicality of the computer and Internet. One of the most striking contemporary images is that of the desktop capture, which is seen commonly on YouTube as part of software tutorials. I like the shots of desktops that are poorly organized and ‘lived-in’.
Referencing one of my earlier pieces “study of real-time 3D Internet”, I considered how it corresponds to the personal environment outside of the screen and how particular it is to my identity and my friend’s identities. I asked several friends to photograph their desktop environments and then rendered these images with custom 3D software, shooting video by moving throughout this virtual space. This video is a collection of records of life of friends and their Internet environments.”
Herndon: “I love the idea of depicting the mundane and quotidian in high definition, and how evocative and individual each of these spaces are. Thinking about intimacy and the laptop is familiar territory for me. I’ve also been thinking a lot about privacy, particularly in light of the ongoing revelations regarding the NSA, which add a more sinister sub-narrative to Akihiko’s piece.
The most crucial conversations happening in technology at the moment focus squarely on our work space, our email, our iSight and our smart phone, and how much we can honestly claim those spaces to be ours at all in an era of indiscriminate and imperceptible surveillance.”
In this audio-visual talk recorded at Ableton’s Loop summit for music makers in 2016, Holly Herndon describes the role process plays in her creative vision. Drawing on her experience as a recording artist, her studies at Mills College and Stanford University’s Center for Computer Research in Music and Acoustics, Holly discusses the conceptual frameworks surrounding her process-based composition methods. Using audio and video examples from her recent work she reflects on how government surveillance, internet age aesthetics and collaborations with Mat Dryhurst, Metahaven and others inform her mission to capture the ‘sound of now’.
And here’s an interesting interview from 2015.
From the Deeper Down studio session (2013).
I’m pressed against a window
With a broken nose
Rhinoplasts and the bombs blastin’
Who’s scalping tickets for this show?
Lines round the block in
A Human Centipede
I wanna be the victim
who gets the most sympathy
Don’t reward my participation
Or teach me about masturbation
I could fake your newest sensation
Steal someone else’s imagination
Oh I’ve gotta feeling
I don’t have to be real
No I’m not real
I’M NOT EVEN HERE
Headlines talkin’ and your
You haven’t said a word
How did you get your foot in the door?
Mass killin’s thrillin’
Public’s appealin’ on TV
And when you have your say
What are you gonna say to me?
Don’t reward my participation
Or teach me about masturbation
I could fake your newest sensation
Steal someone else’s imagination
Crystal Blue Persuasion
What is the meaning?
I don’t wanna hear?
No I can’t hear.
No I can’t hear
I’M NOT EVEN HERE
Clear explanation of this important concept.
The work of Giorgio Agamben, one of Italy’s most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.
In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.
The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.
The blurb of Homo Sacer: Sovereign Power and Bare Life by Giorgio Agamben. Translated by Daniel Heller-Roazen. (Stanford University Press, 1998).
i don’t think so.
but i forgive you, girl,
who tallied stretch marks
into reasons why no one should get close.
i forgive you, silly girl,
sweet breath, decent by default.
i forgive you for being afraid.
did everything betray you?
even the rain you love so much
made rust out of your jewellery?
i forgive you, soft spoken girl
speaking with fake brash voice,
fooling no one.
i see you, tender
even on your hardest days.
i forgive you,
waiting for him to call,
i forgive you the diets
and the cruel friends.
especially for that one time you said
‘i fucking give up on love,
it’s not worth it,
i’d rather be alone forever’.
you were just pretending, weren’t you?
i know you didn’t mean that.
your body, your mouth, your heart,
made specifically for loving.
sometimes the things we love will kill us,
but weren’t we dying anyway?
i forgive you for being something that will eventually die.
fading out slowly,
i wouldn’t want to be in a world
where you don’t exist.
Screening at AVA Gallery in Cape Town on 25 May 2017.
This is for Gareth.
Laboria Cuboniks (b. 2014) is a xenofeminist collective, spread across five countries and three continents. She seeks to dismantle gender, destroy ‘the family,’ and do away with nature as a guarantor for inegalitarian political positions. Her name is an anagram of ‘Nicolas Bourbaki’, a pseudonym under which a group of largely French mathematicians worked towards an affirmation of abstraction, generality and rigour in mathematics in the early twentieth century. Read an interview HERE.
0x00 Ours is a world in vertigo. It is a world that swarms with technological mediation, interlacing our daily lives with abstraction, virtuality, and complexity. XF constructs a feminism adapted to these realities: a feminism of unprecedented cunning, scale, and vision; a future in which the realization of gender justice and feminist emancipation contribute to a universalist politics assembled from the needs of every human, cutting across race, ability, economic standing, and geographical position. No more futureless repetition on the treadmill of capital, no more submission to the drudgery of labour, productive and reproductive alike, no more reification of the given masked as critique. Our future requires depetrification. XF is not a bid for revolution, but a wager on the long game of history, demanding imagination, dexterity and persistence.
0x01 XF seizes alienation as an impetus to generate new worlds. We are all alienated — but have we ever been otherwise? It is through, and not despite, our alienated condition that we can free ourselves from the muck of
immediacy. Freedom is not a given — and it’s certainly not given by anything ‘natural’. The construction of freedom involves not less but more alienation; alienation is the labour of freedom’s construction. Nothing should be accepted as fixed, permanent, or ‘given’ — neither material conditions nor social forms. XF mutates, navigates and probes every horizon.
Anyone who’s been deemed ‘unnatural’ in the face of reigning biological norms, anyone who’s experienced injustices wrought in the name of natural order, will realize that the glorification of ‘nature’ has nothing to offer us — the queer and trans among us, the differently-abled, as well as those who have suffered discrimination due to pregnancy or duties connected to child-rearing. XF is vehemently anti-naturalist. Essentialist naturalism reeks of theology — the sooner it is exorcised, the better.
0x02 Why is there so little explicit, organized effort to repurpose technologies for progressive gender political ends? XF seeks to strategically deploy existing technologies to re-engineer the world. Serious risks are built into these tools; they are prone to imbalance, abuse, and exploitation of the weak. Rather than pretending to risk nothing, XF advocates the necessary assembly of techno-political interfaces responsive to these risks. Technology isn’t inherently progressive. Its uses are fused with culture in a positive feedback loop that makes linear sequencing, prediction, and absolute caution impossible. Technoscientific innovation must be linked to a collective theoretical and political thinking in which women, queers, and the gender non-conforming play an unparalleled role.
0x03 The real emancipatory potential of technology remains unrealized. Fed by the market, its rapid growth is offset by bloat, and elegant innovation is surrendered to the buyer, whose stagnant world it decorates. Beyond the noisy clutter of commodified cruft, the ultimate task lies in engineering technologies to combat unequal access to reproductive and pharmacological tools, environmental cataclysm, economic instability, as well as dangerous forms of unpaid/underpaid labour. Gender inequality still characterizes the fields in which our technologies are conceived, built, and legislated for,
while female workers in electronics (to name just one industry) perform some of the worst paid, monotonous and debilitating labour. Such injustice demands structural, machinic and ideological correction.
0x04 Xenofeminism is a rationalism. To claim that reason or rationality is ‘by nature’ a patriarchal enterprise is to concede defeat. It is true that the canonical ‘history of thought’ is dominated by men, and it is male hands we see throttling existing institutions of science and technology. But this is precisely why feminism must be a rationalism — because of this miserable
imbalance, and not despite it. There is no ‘feminine’ rationality, nor is there a ‘masculine’ one. Science is not an expression but a suspension of gender. If today it is dominated by masculine egos, then it is at odds with itself — and this contradiction can be leveraged. Reason, like information, wants to be free, and patriarchy cannot give it freedom. Rationalism must
itself be a feminism. XF marks the point where these claims intersect in a two-way dependency. It names reason as an engine of feminist emancipation, and declares the right of everyone to speak as no one in particular.
0x05 The excess of modesty in feminist agendas of recent decades is not proportionate to the monstrous complexity of our reality, a reality crosshatched with fibre-optic cables, radio and microwaves, oil and gas pipelines, aerial and shipping routes, and the unrelenting, simultaneous execution of millions of communication protocols with every passing millisecond. Systematic thinking and structural analysis have largely fallen by the wayside in favour of admirable, but insufficient struggles, bound to fixed localities and fragmented insurrections. Whilst capitalism is understood as a complex and ever-expanding totality, many would-be emancipatory anti-capitalist projects remain profoundly fearful of transitioning to the universal, resisting big-picture speculative politics by condemning them as necessarily oppressive vectors. Such a false guarantee treats universals as absolute, generating a debilitating disjuncture between the thing we seek to depose and the strategies we advance to depose it.
0x06 Global complexity opens us to urgent cognitive and ethical demands. These are Promethean responsibilities that cannot pass unaddressed. Much of twenty-first century feminism — from the remnants of postmodern identity politics to large swathes of contemporary ecofeminism — struggles to adequately address these challenges in a manner capable of producing substantial and enduring change. Xenofeminism endeavours to face up to these obligations as collective agents capable of transitioning between multiple levels of political, material and conceptual organization.
0x07 We are adamantly synthetic, unsatisfied by analysis alone. XF urges constructive oscillation between description and prescription to mobilize the recursive potential of contemporary technologies upon gender, sexuality and disparities of power. Given that there are a range of gendered challenges specifically relating to life in a digital age — from sexual
harassment via social media, to doxxing, privacy, and the protection of online images — the situation requires a feminism at ease with computation. Today, it is imperative that we develop an ideological infrastructure that both supports and facilitates feminist interventions within connective, networked elements of the contemporary world. Xenofeminism is about more than digital self-defence and freedom from patriarchal networks. We want to cultivate the exercise of positive freedom — freedom-to rather than simply freedom-from — and urge feminists to equip themselves with the skills to
redeploy existing technologies and invent novel cognitive and material tools in the service of common ends.
0x08 The radical opportunities afforded by developing (and alienating) forms of technological mediation should no longer be put to use in the exclusive interests of capital, which, by design, only benefits the few. There are incessantly proliferating tools to be annexed, and although no one can claim their comprehensive accessibility, digital tools have never been more widely available or more sensitive to appropriation than they are today. This is not an elision of the fact that a large amount of the world’s poor is adversely affected by the expanding technological industry (from factory workers labouring under abominable conditions to the Ghanaian villages that have become a repository for the e-waste of the global powers) but an explicit acknowledgement of these conditions as a target for elimination. Just as the invention of the stock market was also the invention of the crash, Xenofeminism knows that technological innovation must equally
anticipate its systemic condition responsively.
0x09 XF rejects illusion and melancholy as political inhibitors. Illusion, as the blind presumption that the weak can prevail over the strong with no strategic coordination, leads to unfulfilled promises and unmarshalled drives. This is a politics that, in wanting so much, ends up building so little. Without the labour of large-scale, collective social organisation, declaring one’s desire for global change is nothing more than wishful thinking. On the other hand, melancholy — so endemic to the left — teaches us that emancipation is an extinct species to be wept over and that blips of negation are the best we can hope for. At its worst, such an attitude generates nothing but political lassitude, and at its best, installs an atmosphere of pervasive despair which too often degenerates into factionalism and petty moralizing. The malady of melancholia only compounds political inertia, and — under the guise of being realistic — relinquishes all hope of calibrating the world otherwise. It is against such maladies that XF innoculates.
0x0A We take politics that exclusively valorize the local in the guise of subverting currents of global abstraction, to be insufficient. To secede from or disavow capitalist machinery will not make it disappear. Likewise, suggestions to pull the lever on the emergency brake of embedded velocities, the call to slow down and scale back, is a possibility available only to the few — a violent particularity of exclusivity — ultimately entailing catastrophe for the many. Refusing to think beyond the microcommunity, to foster connections between fractured insurgencies, to consider how emancipatory tactics can be scaled up for universal implementation, is to remain satisfied with temporary and defensive gestures. XF is an affirmative
creature on the offensive, fiercely insisting on the possibility of large-scale social change for all of our alien kin.
0x0B A sense of the world’s volatility and artificiality seems to have faded from contemporary queer and feminist politics, in favour of a plural but static constellation of gender identities, in whose bleak light equations of the good and the natural are stubbornly restored. While having (perhaps) admirably expanded thresholds of ‘tolerance’, too often we are told to seek
solace in unfreedom, staking claims on being ‘born’ this way, as if offering an excuse with nature’s blessing. All the while, the heteronormative centre chugs on. XF challenges this centrifugal referent, knowing full well that sex and gender are exemplary of the fulcrum between norm and fact, between freedom and compulsion. To tilt the fulcrum in the direction of nature is a defensive concession at best, and a retreat from what makes trans and queer politics more than just a lobby: that it is an arduous assertion of freedom against an order that seemed immutable. Like every myth of the given, a
stable foundation is fabulated for a real world of chaos, violence, and doubt. The ‘given’ is sequestered into the private realm as a certainty, whilst retreating on fronts of public consequences. When the possibility of transition became real and known, the tomb under Nature’s shrine cracked, and new histories — bristling with futures — escaped the old order of ‘sex’.
The disciplinary grid of gender is in no small part an attempt to mend that shattered foundation, and tame the lives that escaped it. The time has now come to tear down this shrine entirely, and not bow down before it in a piteous apology for what little autonomy has been won.
0x0C If ‘cyberspace’ once offered the promise of escaping the strictures of essentialist identity categories, the climate of contemporary social media has swung forcefully in the other direction, and has become a theatre where these prostrations to identity are performed. With these curatorial practices come puritanical rituals of moral maintenance, and these stages are too often overrun with the disavowed pleasures of accusation, shaming, and denunciation. Valuable platforms for connection, organization, and skill-sharing become clogged with obstacles to productive debate positioned as if they are debate. These puritanical politics of shame — which fetishize oppression as if it were a blessing, and cloud the waters in moralistic frenzies — leave us cold. We want neither clean hands nor beautiful souls, neither virtue nor terror. We want superior forms of corruption.
0x0D What this shows is that the task of engineering platforms for social emancipation and organization cannot ignore the cultural and semiotic mutations these platforms afford. What requires reengineering are the memetic parasites arousing and coordinating behaviours in ways occluded by their hosts’ self-image; failing this, memes like ‘anonymity’, ‘ethics’,
‘social justice’ and ‘privilege-checking’ host social dynamisms at odds with the often-commendable intentions with which they’re taken up. The task of collective self-mastery requires a hyperstitional manipulation of desire’s puppet-strings, and deployment of semiotic operators over a terrain of highly networked cultural systems. The will will always be corrupted by the memes in which it traffics, but nothing prevents us from instrumentalizing this fact, and calibrating it in view of the ends it desires.
You can’t feel angry at nature. You can’t feel angry at biology. We’re all going to die — that’s a very difficult thing to take in — and we all experience this process.
It feels as if there’s this person — in your head, mainly — trapped in this physiological stock that only survives 70 to 80 years, normally, in any decent condition. It starts deteriorating at a certain point, and then for half of your life, if not more, you watch this material begin to fray. And there’s nothing you can do about it. You’re trapped inside it; and when it goes, you go.
I think the sense of a self trapped in something is impossible to get over. That’s the origin of all dualisms — Platonic, Cartesian or whatever. There’s no way that we can be conscious and not feel ‘I am in my body.’
Of course, you can try to come to terms with death, try to shift the axis of your activities to things that are less body-dependent as you get older: your body neither is as attractive to other people nor does it function in the way that is pleasurable to you.
But it also should be said that a lot of our ideas about what we can do at different ages and what age means are so arbitrary — as arbitrary as sexual stereotypes. People say all the time: ”Oh, I can’t do that. I’m 60. I’m too old.” Or ”I can’t do that. I’m 20. I’m too young.” Why? Who says so?
I think that the old-young polarization and the male-female polarization are perhaps the two leading stereotypes that imprison people. The values associated with youth and with masculinity [and I must add here cis-het whiteness] are considered to be the human norms, and anything else is taken to be at least less worthwhile or inferior. Old people have a terrific sense of inferiority. They’re embarrassed to be old. What you can do when you’re young and what you can do when you’re old is as arbitrary and without much basis as what you can do if you’re a woman or what you can do if you’re a man…
…This may be my limitation — and it probably is — but I cannot understand the truth except as the negation of falsehood. I always discover what I think to be true by seeing that something else is false: the world is basically full of falsehood, and the truth is something carved out by the rejection of falsehood. In a way, the truth is quite empty, but it’s already a fantastic liberation to be free of falsehood.
– Read the full interview here: Susan Sontag to Jonathan Cott, in Rolling Stone,1978.
‘Midlife Lazarus’ is taken from the forthcoming Little Annie record “TRACE” out on Tin Angel 20.05.16.
Camera by Kika von Kluck (https://kikavonkluck.com)
Make-up by Shana Miner-Ladin
Another one of Steve Cutts’ dystopian cartoons is HERE.
“The need to go astray, to be destroyed, is an extremely private, distant, passionate, turbulent truth.”
― Georges Bataille