How To Know What's Really Happening

M was exasperated by her friend's frivolous attitude toward the tragedy of losing a role. She was not trained to read the potential in R's wild imagination. Was it a commitment to realism, trained by the ideological morality of activism, that made her unresposive to the fantasy genre and vigilante characters? R's instinct was to court the unfamiliar, whereas M's training was to engage with criticality. Both these attributes could have interfaced in interesting and colourful ways, with sparks and currents, if and only if the social conditions of the time had been conducive to the arrival of a vigilante.

Madhusree Dutta is a filmmaker, curator and author based in Mumbai and Berlin. She has been the executive director of Majlis Culture, a centre for rights discourse and art initiatives in Mumbai, 1998-2016; and artistic director of Academy of the Arts of the World in Cologne, 2018-2021. Her areas of interest are documentary practices, urban cultures, migration movements, transient identities, and lived-in hybridity.

For so it happens that when the poets speak, objects appear closer to their own shadows. The poet's mouth fills up with horses and marble, and his verses start to shine like rivers. These rivers then turn back to flow through the very palace he is depicting. The poet's own words begin to weigh down on him, as though he were holding up a palace with his palms. Then he travels, and the palace is obliterated. Countries and nations change, and naught remains but what the poets had seen. Of what the poets had seen, naught remains but its image in anthologies. And when the libraries have been flooded or burned to the ground, nothing but the commentaries on those anthologies are left, and all that one finds in these commentaries is that which was appropriated and wrought a thousand times over. 

Hussein Nassereddine is a multidisciplinary artist. His work in installation, writing, video and performance originates from a practice around language that builds fragile monuments - some verbal, some sonic, some tactile - rooted in collective histories and resources of poetry, ruins, construction and image-making.

Translated from Arabic by Ben Koerber.

Navina Sundaram is sitting in the editing room in Hamburg. She has managed to reduce the complexity of the Kemal Altun case to the required 2 minutes and 40 seconds for the political magazine; a journalistic feat considering the legal terminology and the international political situation, which must be presented in simple terms. She places her interview with the judge at the back. The audience therefore first gets an impression of perhaps the best-known deportation prisoner of the republic on trial here. The phone rings. I imagine she is displeased about the disturbance. It’s the day of the broadcast; the report still needs to be approved. It rings again. She answers. Peter Boultwood is on the phone and says, “Did you hear? Kemal jumped out of the window in the courtroom. He’s dead.” 

Merle Kröger lives in Berlin where she works as a novelist, screenwriter and dramaturg. She was a member of the Berlin film collective dog film (1992–1999) and founded pong  lm in 2001. Kröger is the co-author of Philip Scheffner’s internationally awarded films Revision (2012), Havarie (2016) and Europe (2022). Kröger has published five novels to date, including Grenzfall (2012), Havarie/ Collision (2015) and Die Experten/ The Experts (2021). Her novels have received numerous awards, including Best Crime Novel of the Year, the Radio Bremen Prize for Crime Fiction and the German Crime Fiction Prize.

Translated by Rubaica Jaliwala 

A meditative reflection on language and its loss.

How does one language inherit another? Defeat, erase or live through another? How to speak dead is Walid Sadek's meditative reflection on language, dead or victorious. At heart, beyond defeat and victory, it is a reflection on how one can approach a speaking that is of neither a living language nor a dead one. A speaking that knows loss and knows it is woven into every uttered word, every spoken sentence. A loss that becomes syntax.

"There, where the battle is lost and won and where, after the hurly-burly is done, we may approach a speaking that is of neither a living language nor a dead one. A speaking that knows loss and knows it is woven into every uttered word, every spoken sentence. A loss that becomes syntax."
Walid Sadek

Walid Sadek (born 1966 in Beirut) is a Lebanese artist and writer. He is a professor at the Department of Fine Arts and Art History of the American University of Beirut.

In How to Mend: On Motherhood and its Ghosts, Kayfa ta’s 4th monograph, Iman Mersal navigates a long and winding road, from the only surviving picture of the author has with her mother, to a deep search through what memory, photography, dreams and writing, a search of what is lost between the mainstream and more personal representations of motherhood and its struggles. How to mend the gap between the representation and the real, the photograph and its subject, the self and the other, the mother and her child. 

Iman Mersal is an Egyptian poet and associate professor of Arabic Literature and Middle Eastern Studies in the University of Alberta, Canada.

Text: Iman Mersal
Editors: Maha Maamoun and Ala Younis
Translated from Arabic by Robin Moger
Co-publishers: Kayfa ta and Sternberg Press
Design: Julie Peeters
Size: 9.6 x 14.8 cm
Pages: 168 pages, Soft cover

Tout geste est renversement – Every gesture is reversal is a publication by artist Laurianne Bixhain comprising an imahe captured and silkscreen printed by Bixhain and a text written by Chloe Chignell. The work addresses the potential for mutual transformation between language and materials, whether human or non human. How does language traverse the body? What are its resonances? How does it shape physical presence, gestures or thoughts? 

A2 silkscreen printed poster
Designed by Morgane Le Ferec.
Printed in 300 Copies. 

Inspired initially by Jerome Rothenberg’s translation Flower World Variations, which Cecilia Vicuña first encountered in 1985, Deer Book brings together nearly forty years of the artist’s poetry, “poethical” translations, and drawings related to cosmologies and mythologies surrounding the deer, and sacrificial dance in cultures around the world.

Woven like one of her quipu installations, Vicuña’s texts—which include original compositions in Spanish as well as English translations by Daniel Borzutzky—become meditations on translation, not just of the sacred nature of this animal but on how our understandings of ceremony and ritual are transformed, by this ongoing process. Taken as inspiration rather than conundrum, the impossibility of translation opens up poetic possibilities for Vicuña as she continues her lifelong exploration into the nature of communication across eras and distant lands, languages and shared symbols within Indigenous spiritualities.

Once more, an astonishing issue of OEI – a thrilling, compelling, stimulating feast of ideas regarding publishing and the book: the perfect big companion to read and hug in bed while the virus spreads outside.

Bringing together contributions from circa 130 publishing structures, publishing communities, magazines, small press endeavors, artists, poets, writers, editors, theoreticians, curators, scholars, and art bookstores, OEI # 86–87 reflects upon the challenges, pressures and possibilities of publishing and creating publics in different contexts and places in a time of far-reaching – economical, medial, political, social, technological – transformations.

The potential and the versatility of publishing open it to a diversity of practices and approaches in the arts, but as an eminently social form of art, a collective or micro-collective work with shared responsibilities, it is also a never-ending process of “crafting a variegated approach to how you create, publish, distribute, and build a social ecosystem around your efforts”, of trying to “build up and strengthen the community around these printed forms” (Temporary Services).

It is the conviction of OEI #86–87 that print has the power to play an important part in the construction of social spaces, of a social world. As Benjamin Thorel puts it in one of the essays in the issue, “conceiving of the dynamics of publishing as making publics as well as making things public is not a pun – insofar as the artists/publishers encompass, beyond the book itself, its possible ‘lives’, imagining the different spaces, and the different people, amongst whom a publication will circulate.” This is what Michael Warner has called “a public [as] poetic worldmaking”, implying “that all discourse or performance addressed to a public must characterize the world in which it attempts to circulate, projecting for that world a concrete and livable shape, and attempting to realize that world through address.”

This is also, as stressed by Annette Gilbert and others, what can make publishing such an active force, a force co-constituting texts and publications and publics. Indeed, with Michalis Pichler, it is tempting to say that in publishing as practice – perhaps more than in any other art field – “artists have been able to assert the aesthetic value of their own socio-politically informed concerns and to engage, often under precarious conditions, in cultural activities fully aligned with their political values.”

OEI #86–87 also includes sections on and with contemporary poetry from Canada; Fluxus publishing; Krister Brandt/Astrid Gogglesworth; Kalas på BORD (Öyvind Fahlström); Lars Fredrikson; Claude Royet-Journoud’s poetry magazines; Carl Einstein; Gail Scott; Ållebergshändelser; OEI #79: edit/publish/distribute!; “det offentligas försvinnande” and many many other things. [publisher’s note]

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