Vice Versa — America's Gayest Magazine

“RUSTIQUE” is an artist book created by Nicola Godman. This book is sprung out of a residency in September 2021 at Hôtel Chevillon, a former Scandinavian artist colony in Grez-sur-Loing, France. Barbizon, the village where the painter Jean-François Millet (1814–1875) lived and died, is located 20 km away from there. The book interweaves the life and work of Millet with Godman’s photographs, drawings and personal anecdotes.

“RUSTIQUE” wishes to put forward the artistic gaze towards rural life by artists who themselves are born peasants. Nicola Godman (b. 1989, Rute) is an artist working with photography, video, books and stories, currently based in Stockholm, Sweden. Having grown up on an organic dairy farm, she is researching depictions of rural life in art history and contemporary culture.

In 1911, Sigmund Freud addressed his followers gathered at Nuremberg, where he restated the import of his practice: “the task of psychoanalysis lies not at all in the discovering of complexes, but in the dissolving of resistances.” A formal antipode to political resistance, psychoanalytic resistance dams up desire and obstructs traumatic knowledge. It is conservative, allergic to change, and aims for the kind of frictionless normativity against which the unconscious drives rail. Meanwhile, we associate political resistance with change itself, with a blockade that pushes for revolution—rather than a blockage that censors its very possibility. If we read Freud as urging his followers to help their patients move through their resistance, psychoanalysis is a project on the side of material and political reality by bringing patients out of isolation and into social struggles. However, psychoanalysis is often glossed in reverse: as a project of isolated relief for the stubborn individual.

Should psychoanalysis only succeed at rendering patients compliant in their cure? Is psychoanalysis a tool for nullifying political resistance? If so, Freud’s edict for the aim of psychoanalysis is now but an epitaph. It would be easy, then, to give up the ghost, to let psychoanalysis go. But why should psychoanalysis retreat from collective symptoms back into the consulting room for individual treatment—away from strikes, riots, and uprisings, and toward complacency and normativity, if not quite literally marriage and babies? Why should the clinic not dare to be in and of the world?

Feeling restless. Hunger tactics. Laughing in the face of fascism. Breaking through. Diagnosing revolution. Madness in the Maghreb. Essays by Fady Joudah, Jamieson Webster, Dylan Saba, Yasmin El-Rifae, Ussama Makdisi, Mary Turfah, Hannah Proctor, and more.

In Memory of Joshua Clover (1962-2025).

A poetic script, an apocalyptic newspaper, and a syntax of intersected historical narratives. An investigation of an archive of writings previously published in The Lowell Offering, a periodical issued between 1840-1845 by women factory workers in Lowell, Massachusetts.

Design by Daria Kiseleva

A long lost poem purportedly by Rimbaud is finally made available in English.

Referenced only in a few letters of Paul Verlaine, The Spiritual Hunt is Arthur Rimbaud's forgotten masterwork, a poem in five parts that explored the mystic philosophy that guided the young poet's heart and hand. Considered lost for years, a typewritten manuscript appeared in Paris in the late 1920s, circulating around a close-knit group of booksellers, poets, and playwrights. Yet it wasn't until 1949 that Mercure de France took the initiative to publish the unauthenticated galley and unleashed a literary controversy that shook France. Sides were drawn, with Andre Breton leading the charge of forgery, calling the work an utter hoax, and others defending it as legitimate and an essential key to understanding Rimbaud and his work. Bookstores were raided for copies, critics were skewered in journals, and tempers flared on radio and in print, but no conclusive judgement could be drawn and Mercure de France withdrew the work from publication and pulped all the copies they could find.

Now, seventy-five years after its initial imbroglio, The Spiritual Hunt is available in English for the first time with a facsimile letterpress edition of the original. Featuring Pascal Pia's original introduction along with an edifying afterword by translator Emine Ersoy.

Dolce Stil Criollo’s fifth issue, "Extraordinarily Apotropaic," aims to rethink reality in its current ordinary form by discovering and creating charms and rituals for changing it into one where there is less harm. The issue features poems in multiple languages; a map of dreams; a video game-turned-manga; a section that functions as a kineograph; a collaboration with the Huni Kuin people; and more. We also curated a collective project, “Cinema of Hope,” which brings together 11 moving image artists in search of the apotropaic moment, caught on film. 

The cover of our fifth issue features one of five “santinho” inserts. Designed like prayer cards, they contain a collaged portrait of a musical artist (Pivaratu, Pivete Nobre, Iya, Swatch, Devil Gremory) on the recto and the rap lyrics they wrote in response to our theme on the verso.

Contributors include Andrés-Monzón Aguirre, Aykan Safoğlu, Azul Caballero Adams, Belinda Zhawi, Daniel Machado, Daniel Moura, Devil Gremory, Enorê, Esvin Alarcón Lam, Gabriel Massan, Hick Duarte, Itamar Alves, Iya, Jennifer Pérez, Jesse Cohen, Johan Mijail, Juan Pablo Villegas, Kasra Jallilipour, Kent Chan, Keratuma (Mileidy Domicó), Laura Huertas Millán, Lucía Melií, Lucía Reissig & Bernardo Zabalaga, Maria Thereza Alves, Masha Godovannaya, Mayada Ibrahim, Najlaa Eltom, NIna Djekić, Ophelia S. Chan, Pivaratu, Pivete Nobre, Ricardo Pinheiro (Ganso), Roberto Tejada, Sofía Córdova, Sofía Gallisá Muriente, Swatch, Thales Pessoa, and Thiago Martins de Melo.

Languages: Spanish, 
Portuguese, English, Japanese and Arabic

Issue #4 of Al Hayya traces resistance in the home, on the streets, across borders, and within the self. From Gaza, where genocide compresses time into isolated minutes, to everyday acts of defiance in diaspora, it explores the weight of struggle as both personal and collective. Featuring a rare interview with Palestinian revolutionary Leila Khaled, a conversation with Françoise Vergès, photo essays by Maen Hammad, Amal Al-Nakhala, Nader Bahsoun, Sarah Kontar, and Hannah La Follette Ryan, and reflections on sound, memory, and political devotion—this issue makes clear that resistance is not always loud.