collection: tawseet al sharq

TAWSEET AL SHARQ #5: FAIG AHMED

If my mother saw me with shoes on the rugs that fill every room of our house that day would have been the end of me. I never questioned why she’d make me take of my shoes before entering the house and I just did what I was told because I would run around the house too busy deciding which rug will give me my next adventure. See the azure rug in the corridor leading to my brother’s room was where my toys and I crashed with waves, fought with pirates, and swam with sharks to reach the shore of an island at its tethered ends. The beige one in the living under the coffee table, that I had to move every time to play on the fabrics underneath, was where I trekked the desert dunes with my action figures to reach the crystal blue oasis in the middle. Then there was my favorite rug, a solid burgundy leading up to my parent’s bedroom that sprawled the whole walkway to their door filled with perfect symmetry of all kinds and colors of flowers. This was the rug where my action figures went on the best adventure, where we created Disney influenced storylines for each flower from its colors and texture giving it heroic magical powers or poisonous evil ones that attracted my toys. This adventure never ended and I would find myself dipping and waking up from naps on this rug for years to come.

These carpets continue to hold a special place in my heart where I managed to tell my first stories through their fabrics and when I asked my mother why she tends to these carpets, even to this day, she replied with ‘they tell the stories of those that made them and, if you look closely, our story too since we have walked over them for the past twenty years.’ This is what Faig Ahmed an Azerbaijani artist is doing with carpets. He takes traditional Azerbaijani carpets un-weaves them and reconstructs them using digital patterns filled with optical illusions, glitches, and morphings to create bold sculptural art forms. In an interview he said that he is interested “in the past because it’s the most stable conception of our lives” and “Another thing that interests me is pattern,” says Ahmed. “Patterns and ornaments can be found in all cultures, sometimes similar, sometimes very different. I consider them words and phrases that can be read and translated to a language we understand.” His carpets are interplay between traditions, the stories that come with cultures and the stories we create in the present. By using fabrics, objects that have been present throughout most of mankind’s history until this very day, he draws patterns between the old and the new and more importantly connects them just as he weaves in new patterns into the traditional carpets he uses as his medium. This literal and figurative connectivity stems to a creation of great art that explores Chimamanda Ngozi Adichie’s quote ‘Culture does not make people. People make culture’ and the ways we think about culture, its upkeeping, and its relationship to the past.



TAWSEET AL SHARQ #4: MONA HATOUM

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Still from 'Measures of Distance' by Mona Hatoum, 1988

When talking about contemporary Middle Eastern art, Mona Hatoum is a name always mentioned. She was born in 1952 to Palestinian parents in Beirut and a vacation in 1975 to London turned into an exile as the Lebanese civil war broke out and Hatoum decided to stay in the British capital until the chaos in Lebanon ended. The usual introductions written about her seem eager to define her and her work: a Palestinian forever in exile, early years of feminist and political activism, and a performance artist who turned to installations and exhibitions. However washing out the noisiness of the identity in her work in order to categorize and judge Hatoum by mere words is a futile process. Her complex, invasive, and multidisciplinary work, that has been at the forefront of the international art scene and has spanned over three decades, does not perform the task of classifying Hatoum into a certain category. In fact, her work does the opposite; it places you in an environment of constant flux, shows you the intricacies of an identity that is just as much influenced by her past and heritage as well as her present. One thing is for sure, that her art has a strong formidable presence and all we have to do is soak it up one work at a time. 

I had the opportunity to see Measures of Distance at LACMA and I sat there watching in awe, trying to decipher the images of her mother, read the Arabic letters, and listen to the English translation of Hatoum reading them aloud; all at once. I sat there and I watched it twice and I tried and I couldn’t, with all my being, separate this piece into the entities that created it. I happened to not have left my seat after the second viewing and only when I had given up and forgotten about the inextricable layers of Measures of Distance, it started playing again for the third time. This time I watched and listened to everything and nothing. I took everything in but did not separate the layers and when I heard her mother’s opening laughter to the dialogue I couldn’t help but smile at this mess. A beautiful mess of meaning. A beautiful mess of identity that spoke of complexities of displacement and the sense of loss and separation undertaken by the individual in the social – political context of war. What Mona has beautifully weaved together was not meant to be plucked out and analyzed by separate entities; it stands on its own as a whole identity. I was plunged into the personal of Hatoum’s life regardless of how complex, contradictory, and vulnerable it is and I took it all.

With her mother’s loving voice and laughter placed against Mona’s somber tone as she reads her mother’s letters that still manage to convey tenderness and love through a war period, I was reminded of some lines from Jack Gilbert’s poem A Brief For The Defense

If we deny our happiness, resist our satisfaction,
we lessen the importance of their deprivation.
We must risk delight. We can do without pleasure,
but not delight. Not enjoyment. We must have
the stubbornness to accept our gladness in the ruthless
furnace of this world. To make injustice the only
measure of our attention is to praise the Devil.
If the locomotive of the Lord runs us down,
we should give thanks that the end had magnitude.


WATCH MEASURES OF DISTANCE PARTS 1 & 2.

Mona Hatoum Measures of Disatnce (1988) This videotape is perhaps the most touching of Mona Hatoum's artistic statement in which she examines her position as an exiled female artist. The author's voice translates letters of her mother from Arab into English, represented visually as a texture of calligraphy over the texture of her body and skin.

TAWSEET AL SHARQ #3: مُلهَم

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In this project of Tawseet Al Sharq, I will bring to light Middle Eastern cultures, traditions, beauty and issues by examining and discussing Middle Eastern art and artists. Since this project started on Tumblr before coming to Jaffat El Aqlam, this piece is therefore dedicated to Wed, the mind behind it all, who I have had the pleasure of following and seeing her art flourish through social media platforms.

    When I first came across her work, I was fascinated by how little she uses to effectively show the meaning behind her work. By focusing on replicating a simplistic figure, Wed transforms her minimalistic character from a mere shape into an extension of expressions of thought. Her work places heavy-weighted issues and expressions of Arab youth so tenderly on paper and poignantly celebrates women within that society. After reaching out to her, we sat down and discussed some of her pieces and the following is what happened.

I admire your simplistic character and your approach in producing such works. The use of a pen and paper makes it more accessible to other Arab youth and breaks down the barrier between the audience and your work. So the message flows freely in between the two and is not restrained within the work itself. Can you tell me why you used a simplistic approach to portray such figures and powerful messages?

From the start, I try to keep the character as pure and simple as possible to convey a certain emotion or thought because the goal of my work is to inspire people which is why the character is, in fact, called Mulham, which is Arabic for the word ‘inspirational’. I started off with deciding on the shape, rather than on the approach, and began with a shape of demaghi, which means being or related to the brain. The whole figure symbolizes the brain with the oblong head and minimalistic body. Such a figure disassembles itself from the physical body and does not need one to be enabled or to express itself. To that end, Mulham became an expression of itself and a continuation of my thoughts.

What audience was responding to your work and how have the responses changed overtime?

The majority of the audience that respond to my art are usually Middle Easterners, and women whose opinions resonate with the thought expressed in my work, whether they agree with them or not. When I first started uploading works of Mulham, there wasn’t a lot of response as the subject of my work and ideas accompanying Mulham were still not established with the audience. But with time, they started understanding that Mulham is not just a quick sketch of lines on paper accompanied by thoughts but is much more alive with emotions and thoughts, which gave the character more depth after it was established. Also with such a figure, repetition becomes accessible to both the audience and I to get my message across effectively.

Now, I find it really interesting when two Mulhams are present in the same work where they create this interesting dynamic of how we share and use our ideas on both a societal and an individual level.  How do you interpret that in your work, such as Secret Harmony?

Secret Harmony shows an uninhibited attraction, where there is no logical reason to be attracted. The attraction is just a raw emotion of the basic level of connection and more importantly examines a connection that doesn’t have to be explained. The nodes orbiting Mulhams’ heads signify knowledge and by count are unequal showing a difference in the way of thinking yet there is still chemistry. The everlasting connection through the figure combining them into one shows the love, vision and continuity of such a connection. Mulham serves the purpose of capturing such an emotion and cherishing it without the inflection of gender, age or a certain individual due to his simplistic figure. And it is important to me to encapsulate an emotion solely as an expression of itself, to offer the audience a work that expresses a pure connection they have with another person whatever that connection may be.

 
 

Next lets go back and talk about the making of the figure itself, how do you change the character to address a certain topic?

I include a specific body part in some of my works, only to highlight an issue specific to that body part.  When I do want to specifically show a woman I add a tooq (crown) of flowers or beads to surround Mulham. The only time I distinguish a woman in my work is when the work itself is directed to women and pertaining to an issue concerning women and their rights. Other than that Mulham is genderless.

In Freedom of Opinion, the connection is different than other connections we have seen throughout your work. Instead of being connected organically as they have usually been through their bodies or their minds, they are connected in an out-of-body box signifying their opinions. How is the connection through the box important to this portrait?

This piece is dedicated to all those who have been detained, or faced hardships due to voicing their opinions because they were at the forefront of the revolution. These men and women endure the hardship of raising such opinions, yet it is in their imprisonment that the concepts they’re fighting for, further rose and came forth. So the same box that they are imprisoned in has become a vessel that contains their battle, and their ideas are paving the way for future generations. Their fight has not gone unnoticed and their ideas and achievements can never be imprisoned so this piece is in honor of them.

TAWSEET AL SHARQ #2: WALL OF SHAME

 

 

This is the Beirut Wall, the Wall of Shame, that lasted less than 24 hours, it is for the same reasons of its placement that the cement wall has been removed. It was there to restrain the people, fend off the protestors and stop us from talking. Instead we are using this wall as our medium and canvas to say what we have to say, to intensify and imprint our energy on the same concrete they are using to stop us!

Every Lebanese citizen should be in the streets of Beirut to use this opportunity to criticize our government and tackle the countless issues we have. This is so so important! It is a classless, sect-less, religion-free revolution. Everybody please show solidarity! We don’t want to have a wall permanently tattooed with what we want, we want to see this change on the same streets we live in!

TAWSEET AL SHARQ #1: GEORGE AWDE

 

George Awde’s photographs of male Arab bodies examine the crossover of traditional notions of masculinity and family with the private spaces they occupy that act as an outlet of modern male love, bonding and self-identity.

The semi nude bodies defeat the audience’s motives of seeking a definitive Arab male masculinity and probe them to seek the intimacy portrayed in each of the Arab men photographed. The bare skin of the subjects each filled in its own way with tones, scars, tattoos, and freckles place each man in a different paradigm and displaces any attempts of classifying their sexuality or masculinity. It instead invites the audience into the personal spheres of intimacy of each subject to show the unrestricted definition of Arab masculinity and male interaction.

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george awde // portfolio 
nadim choufi // twitter & tumblr