The Banquet of Banality by Hager Youssef

The Banquet of Banality

It was too much—

your friendly chatter

with a plastic doll,

beside all my womanhood.

Too much closeness,

and not enough of friendship’s honor.

You dressed your attention

in a shirt far larger than your frame,

and wandered all night

seeking someone to stitch it tighter.

Fevered listening,

inflamed reactions,

obscene exaggeration,

and a sugar tongue

with no cause.

Your talk—

not just the melting

of social shyness,

but constant calls

of a drifting gigolo.

In the light’s reflection

in my glass,

Narcissus

appears smirking,

then fades.

This woman

stuffs her misery

with your emptiness,

and leaves,

utterly emptied by your absence.

And I—

beneath the weight of analysis and inquiry,

will sleep well tonight,

for I won’t let your butterfly

scratch a hole into my mind.

That banquet of banality—

doors whose insides I know too well:

the illnesses of ego,

the body,

and your childhood—

where it seems your own hand

chokes the other lost in itself.

The other women leave delighted—

They got their change

from the shiny illusion

they came for:

illicit praise

drawn from both my shares.

But I—

I’ll go home

in my white dress,

just as I came.

All I lack now

from such tired evenings

are the symphonies

of your lies.

My Weather Is Fragmented, Beautifully Distorted

My weather is fragmented,
beautiful in its disfigurement,
it writes me upon a page that quivers—
like a vast, open hand.

I’ll hang my first face on the door.
In the wild haste of love,
I’ll let you enter.

This night
lengthens over me
like a mosquito.

This lamp
only illuminates
my fear.

My second face
is dark and wicked—
like a rat in hiding.

The third, I vomit
onto the body of air,
into a bowl of memory,
like a child,
retreating into his mother’s breast.

The fourth is a mask of fire.
When you choke me,
I think—
you are making love.

The fifth, a nail in my throat.
I hammer it in,
and spit out a sixth face
that will never be complete.

The seventh sees nothing,
hears nothing—
he simply cages his sorrow
and mutters.

The eighth
sings to you
in the voices of prostitutes.

The ninth writes poetry
without faith,
sketches you on my back
with a broken fingernail.

And I—
when I sleep within you,
and rise without me,
like a tattoo,
when you forgot my name
and screamed:
“Who am I?”

Alcoholic privilege night

When my beloved is drunk,
I become a wound upon his cheek.
He strikes my chest with an empty glass,
Saying, ”This bell—this is what wakes me.”

When he drinks,
He opens my mouth like a pit,
Searching for his name,
For a button he lost
As we rushed back toward childhood.

He loves me swaying
Between two chairs:
Truth—
And the guilt I know,
When he mistakes me for a window,
When he spills the wine
As an apology on my behalf,
Like the blink of an eye.

When he drinks,
My arms multiply in his memory.
He summons them to soothe his pain,
Asks me to plant my tree
Right here—
Above his eye,
A finger for his throat,
And a final finger pointing to the wall:
“Embodied—as if you were pure awareness.”

When he’s drunk,
I draw back.
He runs like a shadow
Caught in light,
Bleeds me
Into some vague emptiness,
Traps me in a space
Shorter than a whisper,
Inside a bottle,
Inside a child’s nature.

He points often—
As if he’s arrived,
As if I were a mouth
He must enter,
Not merely behold.

Hagar Youssef is an Egyptian poet and writer based in Cairo. She has published a poetry collection titled “A Damaged Memory” in Arabic and she is currently working on two collection stories: “Dreaming With Two Heads” and “One Day.” She graduated from the Faculty of Education – Department of Sciences. She has written for various platforms, including those focused on feminism and gender studies. Her work explores the essence of language, deeply influenced by philosophers Roland Barthes and Georges Bataille, in linking love, pain, and death to language, deconstructing these themes. She is also passionate about translating literature and poetry, reviewing books, and writing journalistic and critical articles.

Lemon Language Paperback – November 22, 2024
by Hager Yossef

Mohsen L Belasy the Wolf of Cairo

Listen to the mysterious, revealing and fierce voices within you. 

And if you are caught up by  fear of doing so, remember that it is wrong for the senses to belong to the everyday, lived world.

For me any discovery that changes the nature or direction or a phenomenon constitutes

of something or is a  surrealist /poetic truth.

Objective chance , the subtlety of the intuition of the expectation, and the constant search for its flash . 

Going without a destination, the poet has an unknown encounter with the word, freed from any linguistic logic. 

In poetry the mind blows out of the mind. It aims at the spontaneous reclassification of things into a deeper and freer order, which is impossible to explain by the means of the ordinary mind.

The poet alternately is a deadwood pruner, a transformer, and a thunderbolt.

 Silence is a complete poetic and surrealist work.

The word must be left in suspense for a moment before it is transferred to a physical state on paper. At dawn or dusk, we walk down the road and sometimes come across the silhouette of a silent fairy woman, whose silence is the most comprehensive concept of poetry,  and surrealism. 

an absolutely possessed throat, echoing between howls and silence.

 the secrets of the world created, within the poetic mystery, darkness unfolds while questioning is stripped. 

Earthly legend and mystery doors open to infinity.

The poet is an enemy of the Sufist . 

The poet is not bound by a vision or a superior authority. 

Poetry is a momentary extraction of the unknown from the veins of every language.

If the poem does not have a chaotic body that smells of demolition, negation and destruction of all existing literary forms, genres, 

 Then what is living poetry?

Poetry should be the color of dried blood

The poem is the beginning and end of the world, it revives the world and its death, dismantles all self- and collective censorship, esoteric and physical, and drops every daily living dictionary.

The poem is an arena for the execution of all linguistic paralysis by burning with the napalm of the  lust.

Poetry is not a linguistic expression, but a visual, physical and perhaps biological expression as well.

Real poetry employs itself to monitor a waking dream which is resentful of its fate, re-sculpting it with dough baked by chaos inside the bone furnace called the human head.

I believe that enhancing poetic esoteric awareness does not come only by enhancing the possession of language or general cognitive awareness, but by developing and training the eye on scenes of logic disintegration always, whether they are daily or artistic works.

Even with everyday mind games

Thus, the magnetic linguistic ability self-develops and expands not only through the subconscious mind, but also through the nerves of the eye’s practice of strenuous imaginative sports to extract the faculties of impossible  earthy miracles in all its forms and templates.

I treat the Arabic language rules as a relationship between oppression and freedom; understand it

As a repressive social specter that must be removed and rebuilt anew every moment with vast doors to spend the  free desire. 

Poetry is the chaotic condensation of the inner momentary realization, but the seer poet must tame the tools of this condensation towards a permanent quest for the human interior, a quest fertilized by doubts in everything outside the individual.

Every human being has a poetic companion who lives behind his eye, the cunning poet who makes him constantly jump like a kangaroo and always seeks to protect this kangaroo from drowning in the prior cement lakes and to teach this kangaroo that there is no limit to what is called verbal maturity,

 poetry is a permanent electrical revolution inside the mind It is not controlled by something imaginary or even social.

The chief function of poetry is to impart sharp disturbances to language and to overthrow every possible holiness it bears. For me grammarians and academics of language are the social police of the imagination.

I despise even the inherited Arab aspirations to rebel against the Arabic language, except of course à few poets I see the deceptive horizon of most Arab poets now that they throw themselves in the recycling factories of closed poetic ambitions.

Surrealism relates to expressing «the real functioning of thought […] in the absence of any control exercised by reason and apart from any aesthetic or moral concern ».

– We think that not only language, but the whole world in all its aspects, was given to humanity to make surrealist use of it.

“All things are called to other uses than those generally attributed to them.” – André Breton, Le Point du Jour.

– We think that surrealists should make use of whatever materials and tools that they find attractive.  Whether a feather, a cloud or a computer, any single object in this world becomes a surrealist object as soon as surrealist use is made of it.

– We think that the results of surrealist activities do not have to conform to any type of listed art form, nor even to whatever is considered art. 

– Restrictions regarding materials and tools, as well as compliance with traditional artistic categories are views that were already considered and experienced as obsolete by most artists of the Renaissance period. We think that an attempt to liberate the human mind may in no way be successfully achieved on the basis of a narrower scope of practices and intellectual freedom than that which was already acquired by artists at that time.

 -‘we are interested in how surrealism appears in everyday life, whether it’s from surrealists or not, but we understand this is not the same as a surrealist movement.”

-“We are interested in certain parallel currents that might overlap with surrealism. Surrealism may -appear- or be present- within avant garde or popular art but it’s not necessarily the same thing.”

– We categorically reject mixing surrealism with whatever form of religion, and we reject the presence of any religious persons within the group.

– We reject any aesthetic attribute that directly or indirectly integrates into the life of this society or that would tend to reconcile with it.

– Realistic daily life erases the perception of the unique characteristics of objects. We will always seek to break this mechanism and its dynamics by means of words, plastic art, music and cinema or any other means.

– Collective automatism is self-contained in everyday life. It floats in the air, dissolving every entrenched and worn-out intellectual authority.

– The poem is a collective work, even if it is from one’s individual imagination.

– We have nothing but contempt for the guardians of grammar because they are the protectors of the heavy legacy of linguistic dependence that erases the ecstasy of all free desire. 

– We support every creative act that contributes to the wondrous conquest of everyday life and the conquest of mad love. Everything that has been physically neglected in the city, and every sexual explosion that social fascism hides, is for us the dough with which we form our written and visual poems.

written by Mohsen Elbelasy

Mohsen Elbelasy Egyptian surrealist artist and poet and researcher and editor in chief of the Room surrealist Magazine and sulfur-surrealist-jungle.com and the co manager of the international exhibition of surrealism Cairo Saint-Cirq-Lapopie and Echoes of Contemporary Surrealism Exhibition. And  co-founder of the Middle East and North Africa Surrealist Group. (MENA) and He also worked as a translator, cultural journalist and organizer of cultural and artistic events in Egypt and internationally. Chrysopoeia Surrealist union /Cooperative. In 2022, his book The Trip of Kamel Al Tilmissany  won the Sawiris Grand Prize of Literary Criticism

h Ghadah Kamal 

English /French /Spanish. 

La Belle Inutile Edition 

2021

1  _ Oblivion

Collaboration / Book 

By Zazie and Pierre Petiot and friends

Cover by / Zazie 

Phantom of Revolution by Ghadah Kamal Ahmed

The cruelty of life is only equaled by art… I used to search a lot in the paths of art for what could express what was going on inside me and my view of the world, but I was always faced with unfree spaces, spaces depicted by religion or what is connected  with  it..

My imagination was always trapped. When I dive into the past with deep sadness..

I did not know that imagination can lead us to a better future until I became acquainted with surrealism.

Closed areas of my subconscious began to open up to me.

I had never known these closed areas of my subconscious mind before.

I did not have complete freedom of expression with my body, and now I do.

Surrealism is a systematic breaking of the boundaries of reality, the body, society and religion.

Also, I was afraid to delve into fields that I had not studied or practiced, such as drawing, photography and cinema, but  Surrealism turned me into an active person who thirsted for all kinds of arts.

I am not only a surrealist artist, I also owe a lot to surrealism… Reconciliation with the unconscious mind can change the world for the better… and  it can be an iron wall stands against all life’s difficulties.

Linking and developing science and keeping pace with technological development and the subconscious freedom are able to create a better world.

This is surrealism for me

written by Ghadah Kamal

Ghadah Kamal is a surrealist visual artist, writer, and poet…Coordinator of performances and workshops and cinema screenings of The international exhibition of surrealism Cairo Saint-Cirq-Lapopie and Echoes of Contemporary Surrealism Exhibition / Alexandria and founding member of the Middle East and North Africa Surrealist Group..Founding member of the Chrysopoeia surrealist union. Editor of the Surrealist Cities section of the Room surrealist magazine and editor at Sulfur Surrealist Jungle.

Play as a Form of Resistance by Fairouz Eltaweela

I am a multidisciplinary visual artist interested in painting, alternative sculpting, photography, digital art, collage and mixed media arts. I held my first solo painting exhibition at the age of 14 at Al Gezira Arts Center and have since participated in multiple art workshops and collaborations. I recently graduated from MSA University faculty of Arts & Design majoring in Cinema and Theatre.

Most of my work explores the theme of ‘play’ as a form of resistance. Further expanding and searching how the visual identities of my various roots all meet in a space that feeds on contemporary imagery and ideals.

Coming from a culturally rich background I am drawn to the visual richness of my city Cairo, particularly the slums where street art happens accidentally as a coincidence unravelling the many great textures and layers of the city, as well as having family roots in Upper Egypt and Delta, I began exploring the relationship between the urban and rural space and how it can be visually contextualized.

My inner child holds the pencils, untangling all the fears that have accumulated within my head and sarcastically mocks them. My inner child giggles and makes all the decisions now. I can only contemplate from afar ,a foreign spectator, as I watch dreams from my subconscious unfold and my inner child continues to laugh at me.

Fairouz Eltaweela

Fairouz Eltaweela