Nawext ناوهخت (meaning untimeliness in English) has come out in times of urgency. These are times of war, repression, occupation, and human trauma engulfing the lives of Kurds and other peoples of the Middle East region. Nawext refuses the timeliness of tragedies that have governed our existence. Instead, it insists on the untimely intervention of the will to resist and to subvert the regimes of war, repression, and domination. It is in these times of death, displacement and destruction in the region that Rojava’s alternative and the heroic resistance in Kobani stood up to cherish the value of life and the struggle for it and to disrupt the fate that was envisioned for them by draconian forces like Daesh and authoritarian states occupying Kurdistan. Nawext intends to be the space to write, speak for, and spread the inconvenience of this will to resist and to imagine alternatives.
Nawext ناوهخت is a multimedia and multilingual project that was launched in 2016. It is one of the many cultural projects of the Ghazalnous غهزهلنووس Cultural Center in Sulaymaniyah in Başur, Iraqi Kurdistan. Nawext first started as a print journal and has published two issues so far: the first one in the winter of 2016 and the second one in February 2019. Between these two issues, Nawext has also published six books in Kurdish (Sorani). The website is the newest addition of the Nawext project. It is in three languages of Kurdish (Sorani), English, and Farsi. Most of the website’s contents will be in different forms of articles, essays, interviews, and translations, but beside them, the Kurdish section also consists a podcast. The English section of the website will be launched soon. It is where you will also be able to find a podcast named The Kurdish Edition. The Kurdish Edition podcast presents stories and analyses related to the Kurdish politics, society, art and culture, and it is the first podcast in English to specifically talk about Kurds.
Please read the English version of the introduction of the first issue of Nawext to understand our vision. It comes below:
War has dominated Kurdistan. A war with two sides: on one side, Daesh and similar groups in the region alongside States including from Saudi Arabia to Turkey are engaging in different fights; on the other side, a war has been imposed by the internal nouveau-riche, whose task is, not unlike Thénardiers of Hugo’s Les Misérables, to transform all revolutions into business. Although it is not possible to delve into the details of this double war in this short introduction, we need to emphasize on one point: the threat to thinking that a force such as Daesh represents, the danger that thinking, confronted with this force, tends to reduce its work to the task of discovering the hidden content of this force; and thus, the danger that thinking fails to notice this force is already potentially present in the current forms of capital circulation, and the global inequality could in any moment generate a similar force to Daesh.
Therefore, the main danger is to forget the fact that this war is not a matter of today or yesterday; on the contrary, it has been living with us for a long time and has its own old history. Thinking is in danger, when it lets itself to the word plays of asking: is Daesh’s Islam real or not? What is the true content of Islam? Which religious texts should act as reference for these problems? Such is a trap laid out for thinking; the trap of attempting to trace back the roots of war in Holy Scriptures and of overlooking its politico-economic contexts in the region and of failing to see the beneficiaries of this crisis and to ask for the interests of who, of which class, and of which forms of sovereignty does this war function? And yet a bigger danger is the attempt to seek for the origins of the Absolute Evil behind the words of Caliph and Erdogan and so forth, where thinking disarms itself from universal ideas.
This magazine-project comes out in the presence of such danger. Its form of publication would be in notes, short essays, and interviews. It will not attempt to demonstrate, but to insist on the emancipatory force within the ideas, to believe in this hopefulness: words are still important and ideas can still be emancipatory. That is why we refused to explain anything about that force: a gesture of resistance so that thinking does not submit to the mentioned dangers.
In the final weeks of Kobani’s Resistance, world became familiar with another image: Musa, the sniper of Kobani. He lived for a few months in Kobani’s ruins, turning the ruins into barricades. If the idea of thinking and resistance had any embodied iconic form in our time, it would be something similar to an icon of Musa: turning everywhere to barricades of resistance, trying to recognize the enemy and its traces in the recesses, doing ambush anonymously without any desire for taking credit for it, and recognizing the obsessions and temptations and skepticisms against the exigency of politics, that can destroy any barricade. The ideal form of our project revolves around such an icon and such an idea. And the victory is thus to not submit language and thought to any form of dominance.
28 Feb, 2019