[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"gql:data:MONBxYgYEhGUyk6f2DwO_Kk0nVufpNZxVFSOnBQAUmQ":3,"gql:data:P1L-3F4yLFT8Sm-6QpbQIoqRmZ3TevlXAnhvTQmaZho":57,"gql:data:db_mO32ePdOM4V4GnvqJpSxvfWc3HbnXExBMBUOiWVc":64,"gql:data:tyCI5HNt1HZczdKwWSz9r1bpaSHHrboaGtCGGtlkHBc":70,"gql:data:qmJY4-503CHlJg4_ZSHARjkzFPaXzbxV7BFMovCRKYg":142,"gql:data:yxtepiAIgU6wIBqK3wYdgLRWg-QNgf2zDL8SSTsBMXA":148,"gql:data:QHVNUHPXxQ5djp1zrCXuhjAeVZC2gbxDgrMU7cLFgm0":157,"gql:data:HT7XK9L7FevXFqeorguiilMT3M34fS21-YSozsBn3eg":315},{"globalSet":4},{"id":5,"handle":6,"heading":7,"image":8,"contacts":17,"address":28,"networks":35,"richSubtitle":52,"richText":54,"links":56},"2","identity","Ibraaz",[9],{"id":10,"path":11,"alt":12,"title":13,"width":14,"height":15,"mimeType":16},"47","building.png",null,"Building",1536,1024,"image/png",[18,23],{"title":19,"contactLink":20},"General",{"value":21,"defaultLabel":22},"mailto:enquiries@ibraaz.org","enquiries@ibraaz.org",{"title":24,"contactLink":25},"Press",{"value":26,"defaultLabel":27},"mailto:press@ibraaz.org","press@ibraaz.org",[29],{"title":30,"countryCode":31,"addressLine1":32,"addressLine2":12,"addressLine3":12,"locality":33,"postalCode":34},"Location","GB","93 Mortimer Street","London","W1W 7SS",[36,40,44,48],{"title":37,"path":38},"Instagram",{"url":39},"https://www.instagram.com/ibraazlondon/",{"title":41,"path":42},"Facebook",{"url":43},"https://www.facebook.com/profile.php?id=61583823886627",{"title":45,"path":46},"YouTube",{"url":47},"https://www.youtube.com/@ibraazlondon",{"title":49,"path":50},"Bluesky",{"url":51},"https://bsky.app/profile/ibraaz.bsky.social",{"html":53},"\u003Cp>Opening hours\u003C/p>",{"html":55},"\u003Cp>Wed - Sun: 11am - 6pm\u003C/p>",[],{"globalSet":58},{"id":59,"handle":60,"heading":61,"richText":62},"37","forms","Culture is a work in progress. 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By clicking 'Accept' you consent to the use of all cookies. \u003Ca href=\"/privacy-policy\">Privacy Policy\u003C/a>.\u003C/p>",{"globalSet":149},{"id":150,"handle":151,"activated":152,"heading":153,"richText":154,"text":156},"16767","notification",false,"Visitor Information",{"html":155},"\u003Cp>Please note that our Majlis is currently closed and will reopen with our next exhibition in early July. The rest of the building is open so please do visit!\u003C/p>\u003Cp>\u003Cbr /> \u003C/p>","Got it",{"entry":158},{"id":159,"uri":67,"title":68,"slug":160,"postDate":161,"typeHandle":69,"sectionHandle":162,"meta":163,"readCategories":166,"writeCategories":170,"missionCategories":171,"figure":172,"pdf":173,"authorInfo":174,"richTitle":12,"richSubtitle":12,"richDescription":179,"richExcerpt":12,"image":181,"externalLinks":189,"entrySections":190,"related":250},"27650","divine-exhalation-on-breath-and-the-shadhili-hadra","2026-08-14T00:00:00+01:00","read",[164],{"title":68,"description":12,"image":165},[],[167],{"title":168,"slug":169},"Essay","essay",[],[],[],[],[175],{"authorName":176,"authorBio":177},"Lutfi Othman",{"html":178},"\u003Cp>\u003Cstrong>Lutfi Othman\u003C/strong> is researcher with interests across sound studies, politics, and religion, with a focus of the intersection of sound, Islamic spirituality, and the geopolitical and historical forces that have shaped Muslim auralities. He earned his PhD in ethnomusicology from the University of Cambridge, where he looked at Sufi orders in Singapore and how rituals of Sufi sound are linked to feelings of presence and healing, and the politics of the land. He is also an experimental musician and is one half of the audio-visual improvisation duo \u003Ca target=\"_blank\" href=\"https://www.marioradev.com/points-of-entelechy-showreel\" rel=\"noreferrer noopener\">\u003Cu>Points of Entelechy\u003C/u>\u003C/a>.\u003C/p>",{"html":180},"\u003Cp>Written in response to Joe Namy’s sound installation \u003Ci>Cosmic Breath\u003C/i>, Lutfi Othman reflects on the place of breath in Shadhili Sufi practice and its intimate relation to death and remembrance.\u003C/p>",[182],{"id":183,"path":184,"alt":12,"title":185,"width":186,"height":187,"mimeType":188},"28035","Lutfi-Othman/OI2.jpeg","OI2",484,619,"image/jpeg",[],[191,197,199,202,206,210,223,226,236,239,241,243,245],{"typeHandle":192,"richTitle":12,"richSubtitle":193,"richText":195},"content",{"html":194},"\u003Cp>*\u003C/p>",{"html":196},"\u003Cp style=\"margin-left:40px;\">\u003Ci>In the name of God, the Most Gracious, the Most Merciful. \u003C/i>\u003C/p>\u003Cp style=\"margin-left:40px;\">\u003Ci>We created man out of dried clay, formed from dark mud. The jinn We created before, from the fire of scorching wind. Your Lord said to the angels, ‘I will create a mortal out of dried clay, formed from dark mud. When I have fashioned him and breathed My spirit into him, bow down before him,’ and the angels all did so. But not Iblis: he refused to bow down like the others. God said, ‘Iblis, why did you not bow down like the others?’ and he answered, ‘I will not bow to a mortal You created from dried clay, formed from dark mud.’ (Al-Hijr: 26–33)\u003C/i>\u003C/p>",{"typeHandle":192,"richTitle":12,"richSubtitle":198,"richText":12},{"html":194},{"typeHandle":192,"richTitle":12,"richSubtitle":200,"richText":12},{"html":201},"\u003Cp>\u003Ci>Ha\u003C/i>\u003C/p>",{"typeHandle":192,"richTitle":12,"richSubtitle":203,"richText":204},{"html":194},{"html":205},"\u003Cp style=\"margin-left:0px;\">Humankind is intrinsically and intimately linked to God through a Divine Exhalation. This is found in God’s description of the creation of Adam (peace be upon him), the first of prophetic- and humankind, as we see in the verses above. The Adamic man, in physical essence, is comprised of Earthly materiality. It was only when God Himself breathed His Own Spirit into this clay mould did the Adamic figure come to its essence. Unlike the Earthly mud that forms the body of Adamic man, the Adamic soul is of transcendental origin. Its essence is the very \u003Ci>Ruh\u003C/i> of God, the Divine Spirit itself. Like a flute that is unplayed, the Adamic man is dormant, only becoming Divine Sound when Allah’s Ruh flows through his lungs.  \u003C/p>\u003Cp style=\"margin-left:0px;\">In the Qur’an, the word for breath is \u003Ci>nafas\u003C/i>. This word is rooted to the term \u003Ci>nafs\u003C/i>, meaning the ego or the self – the self that desires and commands the soul to evil. Both are comprised of the trilateral root \u003Ci>nun-fa-sin\u003C/i>, signifying a relationship between the breath and the ego in the Islamic worldview. This relationship is also found in the becoming-sound event of the Adamic flute in the Qur’anic verse above. As the Adamic man is made to inhale the Divine Spirit, becoming actualised as humankind, Iblis emerges as the prideful, arrogant, jealous disobeyer. The would-be leader of jinn-kind stood upright, refusing God’s command, unimpressed by Adamic corporeality. He questions God, perhaps wanting to be creation par excellence, the one God asks the angelic- and djinn-kind to prostate to instead. But God has other plans. And so, Iblis conjures up a plan of his own. The Qur’an tells us that at that moment Iblis promised God he will lead all Adamic kind astray, saying, \u003C/p>\u003Cp style=\"margin-left:40px;\">\u003Ci>‘… I will lure mankind on earth and put them in the wrong, all except Your devoted servants. (15:41)\u003C/i> \u003C/p>\u003Cp style=\"margin-left:0px;\">The Qur’an does not explain why Iblis had set himself on this path. Perhaps it was to prove to God that Adamic kind is unworthy of His Divine pedestalling, of His Divine Ruh. No matter how beautiful the music that Adam and his descendants may play, they are all still merely flutes of brittle composition when compared to his own fiery makeup. God was unperturbed. He replied, \u003C/p>\u003Cp style=\"margin-left:40px;\">\u003Ci>‘[Devotion] is a straight path to Me: you will have no power over My servants, only over the ones who go astray and follow you.’ (15:42)\u003C/i> \u003C/p>",{"typeHandle":192,"richTitle":12,"richSubtitle":207,"richText":208},{"html":194},{"html":209},"\u003Cp style=\"margin-left:0px;\">As I reflect on the idea of \u003Ca target=\"_blank\" href=\"https://ibraaz.org/whats-on/cosmic-breath-joe-namy\" rel=\"noreferrer noopener\">\u003Ci>Cosmic Breath\u003C/i>\u003C/a> – Joe Namy’s sound installation currently on show at Ibraaz – I am drawn to the Qur’anic verses above. I am also reminded of the Sufis from the Shadhili order, with whom I spent a considerable amount of time with what would eventually become the main topic of my PhD in ethnomusicology at the University of Cambridge.\u003Cspan class=\"fn-marker\">1\u003C/span> Over the course of four years, I observed them in their gatherings so I could understand what breath meant to them and how the sound of breath they produced heightened their spiritual states.  \u003C/p>\u003Cp style=\"margin-left:0px;\">For the Shadhilis, breath is also linked to the ego. In their spiritual practice, breathing is a method to tame the self that commands us to do evil (\u003Ci>nafs al-ammarah\u003C/i>). Breath is an instrument of self-purification through self-effacement. The breath I speak of here is not of the regular kind but one that is exaggerated, almost forceful. They exert this breath in a specific spiritual exercise they practice called the \u003Ci>hadra\u003C/i>.  \u003C/p>\u003Cp style=\"margin-left:0px;\">The hadra is part of the Shadhili gatherings of remembrance (\u003Ci>majlis ad-dhikr\u003C/i>) that occur on Thursday evenings, an auspicious night in Islam. To \u003Ci>remember God\u003C/i> is a foundational paradigm in Islamic theology. The Islamic view of ontology describes the human being ‘as one of forgetfulness’.\u003Cspan class=\"fn-marker\">2\u003C/span> Scholars also bring to attention that the Arabic word for ‘human’, \u003Ci>insan\u003C/i>, is derived from the word \u003Ci>nisyan\u003C/i>, which means ‘forgetfulness’. Unlike their Christian brethren who consider human nature to be rooted in sin, the condition of the Muslim soul is spiritual amnesia. The Malaysian philosopher of Islam Naquib Al-Attas, citing the Qur’an scholar ‘Abdullah Ibn Abbas, reiterates that the human being is called insan ‘because, having covenanted with God, he forgot (\u003Ci>nasiya\u003C/i>)’.\u003Cspan class=\"fn-marker\">3\u003C/span> Thus the human has forgotten God, and to worship God, or to be in a mindset of worship to God, is to first have Remembrance of God (\u003Ci>Dhikrullah\u003C/i>). As God says in the Qu’ran: \u003C/p>\u003Cp style=\"margin-left:40px;\">\u003Ci>‘Remember me, and I will remember you.’ (2:152)\u003C/i> \u003C/p>\u003Cp style=\"margin-left:0px;\">Dhikr can take many forms: from the repetition of simple supplication formulas, to quiet contemplation, to walking in nature while reflecting on the marvels of God’s creations. Dhikr can take place on any day and time: the objective being to create a God-consciousness (\u003Ci>taqwa) \u003C/i>in the Muslim. On top of these, those who have taken an oath to walk the Path of the Sufi typically engage in more elaborate forms of dhikr. Some of these practices can go on for hours and, in some instances, days.   \u003C/p>\u003Cp style=\"margin-left:0px;\">A typical Thursday night dhikr in a Shahdili \u003Ci>zawiya\u003C/i> (lodge) begins with the recitation of the Qur’an, followed by the recitation of mystical poems (\u003Ci>qasidah\u003C/i>) that set the stage for the hadra. The hadra has been described as a sacred dance.\u003Cspan class=\"fn-marker\">4\u003C/span> In this dance, Sufi adepts stand in a circle with hands clasped together, while moving rhythmically in unison to the qasidah. \u003C/p>",{"typeHandle":211,"image":212,"caption":219,"width":221,"ratio":222},"figure",[213],{"id":214,"path":215,"alt":12,"title":216,"width":217,"height":218,"mimeType":188},"27669","Lutfi-Othman/DBYD_Part1_Hadra.jpeg","DBYD Part1 Hadra",689,1000,{"html":220},"\u003Cp>Shadhili Sufis standing hands clasped in the hadra circle. Photo by author.\u003C/p>","wide","landscape",{"typeHandle":192,"richTitle":12,"richSubtitle":12,"richText":224},{"html":225},"\u003Cp style=\"margin-left:0px;\">Engulfed in the dhikr soundscape, the participants would chant \u003Ci>Ha\u003C/i> on downbeats in a manner that is almost growl-like. The laboured breathing that conjoins the participants to the dhikr soundworld helps them to achieve an immersive experience, one where they are drawn out of themselves towards a total Remembrance of God. As one of the adepts explained to me: ‘The physical action of having to breathe in and throw everything out makes me feel like I’m demolishing everything about me: my ego, my thoughts, my physical being.’ \u003C/p>\u003Cp style=\"margin-left:0px;\">The sound of this breath-chant is not actually pleasant. Neither is it meant to be. The sole purpose of it is to enact an intense Remembrance of God and to quieten the ego. As such, it can sound (and feel) intense – both for the listener and the participant.  \u003C/p>\u003Cp style=\"margin-left:0px;\">The purpose of the hadra is to ‘forget one’s individuality in the collective sea of spirits making dhikr in unison’.\u003Cspan class=\"fn-marker\">5\u003C/span> To forget oneself in the sea of spirits, to drown in it, is a known characteristic of the Shadhili hadra. It relates to the experience of immersing oneself in the Remembrance of God, described by Sufi sages as being in an ‘ocean without shore’. This metaphor refers to being immersed in the Remembrance of God without respite, until the point where one forgets one’s own desires. \u003C/p>",{"typeHandle":211,"image":227,"caption":234,"width":221,"ratio":222},[228],{"id":229,"path":230,"alt":12,"title":231,"width":232,"height":233,"mimeType":188},"27670","Lutfi-Othman/DBYD_Part1_SeaWithoutShore.jpg","DBYD Part1 Sea Without Shore",797,1060,{"html":235},"\u003Cp>Drowning in the Sea without Shore: Shadhili Sufis huddled together at the end of the hadra, where the hadra circle contracts. This is the culmination of the hadra. Photo by author.\u003C/p>",{"typeHandle":192,"richTitle":12,"richSubtitle":12,"richText":237},{"html":238},"\u003Cp style=\"margin-left:0px;\">The \u003Ci>Ha\u003C/i> as an individual alphabet has no lexical meaning in the Arabic language. As a sound, it is a ‘glottal fricative sound’ that the Sufis regard as one of utmost importance when pronouncing the name of God.\u003Cspan class=\"fn-marker\">6\u003C/span> According to the Sufi mystic Ibn ‘Ata’ Allah Al-Iskandari, ‘the proper pronunciation of the letter ha [is] a necessary requirement of the invocation of Allah’ and if someone invokes God’s name, Allah, but does so in a way that they do not ‘pronounce the ha at the end properly as it ought to be, then he has not really invoked the Name at all’.\u003Cspan class=\"fn-marker\">7\u003C/span> In this way, the \u003Ci>Ha\u003C/i> can be regarded as the sound that qualifies the invocation of God’s name, Allah. \u003C/p>\u003Cp style=\"margin-left:0px;\">The \u003Ci>Ha\u003C/i> as a fricative sound also encapsulates another aspect of its significance in the hadra: it is the sound of breathing, the sound mark between life and death. This symbolism is not lost amongst the Shadhilis because living and dying is directly incorporated into the meaning of the practice. As it was explained to me by one of the Shadhilis: \u003C/p>\u003Cp style=\"margin-left:48px;\">Normally the beginner \u003Ci>murid\u003C/i> (student) would recite \u003Ci>La illa ha illlah\u003C/i> – there is no God but Allah. Then they progress to reciting just \u003Ci>Allah\u003C/i>, just remembering Him. And then the Sufis progress to \u003Ci>Hu\u003C/i>, which stands for He. By saying He, we forget all otherness. That is the point of that \u003Ci>dhikr\u003C/i>. And then there is the \u003Ci>Ha\u003C/i>, just the \u003Ci>Ha\u003C/i>. That is all that is left, the breath. The breath of mankind is what connects the soul to the physical self. Our breathing is evidence that we are living, that we are alive. In death, the \u003Ci>Ha\u003C/i> is the last sound we make.   \u003C/p>\u003Cp style=\"margin-left:0px;\">Throughout the lifecycle of Adamic kind, a countless number of \u003Ci>Has\u003C/i> are exhaled until at last, the Children of Adam exhale a \u003Ci>Ha \u003C/i>that passes their soul on from one life to the next. When I asked for further explanation of the sound of the \u003Ci>Ha \u003C/i>in the hadra, the Shadhili Sufis relayed to me that the purpose of participating in the hadra is to ‘culminate in a feeling of self-effacement and \u003Ci>fana’\u003C/i> (annihilation). We want to bring about the ego’s death continually before we reach our death. To die before you die. We want to achieve \u003Ci>fana’ \u003C/i>before the \u003Ci>fana’ al-akhbar\u003C/i> (the greatest annihilation), which is your actual death.’ To die before you die, I learned, is a maxim expressed by the Prophet Muhammad (peace and blessings be upon him) that the Shadhili take to mean ‘to know that you do not exist before you leave existence. Only Allah has true existence. Realise this before you leave existence.’  \u003C/p>\u003Cp style=\"margin-left:0px;\">For Sufis on the Shadhili path, the hadra reminds them that every breath, every exhaled \u003Ci>Ha\u003C/i>, is a preparation for the final exhale that Adamic kind will make before they return to their Lord. Adamic kind lives on borrowed time and borrowed breath, and with every inhale they take, they are always one exhale closer to their end, when their breath will be reunited with the Divine Ruh. As the Qur’an tells us,  \u003C/p>\u003Cp style=\"margin-left:40px;\">\u003Ci>'every soul will taste death' (21:35).\u003C/i>\u003C/p>\u003Cp style=\"margin-left:0px;\">Every Adamic flute will play a final note that will be an opening to the next world where all will face the Great Flute Maker. With every breath in between, Adamic kind reckons with the Devil who made a vow to God over his petty disapproval of the first Adamic breath. With every \u003Ci>Ha \u003C/i>in the hadra, the Shadhili Sufi takes a stance against the Devil, breath by breath, before their souls are separated from their Earthen bodies. While they are among the living, their egos are contested by the devil. Aware of their own susceptibility to the Devil’s Whispers, they breathe loudly to drown themselves in the sound of Remembrance before they float once more in the Ocean of Souls at the greatest annihilation. In this constant Struggle, every breath in the hadra is a step on God’s Straight Path. Every breath is Divine. Every breath is Cosmic. \u003C/p>",{"typeHandle":192,"richTitle":12,"richSubtitle":240,"richText":12},{"html":194},{"typeHandle":192,"richTitle":12,"richSubtitle":242,"richText":12},{"html":201},{"typeHandle":192,"richTitle":12,"richSubtitle":244,"richText":12},{"html":194},{"typeHandle":246,"title":247,"richText":248},"footnotes","Notes",{"html":249},"\u003Cp>Muhammad Lutfi Bin Othman, ‘\u003Ca target=\"_blank\" href=\"https://doi.org/10.17863/CAM.104391\" rel=\"noreferrer noopener\">\u003Cu>The Sonic Ummah: Sound and Presence in Singapore Sufism\u003C/u>\u003C/a>’, Apollo – University of Cambridge Repository, 2023.\u003C/p>\u003Cp>Chittick, William C. ‘On the Cosmology of Dhikir’. In \u003Ci>Paths to the Heart: Sufism and the Christian East\u003C/i>, edited by James S. Cutsinger, 48-63. World Wisdom, Inc. in Electronic Format, 2004, 48.\u003C/p>\u003Cp>Al-Attas, Syed Muhammad Naquib. \u003Ci>Prolegomena to the metaphysics of Islam: an exposition of the fundamental elements of the worldview of Islam\u003C/i>. Kuala Lumpur, Malaysia: International Institute for Islamic Thought and Education (ISTAC), 1995, 144.\u003C/p>\u003Cp>Nuh Ha Mim Keller, \u003Ci>Sea without Shore: A Manual of the Sufi Path\u003C/i>, Sunna Books, 2011, 185.\u003C/p>\u003Cp>Keller, \u003Ci>Sea without Shore\u003C/i>, 184.\u003C/p>\u003Cp>Elsaid M. Badawi and Muhammad Abdel Haleem, \u003Ci>Arabic-English Dictionary of Qur’anic Usage\u003C/i>,\u003Ci> \u003C/i>Brill, 2008, 975\u003Ci>.\u003C/i>\u003C/p>\u003Cp>Ibn ‘Ata’ Allah Al-Iskandari, \u003Ci>The Pure Intention: On Knowledge of the Unique Name\u003C/i>, trans. Khalid Williams, The Islamic Texts Society, 2018, 47–48.\u003C/p>",[251],{"title":12,"relatedEntries":252},[253,275,294],{"typeHandle":254,"events":255},"calendarEvents",[256],{"title":257,"slug":258,"startDate":259,"endDate":260,"datesText":261,"image":263,"categories":270,"heading":274},"Cosmic Breath","cosmic-breath-joe-namy","2026-02-26T00:00:00+00:00","2026-08-30T23:59:59+00:00",{"html":262},"\u003Cp>26 Feb – 30 Aug \u003C/p>",[264],{"id":265,"path":266,"alt":12,"title":267,"width":268,"height":269,"mimeType":188},"21438","cosmic-breath-joe-namy/Joe-Namy_Cosmic-Breath-2026_Musalla-at-Ibraaz_5-courtesy-Joe-Namy-photo-Ollie-Hammick_2026-03-16-155743_viao.jpg","Joe Namy Cosmic Breath 2026 Musalla at Ibraaz 5 courtesy Joe Namy photo Ollie Hammick",3000,2000,[271],{"title":272,"slug":273},"Exhibition","exhibitions","Joe Namy",{"typeHandle":276,"entries":277},"channelsEntries",[278],{"title":279,"uri":280,"image":281,"categories":288,"authorInfo":292},"Sencop السنكوب: Drums and Poems","ibraaz-publishing/listen/sencop-drums-and-poems",[282],{"id":283,"path":284,"alt":12,"title":285,"width":286,"height":287,"mimeType":188},"23475","Joe-Namy-Sencop-Soundscape/Drums-and-Poems-image-X.jpg","Drums and Poems image X",1077,956,[289],{"title":290,"slug":291},"Soundscape","soundscape",[293],{"authorName":274},{"typeHandle":254,"events":295},[296],{"title":297,"slug":298,"startDate":299,"endDate":300,"datesText":301,"image":303,"categories":310,"heading":314},"Dub Sound Systems, Dhikr on Loudspeakers and the Politics of Amplification","dub-sound-systems-dhikr-on-loudspeakers-and-the-politics-of-amplification","2026-08-27T18:00:00+00:00","2026-08-27T20:00:00+00:00",{"html":302},"\u003Cp>Thursday 27 Aug, 6–8pm\u003C/p>",[304],{"id":305,"path":306,"alt":12,"title":307,"width":308,"height":309,"mimeType":16},"27018","dub-sound-systems-dhikr-on-loudspeakers-and-the-politics-of-amplification/Still-from-عـذر-الوزة-The-Gooses-Excuse.-A-film-by-Mahdy-Abo-Bahat-and-Abdo-Zin-Eldin-1.png","Still from عـذر الوزة The Gooses Excuse A film by Mahdy Abo Bahat and Abdo Zin Eldin 1",2400,1780,[311],{"title":312,"slug":313},"Talk","talks","GAIKA, Mahdy Abo Bahat, and Sarah El Miniawy",{"categories":316},[317,320,322,326,330,334,338,342],{"id":318,"slug":273,"title":272,"groupHandle":319},"4488","events",{"id":321,"slug":313,"title":312,"groupHandle":319},"4490",{"id":323,"slug":324,"title":325,"groupHandle":319},"15579","music","Music",{"id":327,"slug":328,"title":329,"groupHandle":319},"4489","performance","Performance",{"id":331,"slug":332,"title":333,"groupHandle":319},"4492","film","Film",{"id":335,"slug":336,"title":337,"groupHandle":319},"6390","library-in-residence","Library-in-Residence",{"id":339,"slug":340,"title":341,"groupHandle":319},"18154","special-projects","Special Project",{"id":343,"slug":344,"title":345,"groupHandle":319},"18170","workshops","Workshop"]