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The article examines the religious and philosophical components of K. Male­vich's Suprematist paintings and the origin of their revolutionariness in the wide context of theoretical works: N. Lobachevsky's "pangeometry", El Lissitsky's axonometry, P. Ouspensky's fourth dimension, P. Florensky's reverse perspec­tive, Z. Freud's attraction to death, J. Lacan's the symbolic and the real, the ab­solute presence of God through invisibility in the religious philosophy of J.-L. Marion. The author traces the stages of conceptualization of K. Malevich's Suprematism: from the sketch of stage sets in opera «Victory over the Sun» (1913), where the predecessor of "Black square" (1915) first appeared, to the Suprematist abstract paintings with three-dimensional axonometric views of geo­metric figures and, finally, to their complete destruction. The phenomenon of to­tal invisibility, being a method of negative theology, becomes a condition for the birth of the Suprematist icons "Black square" and "White on white" (1917‒1918), which should be taken not as a regression to the two-dimensionality of paintings, but as an absolute form of the axonometric projection, the invisibility as a total seeing. The complete negation of geometric forms – a dead end, «an ut­terly dark spot» – can be understood as a space for transition toward the sacred transcendental Being, the presence of an absolute artistic form, which is en­dowed with the highest sacred meaning. The revolutionariness of Suprematism in this sense does not lie in its utopian contents. On the contrary, it is present in the "zero degree of forms" that denies even itself and in the contemplation per se on this emptiness as fullness.

Malay Reserve Land is a topic that has been discussed less since COVID-19 hit the world. It is not just a simple issue about land and property; Malay Reserve Land is also a matter of Malay privilege in Malaysia. As a country with increasing pluralisation, diversification and practice of liberal economy, sustaining this special right is becoming a challenge. Historically, the practice of land possession in Malay customary law is strongly influenced by Islamic law. According to the teachings of Islam, real ownership belongs to Allah Almighty. However, after the British colonised Peninsular Malaysia for nearly 200 years, new land laws were endorsed to deal with the problems in land management that hindered their political and economic interest. Since then, the Malays have faced numerous problems to manage their special land. The following article, based on an indepth reading of the selected Malay novels, provides the various voices of love negotiating with hate and the feeling of loss. Data from newspapers and academic articles in the last 10 years have shown that the main issue is the decreasing size of Malay Reservation Land. The findings of the textual analysis reveal the authors' voices of disenchantment in their novels related to the actual depletion of Malay Reserve Land throughout the 108-year-long journey.