Research Catalogue

This artistic research investigates the timbre of the violin in Ottoman music from the perspective of a musician outside the tradition. Its goal is not only to understand how this distinctive sound is created but also to experience how cultural, historical, and stylistic influences shape it. Approaching the tradition as both learner and artist, I learn from master musicians, immerse myself in traditional musical environments, and engage in reflective creative practice. I explore how violinists trained in Western classical music can enter this tradition respectfully, embody its nuances, and remain true to its core. Using four guiding frameworks—tacit knowledge, meşk - oral transmission, cultural immersion, and instrument modification—I document a journey of listening, learning, and transformation. This process integrates literature review, conceptual framing, artistic methodology, and reflective analysis, turning the violin into a space where diverse musical traditions engage in meaningful dialogue. Key outcomes of this study show that timbre in Ottoman violin playing is not fixed but culturally constructed and personally shaped. Timbre is deeply contextual, influenced by cultural models like the human voice and traditional instruments, and expressed through subtle choices in vibrato, ornamentation, bowing, and instrument setup. The expressive identity of Ottoman music relies on sensitivity and subtlety, with small variations significantly affecting the emotional and modal character of the music. Learning in this tradition depends heavily on embodied, tacit knowledge passed down orally through the meşk system, where core concepts such as makam nuance and microtonality are absorbed through long-term listening, singing, and playing alongside masters. Deep listening and cultural immersion were essential for developing stylistic understanding, revealing nuances that notation alone cannot capture.

Jenny Sunesson (b. 1973) is a Swedish artist predominantly working with sound. Her practice ranges from field recording and live collages to conceptual sound art and video. Sunesson uses her own life as a stage for her dark, tragic and sometimes comical re-contextualised work where real and invented characters and derogated stereotypes, collaborate in the alternate story of hierarchies and normative power structures in society.

Abstract The incentive for this research was to explore ways of integrating the physicality of singing into vocal education by means of the Musicality of Movement (MoM) approach. Musicality of Movement is a physical performance training program designed for musicians. Traditionally the importance of the physicality of singing is recognized, yet it remains underexposed in vocal training, which eventually can lead to inhibited vocal freedom and wooden or awkward performances. The Musicality of Movement approach (MoM) opens ways to freer, more imaginative stage presence, better physical awareness and more expressive singing. The working hypothesis was: Integrating the Musicality of Movement approach into classical voice education will offer singers tools to enhance stage presence, imaginative expression, clarity of performative skills and can create ways to find physical and mental wellbeing on stage. The hypothesis was confirmed by the results of the three interventions—consisting of MoM lessons and workshops—that were executed during the academic year 2023-2024, with three groups of voice students, in three different settings. Interviews and questionnaires were analysed to give an impression of how working with the MoM approach supported performative skills and stage presence. Positive results were obtained from relatively small groups of students which shows a need for future research over a longer period and with a larger research population. Most mentioned keywords to indicate what the MoM-lessons brought the students were body awareness, better breathing, performance skills and playfulness. The practicality of the approach was shown by the fact that participants mentioned to use the exercises in their individual vocal practice.

This video essay discusses how contemporary artists might directly address some of the philosophical and political challenges of a material approach to instrumentality through creative practice. I present and discuss the practical approaches taken by musicians who create and collaborate with instruments as a central part of their work: Khabat Abas and Sam Underwood. In examining their creative practice both creating and working with musical instruments, I examine how these artists navigate the agential and material aspects of the instruments and systems they create, in parallel with the conceptual ideas that they bring to and derive from such systems.

Andy Birtwistle’s introduction to this special issue addresses the question "what is sonic materiality?" by examining how both "new" and "old" materialisms offer productive frameworks for conceptualizing sound's material dimensions. Drawing on work by Cox, Voegelin, and Cobussen, alongside critiques from Goh, Thompson, and Campbell, the article proposes understanding sound's materiality through texture, temporal flow, and spatiality. By engaging with Structural/Materialist film theory and creative sonic practices, Birtwistle discusses how materiality intersects with aesthetics, agency, and ethics in sound. The introduction argues that exploring sonic materiality opens new avenues for understanding sound across environmental soundscapes, artistic practices, and cultural contexts.

Is the reality perceived by someone with dementia less real than our own? Can photography give authority to this alternate reality? This research, sparked by my newfound relationship with my dementia-affected grandfather Raymond, investigates the family album - often perceived as an unquestionable document - in order to uncover its ambiguities and to question photography in itself as the most trustful record of reality. The inaccuracy of a medium that aims for objectiveness and is perceived as the bearer of truth, leads me to focus on three different ways of approaching the family archive (collection, editing and manipulation) and the relationship between mortality and memory. By using a mix of photography and photogrammetry, Ray's distorted memories - as he recounted them during his illness - became new images in order to materialise his present parallel truth. Alongside this dreamlike everyday, what has survived of Ray's past is contained in a briefcase: 254 photographs that have been transformed into postcards, travelling keepsakes, ready to be sent. If photography is in itself unreliable, why should the reality of a person who has lost his memory be any less real than our own?