Research Catalogue

Is there a method to die?

 In the spring of 2009, I attended a course in aesthetic-based qualitative research at Stockholm University. My mother was becoming very weak at the time. As I set out to write on method and methodology within the course, she had to go to hospital for some days during which I kept her company as much as I could. Tests didn't prove anything wrong with her though, and she was sent back home. When she was lifted from the stretcher and gently put her back in her own bed by the transport team, she looked around her and smiled. From the well-known paintings on her walls and the books in her bookshelves, she turned her attention to at me. Still smiling, she looked into my eyes, saying: "And now begins a new and exciting phase in our lives."

Less than a month later, she deceased. 

 The day after her death, I took one of her carpets on the back of my bike and went to the shore of a lake to clean it, the way she used to do it when I was a child. Out of this situation, the question emerged. Absurd though it seemed, it echoed through my further reading, listening and thinking.

This study sets out from an artistic workshop designed to investigate light, colour and spatiality. During the original event, a number of participants joined to collaborate by means of painting, dialogue and movement. From a presentation of the workshop (as determined in time and space), the text argues that the character of an artwork is essentially unfinished; an ongoing ”truth process”. Adopting lines of reasoning from philosophers Vilém Flusser and Theodor Adorno, I gain a first understanding of how the artwork could be reconstituted within the limits of a scientific essay. Once more turning to the workshop's course of events, I find experiences within the actual situation relating to abstract concepts such as ”spirit”, ”quality” and ”freedom”. Next, the text pays heed to Ludwig Wittgenstein's observation that human knowledge is gained and mediated by language-games of various kinds. The selected concepts are consequently tried out in expanded ”studio talks”, involving artists from different fields such as painter Matts Leiderstam, writer Robert Pirsig and sculptor Joseph Beuys. The operation allows me to single out some specific conditions pertaining to artistic dialogue, from which I seek transitions to philosophical discourse. The text briefly reviews three contemporary, art-based projects offering such discursive exchange: haptiska blickar, Thinking Through Painting and Freikörperkultur. Against this backdrop, I seek to articulate an understanding of knowledge-making which embraces artistically as well as philosophically grounded practises. I find support from philosophers John Dewey and Hans Larsson – Dewey characterizing the esthetic and intellectual faculties as complementary movements within the human mind, and Larsson propounding intuition as the unifying and superior form of thinking. Assenting to their views, I conclusively suggest methodical introspection as another field for discursive interchange between art and science.

I include questions I was given at the Janine Antoni workshop, Toynbee Studios, in 2010, as feedback to my work, which I presented with my artistic pseudonym, Betty Nigianni. Much of Janine Antoni's art is about the female body and cultural identity. I address the participants by the first names they used to introduce themselves at the workshop. The questions were given in writing to each participant by the rest of the group, to offer material for thinking further their artistic practice in their own time. I include the answers I would give now, if I was asked the same questions. Artists, architects and designers give interviews about their work. Amongst them, architects tend to write more and publish more written work in relation to their practice.

Welcome to Galaxy Revolution, the space station of Historical Spiritual Vibrations space agency. At the station you can access training sessions and game instructions we use to imagine training and healing practices for the new space race. You can experience glimpses of our space journeys and learn more of the history of the tools and knowledge we bring with us on our missions. Dock at our space station and (mis)use our methods to reshape and imagine the past, present, and future in your own way. The exposition gathers documentation of Whyte&Zettergren's live actions and ritual practices at locations in Iceland where the Apollo 11 astronauts trained for their journey to the Moon. It also includes infrared imagery, a technology used in space visualization to capture light waves invisible to the human eye, recorded during the duo’s space journeys. The duo explores space both as a site where future colonial projects are planned and as a fictional realm for imagining alternative worlds. In their work, Zettergren's speculative technofeminism and Whyte's ritual dubfuturism intersect. Practices that reshape futures in various ways; through an intersectional feminist and technocritical lens, and through the experimental remixing of history, ritual, and rhythm in dub culture. When the present feels dystopian, dreams of life in space become a way to envision change, a transformation of the world through imagination, whose echoes vibrate into the future.

”Fata Morgana. An Essay Journey” explores the optical phenomenon of the Fata Morgana and its mythical namesake, Morgain Le Fay, as a figure of thought to explore transcultural and transgeographical relationships between landscape and identity. Conceived as an essay journey with artistic interventions, Fata Morgana argues for rethinking imagined geographies against the territorial bigotry prevalent in Europe and the world, against essentialist ideas of singular or linear origins. Instead, Körschkes uses Fata Morgana as a motif, myth and method for artistic research, employing its ephemerality and “diffuse occurrences” to relocate places into other places, narratives onto other narratives, and thus brings together different spatialities, temporalities and identities into brieftopian co-existence.

The long-neglected industrial wastelands of Romania present themselves as heterotopias in need of help. Post-Communist industrial ruins form a link to a multi-layered and difficult past, and their systemic erasure has contributed to a collective amnesia that perpetuates historical trauma and denies the local population access to the landscapes, natural and artificial, that tie them to a shared past and a collective cultural identity. This contribution aims to illustrate one methodology of bridging the gap between preservation through museumification and invasive architectural intervention. In this context, artistic and design-driven research practices can enable the emergence of ephemeral creative spaces that foster engagement with industrial heritage and reach beyond commodification and capitalist exploitation.