Research Catalogue

Desenvolvimento de investigação artística em teleperformance entre os anos de 1999 e 2001, quando não existia uma taxinomia adequada. As teleperformances do Perforum Desterro partiram da pesquisa da linguagem intermídia da telecomunicação síncrona. As teleperformances foram a prática artística e, paralelamente, subsidiaram o levantamento teórico sobre telepresença realizado como parte de meu doutoramento no Programa de Pós-graduação de Comunicação e Semiótica da PUCSP (COS). O Perforum nasceu em São Paulo das ideias de Artur Matuck acerca dos “Colaboratórios de Mídia e Performance” a serem criados em diferentes cidades. No segundo semestre de 1998 cursei a disciplina Escrituras Eletrônicas, ministrada por Artur Matuck na pós-graduação da Escola de Comunicação e Artes da Universidade de São Paulo, ECA/USP. Entre minhas idas a São Paulo, passei a fazer parte do grupo de pesquisa da disciplina, antes mesmo de ingressar oficialmente como doutoranda em um Programa de Pós Graduação. Parte dos integrantes atuaram no início do projeto Perforum. Paula Perissinoto e Ricardo Barreto, fundadores no ano de 2000 do Festival Internacional de Linguagem Eletrônica, FILE, Tereza Labarrère, Otávio Donasci, o artista criador das videocriaturas, Edson Luiz de Oliveira, Cesar Barros, Suzana Moraes. Outros, como Daniel Seda, aderiram ao grupo mais tarde. O Perforum no ano de 1999 se bifurcou em Perforum Desterro, coordenado por Yara Guasque pela Universidade do Estado de Santa Catarina, UDESC, e Perforum São Paulo coordenado por Artur Matuck pela USP. Os dois grupos desenvolviam colaborativamente scripts como proposição de interação e performance a distância.

Art activism is powerful. Also known as activist art, protest art, visual activism, artivism and creative activism, it changes lives, situations and is and has been a powerful weapon across a whole spectrum of struggles for justice. Teresa Sanz & Beatriz Rodriguez-Labajos(2021) relay that art activism has the unique ability to bring cohesion and diverse peoples together and it can, as Zeynep Tufekci notes, change the participants (2017). As Steve Duncombe & Steve Lambert (2021) posit, traditional protesting such as marches or squats are no longer as important as they once were. As a result of my own lived experience in activist activities, I very much agree with Andrew Boyd & Dave Oswald Mitchell (2012) that the reason people use art activism is that it works, by enriching and improving protest. In the past, when I lived in a metropolis and was not a parent, I used to be an activist. Now I no longer have immediate access to international headquarters at which to protest and I have to be concerned with being arrested, I am hindered from protesting. This project is an attempt to increase inclusion and widen access to art activism. By devising methods which include at least one of the following: that do not require on-site participation, that can take place outside the public gaze, that reduce the risk of arrest, that open up protest sites that are not “big targets”, that include remote locations, that involve irregular timing, my thesis aims to increase inclusion and widen access to art activism to those who are underserved by more mainstream methods of conducting art activism. Textiles have unique properties that enable them to engage in subterfuge and speak loudly through care and thought(Bryan-Wilson, 2017). They have strong connotations of domesticity, the body and comfort that can be subverted within art activism to reference lack of this domestic warmth and protection(O’Neill, 2022). Being a slow form of art-making, they show care and thought, attention in the making, so that the messaging is reinforced through this intentionality in slow making.

I grew up in a family full of hunters. I used to go on hunting hunts and was generally pretty in touch with the death of animals. So I'm interested in everything surrounding this topic. At the same time, we are in an era where we share and photograph everything. I question why hunters take pictures with their kill. I also want to point out that these often distasteful photos, they share on Facebook, and or websites where they pat each other on the back. I'm exploring the connection between the camera and the gun.

“Ocultismo Desapropriado”, é um ensaio que dá continuidade na investigação no ambto do doutorado em Artes Plásticas na Universidade do Porto. O presente ensaio volta seu interesse sobre os fenômenos perceptivos que decorrem desde a ação realizada com a obra "Congá Fora do Tempo, relacionando a experiência do fruidor presente nas duas obras. As instalações atraem o espectador para participar da obra e interagir com ela através da ação. Ambas as obras se relacionam ou são inspiradas em algum ritual de matriz religiosa, mas não repetem ou imitam esses rituais, tão pouco tendem à simulação dos mesmos. São ações de arte com o intuito de provocar o toque em seu íntimo através da brincadeira de fazer pedidos e desejos. Esta publicação compartilha das mesmas referências bibliográficas do ensaio "Congá Fora do Tempo". ---------------------------------------------------------------------- ‘Disappropriated Occultism’ is an essay that continues the research carried out as part of the Doctorate in Fine Arts at the University of Porto. This essay focuses on the perceptual phenomena resulting from the action carried out with the work 'Congá Fora do Tempo', relating the experience of the viewer present in both works. The installations invite the viewer to participate and interact with the work through action. Both works relate to or are inspired by a religious ritual, but they don't repeat or imitate these rituals, nor do they tend to simulate them. They are artistic actions intended to provoke an intimate touch through the play of making requests and wishes. This publication shares the same bibliographical references as the essay ‘Congá Out of Time’.

Este ensaio faz parte da investigação em arte no âmbito do doutorado em artes plásticas na Universidade do Porto, e foi escrito com o intuito de registro de memória e debate sobre a obra artística "Congá Fora do Tempo" com lentes direcionadas ao ponto de vista filosófico e da investigação em arte, tentando compreender como uma instalação acompanhada de uma ação sutil pode proporcionar uma experiência sensível e espiritual ao espectador, à obra e às pessoas à sua volta. A espiritualidade aqui abordada não é a espiritualidade de Merleau-Ponty, em que a espiritualidade é um fenómeno enraizado na corporeidade e na perceção, mas a espiritualidade presente em cada pessoa, de maneiras diferentes. --------------------------------------------------------------------------- This essay is part of the art research within the scope of the doctorate in fine arts at the University of Porto and was written to record memory and debate on the artistic work “Congá Fora do Tempo” with lenses directed at the philosophical point of view and art research, trying to understand how an installation accompanied by a subtle action can provide a sensitive and spiritual experience to the viewer, the work and the people around it. The spirituality addressed here is not Merleau-Ponty's spirituality, when it is a phenomenon rooted in corporeality and perception, but the spirituality present in each person, in different ways.

The creation of this artwork employs a practice-based research approach, exploring plastic waste materials and transforming them into interactive installations. The artistic approach in this creation utilizes media art to embody the conceptual ideas. The production process of the artwork is divided into several stages: field observation of everyday objects in the community of Dakar, design, electronic device study, and assembly of the artwork. Additionally, other artistic approaches include the use of readymade and plastic recycling. The result of this creation process is presented in a park near the residential area in Sicap Liberté.