Research Catalogue

(EN) "Imperial coffe breaks" is a transdisciplinary seminar format that deals with challenges of perception and possible transformations of academic time and space, using a ritual as example of shared identities and multiplicities. A Greek coffee is a Turkish coffee, a Palestinian, Egyptian, Lebanese, Bosnian, Armenian, Cypriot and more. Grinded a bit more finely or a bit more roughly, served in a cup with or without a handle, with cardamon or not, with sugar or without. During our meetings we prepare and serve this coffee with the multiple “originalities”, while we discuss written and oral histories and practices around the beverage. Starting from the Ethiopian berry that spread with the Ottoman Empire, the bean that still holds a strong presence in Eastern Mediterranean, North Africa and the Balkans, the powder that comes to foam and its local variations, we will talk about other Empires, slavery, cargo boats, plantations, corporates and associations/meanings/roles/origins of coffee trade and consumption in our daily routines. As this kind of coffee is traditionally also served in memorials, we will inevitably discuss loss and grief. We will also talk about relations to the future through tasseography (cup reading divination) that is another strong tradition. We will look at epistemological effects, ways we construct truth and meaning and ways to work with random patterns. Finally, we will exercise cleaning up our mess after the gatherings. Through sharing and rotating the roles, we will practice rituals of togetherness and empathy, thinking with coffee and with each other, about the origins and futures of otherwise unremarkable things in our daily life. (DE) „Imperial coffe breaks“ ist ein transdisziplinäres Seminarformat, das sich mit den Herausforderungen der Wahrnehmung und möglichen Transformationen von akademischen Zeiten und Räumen befasst und dabei ein Ritual als Beispiel für gemeinsame Identitäten und Verschiedenheiten verwendet. Ein griechischer Kaffee ist ein türkischer Kaffee, ein palästinensischer, ägyptischer, libanesischer, bosnischer, armenischer, zyprischer, kurdischer. Etwas feiner oder etwas gröber gemahlen, in einer Tasse mit oder ohne Henkel, mit Kardamom oder ohne, mit Zucker oder ohne. Bei unseren Treffen bereiten wir diesen Kaffee mit den vielfältigen „Eigenheiten“ zu und servieren ihn, während wir über schriftliche und mündliche Überlieferungen und Praktiken rund um das Getränk diskutieren. Ausgehend von der äthiopischen Kaffeebeere, die sich mit dem Osmanischen Reich verbreitete, über die Bohne, die im östlichen Mittelmeerraum, in Nordafrika und auf dem Balkan nach wie vor stark vertreten ist, bis hin zum Pulver, das aufgeschäumt wird, und seinen lokalen Variationen, werden wir über andere Reiche, Sklaverei, Frachtschiffe, Plantagen, Unternehmen und Vereinigungen/Bedeutungen/Rollen/Ursprünge des Kaffeehandels und -konsums in unserem Alltag sprechen. Da diese Art von Kaffee traditionell auch bei Gedenkfeiern serviert wird, werden wir unweigerlich über Verlust und Trauer sprechen. Wir werden auch über die Beziehung zur Zukunft durch Tasseografie (Wahrsagen aus dem Kaffesatzlesen) sprechen, die eine weitere starke Tradition ist. Wir werden uns mit erkenntnistheoretischen Effekten befassen, mit der Art und Weise, wie wir Wahrheit und Bedeutung konstruieren, und mit der Art und Weise, wie wir mit zufälligen Mustern arbeiten. Schliesslich werden wir üben, nach den Versammlungen aufzuräumen. Durch das Teilen und das Rotieren der Rollen werden wir Rituale der Zusammengehörigkeit und Empathie praktizieren und mit Kaffee und miteinander über die Ursprünge und die Zukunft von ansonsten unauffälligen Dingen in unserem täglichen Leben nachdenken.

Heidi Hanninen, Academy of Fine Arts / Uniarts Helsinki, 5th year Doctoral student Artistic research: KAS! Kontula Art School – socially engaged public art Possibilities of the community art in culturally diverse contexts In this photo gallery you can take a look inside to KAS! Kontula Art School's socially engaged public art practice through the last artistic part of the artistic research by community artist-researcher Heidi Hänninen. "Kaupunki on meidän koti" ("City is our home") art work includes paintings from 36 KAS community members implemented for the renovated metro station in Kontula suburb. Both sides of the walls by the metro rails were covered by art: other side with the paintings by 18 adults from KAS collective and the other side by KAS Juniors (age 8-19 years). Juniors paintings include word HOME in 29 different languages locally spoken at homes and by friends and relatives of these kids and youngsters involved. Some of the languages are such that our juniors would like to know better or are already learning. In my artistic research initiated in 2021 I focuse on questions about ethically sensitive community art practice in the context of my ongoing project called KAS! Kontula Art School, socially engaged street art project, that I started in 2019 in suburban district Kontula in Eastern Helsinki. The aim of The Kontula Art School is to implement interesting public art but also to strengthen the community spirit and contribute to reducing potential conflicts in the region. Kontula is one of the most vivid, multilingual and culturally rich suburbs in Finland with the income level lower than the average. Kontula has been well known, especially among the media, for drugs used and sold around the shopping mall. The area is conflict sensitive and challenging but also a ground for experimenting new kinds of social / artistic realities and for the birth of communal practices far from the conventional borders and definitions. KAS! project has been cooperating with the local low threshold day center Symppis, where many of the customers have dual diagnosis (issues with both substance use and mental health). The participants of highly heterogeneous Kontula Art School consists of both adults and children. Participants represent various cultures, including substance use cultures. Some of the participants have educational background in arts but majority of them have been self taught. KAS! project has been involving artistically motivated people, regardless of their background, status or the life situation. Through the art making process I have had access to build ethically sensitive methodological toolkit for community art practices in culturally diverse contexts in a changing urban environment like Kontula, where understanding about good life varies greatly between its residents. Art creates possibilities for encountering and helps to break stigmas concerning certain groups of people. From the point of view of “Rebellious Research” (Ryynanen & Suoranta 2016) the world of art has crucial role in the process of fostering wellbeing of people and the justice in our shared society; art can reconstruct thinking and sometimes even the whole life of an individual. The key element in activist art is the act of participating, and questions like how people take part of the process and how does the act of process participates politically arise. (Suoranta & Ryynanen 2016, p. 235) In my study (street) art practice is the method of working and collecting research material (socially engaged art making practice and ready artworks in the public environment) but it is also an intervention for the (social) change. Through this research I suggest that socially engaged art interventions similar to KAS practice can empower both, the authors of the public art works and the whole surrounding community in a unique way, especially when used through the heterogeneous group context. KAS! practice is bringing up critical perspective concerning issues about public art and artistic experience of the urban environment by creating new directions to debate questions related to the community art, artistry, and the nature and possibilities of art itself in this changing world among those new realities that we share and shape together to be lived in. text: Heidi Hänninen (2025) photos: Tanguy Gérôme (2025)

The thesis “Sexy Rooms: Spaces That Seduce - Depictions of Sexual Identity through Spatial Design” explores the visual language of spaces of sexual encounter and the underlying conditioning behind how they depict sexual identity. Beginning with an examination of the webcam modeling industry as a catalyst, the research delves into the realm of digital sex work and the voyeuristic tendencies that define contemporary society. It investigates the role of the backdrop space while touching upon the tension between intimate and exposed, performance and authenticity. The study extends beyond the digital sphere, tracing connections with the origins of reality TV, representations of gendered spaces in film and photography, and the historical example of the boudoir.

Tässä ekspositiossamme esittelemme veden-kanssa-kirjoittamisen praktiikkaamme kirjoittamisen taiteellisena tutkimuksena, poeettisena etsintänä. Veden-kanssa-kirjoittaessamme olemme tarkastelleet suhdettamme veteen, myös vesiin sisällämme, sekä yksilöllisesti että yhdessä erilaisia tekstejä tuottaen. Ekspositiossamme esittelemme tämän taiteellisen praktiikan tuotoksia sekä reflektoimme niitä poeettisia, poliittisia ja pedagogisia suuntia, joita veden-kanssa-kirjoittaminen voi avata – sekä meille että laajemmin, maailmalle. Teoreettisia lähtöhtiamme ovat feministinen posthumanismi ja uusmaterialismi sekä niiden piirissä harjoitettu hydrofeminismi. Lisäksi suhteutamme veden-kanssa-kirjoittamista keskusteluihin feministisestä pedagogiikasta, taiteilijapedagogiikasta ja ympäristöpedagogiikasta sekä veden merkityksistä kirjallisuudessa. Uskomme, että runouden avulla voi kielentää sellaisia kokemuksia, joita on muutoin vaikea muotoilla sanoiksi. Väitämme, että hankalasti sanallistettavien kokemusten poeettinen kielentäminen tuottaa ymmärryksiä ihmisten suhteista enemmän-kuin-inhimilliseen, kuten siitä, miten tehdä taidetta muuttuvassa maailmassa, eettisessä suhteessa enemmän-kuin-inhimilliseen. In English: "On Becoming Sensitized - Practices and Orientations for Writing-with-water as Artist Pedagogy" In this exposition, we explore what we call 'writing-with-water', a practice of artistic research in writing, a "poetic search". While writing-with-water, we have explored our relationship(s) with water – including the waters within us – both individually and together, producing different texts. Here, we share our artistic explorations and reflect on the poetic, political, and pedagogical directions our artistic practice and research opens up. Our theoretical starting points are feminist posthumanism and new materialism, but we also discuss our method in the context of hydrofeminism (as part of the aforementioned theoretical frameworks), feminist pedagogy, artist pedagogy, and environmental pedagogy, as well as the literary meanings and uses of water. It is our belief that through poetic practices and explorations, it is possible to express experiences that are otherwise difficult to put into words. We claim that these experiences, and the ways they are expressed in poetic language, can lead to better understandings of human relationships with the more-than-human; including how to make art ethically with the more-than-human in our rapidly changing world.

This exposition aims to examine the found and experienced environments as an impulse for artistic and pedagogical potentials in performance design. The writer asks, what kind of performance design could be created through scenographic worlding? The exposition presents a research approach to the urban, built environment, which is seen as an impulse, a constant and ongoing potential for performances and performance designers’ work. The topic is contributed with photographs from the writer’s site-sensitive memos. This approach offers perspectives on contemporary scenography and its theories. It is situated in the field of art-based action research, and the intention is to combine performing arts, performance design, visual arts, and pedagogy. The exposition highlights that an observational, experiential, and environmentally oriented way of working may prove more useful in the future; designers encounter applied and nomadic forms of performance design in their careers. How can we create more sustainable performance design, encourage ecocreativity and work towards more sustainable pedagogy?

The presentation focuses on inclusive sensory drawing as a way to observe, notice and interact with non-human species in local nature, imagine their perspectives and reflect on the experience. It is known that many people today feel alienated from nature while on the other hand connection to nature is linked to pro-environmental behaviour. As an artist and art educator I have been wondering how participatory artistic and educational practices can reinforce the emotional and physical connection with nature, how to create conditions for perceiving the intertwinedness and mutual dependence, moreover, what could be the role of art and art education in the post-growth conditions. Drawing is not a new method for observing nature, but I find the inclusive drawing activities to be relevant to facilitate creative nature experience in contemporary context. As an artist, I have been using sensory drawing and realised how using the pencil and brush as facilitators help me to concentrate, slow down, notice interactions and sense myself as a part of the ecosystem. I have used the embodied and situated artistic thinking as a source for drawing walks and workshops in gardens, forests and parks and introduce some of the simple exercises in this presentation, asking how and which drawing and painting approaches facilitate active engagement with the environment and what is the intersection between artistic practice, environmental and artist pedagogy. I describe the specifics of four methods. These kind of curated nature experiences offer possibilities to recognise other beings, their relationships and ourselves as related to them through actions and reflections.