No Show
(2024)
author(s): Steinunn Knúts Önnudóttir
published in: Research Catalogue
This exposition contains six letters about the work No-Show that was performed in Reykjavík in 2020. The performance is a part of the artistic PhD research "How Little is Enough?" Sustainable Methods of Performance for Transformative Encounters in Malmö Theatre Academy at Lund University. The letters address different aspects of my artistic practice and research such as motivation, method, affect, ethics and the findings.
No Show is a series of five immersive participatory performances, solitary experiences performed in five private homes in different neighbourhoods of Reykjavík in June – August 2020.
The Aura of Electromagnetic Twilight
(2024)
author(s): Mikkel Wettre
published in: Research Catalogue
In this lecture I reflect on recent artistic work relating to perception, technology and bodily awareness. The lecture was part of the Digital Narratives Network Conference held at UiB in 2019.
The Digital Narrative Network Conference and Exhibition was a cross-faculty initiative at UiB/KMD with a keynote by N. Katherine Hayles on literature and AI, a series of presentations by scholars, artists and authors, and an exhibition of digital narratives, including a sample of my "Twilight Apparatus" sculpture-series.
In my sculpture-work I have taken eyesight and optical phenomena as a starting point for mechanical installations that engage the senses and serve as metaphorical depictions of the relationship between human and technical cognition. My presentation will track the development of recent projects and the role of imaginative awareness.
Spring at Geassemahjohka
(2024)
author(s): Maarit Mäkelä, Priska Falin
published in: Research Catalogue
The video is part of artistic research that explores a dialogue between human, non-human, and forces of the land in Utsjoki, Finland. In this artistic research, walking is used as a method to connect with the environment. During the walks, small amounts of soil – sand, stones, and clay – is gathered and processed further in a studio. Some soil is transformed to slips and used when painting hand-built vases made from the gathered clay. The fired vases are placed temporarily in local rivers. The result is a series of three vase experiments done in a dialogue between human, soil, water, and the forces of the land.
The video presents the third vase experiment, where the vase is built from the local clay. The motifs of the painting are the nationally endangered animals: arctic fox, fell owl and glacial salmon. In the River Teno catchment, small juvenile salmon often spend some of their first years of life in tiny tributaries, which they enter from their birth place, the spawning areas in the main stem of the river. One of these nursery streams being Geassemahjohka. The vase is positioned in Geassemahjohka, which is running to the main stem of the River Teno some 70 km upstream from the estuary. Via the experiment we speculate: can act of crafting vase be conceived as act of caring, the vase being thus a symbolic shelter for the salmon?
Cloak of Longing - Dr Mikey Georgeson
(2024)
author(s): Konfessor Kimey Peckpo
published in: Research Catalogue
The Cloak of Longing has been involved in conference keynote, public and university pastoral occasions. At the heart of my research practice is a desire to liberate capacities of expressivity via a processual use intuitive material vitality. This contingent radical empiricism regards the communication model's need for pre-given therefore-ness as potentially occluding of capacities to work with matter flow – a characteristic of a cosmos of nonhuman agency inside which a performative intra-relational understanding emerges.
Sounds of walking: Can sound re-present the embodied experience of movement time and distance in the landscape?
(2024)
author(s): Martin P Eccles
published in: Research Catalogue
In this thesis, having introduced my research questions, in Chapter 2 I present a layered analysis of the important contexts of my practice—walking, sound, walking poetry, and place. In Chapter 3 I present and discuss three works that together explore how it is that I know the world as a sensate embodied walker. In Chapter 4 I develop what I came to call replicated walks—walks made more than once in the same place. Begun in order to re-configure time, they also led me to extend my consideration of place beyond that defined by geography, to place defined by biological phenomena or socio-cultural coherence. In Chapter 5 I describe my emerging ideas of human-scale of place and my underlying ideas of island-ness. Initially I worked on real islands, walking circumferential routes and those defined by chance procedures. From this I developed an imaginary island in the foothills of Northumberland’s Cheviot Hills; made from the human-scale of my embodied walking this led to my creation of an imaginary pandemic island of containment, created in a city, in my locale, made, and made real, by the traces of my embodied walking. Together my works constitute a body of work that represents a contribution to knowledge with specific contributions of: the use of Replicated Walks as a method of experimenting with time and place; Walking Words – the presentation of poetic text in forms (concertina-fold books, scripta continua, scrolls) that requires walking to engage with it, and that also function as metonyms for my original walking act; Walking Islands –the use of human-scale walking to imagine an island into existence, and then invoke the island as a lens through which to continue to pursue the idea. My work also contributes knowledge to the methods of how to record the sounds of the world whilst walking through it, over extended distances and time.
Stereotype of the Devil: SATANIC PANIC
(2024)
author(s): Jakub Pavlík
published in: Research Catalogue
A visual study/moodboard/presentation of a certain conspiratorial and often delusional stereotype of the character of the devil in the context of what was known as "SATANIC PANIC" in the era of 80's and early 90's in the US.
Even though many of these associations come mainly from the western world, they have been more or less understood and recognized as "devilish" across the world and in the visual culture.
There is a certain stereotype about calling something "SATANIC". Labeling things, activities, clothing, art, products, people etc. as "devil worshipping" often isnt connected to any kind of worship what so ever.
There is this re-accuring act of calling out something as "Satanic" often snowballing the situation into an idea of an active threat, thats dangerous to the public.
The "SATANIC PANIC" era lead to over a 12,000 unsubstantiated cases of these so called "Satanic practices" and many people ended up in jail because of it.
This Satanic labeling has become a parcipatory missinformation quest.