Research Catalogue

Happening, 2016. Participant's research, including improvised full recorded interview with first generation Albanian immigrants to Greece, images, and thematic text. The research was conducted for the workshop, "Logics of Worlds", inspired by Alain Badiou's work and organised by architect Filippos Oraiopoulos, at Athens School of Fine Art (ASFA), Master of Visual Arts (Marios Spiliopoulos, Giorgios Xiropaides), December 2016. Adopting the political approach of Badiou's "L' Organisation Politique", applying direct intervention for societal problems, including immigration and labour, I used play as a method to facilitate improvised discussions. People share and respond more freely when participating in structured, but playful interactions, such as those a game involves. Albanians speak three languages, Albanian, Greek and Italian, so I wasn't able to translate parts of the conversation. Avlona is an English now obsolete name for Vlore, an Albanian seaport and former ancient Greek colony Aulon. Albanians came as refugees in Greece initially in the 1990s, after the fall of communism in their home country. Notably, the men I spoke to didn't want to be visualised. Hence, the exposition aims to juxtapose the experimental and the conceptual in the fine arts; and to make the 'invisible' visible. Notably, the workshop was slightly interrupted by a performance art student, who brought a live hen to slaughter in the studio. This can be taken as a metaphor for scapegoating (by re-assigning the gender of male) Albanian refugees. For this exposition, I include an essay by Pantelis Boukalas, in Kyriakos Katzourakis, O "Dromos Pros Ti Dysi" (The Way to the West), 2001, as well as Kyriakos Katzourakis' introduction in English. I don't have any personal or other connections with Albania (or North Macedonia); I have never visited. This was a project to research and document in an artistic manner the refugee and immigration crisis in my native Greece, but also to voice my opinions on this topic from the perspective of the native. Albania (and North Macedonia) is a non-EU country; Greece, my native (and my parents' and grandparents' native), has been in the EU since 1981. I have also been a UK national, by naturalisation, since 2011. Paradoxically, the outcome of this project was that fictitious non-EU son(s)/daughter(s) of mine have been (since 2018) on UK police databases, as disabled 14, 19, 21 year-old transgender Italian/Albanians. Maybe I was married to a Nordic neo-Nazi, who was living with one of them since 2013 in London? Dismissed. Or did I have the one that came to the UK in 2017, who is the daughter of a known (not to myself) former Greek politician? Dismissed by the Greek authorities. My urgent concerns about serious international organised criminal activity (not even honouring children's basic rights) were reported and confirmed by the Greek and Scandinavian authorities. The Greek Golden Dawn - with their "Big Idea" (Megali Idea) of conquering foreign countries, like North Macedonia, and their chronic attacks on immigrants and refugees in Greece - was convicted as a criminal organisation in October 2020. They invented the 'concept' of the 'Real Greek', dependent on any Greek's political orientation. Now they're losing their sixty seven (67) appeals - and early releases. The conversation took place during the period Golden Dawn was prosecuted in the Greek High Courts of Justice (Areios Pagos), 2015-2020. For Pavlos Fyssas, aka Killah P. For Alain Badiou and the OP. The work is in progress.

My practice-based arts research proposes to create a toolkit to decentralize art activism using hand-crafted textiles from an intersectional, feminist, decolonial and anti-capitalist framework. When I say that I want to decentralize art activism, I aim to increase access in terms of location, timing and risk, so that people who do not live in major metropolises, centres of power, who work when most protests happen, or who for various reasons are not able to risk possible arrest that normal protests may present, can still engage in artistic protest. My praxis will embark on a series of art activist actions that utilize various methods of decentralization, creating a handbook that displays and analyses these methods. The ways in which textiles are particularly suited to decentralize art activism, through subterfuge, slow time, and haptic relationship will be explored within the praxis. Answering the seemingly peripheral question of whether or not art activism is compatible within a gallery space imperative for the main theme of my research, which is decentralization of art activism. If art activism harmoniously exists within a gallery exhibition, then the easiest way to decentralize it is to send the art activism to exhibit elsewhere. My initial findings within the research suggest that act activism mostly cannot exist within sanctioned art exhibitions and therefore exhibitions are not an effective way to decentralize art activism. My toolkit is inspired by practical how-to-guides of art activism (Boyd and Mitchell, 2012; Duncombe and Lambert, 2021; Aylwyn Walsh et al., 2022) and through textile practises such as Tanya Aguiñiga (B. 1978-), the Craftivism Collective (2009-), Aram Han Sifuentes (B. 1986-), and Sandra Suubi (B. 1990-). The critique on capitalism’s infiltration into the artworld and art activisms roll because of this that is reflected in Alana Jelinek’s ‘Lifelike art’(2013), Gregory Sholette’s ‘bare art’(Ch(Charnley, 2017)); and Brian Holmes’ ‘Liar’s poker’ (Holmes, 2010) and it helps shape my art activism practise.

Een artistiek onderzoek naar het creative vermogen, visual arts en iets uit kunnen dragen met passie

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?

Despite knowing that music and emotions have a lot to do with each other, sometimes it is hard to articulate which relationship they have. Since the emotional impact seems to be one of the biggest appeals for an audience, do we, the musicians (specifically the performers), pay and draw enough attention to it? After reviewing the relevant literature about the processing of emotions, I came across the philosophical approaches of emotions in and through music by Peter Kivy, Jerrold Levinson, and Stephen Davies, proposals that could serve as inspirations for an audience and for performers. Then, I decided to carry out a series of experimental sessions to test the impact of these three approaches, as well as the performer's role, and components that could also affect a performance, such as set-ups, musical manipulations, or what I have called 'extramusical' items or elements. In addition to my research question “How can a performer affect or manipulate the emotional engagement of an audience?”, I sought to explore another inquiry. Is engaging more with the public nowadays strictly a musical matter?

There are good reasons to consider point of audition (POA) as a problematic term when writing about sound. This essay addresses the different challenges one meets when using the term and discusses different alternatives for future use of this terminology within the field of television sound. The motivation for rethinking the term is the analytical and descriptive problems raised when writing about recent trends in television sound in drama, sports, news, documentaries and other television genres. The argumentation refers to the flexible and creative uses of television sound today and discusses how various production examples can be better accounted for by refining the term point of audition. All in all, four categories of point of audition are suggested for analysis: observational, active, individual and personal POAs.