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 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 (and re-assigning the gender of male) 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. The exposition also aims to juxtapose the experimental and the conceptual in the fine arts; and to make the 'invisible' visible. 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. For Pavlos Fyssas, aka Killah P. For Alain Badiou and the OP. The work is in progress.

onderzoeksproces

A 2-part module by the MA Transdisciplinary Studies of ZHdK, Department Kulturanalysen und Vermittlung. Held by Anna Rubi & Eirini Sourgiadaki. Autumn 2023-Spring 2024 Colour perception varies, so do the semantics of colour terminology, for both sighted and blind individuals. The questions around colour perception from ophthalmology or neurobiology perspectives to cognitive and artistic ones, are infinite: Is there a universal human experience of the blue sky, the green grass and the brown soil? How is colour perceived in the brain, how is it translated into a communicable concept and how does it affect our perceived world, our mental and physical state? What is the role of colour in synesthesia? And most importantly, does colour have to do just with vision? In this module we work with the generation of blue colour on print, using the major light source available, the Sun. The Island of Amorgos is often referred to as “Le grand bleu” after the famous french film was shot at location. Its ancient name is “Melania”. “Melani”, the Greek word for ink, (“Melano” for dark blue, cyan) as it is said that in ancient times the place was covered with dark green flora. Our investigation begins exactly with this deep tint. We pay a visit to the famous monastery and the water oracle, walk the trails to observe the sensual -not only vision-based- shades of blue. In the spring term, we participate in local activities such as beach clean-up initiatives of the remote bays by local fishermen and their boats. We visit bee-hives and herb-distilleries, we work with the most basic bits and pieces of the island to capture its essence.

Informed by queer life practices, theories, and affinities, this documented artistic research project (doctoral thesis) draws from new materialist and post-humanist discourse in order to reconsider what role visual media play in the historical need to separate the human and the environmental. It asks, how do we challenge prevailing perceptions of film and photography as inexorably linked to ideas of progress and modernisation, to linear temporality, spatial separation, and to land-based thought? Based on the acknowledgement that we need to rethink our position as humans within the multiple habitats that make up the world, I investigate the ways in which the apparatus of film, rather than being an extension of human perception, attests to the material interdependences and co-productions that hold a potential for converging human and nonhuman perspectives. "Tidal Zones – Filming Between Life and Images" considers the cinematic space of the ocean alongside Jean Epstein’s film "Le Tempestaire" (1947); it follows early photographic chemical methods involving seaweed to both develop film and to examine the technical intra-activity of human and nonhuman regimes as part of photography itself. Within the scope of this research, I argue and demonstrate how film engages in a sensory and reciprocal involvement with the material world, one that addresses the ability to sense, not just with one’s eyes, but with the entire body. "Tidal Zones" are real locations, the habitat of a multitude of organisms, and the home of seaweeds. It is a place that is neither land nor sea but constitutes a zone with its own specific relationships and living conditions. In its refusal to be either or, it forms a (non-binary) temporal figuration between presence and absence, solid and liquid, life and death, dictated by the motions of spiral and circular time. This space, "Between Life and Images", is the chemical rockpool (the darkroom) out of which photography and film grew. The PhD submission consists of four film-works, "The Etna Epigraph" (2022), "Seaweed Film" (2023), "Coenaesthesis – It Is Not Even True That There Is Air Between Us" (2023) and "The Spiral Dramaturgy" (2019) along with the exhibition "The Tidal Zone" shown at Index - The Swedish Con-temporary Art Foundation, Stockholm, from 25 November 2022 to 12 February 2023 and at Havremagasinet, Länskonsthall Boden from 14 October 2023 to 11 February 2024. The films and documentation from the exhibitions are included in the submission, which also includes an “Opening Letter” and two texts called “Filming with the Ocean” and “Methodology of the Spiral”. This dissertation has been carried out and supervised within the graduate programme in Visual Arts at the Royal Institute of Art. The dissertation is presented at Lund University in the framework of the cooperation agreement between the Malmö Faculty of Fine and Performing Arts, Lund University, and the Royal Institute of Art regarding doctoral education in the subject Visual Arts.

"What is today the city, for us? I believe I wrote something like a last love poem to cities, in a time when it’s becoming more and more difficult living them like cities. Maybe we’re coming to a moment of crisis of the urban life, and Invisible cities are a dream born by the heart of unliveable cities." - I. Calvino, Introduction to Città Invisibili, Mondadori 1983 Starting by a confrontation between two historical utopian projects (Arturo Soria’s ciudad lineal and Constant’s New Babylon) I try to investigate with a broad and heterogenous look the idea of adopting path as fundamental topic of the city: whether Soria or Constant, in different ways, suggest an architecture of roaming, a nomadic and virtual space, that is the same space of cosmopolis, an anticipation of globalized culture that’s identified in a flux-condition and not in a stasis-one. Ciudad lineal and New Babylon projects prophetically forestall many tendencies of contemporary urbanity, proposing an idea of cities that are at the same time hyperlocal and hyperplanetary, ahistorical and superficial, acentric and non-identitary, inhabited by people always in movement. Streets don’t conduct anymore just to some places, they are places themselves: the condition of movement, and the street trail that constitutes his support, represents the urban archetype that is the basis of all contemporary architectonical and social disposition. From the description and comparison of these two projects the Generic City emerges, alienate and privatized, where we’re living in nowadays.

This exposition provides a spherical exposition of the research processes through a repository of images, texts, and diagrams, and contains the exegesis—a critical textual articulation of the doctoral artistic research project Circus as Practices of Hope: A philosophy of Circus. Abstract My doctoral artistic research project, Circus as Practices of Hope: A Philosophy of Circus, responds to the growing complexities emerging from the convergence of the fourth industrial revolution, the sixth mass extinction, and the eco-socio-political turmoil of our time. What does it mean to be human today? What does it mean to be a circus artist today? How is circus relevant in today’s context? Core to this inquiry is the assertion that although circus arts hold the potential to foster significant knowledge, they simultaneously perpetuate outdated worldviews that restrict their transgressive potential. With this research, I investigate alternatives to regressive models of thoughts and modes of composition, aiming to identify and articulate circus´ inherent epistemic, ontological, and ethical specificities and their relevance for navigating and steering the current planetary paradigm shift. I conducted my research through embodied practices as a circus artist, as a pedagogue, and from the perspective of a human on Earth. My inquiry occurred through Multiverse, an iterative series of compositional performative experiments and discursive activities. I engaged critical posthumanism and neo-materialist philosophies to challenge and evolve my relation to risk, mastery, and virtuosity. The project conceptualizes circus arts as nomadic and fabulatory practices, culminating in a series of artistic, choreographic, and conceptual tools and methods that articulate circus arts within and beyond their disciplinary boundaries. The project advances a philosophy of circus that highlights circus-specific kinetic, aesthetic, and embodied relevancies in today’s context, situating circus arts as hopeful practices for the future. To quote this work: Robitaille, M-A. (2024), Circus as Practices of Hope: A Philosophy of Circus, Documented Artistic Research Project (doctoral thesis), Stockholm University of the Arts. Publication series X Position no. 33 ISSN 2002-603X ; 33 ISBN 978-91-88407-52-8 (print) EISBN 978-91-88407-53-5 (e-publ)