Research Catalogue

Arts-based-philosophy is an emerging research concept at the cutting edge of the arts, philosophy and the Sciences in which cross-disciplinary research collectives align their research practices to finally stage their investigations in field-performances, shared with the public. Our research explores the significance of the HEART in artistic research and performance philosophy from a cross-cultural perspective, partially based on the concepts of the HEART in the works of two artist-philosophers, in which philosophy already became arts-based-philosophy: Nietzsche’s Thus Spoke Zarathustra and Aurobindo’s poetic opus magnum Savitri. We generally assume that the works of artist-philosophers are not only engaged in “creating concepts” (Deleuze), but their concepts are also meant to be staged artistically to let them bodily matter in fact. The role of the HEART in respect to this process of “bodily mattering” is the core objective under investigation: Firstly, because we hold that atmospheres trigger the HEART of a lived-body to taste the flavor of things it is environmentally engaged with basically in an aesthetic manner (Nietzsche). In this respect the analysis of the classical notion for the aesthete in Indian philosophy and aesthetics, sahṛdaya––which literally means, “somebody, with a HEART”––becomes crucial. Secondly, because the HEART is said to be not just reducible to one’s manifest Nature, but has access to one’s virtual Nature as well. The creation hymn in the oldest of all Vedas (Rgveda) for instance informs us that a HEART is capable of crossing being (sat) & non-being (asat), which makes it fluctuate among these two realms and even allows its aspirations to let virtual possibilities matter. Such concepts show striking similarities with contemporary concepts in philosophy-physics, e.g. the concepts of “virtual particles” and “quantum vacuum fluctuations” (Barad).

Happening, 2016. Participant's empirical 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" to apply 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, Italian and, a few of them, Greek, 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 non-EU refugees in Greece initially in the 1990s, after the fall of communism in their home country. Religion was banned in communist countries. The democratisation of Albania began in 1994, when Albanians protested for political pluralism in their country. At the beginnig ofbthe transition period after communism, Vlore became a port through which smuggling, mainly from Italy, was carried out. 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. Badiou is also known for his philosophy of metaphysics of the four "truth procedures": Politics, Science, Love and Art. 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 symbolically re-assigning the gender of male) Albanian non-EU 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 or Kosovo: I had never visited before 2024. This was a project to research and document in an artistic manner the refugee and immigration crisis, as I experienced it in my native Greece and to voice my opinions on this topic from my perspective as a native Greek. I spoke to non-EU economic refugees. Non-EU economic refugees must not be confused with political asylum seekers, who encounter persecution for political reasons from the countries of origin or citizenship. Albania (North Macedonia and Kosovo) 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 - or not so paradoxically, since I have been also investigating this case - the political outcome, and since 2020, of this project was that fictitious "daughter" of mine had been on the Met police's databases, as 22 Italian/Albanian female. Supposedly, I must had been given birth to a daughter in Albania in 2002! (!! the "prostitute"; that's believable!! Golden Dawn's, the BNP's, and others' cultural "imagination" with regards to Albanians): factually speaking, in 2002, I was living in Athens, Greece, engaged to be married to my former husband, a Greek national, working at MOB (Mauve) Architects, as an architect designer, with an international cohort of colleagues. I lived in Athens until 2004, working also at RCTech architects. The records with the fake IDs have been corrected in September 2024. Including records of falsely alleged children of mine born 2002-2004, when I lived and worked in my native Greece. From 1998 until 2002, I was living in the UK, working as an architect; there are no children. I gained my first practical experience working as an architect in the UK, working in private architectural practice from 1999 until 2002. In 2009, when the G20 summit demonstrations took place in London, with the known case of the death of Ian Tomlison by a police officer, I had been living in the UK since 2005, working as an EU lecturer at the University of East London; I was also known as Betty Nigianni by my students and colleagues. I never participated in any public demonstrations in the UK, but I have attended demonstrations in my native Greece and in 2019 in the Netherlands. Greek children take their father's surname and Greeks don't have many children; they're suffering from a shrinking population, although they are in the EU since 1981. My concerns about serious international organised criminal activity (not even honouring children's basic rights) were reported and confirmed by the Greek, Scandinavian and Albanian authorities. The British authorities have been lagging behind for a long time, intentionally, with their impossible unverified "stories", bashing the left and the liberals - or whatever is left of them - and whoever is decent - whatever has been left of that, too. The Greek police confirmed in 2024 all claims about children have been dismissed. 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. Many non-EU immigrants to Greece provided testimonies in the courts, despite the fact they were frightened. Manolis Glezos was the only Greek politician, who went to visit Magda Fyssa, Pavlos' mother, in the Greek courts. For Pavlos Fyssas, aka Killah P. For Alain Badiou, a communist-Maoist political philosopher, and the OP. For the missing Albanian and of Albanian ethnicity immigrants. For Michalis Katsouris. For the "Other Greek Left". Thanks to the Albanian embassy in London, the Tirane and Durres police, as well as the Durres prosecutor. Thanks to Edi Rama. Thanks to the Norwegian government. Thanks also to Skopje police and Prishtine police. Thanks to the Italian police at Bari. Finally, thanks to the Greek police chief and the Greek police organised crime division. Thanks to the very few Met police officers, who eventually figured it out. Ongoing investigatory research with artworks, 2016-2024. References: Fred C. Abrahams, "Modern Albania: From Dictatorship to Democracy in Europe", New York: New York University Press, 2015. Counterextremism Project, "Violent, Right-wing Extremism and Terrorism - Transnational Connectivity, Definitions, Incidents, Structures and Countermeasures", November 2020, available online.

A work-in-progress artistic research project. Initiated by Hanns Holger Rutz and Nayarí Castillo in autumn 2021, it develops into multiple intermedia objects that involve collaboration between different artists, objects that engage in sensorial exchange among themselves and with humans. This exposition is very much in flux, trying to capture the meanderings of the process.

[SCHOOL] Thesis / Research Document of the Royal Academy of Art, The Hague, 2024. [DEPARTMENT ] BA Interactive Media Design [SUMMERY] How can one unravel their relationship with a void through exploring their personal experience and knowledge of emptiness? Starting from the long lost frustration and unfulfillment for the inner void that I entail and wanting to define and understand what this void is and gain safety and peace in mind with it. By unraveling the complicated knot of the relationship between human and inner void, looking into different experiences of “missing” in my personal life and knowledge of emptiness, such as Korean cultural background, Language gap in translation, Definition of “Home”, Ambivalence in emotion, Moon jar, Clay and The connection in everything.

Towards a (per)sonal topography of grand piano and electronics How can I develop a grand piano with live electronics through iterated development loops in the cognitive technological environment of instrument, music, performance and my poetics? The instrument I am developing, a grand piano with electronic augmentations, is adapted to cater my poetics. This adaptation of the instrument will change the way I compose. The change of composition will change the music. The change of music will change my performances. The change in performative needs will change the instrument, because it needs to do different things. This change in the instrument will show me other poetics and change my ideas. The change of ideas demands another music and another instrument, because the instrument should cater to my poetics. And so it goes… These are the development loops I am talking about. I have made an augmented grand piano using various music technologies. I call the instrument the HyPer(sonal) Piano, a name derived from the suspected interagency between the extended instrument (HyPer), the personal (my poetics) and the sonal result (music and sound). I use old analogue guitar pedals and my own computer programming side by side, processing the original piano sound. I also take out control signals from the piano keys to drive different sound processes. The sound output of the instrument is deciding colors, patterns and density on a 1x3 meter LED light carpet attached to the grand piano. I sing, yet the sound of my voice is heavily processed, a processing decided by what I am playing on the keys. All sound sources and control signal sources are interconnected, allowing for complex and sometimes incomprehensible situations in the instrument´s mechanisms. Credits: First supervisor: Henrik Hellstenius Second Supervisors: Øyvind Brandtsegg and Eivind Buene Cover photo by Jørn Stenersen, www.anamorphiclofi.com All other photo, audio and video recording/editing by Morten Qvenild, unless stated.

This thesis is an autoethnographic, practice research investigation, offering further knowledge to the field of somatic practice, pain, and discomfort. As this thesis is a practice research inquiry, I offer practice to the field that is further supported by my autoethnographic positions. Embodied research and the lived experience are therefore central, exploring how somatic practice can support the sensations of pain and discomfort. Whilst practice is at the forefront of this investigation, theoretical frameworks from the somatic field, practical offerings from other practitioners, therapists, and researchers, and already established somatic ideologies have informed the research process and have offered an integrated approach to supporting the understanding of how practice can support pain and discomfort. Both the practical and theoretical elements of this research emphasise the importance of improvisatory movement and relationships with the self to engage with a sense of freedom and self-expression. By adopting different somatic principles within practice, together with a theoretical understanding of the applications of somatic practice to the body, this research explores movement and wellbeing from a practical perspective, whilst drawing upon key ideas from the somatic field of research. The refined set of principles that this thesis contributes to the field are: The Breath, Movement Economy, The Skeleton, Rotation and Flow, Embodied Rhythm, Stretch, Extension and Elongation, Dynamic and Light Self-touch, Noticing and Addressing Habits, and Rest and Active Stillness. Each somatic principle was explored practically throughout this investigation, resulting in an in depth, subjective approach to analysing data through the lived experience and the narratives of others involved in the research process. A thesis submitted in partial fulfilment of the requirements of Birmingham City University for the degree of Doctor of Philosophy. Supervisors: Dr Polly Hudson, Dr Carrie Churnside