Research Catalogue

RESIDENCIAL DA BOAVISTA II No centro da cidade do Porto, pendurado na Avenida da Boavista e junto à barulhenta VCI, está um lugar onde quase nada acontece, o Foco. No Bairro Habitacional do Foco, neste bairro modernista, o tempo parece estar suspenso. Prédios podem ser construídos à sua volta, plenas mutações citadinas e o bairro ainda manteria a sua estética e ambiente. O bairro é como um corpo refastelado, com a sua cabeça pousada na avenida da Boavista e os pés sobre a VCI, sempre em contradição à movimentação e ruído constate da cidade envolvente. Os vizinhos encontram-se na entrada dos blocos, a senhora do 1.º esquerdo limpa a varanda, o porteiro vigia, solitário, o majestoso átrio. Entretanto, na urbe surgem, diariamente, novos movimentos, os metros descarregam milhares de pessoas, os citadinos saem à rua desenfreados na motivação de vivenciar um novo dia. Numa primeira fase, desenvolvemos este estudo da cidade e a sua relação com o bairro residencial colocando em foco os seus cidadãos e como os diferentes espaços são vivenciados, refletindo os seus movimentos. A cidade tece uma manta de retalhos. É na Boavista onde estes se juntam prolongando-se da cidade ao mar. Artefactos de várias épocas são unidos por uma linha invisível. O Bairro Habitacional do Foco, este bairro modernista, marca o meio desta Avenida, mudando o ambiente. A avenida comercial torna-se habitacional. O ruído torna-se em calma. A confusão citadina abre espaço a uma tranquilidade aparentemente suburbana. Numa segunda fase, uma nova promenade, com enfoque nesta relação recém-descoberta. Habitando o espaço do Bairro, entendemos que este é contaminado por figuras geométricas em contraponto à natureza.

ارض حريه كرامه وطنيه land, freedom، collective dignity a slogan that has been with me for a long time, since the revolutionary moment in Tunisia in 2010, when we raised it in the protests, wrote it on the walls, banners that we held high, we sang and shouted it, it recurred in our writings, in our conversations, in our dreams of the sovereignty and independence of our lands. today I see, we see, houses bombed, falling down, turned into dust, piles of stones, dirt. the land carries it all, embraces the decay and transforms it. Down there, other times lie, invisible, suspended from the narratives of control and structures of oppression that dominate the realm above. in the past semester, perhaps even years, I have turned my attention to the interstices in cities that have been created, or rather overrun, by the political programming of urban spaces. They have become areas that have no specific function, no specific production value, no active role in the web of trajectories, signals, instructions, restrictions, power relations... they are just there immanent I like to go there, to step aside from the flow of traffic, to stand in the in-between corners that people hardly look at. I am always wandering, wondering how I can inhabit them, reconvert them, activate their performative potential, claim other times and relations that neutralise or reverse the dominant narratives around me. I took the act of strolling as a ritual, a method. I looked and all I found was dirt, soil, biomass, decaying debris, stones inhabited by microscopic organisms, a complex stratum composed of various "others". everything felt connected and embedded in itself. robert smithson wrote in an article: "the city gives the illusion that the earth does not exist. but what I saw was a symbiosis of things we often see as separate, they grow, they evolve, they shift as a one, a network of self-organising systems. There's no master, no slave. I saw in the land a biosphere highly charged with inter-independent times, stories, histories, memories, dreams, identities, homes, belonging, roots... they are all there, traces of our past, inherited from our ancestors, and of our present, which we define ourselves. monday, half past nine, the air is slightly aggressive, my hands are cold, I am collecting soil in this area behind the railway. I haven't broken any laws I promise, I haven't jumped any barriers, I've just been following the side of the canal. I don't really choose where I stop, the ground calls me, I respond. I walked to the back of this area that has no title, I found a small door hidden behind the herbs. It opened onto a cemetery, beautiful and quiet. I remembered Michel Faucault and his concept of heterotopia, which also fascinated me during the first semester. he described them as spaces absolutely other, the city's sacred and immortal wind. I saw in the in-between spaces of the city what I call heterotopias, a land for altered human and non-human relations, friday, february is almost over. spring is shyly approaching, I could see and touch it as I bent down to collect some earth. today I had an encounter with a microscopic, translucent creature. I've observed so much autonomy and self-sufficiency through it. vivieros de castro, a brazilian anthropologist interested in the amazonian cosmologies and amerindian perspectivism (the way in which humans, animals, and spirits see both themselves and one another, an idea that suggests a redefinition of the classical categories of « nature », « culture », « super nature » based on the concept of perspective). said in one of his lectures: "the experience that each 'self' has of the 'other' can, however, be radically different from the experience that the 'other' has of its own appearance and practices." -- Lecture 1, p. 51 it seems to me that when we turn our gaze to our other, non-human selves, who perceive reality from a different perspective, within a very different temporality, we learn so much about how the world is of relative semblances, for example, what is solid earth to us is airy sky to the beings who inhabit the strata below us, and what is airy sky to us is solid earth to those who inhabit the strata above us. it is a world of relative semblances, where different kinds of beings see the same things differently. in the last few years, before coming to the Netherlands, i've been volunteering on organic farms, dynamising the soil, collecting and redistributing biomass, planting wild forests... this has taught me a lot about how what happens in the soil can influence what happens above it, in terms of self-organising structures, symbiosis and, above all, solidarity. these last few months have also taught me that solidarity comes with love, it's hard to relate to the feeling without having love as a drive.

The publication Envelope offers insights into ongoing PhD projects by candidates in the PhD programme PhD in Art at the University of Applied Arts Vienna in an innovative format. The major thrust of “Envelope” presents content supplied by doctoral researchers based on their individual artistic research and provides insights into ongoing work processes. These visual and textual traces reveal the state of the Art within its ongoing research processes. Jointly developed by Margarete Jahrmann, professor of the PhD in Art programme from 2017/18 to 2021, and Alexander Damianisch, director of the Zentrum Fokus Forschung, this open format seeks to reflect on experiences through exchange, as well as document relevant developments in the field of art and research.

Abstract This artistic research project focuses on narrative accounts of Norwegians who self-identify with a ‘multicultural and/or immigration background(s)’, to explore how their (hi)stories can be woven into the tapestry of the contemporary Norwegian public memory and story. I set out to interview and collect their narrative accounts, which must also be understood as oral (topical) histories, focusing on (hi)stories of their lived experiences, with a special interest in an event that happened in a public space and has been experienced as a meaningful or life-changing moment. Through a collaborative process, the oral (hi)stories were transformed and used to produce interactive monuments installed on the sites where the narrated events took place. One of the key artistic challenges in the project was to grapple with the question of how not only the collaborators but also the public can be empowered to actively shape and engage with artistic works, becoming co-collaborators themselves. This artistic inquiry led to the development of monu(mo)ments, an artistic concept and initiative that is dedicated to turning stories of Norway’s diversity into interactive, performative works of public art. The monu(mo)ments are not just symbols of collective memory but embody that very concept in how they themselves function. Through an interactive/participatory design, the public is invited to contribute their own narratives, perspectives, and experiences, shaping the monu(mo)ment's meaning and relevance. They invite the public to become co-creators of the narratives embedded within their communal spaces, fostering a sense of ownership and agency, and blurring the boundaries between artist(s) and public, the past and the present. The project strives to illuminate the untold oral (hi)stories of these narrators by allowing them to take over public spaces and infuse them with gripping personal narratives to shift how we read those places and (re)negotiate their past/meaning. This is to create an ‘alternative history’, dedicated to writing and inscribing these voices into public spaces and our broader collective imagination. Other artistic results include a live-action role-playing game (LARP). Furthermore, the larp was modified to serve as a resource for educators, enabling them to address interconnected themes within their classrooms through immersive gameplay. It has been performed in schools, festivals, and conferences in Norway, Austria, and Denmark. Overall, by creating artistic works that (re)imagining public memory as a dynamic and interactive process, this artistic research project foregrounds and contributes to the ongoing efforts to capture and reflect Norway’s multicultural reality and identity.

Thesis of the Royal Academy of Art, The Hague, 2022 Master Interior Architecture (INSIDE)

Thesis of the Royal Academy of Art, The Hague, 2022 Master Interior Architecture (INSIDE) Intimacy is found where the individual feels comfortable expressing, creating and existing. Our home, the domestic environment, teaches us every day, from the moment we are born, how to exist in a place that often functions as a miniature of the social and cultural system that we will later live in. This relationship continues throughout most of our lives if one considers that we spend more than half of our lives within the domestic realm. This of course does not only concern the relationship that is developed between the space and the people who inhabit it, but also all those elements that make up these interrelated relationships and often define them. Standards, values, cliches, traditions, norms and stereotype patterns are often found in a big part of our daily lives within the domestic environment. Meanwhile, each individual creates their own space of familiar interpersonal encounters.