Research Catalogue

The SIG Facilitating took shape at the 2023 SAR Conference in Trondheim, after observing over an extended time how frequently artists, artistic researchers and even policy makers refer to facilitation when describing interactions with audiences, communities and research partners. Finding ways to examine such facilitating processes is crucial to the work under way. We know that facilitating practices exist widely in interactive and community based art, and in theater and the performing arts, for example using games, props and improvisation. There are intersections with pedagogy and professional facilitation and coaching, with at least the latter understood as prizing outcomes over processes. The SIG Facilitating asks: What does it mean to facilitate as part of artistic research? Why is this focus emerging now? How are we drawing on a greater web? Organized by Marija Griniuk, Postdoctoral researcher at Vilnius Academy of Arts, and director at Sami Center for Contemporary Art in Norway; Janne-Camilla Lyster, Associate Professor, Oslo National Academy of the Arts; and Adelheid Mers, Professor, School of the Art Institute of Chicago (coordinator). Contact: sigfacilitating@gmail.com

Sculpture You is an act of becoming, an ongoing process of altering your senses and to reflect upon the attention, respect and care you invest while walking the sculpture trail. During the first act you transform into a temporary sculpture. During the second act you perform a ritual in front of each sculpture on the trail. For each of the acts, read through instructions prior to doing the movements.

SWEAT - YoNoSudoBrillo Two weeks workshop held in Benidorm, Spain, in August 2024. In the context of EASA, European Architecture Students Assembly 2024 event. Tutored by Diana Ferro and Angelo Ciccaglione. 𝐼𝓉’𝓈 𝒶𝓁𝓁 𝒶𝒷𝑜𝓊𝓉 𝑒𝓂𝒷𝓇𝒶𝒸𝒾𝓃𝑔 𝓇𝑒𝓁𝒶𝓍𝒶𝓉𝒾𝑜𝓃. 𝐿𝑒𝓉'𝓈 𝑒𝓂𝒷𝒶𝓇𝓀 𝑜𝓃 𝓉𝒽𝒾𝓈 𝒿𝑜𝓊𝓇𝓃𝑒𝓎 𝑜𝒻 𝓌𝑒𝓁𝓁𝓃𝑒𝓈𝓈 𝓉𝑜𝑔𝑒𝓉𝒽𝑒𝓇. In a sauna, people meet strangers and exchange stories while absorbing heat being naked and sweaty. In this workshop we brought the sauna to a step further: we absorbed heat, stories, gestures, words, objects, skills, dreams and sweat them out to other people, re-enacting what we have learned. Also naked, why not. We learnt how to live, how to breathe, how to make a kebab, how to embody old wisdom, how to tie shoes the proper way. All you need is a fan, a towel and a body. A kebab stick, a drink, some snackies. Participants developed a deeper perspective on what it means to operate within a complex identity such as the city and gained skills to open their own kebab shop.

L’idée du passage par les étapes de foi-incrédulité est que la croyance en Dieu est une culture de doute athée.

“Vulgarization” initially appears as a word of interest in the 19th century. There arises a new adoption mode of holy books, literature and comprehension of vulgarity at this point: an unfinished project even for the philosopher or the scientist who has to coexist partially with fellow humans in the “world”, the vulgus. It is the scientist’s reduction of scientific findings and calculations to address public conscience, which does not necessarily intend to “enlighten societies”.

In A place Like This sets out to investigate and expand the issues and critical discourses within Sandborg and Higgins' current collaborative research practice. The central focus for the research is concerned with how art, in this instance photographic and painted image making and text, can be used as an agent or catalyst of understanding and critical reflection. The research methodology is constructed through photography, painting, drawing and text. This utilises the form of an artist publication as a point of critically engaged dissemination: a place for the tension between conflicting ideas and investigation to be explored through discussion. The research question is focused on how the production of the image and the act of making images can communicate or describe moments of erasure or remembering in terms of historical and personal narratives with direct reference to moments of violence and place. This is seen not in terms of a nostalgic remembrance of the past; instead as one that is rife with complicated layers and dynamics where recognition is denied the ability to locate a physical representation. Embedded in this is an exploration of particular questions concerning the ethics of representation: the depiction of ourselves and other? In this sense it brings into question an examination of the act of remembering as a thing in itself, through the production of the image and text, contexts of knowledge and cultural discourses explored through the form of an artists publication.