Research Catalogue

"My Public Stage" is not merely an artistic practice; it is a dynamic fusion of performance art and civic engagement that transcends conventional boundaries. At its core, this practice navigates the intricate relationship between the artist and the public sphere, offering an unconventional perspective on how art can reshape our understanding of the world. The essential aspect of this artistic journey lies in the intentional placement of artistic interventions and performances within public spaces, where the encounter with viewers is not a predetermined spectacle but a meeting. This deliberate approach seeks to dissolve the traditional separation between the artist and the individual, fostering a unique connection that is spontaneous and genuine. I view public space as not only a material but also a social environment that is produced, reshaped and restructured by the citizens through their experiences, their intentions for action and the relations they develop in it. My project draws on Lefebvre’s (2019) approach to urban public space not as a neutral container of social life, but as a fluid entity, both constructed and produced by social practices. Lefebvre’s approach confirms and expands my view that public space is not fixed, yet it requires a conscious effort to intervene in its production. The philosophy driving "My Public Stage" aligns with the concept of civic engagement. By presenting long durational performances in the heart of everyday life, the artist consciously assumes the role of a creator, using performance art as a medium to unveil the interconnected elements that bridge art with life. This philosophy echoes the sentiment of Joseph Beuys, who believed that everyone is an artist, actively sculpting the intricate sculpture we call life. In embracing the public sphere as its canvas, this practice transcends the conventional boundaries of art and daily reality. It becomes a catalyst for a different perspective on how individuals perceive and engage with their surroundings. The transformative power of performance art is harnessed to reveal the latent artistic potential within each person, emphasizing the symbiotic relationship between art and life.

The research explores 'ornamenting' as a transferable method in inter-disciplinary studies, inter-faith dialogues and artistic/therapeutic practices. Adapting techniques of Renaissance musicology, the processes we have developed de-create and re-create vital connections. It is a communica-tions strategy for times of crisis. Starting with simple sonic relations we extend the method far be-yond its traditional musical setting. The practice utilises 'Nothingness' as a component of creativity, providing a novel response to figurations of nothingness as mere negation. Preliminary results sug-gest its potential as a counter force to nihilism and social dislocation. The work divides into four areas. 1. Primary research on relationships between sound, meaning, and the sense(s) of self, exploring how sense is made of Otherness via processes akin to musical praxis: consonance, dissonance, 'pure voice' and ornamentation. 2. To apply this new perspective to a range of exile experiences – mourning, social disconnection, ex-communication and aggres-sive 'Othering'. 3. To investigate the cancelling of normal time-conditions in crisis situations such as trauma, dementia, and mystical experience, relating non-linear temporality to creative practice and healing. 4. To widely disseminate our results and methods as contributions to the methodology of artistic research via journal articles, live workshops and performances, and a book of original, praxical, testable, and teach-able interventions.

(EN) "Imperial coffe breaks" is a transdisciplinary seminar format that deals with challenges of perception and possible transformations of academic time and space, using a ritual as example of shared identities and multiplicities. A Greek coffee is a Turkish coffee, a Palestinian, Egyptian, Lebanese, Bosnian, Armenian, Cypriot and more. Grinded a bit more finely or a bit more roughly, served in a cup with or without a handle, with cardamon or not, with sugar or without. During our meetings we prepare and serve this coffee with the multiple “originalities”, while we discuss written and oral histories and practices around the beverage. Starting from the Ethiopian berry that spread with the Ottoman Empire, the bean that still holds a strong presence in Eastern Mediterranean, North Africa and the Balkans, the powder that comes to foam and its local variations, we will talk about other Empires, slavery, cargo boats, plantations, corporates and associations/meanings/roles/origins of coffee trade and consumption in our daily routines. As this kind of coffee is traditionally also served in memorials, we will inevitably discuss loss and grief. We will also talk about relations to the future through tasseography (cup reading divination) that is another strong tradition. We will look at epistemological effects, ways we construct truth and meaning and ways to work with random patterns. Finally, we will exercise cleaning up our mess after the gatherings. Through sharing and rotating the roles, we will practice rituals of togetherness and empathy, thinking with coffee and with each other, about the origins and futures of otherwise unremarkable things in our daily life. (DE) „Imperial coffe breaks“ ist ein transdisziplinäres Seminarformat, das sich mit den Herausforderungen der Wahrnehmung und möglichen Transformationen von akademischen Zeiten und Räumen befasst und dabei ein Ritual als Beispiel für gemeinsame Identitäten und Verschiedenheiten verwendet. Ein griechischer Kaffee ist ein türkischer Kaffee, ein palästinensischer, ägyptischer, libanesischer, bosnischer, armenischer, zyprischer, kurdischer. Etwas feiner oder etwas gröber gemahlen, in einer Tasse mit oder ohne Henkel, mit Kardamom oder ohne, mit Zucker oder ohne. Bei unseren Treffen bereiten wir diesen Kaffee mit den vielfältigen „Eigenheiten“ zu und servieren ihn, während wir über schriftliche und mündliche Überlieferungen und Praktiken rund um das Getränk diskutieren. Ausgehend von der äthiopischen Kaffeebeere, die sich mit dem Osmanischen Reich verbreitete, über die Bohne, die im östlichen Mittelmeerraum, in Nordafrika und auf dem Balkan nach wie vor stark vertreten ist, bis hin zum Pulver, das aufgeschäumt wird, und seinen lokalen Variationen, werden wir über andere Reiche, Sklaverei, Frachtschiffe, Plantagen, Unternehmen und Vereinigungen/Bedeutungen/Rollen/Ursprünge des Kaffeehandels und -konsums in unserem Alltag sprechen. Da diese Art von Kaffee traditionell auch bei Gedenkfeiern serviert wird, werden wir unweigerlich über Verlust und Trauer sprechen. Wir werden auch über die Beziehung zur Zukunft durch Tasseografie (Wahrsagen aus dem Kaffesatzlesen) sprechen, die eine weitere starke Tradition ist. Wir werden uns mit erkenntnistheoretischen Effekten befassen, mit der Art und Weise, wie wir Wahrheit und Bedeutung konstruieren, und mit der Art und Weise, wie wir mit zufälligen Mustern arbeiten. Schliesslich werden wir üben, nach den Versammlungen aufzuräumen. Durch das Teilen und das Rotieren der Rollen werden wir Rituale der Zusammengehörigkeit und Empathie praktizieren und mit Kaffee und miteinander über die Ursprünge und die Zukunft von ansonsten unauffälligen Dingen in unserem täglichen Leben nachdenken.

Below in English Ekspositio pyrkii vastaamaan tarpeeseen uudistavan kasvatuksen (regenerative education) tavoitteissa taiteilijapedagogisesta lähtökohdasta. Ekspositio pohjautuu paikkasidonnaiseen interventioon ja kuvailee taiteilijapedagogisen oppimisprosessin. Ekspositio tunnustelee taiteilijapedagogiikan suhdetta ekologisiin kysymyksiin kestävyysajatteluun sitoutuneen taiteilijapraktiikan ja taidepedagogian solmukohdassa. Kirjoittaja arvioi vahvan kestävyyden käsitteen avulla, millaisia ristiriitoja kestävyysajattelun ja oman praktiikan välille ilmaantuu interventioprosessin aikana, ja millaiset olosuhteet johtavat konflikteihin. Ekspositio tarkastelee aihetta ”myötäsyntyisen” metodin avulla yhdistäen taiteellista, agroekologista ja posthumanistista tutkimusta poikkitieteisesti. Päälöydöksenä on, että uudistavan kasvatuksen tavoitteet sotkeutuvat yhteiskunnan odotuksiin, päämääriin ja moraalikäsityksiin. Tämä johtaa neuvotteluun kestävyysajatteluun sitoutuneen taiteilijapraktiikan arvoissa suhteessa taiteilijapedagogiseen toimintaan. Kirjoittaja väittää, että taiteellisessa työssä ei ole erivapautta toimia ekologisesti kestämättömällä tavalla, koska taide on yhtä riippuvaista ekologisista suhteista kuin muukin elo. Hän väittää, että vahvan kestävyyden käsitteeseen sitoutumalla on mahdollista perustaa uusia arvostamisen paikkoja ja kehittää uudistavaa pedagogiikkaa. The exposition aims to meet the need for the aspiration of regenerative education from an artist pedagogical practice. The exposition is based on a place-specific intervention and outlines the artist pedagogical learning process. The exposition explores the relationship of artist pedagogy to ecological issues. Exploration happens at the intersection of artist practice committed to sustainability thinking and art pedagogy. Reflecting the concept of strong sustainability, the author assesses what kind of contradictions between sustainability thinking and one’s own practice emerge, and what kind of circumstances lead to conflicts. The exposition takes place with “innate” method, combining artistic, agroecological and posthumanist research in an interdisciplinary manner. The main finding is that the goals of regenerative education are entangled with the expectations, goals and moral concepts of society. This accompanies a negotiation of the values of artist practice committed to sustainability thinking. Negotiation takes place in relation to artist pedagogical activity. The author argues that there is no waiver to act in an ecologically unsustainable manner in art practice, because art is as dependent on ecological relationships as any other concept of life. She argues that by committing to a concept of strong sustainability, it is possible to establish new places of appreciation and develop innovative pedagogies.

Duodji refers to Sámi handicrafts and design. I reflect on the knowledge base of duodji thinking, how duodji is learned within the community, and how I have developed the teaching and research of duodji according to the principles of duodji and art. I also contemplate the essence and presentation of duodji in public spaces through the pedagogical-artistic practice, LaavuStudio."

This exposition takes as its departure the systemic inertia identified within Western Higher Music Education (HME), where education is driven by skill acquisition in a master–pupil format. Such approaches may hinder the growth of adaptable and reflective musicians. We propose an alternative: student-centred learning inspired by artistic research methods. To explicate this, we draw on findings through our own artistic research practices. Our hypothesis is that the model of the artistic, embodied research laboratory, as developed within the field of artistic research, may serve as a potent tool for renewal. By analysing our work as artist-researchers and educators, this exposition offers insights that support rethinking both institutional structures and pedagogical approaches in HME. Our aim is to strengthen student agency in learning situations and set them off on a path of lifelong learning. This research demonstrates that artistic research laboratories can provide practical frameworks for transforming HME pedagogy, offering educators concrete methods for fostering playful, inclusive, and sustainable learning environments whilst empowering students as active agents in their musical development.