if the soil speaks
(2025)
rym
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.
XRW (Implicature)
(2025)
Zoe Panagiota (aka Betty) Nigianni
50 A3 drawings black and coloured markers, including:
3 A3 collages on paper with newspaper cutouts and printed photos.
12 A3 drawings on paper with coloured markers + 1 A3 with black ballpoint pen and markers.
13 A3 drawings on paper with black marker, and red, pale blue, gold, pink and orange markers +1 A3 wo-sided.
17 A3 drawings on paper with coloured markers.
1 drawing on sketchbook cover with red nail polish.
1 text drawing on sketchbook cover inside.
1 drawing on sketchbook cover back inside with black, orange and gold markers.
Some of the above is preparatory work for 4 large prints and 13 paintings.
22 A4 drawings with ballpoint pen.
I did/made the art between 2023-2024, from the perspective of the observer. I started writing the blog afterwards, from the summer of 2024.
I adopted the visual vocabulary of the graphic novel, which I partly studied and read a lot about looking at different graphic artists' work, when I was attending classes at the University of Malmo, Sweden, in 2012. I mixed this with stylistic elements of the architectural sketch, using heavily the black marker and stick figures. Much of this work is, amongst other, about children. I wanted to emphasise that, by intentionally applying stylistic elements from children's drawings, in a naive and loose architectural composition. Using this visual approach, I wanted to evoke a comically sharp twist to the otherwise dark subject matter.
"Pop and Politics" (Pop Og Politikk)
Where does the boundary run between art and popular culture? Pop art embraces the iconography of mass culture. Themes are taken from advertising comics, cinema and TV. The slick, impersonal style is a deliberate provocation.
In Norway, pop art is part of a broader left-wing protest movement. Everything from capitalism and imperialism to environmental and gender politics is subjected to critical scrutiny. The exclusive, unique artwork is replaced by mass-produced prints and posters, well suited to spreading a political message."
From the National Museum, Oslo, Norway, 2024.
For Nikos, Filip (Philip), and "Brandon" - August, September, and October 2024. For 'Tricky' - January 2025.
The text is written like a hip-hop song. The art is influenced by Jean-Michel Basquiat,
See exposition in connection with "The Origins of The Game", "Debris", and "The Loot".