Friday, February 14, 2020

Inside Martin Margiela's All-White Maison


In Paris’s quiet and principally residential 11th arrondissement is the home of fashion’s most mysterious players. The residents are justifiably proud of the 3,000 square foot space which they moved into a little over three years ago, which dates back to the 18th century. It has a suitably grand and – more importantly, given the label in question – evocative heritage. For nearly 100 years, this was a convent presided over by the Sisters of Charity, functioning primarily as an orphanage.
In 1939, one M Andre Peuble took over the building and founded the prestigious L’Ecole Professionnelle de Dessin Industriel. The vast majority of Paris’s industrial design luminaries from that period were alumni including the designer of the iconic Klein-blue Gitanes packet, complete with whirling Romany dancer and curling plumes of smoke.
By the time Martin Margiela and his team arrived in December 2004, the place had been empty for a decade or more. The new occupants took up residence, however, only to find the classrooms had been left in just the same state as the day they were vacated – pens in inkwells, exam papers on desks and lessons still chalked on to blackboards, all covered in a thick layer of dust. Suffice to say, anyone who is familiar with the mindset of Martin Margiela might argue that, at 163 rue S Maure, the designer has found his spiritual home. After all, the effect of time passing on the world has been a career-long obsession of his.
It took four months for the building to be prepared for its new purpose, and the powers that be at Maison Martin Margiela adopted just the same approach to the building’s restoration as they apply to everything else they touch. In particular, the use of white – or whites, in Margiela speak – was central.
“There are two reasons for white – one practical, one conceptual,” says a spokesperson. It is the stuff of fashion legend that Margiela himself has never agreed to a face-to-face interview, or to his photograph appearing alongside any profile of his work. All statements that are issued by the house are careful to employ the pronoun “we” instead of “I”, thereby catapulting the concept of the superstar designer into oblivion. “When Jenny (Meirens, the label’s cofounder) and Martin started out they collected furniture from all over the place. They had no money and it was all in different styles, so to make it seem coherent it was all painted white.”
Of course, not just any old white will do. White emulsion is chosen to paint all surfaces for two reasons, both for its matt finish, and the fact that it is impossible to clean – any wear and tear caused by daily comings and goings are therefore left to tell their story for posterity. Paint is never applied to the whole space at the same time, so some of the rooms are almost yellow with age, while others are pristine in appearance – well, not quite.
Text by Susannah Frankel, April 2015 

Wednesday, February 12, 2020

We Margiela



New York - The man, the myth, the legend that is Martin Margiela has inspired a level of fandom in the fashion industry usually reserved for musicians who’ve died too soon. It has only surged since he stepped away from his eponymous company almost ten years ago. While an exhibition in Paris currently presents a greatest hits from the maison’s archive, here in NYC the North American premier of the documentary “We Margiela” telling the story of the origin of his label shows at the Fashion Institute of Technology. A congregation of followers in statement eyewear, nicely tailored coats, hair pinned behind ears, bearing those four white stitches on the nape of their neck file quietly into the auditorium like members of a sect. Someone taking his seat can be heard saying, in awe, “Look at this. We’re all still standing on his shoulders.” Yet none of those gathering would recognize their charismatic leader if he brushed against them later as they spill out onto West 27th Street.
Made up of intimate interviews of the original members of Margiela’s team, with voiceover from his trusted business partner/alter ego, Jenny Meirens, who passed away last year, the documentary offers a deeper understanding of facts that have been known for years: that Margiela vetoed all photos of his face, allowing only his hands to be seen: that everyone who worked there wore a white lab coat emphasizing the egalitarian spirit of “We”, and that his aesthetic, as described by one loyal staffer, was a result of, “Belgian taste, no pretensions, no concessions.” In this age of hyper-recognizability, his anonymity must be truly unfathomable to the new generation of devotees, which surely only augments the myth of him. How could there ever be his like again?

We Margiela: the people behind the man

“Underground doesn’t exist today,” says Lutz Huelle, the house’s knitwear designer hired straight from school when, he admits, none of his classmates even knew the name Martin Margiela. Images of Margiela’s early chaotic shows from the late 80s, staged in dark clubs featuring awkward-looking wan-faced women plucked from the streets stomping by a front row of non-VIPs are best appreciated when we think of the fashion landscape of the time: glamour and supermodels, designers Christian Lacorix, Thierry Mugler and Emmanuel Ungaro (It would be five years before Marc Jacobs would create his grunge collection for Perry Ellis and get fired.) We learn that no one, including the two founders, received much of a salary, but the passion for the work was all encompassing. Stanislas Maryshev, from the maison’s sales department remembers it this way: “You melt in the story. There were no halfway people” Another who remained through the subsequent change of ownership and creative direction describes tearfully a sensation even today of being “in limbo.”

We Margiela: the people behind the man

“Underground doesn’t exist today,” says Lutz Huelle, the house’s knitwear designer hired straight from school when, he admits, none of his classmates even knew the name Martin Margiela. Images of Margiela’s early chaotic shows from the late 80s, staged in dark clubs featuring awkward-looking wan-faced women plucked from the streets stomping by a front row of non-VIPs are best appreciated when we think of the fashion landscape of the time: glamour and supermodels, designers Christian Lacorix, Thierry Mugler and Emmanuel Ungaro (It would be five years before Marc Jacobs would create his grunge collection for Perry Ellis and get fired.) We learn that no one, including the two founders, received much of a salary, but the passion for the work was all encompassing. Stanislas Maryshev, from the maison’s sales department remembers it this way: “You melt in the story. There were no halfway people” Another who remained through the subsequent change of ownership and creative direction describes tearfully a sensation even today of being “in limbo.”

Margiela revolutionized modern fashion

Perhaps the most poignant takeaway from the film is the comedown associated with belonging to this close-knit community. Reminiscent of Andy Warhol’s Factory which sent ripples of change across contemporary art and culture, Maison Martin Margiela’s output revolutionized modern fashion, blowing up everything we thought we knew and reassembling it. But while it could be argued that Warhol removed the soul from the creative process, Margiela firmly instated it at its heart, and this ultimately led to the original maison’s demise. Prolonging that cloistered harmony became impossible the more success Margiela acquired, outside demands weighed heavily on Meirens, and financial concerns intruded. Margiela sold the company to Diesel in 2002 but remained as creative director until 2009. Inge Grognard, the house’s make-up artist, recalls the moment when she knew Margiela had left the building, just upped and quit his company,: it was when she spotted Rihanna backstage at a show. Celebrity endorsement and red carpet dressing were the antithesis of Martin Margiela and irrefutable evidence of the abrupt system change that was about to shake the house. An especially touching moment examining the nature of identity comes through in the words of a loyal member of the “We” who reflects on the experience of being left behind: “There was nothing we could claim for ourselves. You can take away the worth of the individual.”
The argument is made that it is this nebulous quality that appeals to so many. The Martin Margiela phenomenon marked a moment in time when corporate glitz and branding were taking hold that permitted us to privately project whatever we wanted to believe about ourselves onto a blank white rectangular label, onto the whitewashed exposed brick interiors of his stores, even allowing us to do so still on the white screen with white subtitles which appear throughout “We Margiela” as Meirens speaks as if from the great beyond. In Margiela’s work there was a silence that allowed us to figure ourselves out, great presence in the absence. Almost a decade later, this presence has only become stronger, yet there have been no sightings of him ever reported, and he offers us no possibility of social media stalking. And still we melt into the story, no halfway people.

Jackie Mallon,
Thursday, 19 April 2018

Sunday, February 9, 2020

Christian Zervos & Cahiers d’art : Η Αρχαϊκή Στροφή






Στo πλαίσιo της έκθεσης Christian Zervos & Cahiers dart : Η Αρχαϊκή Στροφή το Μουσείο Μπενάκη προτείνει μια ανάγνωση του έργου του εκδότη και κριτικού από καλλιτέχνες, αρχιτέκτονες και ιστορικούς.
Διερευνώντας τους τρόπους που το παράδειγμα των Cahiers dArt θέτει ζητήματα καίρια και επίκαιρα για το πεδίο της σύγχρονης δημιουργίας και της εκδοτικής πρακτικής θα συζητηθούν τα παρακάτω ερωτήματα:
Πώς προσλαμβάνουμε σήμερα, με όρους και έννοιες που απασχολούν τον κόσμο της τέχνης, την εκδοτική πρακτική και την ερευνητική μέθοδο του Zervos;
Πώς αναθεωρείται η σημασία της σε σχέση με σημερινές πρακτικές και κατηγορίες;
Ποιες οι αντιστοιχίες και η χρησιμότητά τους σε σχέση με την ιστορική ή εθνογραφική στροφή της τέχνης αλλά και με θεωρίες γύρω από το σύγχρονο;
Εισαγωγή: Πολύνα Κοσμαδάκη
Συντονισμός συζήτησης: Γιώργος Τζιρτζιλάκης
Στη συζήτηση συμμετέχουν οι:Κωστής Βελώνης,Φοίβη Γιαννίση,Νίκος Δασκαλοθανάσης, Αναστασία Δούκα, Ηλίας Παπαηλιάκης

Στολή, τάξη και αταξία: Η έννοια της στολής στο ντιζάιν, στο δικαιϊκό σύστημα, στην τέχνη, στην ποπ κουλτούρα"



Η στολή ως τρόπος ενδυμασίας παραπέμπει στην άνεση, την ασφάλεια, την απλότητα. Από τις στολές των ιδιωτικών σχολείων, έως των ένστολων κρατικών και στρατιωτικών λειτουργών, η στολή άλλοτε δίνει κύρος, συμβολίζει εξουσία, ρυθμίζει κοινωνικές συμπεριφορές  
Ταυτόχρονα η κατάργηση του ενδυματολογικού κώδικα μπορεί να οδηγήσει σε νέα ενδυματολογικά σύμβολα μίας ανατροπής. Η «στολή» του ανήκειν σε ένα κοσμοπολιτικό περιβάλλον διαφαίνεται σε μικρές λεπτομέρειες του τρόπου που ντυνόμαστε, μιλάμε, υποδεχόμαστε ή αρνούμαστε τις αλλαγές στον τρόπο ζωής μας. 
 Η στολή αναφέρεται στο γούστο της ενδυματολογικής συγκατάβασης. Αποτελεί σύμβολο ελέγχου. Αλλά μεταφέρει και μία αίσθηση δύναμης. Η πιο αποτελεσματική μέθοδος ενσωμάτωσης σε ένα σύνολο είναι η ομοιομορφία της ένδυσης.
Η συζήτηση με θέμα «Στολή, τάξη και αταξία» που γίνεται στο πλαίσιο του 2ου Κινηματογραφικού Φεστιβάλ Ταινιών Μόδας (14/2, Τεχνοπολις)  εξετάζει πως  η στολή ως ένα  τεχνικό ή επίσημου  χαρακτήρα ενδυματολογικό σύνολο  επηρεάζει τη σύγχρονη μόδα, μεταφέρεται στην ποπ κουλτούρα και χρησιμοποιείται κριτικά στην τέχνη. Από τους συμβολισμούς εξουσίας στην ιστορία του ενδύματος και των θεσμών μέχρι τις  διαφημίσεις του streetwear, από την αυτοκρατορία των λογότυπων έως τη σημερινή λατρεία των κόμικς και των εμπορευματοποιημένων προϊόντων η έννοια της στολής πλέει στον χρόνο και νοηματοδοτεί τις αλλαγές .
Οι καλεσμένοι στη συζήτηση μιλάνε για ενδύματα, συνήθειες με κανονιστικό ή όχι χαρακτήρα και για τη μόδα του «ανήκειν» .
Athens Fashion Film Festival 
19.00 – 19.45PANEL"Στολή, τάξη και αταξία: Η έννοια της στολής στο ντιζάιν,
στο δικαιϊκό σύστημα, στην τέχνη, στην ποπ κουλτούρα"
Επιμέλεια-παρουσίαση: Έφη Φαλίδα
Ομιλητές: Κωστής Βελώνης, Διονύσης Καββαθάς, Αγγελος Μπράτης,
Κυριακή, 16/2, Αμφιθέατρο της Τεχνόπολης, 19.00 - 19.45.

Friday, January 17, 2020

Poem for Marcel Duchamp


Even long after my death 
 Long after your death 
 I want to torture you. 
 I want the thought of me 
 to coil around your body like a serpent of fire 
 without burning you. 
 I want to see you lost, asphyxiated, wander 
 in the murky haze; woven by my desires. 
 For you, I want long sleepless nights 
 filled by the roaring tom-tom of storms 
 Far away, invisible, unknown. 
Then, I want the nostalgia of my presence; to paralyze you.

Maria Martins, Poem for Marcel Duchamp, 1945 

Thursday, January 2, 2020

From Edgar Wind, Art and Anarchy







In the place of an art of disengagement, which rejoiced in its separation from ordinary life, we are now to have an art which completely involves us in real life – what in France is called art engagé. If I am sceptical about this doctrine, it is because it seems to me to make essentially the same mistake as the theory which it opposes. Both try to escape, in opposite directions, from the plain and fundamental fact that art is an exercise of the imagination, engaging and detaching us at the same time: it makes us participate in what it presents, and yet presents it as an aesthetic fiction. From that twofold root – participation and fiction – art draws its power to enlarge our vision by carrying us beyond the actual, and to deepen our experience by compassion; but it brings with it a pertinent oscillation between actual and vicarious experience. Art lives in this realm of ambiguity and suspense, and it is art only as long as the ambiguity is sustained. However, suspense is an awkward condition to live in, and we are persistently tempted to exchange it for some narrow but positive certainties; and yet we know very well that, as soon as the artistic imagination begins to work on us, we leave the safe shore for the open sea.
EDGAR WIND, ART AND ANARCHY (1967)


https://www.waggish.org/2019/from-edgar-wind-art-and-anarchy/

Wednesday, December 18, 2019

La cuccagna


https://www.youtube.com/watch?v=VQwAU6klke0





La cuccagna, released as A Girl... and a Million, directed by Luciano Salce, 1962 



Saturday, December 14, 2019

Αφηγήσεις της ρυπαρότητας : Βρώμικο και λασπώδες

Αφηγήσεις της ρυπαρότητας : Βρώμικο και λασπώδες 
Dirty and Muddy

Βιβλιογραφία /Bibliography 
REF/ Works Cited / films
White, Anthony,  Lucio Fontana: Between Utopia and KitschGrey Room, No. 5 Autumn, 2001, pp. 54-77 


Lucio Fontana, Ceramica spaziale, 1949 

Galimberti, Jacopo,  The Intellectual and the Fool: Piero Manzoni between the Milanese Art Scene and the Land of Cockaigne, Oxford Art Journal, Vol. 35, No. 1, 2012, pp. 75-93 

Piero Manzoni, Socle du monde (base of the world), 1961 https://kostisvelonis.blogspot.com/2019/12/socle-du-monde.html

Rohrer, Denis, In the land of Cockaigne
https://www.alimentarium.org/de/node/3968


La cuccagna, released as A Girl... and a Million, directed by Luciano Salce, 1962 
PongeFrancis, Η φωνή των πραγμάτων, μτφρ. Χριστόφορος, Λιοντάκης, Αθήνα : Γαβριηλιδης, 1999  


Ghostbusters Movie CLIP - He Slimed Me (1984)


The Green Slime (1968) trailer


Slime People, The 1963 Trailer

Lovecraft Howard PhillipsΟ τρόμος του ΝτάνγουιτςμτφρΠανώριος Μάκης,   Αθηνα : Αιολός,  1986 

Sartre, Jean Paul, Το είναι και το μηδέν, μτφρ. Παπαγιώργης Κωστής, εκδ. Αθήνα : Παπαζήσης, 2008  

Krauss, Rosalind, “Informe” without Conclusion. October, Vol. 78, Autumn 1996, pp. 89-105.1996

Bois, Yve-Alain & Rosalind  Krauss, «Base materialism» in L' Informe. Mode d'Emploi. (Paris: Centre Georges Pompidou, 1996).

Bataille, Georges «Le bas materialisme et la Gnose», Documents, no 1, 1930


 Charlotte, HealyA Radical Disregard for the Preservation of Art: Robert Rauschenbergs Elemental Paintings, Interventions Journal, issue 1, Vol.4  


Mikhail Bakhtin, Rabelais and His World, trans. Helena Iswolsky, Indiana University Press: Bloomington, 1984.
Georges Bataille, Ηλιακός πρωκτός, μτφρ. Παπαγιώργης Κωστής, Αθήνα Νεφέλη, 1980.

Olli  Lagerspetz , Dirt and refuse in a world of Things  

Campkin,  Ben,   Placing “Matter Out of Place”: Purity and Danger as Evidence for Architecture and Urbanism, Architectural Theory Review, 18:1, 46-61, 2013 https://www.tandfonline.com/doi/full/10.1080/13264826.2013.785579



Αδεξιότητα και νεωτερικότητα  (We Are All Clowns)
Τέχνη στο συγκείμενο  ( Art in context )
ΑΣΚΤ -Χειμερινό εξάμηνο
Αμφιθέατρο νέας βιβλιοθήκης,  Πειραιώς 256

Accurata Utopiae Tabula Das ist Der Neu entdeckten Schalk Welt oder des so offt benannten, und doch nmie erkannten Schlaraffenlandes


Accurata Utopiae Tabula, an "accurate map of Utopia”. Johann Baptist Hommann’s map of Schlaraffenland published by matthaus Seutter, Ausburg, 1730 


Socle du monde




Piero Manzoni, Socle du monde (base of the world), 1961
Iron, bronze
82 x 100 x 100 cm

Ceramica spaziale





Lucio Fontana, Ceramica spaziale, 1949 
Polychrome ceramic
60 x 64 x 60 cm

Unfinished Ode to Mud



Our soul resents it. Our feet and wheels trample it. “Mud” is how we address those we hate, paying little attention to the injustice done to the mud. Does it really deserve the constant humiliation, attacked with such an atrocious persistence? Mud, so despised, I love you. Mud is pleasant to the noble hearts because it is despised. In my essay, oh mud, fly in the face of your detractors! How beautiful you look after the rain has softened you — beautiful, you, carried on blue wings! 
When not only the distant, but all that is close-by has turned dark and like in a dream with a funeral, the rain beats suddenly, bruising the earth. That is when the ground starts melting into mud. And those of pure gaze adore it. The azure kneels upon the slimy body broken by the hostile wheels; during long intervals from a deep teal to an opinionated passage, who knows where, liberty and devotion guide our steps. This is how a savage spot turns into a loveliest place giving off a powdered odour.      
From there on, the earth’s finest flower, the bane of artist’s life, mud flies best, and defends itself best against the feet of its detractors. All by itself, it resists our direct approach, forcing long detours on stilts. And it’s not due to the lack of hospitality or a surplus of jealousy, since she immediately attaches herself to whoever is coming by —  that dog of mud keeps jumping on me, holding onto my foot; and she holds with tenacity, no matter her age — the older, the stronger the grip: When I trespass, when I enter her domain, she doesn’t let me go, but fastens onto my limbs, lassos them with elastic traps, grapples them like wrestlers lying on the ground.
What do you think about such lasting connection? You find it overbearing? Not me. An emotional tie I can readily forgive. I certainly prefer it to indifference: better to be caked in mud than making little progress. I adore it, although my pace is slackened; and I am grateful in spite of all the detours forced upon me. 
Mud appeals to the valiant. You left your footprints on her face — she’s got your number and will pay back. Your destiny is sealed. She dies clenching her jaws. Mud perseveres, you have to wait for her to dry before she lets go. Its stick-to-it-ive-ness is that of ivy. You cannot brush her off. Try better scraping with a knife, scratching to dust, — that’s right, dust, which shares the destiny of all the carbohydrates, including ourselves. 
Certain books, whose time has passed — they have done all the damage, as well as all the good  they could, had claimed mud as the origins of man. Man is an imposter and is not without his pretentious claims. Certainly, the claim was meant as derogatory, to keep us down, to strip us of all the pretensions. Actually it is derogatory for both mud and man. There are no obvious ties of close kinship between the two of us. Man’s flesh is too pink for that — we’ll talk about man in his turn. As for the mud’s pretensions, the most important of them is that there’s nothing we can do to it and that we cannot give it any structure. 
It carries on the way snails and earthworms do when they pass through it, and reciprocally, the way mud passes through them – phlegmatically like slime passes through certain fish. If I were poetically inclined, I could continue the way I did earlier when talking about mud-wrestling, lassos and ivy; but myself, just like all the others who happen to be bogged down and should let mud dry, waiting on the side of the road, I need to let it dry now in this text. Although truth be told, I cling to that mud a lot more than the mud clings to my poem; so, it is really up to me to quit putting mud into words, especially since by definition, mud is hostile to form and is the bastion of resistance to all things artistic; in fact, I believe it entices me in order to frustrate. Therefore, the best I can do to its glory andmy  shame is diligently quit wrestling with this unfinished ode….
Francis Ponge 

https://francispongeonlineanthology.wordpress.com/2017/08/02/mud-the-unfinished-ode-a-text-of-francis-ponge-translated-by-vadim-bystritski/


He Slimed Me - Ghostbusters




https://www.youtube.com/watch?v=7_pR6mUYtOo

Ghostbusters, 1984 directed  by Ivan Reitman. 



The Green Slime (1968) trailer

https://www.youtube.com/watch?v=g79_ljVC5Wk


The Slime People (trailer) 1963

https://www.youtube.com/watch?v=ad8ajnQDbVw



Fiato d'artista di Piero Manzoni



https://youtu.be/7gbQV8nITRw





The forty-five Corpo d’aria (literally: body of air) that Manzoni made in 1959 consist of a large white balloon and a stand in a specially made box. The buyer could purchase only the base and an empty balloon, or the balloon filled with the artist’s breath. This latter version was more expensive: 200 lire per litre of breath. Each balloon can hold 300 litres. In this series Manzoni plays with the aura of the artist and the desire to preserve everything he produces.

Sunday, December 1, 2019

Objects


Inanimate objects are always correct and cannot, unfortunately, be reproached with anything. I have never observed a chair shift from one foot to another, or a bed rear on its hind legs. And tables, even when they are tired, will not dare to bend their knees. I suspect that objects do this from pedagogical considerations, to reprove us constantly for our instability. 
Zbigniew Herbert 

𝙖.𝙊.-𝙗.𝙘.(after Olympics - before crisis)



Kostis Velonis, Athens Community in the Kibbutz 
Hard paper, marble, ceramic, wood, acrylic, brick, 2010

Fifteen years after the end of the 28th Olympic Games in Athens, Greece has not recovered from the crisis. Traveling back to 2004-2010, a re-visiting through the spectrum of culture reveals a lot about the climate then and now. In September 2004, just after the successful hosting of the Olympics, Greece was slowly embarking on a economic downturn, invisible to the majority of the population. It led on April 23rd 2010, to then Prime Minister George Papandreou to announce that Greece was entering the International Monetary Fund (IMF) support mechanism; the beginning to an endless path of austerity.

This exhibition sheds light on a five-year period of rich audio and visual cultural production in the interval between those two events: the end of the Olympics, and the entry into the IMF mechanism. The prevailing global narrative on Greece at the end of the Olympics was a positive one: the cradle of European thinking, the mother of Western culture, succeeded in organising a highly celebrated aesthetically pleasing event that was viewed by millions all over the world. In just five years Greece would have a completely different profile on the front pages of international press, as a bankrupt country, not civilised enough, in a collapsed financial state due to corruption and over-spending of European grants; a country that over-borrowed but was begging for more money. A country that wanted to deceive the economically stable Northern Europe, with Greeks portrayed as "lazy".

This exhibition attempts to trace the footprints of this change over the past five years through examples of cultural production of the period, and to contour what kind of climate was prevailing in Athens by the end of the Olympics, and how it shifted but also to look for possible examples of utopian or dystopian representations for a future for Athens and Greece through the narrative of artists, filmmakers, musicians and designers. 

a.O. - b.c. zooms in specifically on the question of art and its relationship to the fetishistic narrative (both foreign and of the Greek society) of contemporary Greece as a continuation of its ancient heritage as well as its reflection on the concept of “Greekness”, and furthermore aims to unearth the articulation of a glossary that contoured the cultural production of the period. The exhibition aims to highlight the efforts traced in cultural production that formed the basis but also the introduction, to the current international interest in Athens in its post-documenta era.

From artistic collectives, curatorial initiatives and independent movements of filmmakers, to music groups with a newfound political discourse and experimentations through new media, cultural production in Athens between 2004-2010 was a nucleus for the redefinition of national identity, sociopolitical concerns, investigations and positioning but also a ground for a new discourse that described local cultural production in new terms in relation to its past but also the global international scene.

The exhibition serves as a sample presentation of a small section of many examples of initiatives and actions presented at that time, through the memories of State of Concept's team (Vicky Zioga, Electra Karatza, Maria Adela Konomi, Lydia Markaki and iLiana Fokianaki). 


With: 

Loukia Alavanou, Nadja Argyropoulou, Barking Dogs United (Nikos Arvanitis and Naomi Tereza Salmon), Bill Balaskas, Manolis Baboussis, Athens Biennial, Margarita Bofiliou, Mary and the Boy, Amateur Boyz, Voltnoi Brege, Berlin Brides, Kostas Christopoulos, Lydia Dambassina, Dora Economou, DESTE Foundation, Anastasia Douka, Drog A Tek, Erasers, Futura editions, Farida el Gazzar, Eva Giannakopoulou, Marina Gioti, Kyriaki Goni, Yota Ioannidou, Lakis & Akis Ionas / The Callas, Dionysis Kavallieratos, Eleni Kamma, Vlassis Kaniaris, Nikos Kanarelis, Irini Karayannopoulou, Elpida Karaba, Vasilis Karouk, Panos Kokkinias, Panos Koutras, Yorgos Lanthimos, Panayotis Loukas, Greece is for Lovers, Vardis Marinakis, Yolanda Markopoulou, Christoforos Marinos, Dimitris Merantzas, Margarita Myrogianni, Nikos Navridis, Nikos Nikolaidis, Orthologistes, Malvina Panagiotidi, Rallou Panagiotou, Maria Papadimitriou, Ilias Papailiakis, Leda Papakonstantinou, Eftyhis Patsourakis, Tassos Pavlopoulos, Natassa Poulantza, Theo Prodromidis, Kostas Roussakis, Nana Sachini, Kostas Sahpazis, Yorgos Sapountzis, Cristos Sarris, Fani Sofologi, Stixoima, Danae Stratou, Stefania Strouza, Thanasis Totsikas, Sofia Touboura, Nikos Tranos, Alexandros Tzannis, Syllas Tzoumerkas, Panos Tsagaris, Athina Rachel Tsangari, Jannis Varelas, Kostis Velonis, Vangelis Vlahos, Eirini Vourloumis, Tassos Vrettos, Poka-Yio, Despoina Zefkili, Mary Zygouri.

Athens School of Fine Arts (ASFA)
 State of Concept
12 Dec-15 Jan