Reading fortunes and being seen

Aramazt Kalayjian is a multi-disciplinary artist from New York, currently based in Yerevan, Armenia since 2011. The below text is a reflection on “If walls could see” a collaborative project with installation by Armenuhi Yeghanyan, and durational performance by Aramazt Kalayjian. The project took place in the framework of HAYP 12 12 12 RETROSPECTIVE, an exhibit that looked at the medieval caravanserai as metaphor for cultural meeting point. Themes of exchange, travel, displacement, fantasy, translation and encounters pervaded the works on view from December 12 -24, 2018 on the third floor of the Armenia Market.


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Hayku 30.0
Coffee is Seeing
Sometimes we need the other
Here we are all one

We all want to be seen and we do it in very different ways.

I had created a set of wall-hanging sculptures featuring haiku poetry, separated into three layers of glass, 4cms apart, making a visual puzzle. It was simple and playful.

Complimenting this I performed coffee cup readings. My guest would arrive and I would prepare coffee and read their fortune.  I would write a haiku poem on an Armenian language typewriter and give them their reading to remember. 

The door opens, I have received another guest. I greet them warmly and light the gas stove. She sits before me, asking questions. She seems familiar but I do not recognise her.  “Do you remember me?” she asks. I mention a certain familiarity but that is all. “Then good, I won’t tell you anything more to see if your cup reading is authentic.”

I laugh and we drink our coffee and flip the cup. I was being tested but I had faith in the coffee grains creating their story on the white porcelain walls and in my ability to read the symbols and weave meaning.

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My mother had an abortion before I was born. She was 19 and not ready for motherhood. Then, as now, taboos surrounded her decision. She was depressed, ashamed and in reclusion before my birth. I came along, like Simba, a joy for our family and community. The first-born of the youngest child in her family.

She had not had the childhood she would have hoped for. Her father passed away when she was just three. She had taken on the role of helper of the house, cooking, cleaning and babysitting cousins. She had become a mother before she was a woman. I understood why she began to train me, and later my brothers, to be her aids around the house.  She later confessed she had always wanted a daughter.

On days off from school we were handed individual lists of chores in my mother’s handwriting or we were given extraordinarily inconvenient tasks such as reading a book aloud into a tape recorder so that there was proof of our having practiced reading that day.  My father would take the cassette and listen to us read 40 Days of Musa Dagh or Nancy Drew or the Hardy Boys on his commute to work. This was his way to make us present in his life. He could listen to our voice despite his absence from home.

It is here that I learned to cook and clean and learn and evolve. It wasn’t the best nor the worst childhood; there was love and anguish; there was appreciation and neglect; guilt and innocence; polarity also revealed duality.

The very first thing I learned from my mother was to make coffee. And this was a profound desire of mine.

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Observing the family gatherings of my youth, the ceremonial aspect of receiving coffee at the end of a meal or an evening was divine. The first sips were spiritual ecstasy when the coffee was good.  When it wasn’t there was criticism sprinkled in with gossip and conversation. It became a challenge I wanted my skills to meet.

Cups of coffee. Something human and universal being shared. First dates and breakups. Beginnings, interviews, being fired or laid-off. All can start with a cup of coffee and often do. Friends gather over coffee, families end gatherings with it. You can drink it before and after sex and at any other time!

Coffee is said to have been discovered by shepherds in the village of Kaffa, Ethiopia. Their goats were, according to legend, exceptionally frisky and energetic after eating the seed and flesh of the coffee fruit. It was considered to have magical or spiritual qualities and in Ethiopian culture today the coffee ceremony remains a staple in welcoming guests. Upon a bed of grass, several people gather around a clay pot and coals while the coffee beans are roasted on a pan over a naked fire. Frankincense is burnt. The coffee seed is roasted until the beans are browned and crushed by a mortar and pestle and then poured into the Jebenna, the aforementioned thin-necked clay pot Ethiopians use for coffee ceremonies.

Since then, the bean has been cultivated in a variety of different ways and its export from Ethiopia to the Ottoman Empire popularized the drink as a commodity and a pastime. As the grinds became more refined, so too did the tastes and methods of preparation. Mixes with milk and sugar, sometimes with tea or honey. The culture of coffee was born and it was widespread by the late 19th century.

We, humans, have sought meaning in patterns since the early cave paintings depicting man and nature. Cloud gazing, I-Ching coins, tea leaves, all offer a canvas from which patterns and meaning have been cultivated for centuries. Coffee grounds, naturally, offer this too.

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I learnt how to read a cup from my mother and uncle. The reading always took place at the very end of a meeting or a gathering in our home. My mother read the cups as if to offer relief from worry emphasizing the positive and reminding the listener to be more aware of opportunities and others. My uncle, however, approached the matter as if reading tarot cards. His own interest in spirituality gave him a foundation to both see and to connect with the person before him when reading the coffee cup.

Having witnessed this throughout my childhood, I sensed that there was magic in the cup. Here was a way to truly connect with the love and attention channelled into it. It seemed like people felt they were being seen for who they truly were.

We trust the foreigner. We trust the neutral, non-attached person that is disconnected from our lives. People seek this possibility and coffee cups offer it.

I wanted to create this experience a long time ago and the caravanserai with HAYP offered the perfect opportunity, in the land of open doors and tinted windows.

The response at the exhibition was completely unexpected. I had imagined sitting in a room and having maybe one or two people arrive for coffee.  Instead, the demand was great. Perhaps people have an inherent desire to sit and be heard. There is a comparison with Catholic confession, with the priest and the sinner.  In our case the roles are perhaps more nebulous, beyond reader and listener.

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What was most astounding was how readily people shared openly, with the cup between us. I was asked if I could see people looking negatively on them and their life. One woman described an emotional affair with another man and asked if that was worse than a physical affair.  Someone else told me their entire story, from youth to marriage, and how her husband had became a brutal person, triggering a suicide attempt. All of this to me! I am no one. A man that made cups of coffee, a man that told stories as a way to see and be seen.

I was surprised by the variety of people that came along. Two women working in the wig store below the exhibition space arrived one by one. The quirky owner of the building with his right-hand man, seeking advice based on his profound belief in fortunes. An elder, an adult, and one of our youth, arrived at one point representing three generations of women. Artists, designers, performers, dancers, architects, musicians, writers, hopefuls, seekers, lovers of life, ordinary folk, all lined up for a free cup and a fortune, written in short form, as a memento.

I felt a deep responsibility. To remain as neutral as possible when sitting in front of another. To try to be totally absent of ego and present in the moment while interpreting the grains and the patterns, however subtle or bold. I did not want to color the story with my own and instead took symbols from the cup, interpreting meaning, somehow, to reveal simple truths.

I was left feeling exhausted and full of gratitude.  


written by Aramazt Kalayjian
edited by Raffi Ouzounian
photography by Ed Tadevossian
video by Karén Khachaturov

A walk around Oda[r]isque

by Aram Atamian

Note by the editor: Aram Atamian is the author, choreographer and performer of “Oda[r]isque”, a participatory performance and installation that took place over the course of three days, from December 20-22, 2018 at HAYP Pop Up Gallery in the context of HAYP 12 12 12 RETROSPECTIVE. 


 

0°                                                                                                               a walk around Oda[r]isque


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From top: Jean-Auguste-Dominique Ingres, Odalisque with Slave, 1839; Jean-Auguste-Dominique Ingres, The Turkish Bath, 1852-59; Silvia Sleigh, The Turkish Bath, 1973; Oda[r]isque #1: Aramazt, 2018; Oda[r]isque #16: Mary, 2018; Oda[r]isque #18: Petros, 2018; Oda[r]isque #21: Karen, 2018.

270°                                                                                                                                                     90°


– – – 

“You’re coming from behind the mountain” is how my Persian-Armenian friend translated one of his favorite Armenian idioms to me. It means roughly the same thing as the English idiom “You’ve been living under a rock”, but also, he explained, implies this person-from-the-other-side has a certain wildness or is ‘unbridled’ or ‘unleashed’. The Armenian word sandsardsak came up to describe this shade of meaning in particular. During my research in preparation for Oda[r]isque, a participatory performance and installation for HAYP’s final exhibit 12-12-12, this idiom kept coming back to me. My notes in my phone remain from this conversation sometime in 2016:

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Screenshot of a smartphone note from 2016

The three dashes [- – -] indicate where you can insert your pronoun of choice, depending on who is coming from behind the mountain. As the project was coming together, I asked a friend from Yerevan if this idiom was familiar as I was considering having it be a subtitle of the project and wanted to make sure it was relevant.  She didn’t recognize it, but she suggested the word sandsardsak as an alternative to the idiom [1].

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The Program/instructions that were given to all attendees of Oda[r]isque on December 20th-22nd from 7:00-9:00pm AMT.

Welcome to

Oda[r]isque!

Thank you so much for coming! Together we’ll be hijacking classical 19th century orientalist images to playfully research  connections between geography, identity, and fantasy.

Here’s how it works:

Step 1: grab whichever props immediately look appealing to you-no need to overthink.

Step 2: together we’ll collaborate on making an image. We can use the blue book [2] as inspiration or just jump right in.

Step 3: I’ll shoot our images and they will be on view here for the remainder of the exhibition for our collective reflection and enjoyment. With your permission, they will be compiled and accessible on the @odarisque Instagram account [3].

[reverse side]

The special thing about orientalism is that it is a personal fantasy about direction.  A fantasy of what is not here but over there—a line of desire that can be followed in the imagination and then, for some, by setting out on foot to follow that line. What one hopes to find over there could be an escape, it could be freedom from sexual repression, it could be a new life or even a new self. In the past this has been oriented around a myth of an East and a West, Orient and Occident [4]. What is it, though, when our fantasies of possibility are linked to home and identity instead of just the exotic? How do we use these two-directional  fantasies of ownership to conjure home and to define ourselves?

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Observations

I was initially concerned that

  1. People wouldn’t want to be photographed.
  2. People wouldn’t feel like subjects.

I found to my surprise and relief that

  1. Most people like to be photographed.
  2. Each person, it seemed to me, had such a precise point of view that the passive objects of the source paintings were entirely replaced by critical, powerful subjects.

While each collaborator more or less had a strong vision for the image they wanted to make, almost always this was realized with input from the entire audience. This happened completely naturally with no suggestion from me. I was very pleased about this because I knew the whole project would fall apart conceptually if it was my gaze and direction behind each image. I set a rule for myself to be more of an assistant and camera operator for each participant’s vision.

Each day’s mood was remarkably different. The first day was only one sided, and we essentially started with all the props on set and people more or less took away and rearranged as the shoot moved on. While the party atmosphere of the first day was most welcome, for the second day I wanted to test the double-sided set to give people that initial choice. Also, we cleared the set after each shoot so the selection of props became another defining moment. The images from the second day have a sparser, more deliberate and critical feel to me for these reasons. The third day was somehow a happy mix of both-there was a boldness and confidence to the image-making that made me wonder how this project could evolve over a longer period.

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The Odalisque [5]

A classic trope in 19th century Orientalist painting in which a female, typically non-Muslim, member of a haram reclines luxuriously. Usually these were painted by Western European men in their own studios embellished from scraps of fact into a speculative fantasy of a place east of them which they may never have visited. Sarah Ahmed explains:

The Orient is not an empty place; it is full, and it is full of all that which is “not Europe” or not Occidental, and which in its ”not-ness” seems to point to another way of being in the world – to a world of romance, sexuality and sensuality [6]. In a way, orientalism involves the transformation of “farness” as a spatial marker of distance into a property of people and places. “They” embody what is far away. Thus “farness” takes the direction of a wish, or even follows the line of a wish. The “far” often slides into the exotic, after all. The exotic is not only where we are not, but it is also future oriented, as a place we long for and might yet inhabit. […] This fantasy of lack, of what is “not here,” shapes the desire for what is “there,” such that “there” becomes visible on the horizon as “supplying” what is lacking […] Desire directs bodies toward its object; in desire, we face the desired and seek to get closer. Desire confirms that which we are not (the object of desire), while it pushes us toward that “not,” which appears as an object on the horizon, at the edge of our gaze, always getting closer even when it is not quite here [emphasis added.] [7]

180°                                                                                                                                                   360°


The visa stamp

“Rather than ‘eastern’ or ‘western’, Armenia was imaged as a borderland, ‘in-between’ East and West. The image of the Armenians, therefore, was characterized by ambiguity.

The Armenian population was dispersed across the borders of the Russian, Persian and Ottoman Empires, a region frequently portrayed as the boundary between civilization and barbarism or Europe and Asia. It was also perceived as a religious borderland, the meeting place of Christianity and Islam. Armenia was problematic as it seemed to straddle these borders.[8]”-Jo Laycock

This occidental/oriental fantasy seems to operate over vast expanses of land and sea and across continents. Armenians, on the other hand, experience a distinctly local fantasy of east and west all our own which hinges entirely and precisely on the geographical marker of Mt Ararat: the terms Western and Eastern Armenian are contingent on which side of the mountain, the west or the east, a particular Armenian’s family is originally from. The entry and exit visa stamps of the Republic of Armenia depict Sis and Masis, the two peaks of Ararat, though they are entirely outside of country borders. This implies you are now entering or exiting two countries at once: the Republic of Armenia and an Other [Odar] Armenia. The other being, as Ahmed put it, a ‘not-ness’ or all that is not here.

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The backdrop

at the center of Oda[r]ique was a woven tapestry of a screenshot I took from Google Maps of the view of the western side of Mount Ararat looking directly east to Armenia. This is the other side of the mountain, with Sis on the right and Masis on the left.

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The 2.7×1.3m tapestry was woven using a digital jacquard loom, which translates a digital image into binary code which is then read by the loom and each row of threads is set automatically and then advanced by hand. Because of this, the other side of the weaving reveals the colors which were hidden on areas of the front, creating something like a negative image. Additionally, of course, the image itself is flipped. In this case the reverse of the tapestry has Sis on the left and Masis on the right, as one sees it from the RA.

On the second and third day of Oda[r]isque, both sides of the tapestry were lit creating a double-sided set. Each subject/collaborator first had to choose which side they wished to work with, decisions could have been made based on eastern/western Armenian identity, nationality, fantasy, longing, aesthetic preference, whim, or some combination of these. Whatever the deciding factors were, once this choice became the first step of the process the images began to take on a more deliberate and critical tone as there was now an invitation to take a side and define it.

120°                                                                                                                                                   300°


Research Bibliography for Oda[r]isque:

Ahmed, Sarah. Queer Phenomenology: Orientations, Objects, Others. Durham: Duke University Press, 2006.
Akomfrah, John. 2013. The Stuart Hall Project. DVD. United Kingdom: Smoking Dog Films.
Boone, Joseph Allen. The Homoerotics of Orientalism. New York: Columbia University Press, 2014.
Epstein, Mikhail. “On Transculture.” Academic Exchange 7, no. 5 (2005). http://www.emory.edu/ACAD_EXCHANGE/2005/aprmay/sidebar.html
Laycock, Jo. Imagining Armenia. Manchester: Manchester University Press, 2009.
Muñoz, José Esteban. Disidentifications. Minneapolis: University of Minnesota Press, 1999.
Peltre, Christine. Orientalism in Art (New York : Abbeville Press, 1998).
Razlogov, Kirill. “Parajanov in prison: an exercise in transculturalism.” Studies in Russian and Soviet Cinema 12, No. 1 (2018): 37-57. https://doi.org/10.1080/17503132.2018.1422223 .
Said, Edward. Orientalism. New York: Vintage Books, 1979.

90°                                                                                                                                                     270°


What now

I consider the live photoshoot to be the main piece and the resulting images as a kind of glorified documentation. However, seeing the results of everyone’s extremely thoughtful and playful work I think they would function quite well on their own. I’m starting to plan a physical publication with pieces of writing accompanying each image in collaboration with the participants. Until then, the Instagram catalogue, @odarisque, is a placeholder and you’ll find any/all updates right there.

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Footnotes

  1. Another Armenian friend from Tehran confirmed that this idiom is regularly used in in the Persian-Armenian dialect.
  2. Christine Peltre, Orientalism in Art (New York : Abbeville Press, 1998).
  3. If you wish to get in touch, you can e-mail me at aramatamianstudio[at]gmail[dot]com.
  4. Which caused its fair share of problems: most orientalist imagery can be read as a biproduct and tool of colonization and imperialism. See Edward Said’s Orientalism for more on this.
  5. Famous interventions with this trope include Manet’s Olympia, where instead of imagining a sex-slave from a foreign land he appropriates the pose and composition exactly but with a sex-worker and her maid in a contemporary Parisian setting. Also of note is Sylvia Sleigh’s The Turkish Bath (1973) after the Ingres painting of the same name, which borrows certain compositional elements from the Ingres (particularly the cloning of one of the bodies) but with contemporary men in her circle including the performance artist and sculptor Scott Burton posing.
  6. sandsardsak/սանձարձակ again comes to mind.
  7. Sarah Ahmed, Queer Phenomenology, (Durham: Duke University Press, 2006), 114.
  8. Jo Laycock, Imagining Armenia (Manchester: Manchester University Press, 2009), 28-29.

CALL TO PERFORMERS/Կոչ մասնակիցներին

հայերենի տեքստը ստորև ն է գտնվում

Dear artists, storytellers, musicians and performers,

HAYP Pop Up Gallery will be back in Gyumri this fall, from November 18 to 28. Our project “New Illuminations” has three different components: interviews (on-going), a workshop (nov 5-8), and an exhibition (nov 18-28).

We are a pop-up gallery, which means the gallery space will only be open for 10 days (after that, we will be gone… until our next project). We believe that performance art allows people to engage with the visual arts in new and exciting ways. That’s why we want to host events during the exhibit, and we want you to be involved!

If you have a cool concept, it’s your turn to shine!

Continue reading

Summer ‘16 with HAYP Pop Up Gallery

Happy summer everyone! Wondering what’s in the works for HAYP these next few months? Here’s a little insight into our upcoming plans.

What’s the news with FLOW?

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First off, you may have heard of or been wondering about our plans for FLOW, a summer festival for which we have been contacting artists, potential partners and funders for the past year. The project is large-scale and involves several international visual artists, and many international musical performers. The public interest and appeal is there, but the challenges lie in other expected (and unexpected) areas. A primary concern for us is everyone’s safety, especially considering the location’s proximity to the NK border. Due to recent political unrest at the borders, both the HAYP team and some of our sponsors have decided that August 2016 is not an optimal moment. For now the project is temporarily on hold. This news is both disappointing and also a blessing in disguise, as we think more time will give us the opportunity for better results. 

That said, we have other exciting projects in stock. Here’s the line-up:

June 23: A Pop-Up Performance

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Coming soon is an Aerial Dance Performance by Armenian-Argentinian dancer Marcela Perez. You may remember seeing Marcela perform at HAYP back in April 2015 at ANKAPital. Marcela is back from Buenos Aires and HAYP seized the opportunity to collaborate once again. What’s new this time around? We are adding some major height to her act. Marcela will be suspended from above for her aerial choreography, but this time we get to experience her whimsical movements on the rooftop lounge at Opera Suite Hotel.

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The bar is called Forty-Four Sky, and cocktails, food, and hookah are available alongside a spectacular view of Yerevan. Don’t miss out on this one-time special event. There will be a showing on Thursday, June 23rd at 8:30pm and 9:30pm. DJ set to follow.

June 25: HAYP Workshop for HARTAK FESTIVAL

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The second event happening in June is a Pop Up Workshop organized in the framework of the Hartak Festival organized by AEON anti-café. The workshop goal is to guide participants on how to make their ideas happen. This 3-hour workshop will involve a short presentation by HAYP, and especially hands-on work by workshop members. We’ll go over how to thoroughly develop a concept through market research and public feedback, how to seek out partnerships, locations, sponsors and more. We will share our experience and know-how on how to transform an idea into a reality. Join us with an idea, enthusiasm, and ready-to-work energy! More info and sign up available on the Hartak Festival website here. We are waiting for you!

July 3: HAYP for TUMO on VARDAVAR

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HAYP Pop Up Gallery is going to join the Tumo team to celebrate Vardavar 2016, happening this year on July 3rd. HAYP will be among the various collaborators invited to participate at a day full of events, installations and fun in the major park surrounding TUMO center. We will curate a unique art installation inspired by this pagan water festival. More info coming soon, so stay tuned!

 

 

“What is luck for you?” Interactive performance for “In Motion”

This article was originally published on Civilnet.am on November 26.

German artist-in-residence 

Three weeks ago, an artist from Stuttgart decided to perform an unexpected artistic and social experiment on the Yerevan-Gyumri train. Barbara Karsh-Chaïeb had been doing an artist residency at AKOS for a little more than two weeks when she heard about HAYP Pop Up Gallery’s exhibition project on the train, and decided to get involved.

Continue reading

HAYP Feature: Joseph Zakarian

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Photo credits: Joseph Zakarian.

Anna and I first met Joseph Zakarian in December 2014. We had just closed off our first HAYP exhibition, and went to celebrate at Jean Paul Existential Café. It seems to happen every so often in Yerevan ; you get acquainted with new people on a night out, and somehow you end up working with them on your next project, just because you realize how aligned your ideas are.

Joseph Zakarian will be our DJ and live performer for the opening night of “The Scale of Life” our upcoming exhibit. We’re very happy to be collaborating with such a talented and open minded artist. As far as his musical genre is concerned, Joseph’s influences are Detroit Techno and Chicago House, although he loves to experiment and never sticks to one style when he’s performing.

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Joseph performing in Tehran for NYE 2015. Photo credits: Joseph Zakarian.

An early aficionado, Joseph has been into electronic music since his school days when he started DJing at small house parties. He has always been enthusiastic about mixing, and that passion naturally evolved later to producing his own electronic music.

Joseph Zakarian was born in Amman, Jordan, and studied filmmaking and photojournalism here in Yerevan. He says that this particular environment helped him develop as an upcoming artist back then. A talented photographer, Joseph is currently working on combining his passion for electronic music with his academic background. In our opinion, marrying filming and photography with electronic music and performance definitely sounds like a good experiment to try out at HAYP…

Last month, Joseph’s photographs from the Armenian Presidential Elections Aftermath, (2007) were exhibited at Sararash art gallery, in his hometown of Amman.

Photo credits: Joseph Zakarian.

Armenian Presidential Elections Aftermath, 2007. Photo credits: Joseph Zakarian.

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Armenian Presidential Elections Aftermath, 2007. Photo credits: Joseph Zakarian.

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Armenian Presidential Elections Aftermath, 2007. Photo credits: Joseph Zakarian.

Luckily, Joseph Zakarian will be staying and performing in Armenia for the next few weeks, before going back to Jordan. To find out when and where his next gigs are, follow his fan page on facebook!

We’re looking forward to see him in action on Friday.

 

Charlotte Poulain

FLOW – Lake Sevan 2016

By Anna K. Gargarian


 

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Some of you may have been hearing the buzz about FLOW, HAYP’s summer project by lake Sevan. Although it was originally planned for 2015, the project will take place next summer of 2016. Why? We’ve received so many interesting proposals for collaboration by artists and musicians alike that the project has grown from a one-day event to a three-day festival. Instead of rushing things and doing a watered-down version of the project, we decided to dedicate the proper amount of time to plan and budget the FLOW we really want to see take place. What, you may ask, is this FLOW we envision?

The Project

FLOW is a three day cultural festival that includes: a temporary site-specific installation, three days of performance (dance, theater and experimental shows), and two evenings of concerts featuring local and international musicians. The unique location, Port Ayas, is a coastal campsite on Lake Sevan near Shorja village. It offers a stunning landscape for artists to work with, and an amazing experience for guests to explore art, grab a bite, take a swim, and even spend the night camping. What’s more, docked at Port Ayas is Cilicia, the legendary wooden sailboat that traveled across Europe (it took two years), and that is modeled after the historic 13th century merchant ship from the Cilicia Kingdom. The vessel measures 20m long, weighs 50 tons, and was entirely constructed from shipbuilding techniques found in medieval manuscripts.

Charlotte and I visiting the sailboat two months ago. It's currently under renovation, but still amazing and full of character.

Charlotte and I visiting the sailboat two months ago. It’s currently under renovation, but still amazing and full of character.

Exhibition Concept

The theme, FLOW, is inspired by water: it’s movement, sound, and symbolism. Water has long-been a source of creative inspiration. We invite artists to explore this theme through various media: painting, photography, installation, sculpture, video, sound…. whatever floats your boat (pun intended).

Here are some examples of works we like from around the world that have served as inspiration for this project:

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Land -art installation by Gerry Berry in Ireland.

Water Installations

Left: Inflatable light installation by Spacecadets (Great Britain). Right: “Walk on water” pod-men by Bits’n’pieces (Boston).

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“Please Touch the Art” Mirror installation by Jeppe Hein at the Brooklyn Bridge park. Photo credits: Dezeen.com.

We’ve been working hard these past two months securing the location and figuring out logistics. We’ve brainstormed with beloved local band (gone international) BAMBIR, as well as emerging musical and visual artist Raffi Semerdjian and his band Palm of Granite.

Bambir_2007albumWe’ve been Skyping with internationally renowned Armenian artist, Kevork Mourad (Syrian-born, New York-based painter, film-maker, and performer), and sketching and engineering large-scale sculptural works with local artists and chemists (yes, that’s right…chemists…you wait and see!).

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Artist Kevork Mourad at work in his studio in New York.

If you’re interested in getting involved, don’t hesitate to contact us. We will put up a call to projects this month with more information on how to be a part of FLOW- LAKE SEVAN 2016.

In the mean time…

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Pop-Up restaurant by Muvbox in Montreal, Canada.

Stay tuned for what’s happening this month with HAYP! We’re combining forces with a new local Pop-up Restaurant lead by Victoria Aleksanyan and Arine Aghazarian to bring food and art together for a full experience of the senses. More information coming next week.

 

 

 

 

 

 

Noumeda Carbone: HAYP Resident Artist

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Photo credits: Sasha Maddah Photography

Noumeda Carbone’s 6x4m wall painting “Unmapped 7” is stunning and profound: a web of intertwined vein-like forms spans across a weightless space, severed at the center. Like a butterfly split into two or a severed lung, the arterial shapes breathe both life and pain at once. “Unmapped 7” shows simultaneous connectivity and disconnect: Noumeda’s interpretation of the theme of HAYP’s exhibit “ANKAPital”, which takes a closer look at “ankaputyiun” (disconnected or non-sensical in Armenian). Carbone has been developing these “Unmapped” forms over the past few years, as seen in her wall painting from the 2012 Castro Street Art Project in Tel Aviv and in several live painting performances in Florence, Italy.Telaviv_Florence

I like to give myself limits” she tells me, “I’ll work with a single form or shape in repetition, and push myself to see how far I can take it. There’s a certain rhythm and multiplicity that comes out of limiting the elements with which I work, like color and shape, an almost obsessive multidimensionality. I am very inspired by nature and creating parallel spatial dimensions”. 

And in fact, what I like the most about Noumeda’s work is her ability to create deep spatial dimensions despite her minimalist graphic style. Her work conveys a fine balance and harmony between the simple and the complex.

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Noumeda also created a second site-specific art piece in Armenia for HAYP Pop Up Gallery, this time in a public location at Victory Park thanks to the support of Zeitun Municipality. The wall painting was a public performance that took place last Saturday, April 25th from 2pm to 8pm in the company of dear friends, curious wanderers and art lovers who gathered under the sun with some drinks and snacks to see her creative process in action.

live mural painting

Noumeda’s work has been commissioned internationally, and her clients include VOGUE-TRENDS, Ferragamo, Leo Burnett, Pitti Immagine, The Guardian, Kult Magazine among others, and her works have been featured in Juxtapoz Magazine and Hi-Fructose. We are happy to say that now she can add HAYP Pop Up Gallery to her list of collaborators and Armenia to her list of international destinations! You can come by the gallery to see Unmapped 7 in person on appointment (as of the 27th, “ANKAPital” is officially closed). We also have available signed and numbered Limited Edition prints for the investment savvy Collector that are available also on appointment.

Contact: info.hayp@gmail.com | +374. (0)99.741.626 . Anna K. Gargarian.

Noumeda Carbone. Internationally renowned artist. See more of her work here: http://www.noumeda.com

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