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Lunchmeat Festival 2026

Debit + Ian Margo & Alexandre Montserrat (Bianjie Systems) present Potpourri AV live © Romana Kovacs

Of Dichotomy and Paradox

As Prague’s frantic summer energy shudders its last, the long hot evenings dissipating into riotous autumn colours and brisk chill, a pensive mood, soon to be shattered, quietly gathers, evocative of the coming fog. Dissecting the city’s ancient heart, the Vltava river, violent under winter rains yet diminished into flat placidity come dry summer: it is dichotomous, vital yet poisoned, wild yet tamed, severing the city into bulbous, misshapen halves just as its aqueous glue makes the place whole.    

On the cusp of seasonal shift, Lunchmeat Festival occupies a paradoxical place; simultaneously slap bang in the middle of Europe and at the fringe of its culture; between the centre and the edge, dichotomy and paradox; in the void space between question and answer, contradiction.

Nearly two decades of events has cemented Lunchmeat as arguably the most influential of Czechia’s nightlife fixtures, impacting the region’s cultural fingerprint on the micro/individual and macro/social levels — its fashionable sonics, the structure and artistic/aesthetic focus of emerging acts. It’s not hard to see why: it’s one of Czechia’s few grand-scale annual events, corralling many large or must-see acts together under one ticket fee within the nation’s capital. 

Pilgrimage is often a core component of what makes a festival — the joy of the event is multiplied by the effort to reach it — but Lunchmeat is a rare occasion that summons the sacred to home, offering convenient access to an enticing world that often goes on all about Prague, but seldom in our midst. Ritual and inner journey therefore feel more prevalent; returning annually allows the shifts to ring louder, and iterative change becomes central to the experience. 

Memory and continuity, deviance and development: it is never the same person, nor the same river, twice; but a baptism by definition alters the individual — how many submersions, before nothing is the same? What portion of oneself is lost with each cleansing? 

What honours a festival’s lineage, and what shirks away from the past? How is it repeating itself, and how is it not? 

What changes to the river itself? 

With many questions seeking answers, I held a short Q&A on the festival’s specific approach to programming with Jirka Kredenc, co-founder and curator of the festival. From the outset, his answers challenged certain inbuilt assumptions: regarding the “direction” of this year’s edition, I was instead redirected with the image of a “mosaic… a jigsaw puzzle that sends out an impulse to insert the next piece only at a specific moment”; a curious metaphor, one which seeks to unpick the warp and weft of time’s consecutive tapestry in favour of rhizomatic sprawl. 

Curiouser still, Kredenc informs that Lunchmeat doesn’t pursue unity throughout the mosaic, but rather “a contrast”, one that hopes to engage and challenge the audience with “the widest scope of dramaturgy and combining the expected with the unexpected”, all the while placing acts together which “defy any sort of cohesion, or definitive line”: not monotone harmony, but rather a yin-yang image of sharply defined edges demarcating one another. 

Fitting that the answers given are so contradictory to my probing questions: “Advanced Electronic Music and New Media Entertainment” might be Lunchmeat’s byline, but its present form suggests the established credo’s melting solidity. Draped cloth, elaborate puppets and the artist among the audience were seen to replace the formula of stageside musician and visual artist hunched over laptops; performance, and vivid human presence, instead of the communal yet private sensory experience, on-screen and in-ear, of Lunchmeat’s past. 

This is clearly fruit of the festival’s search for “the broadest possible scope of what an audiovisual work can represent,” a search that frankly feels a necessary development after attending for six consecutive years and imagining the preceding eleven: robotic powersuits, DIY hard- and software, and inventive approaches to sound and light dominated previous editions, but sometimes invoked a sterile technological feel, result of the intentional sublimation of the essential mortal element in music and art.

Similarly, thanks to Autechre being the first name announced, it was hard to reify Lunchmeat’s unspoken manifesto of “no headliners”; truthfully, this scarcely repeated slogan feels more directed at the festival’s consistent intention to elevate emerging acts from the local region, and  to try to avoid having a singular source of gravity. 

Lunchmeat also has a motto — “See You Dancin’” — which this year also felt a contradiction: the presence of multiple live dance music acts, formerly a major component of the festival’s terroir, was noticeably missing. There’s a subliminal cheekiness to this mantra which feels especially prominent this year: Autechre perform in the dark. 

Lunchmeat’s challenge to the audience to appreciate each act is facilitated through a one-act-at-a-time approach. There’s no clashes, and no acts missed because you weren’t in the right queue for the right building an hour beforehand, halfway across the city from the next must-see show. In this, the festival’s sometimes brutal approach to cohesiveness feels most apparent; all share a broadly similar experience, with the discerning measure being an individual’s taste, curiosity, and persistence in selfishly pushing to the front to carve an experience against the whirling throng. 

At times it’s a battle: this year, each day sold out at a higher capacity than ever before, and sometimes the room was pressed beyond bursting. The logistical issue of squeezing the same number of people into a room far less than half the size presents a question of its own: if Lunchmeat gets any bigger, will it be forced to rethink the “one-act-a-time” format that’s been its calling card for more than a half-decade? 

Lunchmeat endeavours in “a constant search for interesting, fringe projects” to share with its wider audience, but is nonetheless bound to more commercially-minded bookings designed to fill the room. Bringing such a plethora of foreign names to the country comes with economic complications for a somewhat sidelined territory still with its endemic Koruna, weak against the Euro: sustained local and regional cultural funding — paradoxically both the lifeblood and the hewing axe — is essential to the festival’s potential growth, the continuation of its production, and its mission to “to present acts that few people have heard of”. 

In such a pressure system of awareness, partnerships are essential; the further afield, and the higher calibre, the better. Past editions saw elevated presence from Planet Mu- and SVBKVLT-releasing artists, among other labels and institutions, and 2026 saw changes, but not to the pattern: longstanding friends MUTEK Montreal flew Tati Au Miel over for the opening concert in the Ankali nightclub, and “As Nature” — an ambient A/V work jointly-commissioned with ​​Rewire and the Barbican Centre — from KMRU, Nick Verstand, and Mareike Bode was a key early exciter on the lineup. 

KMRU’s performance was subtly chromatic, like gazing long enough into the stars that you start to see red, gold, green and blue in alternation, not merely a blanket of dark pricked with points of light. These subtle tricks of sound were hammered home by Verstand’s gentle coloured reworking of the space with minimal lighting snuck into corners, while directly overhead a long blue shroud floated in the crosswinds forged by fog machines and the cumulative breath of the packed room. Mareika Bode’s contribution to the work, a custom scent, was sadly absent, or perhaps suppressed under the whelm of the many people. 

International artists passing by Lunchmeat speak of the festival as a high water mark in its field, not only for its audiovisual specialisation but also its technical prowess and consultancy, but the offering to local artists is greater: an agnostic stage that, with varying success, eschews the leaderboard and the hierarchy that pervades so many other aspects of music culture. The fingerprint of Lunchmeat’s influence is frequently felt in local performances, as is the unification of the music and arts scenes in this small city, showcasing the essential interconnectivity and collaboration at place in the city’s finest works and honouring Kredenc’s avowal that “each slot dedicated to local artists presented a highly distinct approach to creation”.

Technological marvels and mechanical props certainly took a backfoot this year, but were not entirely absent: DJ GÄP and Isama Zing’s ‘Prelude for Light and Fog’ focussed on the raw, haptic-driven sonics of MIDI-manipulated lasers, lights, and fog machines. Rendered curiously inept by being forced into the primary role, these machines squeaked and scratched, producing rhythm and sound to the duo’s programming; it was brief, perhaps necessarily so, but a demonstration of technological novelty coupled with the desire to step away from what is typical. 

Seeking the same ends, “Tangled in Narratives” brought together many minds (Natálie Pleváková, Magdalena Rybanská, Jan Matýsek, Jitka Sara Pániková, and Antonín Gazda) for the debut performance of the newly-minted persona nan Cifra. The focal performer (Pleváková), followed with videocameras linked to the screen, played a coarse but structured sound heavily informed by post-club collage, which unevenly flowed over the rocks of chronology. Mirroring the many small silences between songs or acts, an object with bodily appendages reminiscent of an instrument which Kredenc describes as being “elevated… to the level of an actual performer”. ‘Harpo’ by name, it remained stationary centre-stage: as a “performer” of its own right it was less than actively present, but rather lingering as a ghost, waiting for seldom touch. 

Later, on the grand stage, Miriam Kardošova’s “I tell her to speak” performance took things in a more radical and unexpected direction. Her avant-garde theatre was inarguably an outlier even amongst six years’ worth of memories: no grand projection, no radical use of contemporary equipment, no boldly inventive instrument. As we enter, Kardošova stands centre-stage, stringently strumming a guitar with a technique best described as intentionally amateur; three backing dancers, faces mutated by masks, murmur indistinctly into a shared mic, out of time and focussed tune. It’s not entirely unpleasant, but it is unsettling; one imagines this to be the aim. 

The scene lasts for a long minute before abruptly halting. The guitar is laid aside, and without rush two hammers are taken to the patient nearby zither with sudden precision and clear skill, and a voice like a strained wind harp creeps from the artist with a decisiveness and precision utterly incongruous compared with the preceding movement. The experience was challenging for an audience primed to witness sleek technological spectacle and musical proficiency; there was palpable confusion in the room, crushed up with the rapt fascination of others, and the overall impression is hard to decipher; certainly, in Kredenc’s words, “one of the most unforgettable memories of this year’s program”. It seems that, even after 17 years, Lunchmeat can still truly blindside regulars and newcomers alike with something deviant from the norm. 

Confronting us with Kredenc’s meaning of “contrast”, PLF (a trio of experimental musicians Peter Kutin, Elvin Brandhi and Lukas König) triggered whiplash on their arrival in Kardošova’s wake. Where Kardošova was unnerving in quiet emptiness, here everything felt enormously packed, tensely composed with rising energy wrought by the artful shrinking of white space. It felt, ultimately, like a jam with three skilled improvisers; there wasn’t a flourishing and orchestrated explosion, but instead a slow and rewarding build. In this the trio stood apart from much of the lineup, and not for its passing similarity to a traditional band (synth, vocal, drum); there was something unknowable in the energy of room, emanating from the players: König’s individualistic drum style snapped sharp up against Brandhi’s electrified shouts and yelps, Kutin’s frictionless noise scattering across the room in lurching starts, chaotic but totally under control.

Giving many in the crowd their fix for raw spectacle was “Passage”; Kevin Peter He controls the big screen’s feed manually through use of a gyroscopic camera, bringing us gradually into, ostensibly, a solarpunk future; an Unreal forest of trees and glowing wires is explored gradually, reaching, to intensifying music, a white flame, whereupon the graphic world’s importance suddenly recedes. Now, FITNESSS, the musical component of the duo, make their presence felt, charging around the entire vast room wielding pole lamps, white and red, throwing themself on the floor amongst engaged onlookers as formless blasts of prefabricated noise careen from the speakers. 

For the front row it was an intense, physically-oriented performance, but for the backline, a strained neck and some confusion as to where the musician was and what they were doing. The performance was ultimately reliant on participatory closeness; with distance to see the full picture, too much felt hurried, even incomplete: the cybernetic deer mounted on their bioplastic legs slide, rather than trot, and at one point the viewer collides with an unfazed individual. 

Perhaps this was why Kosu Nes and Urok stood out much more than it might have in previous years. At the structural level there wasn’t much about it that broke boundaries or expectations, at least for Lunchmeat; one guy with Ableton, another with some video image software manipulating particles into evolving abstract forms. Conversely, the familiarity of format was a genuine cleanser, and from the musical perspective it was one of the highlights, genre-walls adeptly battered down without reservation as the musician rapidly flitted through Djrum-esque hypermutated club music.

Veering far from the product of motherboards and incorporeal pseudo-realities, the seething mass of tangible energy brought by Voronhil and Kuthi Jin instigated immediacy and riot to the masses: Kuthi’s buffeting bass winds ushered us in, his trademark tempestuous sonic experimentalism honed from blunt force to a razor’s edge only to gut itself, and be born again anew. It’s hard to imagine a better backdrop for Voronhil’s blurred mass of body, voice, and intricately woven identity — in their unique case, literally: the act’s calling card was a series of human-esque puppets borne up by both players and crowd, intricately and colourfully crafted with many changeable expressions, that became avatars for their unstoppable flood of noise and sound, a vivid and stunning highlight.

The “club stage” where Kuthi & Voronhil performed was the crucible for the festival’s most energetic moments, and few were more so than B4mba & Mooki6’s NEXUS, a Lunchmeat-commissioned work featuring Barcelona-based artists Akyute. B4mba and Mooki6’s horrorcore-infused snarling drawls and crackling shouts raged within a tight cage of dense bass-driven music, claws reaching out between the bars, symbolic of the project’s focus of rage against a world uncaringly careening over the edge of collapse. In the releasing of their grip, a feeling of incomplete catharsis, and a hungering for more fueled by a belly emptied by fury.

The negative black contrast to these white-knuckle acts was Kevin Richard Martin’s ‘Subzero’; a single tone, an icy blue, and a choking ambient dub pressure synchronised into a singular image: one hand behind your neck, another placed on your back, holding you beneath the frozen lake. With a glacial grip, Martin progressed through dour drone and steady thump (perhaps the heart, trying to the last to keep your veins full of the hot red stuff), while above us all, a device casting about it smoke and a thin frigid light, reminding us that we’re below, under, beneath. 

Worlds apart, Valentina Magaletti and Upsammy’s opening live set on Sunday came under changing winds. The back corners of the room, shrouded in gentle lighting, befitted the gentle progression of the drums and the synths. The pair weaved well together, Magaletti’s storied skill self-evident (it’s ever a joy to see a master at work) and Upsammy’s ambient-hued live music is a fitting partner; but there was something about the vastness in the audiospace which seemed to yawn wider as time went, wider until it became a gap (def: a space where something is missing). As an album, ‘Seismo’ feels minimalistically complete, pauses pregnant, but in the live setting nothing seemed to be foregrounded; as a rare surge of bass finally reached the crowd, a satisfied cheer from the audience. 

A short walk from our home for four nights, the Planetarium sits on the cusp of the enormous Stromovka park, but we arrive after dark, when the green is most muted, for two short screenings of projections from two separate visual arts studios. In the first, bubbles in the many hues of endangered flowers plunged rapidly down upon the viewer in a snowstorm flurry, and in the second, a blue twisting melee drawn from tidal inspiration, again formed of the same bubbles. Both bore striking similarity to each other, echoing Kredenc’s later admission that, despite efforts to “avoid monotony… patterns are inevitable”. The separated focus on natural matters was a needed cleanser before another dose of mechanical whirr, but people don’t come to Lunchmeat for nature; they come for the product of machines.

Few acts are more synonymous with the diversity of that product than Autechre; their history needs no repeated invocation, other than to illustrate the magnitude of expectation that arrived with their Prague show’s announcement. The duo delivered a thunderous idiomatic journey of their iconically independent sound, the bass piled high even through the tamer opening stretches of their 90-minute marathon, and reaching pummeling weight in the cacophonous sprint finish through grinding whirlwinds of half-comprehensible sound.

For a festival indebted to advanced electronic music, it felt like the cumulative sum of their seventeen years in event-making, but expectation’s dichotomous double-edge was keenly felt: lesser than the palpable anticipation permeating the room, the near-dark sought to be that all-encompassing blackness mandated on the pair’s rider, and what was designed as the unifier of individual experience instead became the individuator. Spectres leer out of the dark, shocking you with their proximity before revealing themselves as shattered fragments of light made sense of by a tired mind; this one I reach out to ward off, but they’re not there at all, while behind me my friend is suddenly crushed by a careless shape, stumbling on its way into the shapes before it. 

Autechre’s performance was paradoxical, a shining crown on a spectre’s brow: after a festival that sought to unstick from pattern and past, to differentiate itself from itself, it seemed to demonstrate the importance, or necessity, for Lunchmeat to continue its journey in interrogating its offering, the essentialism defined by both “new” and “advanced”, and of nurturing its place on the fringe.

All images courtesy of Lunchmeat Festival and the respective photographers.
Discover more on lunchmeatfestival.cz

Lefay Resort & Spa Lake Garda

Rethinking Wellness Hospitality

At Lefay Resort & SPA Lago di Garda, wellbeing extends beyond the treatment room, taking shape through a deeper relationship with oneself, the surrounding landscape and the rituals of everyday life. Founded on the belief that true luxury lies in the quality of this experience, Lefay brings together the principles of Classical Chinese Medicine and Western scientific research with an immersive connection to nature and a considered approach to nourishment.

To explore the philosophy behind the resort, NR spoke with Monica Mescoli, Spa Manager at Lefay Resort & SPA Lago di Garda, about the Lefay SPA Method and its understanding of individual wellbeing, and Michelin-starred Executive Chef Matteo Maenza, whose work at fine-dining restaurant Gramen translates the Lefay Vital Gourmet philosophy into a cuisine rooted in seasonality, creativity and respect for ingredients. Their perspectives reveal an approach to hospitality in which wellbeing is not a prescribed formula, but a personal experience shaped by the interplay of science, nature, space and the pleasure of living well.

Lefay was founded on the idea of redefining luxury through a deeper understanding of wellbeing. After almost two decades of developing that philosophy, has your understanding of what it means to truly feel well evolved? And, looking at the guest experience today, what do you feel Lefay offers that goes beyond the traditional notion of a wellness retreat?

Our understanding of what it means to truly feel well has certainly evolved, and it must continue to evolve. Our idea of wellbeing always reflects the evolution of everyday life: the more life pushes us in a repetitive, almost alienating direction, the more the concept of wellbeing will point the opposite way. Lefay offers programmes designed to guide guests towards defined goals, but it does so while allowing those goals to be reached in perfect harmony with the rhythm of a holiday, recognising that wellbeing must never become a paradox in which the very pursuit of it turns into a source of stress. Instead, wellbeing should find its place in the small things of everyday life. Living the simplicity of life, together with contact with nature and being at peace with ourselves, is the gateway to truly feeling well.

The Lefay SPA Method brings together the principles of Classical Chinese Medicine with Western scientific research. From your experience of working within the Lefay SPA Method over many years, what have you learned about the relationship between these two different systems of knowledge? And what do you think this dialogue can offer that neither approach could necessarily achieve on its own?

Bringing together East and West inevitably leads to a sense of balance born of opposites. Classical Chinese Medicine teaches us about the depths of the human soul and, above all, about the root cause of a disorder, which is very often emotional. Western scientific research contributes to the treatment of symptoms and to more immediate solutions that support our wellbeing. Both approaches serve wellbeing, but each addresses only one aspect of it. For a truly complete approach, bringing these parts together leads to a deeper awareness of one’s own psychophysical wellbeing, activating the mental strength to move in the direction that is best for oneself.

Wellness can often be reduced to a series of treatments or services, whereas Lefay seems to approach it as a process of greater self-awareness. What do you think people are really looking for when they arrive at Lefay, and what can a wellness experience offer when it begins not with a prescribed solution, but with an understanding of where each individual is in their own life and wellbeing journey?

For Lefay, the approach to wellness is shaped by a whole range of factors. It is not just the treatment, nor just a whirlpool bath: it is the world in which one becomes immersed. The generous spaces, the views of nature that almost seem to flow within us, the materials, the colours, the sounds and the care of our team all allow guests to feel completely at peace, free to let their guard down. Letting go and feeling at ease opens us up to a process of “healing”, including healing from stress itself, and allows us to accompany each guest, hand in hand, towards a personalised experience of what is right for them at that precise moment.

The landscape of Lake Garda is such an integral part of the experience at Lefay. Beyond its obvious beauty, how does the landscape actively shape the way you think about wellbeing? Is there something about this particular environment, its light, vegetation, climate, relationship with water and sense of space, that has influenced the philosophy of the resort itself?

“The ability to see things from above”: this is what a Lefay experience at Lake Garda offers. The landscape, the nature and the sweeping views allow our minds not to fixate on single points, which narrows our thinking and makes us dwell too much on detail. Instead, they allow us to range freely, to rise above things, to put life’s events into perspective and to discover the infinite possibilities that life can offer.

From its beginnings, Lefay has approached architecture as something that should exist in dialogue with its surroundings rather than apart from them. At Lago di Garda, the resort was deliberately integrated into the hillside, drawing on the language of the traditional lemon houses of the Upper Garda and allowing the “building system” to interact with the “nature system”. Do you believe this way of designing a place, where the boundaries between architecture, landscape and indoor and outdoor life become less defined, can itself contribute to a deeper sense of health and wellbeing? And, looking back at the original vision for the resort, how do you feel this relationship continues to shape the way guests experience Lefay today?

We need to feel part of nature. It is where we come from, and it is the only place where we can find peace and understand the rhythm of nature, which is the rhythm of life itself. Designing a place in perfect balance with its surroundings respects both people and the environment. From this respect comes the first true condition of wellbeing.

Gramen is described as the ultimate expression of the Lefay Vital Gourmet culinary concept, bringing together ethics, respect and balance. How have these principles shaped your approach to the restaurant and to the idea of food as part of Lefay’s wider philosophy of wellbeing? In creating cuisine that is nourishing and rooted in the Mediterranean tradition, how do you reconcile health and sustainability with the pleasure, creativity and emotion that are essential to the experience of dining? And how do the landscape of Lake Garda and ingredients produced by Lefay itself, particularly its extra virgin olive oils, inform the identity of Gramen and your relationship with the territory?

My approach to plant-based cuisine is not the result of a contemporary trend. It has always been an intrinsic part of my culinary identity.

I come from Puglia, in southern Italy, where the connection with the sea, seasonality and the extraordinary richness of vegetables is deeply rooted in our gastronomic culture. I grew up with a tradition in which fish and vegetables played a central role, and I have carried this philosophy throughout my professional journey.

Long before plant-based cuisine became so widely appreciated, our menus already featured entirely vegetable-based and vegetarian dishes, conceived not as alternatives, but as gastronomic creations in their own right, with the ingredient itself as the true protagonist.

Gramen represents the natural evolution of this vision.

When I create a dish, my first objective is always pleasure through flavour. I believe the plant world offers extraordinary gastronomic possibilities. Through technique, creativity and a deep understanding of ingredients, we can achieve complexity, intensity and depth of flavour without relying on meat.

For me, wellbeing should never mean sacrificing pleasure. Rather than starting from nutritional restrictions, I begin with a gastronomic idea and the search for the best possible expression of an ingredient. Balance and lightness then become part of the experience, supported by a cuisine centred on vegetables and fish, with limited use of dairy products.

Seasonality is fundamental to my creative process. Each dish begins with an idea inspired by the season, and I then seek out the ingredients that best express it, giving priority to local producers whenever possible.

Lake Garda, with its distinctive microclimate, vegetation and agricultural traditions, provides a rich source of inspiration.

The extra virgin olive oils produced by Lefay are particularly important to our culinary identity. I don’t see olive oil simply as a finishing touch, but as an ingredient that becomes part of a dish from the beginning. Its aromatic character, bitterness and vegetal notes must interact with the other elements, contributing to the overall balance rather than overpowering the main ingredient.

Ultimately, my ambition at Gramen is to create a cuisine where ethics, sustainability and wellbeing coexist naturally with creativity, technique and emotion. A cuisine that respects its ingredients and its environment, but above all, one that gives genuine pleasure to those who experience it.

Lefay has spent almost two decades developing its own interpretation of wellbeing, while the wider conversation around health, longevity and wellness is changing rapidly. Having established such a distinctive philosophy, what do you think Lefay still has to discover? And when you imagine the next ten years, what do you hope the future of holistic hospitality will look and feel like?

Lefay simply needs to continue nurturing its great sensitivity in understanding human beings in depth: studying them, understanding what is happening around us and what truly makes us happy, or better still, what allows us to be moved. I am convinced that it can only remain at the heart of its founding concepts, which were far-sighted and pure in their essence. Over the next ten years, we may see wellness working closely alongside technology, with cutting-edge equipment and intensive therapies focused on prevention, together with ever deeper immersion in nature and in our connection with ourselves. As it moves forward, I believe Lefay will need to take care of the art of pausing.

All images courtesy of Lefay Resorts.
Discover more on lagodigarda.lefayresorts.com

Villa Fenicia

© Carissa Díaz Alemán for NR Magazine

Where Memory Remains Alive, On Its Own Terms

In the Puglian countryside, on the outskirts of a small town called Ruvo di Puglia, a centuries-old family estate continues to evolve without losing the layers of history that made it what it is. At Villa Fenicia, restoration is less an act of reinvention than one of care, a philosophy that extends from the house and its gardens to the kitchen, where the landscape itself dictates what reaches the table.

There is a tree in the gardens of Villa Fenicia that is exactly as old as Federica Fenicia.

When she was born, her father Antonio Fenicia planted a Vallonea oak specifically for her, grown from a single acorn taken from the centuries-old Vallonea oak of Tricase. Today, the tree continues to grow within the estate, quietly marking the passage of the years alongside the woman who grew up here.

It is an almost perfect metaphor for Villa Fenicia itself: something living, rooted in place, shaped by generations and continuously changing, yet never severed from what came before.

© Villa Fenicia Estate

For Federica, Villa Fenicia was never a property she discovered later in life. It was home. She lived there until she was fifteen, growing up among olive and grape harvests, accompanying her father to the olive mill and winery, and watching the restaurant and wedding business develop around her. Her childhood memories oscillate between the noise of celebrations and the quieter rhythms of the land. Weddings, she recalls, made the Villa feel almost permanently festive; her father, meanwhile, would take her around the estate to gather whatever the season was offering, whether it be cherries, persimmons, almonds, peaches, figs, wild rocket, sivoni and wild chicory.

“The land has its own rhythm,” she remembers her father teaching her, without ever turning it into a formal lesson.

© Carissa Díaz Alemán for NR Magazine

Her favourite place in the house was, somewhat unexpectedly, the attic. Filled with photographs, furniture and objects belonging to different periods and generations, it became, in her words, almost “the unconscious memory of the Villa.”

That sense of accumulated memory is fundamental to understanding Villa Fenicia.

The story of the estate begins long before it became the place it is today. The Fenicia family originally came from Ravello on the Amalfi Coast, before members of the family began travelling through southern Italy during the seventeenth century. A marriage to a woman from Ruvo eventually established their roots permanently in Puglia.

The estate itself was originally known as Gigliano. Parts of the structure may date to the sixteenth century, while Roman remains, including stone masks, have also been found on the property. It began as a fortified masseria, where domestic life and agriculture existed alongside one another.

Its defining transformation came much later. Between approximately 1870 and 1880, architect De Judicibus extensively redesigned and enlarged the property, creating the nineteenth-century summer residence whose character remains visible today. Frescoes, furniture, interiors and the surrounding park emerged during this period, while the garden was conceived almost as an extension of the house itself, planted with Lebanese cedars, pines, palms and Mediterranean vegetation.

Yet agriculture never disappeared.

Olive groves continued to surround the Villa, and today the estate remains home to approximately fifty hectares of olive groves, alongside two and a half hectares of vineyard, fruit trees and gardens. The Coratina olive, indigenous to the area, is cultivated organically, continuing an agricultural relationship that has existed across generations.

Villa Fenicia has therefore never had a single identity. It has been a fortified farm, an agricultural estate, a summer residence and a family home. Today it welcomes guests, but, as Federica puts it, “all of those previous lives are still present.”

Perhaps this is why she resists describing it simply as a historic property. “Its history is not something we only preserve in documents. We have lived inside it.”

The restoration of Villa Fenicia began with Federica’s father, Antonio Fenicia, who inherited the property from his father.

The house was not in ruins when he took responsibility for it. Rather, it remained largely in the condition of a nineteenth-century country residence, used by the family at particular moments of the agricultural calendar, during the summer, cherry and almond harvests, and later the olive harvest. To make it genuinely habitable again required something more complicated than cosmetic restoration: electricity, plumbing, drainage and the infrastructure of modern life all had to be introduced into a building never designed to accommodate them.

But Antonio’s instinct was never to modernise for the sake of modernity.

Where frescoes had been damaged by time and humidity, originals were restored wherever possible; where this was no longer feasible, decorative work was recreated according to the nineteenth-century scheme. Throughout the house, nature remains a recurring decorative language, with botanical motifs appearing across the frescoes and even on the original hand-decorated cotton curtains. As Federica recalls,“His objective was never to reinvent Villa Fenicia. It was to make it live again.”

It is a distinction that defines the restoration.

The technical infrastructure was modernised, but the intervention was deliberately made almost invisible. The purpose was to introduce contemporary comfort without allowing contemporary life to become the identity of the house.

In fact, Federica believes the greatest achievement of the restoration is precisely that it is not immediately visible. “You do not immediately perceive the restoration itself. You perceive the house.”

This philosophy continues today. Villa Fenicia has evolved, first through the introduction of modern services and spaces for the restaurant and events, and later through the creation of four suites but every addition has been required to respect the character of what was already there. “Change only what is necessary for the house to continue living.”

© Carissa Díaz Alemán for NR Magazine

It is perhaps the simplest way to understand the estate. “Every new function has had to adapt itself to the Villa, rather than forcing the Villa to adapt to it.” The result is not a house stripped of the traces of time, but one in which those traces remain visible. The local chianca di Trani limestone and antique terracotta floors have been preserved; nineteenth-century furniture has been restored rather than replaced; family crests remain on pieces of furniture; photographs and objects continue to occupy unexpected corners.

Nothing, Federica explains, has been arranged simply to create an aesthetic effect.

These things remain because “somebody used them, loved them or decided they were worth keeping.” And this accumulation is what makes the Villa feel personal.

Outside, the same principle continues.

“Agriculture is not the landscape around Villa Fenicia. It is part of Villa Fenicia itself.”

The distinction matters.

The olive trees are not simply picturesque elements surrounding the architecture; they are cultivated land. The gardens are not merely ornamental. The fields produce, require work and change with the seasons. Historically, the estate was far more self-sufficient, with animals also kept on the property, the current restaurant occupying what were once the old stables.

The surrounding Puglian landscape operates according to the same logic.

For Federica, one of the region’s greatest qualities is that beauty and usefulness have never been separated. The olive trees, dry-stone walls and wild herbs are simultaneously beautiful and practical, shaped by generations of agricultural knowledge.

The Murgia, in particular, asks to be observed closely. Its austere landscape of limestone soils, dry grasslands and spontaneous plants may not immediately reveal its richness, but with attention comes an extraordinary biodiversity, and a culture built around knowing how to read what the land provides.

Villa Fenicia therefore does not seek to separate its guests from this landscape. “The Villa should be a starting point for discovering this landscape, not a barrier separating guests from it.”

The decision to open the Villa’s four suites was, in many ways, a continuation of this philosophy. Before the suites existed, Villa Fenicia was already open through its restaurant and events, particularly weddings. But an event is inevitably temporary: you arrive, celebrate and leave.

The suites offered something fundamentally different. The possibility of inhabiting the Villa. “To wake up here. To have breakfast slowly. To walk through the garden without having anywhere particular to go. To watch the light change. To hear the silence after everybody else has left.”

Federica returned from Milan to help her father with this new chapter. And perhaps what Villa Fenicia offers its guests is ultimately less about adding another destination to an itinerary than removing the pressure of having one.

“In a world in which so many of us live according to increasingly frantic rhythms, perhaps one of the greatest luxuries we can offer is simply the permission to stop.”

Villa Fenicia is deliberately not a hotel in the conventional sense. There are only four suites, and Federica believes this scale is essential to preserving the intimacy of the experience. “The greatest compliment somebody can give me is not that Villa Fenicia is beautiful. It is that they felt at home here.”

© Carissa Díaz Alemán for NR Magazine

It is fitting, then, that the culinary project occupying the former stables should follow the same philosophy.

Federica was already a customer of Francesco and Vincenzo Montaruli at their restaurant Mezza Pagnotta in Ruvo. When the decision was made to open Villa Fenicia to overnight guests, she felt that food had to form part of the experience. The brothers’ approach to cooking, rooted in wild herbs, spontaneous plants, inherited knowledge and the biodiversity of the Murgia, seemed to speak the same language as the Villa.

The restaurant became Cucina Villana. Rather than inserting a restaurant into a hospitality property, Federica describes it as the meeting of two projects that were already philosophically aligned.

At the heart of the brothers’ cuisine is what they call an “archaeology of taste”, a recovery of knowledge that was once essential to everyday life but is increasingly disappearing.

They learned to recognise and gather wild plants through their father, grandfather and Ciccillo, the forager who introduced them to many of the Murgia’s secrets. Ingredients once associated with poverty are reconsidered not as symbols of deprivation, but as part of a sophisticated cultural and ecological inheritance.

For Federica, the connection with Villa Fenicia is profound. “Neither project is about recreating the past nostalgically. It is about asking: what is worth carrying forward?” A recipe. A wild plant. An old floor. A photograph. An agricultural practice. A story passed from parent to child.

All survive only if someone decides they still matter.

“In that sense, Cucina Villana and Villa Fenicia share the same responsibility: preserving knowledge by allowing it to remain alive.”

The kitchen therefore begins not with a fixed menu but with observation. Wild plants appear when conditions allow; vegetables follow their seasons; harvests and producers change. What reaches the table depends on what the territory is willing to give at that particular moment.

The result is a meal that cannot be perfectly reproduced. And perhaps that is precisely the point.

There is something reassuring about the permanence of Villa Fenicia.

Human lives move quickly around it, Federica says, while the house, trees and land remain comparatively stable. Yet her relationship with the estate is not one of possession.

The older she becomes, the less she thinks of Villa Fenicia in terms of ownership. “You are simply passing through.” Her hope for the future is not to make the estate bigger, but to deepen its relationship with the land, to dedicate more energy to agriculture, cultivation and protection. And ultimately, her ambition is remarkably modest. “I do not feel that this place is mine. In some way, it has been entrusted to me, and I have to earn the right to pass it on. My ambition is actually quite simple: to preserve something meticulously enough that it survives me.”

To leave a trace, a mark that says that, for a brief moment in the long history of the estate, someone was here and cared for it.

Perhaps this is ultimately what makes Villa Fenicia feel so different. Its philosophy does not ask to be admired as something frozen in the past.

It asks to be lived in, listened to and carried forward.

And for a place that has already lived so many lives, perhaps that is the most meaningful form of preservation there is.

Photography · Carissa Díaz Alemán commissioned by NR Magazine. 
Special thanks to Federica Fenicia
Discover more on villafenicia.com

Villa Medici 2025-2026

Ici ces drapeaux n’ont pas pu exister
 Here, these flags could not have existed

Rome, 1666. The scaffolding is still up in front of St Peter’s, where the last columns of Bernini’s colonnade are being hauled into place, and the carts keep coming up from the travertine quarries at Tivoli. The city is in the middle of remaking itself: new fountains, new façades, new piazzas opening where there were lanes a decade ago. Beyond the basilica it runs downhill through gardens and ancient stone, and above it all stand the hills where the cardinals have built their villas to look out over one of the finest views in Europe.

A thousand kilometres north, in a room at the Louvre, Jean-Baptiste Colbert has been making an argument for years. He runs Louis XIV’s finances and most of his cultural ambitions besides, and he believes French artists deserve better than copies of copies. Charles Le Brun, the king’s first painter, agrees with him. Everything they want their students standing in front of is in Rome, and since none of it can come to Paris, Colbert sends the students to it. The Académie de France à Rome was founded.. Charles Errard, a painter who had already spent much of his life in the city, is sent back as its first director with a dozen young men in his charge, and they go south by road, the better part of two months of it.

Then the years start moving. The pensionnaires keep arriving, one cohort after another, and what they send home transforms the royal collections. David comes, then Ingres, then Berlioz and Debussy. Monarchies fall and the Académie outlasts them. The idea of forming an artist by giving him years abroad becomes a model other countries adopt outright.

Since 1803 the Académie has occupied Villa Medici on the Pincio, and time is at its most legible there, in the garden façade. Ferdinando de’ Medici had his Roman bas-reliefs set directly into the wall, so that the marble is fifteen hundred years older than the brick around it and the institution behind it is younger than both. Seven hectares of umbrella pine and clipped box run back into the hill. The city opens out below the terrace, more or less where those carts once came up from Tivoli. Entry was by the Prix de Rome until 1968. The Académie belongs to the French Ministry of Culture now and selects through an annual international competition.

What it offers is twelve months for creation, experimentation and research.

Curators, Roberto Pontecorvo and Imma Tralli met in Brussels, at BOZAR, and in 2021 they moved south to start the Marea Art Project, on the Amalfi coast. Tralli is an art historian from Matera, with cultural associations and museum years in Brussels and Madrid behind her. Pontecorvo grew up in Praiano and read international relations. Their gaze reveals a rigor that extends beyond the curatorial practice. These two seem to carry, almost in a single sentence, in the quiet force of their gaze, something of all the values we seek. Every idea they put into the world is worked through with extraordinary care, considered down to its finest grain, felt, questioned, and lived. Pontecorvo and Tralli found at the Villa an institution willing to keep the dialectic of the perspectives embodied by the fellows. “At a historical moment when a plurality of perspectives does not always manage to coexist”.  At Villa Medici they meet. “This is profoundly rare. And perhaps, precisely for that reason, especially precious today.” 

Sixteen fellows arrived in the autumn of 2025, from architecture, art history, art theory, literature, curating, musical composition, photography, cinema and the visual arts. Each applied alone. Each proposed something connected to Italy. Nothing has to be finished. The residency does not ask for production, and the exhibition that closes the year is not compulsory. For some it becomes a turning point. Some of the fellows  spent the year working in mediums they had never used before. A maze can take shape in the mind— Around them the Villa runs: guests, screenings, book launches, workshops, short-term residents passing through. 

The institution invited them into a group already assembled, which reverses the way they normally work: at Marea Art Project, their own residency in the Italian south, now in its fifth year, they choose the artists and build the process around that choice. Here the process was accompaniment. Sixteen practices, sixteen geographies, sixteen political positions, and a year of listening. Many of the fellows embody their research rather than conduct it. For the fellows, the curators state, certain practices and certain positions are not simply important. They are vital. “For some of them, a  personal life becomes not just a personal life. It becomes political, and at the end it becomes collective.” 

Late in their year with the fellows, after the studio visits had ended, the curators visited in Ramallah the Palestinian artist Vera Tamari. They had gone to meet her. As they leafed through a catalogue, Tamari showed them a work she had made in 1998: clay faces modelled on her ancestors, mounted on metal rods and planted along the shore at Jaffa, the city her family had been forced to leave in 1948. Left exposed to the wind, sand and sea, the faces would gradually wear away. She had called it Oracles from the Sea.

On the journey back, Pontecorvo and Tralli discovered that the work had stayed with both of them. Its title, they felt, could also name the closing exhibition. The exhibition’s title became both a tribute to Tamari and a return to November.

The idea of the oracle became a framework through which to offer audiences an entry point into the works, suggesting possible connections and resonances without imposing a single interpretation. It is an invitation to embrace visions, omens, and questions, and to cultivate the critical awareness needed to navigate the complexity of the present.  Oracles Beyond the Sea therefore names not a subject shared by the sixteen fellows, but a condition of looking: a set of practices gathered without being reduced to a single meaning. The sea, too, had already begun to surface across their work, appearing independently in projects that had started without common ground. What emerged was not a theme imposed from above, but a resonance discovered along the way. 

The night of 27 November 2025, two months into the residency: From six in the evening until midnight, the Villa opened its gardens, loggias, and studios to anyone who walked up the hill. That night, the front of the building went dark. Then the flags began to appear. Countries that had disappeared, been partitioned, or been denied recognition were projected one after another across four hundred years of brick and marble, each holding the façade for a moment before giving way to the next. Across the same wall ran a line of text: “Ici ces drapeaux n’ont pas pu exister.” Here, these flags could not have existed. 

Inside the Neviera, voices were arranged like a chorus, entering over one another until the room could hold several at once. Poems by writers from Gaza played in the recorded voices of residents, among them Refaat Alareer’s If I Must Die. Marin Fouqué performed with the Roman boxer Adriano Tramontozzi and with Husam Maarouf, a poet in Gaza who joined from a distance. Elitza Gueorguieva read with the Palestinian writer Karim Kattan from texts including those of Heba Abu Nada, accompanied by music from Giulia Lorusso. The fellows issued a collective statement—“a white night can be spent celebrating, or trying to survive bombardment”—and transformed the Villa’s annual Notte Bianca into Nuit noire, working with Palestinian artists through Ma’an for Gaza.

It was the first thing the sixteen fellows did together. Months later, when the curators encountered Tamari’s Oracles Beyond the Sea, they recognized in its title something that had already begun that night: not a prescribed theme, but a way of gathering disparate voices without silencing their differences. The title of the final collective exhibition became, in that sense, both a tribute to Tamari and a return to November—a name for the questions the residency had opened, and for the meanings the sixteen practices would leave for others to interpret.

Pontecorvo and Tralli leave the portraits to us. What follows draws on NR’s conversations with Ben Russell, Paul Maheke and Elitza Gueorguieva— reflections on the year at Villa Medici. 

Ben Russell is wary of the words people use for him. He came to the name of the artist late and reluctantly; filmmaker he rejects outright, because his films are largely non-narrative and not character-driven and the word tells an audience to expect something he is not going to give them. Five features, around forty short films. Programmes he made fifteen years ago come round regularly and he does not always recognise the self who made them. What he recognises is the boldness — the obligation, as he puts it, to be as radical as he can inside whatever framework he is working in.

He came out of an American underground where everyone had a second job and the work was determined by what could be reached, and he has never pretended the practice floats free of its costs. He left teaching in 2011 and moved to France. He shoots 16mm; film costs forty euros a minute; a twenty-minute film means exposing between sixty and two hundred. It is not possible to make a feature a year — raising the money takes years, while shooting and editing do not — so everything in between is waiting, and the waiting has to be filled. The curatorial work came out of that, and the performances, and now the music. The Villa gave him somewhere to live and a space to film.

Russell’s interest in psychedelics and surrealism has always been an interest in perception itself; he remembers watching a bird while tripping and seeing three points of its flight at once. Perception is a language. Cinema offers another manipulation of time — the lens is a different kind of eye, and duration makes a spectator increasingly aware of the body doing the looking. Rome makes the same argument in fresco: trompe l’oeil, perspectival experiment, and in every church the impossibility of representing heaven. Cinema, he thinks, wants the same thing, to produce what cannot be experienced in the present world.

He walks through the decorative gardens each day to reach his house and watches the sun go down over a city that has existed in various states for a very long time. He calls the feeling awe, then corrects it into something more useful: recognising how relatively unimportant his presence in this moment is. The people on the street are descendants of people who have walked there for two thousand years, and he is another iteration of the visitors who have always come to look. “We don’t have ruins of ruins that have been shifted and changed.” Understanding that takes time, and the danger of working quickly is arriving at the wrong thing: react to your first impulses and you are only reacting to surfaces.

He had arrived with a proposal that connected a sacrificial myth from 362 BC to contemporary anti-fascist militants and occupied social centres; he went to Acrobax and to Angelo Mai. It did not survive contact with the city. He had expected Rome to be a place where the past lies in pieces and the present walks over it. Instead he found a city that assumes its material history, carries it structurally, keeps using it. Following it took the rest of the year. The proposal became a question about layers rather than about parallels, and the work reorganised itself accordingly: a two-channel installation, sound experiments, a short film, material for a feature, sixty minutes edited down. No single object arrives out of it, which he considers the point. The research residency meant learning to let himself write with the camera.

What accumulated is a practice of stratification. His installation at Villa Medici, Le fantôme souriant, places five moments spanning roughly two and a half thousand years beside one another, held together by a ghost, because a ghost is not subject to ordinary human time: a day is a decade, is a century. It is projected inside an ancient Roman cistern, onto walls carved two thousand years ago, so the room itself passes through the image.

The layers refuse to stay aligned. He recorded aqueducts and discovered that an aqueduct makes almost no sound; what the microphone picked up was trains, birds, cars, people. The image could remain in antiquity. The sound could not. Marble carried a chronology of its own — geology, quarrying, transportation, labour, empire, museum — and at the Capitoline he built competing sound waves around the statues so that what a visitor heard changed according to where the body stood. He recorded aqueducts, but an aqueduct makes almost no sound. The microphone picked up trains, birds, cars and people. The image could remain in antiquity. The sound could not.

If you begin at your loudest sound you cannot scale back, and whatever the audience sees first is what they will expect from that point on. So a film opens in a way that persuades people to be present. The installation loop swaps its screens at the end, left to right and right to left, so an hour is needed to see everything from one position. Nobody is obliged to stay. It is the cut between the parts that gives meaning to the whole. And once he has explained the work he relinquishes the explanation almost immediately — once it’s gone, it’s not his.

You see because you have eyes. The perception produces you in the act of it. There is the author, there is the subject on screen, and there is the viewer, who in a room where nothing much is changing is made into a subject as well. “People are afraid of losing themselves, but in fact what’s happening is that they’re becoming so wholly embodied that it’s terrifying.” The brain filters, because feeling everything is not useful. “When in fact, it would be beautiful to feel and see everything.”

Paul Maheke is a French-Congolese artist whose work moves between dance, sculpture, sound, and installation, often treating the body as something that can be sensed through weight, rhythm, and resonance rather than only through image. Trained as a dancer at the Paris Opéra Ballet School and with a background in philosophy and performance, he has developed a practice that asks how bodies—especially Black, queer, and diasporic bodies—leave traces in space and time.

Speaking of Villa Medici, “I see in this a way to maintain the dead in our existence as living bodies,” he says.

His own The Rise remakes the sarcophagus in smoked plexiglass, filled with water calibrated to the weight of an average human body. The body is present as weight without needing to appear as an image.

The year pushed Maheke unexpectedly toward painting, but his understanding of research resisted a distinction between investigation and making. “For me, research doesn’t end once the making begins.”

It also resisted another expectation surrounding contemporary art: that knowledge should become completely available to whoever encounters it.

“What is lost in the effort of translation? What is left incomplete does not mean it is powerless.”

Elitza Gueorguieva was a child in Bulgaria when the regime ended. What she remembers is the set being struck: precise objects leaving daily life, adults beginning to behave differently. “I didn’t understand everything, but I could see how the décor was changing.” The change reached children’s dreams before anyone explained it.

Black humour arrived with it. Countries that have not been lucky in their history laugh at themselves in order to get through the day. She quotes Beckett: nothing is funnier than unhappiness. Misfortune is good material for comedy, and comedy is a good way of speaking about misfortune. It is also how she argues. She contests by parodying rather than denouncing. Writing is what keeps the intimate from collapsing into a private joke. She spent part of her year confronting an absence.

Her novel draws on archives, migration and naturalisation, but she is careful about what historical research promises. “I’m not a historian, and I’m always afraid of being submerged by too much information.” She describes her method through tâtonnement: feeling her way through material without allowing information to close every uncertainty. What she is after is not documentary accuracy but a certain truth about the condition of the people she is writing, arrived through a gaze that stays novelistic and sometimes exaggerates.

She travelled to an Italian village looking for the trace of a woman at the centre of her research. She did not find her. What emerged instead were the conditions around the disappearance: migration histories, local memory, a very large family, people who had known its members, the circumstances surrounding departure.

The conditions of the residency were material before they were intellectual. The grant meant she did not have to work beside the book. Being abroad, without full command of the language, closed her in, which suits writers. She arrived with the beginning of the novel and is finishing it as the year ends.

The research changed again when Gueorguieva performed part of the novel at Villa Medici, in a register closer to political cabaret, with two artists she knows. People in the audience had experienced administrative procedures similar to those she was writing about. They challenged parts of the work and supplied experiences outside her own. She had wanted out of the profile of the foreign artist. The archive could no longer be the only thing answering back.

Hearing the text in other voices changed the writing. What survives aloud is not what survives on the page, and music delivers an emotion a sentence cannot. She calls it almost magic, and has been writing the ending with those voices in her head. The novel is built as a braid rather than a testimony. It is not exhaustive and it is deliberately not centred on her own experience.

One expression remained particularly charged: the “useful woman.” In the archival material, usefulness becomes entangled with nationality, merit and service to the state, and foreigners are pressed hardest to prove it. For women it attaches to reproduction, and to expectations placed on the body. Gueorguieva connects it to her own French naturalisation procedure, where an abstraction such as liberté, a word in the Republic’s motto, becomes an administrative question asked across a desk. Reading the documents was also a way of putting distance between herself and something that had happened to her. The novel takes the vocabulary of the prefecture and turns it toward the trajectories of women who moved in order to be freer.

She felt free. She sets that against the period: the rise of the far right, a sense of ending around art. She describes being protected by people who were benevolent, and a year that left her more solid when she arrived.

The three practices approach research from different directions: Russell makes material that may disappear; Gueorguieva searches and fails to find; Maheke refuses the assumption that incompleteness constitutes failure.

For Marin Fouqué, that meant deciding what literature could become in a room. A writer publishes and reads aloud; exhibiting is not part of the form. After spending time in Roman boxing gyms in the popular neighbourhoods, he recorded texts with the boxers he had met and placed the voices inside a punching bag. A visitor had to move towards it to hear them. The exhibition did not simply display the outcome of his research. The difficulty of exhibiting it generated another form.

The show carried other traces of the year. Fellows recorded videos for one another and wrote texts for one another. Some brought in artists from outside the Villa to work inside their rooms. Pontecorvo and Tralli consider mediation part of curatorial responsibility, at Villa Medici and before it: how does somebody without the codes of contemporary art enter the work? At Marea the question is literal. The public there includes shepherds and fishermen. He and Tralli test decisions against one of them by name: if that person walked in, could he understand what was going on.

Visitors to Villa Medici arrive expecting an exhibition. Some of what they find is finished work. Much of it is a moment inside a process, or an experiment that has not been resolved. Saying so without saying everything is difficult. Maheke leaves a question beside that ambition: what disappears when something has to become legible?

Sixteen fellows arrived at Villa Medici with separate practices. They challenged boundaries and definitions together.

Perhaps this is exactly what the oracle stands for. Sometimes the future begins with making visible what the present insists cannot exist. Or refuses to leave undefined.

Ici ces drapeaux n’ont pas pu exister.

All images courtesy of the artists and Villa Medici.
Discover more on villamedici.it

Yrjö Kukkapuro

Studio Kukkapuro © Juho Huttunen

The Sponge and The Chair

In snowy Finland in February, NR Magazine visited the Yrjö Kukkapuro studio house in Kauniainen for a sneak peek ahead of the Estate’s plans to preserve the legacy of a unique figure in the Finnish design panorama.

What follows is a compact retelling of 60+ years of career (or rather, life) seen through the lens of Yrjö’s work and told by his grand-daughter Ida, the Estate’s director.

Reader discretion is advised: I personally believe that I am not as qualified as I’d generally like to be to write about the topic at hand. Design legacies, that is. I lack the jargon, some of the required knowledge to connect certain dots in a brilliant manner. Maybe it’s an ego thing. I worry about not sounding as smart as I usually aspire to. Ugh.

Enter Pascal’s Mugging: A development on its most famous progenitor, Pascal’s Wager. A thought experiment (love those, been trying to make a career out of them for years) demonstrating a problem in expected utility maximization. Utility, rationale. Two words that have been generally associated with much of the discourse surrounding certain schools of design, especially when capital M Masters come into the equation. 

As the saying goes: form follows function. I have always been more of a form-follows-fiction kind of guy, but I digress.

Just imagine a hypothetical situation in which Pascal gets mugged. Only Pascal’s reaction to the misdeed done to him, being the man of thought that he is, is a musing on concepts such as agency and chance. Pascal’s Mugging, in very short, states that a rational agent should choose actions whose outcomes, when weighted by their probability, have higher utility. Easy right? Mine’s a very blunt streamlining of a much more complex conceptual structure, but I’m the agent here. A less probable and more efficient route for me to write about what I need to write, and do it justice, is to focus on something I’m better equipped to talk about: stories, and people.

It is April in Milan. In a matter of days, the city will perform one of its annual rituals of self-transformation; Salone del Mobile, the week when the furniture industry dresses up as culture and culture dresses up as furniture. Showrooms become galleries, garages become installations, aperitivi happen in spaces that smell of new upholstery and ambition. Milan during design week is a city playing a character it has long since internalized: the city that decided, sometime in the 1950s, that the object could carry meaning beyond its function, and never looked back.

What gets sometimes lost in all the FuoriSalone spectacle is one very specific lineage. The moment when a specific conversation between two cities, two design cultures, produced something that is still very contemporary today. Helsinki and Milan. The Nordic rationalism and the Italian material sensibility. Between the 1950s and 1970s, these weren’t opposing traditions so much as parallel investigations into the same question: what does a piece of furniture owe to the person using it? Artek was shipping to the Triennale. Finnish designers were winning Compasso d’Oro mentions. Cassina was looking north with admiration while the north looked south for warmth it didn’t have at home.

Design, in this period, had the quality of a genuine intellectual project. It was also, increasingly, a social world — parties in Brera, residencies, collaborations that blurred the line between work and friendship. The scene had a human temperature that the subsequent decades of branding and IP would slowly cool. And it is precisely here, in the warm gap between the rational and the lived, between the ergonomic principle and the dinner table conversation, that the work of Yrjö Kukkapuro begins to make a different kind of sense.

Kukkapuro is an important name in design circles. The importance typically reserved for those whose work is so structurally correct, so evidently resolved, that it risks becoming monument before it has a chance to breathe. He is a figure of the Finnish design heritage, a master of ergonomics, a canonical presence. But canons are useful for exactly as long as they keep us from actually looking. What I wanted to understand, arriving to speak with Ida Kukkapuro,Yrjö’s granddaughter, now steward of his estate, is where the person lived inside the principle. Was he hiding in it, or rather playing with it?

The first thing Ida tells me is that Yrjö was a carpenter. Not in the biographical footnote sense, ”he trained as a craftsman before turning to design, blabla,” but in the active, continuous, irreducible sense. He could make things with his hands. He worked at one-to-one scale. He tested prototypes by building them. This sounds obvious until you consider that an entire generation of designers after him, those my age, roughly in their early 30s now, would come of professional age in front of screens, their chairs traveling directly from Rhino to the factory floor without ever touching a body or a bench. Yrjö belonged to a generation who could stand inside the process. He worked alongside the factories, observing, learning, folding what he saw back into the design. A feedback loop that was also a philosophy.

Studio Kukkapuro © Juho Huttunen

“He was more inspired by visiting a factory or a company working with new materials,” Ida says, “than by visiting a museum to see established design.” There is something almost perverse about this from a certain received view of what a design master does — the pilgrimage to the canon, the debt to the archive. Yrjö, it seems, was fundamentally interested in design culture, but not so much of the works of contemporary colleagues but more so of old traditional solutions, or baroque, Chinese antique furniture, anonymous tradition designs. He wanted to see how things were made.

An anecdote Ida shares about China is a case in this particular point, one that comes with a kind of quietly comedic undertone (a very Finnish one, dare i say.) Yrjö travels to China in the late 1990s, a country of temples, shrines, and accumulated millennia of ornamental culture. He asks his hosts to take him to a traditional carpenter’s workshop. They do not share a language, in the literal sense. But a lasting friendship follows, then a collaboration. The man preferred the grammar of making over any other form of translation.

This is also the man who, during his studies in early 1950’s, attended a lecture on ergonomics and experienced what can only be called an epiphany: That the body was not a given to be accommodated but a dynamic problem to be solved. He left the lecture and started researching. The research lasted seventy years.

“It was a career-defining moment,” Ida says. And it was one that looked, from the outside, like pure rationalism. But the more we talk, the more I understand that the rationalism was always in service of something warmer. Yrjö’s early chairs are bold with color. Primary reds and yellows. The Koselli Karuselli chair in glass fiber, which came out of his engagement with the new plastic materials of the 1960s, has the look of something that arrived from a more cheerful future.

Then the 1970s brought the oil crisis and with it a material shift. Plastic out. Wood in. Bent plywood. Yrjö adapted, as he always did, by finding the ergonomic problem inside the new material. Another flash-forward. For many designers trained in the austere disciplines of Modernism, the 1980s and the advent of Postmodernism represented a problem. Not for Yrjö. Ida describes this period with evident affection. It was a difficult decade personally — Yrjö had spent the 1970s as director of a school of design, a role marked by political turmoil and institutional friction. The 1980s, she suggests, were partly a release. He called what he was doing “ergonomics for the mind.” It was about the full experience of occupying a space — the visual, the psychological, the emotional.

“He realized, in retrospect,” Ida tells me with a slight smile, “that he had often been an early adopter without knowing it.” He absorbed the energy of each decade — the plastic revolution of the 60s, the ecological turn of the 70s, the decorative optimism of the 80s — and ran it through his ergonomic filter. He viewed himself as a sponge. Porous, responsive, willing to be changed by what passed through him.

It’s worth digressing on the importance of collaboration in this story. One, in particular. Yrjö is remembered as an author. Singular, named, canonical. But the reality Ida describes is that of a practice that was constitutively relational. His partner, the artist Irmeli Kukkapuro was his “constant critic.” They exchanged ideas, color choices, model decisions. She drew with what Yrjö called a “gentle and so beautiful” line. He helped build her woodcut printing plates, cut frames, made things with his hands in service of her art. She gave him a perspective the ergonomic principle alone couldn’t provide. They were each other’s first reader.

Ida speaks carefully about their gender dynamics. “A 1950s balance,” she says, honestly, about domestic responsibility. Yrjö’s early fame meant the financial weight fell on him, which gave Irmeli studio time but fewer exhibitions, less public visibility. The creative exchange was genuine and mutual; the structural conditions around it were not symmetrical. This is not a complication to smooth over. It is part of what the work actually was.

Beyond his partner, there were assistants who became distinguished designers in their own right. Rudi Merz, Simo Heikkilä, Kaarlo Holmber. A metal worker who realized new models. A glass fiber specialist who understood the material in ways Yrjö needed to borrow. Business partners — “the boys” — who handled the commercial architecture so that Yrjö could remain, essentially, the artistic director of his own practice. Graphic designers with whom he worked for long stretches, long enough that the collaboration became its own aesthetic logic: a poster would inspire a chair, which would be printed with a graphic, which would prompt another poster.

The design world tends to produce solitary geniuses. It makes for cleaner stories. What Ida describes is a distributed creative system, a set of long-running dialogues, where the single name on the chair represents an ongoing conversation rather than an individual act. This feels true, and it also feels like the more interesting story.

Yrjö Kukkapuro’s studio house in Kauniainen, outside Helsinki, opens to the public in 2027. Ida and the estate are doing this deliberately and carefully: not a monument, not a shrine, but a working space where the prototypes still exist, where the material of the practice is visible, where students can come for workshops and lectures. The goal, as Ida frames it, is to use the heritage to think about the future.

There will be new productions of existing models, exploring surface and material in ways that Yrjö might have, approaching the designs as problems still open rather than answers already closed. The house itself was designed by Yrjö, inspired by the single-room country houses of Karelia where he grew up and form calculated by engineer and professor Eero Paloheimo.  The “peasant aesthetic,” Ida calls it. Universal forms. Objects that had evolved over decades of use into something so efficient they had become beautiful. That is the thing about function: followed long enough, in the right spirit, it begins to look like something else entirely.

What I keep returning to, after our conversation, is the image of Yrjö in a carpenter’s workshop in China, talking without words. The man who missed the entrance exam for graphic design and became one of the defining furniture designers of the twentieth century. The man who heard a lecture on ergonomics and spent the next seven decades asking what it meant for a chair to be on the side of the body. The man who responded to postmodernism with joy, adding color and image and ornament to the ergonomic skeleton.

He was, as Ida says, a sponge. And if this sounds passive, it isn’t. A sponge is a metaphor of radical openness. It means being constitutively interested in what the world is doing, always before yourself, always available to be altered. It is, I think, a more demanding orientation than the one that produces monuments. And it is why, sitting in a Kukkapuro chair, in its color, its tilt you feel, even now, something that is still thinking.

All images courtesy of The Kukkapuro Foundation and Juho Huttunen.
The Yrjö Kukkapuro studio house in Kauniainen opens to the public in 2027. The Kukkapuro Foundation is accepting visits for groups and institutions through studiokukkapuro.com

Hôtel Hana Paris

Laura Gonzalez © Stephan Julliard

Paris and Japan in Quiet Accord

Bachelard once wrote that a room is a living organism, its walls the skeleton of imagination. Architecture, in this sense, is a structure of perception. A hotel, rigorously conceived, is an orchestration of presence, movement, and attention. To inhabit it is to enter another register of consciousness.

Hotel Hana opened in early 2024 under Chapitre Six, the hotel group founded by Nicolas Saltiel, inside a former office building at 17 Rue du 4 Septembre. Interiors bear the imprimatur of Laura Gonzalez, who built her reputation reviving Parisian institutions like Lapérouse and crafting global flagships for Cartier, conceived in close collaboration with creative director Olivier Leone. The pairing allowed spatial maximalism to meet a precise visual sensibility across eras, cultures, and disciplines.

The five-star property sits in the 2nd arrondissement, between the Opéra Garnier and the Palais Brongniart, on the immediate edge of the neighborhood’s Japanese quarter, centered a few streets over on Rue Sainte-Anne.

Rue Sainte-Anne has carried the residue of the Belle Époque, in its stucco and proportion, and the Japanese shops and restaurants that have settled into the street over the past forty years. Most projects on this stretch of Paris pick a side. Hotel Hana didn’t.

“The intention was never to create a Japanese hotel in Paris,” the designer says, “but to imagine a place where these two heritages could engage in a subtle and meaningful dialogue.” What drew them to the site was a proximity of two visions of beauty, French and Japanese, that had never been asked to speak to each other directly. “The pull is always toward projects that tell a story without being overly explicit,” they add. Nothing in the hotel announces itself as either French or Japanese. The references sit in the materials, the proportions, the light. None of it lands in a single, quotable gesture.

By the designer’s own account, Hana is among the most minimalist projects of their career. “The work is often associated with a certain decorative richness. Here, the aim was a quieter form of sophistication, one that keeps the sensuality and warmth that matter most.” They describe it as a jewel box, “an intimate, welcoming, and precious place where every detail contributes to a larger emotional experience.” Small, exact, built on the idea that intimacy can carry a project the way scale usually does.

Japan shaped the thinking behind the project long before it shaped a single room. “A long fascination with its culture, craftsmanship, literature, and above all its relationship with beauty,” the designer says. “What stands out is the way Japanese aesthetics celebrate materials, imperfections, the passage of time, and the hand of the artisan.” Paris supplied the other half of the equation: the ease of Belle Époque interiors and the low-key confidence of this particular neighborhood.

The project sits inside a named lineage: Japonisme, the nineteenth-century French term for the West’s fascination with, and absorption of, Japanese aesthetics into its own art and decorative movements. Hana continues that lineage more than a century later, working through material and proportion, not through pastiche.

The material palette carries most of the weight. Straw marquetry. Iroko wood. Marble, ceramics, textiles in natural tones. “The aim was for guests to feel a sense of softness from the moment they arrived,” the designer notes, “a tactile, almost instinctive sensation that accompanies them throughout the hotel.” Light and craftsmanship do the work of holding that feeling together from the entrance to the last room.

Avoiding cliché took more effort than embracing it would have. “One of the most interesting challenges was avoiding a literal interpretation of Japanese design. We did not want to reproduce familiar or folkloric references. Instead, we chose to suggest rather than to imitate.” The joinery, the artworks, a handful of architectural details point toward Japan without ever copying it outright. “This restraint creates something more contemporary, more elegant, and ultimately more enduring.”

Hana reads as Parisian and, at the same time, as somewhere else. It has the warmth of a private residence and the polish of a hotel, without settling fully into either category. “It combines the warmth of a private residence, the refinement of a luxury hotel, and the serenity we sought to infuse into every stage of the design process.”

Hana means flower in Japanese, and the name was chosen on purpose. “A flower reveals itself gradually and delicately over time. Hotel Hana unfolds in the same way, through its spaces, its details, and the emotions it inspires.” The designer describes the ambition in plain terms: an urban sanctuary, a place of calm and contemplation where guests can feel the energy of Paris and still find room to escape it.

“A story of harmony,” the designer states, “between two cultures, between tradition and modernity, between sophistication and simplicity. If guests leave feeling that they have experienced something that is at once deeply Parisian and subtly Japanese, the soul of the hotel will have come through.”

All images courtesy of Hôtel Hana Paris and Stephan Julliard.
Discover more on hotelhana-paris.com

Nextones Festival 2026 Report

Daniel Blumberg by Martina Nicole Garbin

On the Nature of a Getaway

These slopes carry human traces: centuries of seasonal passage, stone houses, oratories. Walking here is to share time with those traces: feet on stones set by other hands, narrow tracks between walls and bracken, an electronic pulse arriving, dissolving, arriving again. What seems remote becomes immediate in a new register.

For a few days, a sense of shared tending pervades the valley.

There was no coherent type at Nextones, only a temporary convergence of people whose reasons for being there were not necessarily commensurable. Some had crossed borders for a single artist; others arrived with little knowledge of the programme. Some came alone and acquired company almost incidentally. What held them together was maybe the sunburn of a summer that hadn’t fully claimed them yet. Maybe it was simpler than that, the need to get far enough. Nextones pressed people back into a different measure of living.

July, Thursday 16th. First day at Nextones. Set in the Antigorio Valley, at the entrance to Val Formazza, the Premia thermal baths are fed by an underground hyperthermal calcium-sulphate spring. Bodies settle chin-deep in the water, mist across the valley where the mountain drops from view.

Encircled by an almost underwater-y framework, Michela de Mattei and Palm Wine’s Hydromantique settled the audience inside the thermal water, Followed by Miriam Adefris’ arpeggios and glissandos  refrained by and against the baths’ own acoustics.

Underwater, hearing operates under different acoustic conditions. Sound travels through water at roughly four times its speed in air, while the directional cues the human ear relies on above the surface become harder to read. Sound occupies the water around the listener. With the ears submerged, vibration reaches the body. A sense of being held emerges within its transmission. Frequencies seem to travel through, producing an experience that reaches down to the bone.

Friday 17th. By day, the festival dispersed. There was no single site to arrive at, only a route, between Ghesc, the Orridi di Uriezzo, and the Oratory of San Marco in Veglio, a place set by rock, incline, and the water crossing the path.

Between the stone buildings and the vegetation, sound checks from elsewhere in the valley occasionally reached the trail before their source could be seen: electronic frequency arriving ahead of image, the way thunder used to arrive ahead of rain. Groups climbed together, separated, waited, reformed. The festival happened in these transitions as much as it happened on any stage.

At Ghesc, one of the valley’s abandoned maggienghi, Kenichi Iwasa elevated breathing, the most elementary human mechanism, to a compositional element. His two improvised interventions, PONERE+, drew on wind instruments gathered across different geographies, alongside hybrid horns built with artist Charlie Hope. But the inventory misses what happened between instrument and site. Iwasa’s material was air: taken into the lungs, pressured through an object, released into an architecture already capable of answering. A note travelled, struck a wall, returned altered. For several minutes, an abandoned settlement became, again, an acoustic body.

In a culture organised around prediction — recommendation systems predicting desire, platforms predicting attention, models predicting language — improvisation keeps a specific charge; It permits the next moment to remain genuinely unknown. There is a particular vertigo in watching someone commit to a sound before knowing where it leads: no draft, no undo, no version to return to. A rhythm lodged beneath language, a silence that has changed its weight. What disappears here does not vanish without trace but, paradoxically, becomes impossible to discard. 

Iwasa’s improvisation refuses the economy of preservation. It cannot be owned because it never stays identical to itself: it exists once, among these bodies, in this air, under these conditions, and then withdraws. Its disappearance is the completion of the work. Performer and listeners are drawn into the same instability, neither certain where the sound is going, both required to follow anyway. What emerges is a tight knit order that harnesses the audience’s responsiveness to staged chaos without commanding it.

To improvise is to meet the world without first reducing it to expectation. A form of attention rare enough now to feel radical.

When place meets improvisation we have what transportation planning refers to as “desire lines.” Nextone’s ones lead us from the Premia baths to Orridi di Uriezzo; Woods. Then the ground opens. 

The path drops. Trees thicken. The passage narrows between walls of stone carved by the Toce glacier’s meltwater. Holes drilled into stone, debris, a thousand year old trace. 

The gorge has already solved acoustics. Sound gets there first. Voices come back translated. Leaves do more than shade; they edit the air, a strip of sky overhead.

Shane Parish entered with one acoustic guitar and an almost absurd premise: Autechre, whose music seems to belong to systems more than hands, played by fingers on strings. The contradiction held because it wasn’t one. Machine logic, it turned out, could survive without the machine. Precision isn’t proprietary. The scale mismatch did the work. One body. One wooden instrument. A landscape with no author and no audience. Then the music stopped pretending to be separate from the place. Silence wasn’t empty; it was the thing joining everything together. Rocks, roots, breath, resonance; less a collection than a condition. Intimacy arrived as synchronization. Not closeness. Pulse.

Across all three sites, the same inversion kept recurring: the archaic made newly audible through contemporary means, the contemporary made suddenly ancient by contact with stone.

Flash forward to Friday night, and Tones Teatro Natura, a former granite quarry, tells a story that should not be softened into scenery. Rock was once removed from this mountain by force; the vertical walls still carry the record of that extraction. During the pandemic, the site was redeveloped into an open-air theatre, a place made through subtraction now gathers people. That history changes what the stage means. Sound entering these cuts returns, amplified, to a wound the mountain has not closed.

There, Alessandro Adriani and Ariella Vidach’s Koppelia introduced dance to the Nextones programme for the first time, and its lineage carries its own unease. Delibes’s Coppélia already concerns the instability between a living body and its mechanical imitation, behind it E. T. A. Hoffmann’s automaton, whose apparent humanity disturbs the boundary between person and object. An old anxiety meets its contemporary descendant: a human body sharing the performance space with a robotic quadruped, movement passing between organism and machine, gesture captured, translated, returned. What already feels exhausting is the question of whether a machine can convincingly imitate a person. What feels more disturbing is what happens when a person begins adjusting their own movement to a system built to read it. 

In a quarry bearing the marks of one technological transformation of the mountain, body, machine, and extracted rock briefly occupied the same frame, each carrying their own traces.

Traces are one of the, perhaps too many, ways we examine and mediate the world around us. Follow enough traces and you have made yourself a path. Piece enough information together and you can dabble in the sweet art of categorization. Daniel Blumberg worked to dismantle mediation rather than examine it, a practice built from improvisation, abrasion, and contingency, searching for sound at the point before it settles into category. Instruments accumulated. Notes destabilised. 

That uncertainty changed register with Abdullah Miniawy and Simo Cell’s Dying Is the Internet, Miniawy’s voice set against Cell’s dub and electronic constructions, a project built from a contemporary contradiction: digital systems promising limitless connection while producing exhaustion, surveillance, and isolation. Inside the quarry, voices returned to a body standing before other bodies. Words travelled through air rather than a feed. Bass requires no interpretation; it never does. Much of contemporary life reaches the body only after passing through representation, an image of a place, a recording of an event, an application measuring sleep or distance or intimacy. Low frequency bypasses most of that. It touches before it signifies.

Simo Cell’s rhythms fracture underfoot. The release feels damaged.. Then Abdullah Miniawy’s voice enters – wounded, ancestral, unmistakably alive.

Dying Is the Internet leaves the listener mourning what connection once promised. It also raises the question of whether we can still reach one another without turning the encounter into content. Club music for the collapse of the virtual frontier. The album’s existential force lies in that paradox: the internet may be dying, but we do not know where it ends and we begin. And beneath all the machinery is an ancient human terror – not that our technologies will outlive us, but that they have already taught us how to disappear while we are still alive.

Saturday 18th. At the Oratory of San Marco, Laura Masotto’s The Spirit of Things felt like a resurrection. Masotto filled a once-gathering place with violin, electronics, and instruments associated with ritual, held in a state suspended between composition and invocation. A violin is wood until a body activates it; an oratory is stone until people enter it with a shared reason for being there. Ritual is exactly this conversion, matter acquiring consequence through repetition. Masotto’s set continued the oratory’s original purpose, the small movements of an audience trying not to disturb the silence between sounds. Outsiders followed the frequency into this chapel too. The chapel had called its own congregation into being.

Given the chance, the experience would be repeated every day. Silence gave rise to sensations beyond explanation – otherworldly, almost elemental.

Imagine an oratory at the summit of a hike: impossibly small, nearly abandoned, holding an almost contemporary painting of Jesus, an old wooden piano pushed to one side, and only a handful of places to sit. Outside, silence. The earth. An invitation to listen beneath the human world.

It was one of those rare moments when the body feels anatomically close to the earth – close to nature, to place, and to itself. Tears become possible. So does elevation: the sense of crossing to another side and returning. Here, spirits seem to seize the body and carry it inward, deeper than language can follow.

Masotto confronts the listener with the oldest and most violent fact of existence: being alive. The human, the natural, and the historical collapse into one another. Those who have passed and those who remain are suddenly present together. A vibration passes through the soul, binding bodies to one another and, more urgently, to the earth by an invisible thread. In that vibration, existence seems to recognise itself.

Masotto creates a calling – a summons from the universe she brings into being. Leaving becomes unthinkable, then physically impossible. Everyone remains seated, as though something long lost has been recovered and cannot be released. The vibration is so powerful that one longs to inhabit its frequency every second of every day. Rarely does existence feel so near.

The body draws close to its own origin and, strangely, disappears. A threshold opens between matter and spirit, presence and disappearance, life and whatever preceded it. Identity loosens. Every spirit, every form of existence, seems to arrive at once. The universe, the listeners, and the dead become momentarily inseparable. The body is carried away; then, slowly, it emerges into existence again.

Have you ever watched the body from elsewhere? Have you ever felt the soul move beyond it while remaining impossibly close? What lingers is an unsettling, addictive sense of having touched something that existed before the idea of being human.

By night, candles burned around OKO DJ as she opened a book and read. Words entered the quarry, into voice, rhythm and electronics. Carrier’s Rhythm Immortal, performed with Riyo Nemeth’s moving image, carried that dissolution further. John T. Gast drove that pulse into the body.

Helena Hauff’s signature blend of acid, electro and percussion cut through the quarry; beneath an open sky, a deep in the night sensuous release. Hours of jaws set, eyes locked in and spines pulled. Breaths accelerated. Somatic Rituals carried the final hours through bass and percussion beneath bodies that had long stopped needing to know where one set or one state ended.

Four a.m. The drive back cut straight through the mountain’s spine, a tunnel, black and stone-cold, boots echoing off the walls, and then the valley cracked open again: the chapel, candlelight and scripture, bass climbing through granite like it belonged there, bodies still swaying under an open sky.

Exhaustion had sanded everything down: breath, motion, cold skin, the first grey edge of dawn.

By the final day, it had become difficult to separate any single performance from the condition produced across the previous three. The audience is repeatedly required to move, wait, climb, enter, listen, and reassemble ; a structure that resists the frictionless logic governing most contemporary cultural consumption. On Sunday the Nextones Camp, animated by Radio Banda Larga’s stage, hikes, workshops and talks, closed the festival with the unglamorous, essential labour of staying together for one more day.

Long before any festival occupied this valley, other communities organised their lives through these mountains.. The mountain simply imposed terms on their relationship to the terrain. Historical subsistence and a contemporary cultural festival carry different stakes, and it would be dishonest to claim otherwise. Something structural survives the centuries between them: the knowledge that a landscape can organise a body, and that bodies moving through it together can become something other than an audience.

For four days, electronic music entered this existing field of vibration and amplified it into something several hundred people could gather around. Nextones made its audience physically present enough to hear that the valley already had a voice, and asked what other tones might enter it. Body, still here. Alive, and changed by it—hunger. Already wants it back. What we couldn’t anticipate. Perhaps that is what leaves the deepest trace.

All images courtesy of Nextones.
Discover more information on tonesteatronatura.com

Kenichi Iwasa

Kenichi Iwasa

I Leave You To It

“Every conversation is improvisation,” Kenichi Iwasa says. “We’re doing it right now.”

For Iwasa, improvisation is as ordinary as breathing. A room of strangers. A city entered too young. The fragile social choreography of listening, adapting, surviving. After leaving Japan for London as a teenager, moving through art school, underground dance music, squat raves, film, experimental collaboration, and decades inside the city’s improvisational underground, he has built a condition of radical presence.

Breath, brass, handmade horns, live electronics, obsolete machines, glitch, latency: in Iwasa’s work, the moment decides and the instrument leads.

This tension runs through Exotic Sin with Naima Karlsson, through the engineered vulnerability of Krautrock Karaoke, through his relationship to self-built instruments and disappearing live moments. What stays human in a culture defined by prediction, optimisation, constant visibility and the pressure to be endlessly reproducible?

At Nextones he brings that sensibility into direct relation with site, atmosphere and architecture. “The place will tell me,” he says. “Sound will arrive.” Preparation gives way to attention. Sound encounters a place on an unmediated register.

In conversation with NR, Kenichi Iwasa reflects on improvisation as survival skill, collective vulnerability, the strange intelligence of instruments, and the paradox of disappearing while leaving a trace inside somebody else’s recollection. “You are like my external hard drive,” he states. Perhaps that is also what live music asks of us: temporary custodianship of a moment that continues existing inside another body. Perhaps that is the felt truth of a life truly lived.

At Nextones this July, that philosophy will encounter a new landscape. Kenichi Iwasa will build a breath-led composition with a self-made hybrid instrument, folding wind, electronics, and field recordings into the village architecture.

You moved from Japan to London and have spent decades inside its experimental underground. How much of your creative restlessness do you attribute to that original displacement? Does being an outsider in a city help you perceive its structural beauty, or its contradictions, more clearly?

I’ve lived in London for thirty years. When I arrived, I wasn’t really a musician yet, I’d just graduated high school, I was still a kid, so I went to art school. I came from dance music; that was Breakbeat Hardcore, jungle, UK Garage, that kind of time. I was DJing. And then some friends invited me to come to a studio just to jam. I brought some stuff for them, and that’s how I originally started with music.

I began going to squat raves and gigs and late-night parties. It was a shocking experience. You go out and you see so many different kinds of people from different background .I came from a very monocultural place. I don’t think I’d ever spoken to someone from another country until I came here. My whole town, maybe there was one English teacher, that was it.

So coming to London was an enormous shift. And of course art school unlocked a new self, a new identity.

I appreciate certain Japanese values, like being considerate of other people’s space, paying attention to how your actions affect others, and having a strong sense of social awareness.. it’s not something I apply consciously in music, but sometimes I’ll be saying or doing something without thinking, and afterwards I realise: maybe that’s very Japanese haha. It just comes out naturally, I think. There are lot of advantage being Japanese musicians here in the music industries here in London. The Japanese musicians before us have already opened up a really good path for us.

Before finding your solo practice, you spent years moving through bands. What did that friction teach you about the conditions you actually need in order to work?

I played in so many bands, for about fifteen years, over many years. But it was never really suitable for me. A band isn’t for me.

Well, I’m happy to play in a band that performs improvised music, but I wouldn’t really enjoy playing the same songs over and over again.

You trained as an artist and were for some time known as a filmmaker. How did you eventually let music become the primary language, was there a moment, or did it happen gradually?

I was doing a lot of filming and music for a long time, artist talks, music videos, all of it together. But then things with music got busy, and I just stopped doing the film side. Some people still know me as a filmmaker actually. Not anymore, but yeah, I probably started out there. And then music just kind of took over completely.

You came to music through DJing, a practice built on selection, timing, and reading a room. What was it about not planning, about pure improvisation, that eventually became so essential to you?

What drew me in, especially coming from DJing, was that feeling of not knowing what’s coming next. I really enjoy that uncertainty. There’s a kind of tension in it that keeps you fully present and focused. You have to be tuned in to everything at once, staying open but also really aware of what’s happening in the moment.

I don’t come from a formal music background, so I never really started by learning pieces or practising in a structured way. I came into it through improvisation, just responding to sound and feeling rather than playing something already set.

Over time that way of working just became natural to me. It’s less about planning and more about trusting instinct, reacting to the room, and letting things unfold as they happen.

There is a paradox between the Japanese discipline you describe and the freedom of improvisation. Does that tension actually push you toward being more free, more present in the moment?

Yeah, definitely. I think that tension between discipline and improvisation is kind of the point, it doesn’t cancel itself out, it actually pushes things forward. For me, discipline is what creates the freedom. Improvisation doesn’t mean you simply turn up and perform without preparation. it comes from a lot of practic and thinking through different possible situations.

I’m often imagining gig scenarios and working through them in my head, so when I’m actually in the moment, I’m not starting from zero. I’ve done enough improvised shows over the years that it becomes more like a trained instinct. And that’s when you can actually be more present . because you’re not thinking so much, you’re just responding to what’s happening.

Your work often centres on the immediate friction between human breath and digital processing, feeding brass, flutes, handmade woodwinds, and electronics into unstable systems of live performance. Do you view your body as a direct extension of the machine, or is performance an active physical resistance against digital precision?

When the machine reacts unexpectedly, through glitch, latency, feedback, I don’t treat that as an error. It becomes a third presence in the room. That unpredictability is part of what I’m listening for.

I think what draws me to these unstable systems is the same thing that draws me to improvisation itself: you can’t fully predict or control the outcome. The body and the machine are in conversation, not in opposition. Sometimes the machine leads. Sometimes I push back against it. But neither is trying to win.

In Exotic Sin, your work with Naima Karlsson engages deeply with the legacy of Don and Moki Cherry, including the use of Don Cherry’s handbuild horn. How does working with instruments so embedded in personal, artistic, and cultural histories alter your relationship to improvisation?

I met Naima at a friend’s birthday party she’s the granddaughter of Don and Moki Cherry so you can see how there was already this connection and how I eventually came across Don’s horn through that.

We had so many mutual musical friends that we just kept missing each other for a long time. Back then she’d only just started playing piano, not long before we met.

It wasn’t until later, when she invited me out to Sweden where Don and Moki Cherry had lived, that I first came across the horn.

It’s incredible. We think it was made by a Japanese maker, probably in the late 60s or early 70s. It has Japanese characters on it, and even a name engraved: “Mako.” We can’t say for sure, but there’s something really special about it. I’ve never seen another horn like it, and I fell in love with it almost immediately.

That horn actually pushed me into making my own instrument. The sound is so unique, there’s really nothing else like it. I realised I’m more of a straightforward player, I’m more into tones and sound. If I can build something that feels completely mine, that becomes my thing, my weapon in the best possible sense.

Your practice frequently incorporates modified, hybrid, or self-built instruments. What does constructing or reshaping an instrument allow you to access that a finished, standardised instrument cannot? Is imperfection part of an instrument’s intelligence?

Right now I’m working with Charlie Hope, an incredible lighting designer and visual artist, to build my own horn. You might know his work he’s done lighting design for artists like Rebecca Salvadori, Tirzah, Lucy Railton, and a few others.

I really like the idea of collaborating with someone who isn’t a musician or an instrument builder, but who has a completely different way of thinking and really strong technical skills. For me, Charlie just felt like the right person for this. We’ve worked together before me playing music and him doing the lighting but this is the first time we’re actually building an instrument together and that’s what makes it feel special.

We just tested the first prototype and it sounded really good. I was quite moved by it, honestly. I’ve been wanting for a long time to have my own instrument and sound that nobody else has, and this feels like a real step in that direction.

There’s also something important for me about working with someone who isn’t from music. Charlie brings ideas I would never arrive at on my own, and that opens everything up in a really unexpected way. I like that sense of crossing disciplines it pushes things somewhere new.

Do you feel objects and instruments possess their own inherent desire for how they want to sound, or are they ultimately vessels for the performer’s immediate psychic state?

One of the most interesting things is you never really know how it’s going to sound until you actually play it. It makes me wonder if it already has its own voice before I even find it. At the same time, I’m constantly tweaking things, experimenting, trying to steer it towards what feels right, or what feels like its most natural way of speaking. It becomes a kind of dialogue between me and the instrument, always balancing intention and discovery. I say that because I’m working with something that doesn’t really exist yet, so it’s hard to define it in fixed terms. But I’m sure musicians can express so much just through how they approach an instrument, or even their state of mind in the moment. Even a single note can hold a lot of emotion.

You often work with deliberately limited older gear, including 1990s keyboards, alongside live electronics and digital systems. In a culture perpetually obsessed with novelty, what is the value of keeping one foot in the technical materiality of the recent past, and do you think the sound of an era can ever truly be separated from the people who made it?

I just love the sound of old keyboards like Casio keyboards, alongside analogue synths and drum machines. Maybe that’s because those were the tools I first had access to when I started making music.

We tend to define the sound of an era and try to recreate it, but it never quite feels fully achieved. I sometimes wonder if that’s because the energy of that time was simply different, something that can’t really be reproduced in the present.

I’m not really intentionally tied to older gear. I genuinely love new technology. It’s pretty amazing that we’ve reached a point where, with modern DAWs, you can record at a really high quality at home and build full layers of sound on your own, without needing big groups of musicians to bring an idea to life.

Through Krautrock Karaoke, you create a uniquely high-pressure environment, cross-generational groups of musicians, minimal preparation, little rehearsal, and an intentional proximity to uncertainty. Why is it important for you to strip away a musician’s rehearsed safety net?

Early in my career, I was lucky enough to perform with krautrock pioneers like Damo Suzuki, Hans-Joachim Roedelius, and Dieter Moebius. I was also deeply influenced by bands like CAN. That kind of music -simple, repetitive but powerful riffs, with lots of open space felt perfect for group playing, singing along, and layering instrumentation. It suggested a form that was structured enough to follow, but open enough for anyone to enter and contribute.

The idea of “Krautrock Karaoke” started partly as a joke. You can’t really “replicate” krautrock in the same way you would a pop song it’s already loose, open-ended, and resistant to fixed interpretation. So the idea of karaokeing it felt slightly absurd, because karaoke usually relies on clear songs with lyrics and structure. That tension was part of the humour, but also part of the concept.

It first began on my birthday about 13 years ago. From the start, the concept was simple: I would bring together a large number of musicians sometimes 50 to 80 people now days and announce the lineup only the night before. I speak to everyone individually rather than in group messages, and I never reveal the setlist in advance, because I don’t want people rehearsing or locking into expectations. If they knew what was coming, certain dynamics and certain combinations of people might never happen.

I also don’t fully announce the lineup until the night itself. That moment of revelation creates excitement, but also commitment: I tell musicians they’re free not to play if they don’t feellike it, yet they almost always do, because once they see who else is involved, they want to be part of it.

When everyone arrives, things are still quite unclear, and that’s usually where the conversation starts. People talk to each other, ask what’s going on, and try to make sense of it together. That moment feels really important because it naturally builds a sense of community before anyone even plays a note.

My job is basically just to set the scene and let it happen. When people don’t really know what’s coming, they tend to talk more openly, listen a bit better, and react to each other in real time instead of sticking to a plan cos there isn’t one.

Does genuine collective empathy on stage require shared vulnerability, or perhaps even a shared possibility of failure?

Not giving too much information keeps everyone in the space of what’s actually happening in the moment. There’s always a bit of anxiety, but I make that intentional because I want people to communicate with each other. I don’t want things to happen because of me, I want things to happen between them.

There’s a fine line between anxiety and excitement when you’re thrown on stage with a group of musicians to perform a set of some kind. People quickly start connecting in the way musicians naturally do, just through sound.

Sometimes I’ll step in to encourage musicians to get up on stage if it’s needed, but usually what happens is that people start watching each other play and feel that pull to join in. Some might be unsure at first, but by seeing it happen they start thinking, I can do something with

this. And then they end up on stage. Sometimes by the end, everyone has played, sometimes nobody wants to stop.

From those nights I can already tell who might become a future collaborator. A lot of connections have started exactly like that.

A significant part of your practice exists within the temporality of live performance, moments that are never formally tracked, archived, or translated into streaming culture. In an era that increasingly demands total documentation, how do you protect the integrity of the unrecorded moment?

I think about this a lot, the way everything now gets filmed, saved, documented. Even at concerts, it’s rare not to see screens everywhere. I feel like something gets lost in that. It’s not that I’m trying to protect the integrity of the unrecorded moment in some fixed way. If anything, I’m more interested in trying to preserve it in people’s memory instead. The people who were there.

Memory is like a pencil. Always changing. When you remember something, you’re remembering your version of it.And in a way, that feels closer to what a performance actually is than any fixed archive.


Do you feel a performance loses part of its ritual power the moment a camera, archive, or field recorder enters the room?

I’ve got hours and hours of recordings, tapes on tapes from over the years, but I don’t really like going back to them too much. There’s a bit of resistance there. Part of it is I don’t want to lose that sense of “present-ness,” like what I do only fully exists in the moment it happens.

At the same time, I’m aware those recordings were made without an audience, so I’m always asking myself how I can really prove my existence through that.

When I’m performing and everything clicks, I feel like I actually exist in that moment. Something just arrives. The intensity I have on stage is not something I have in everyday life. I don’t even fully understand that version of myself on stage. I just trust it because I can’t really imagine it from the outside, I only remember how it felt.

And that’s the strange thing. I don’t want to disappear, but when I do feel like I kind of disappear on stage, that’s actually what I’m aiming for in a way. To stay in that moment forever. The only trace I leave is in other people’s memory.

In a sense, you are my external hard drive.And maybe that’s what’s so powerful about music. There’s no certainty. You can’t hold it, you can’t touch it, it happens and then it’s gone. People who choose to work like that deserve a lot of respect, because they’re accepting something they can never fully own. But when live music really hits, you know it’s real.

Whether collaborating with artists like Beatrice Dillon, Maxwell Sterling, or Linder Sterling, you are often invited into very precise conceptual or sonic architectures. How do you navigate artistic ego when your role is not necessarily to dominate a space, but to introduce friction, unpredictability, or destabilisation into someone else’s system?

I’m really grateful for it, but also still a bit surprised by it. Everyone I’ve worked with has been very generous. I’m aware there’s a real risk for promoters when they book someone like me, especially someone with no recordings released. But I’ve been around long enough now that trust has built up over time with promoters and collaborators, and I think that’s really what’s kept things going for me.

At the same time, I know it’s not easy for a promoter to build an event around someone like me, so I don’t take that lightly. I feel pretty lucky in that sense.
 
But I also know the challenge is real. I don’t really see myself as a composer or songwriter with a clear vision or something specific I’m trying to impose. It’s kind of the opposite. Iusually go in with nothing fixed. I’m more of a responder. I try to fit into whatever is happening in the best way I can.

When someone starts playing, that first sound gives me the direction, and I build from there. It’s not about being recognised or standing out. I’m not in competition with anyone, I’m just in collaboration.

That also meant that doing solo work was quite difficult at the beginning, because there’s nothing to respond to. So I had to create ways of setting up that situation for myself. I started looping sounds and setting up playback in unpredictable ways, so I wouldn’t know exactly what would come back. That way I still had to react in real time. In a sense, I had to manufacture surprise.

You’ve contributed to sound works within gallery environments such as Lisson Gallery as well as intimate performance spaces like Cafe OTO. How does the geometry, silence, and physical distance of a white cube environment alter your relationship to sound compared to the close proximity of a basement venue?

I’m quite sensitive to all of that, actually. And that’s also why it works for me not to have a fixed set. It means I can adapt. Sometimes you show up with something prepared and the audience is really loud, or it’s a drunk crowd, or it’s a very serious, quiet one—and what you planned just doesn’t fit at all. But I can change things easily. I can just go with whatever is happening.

I end up interacting with so many different musicians and spaces. One thing I’ve noticed is that good musicians usually have amazing ears. It’s not really about how well you play, it’s about how well you listen.

That kind of patience, that level of listening, that’s what I’m always drawn to.

At Nextones, your work will bring breath, live electronics, handmade instrumentation, and architectural environment into direct conversation. When composing for a specific place rather than a conventional stage, do you feel you are composing with a site, or being composed by it?

I looked up the photos, it’s such a beautiful place. I’m really excited to be there. I’m pretty sure the space itself will give me ideas once I’m actually there. When I stand in it, something usually just comes. That’s how I prefer to work.

The only thing I can say in advance is that I’m premiering this horn me and Charlie Hope are making for this show at NEXTONEs, and I’m planning to bring that. But beyond that, I honestly don’t know yet. I don’t really want to decide too much beforehand. I’d rather wait and see what the space does, and what arrives in the moment.That feels like the right way for me to go into it.

Having spent decades embedded in London’s experimental ecosystem while carrying formative experiences from Japan, do you feel improvisation taps into specific geographical or subcultural memories, or does the act itself dissolve national identity and place into something fundamentally non-physical?

I think improvisation does carry geography and memory, but not in a fixed or literal way. Coming from Japan and then spending so many years in London’s experimental scene, those environments are definitely inside me. You can hear it in different instincts how I listen, how I respond, even how patient or direct I am in certain moments. So in that sense, yes, place does stay in the body and comes out in improvisation.

But at the same time, improvisation also dissolves a lot of that. When you’re actually inside it, you’re not really thinking “this is Japan” or “this is London.” You’re just responding to what’s happening in front of you. It becomes very immediate, very physical, and the identity side of it kind of drops away.

So I don’t think it’s either/or. It’s more like those memories and influences are always there, but improvisation doesn’t let them stay neatly separated. It mixes everything together in real time.

There’s a consistency between how you describe making music and how you describe moving through the world, staying open, staying present, resisting the automatic. Is that a philosophy you arrived at consciously, or something the practice taught you over time?

I think it’s important to live the way you perform. If I perform in a certain way but I don’t actually live like that, there’s a contradiction. It doesn’t really feel convincing when it comes across. People are not stupid. They can sense whether you mean it or not.

I want to stay aware of how society is moving, all the time. I don’t want to be the kind of artist who makes work in a sealed room, only surrounded by people who think the same way. As artists, we have a tool to communicate with a much wider range of people, and I think it’s really important to stay aware of what’s happening in the world, to keep updated, and to reflect that in what we do, especially for people who don’t have the same access or perspective.

If you only exist inside your own Instagram algorithm, it can start to feel like that’s the whole world. But it’s not.

So I try to stay in ordinary life as much as I can, just walking around, working alongside people. That’s where I get most of my inspiration from.I think music, or sound more broadly, is one of the most powerful art forms because you can’t really touch it or fully own it in the way you can with something like a painting. It just goes straight into you.

When it hits, it can feel like something you didn’t even know was there gets brought back up. It’s very physical, but it also moves you emotionally in a really direct way.

At Nextones, your work will bring breath, live electronics, handmade instrumentation, and architectural environment into direct conversation. When composing for a specific place rather than a conventional stage, do you feel you are composing with a site, or being composed by it?

I looked up the photos, it’s such a beautiful place. I’m really excited to be there. I’m pretty sure the space itself will give me ideas once I’m actually there. When I stand in it, something usually just comes. That’s how I prefer to work.

The only thing I can say in advance is that I’m premiering this horn me and Charlie Hope are making for this show at NEXTONEs, and I’m planning to bring that. But beyond that, I honestly don’t know yet. I don’t really want to decide too much beforehand. I’d rather wait and see what the space does, and what arrives in the moment.That feels like the right way for me to go into it.

Having spent decades embedded in London’s experimental ecosystem while carrying formative experiences from Japan, do you feel improvisation taps into specific geographical or subcultural memories, or does the act itself dissolve national identity and place into something fundamentally non-physical?

I think improvisation does carry geography and memory, but not in a fixed or literal way. Coming from Japan and then spending so many years in London’s experimental scene, those environments are definitely inside me. You can hear it in different instincts how I listen, how I respond, even how patient or direct I am in certain moments. So in that sense, yes, place does stay in the body and comes out in improvisation.

But at the same time, improvisation also dissolves a lot of that. When you’re actually inside it, you’re not really thinking “this is Japan” or “this is London.” You’re just responding to what’s happening in front of you. It becomes very immediate, very physical, and the identity side of it kind of drops away.

So I don’t think it’s either/or. It’s more like those memories and influences are always there, but improvisation doesn’t let them stay neatly separated. It mixes everything together in real time.

There’s a consistency between how you describe making music and how you describe moving through the world, staying open, staying present, resisting the automatic. Is that a philosophy you arrived at consciously, or something the practice taught you over time?

I think it’s important to live the way you perform. If I perform in a certain way but I don’t actually live like that, there’s a contradiction. It doesn’t really feel convincing when it comes across. People are not stupid. They can sense whether you mean it or not.

I want to stay aware of how society is moving, all the time. I don’t want to be the kind of artist who makes work in a sealed room, only surrounded by people who think the same way. As artists, we have a tool to communicate with a much wider range of people, and I think it’s really important to stay aware of what’s happening in the world, to keep updated, and to reflect that in what we do, especially for people who don’t have the same access or perspective.

If you only exist inside your own Instagram algorithm, it can start to feel like that’s the whole world. But it’s not.

So I try to stay in ordinary life as much as I can, just walking around, working alongside people. That’s where I get most of my inspiration from.I think music, or sound more broadly, is one of the most powerful art forms because you can’t really touch it or fully own it in the way you can with something like a painting. It just goes straight into you.

When it hits, it can feel like something you didn’t even know was there gets brought back up. It’s very physical, but it also moves you emotionally in a really direct way.


Credits

All images courtesy of the artist.
Discover more information on tonesteatronatura.com
Tickets can be purchased via Dice.


Carlos Idun-Tawiah

Carlos Idun-Tawiah, Let The Little Children Come To Me, Sunday Special Series (Copyright © Carlos Idun-Tawiah, 2022)

Beyond Real-Time Capture

Raised in Ghana by a family of careful hoarders, suits preserved, lace folded, church memories intact, Carlos Idun Tawiah grew up surrounded by objects that outlasted their moments. Photography wasn’t everywhere in his Ghanaian childhood. His practice turns that surplus into something else: staged portraits that reconstruct lost time, casting strangers as fathers, lovers, and priests to fill the silences his family album never caught. The fiction, he insists, only makes the truth more complete.

“A poet is allowed to speak about a subject in whichever poetic way they want,” Idun says. “But a photographer is often not allowed to have that poetic part of themselves.” He takes that permission anyway, pushing the medium beyond real-time capture to reclaim what time stole: memories with his father, harbor escapes, and his parents’ love story as it existed before he was old enough to witness it. Personal gaps, he’s discovered, have a way of echoing universally.

Idun unpacks this reconstructive drive revealing how personal gaps echo universally through faith, hope, and the quiet virtues that bind us and reminds us that the most ordinary moments are often the ones most worth preserving.

You’ve said your relationship to photography begins with absence, with family albums that failed to hold the quiet, unposed moments of your childhood. If that absence had a form, what was the image you never found? The one that compelled you to begin making photographs yourself. And before this became a practice, how did your interest first take shape?

Before this became a practice, my interest in photography started quite naturally. My dad often bought disposable cameras for the family because he loved to keep prints with him whenever he travelled. That was how I started experimenting with those cameras at family gatherings. We also had this family tradition of taking professional photographs at Church every Sunday. The photographers would come by the house on Wednesdays with the prints, and we would shuffle through them, select our best prints, and fix them in the family album. Looking back, I think that was the first time I observed photography and curation happening in real time, but in a very vernacular and intimate sense.

Later in uni, my dad bought me a DSLR camera which got me a lot more hands-on with image making. At the time, it did not feel like I was building a practice. I was just curious, trying things, taking portraits of the people around me. But those little moments slowly grew into everything it is now.

Returning to those gaps in the family archive, what exactly was missing? What was the image you were searching for inside those absences?

I think the image I was looking for was not one single photograph, but a kind of photograph: the quiet, unguarded moments where we were not posing or performing for the camera. As much as we photographed family gatherings, there was still a gap. I barely had any photographs with my dad, and very few photographs of all those mundane moments I shared with family and friends, which, to me, matter the most.

Something as ordinary as a father teaching his son how to polish a shoe, friends making paper planes, or couples cooking together is what I would have loved to see in a family album. Those simple moments say so much about love, care, and family.

When did you begin to trust fiction as a legitimate photographic language?

I think I began to trust fiction when I realised the work was not only reimagining my family’s history, but somehow allowing my audience to return to theirs as well. As personal as these photographs are, they’ve been able to resonate with people in ways I did not fully expect, and that made me think about the work differently.

There is this perception that staged photography is vain, but I think photography has boundless potential when we allow fiction to explore and amplify fact. If a photo story that begins from my own wishful thoughts and memory can become a marker for someone else to reminisce about theirs, then we may have to rethink the place of storytelling in photography. Fiction, for me, does not take away from the truth at. It only gives us another way to reach it.

The image operates on a child’s logic, where memory is not corrected but believed. How important is it for you to preserve that original way of seeing?

One of my core memories as a kid was seeing my dad with his brown suitcase at the airport. And for some reason, I was so convinced he was the one flying those planes. When I made the photograph My Only Ticket Home, that was really what I was thinking about. The novelty of a child’s logic, and how we process memory before the world comes in to correct it.

I think it was important for me to reimagine that childlike memory as honestly as possible, because those kinds of memories hold both factual and emotional truth. My dad was not a pilot, but in my mind, he was. And that version of the past also matters. The image also allowed me to think about imitation in fatherhood and sonship, the way a child watches a father and begins to imagine himself through him.

For me, we have a burden as imagemakers and artists to keep pushing the boundary of our mediums, and this is my way of doing that. We often say, “We need to photograph a moment before it is gone.” But I am also interested in the idea of photographing a moment that is already gone.

Your work often reconstructs highly specific memories, down to textures, gestures, clothing, and atmospheres that seem almost sensory. How do you translate something as intangible as memory into an image? What does your process of reconstruction look like?

It can be a lot of work piecing everything together, but strangely, that is also the fun side of it. I play a lot with fabrics, colours, and anything at all that takes me back to a memory or the feeling of it. Sometimes it is an old chair, a lace cloth, a dress, a wall colour, or just the general feeling of a room. The point for me ultimately is to chase a picture in my mind’s eye until it starts to feel right. Whether I am reinventing my grandmother’s kitchen table area or a memory of Sundays in Church.

Your images begin from a deeply personal position, yet they consistently extend outward, touching something collective. What kind of shared narrative do you feel emerges from your work?

As much as I’m grateful when the work resonates with people, I still feel it first has to be personal. That is the only way it can be honest. I try not to think too much about making work for an audience. At the beginning, at least, I have to make it for myself.

The shared narrative, for me, is in the things we all know and carry. Our friendships, faith, joys, and those little moments of care and belonging that keep us going. They may seem ordinary, but they are the ethos of our human experience. And maybe the museum walls deserve to see more of that as well.

Beyond your personal history, what references have shaped your return to memory as a photographic language?

Beyond personal history, I draw a lot of inspiration from African cinema. I love Ousmane Sembène, Djibril Diop Mambéty, Kwaw Ansah, and King Ampaw. These filmmakers shaped my perception of the image, especially my love for making work that feels nostalgic but still alive. People often say my photographs feel cinematic, almost like film stills, like the subjects could move but somehow they don’t. I guess a lot of that comes from the way cinema taught me to think about time and moments.

Over the years, I have also been heavily inspired by Black and African photographic archives. Growing up, I remember seeing a lot of James Barnor, Alex Webb, Roy DeCarava, and Gordon Parks, and those images have stayed with me. They allowed me to see photography as both personal and political. In hindsight, all these experiences have shaped how I approach memory as a photographic language.

It feels really full circle to now be in a group show with Paul Strand and James Barnor at Les Rencontres d’Arles, because these are the very legends whose photographs have shaped what I’m doing now.

Certain elements recur throughout your work: white lace, polished shoes, church benches. Do you see these motifs as a kind of coded uniform? Beyond their direct connection to memory, what are they holding, protecting, or preparing your subjects for?

Now that I think about it, these elements that keep repeating in my work are the things that remind me the most of my childhood. I grew up in the church. I spent at least two days of every week there, so when I think of my childhood, one of the first things that comes to mind is the pews, the benches, the feeling of sitting in those spaces for hours. I also remember my grandmother restyling our furniture with white lace fabrics every other week. So when I think of home, I first think of wooden sofas with armrests and those lace cloths sitting on them. At the time, they were just part of the house. Just one of the many things we owned. But now they hold much more because there are so many memories attached to them. So yes, I guess we could call them coded uniforms.

In your images, masculinity is rendered with a rare tenderness: boys chasing kites, fathers and sons resting in each other’s arms. Even though this comes from a personal point of view, why do you think the lens has historically resisted this kind of vulnerability and intimacy? And what becomes possible when that resistance is undone?

Having a father who taught me how to make a tie and how to cross the street, I think those moments deserve to be represented in the photographic canon as well. As small as they may seem, they say so much about care, intimacy, and what fatherhood really means beyond what we have been taught to see. For me, it is about using the medium to make the archive more complete. Our understanding of fatherhood becomes more sincere when we are able to see its many different sides.

In many older African vernacular photographs, subjects appear composed, almost immovable. Your work carries some of that gravity forward, but with a more softened approach and contemporary sensibility. Are you extending that lineage, or gently shifting it? What does this balance allow you to express about identity today?

I think I am doing both. I am extending that lineage, but I am also gently shifting it. When I made the photograph Don’t Say Cheese, I was thinking about why I never really saw any broad smiles in group photographs from my family albums. Everyone always looked so prim in front of the camera, almost as if the photograph required a certain kind of seriousness. I understand that formality, and I respect it, but it also made me want to see my subjects more at ease.

For me, joy is very human, very necessary, and one of the qualities that keeps us going. So maybe part of my responsibility as an image maker is to allow the world to see more of that side of our human experience too. At the same time, I think portraiture will always have a tendency to be a little pretentious, simply because we naturally approach the camera with an ideal or composed version of who we are. I am interested in that tension. The composed self, the joyful self, the awkward self, the version of us that exists beyond how we want to be seen.

That is also why I am drawn to situations that may not seem elegant at first, but are still deeply true. For instance, I think the hospital is one of the most visited places in our lives. Almost everyone has been to a hospital, but it is one of the least photographed and least represented spaces in the archives because I assume it does not always feel beautiful or easy to look at. I turned my gaze there through my body of work Hero, Father, Friend, and it received mixed reactions. I loved that, because that was the point. Can I use my work to make people see things again? To look at moments we would not ordinarily photograph, and still find something sincere and beautiful in them?

Your grandmother also feels like a bridge between generations within your work. This is a more imaginative question, but if you could send one of your photographs back to her, which image would you choose, and what might it reveal to her about the world her descendants would come to inhabit?

I would send her Grace Flows Like a River, 2022. It is a photograph of my subject seated in the pews of a Church with her hands raised, wearing a dress and hat that belonged to my grandmother from over 20 years ago. It only made sense to reinvent that core memory of her completely unapologetic about the way she expressed her faith.

You’ve also spoken about embracing chance within your process. How do you keep the work open enough to remain spontaneous while still framing your subjects through memory? Can you recall a moment where something unintended transformed the image entirely?

I love photographing strangers and people who may have never experienced the roles they are being asked to embody, because it brings something fresh and unpredictable to the work. I have learned to lose a bit of control over the story and not direct as much as I maybe should. As much as possible, I allow my subjects to respond to the scenarios in their own way. That, for me, is where serendipity and spontaneity come in. I may have the vision for the story, but the people in it always bring something I could never fully plan. A good example is the making of the photograph, Mommy, Smile, 2022. It was actually a test shot, and the photograph was originally much wider. But in the corner, I saw this young boy fidgeting with a camera from the prop box, and it took me directly back to that early curiosity and excitement I had when I was discovering photography myself.

The moment felt just right and it was no longer just about the scene I had initially imagined. That’s what I love about allowing the work to stay open. Sometimes the image you are trying to make makes room for another image. It creates a new story within an old story, and that makes it all the more special.

Credits

All images courtesy of Carlos Idun-Tawiah and Galeria Alta.
Discover more on carlosidun.com

Richie Culver

Richie Culver in his studio.

Seizing the Unresolved, Preserving the Moment 

Richie Culver’s work emerges from a compulsion to make, to repeat, to test the limits of a gesture. Across painting, collage, sound, and performance, his practice resists resolution, unfolding through cycles of construction and erasure where intention is often recognized only after the fact.

What appears as fragmentation is a sustained negotiation with control. Works are not composed as much as they are encountered, shaped by accident, material resistance, and the persistence of past forms. The boundaries between mediums dissolve into a continuous state of production, where meaning remains provisional.

In The Builder’s Daughter, these tensions converge. The exhibition draws from personal memory while refusing sentimentality, grounding itself in gestures of rebuilding. Meaning is deferred, held between abstraction and lived experience, where the work remains within the void, always leaving room for chance, accident, and the unspoken logic of materials. For Culver, that state of flow “is the only thing that really makes sense,” where a minute turns into hours and he is still there inside it.

In this conversation with NR Magazine, Richie Culver maps a practice grounded in uncertainty, where making precedes meaning. Moving between sound and image, control and chance, he traces a language that is never fixed, only continuously negotiated.


Curated by PASSAGE, The Builder’s Daughter will be on view at All-U-Re, Tsar Kaloyan, 1000 Sofia, Bulgaria, from 15th–18th May 2026, with the opening on Friday 15th May, from 7pm.

Your entry into the art world was almost accidental, walking into Tate Modern at 17 with a magazine and a cutout. How did that moment shape everything that followed?

I was making work in a really naive way, for the sake of doing something. It felt very natural to make things at that point. There was an exhibition at Tate Modern for outsider artists, and someone suggested I take one of my works to the curators. I did, and it got exhibited. That was the first time I had something shown. After that, I started to take things more seriously. I began experimenting with different mediums and just continued making. I had always been making things, DJing, producing, writing poetry, but I had been more scared to make paintings or collage.  I think I overthink things. It is quite normal now. People either have short attention spans or they overthink everything, especially with social media. Even though I had not been to art school, I was obsessed with making, but I would always ask myself what the concept was. For a long time I was just making things to quiet my head, but I kept questioning it. What does it mean, why have I made it. To not fall into something decorative, I felt everything had to have meaning. I did not think I had that much to say.

You have spoken about being scared to make paintings. Did that ever shift, or is it still something you carry?

I still struggle with it. That is why I constantly have to make things. I see a DJ set as painting anyway. When I play at places like Berghain or Tresor, it feels exactly the same as being in the studio. There is a thousand people in front of you, but it is still about curating something, shaping a journey. The tracks become colours. It is all feeling. That state of flow is the only thing that really makes sense to me. Something where a minute turns into four hours and you are still there inside it. Because of that, the concept almost comes after. I make something first, then I figure out why I did it, what it is, what sits behind it. If I try to begin with meaning, it breaks that state. It stops feeling honest. You have to be careful not to lie to yourself.

Your relationship with sound started very early, in quite a physical way. What stayed with you from those first experiences?

I remember being six or seven on the waltzers at a funfair, getting thrown around with happy hardcore and an MC. There were all these airbrushed images everywhere, Freddie Mercury, horror characters, all these strange combinations. I remember losing myself slightly. It felt like a small glimpse into something underground, something you did not fully understand but could feel. Then when I went to my first rave at fourteen or fifteen, it felt familiar. That same feeling that you should not be there, that something secret is happening, that you are part of something without fully knowing why. From very early on I was obsessed with the extreme. What is the darkest, weirdest music, how far into the grey area you can go without it collapsing or being pushed too far. That is still what excites me.

You often return to abstraction and nothingness. What is it that holds you there?

I have always been into abstraction. It is the work I am most drawn to, the kind of work I look at and wish I had made. More recently I have started questioning it. Seeing my kids get into abstraction made me think about it more. Why am I so interested in nothingness. Why do I not respond in the same way to a figurative painting that took years to make. What I make visually has to match what I make in music. There is nothing figurative in my noise and techno world, so it makes sense that it carries through. I have also been thinking about why there have been so many male abstract painters. Maybe it is because men do not want to look deeper, or do not know how to. Maybe it is easier to stay within something that appears to mean nothing. But at the same time I see it as something very academic. If you can stand in front of a Mark Rothko painting and feel something, then you can sit and listen to harsh noise in exactly the same way. It is either nothing at all, or it is the highest level of thinking. Either it means absolutely nothing and we are all kind of laughing, or it becomes something very intense, where you are forced to go through your own mind and sit with it.

During your time at the RCA, you began thinking about how we look at a painting. What changed for you?

I started asking myself how long you can look at a painting. If you do not know anything about the artist, can you just stand there and accept it for what it is. Or do you need the background, the story, the context to make sense of it. I try now to go into galleries without reading the text, without informing myself too much, just to look at the work as it is. But at some point you learn about the artist and everything shifts. You feel something different, you read it differently. It is something I am still battling with, that balance between looking and knowing.

Your recent works come from destroying older pieces and rebuilding them. What drives that process?

I was stuck between different directions, whether to paint, to photograph, to perform. So I started destroying old work in the studio. Then I went back to where I started, just putting things together in a very naive way. They became very physical, layered, almost sculptural. I also started bringing in my musical work and collaborations. I had always tried to keep everything separate, but eventually it all comes back together. I try not to control it too much, to let it happen rather than forcing it.

You once described earlier collages as suicide notes. What did that refer to?

That was from a much younger version of myself. Something from a long time ago. But like most artists, death is an interesting topic. It is something inevitable, something you think about at different points.

The Builder’s Daughter comes from a very specific personal story. How did that become the anchor of the work?

It comes from where my mum lives in Hull. After my stepdad passed away, she was still there, and the community around her really came together. There was this woman, the builder’s daughter, who became very close to her. Someone I do not really know, but who stepped in and became like family. The works came first, rebuilding old pieces, and then the title made sense. It tied everything together in a way that I had not planned.


When did you feel the title was right?

The title felt right straight away. It was quite immediate. The work, I still go back and forth on it. I have lived with it for a long time now. But it feels honest. It connects to everything I am doing, music, performance, photography. If I can perform with the works on the wall and it makes sense together, then I am happy with that.

Your studio process seems to leave a lot open to chance. How do you think about control in your work?

My studio is chaos. There is nowhere to put your feet. I will use something, put it down, forget where it is. If I cannot find a stapler, I will use tape. Things happen in a way that is not planned, not controlled. I like luck being part of it. I like not being fully in control of what is happening. When something is finished, it is not about whether I am happy with it or whether it is perfect. It is just what happened in that time. It almost feels like someone else’s hand is in it, like there were easier ways to do it but something else happened instead.

You move between the art world and the noise world. Do they feel separate to you?

They are far apart but also very close. You look at people like Genesis P Orridge or Cosey Fanni Tutti from Throbbing Gristle. They come from underground noise but end up in major exhibitions. So there is always crossover. They are closer than people think.

Your work moves between working class references and high fashion. Where does that tension come from?

I grew up around markets, car boot sales, working class environments in the north. That stays with you. At the same time I have always been really into fashion. From these environments to designers like Carol Christian Poell. For me that is the end point, in the same way that noise is the end point in music. I like everything. Fake, expensive, it does not matter. I am interested in how things look, how they are worn, how they exist.

Your sculptural works, embedding Nike sneakers in cement or preserving worn Reebok Classics, feel like archives of lived experience. What is it that you are preserving within them?

When I used to go raving every week, I kept my shoes. They had been in places that are hard to explain. If you know, you know. So I started turning them into objects. Putting them in cement, melting them, preserving them. They become relics. It is like collecting moments from people’s feet. Traces of collective movement and embodied experience. 

The underground now circulates almost instantly. Do you think it can still remain protected?

I do not really know anymore. Everything becomes mainstream at some point. You have to survive, you have to put your work out there.The real underground probably exists in places we do not see, because it is not on our phones. But it is still there. It just looks different now.

Richie Culver, Rainbow Snuff, 2025. Mixed Media on canvas, 80x60cm.

Your work resists being pinned down to one language or style. Is that something you aim for?

I do not think I will ever be that artist where you can instantly recognise the work. I have too many different things going on. This body of work feels like a step towards abstraction again. Towards making work about nothing. Falling into the void.

What still feels unresolved for you?

A lot of things. I have a new record coming out as Quiet Husband, more shows, more work. But unresolved, we would be here for a long time. I am one of those people where the glass is always half empty. I want less screen time. I wish that whole thing would just disappear. Being in the moment is the goal. That is where the work comes from. Or at least I hope so.

Credits

All images courtesy of Richie Culver.
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