p3rm46r4ff171 carvings have been executed successfully. Together with Jesse, we managed to produce a little above 45 tags to the Kannistonkallio quarry. Most graffiti we worked on was at ground level, some were reached by climbing and others from the top of the hill. Sizes varied, most text and images being below a meter in heigh and spanning one to three meters. We used mostly chisels and a few outlines were made with an angle grinder. Some stylistic experiments with steel rods were made too. We are currently preparing to print an image of the graffiti for the Performing the Fringe exhibition. There is also a plan to publish some teasers on the Pori Art Museum instagram. Here is a low resolution video showing highlights. Music is by tyops.

Ruosniemi hills are located 7km north-east from the Pori centre. There are a few Bronze Age constructions in the area such as the Ruosniemi metsasarat burial mounts. A corner of the hills called Kannistonkallio (38m high) was established as a quarry in the 1920ties. Granite from the site was used for the construction of the Pori bridge (completed in 1926). During the Continuation War German troops operating in Finland forced Soviet war prisoners to work the mine and to produce material for an expansion of the Pori Airport. After the war the quarry was used by the city for producing gravel and an entrepreneur manufactured pavement at the site. Local kids stole dynamite from the quarry storages and practised ski jumping on the hills.

Some time in the 80ties the pit which the mining operations produced filled with water and became a popular swimming site. The pond is known as “Ankkalampi” (Duckpond) and it is believed that the water seeps from a groundwater source. Crabs and fish have been planted to the pond. The quarry is mentioned in the Geological Survey of Finland database and photographs of the Ruosniemen sepelilouhos are dated to before 1996. Some texts in the current graffiti date the writings to 1987. Illustrations and texts are spread along the over 100m long hill edge. In 2018 a pair entrepreneurs established a outdoor centre called FinnDome to the site. FinnDome houses guest in dome-shelters close to the pond.

The selection of graffiti we engraved was based on intuition and we worked independently to cover the vast area. Initially I was inspired to engrave texts which were made to hard to reach locations. Engraving text to hard to reach spots was a way of connecting with the original authors. In some cases I didn’t engrave texts because the spot had required tremendous courage to reach. I wanted to leave them undisturbed. The majority of the texts we wrote are names and nicknames like ana, anzu, eero, erno, hanna, lepis, limppu, miia, niina, riikka, tero and so on. There was a considerable amount of love confessions and some like emmi <3 samppa got engraved. Others were left untouched because fading-love can be a beautiful process.

Looking at photos from the site most of the graffiti we engraved were written in plain handwriting and a significant portion are names of girls. We were also motivated in engraving asemic utters like pippui, oky-mus-porkka and odd illustrations. Some might have initially been parts of longer texts which had eroded over time. Some focus was also given to proto-global graffiti signs such as zeni, zlim and hamp. These sound like something kids born in the eighties might imagine rappers saying (I threw a tag which read zikke around -93, it was written so that it could be read as zakke and derived from my old name Sakke). The letter Z is exotic for the Finnish language.

We also engraved brand names such as hilux, bimmer (and possibly JAPA). In this context, it felt like the authors had written them as prays of sorts. Or perhaps social pressure had forced the authors to produce brand names instead of opinions. The shape of the quarry formed an opening with two distinct stages. The setting invited a dramatic reading of the original texts. It felt like the original authors had channeled deep feels. There were some crude markings and signs which showed that the authors had been working with their haterade, fears and desires. To reach some spots the authors have performed life-threatening climbs.

I think the audience we made this work for does not resite in our time. The audience we worked for occupies a beautiful ruin, where everything we currently posses has been assembled into piles. This landscape affords them novel tools which surface periodically from the ground. The tools are yielded for unimaginable purposes. I think this audience is what we have been working for when we’ve framed various Ore.e Ref. activities as an “archaeology of the future”. We investigate today as a remain and imagine our stuff from the perspective of an other intelligence. This speculative intelligence is not of our own invention. They are folk of the Pensastuulikansa (Bushwindpeople) as defined by Outi Heiskanen and they don’t live in a particular time. They merge occasionally in the form of good humour (with no joke).

Outi was a kid during the second world war and witnessed how scarcity turned her mother into a craftsperson. Outi’s mother could, for example manufacture soap from anything. Making “soap from anything” is the most innovative practice I can dream of. I think with Jesse, we imagine that the audience we are reaching out to, are folk who have developed mindsets, which afford them skills to use the tools and materials they discover from their surroundings, beyond the semiotic functions these items are currently assigned. A possibility for semiotic reconfigurations has been discussed before during the Performing the Fringe excursions and the process is presented as a core strategy of the Crusaders’ School of Pure Humour Without Joke.

Playing with semantic changes was typical of the Crusader School, as was the unclear delineation of events that grew out of one person’s spontaneous idea and was then developed and variegated by the entire community. In their openness – in terms of both authorship and chronological delimitation – they are happenings in the purest sense of the word, although this term is rarely applied to the Crusaders’ activities.

In our case, the folk of the Pensastuulikansa will be able to read the engravings and make sense or assign meaning to them.

The quarry can be found at Liitostie 92, Pori. 61.50567, 21.87771.


We are preparing a public artwork to Ruosniemen Kukkulakallio, Pori. It’s an Ore.e Ref. effort, an extension of an initiative we call p3rm46r4ff171 which was set in motion early 2020. This phase will be executed in the framework of the second iteration of the Performing the Fringe -exhibitions and hosted by the Porin Art Museum. The museum will also be responsible for commissioning the work. This is the second permanent public artwork we’ve made. What we are planning merges p3rm46r4ff171 with my previous efforts on mineral waters. The site is an abandoned granite quarry which was established in the 20ties. Rocks from the site have been used to build the Pori bridge. A newspaper article details that WWII Germany troops, who prepared an expansion to the Pori airport forced Soviet war prisoners to work at the mine. The area has an interesting history. There is Bronze Age site called Ruosniemi metsäsarat right next to the quarry and well preserved hiidenkiuas tomb constructions called Ruosniemi 1 located close by. A pond, named Ankkalampi  (Duck Pond) has formed to the quarry pit and serves as a popular swimming site. A pair of local entrepreneurs have established an accommodation service next to the pond which they call FinnDome. Guests of the service are hosted in plastic geodesic domes and there is a sauna too. Bronze Age and Buckminster Fuller (here is a nice interview on his philosophy) merged with mineral waters and a initiative tiled p3rm46r4ff171.

The Ruosniemi quarry is featured on the photo archive of the Geological Survey of Finland. The images are by Ilkka Laitakari who passed on in 1996, which dates the graffiti on the walls of the quarry to the 90ties! Some text read -93 and I’m imagining that as many of the texts are painted using the same color and same width of strokes, they could be traces of a youth event organized in 1993. Jussi Matilainen told me that just behind hill is (or was, he hadn’t visited the site in a while) a skiing resort (one lift) which earned the area the title Ruosnimen Alpit (the Alpines of Ruosniemi). Found  downhill mountain biking videos titled with this site name (mentioned this to Polukord!). I spotted a swastika symbol on site which led me to investigate its role in Finnish folklore. Suomalaisista taikamerkeistä: kansatieteellinen tutkielma [Finnish magical signs: A folklorist study] (1937) Sulo Haltsonen provides detailed investigation of different magical symbols used in the region and concludes that the symbol is not common in Finnish magical practices. The article underlines that organizations in the 30ties have attempted to framed as a locally significant sign, which is how it became the emblem of the Finnish air force but judging from evidence it is not very common or frequently used.

I will be looking for minerals and waters from the quarry area. A recent discussion in relation to the Protection Spells -curatorial project  by Native Art Department International (for MOCA Toronto/Shift Key) led me to explore water as a relation to a locality. Processes were we explore spring waters nurtures appreciation of locality and the nature of specific sites. By drinking the spring water we become aware of the taste of a locale and become with a site. This is problematic, as in Finland we don’t really know who we will become when drinking spring water here. Everyone in Europe is afraid that if we root identities on locality we risk becoming violently territorial. Weirdly this portrays bottled waters like evian or sanpellegrino as deterritorialization potions. We must drink the spring waters from a far to keep our nationalistic tendencies at bay. On the other hand I will be manufacturing artificial mineral waters. If we can become with a site trough the taste of a spring water, then we should also be able to imagine a completely new site from the taste of an artificial water. By tasting, we can imagine assemblies yet to come. The water I’ll produce form the Kukkulakallio will be an attempt to document the obscure p3rm46r4ff171 project as a taste. Making a mineral water is getting pretty complicated.


Found an embarrassing text on live-art broadcasting I wrote 10 years ago: Stream? (2011). At the time we were attempting to build a collective channel for streaming culture events live. It was called CEL and we, the T.E.H.D.A.S organization, made broadcasts four to eight times a year. The regular events were PERFO performance nights from Tampere which managed to develop an audience and we also made annual multichannel streams from PERF festivals, Pori. All of the streams are archived in the Pori Art Museum in the D-ark archive (I don’t think they are accessible online currently). Our streaming system was advanced, we had multiple cameras and multiple parallel streams. In later phases we also worked with live-text.

I wrote it out of spite towards the national broadcasting company YLE which, at the time, was also experimenting with the late Bambuser streaming service (which we had adopted after Floobs closed in 2010). For us at T.E.H.D.A.S the live broadcasts felt like a lifeline trough which we could reach out to the unknown and to meet new people. For me it felt like the stream helped us to define ourselves and our craft and as YLE started using the same platform, I felt we were being pushed out and wanted to stand our ground.

In my part, live-art streaming culminated in the development of “Perfo-style” event documentations. This is a type of live-blogging which seeks to give an opinionated but sharp analysis of events trough text, which is written and shared live trough an online-writing platform. For me the most relevant experiment with this was a Perfo-event in 2012 which was documented simultaneously as text and a video-stream (using two feeds). The text part: perfo_raportti_29_5_2012_to_pdf.pdf is still available online (in Finnish) and the same text was later published in English in the T.E.H.D.A.S ry 10 year celebration book (my review on the book in Finnish).

The Stream? text is very coarse. It is arrogant at parts, even misinformed but feels sincere – Written before my MA degree. I think the best part of the text is the celebration of glitch esthetics in relation to live-streaming. I copied some relevant quotes below

… there are already so many cameras at live-art events that the illusion that things are live has been shattered. Performers work for the camera and this shapes the nature on performance art. It is only honest to admit that artist produce “images using their bodies” precisely because they want to look good in still photos which will later on to be posted on facebook, catalogues and portfolios. There is nothing wrong with this it is just that we have become so skilled in posing that our skills have turned against the nature of live-art. Artist are more concerned with the documentation then of the audience. …

With this in mind I think we should force ourselves to think critically on how to document performance art. Digital cameras have been capable to produce near same quality images for ten years now and it is impossible to determine from which era still photos are from. The gruesome reality is that they all look the same and the only way you may see time passing is when you recognize a particular artists aging. Try something different. There are bound to be art students with strong live drawing backgrounds in the audience, why not apply their skills for documenting the event or audio recordings, 3D animation etc etc.

Live streaming is a great tool to hinge performers out of their comfort zone. Every moment of the event is streamed so a performer has to consider all of their actions to be visible. The “money shot logic” of a still image showing the most dramatic sequence of a performance does not apply when the entire event with it’s preparations, audience reactions is also shown. The presence of “the internet audience” superimposes the artists a feeling that audiences which they are unable to control will evaluate their gestures critically. The stream embodies the idea of the other. An artist is pointed by a camera which streams events for unspecified and radically different audiences. A camera streaming online becomes a representative of audiences which you cannot seduce by editing your afterimage. This is a great challenge. If there is to be only one camera at a performance event this camera should be the one broadcasting.

When working with live streams it does not help if the broadcast is streamed trough a 100mb connection as people viewing it will anyways see it compressed and optimized for low bandwidth connections. But I don’t think image quality is a problem. Rough image gives events a sense that they are really live and differentiates us from mainstream medias. If we’d be working to produce HD-quality streams we’d be in the same category as all the other TV channels and if the image quality is close to standardized TV people begin to expect TV like structures from the stream. To replicate such quality is not necessary as we are not orchestrating an event into a studio setting, we are adapting into the site as it changes. The current robust system we have designed can handle changes, mood-swings of performers and surprises during a happening better then conventional TV-broadcasting tools do.

Glitch serves live online events well.

I feel that the liveliness of live events is in the element of danger, non-censuring mistakes made by the performer(s), pushing the camera operator outside her/his comfort zone and working with hazardous technical devices and beta-software. Such explorations inevitably results to glitches. Which is good. Pixelated image stresses the eyes and demands a different logic of viewing. Watching something aesthetically unpleasant forces the viewers to make sense of things them self’s. A “new media gaze” is being crafted. People on computers consume different sorts of media on the screen simultaneously. The textual elements of a performance (placed on the shout box or webpage) might be read during a pause in stream or the viewer might engage in a chat. There is currently no data on how or what people watch during a live stream. The viewer logic is being constructed based on what we offer.


Pori Art Museum has published a report on the Creative Commons and Art seminar which I participated in with Kaino and Kalle Kuisma. My talk is recapped on pages 10-12 and I’m very pleased with my contribution. I claimed that “Artists do not contribute to the commons – They claim phenomenons from the commons” (artists taint phenomena and mark it as their own). I also claim that skills are production tool (for artists) and shed light on the ideological origins of Ore.e Refineries (and the COOL 1.0 license).

Working on our Ihme-days presentation with Heini and Leena, packing stuff in preparation of my New York visit, preparing next weeks Horse & Performance course with Pietari and writing a lecture/presentation for expo2001∞ (organised by Daniel Kupferberg) events at Kunstraum Argh15 (I’ll give “An Introduction to Horselogical thinking” over skype or wire). Aaand.. Learning how to make cheesecake.

Flashed Face Distortion Effect is interesting. Wonder if could be reversed: Images of faces would be distorted so that the faces that flash would appear normal.


Talks at the Pori Art Museum Creative Commons and Art -event are available online. I’m not fully satisfied with my presentation (this was the first time I talked about copyleft/artistic licensing publicly). A fun day nonetheless. Kainos presentation was solid and Kalles presentation about Korppiradio firm. The host of the event Anni Saisto gave an interesting talk about her role as an author of museum catalogue texts. Museum workers rarely name themselves and we speculated that this is one reason why museum catalogue/pedagogical texts seldom make strong claims.