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Radical imagination theory is a form of speculative design that dares to envision a future vastly distinct from our current world. It operates without limitations, unconstrained by present realities and discouragements. This approach is radical as it is rooted in the past, present, and possible and “impossible” futures. Focusing on the preferable than the possible or the probable.

With all the limitations at hand —hostile environments, social amnesia, colonial mentalities, harsh and divisive educational systems, military presence, and the destabilization of our surrounding countries- Cypriot society is unable to move beyond the conflict.

Thus, I wanted to create a methodology that is hopeful and based on radical imagination, with the potential to be applied to other conflict zones as a non-formal educational activity.

3.295,2 km out of situ.

Peace Camp n.1

Organised by European Court of Human Rights, Council of Europe

July 2023
European Youth Centre
Strasbourg, France

Peace Camps and non-formal education
Who Are the Bastards and Where Can You Find Us?

The approach and methodology stem from the belief that non-formal education, relying on a participatory level, allows people to work in groups and mediate conflict in real life.
These Peace Camps have been a big part of meeting other "bastards" and exchanging ideas in a safe environment to un- and re-learn narratives of a divisive educational system.
These spaces have been fundamental to meeting the other as the spaces in Cyprus that allow that are limited.

Peace Camp n.2

Organised by Human Rights Academy, Friedrich Naumann Foundation Türkiye Office, and the UN High Commissioner for Refugees Izmir (UNHCR Izmir)

September 2023
Izmir, Turkey

In a country divided by Greek and Turkish ethno-nationalism, I wanted to investigate whether Cypriot nationalism can serve as a potential middle ground and, if so, what form it might take. Within this scope, I wanted to focus on the group of Cypriots, the self-described bastards, that don't identify with Red or Blue. The ones that don't identify within the lines of the ethnic conflict. Focusing on this debate between "Bastards and Purebreds" allows for the usual narrative to twist. Even though the common narrative is politically, 'ethnically', linguistically, culturally, and religiously simpler and more comprehensive, it restricts nuance and the hybridity of a highly diverse group of people. Therefore, the debate needs to change.

It is not
Blue vs Red
North vs South
Greek vs Turkish
Christian vs Muslim
European vs not

now

It is all about belief
It is about identity
It is
Greek and Turkish ethnonationalism vs Cypriot nationalism
it is
violence vs radical peace
division vs unification
The Status Quo vs Reform
the end vs the beginning.

It is a choice between
the theocratic ethnostate vs hybridity and bi-communality,
realism vs radical imagination.

it is
the "Purebred" Government vs its "Bastard" citizens

WHAT WOULD YOU CHOOSE

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Urban Recording and Psychogeography as Methodologies to Decode the Narrative of the City (Why PALMANOVA?)

How can one delve into the study of space?

What exactly is psychogeography?

It's the study of how geographical environments influence the mind and behavior, but it is a two-way street; just as we shape our surroundings, they in turn shape us. I was particularly intrigued by how graffiti, often seen as expressions of dissent, can be as politically identifiable as governmental interventions in urban landscapes.

"The brightest capital of Europe"
"The Last Divided Capital"

or none of those...

Documenting the conflict through graffiti as well as the banners put up by the government became my method of capturing the essence of the city and transporting it into a speculative future.
In the year 2174, time is oddly reminiscent of the present, the conflict remains, even though the city has forgotten its own name and has rebranded itself as PALMANOVA. Despite this rebranding, the conflict persists.

Why Palmanova?

The name "Palmanova: the city that forgot its own name" served as a pseudonym to deflect attention from those who might dismiss or attack the topic due to its political sensitivity. Discussing the conflict is challenging, so I aimed to distill it while retaining its crucial elements.

As difficult as it may be to acknowledge, one major hindrance to resolving the Cyprus conflict lies within the Cypriot populace itself. Our passive, fear-driven mentality, while seemingly nonviolent, is ultimately unsustainable.

So, what if we swapped roles for a moment? How might the Dutch approach the Cyprus conflict? How would they navigate and mediate this space? Would they break the walls or fear them?

WELCOME TO THE PALMANOVA:
THE CITY THAT FORGOT ITS OWN NAME

But what exactly is Palmanova, and why do I use it?

Palmanova refers to the architectural structure built by the Venetians in the old town of Nicosia, Cyprus. Often referred to as the Old Town or Walls, it holds significant personal memories for me—it's where I went to school, spent my time, and crossed the border to see my friends.
I choose to focus on Palmanova (old town of Nicosia) because it perfectly encapsulates the Cypriot dispute. It is the result of influence of foreign power and occupation on the city and country. Originally constructed as a utopia, the city now resembles a dystopia; extremely militarised, divided in half with deteriorated buildings and bullet holes in windows.
Palmanova is a concentric city shaped like a star, with streets intersecting in the main military roads that all lead to the core. The power within Palmanova is centralized, its center now lies within the UN buffer zone, known as the dead zone or the green line—the most biodiverse place in Cyprus, untouched by human activity for 50 years. Observation of Palmanova can only be achieved vertically, now only by the UN.
It functions as a panopticon, where ability of surveillance is centralized and ingrained into the structure. Being watched and therefore needing to hide has created a communal fear mentality. This is translated in one of the phrases commonly used "the walls have ears".

PLAY IN CONFLICT.
WHY PLAY WHEN WE SHOULD PROTEST?

The future feels bleak.
Despite Cyprus being marketed as a European holiday destination, we live just 20 minutes from other major conflict zones and unfortunately, we cannot escape our geography.
Given the frozen conflict and the unrecognized status of the north, traditional protests have proved ineffective.

Instead, I propose we play, role-play the future, use props, perform, and reimagine our world. This participatory approach is crucial for sparking movement and change.

Implications of Play in Hostile Environments:

Even though we invite you to play, the setting is hostile, contrasting with typical bright playgrounds. Play remains essential for creative thinking and problem-solving. In conflict zones, playing can inject hope and breathe life into spaces otherwise devoid of it. Without hope, there is no resolution, and without resolution, our future is uncertain.

Francis Alÿs’ “Children’s Game #19: Haram Footballkids” illustrates this concept. Playing in conflict zones, even without basic tools, is key to reimagining a better future.

Participatory Role-playing
This project needed to be participatory to create movement. Non-formal education through participation enables people to work together and mediate conflict in real life.