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	<title>Nicolas Lambouris</title>
	<link>https://nicolaslambouris.com</link>
	<description>Nicolas Lambouris</description>
	<pubDate>Tue, 18 Aug 2026 11:57:09 +0000</pubDate>
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		<title>Red Soil, Upon Which Tender Plants are Grown</title>
				
		<link>https://nicolaslambouris.com/Red-Soil-Upon-Which-Tender-Plants-are-Grown</link>

		<pubDate>Mon, 17 Aug 2026 07:40:58 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

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Red Soil, Upon Which Tender Plants are Grown (2025)archival pigment print on Hahnemühle Fine Art Paper, archival pigment print, pigmented polymer plaster, found Victorian finial (African mahogany, Khaya)
Considering Mutual Plans (2025)
mahogany wood, brassTo Hold Your Breath in a Still Room (2025)

iron, brass, dried onopordum cyprium, metal chain



The work draws inspiration from Sir Samuel White Baker’s 1879 account, Cyprus, as I Saw It in 18791, in which he presents a personal exploration of the island. Through his narrative, Baker offers a rich tapestry of observations on the island’s geography, landscape, history, and political climate following its British colonization. His portrayal of Cyprus is one of stark austerity—a land bereft of trees, barren, and desperately in need of water. Baker evokes complex political, cultural, and even anthropological associations between the local Muslim and Christian Cypriot communities, their connection to the land, and the imposition of colonial rule. His meticulous descriptions of the indigenous flora—shrubs, plants, and trees—are juxtaposed against his observations of the island’s soil, at times rich and fertile, yet often dry and unforgiving. Baker also comments on the construction of the newly established Governor’s House in Nicosia, and Sir Garnet Wolseley’s (the first High Commissioner to Cyprus) endeavor to “transform the treeless surface” by planting vast groves of eucalyptus trees and date palms.



In addition to Baker’s accounts, Red Soil, Upon Which Tender Plants are Grown, references a number of historical and archival documents2,&#38;nbsp;as well as photographic collections3&#38;nbsp; in investigating the construction of the first Governor’s House in Nicosia in 1878, set against the backdrop of British colonial rule. Seeking an imposing location, Sir Wolseley selected a hill outside the city walls—dubbed “Vipers’ Hill”4—on which to construct what became prefabricated house in Cyprus. Originally intended for Sri Lanka, the structure, shipped by the British War Office, was diverted to Cyprus upon arrival in Egypt, as it was no longer needed there. In 1931, during the Greek Cypriot revolt (Oktovriana) against British colonial oppression, the wooden building was set ablaze, leaving only its front stone façade standing. The house was subsequently rebuilt between 1932 and 1937, combining Gothic, Ottoman, and Byzantine architectural styles to reflect the island’s diverse cultural heritage —a deliberate act of political diplomacy by the British. Today, the structure serves as the Presidential Palace of the Republic of Cyprus.



Drawing from these historical events, Lambouris crafts a semi-fictional narrative surrounding Costas Christoforou, a skilled stonemason from Kaimakli who worked as a sculptor during the construction of the second Governor’s House. Through Charles Santon’s  transcriptions of his conversations with Christoforou, we learn that, alongside producing intricate stone friezes according to British specifications, Christoforou produced his own personal artwork meticulously carving botanical motifs on stone. These motifs, inspired by the island’s native flora, reflect not only his personal reverence for Cyprus’s landscape but also offer a subtle commentary on the colonial imposition that sought to alter the land through the introduction of foreign plant species, in an effort to "fertilize" the landscape.



At the heart of Lambouris’ interpretation is an archival photograph from 1877, sourced from the British National Archives, which captures the very hill where the Governor’s House was to be constructed. Baker described this hill as a “dreary plain with some flat-topped hills.” This image, re-imagined through AI technology, offers an alternate vision—a lush, vibrant landscape as envisioned by Christoforou. Drawing on Christoforou’s detailed drawings, notes, archival records, and surviving stone friezes, Lambouris re-traces this vernacular romantic view of the island, creating a visual assembly of botanical friezes, photographic records and scultural objects, that offers a new narrative challenging historical perceptions of the Cypriot landscape.


	1. Baker, S. W., Cyprus as I saw it in 1879. London: Macmillan and Co, 1879

  Severis, R., Given, M., Monuments and Memories: Government House. Nicosia: Hellenic Bank, 2004

2. The CVAR Center of Visual Arts and Research Archives (CY), The National Archives - Colonial administration records (migrated archives): Cyprus, (UK)
3. The vipers’ hill or snake hill, was a hillside location near the then village of Ayioi Omologites, just outside of Nicosia. The new Government House building materialized by Governor Sir Reginald Stubbs in 1933 who succeeded Sir Ronald Storrs and is still used today as the Republic of Cyprus Presidential Palace.
4. Charles Stanton (1894–1955), a British architect and assistant to architect Maurice Webb, who worked on-site in Nicosia during the construction of the British Governor’s House.


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		<title>Florae Studies</title>
				
		<link>https://nicolaslambouris.com/Florae-Studies</link>

		<pubDate>Mon, 17 Aug 2026 07:40:36 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

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Florae Studies (2025)archival pigment prints, dimensions variable


Florae Study is conceived as an-other botanical archive of Cyprus—one composed not of the island's celebrated or cultivated species, but of its discarded, disregarded, roadside shrub flora: the wayside growth overlooked by both the picturesque tradition and the botanical canon. Rendered as luminous, spectral forms suspended against a void, these images recall the herbarium sheet and the photogram in equal measure, transposing living matter into a register between scientific specimen and afterimage, evidence and apparition. Each study isolates a single plant, its tendrils, seed heads, and desiccated stalks traced in a residual light that both preserves and estranges, offering the specimen as artifact rather than illustration.



Official botanical illustration has long served as an instrument of classification and control, organizing nature into taxonomies that mirror colonial and scientific hierarchies of value. Florae Study turns instead to what such systems routinely exclude: the unglamorous, the volunteer, the weed—plants without economic, ornamental, or symbolic currency, and therefore without a place in the archive. Their absence from the historical record is itself a form of erasure, paralleling the selective mechanisms by which cultural memory is constructed and withheld.



The work extends a lineage of attention to the island's native flora first traced through the meticulous studies and carved botanical motifs of Costas Christoforou, whose quiet reverence for indigenous plant life stood in tacit resistance to a colonial impulse to "fertilize" and reforest the land with imported species. Where that gesture inscribed native flora into stone, Florae Study inscribes it into light, gathering the unclassified plants that persist in verges, rubble, and unattended ground. In compiling this counter-archive, the work proposes that botanical memory, like cultural memory, is selective, and that what is deemed worthy of preservation is itself an ideological choice. Florae Study constructs a fragile, ongoing inventory of the island's overlooked green matter—a record not of what Cyprus chose to grow, but of what it let grow regardless.


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		<title>Carnation Songs (To Death We Dance)</title>
				
		<link>https://nicolaslambouris.com/Carnation-Songs-To-Death-We-Dance</link>

		<pubDate>Tue, 18 Aug 2026 11:57:09 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

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	&#60;img width="1772" height="1181" width_o="1772" height_o="1181" data-src="https://freight.cargo.site/t/original/i/63f64ea62c920ad34b1e333afe679975e2807c95c7019738ebd8ff06bc622c6d/Sunset_02.jpg" data-mid="251344812" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/63f64ea62c920ad34b1e333afe679975e2807c95c7019738ebd8ff06bc622c6d/Sunset_02.jpg" /&#62;

	&#60;img width="1772" height="1173" width_o="1772" height_o="1173" data-src="https://freight.cargo.site/t/original/i/045cfd62fa41640089fac8bae7f4625bd8154d2d612ada605a4d8e1bf468341c/Vase-with-Carnations_01.jpg" data-mid="251344822" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/045cfd62fa41640089fac8bae7f4625bd8154d2d612ada605a4d8e1bf468341c/Vase-with-Carnations_01.jpg" /&#62;

	&#60;img width="1772" height="1083" width_o="1772" height_o="1083" data-src="https://freight.cargo.site/t/original/i/7fc4d1df5ee6e09c6bd712601b04b4378c226139e070a85f1d70afecb87b6a76/Carnation-Songs-To-Death-We-Dance_Sad-Song-for-a-Night_SPREAD.jpg" data-mid="251344807" border="0"  src="https://freight.cargo.site/w/1000/i/7fc4d1df5ee6e09c6bd712601b04b4378c226139e070a85f1d70afecb87b6a76/Carnation-Songs-To-Death-We-Dance_Sad-Song-for-a-Night_SPREAD.jpg" /&#62;
Carnation Songs (To Death We Dance) (2024)found book plates, archival pigment prints


Carnation Songs (To Death We Dance) examines the social, historical, and cultural dimensions of urban Greek folk music, focusing on its recurring themes of death, violence, poverty, and emotional agony. The heartrending verses of popular (Laiko1) songs—tales of social injustice, despair, and death set to the sound of bouzouki2—have long formed the thematic backdrop to mainstream Greek entertainment, in both domestic and public settings. This is a socio-cultural phenomenon distinct to Greece and Cyprus, where celebration, in a characteristically Mediterranean temperament, weaves exuberance, singing, and dance together with lyrics of anguish, misery, and ruin. This contradiction raises the question at the heart of the project: why do we dance to death?



The "stage," or bouzoukia (Greek jargon for nightclubs staging live Laiko performances), is an enchanting term among Greeks, alluding not only to a distinct form of entertainment—the epitome of Greek nightlife—but to an idiosyncratic social ritual with implications across the fabric of everyday life. It is within these premises that Greeks find an outlet for emotional release, singing and dancing alongside the headlining performers (affectionately known as "big names"), while enacting a further, distinct ritual: the throwing of hundreds of carnations onto the stage. The audience expresses its admiration by scattering trays of flowers before the singer, a custom that succeeded the earlier practice of smashing gypsum plates as an expression of collective joy.



The project is conceived as a cross-disciplinary installation of image and text, in which literary re-appropriations of popular lyrics referencing death and destruction are recomposed into new textual fragments, juxtaposed against found and newly produced images of carnations and carnation arrangements. Through this exchange between written and visual language, the project examines questions of national narrative, cultural semiotics, and the rituals through which historical, social, and cultural identity is affirmed.

1. After the end of WWII and the Greek Civil War, Greece entered a period of relative economic prosperity and the middle class, which had suffered through extreme poverty in the 1940s, began living more comfortably, a fact that was bound to be reflected in its choice of entertainment. At the same time a new generation of musicians came of age that had grown up with Rebetiko, a musical and cultural expression directly linked to singing and dancing that initially spread among the urban lower and working-class populations in the early twentieth century. Its themes reflected the harsh realities of marginalized subculture's lifestyle such as crime, alcohol abuse, drugs, poverty, prostitution and violence, but also a multitude of themes of relevance to Greek people of any social stratum: death, eroticism, exile, exoticism, love, marriage, and the recent events at Asia Minor with its subsequent refugee experience. Evolving from Rembetiko, popular music (Laiko) emerged during the 50’s and 60’s, which now reflected Greece’s “modernized” social and cultural standing, an amalgamation of western and Middle Eastern cultural influences. Songs became more upbeat, and references to drug use and criminal activity slowly declined, while poverty, hardships, love and violence figured prominently as key themes. Since then, Laiko, and its various sub-genres have dominated Greek music entertainment. 

2. The bouzouki, a popular musical instrument in Greece, is a member of the long-necked lute family, with a round body with a flat top and a long neck with a fretted fingerboard. It has steel strings and is played with a plectrum producing a sharp metallic sound, reminiscent of a mandolin but pitched lower. The instrument was brought to Greece in the early 1900s by Greek refugees from Anatolia, and quickly became the central instrument to the rebetiko genre and its music branches. It is now an important element of modern Laiko pop Greek music.

</description>
		
	</item>
		
		
	<item>
		<title>Proposals</title>
				
		<link>https://nicolaslambouris.com/Proposals</link>

		<pubDate>Mon, 17 Aug 2026 07:40:12 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/Proposals</guid>

		<description>

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	&#60;img width="4800" height="3155" width_o="4800" height_o="3155" data-src="https://freight.cargo.site/t/original/i/03e56811ac62aaa3ce734a8d88cebf78435d383d8b1cd5ae9c4251ad0ad22635/Proposal-for-an-Ordinance-Desire-for-Decency_09.jpg" data-mid="251321078" border="0"  src="https://freight.cargo.site/w/1000/i/03e56811ac62aaa3ce734a8d88cebf78435d383d8b1cd5ae9c4251ad0ad22635/Proposal-for-an-Ordinance-Desire-for-Decency_09.jpg" /&#62;

	&#60;img width="4800" height="3155" width_o="4800" height_o="3155" data-src="https://freight.cargo.site/t/original/i/1ffe00d1b123600418fc3634e66dff893f948b27ccb21ca6d5be4a655b1efd0e/Proposal-for-an-Ordinance-Desire-for-Decency_08.jpg" data-mid="251321077" border="0"  src="https://freight.cargo.site/w/1000/i/1ffe00d1b123600418fc3634e66dff893f948b27ccb21ca6d5be4a655b1efd0e/Proposal-for-an-Ordinance-Desire-for-Decency_08.jpg" /&#62;

	&#60;img width="1181" height="776" width_o="1181" height_o="776" data-src="https://freight.cargo.site/t/original/i/05356b31861911886f764f24e29eea84555c1a2d91ebcc412c51c50e48f4b724/Proposal-for-an-Ordinance-Desire-for-Decency_13.jpg" data-mid="251333068" border="0"  src="https://freight.cargo.site/w/1000/i/05356b31861911886f764f24e29eea84555c1a2d91ebcc412c51c50e48f4b724/Proposal-for-an-Ordinance-Desire-for-Decency_13.jpg" /&#62;

	&#60;img width="4800" height="3200" width_o="4800" height_o="3200" data-src="https://freight.cargo.site/t/original/i/ff87372b537ceb187edb2d03f828a282bd50bb6beb1c0c5feeb23c4f90cd5dbe/Proposal-for-A-Forest-Notice-of-Devotion_01.jpg" data-mid="251321074" border="0"  src="https://freight.cargo.site/w/1000/i/ff87372b537ceb187edb2d03f828a282bd50bb6beb1c0c5feeb23c4f90cd5dbe/Proposal-for-A-Forest-Notice-of-Devotion_01.jpg" /&#62;

	&#60;img width="3494" height="4800" width_o="3494" height_o="4800" data-src="https://freight.cargo.site/t/original/i/0d5b4d97f5c87301af2237b8c8f4a904380c329356c98e67939c001c24fc61ff/Proposal--A-Forest-Notice-of-Devotion.jpg" data-mid="251321079" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/0d5b4d97f5c87301af2237b8c8f4a904380c329356c98e67939c001c24fc61ff/Proposal--A-Forest-Notice-of-Devotion.jpg" /&#62;
&#60;img width="3599" height="4800" width_o="3599" height_o="4800" data-src="https://freight.cargo.site/t/original/i/a24420a60655c0e16f17251a5617545584c8e010696ab06f2f837613b2bdf1c6/Proposal-for-A-Forest-Notice-of-Devotion_09.jpg" data-mid="251321075" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/a24420a60655c0e16f17251a5617545584c8e010696ab06f2f837613b2bdf1c6/Proposal-for-A-Forest-Notice-of-Devotion_09.jpg" /&#62;
	&#60;img width="3599" height="4800" width_o="3599" height_o="4800" data-src="https://freight.cargo.site/t/original/i/630c745b15b2b35ca2789634bc59a57bda488fc20361809850ef293cb1c55627/Conditional-Proposal-Performance-of-Duty_01.jpg" data-mid="251321069" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/630c745b15b2b35ca2789634bc59a57bda488fc20361809850ef293cb1c55627/Conditional-Proposal-Performance-of-Duty_01.jpg" /&#62;


	&#60;img width="3599" height="4800" width_o="3599" height_o="4800" data-src="https://freight.cargo.site/t/original/i/94ce5fcffba3c2965903ded02757918bb8299036d8f9dbe2f2ae05fb1e4cbc34/Conditional-Proposal-Performance-of-Duty_04.jpg" data-mid="251321071" border="0" data-scale="65" src="https://freight.cargo.site/w/1000/i/94ce5fcffba3c2965903ded02757918bb8299036d8f9dbe2f2ae05fb1e4cbc34/Conditional-Proposal-Performance-of-Duty_04.jpg" /&#62;
Proposals (2023-ongoing)Proposal for an Ordinance (Desire for Decency)
paper pulp, adhesive and pigment, paper over wire and wooden armature, found photographic plate, found magazine page fragment&#38;nbsp;Proposal for a Forest (Notice of Devotion)terracotta ceramic, wood, archival pigment printConditional Proposal (Performance of Duty)wood, pigment, tape, photocopy print




	Found materials, objects, and images comprise the raw source of a "repository of visualities"—a past-lexicon in flux, sedimented like the layered strata of an island long positioned at the crossing of trade routes and empires—subsequently transformed, reassembled, and reconfigured, as an approach to critically interrogating our understanding of the present. Through a series of intervention-sequences and tactile responses to found imagery, Proposals explores the mutability and latent potential of cultural objects, objects that carry the salt and dust of shorelines where myth and geopolitics have long been indistinguishable. By considering the conceptual significance of artifacts, archival images, literary works, and symbols—along with their cultural, social, and historical resonances—the work suggests a non-linear narrative, a disruption of the Modernist encyclopedic model, offering instead alternative modes of meaning-making. 

Challenging rigidly predefined notions of how material, pictorial, performative, and instructional systems affect social structures and shape archetypal models, the work prompts shifts and displacements in contemporary perceptions. Revisiting themes from art history, geology, archaeology, architecture, and popular culture, Proposals revises, recontextualizes, and recomposes existing paradigms, gesturing toward an island imaginary where ruin and reconstruction are simultaneous conditions rather than sequential ones. "Familiar visualities" are extracted from their original contexts and presented in an incomplete, fragmented, and deliberately ambiguous manner—inviting the viewer into a process of interpretive co-authorship.
</description>
		
	</item>
		
		
	<item>
		<title>Her Stones Were Sapphire, and Her Soil Was Gold</title>
				
		<link>https://nicolaslambouris.com/Her-Stones-Were-Sapphire-and-Her-Soil-Was-Gold</link>

		<pubDate>Mon, 17 Aug 2026 07:37:35 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/Her-Stones-Were-Sapphire-and-Her-Soil-Was-Gold</guid>

		<description>
&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/552dda6aee2ad7808f7f00b70a29785c5b8934078191eba484d8daffc7db4d8f/01.jpg" data-mid="251300320" border="0"  src="https://freight.cargo.site/w/1000/i/552dda6aee2ad7808f7f00b70a29785c5b8934078191eba484d8daffc7db4d8f/01.jpg" /&#62;&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/1ae46add7b7cbeb9db63f847c2acf9f841870ad8da216d15862680d6a70a39b3/02.jpg" data-mid="251300321" border="0"  src="https://freight.cargo.site/w/1000/i/1ae46add7b7cbeb9db63f847c2acf9f841870ad8da216d15862680d6a70a39b3/02.jpg" /&#62;&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/0f89db9f9f17d877a523355f271a26021c9186c806a5ed051b6e7a6ed921ea1c/03.jpg" data-mid="251300328" border="0"  src="https://freight.cargo.site/w/1000/i/0f89db9f9f17d877a523355f271a26021c9186c806a5ed051b6e7a6ed921ea1c/03.jpg" /&#62;&#60;img width="3996" height="2665" width_o="3996" height_o="2665" data-src="https://freight.cargo.site/t/original/i/d722e30d08e1aeceec13e4705ce833fb6f28ce4638206ed247367ff3481e16be/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_11.jpg" data-mid="251300335" border="0"  src="https://freight.cargo.site/w/1000/i/d722e30d08e1aeceec13e4705ce833fb6f28ce4638206ed247367ff3481e16be/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_11.jpg" /&#62;
&#60;img width="3780" height="2535" width_o="3780" height_o="2535" data-src="https://freight.cargo.site/t/original/i/f4e09186af2257e51a0135bbcc47e05c586a3aada750fec1322205a48eafd2c7/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_17.jpg" data-mid="251300330" border="0"  src="https://freight.cargo.site/w/1000/i/f4e09186af2257e51a0135bbcc47e05c586a3aada750fec1322205a48eafd2c7/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_17.jpg" /&#62;&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/73d92b2b965b944de9d438ea2ecd5684805f279845cffb770d5bdf99182b7303/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_19.jpg" data-mid="251300325" border="0"  src="https://freight.cargo.site/w/1000/i/73d92b2b965b944de9d438ea2ecd5684805f279845cffb770d5bdf99182b7303/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_19.jpg" /&#62;&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/4fcbf1f1bc34682378c66815bf51bf3b5ff26d0c038b74a2a5f644bf185a10c0/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_30.jpg" data-mid="251300332" border="0"  src="https://freight.cargo.site/w/1000/i/4fcbf1f1bc34682378c66815bf51bf3b5ff26d0c038b74a2a5f644bf185a10c0/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_30.jpg" /&#62;
&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/062ef13e587f068e75ba008b5a5ee680938db04b969a10f1ca98e7cfb2762b69/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_24.jpg" data-mid="251300329" border="0"  src="https://freight.cargo.site/w/1000/i/062ef13e587f068e75ba008b5a5ee680938db04b969a10f1ca98e7cfb2762b69/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_24.jpg" /&#62;&#60;img width="4134" height="2756" width_o="4134" height_o="2756" data-src="https://freight.cargo.site/t/original/i/dbf24812cf807cacf22b78ac054996f3c1a24e14810fc327d73b2e7151e00782/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_28.jpg" data-mid="251300331" border="0"  src="https://freight.cargo.site/w/1000/i/dbf24812cf807cacf22b78ac054996f3c1a24e14810fc327d73b2e7151e00782/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_28.jpg" /&#62;&#60;img width="3549" height="2368" width_o="3549" height_o="2368" data-src="https://freight.cargo.site/t/original/i/34875c3b0fa239881973fb9e90a3ffc746e9b90a193a03d0387fbf751bafc8a7/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_13_2.jpg" data-mid="251300334" border="0"  src="https://freight.cargo.site/w/1000/i/34875c3b0fa239881973fb9e90a3ffc746e9b90a193a03d0387fbf751bafc8a7/In-the-Sea-of-the-Setting-Sun_Exhibition-Photos_13_2.jpg" /&#62;Her Stones Were Sapphire, and Her Soil Was Gold (2022)
found
ceramic fragments onto plaster slab, photographs transferred onto plaster
slabs, archival pigment prints mounted on plywood, archival pigment prints in walnut
frames, metal, plaster and ceramic fragments, inkjet print on paper.&#38;nbsp;dimensions
variable 



	


















“There was an isle, whose hard stones
were made smooth by the salt water that washed its shores; and even its
mountains grew old and slowly moved aside from their place. A land, where the
thick drops of dew gave birth to the rain, and the waters swept away the
highlands and flooded the plain. There, where the soil was now fertile and
blessed, where the sun burned brightly and strongly, lush perennial acanthus
leaves blossomed amongst the golden wheat, and date palms and olive trees that
fed the children. Thus, people worshiped the earth, and used it, and turned it into clay,
and created more life. On this ground they supported their houses, their lives,
their stories; and the land became holy, valuable as much as gold. The soil,
the dust and the stones
became their place. Here, on this piece of land, they
could now live eternally on earth and endure any tribulation, hoping for some
kind of redemption.”

























 
	


















The work
departs from a fragmented poetic reappropriation of the Book of Job found in
the Ketuvim section of the Hebrew Bible, and the first of the Poetic Books in
the Old Testament in the Christian Bible, in which we witness the existential
suffering of its righteous eponymous protagonist and a profound discourse on
theodicy. Lambouris’ literary piece lyrically unfolds as an ambiguous and sentimental
description of an undisclosed island. Omitting any reference to Job himself while
pertaining to religious and folklore connotations, the piece refers to the
natural beauty of the island, its fertile land and its effect on the lives of
the indigenous people. Both the text, the images and/or artifacts that make up
the work, operate as visual cues that simultaneously denote or affect each
other as fragments of a larger non-linear narrative which attempts to negotiate
our multifaceted relations, processes and complex negotiations on issues of
land, home, history and religion. 







	


</description>
		
	</item>
		
		
	<item>
		<title>Ode to Mourning</title>
				
		<link>https://nicolaslambouris.com/Ode-to-Mourning</link>

		<pubDate>Mon, 17 Aug 2026 07:37:38 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/Ode-to-Mourning</guid>

		<description>


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16 photocopy prints on paper. dimensions 21 x 29.7 cm each



	


















At 158 stanzas (632 verses), the “Hymn to Liberty”,
Greece’s national anthem is the longest state anthem in the world by length of
text. Written by Dionysios Solomos in 1823, it was officially adopted as the
national anthem of the newly established Greek State in 1865. It is also the
only anthem that is shared by two countries, as Cyprus made “Hymn to Liberty”
its national anthem in 1966. 



Inspired
by the 1821 Greek
Revolution, Solomos created a poetic ode to honor the Greek
struggle for independence after centuries of Ottoman rule. The poem, which
combines elements of romanticism and classicism, portrays the spiritual and
physical torment of the goddess of Liberty —both a literal allegory and a representation
for the Greek people— as she contemplates the fate of the nation. Imbued with symbolisms
and references from the long and illustrious Greek history, accounts of heroic sacrifice,
and the archetypal pathos between good and evil, the poem is set against an
evident religious testament to Christianity and sanctity. The first two stanzas
of the poem —the only part that is used as the national anthem—, begins with a
heroic affirmation of Hellenism drawing parallels to a “fearsome sword”, to bravery
and honorable death.  





























 
	Yet as the poem unfolds, we witness a descend into a gloomy
narrative of national agony, a national self-torment, where, despite its
Christian virtue and honor, the nation is abandoned by the powerful other.
This narrative, a national mourning of sorts which lingers between a grandiose
glorification of a historical past and a lamentation on what the nation&#38;nbsp;could have been, ironically still defines the contemporary national social stance
in both Greece and Cyprus.
Cerulo defines national anthems as “official patriotic
symbols-the musical equivalent of a country's motto, crest, or flag. As such,
they represent the nation's identity or character-its mood, desires, and goals
as put forth by those in power”[1].
They act as crucial symbolic poems that mainly provide internalization of
certain social shared values that can potentially define national sentiment. Despite
the historical space in which Solomos’ poem was created, and while taking in
account modernity’s views on nation and nationalism, two hundred years on, the
“Hymn to Liberty” still articulates —and has probably affected— the Hellenic&#38;nbsp;national identity. 











[1] Cerulo,
K. A. (1989). “Sociopolitical Control and the Structure of National Symbols: An
Empirical Analysis of National Anthems”. Social Forces, 68(1), 76-79.





</description>
		
	</item>
		
		
	<item>
		<title>We Never Had Winners (But We Will Always Have Rocks)</title>
				
		<link>https://nicolaslambouris.com/We-Never-Had-Winners-But-We-Will-Always-Have-Rocks</link>

		<pubDate>Mon, 17 Aug 2026 07:37:40 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/We-Never-Had-Winners-But-We-Will-Always-Have-Rocks</guid>

		<description>


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	&#60;img width="2362" height="3543" width_o="2362" height_o="3543" data-src="https://freight.cargo.site/t/original/i/f963ecca79ffffd4354f4d35616d10ea938ab76ce00506f381229db37ac0c708/Stone-V.jpg" data-mid="251300374" border="0"  src="https://freight.cargo.site/w/1000/i/f963ecca79ffffd4354f4d35616d10ea938ab76ce00506f381229db37ac0c708/Stone-V.jpg" /&#62;
We Never Had Winners (But We Will Always Have Rocks) (2022)
marble, granite, limestone, plaster, rock,
concrete and ceramic fragments, pigments. dimensions variable
archival pigment prints.
dimensions variable










	



























































Marble and granite fragments, plaster casts, found ceramic scraps and
the occasional factitious bit, consolidate into a collection of artifacts, carefully
arranged and displayed as geological specimens on a white wall-shelf. Despite
the lack of information or classification, the reduction of scientific and
contextual conditions of its curation to an elementary presentation, the
selected objects appear to have been mined and/or point to a specific
geo-cultural topography. Juxtaposed to these objects, a series of abstract
photographic images, close-ups of geological material surfaces (photographs of materials
used on public memorial monuments in Cyprus) are presented in dialogue to their
material counterparts. Through this seemingly typological collection of
geological evidence of the past and their placement in an art-institutional
context, both objects and images suggest some sort of cultural or historical
value and significance and draw parallels to a museum-like display. 










 
	Referencing the museum paradigm, in which objects become historically
valuable and manifest as the ‘only class of historical events that occurred in
the past but survive into the present, they can be re-experienced; they are
authentic, primary historical material…’[1],
the installation comments on the institutionalization and function of a museum
as ‘the storehouse and protector of the
memory of humankind, through the objects held, documented and cared for in its
collections’[2]. If museums become places
where culture, history and memory meet, their mediated processes of selection,
collection and display construct particular narratives which at times become
problematic.










[1] Prown, J. D., “The
Truth of Material Culture: History or Fiction?”, in Steven&#38;nbsp;Lubar&#38;nbsp;and&#38;nbsp;W.&#38;nbsp;David
Kingery&#38;nbsp;(eds), History from Things: Essays on Material
Culture (Washington, DC, Smithsonian Institution,1993), pp. 2–3 
[2] Black, G. “Museums, Memory and History”, Cultural and Social History 8 (3), 2011, pp.415-427
	







	
	
	


</description>
		
	</item>
		
		
	<item>
		<title>We Never Had Winners</title>
				
		<link>https://nicolaslambouris.com/We-Never-Had-Winners</link>

		<pubDate>Mon, 17 Aug 2026 07:37:43 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/We-Never-Had-Winners</guid>

		<description>
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&#60;img width="2953" height="4357" width_o="2953" height_o="4357" data-src="https://freight.cargo.site/t/original/i/dd95bfbd31f6952e715bd97cde904014d5a1bcdb25c7b9c4feb6345c4323e044/Commendation-for-an-Unknown-Hero.jpg" data-mid="251300406" border="0"  src="https://freight.cargo.site/w/1000/i/dd95bfbd31f6952e715bd97cde904014d5a1bcdb25c7b9c4feb6345c4323e044/Commendation-for-an-Unknown-Hero.jpg" /&#62;We Never Had Winners (2021)
archival pigment prints,
archival pigment prints mounted on MDF board, archival pigment prints mounted
on board, archival pigment prints framed in orange acrylic glass, mixed media
on paster slabs, photographs transferred onto plaster slabs, digital print on
vinyl, found vintage stereoview cards, plaster, brass tube, rope, glass, found
concrete blocks, wood, metal
archival images: The
Metropolitan Museum of Art, Rogers Fund, 1911 
















©












 &#38;amp;&#38;nbsp; The Metropolitan Museum of Art, The Cesnola Collection ©







dimensions variable








	





















We Never Had Winners acts as a starting point of
reference to the three-part project titled Propaedeutics
on Memorial Structures Vol. I, II &#38;amp; III, investigating
the social, political and cultural condition of memorial monuments in Cyprus. This
last part considers the monument and its extended function as an object, its
symbolic use of material—an act of geological appropriation where the material
itself is an indicator of an-other historical time—as if bridging the past and the
future in present time. Material objects that become memory-agents, monuments, are
being transformed into emotional
historical artifacts through which contested history (or histories) can be
constantly (re)inscribed. 



Questioning the
complex historical and cultural assimilation of the Greek national narrative
in Cyprus—an ideology that shaped the predominant understanding of a
Greco-Cypriot, or more precisely of a Hellenic identity on the island: the
movement within Greek-Cypriots for the campaign of Enosis, and later for the declaration of Cyprus as an independent state in 1960—the work poses
a paradoxical statement on the nation’s “failed” symbols of victory. Despite a
seemingly celebratory establishment of the Republic of Cyprus, the underlying religious,
cultural and political conflict amongst various
groups of both Greek-
and Turkish-Cypriots urged the nationalist political elite towards a passionate
and immediate declaration of all those who fought for the country as national
heroes. Tracing their historical context as far back as the 1821 Greek War of Independence
against the Ottoman Empire, Greek-Cypriots fervently wanted to validate their
own, and intensely participate in the lineage of Greek heroes. Elevating
their dead war heroes onto celebrated pedestals as glorious symbols of national
sacrifice and sanctity was an attempt by Cypriots to claim their virtuous right
in political and national freedom, but most importantly to visibly claim and
re-affirm their Greekness; one that stipulated cultural, national and
religious identification with the motherland, Greece, and therefore permitted
some form of participation in a glorious historical narrative. &#38;nbsp;







	Employing the
photographic medium as an interpretive act of the material object, space and
time, the project dissects the associations between material and structure,
between structure and its visual representation, and between representation and
its simulated-signified historical narrative. The work adopts an artistic
research approach (both in its production and presentation) through which
photographs, photographic archives, found images, objects and material traces
form visual constellations of selected sequences and fragmented narratives,
allowing for multiple readings and associations. Images of Classical Greek
sculpture, fragments of marble, fabricated artifacts, as well as visual
displays of both Greek and Cypriot archaeological museums are combined and
juxtaposed, with visual accounts and traces of memorial monument surfaces. Photographs
and images that act as visual cues point to a research display of a museum
collection, a display that brings into question both the institutional function
of a museum as a cultural act, and its effect on articulating historical and
cultural narratives. The constructed archive—both subjective and re-structured
as artistic practice— brings into question the representation of
representations; the material object and its photographic image as means of
referral and reciprocal equivalences in displaying cultural residues.
	





</description>
		
	</item>
		
		
	<item>
		<title>Cyprus: Island of Aphrodite II</title>
				
		<link>https://nicolaslambouris.com/Cyprus-Island-of-Aphrodite-II</link>

		<pubDate>Mon, 17 Aug 2026 07:37:48 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/Cyprus-Island-of-Aphrodite-II</guid>

		<description>

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Cyprus: Island of Aphrodite II&#38;nbsp; (2020)
Nicolas Lambouris &#38;amp; Theopisti Stylianou Lambert
collage on found book plates, dimensions 34 x 49 cm
Stylianou-Lambert, T., &#38;amp; Lambouris, N., Cyprus:
Island of Aphrodite II, Nicosia: IAPT Press, 2020
 Text Contributions: Andreas
Panayiotou, Theopisti Stylianou-Lambert, Nicolas Lambouris
English
2020. 128pp.
hardcover
29.5 x 22 cm
ISBN: 978-9925-7512-1-1



	


















George Lanitis’, Cyprus: Island of
Aphrodite [Νάσος τας Αφροδίτας], published in 1965, in Nicosia, was one of the
first ambitious artistic efforts in producing a photographic book on Cyprus. In
a hefty volume divided in three-sections appropriately titled ‘The Place’, ‘The
People’ and ‘Tradition’, Lanitis attempts to encapsulate the visual essence of
1960s Cyprus; a visual testament to an ethno-national and romantic vision of
the island. 



Fifty-five years on, Cyprus:
Island of Aphrodite manifests both as an artistic and historical artefact,
a segment of a ‘curated’ archive of Cypriot imagery, a tactile and conceptual
point of departure for this project. When in 2017 the Lanitis family granted access
to the Cyprus University of Technology to digitize his surviving photographic
archive, the artists Stylianou-Lambert and Lambouris were faced with a vast
number of photographs that were simultaneously familiar, peculiar, personal at
times, yet distinctively Cypriot. After spending months viewing and studying
Lanitis’ archive, while also considering the pages of the original book for possible
visual connections and interventions, the artists settled on their own
selections, exclusions and visual juxtapositions for a new photobook. 



Cyprus: Island of
Aphrodite II, published in 2020, is Stylianou-Lambert’s and
Lambouris’ attempt to renegotiate their own visual past and a tribute to the
creative process of photographic selection, exclusion and erasure. In what
becomes an extended photographic act, the 1965 book is meticulously reproduced,
only this time, ‘new’ photographs –photographs from Lanitis’ archive– are
introduced and partially overlaid on top of the original pages; all the while,
remaining aware of the fact that the mere act of overlaying material
necessitates a much more violent act, that of erasure. As sociologist Andreas Panayiotou
mentions in the introduction of Cyprus: Island
of Aphrodite II: 

























 
	‘The imposition of one
picture on the other may shock the eye, and feel like a violation. The eye
cannot see the older image in its totality. It can imagine it. But the artistic
intervention is not only a negation. It is also a continuation. This is a book
in which artists of the 21st century create a new paradox by adding archival photos,
as if in a collage, to older, classical by now, “sacred” images.’ 
In appropriating the 1965 Cyprus:
Island of Aphrodite, Stylianou-Lambert and Lambouris approached the original
book as a complete artifact, a work in its own right, carefully considering
issues of reproduction, materiality and book design. Working closely with
Artemis Elefteriadou, IAPT Press’ editor and art director, the 2020 Cyprus Island of Aphrodite II, reproduces
the original in its entirety making sure that the viewer can distinguish the
two layers, old and new. The resulting book is an alternative view of a past
Cyprus; one that reveals omitted images and focuses on the politics of the
everyday.

</description>
		
	</item>
		
		
	<item>
		<title>We Do a Slow March</title>
				
		<link>https://nicolaslambouris.com/We-Do-a-Slow-March</link>

		<pubDate>Mon, 17 Aug 2026 07:37:51 +0000</pubDate>

		<dc:creator>Nicolas Lambouris</dc:creator>

		<guid isPermaLink="true">https://nicolaslambouris.com/We-Do-a-Slow-March</guid>

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We Do A Slow March (2020)
15 chromogenic prints, dimensions 13 x 9 cm each





















Compiling a series of video-stills from
television series and popular films broadcasted between 1980-1995 on CyBC’s[1]national television program, We Do A Slow March, points towards images
and their narrative potentialities that originate within—and for—the medium
itself, but also unfold beyond their linear filmic sequence reality. Fifteen
close-up portraits of male actors and performers in their respective iconic roles,
that despite their apparent stillness, instantly activate a familiar visual and
cultural operation on masculinity and its representation as this was
articulated within the Cypriot social fabric. 
 




 










 
	At
a time where the ideal male and its bodily representation were aptly expressed
as a positive stereotype and a social function, the selected screen personas construct
a didactic lexicon on ‘masculine heroes’. These on-screen articulations of
gender, function as scripted character-performances on masculinity and operate as
symbols (both on-and-off screen) which the actors themselves embody. Repetitive
visual affirmations on masculinity are manifested through assorted storylines
on the same theme(s) of the ‘virtuous, brave and strong male’, and imposed
through the endless reruns of the same shows for years under the monopoly of
the television airwaves by CyBC. The selected portraits and the characters they
represent, are images with immense power in shaping cultural and social
identities: they narrate distinct male historie(s), they construct archetypal
male typologies, and express the dominant cultural stipulations on how to
negotiate gender, social and cultural conditions concerning various aspects of male
identity








[1] Cyprus Broadcasting Corporation is
Cyprus public broadcasting service, and up-until 1992 the only television
channel on the island</description>
		
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