Research Catalogue

We live in an age of Symbolic Misery (Stiegler, 2014). In this era, we listen to the same music, scroll through the same Instagram feeds, and we immerse ourselves in daily lives that are the same as others, gradually losing the 'singularity (Stiegler, 2014)' of individual difference. This homogenized structure of perception continuously reshapes our subjectivity (Simondon, 1958; Hui, 2016), making individual desires no longer emerge from unique experiences or internal generative processes, but are increasingly induced and regulated by external technological and symbolic systems (Stiegler, 2015). In this context, the question is no longer 'What do we produce?' but rather, 'Do our desires still belong to ourselves?'. As Stiegler (2014) pointed out, in order to enter the market more effectively, marketing technologies have developed an industrial aesthetic system centered on audiovisual media. This industrial aesthetic re-functionalizes individual sensory experiences following industrial interests, aiming to produce a replicable and controllable unified taste through the standardized pleasure. This huge 'desire project (libidinal management)' manipulates human drives for externalization through a diversity of apparatus (Agamben, 2009; Foucault, 1977), generating a sense of 'participation' via formalized interaction, restricting the level of perception and expression (Stiegler, 2015). Through daily repetition, this process gradually weakens the individual’s ability for subjectivation, trapping them within a passive structure of desire (Stiegler, 2014). This exposition is based on an artistic research project titled 'I Don’t Know Who I Am', an installation game. It invites players to watch a five-minute monologue, the story of a cow (inspired by, for example, Lacan et al., 2001), to explore the secrets hidden within this cow’s desire. After watching the video, the player will face a plate of real grass with soya sauce, and be invited to make a choice: whether or not to eat the grass. This installation game encourages players to reflect on a critical question: At a time when industrial aesthetics and subjective experience standardize individual desire, is increasingly hollowed out, where do our desires truly come from? Do they still emerge from internal generative processes, or have they long been preconditioned and disciplined by technological objects and symbolic systems?

How can I, as a workshop facilitator, create inclusive, inviting and transformative spaces for sparking moments of joy around diversity? How does my training as an artist, researcher and teacher inform and enable my role as a workshop facilitator, such that I can support radical expressions of self-acceptance? What are the limitations to my role, and what possibilities may lie ahead through continued reflection and practice? I have worked through these questions by exploring the concept of vulnerability through a/r/tographic theories and practices, with the culmination of my research and reflections shared in this exposition. Though I have long hosted workshops in marginalised communities as a means for building resilience and kinship, only in the past year have I begun to analyse, from theoretical and methodological perspectives, how and why certain approaches work. Again and again, my reflective meanderings take me back to a single core concept, namely vulnerability. By being vulnerable, one becomes open and raw, which — in certain conditions — can lead to curiosity, risk-taking and remarkable creativity. With such an open and desiring mind, creative practices like crafting can evoke radical feelings of joy and appreciation around a topic that otherwise may tend to conjure conflicting or undesirable feelings. Vulnerability is particularly important in my work because the primary focus of my workshops has been bodily joy. Largely, I have hosted workshops wherein we have explored positive feelings of one’s gender diverse experiences, expressions or identity through paper crafting. Recently, I have also begun hosting crafting workshops, in which we forest bathe (friluftsliv) then craft on the joy one has felt in communion with nature. Crafting becomes an extension of the self, a temporary reincarnation of our own materiality in which we bring to life an alternative understanding of our own potential. In this exposition, I address the questions above by drawing on two example workshops, Crafting Gender Diverse Joy, and Crafting Joy in Nature -- hosted in April and May 2025, respectively. The organisation of this exposition is inspired by L. Balzi’s ice cracks metaphor (2023), Irwin's rhizomatic walking method (2013), and LeBlanc's The Wake (2019). The workshop process as a whole is a reverberation of impulses rippling outwards without end. I navigate these reverberations through a visual mapping of a rhizomatic system of roots sprawling from a tree in Bymarka. The roots are vast web of connections, largely hidden beneath the ground as points of potential. With our imaginations, we can appreciate the complexity of this web, just as we can trace the multiple invisible processes that lead us to our eventual a/r/tographic choices. I invite you to wander across these knots and walls, encountering the various descriptive concepts, or 'centres of vibration', to borrow from Deleuze and Guattari (1994; in Irwin & Springgay, 2008). The layout is roughly guided by the three stages of the workshop process (planning, workshop, aftercare), sprinkled with key concepts, theories, and practices. I also include documentation from the workshops, such as photos and crafts (with permission granted). Enjoy your own wandering. I look forward to hearing your thoughts.

Simple page for presentation on 13/12/2023

This research explores the synergy between auditory and visual sensory impressions, investigating how music and visual arts can merge, interact, and resonate reciprocally to create a unique cross-modal performance. Central to this research is the collaboration with the visual artist Damiano Colombi. The focus is placed on two distinct types of interaction: large canvases enriching the visual space on stage, around which the musician moves, and digital projections created with TouchDesigner, a software that generates real-time visuals reacting to the music. These contrasting approaches shape an immersive experience, transforming sound into moving images and creating a dynamic interplay between structured visual elements and fluid digital projections. A central challenge of this research is to create a balanced interaction between the auditory and visual components, so that each artistic discipline complements and enhances the other, allowing a continuous dialogue between sound and image. Throughout the creative process, these ideas evolved organically, guided by continuous experimentation and reflection. By documenting the sensations, insights, and evolving artistic choices, this research not only explores the theoretical and technical intersections between music and visual arts but also highlights the deeply personal and intuitive nature of interdisciplinary collaboration. Ultimately, this research provides a framework for crafting audiovisual performances that foster a compelling and harmonious fusion of music and visual arts.

This research examines Giovanni Battista Bovicelli’s Regole, passaggi di musica (Venice, 1594), a Renaissance treatise on (vocal) ornamentation. By analyzing Bovicelli’s diminutions, this research aims to identify his characteristic stylistic elements as a composer and singer. Beyond defining these elements, the findings provide a solid foundation for comparing his style with that of Giovanni Bassano, previously studied, and for applying Bovicelli’s techniques in newly written diminutions. More broadly, this study contributes to a deeper understanding of late 16th-century Italian diminution practice. Bovicelli’s treatise offers information for singers about text placement, presents examples of diminutions for various intervals, cadences, and melodic contexts, and includes his own diminuted lines of well-known pieces of the time. This research focuses specifically on the examples of diminutions, analyzing them according to seven musical criteria: note values, range, intervals, melodic sequences, rhythmic patterns and/or sequences, standard figures such as trills and turns, and ficta application. Additionally, in cadences and melodic contexts, the extent to which the original melody is preserved is assessed. The results of this analysis are presented in tables and graphs for a clear overview. Additionally, the research includes a comparative analysis of Bovicelli’s and Bassano’s diminution styles, clarifying both their individual characteristics and, very carefully, broader trends in 16th-century Italian diminution practice. Furthermore, newly composed diminutions in Bovicelli’s style demonstrate the practical application of the findings. These diminutions are written on the well-known Anchor che col partire by Cipriano de Rore (1516-1565).

Thesis of the Royal Academy of Art, The Hague, 2023 BA Photography Summary: "Why does she cry salty tears while he touches the sea". Follows a search for understanding how being in cold water has a relationship with humans. More specifically if the sea is for people to be in or not - the upbringing stories from Iceland and a Nordic background is noticeable in how the author approaches the subject of the sea. From the perspective of being cautious towards it, yet fearful and therefore the quest is giving contrast on how the sea shapes people. On an emotional level yet spiritually as well. Questions regarding people’s place within the social context and, with others. The personal writings is intertwined with challenges people face and how it’s displayed in the art world. Research into how artist have dealt with overcoming bigger forces than themselves. The social element of a sea swimming community is discussed where recent acknowledgment in a modern society to be in cold water is ever present. This is done by interviewing people who have been tuned in with the sea, a former sailor and a sea swimmer. The paper is divided into four chapters. Their titles serves the focus points. In Salt water, a look into the unknown, how artists deal with the sea as a natural force, admiration towards the sea with a connection to the emotional state. Community, is where the unknown offer a place to belong to, observing from a distance as well inside a sea swimming community. In Rituals, sea swim is investigated as a social act binding the community. Tales brings storytelling with focus on sailors and sea creatures.