Research Catalogue

Documentation of preliminary steps and collection of musical material and related reflections during the first Term of the Master's Program in Improvisation and World Music. December 2022

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.

This project explores the theme of human fragility, examining its many dimensions through sculpture and painting. Fragility is not approached as weakness, but as a fundamental aspect of existence — a space of vulnerability, yet also of sensitivity, transformation, and creative potential. The works emerge from an intimate dialogue with the body, memory, and time: delicate or weathered materials — such as wax, plaster, paper, and fluid pigments — give shape to ephemeral figures, incomplete or transforming bodies, and marks that evoke the instability of identity and the constant interplay between resistance and collapse. Through this process, art becomes an act of listening and bearing witness — to what breaks, but also to what, in breaking, reveals a new possibility of presence.

'Southern Outfall Works' consists of the collected partworks developed through extensive period as field artist at Crossness, a historic sewage pumping station on the banks of the Thames, leading towards a large-scale, site-specific installation, Southern Outfall, in May 2025. The evolving works form part of submission for practice based Phd, alongside a co-evolved paper 'Southern Outfall: sensible ways in evolving installation'. The works and paper encompass a spectrum of thought from multiple knowledge bases, brought together through an underpinning in process philosophy. The part-works and text support the generation of immersive, multi-modal event-installation which will be sensitively situated across the site, engaging a range of sensory encounters while exploring the nature of the voluntary organisation that keeps the place in existence. Through a layered relationship to science, technologies and redundancy and with a touch of common sense, mingled encounters emerge...

This research investigates the visual narrative built within artworks that deal with colonial memory in Sapmi, and the heavy layers of history in the Baltics, particularly Lithuania during the Soviet era. The research question is: How can themes of Gulag, colonial history and traumatic transgenerational memory be addressed by the artists and by curators in large-scale exhibitions and art venues? The aim of this study is to examine how visual expression is aesthetically communicated by the artists, how their artworks are presented in exhibitions and media channels, and how they are received by audiences. The study examines four cases: artworks and projects by two Sami artists and two Lithuanian artists. The research is conducted as artistic research, where the author acts as the artist, curator, and spectator of the artworks being analyzed. The author has been actively involved in the creative curatorial processes, including designing the curatorial setup of the Sami artists' artworks for their audience. The comparative analysis of the visual expression is done through the reflexive tools of the author. The study's findings provide an outline of the tools that artists use within their artworks, as well as the curatorial strategies applied when presenting those artworks to audiences.