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 thesis, The Alien Between Us, explores the intersection of touch, technology, and human connection through interactive installations designed to foster intimacy, empathy, and ethical engagement. Rooted in a technofeminist framework, the research examines how mediated interactions can challenge power dynamics, reimagine consent, and empower marginalised groups. Drawing on psychoanalysis, affect theory, and feminist philosophy, the work investigates the triadic model of the Imaginary, Symbolic, and Real, as proposed by Jacques Lacan, to analyse human-machine relations and embodied communication. The installation utilises haptic technologies to create symbolic connections between participants, obscuring identity and gender biases while emphasising bodily empathy and mutual care. Through wearable sculptures and mediated touch, participants engage in spontaneous, fluid interactions that reveal new possibilities for connection and self-awareness. The thesis also critically reflects on the ethical implications of technology, addressing its potential for empowerment as well as its dangers, such as reinforcing societal inequalities. By integrating personal experiences, artistic practice, and scientific research, the thesis proposes a model of interaction that equalises power dynamics, protects against abuse, and promotes responsibility. It envisions technology not as a tool for exploitation but as a medium for fostering meaningful, inclusive relationships between humans and non-human agents. Ultimately, The Alien Between Us seeks to heal our relationship with technology and the body, offering a vision of a more equitable and empathetic future.

Media scores—expansion of musical notation that incorporate other modalities, particularly enabling interactive and generative elements—have reshaped the relationships between composer, score, and performer. This essay examines nine distinct attributes of the media score that differentiate it from traditional notation. Through historical and contemporary examples, the discussion highlights how these attributes manifest in various artistic practices. Additionally, the author's own compositions are cited, with particular focus on Mutability, a large-scale collaborative project that highlights many of the elements discussed in the paper.

A work that explores the possibilities of creating hybrid genres on the drum kit to achieve a personal artistic expression. From experimenting with different groove combinations and rhythmical structures to developing concrete practice methods for limb independence, Fred establishes a way to mix electronic and Brazilian rhythms on the drum set. As the work deepens, he continues to explore the hybrid expressions through improvisation, composing and ensemble playing. With the purpose of connecting the otherwise loose threads of a peculiar musical background, he seeks new ways to approach the drum kit to create a united sound that reflects his earlier musical journeys within the electronic and Brazilian traditions.