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 study dives into the realms of games and music, examining their history and the recent interest in the intersection of their features. The proliferation of research surrounding these two distinct yet interconnected fields has led to the emergence of new theories, reflections, and applications. While historical perception has commonly conceived "play" as a less serious activity, particularly in academic and artistic environments, this study explores how recent artistic movements have reclaimed its significance. Both games and music contribute to a particular cultural proliferation. Moreover, the technological landscape has further amplified the impact of these artistic endeavors, with entertainment platforms experiencing widespread dissemination and an exponential increase in user engagement. Drawing inspiration from prior research, the study aligns with other analytical frameworks while consciously narrowing its scope to the performer-composer relationship. This intentional focus aims to delve deeper into the intricacies of this dynamic without dismissing the importance of the audience, framing it as a subject of debatable relevance within the study's specific analytical scope. In conclusion, this study offers a comprehensive exploration of the relationship between games and music, shedding light on their shared history, contemporary developments, and the dynamics between performers and composers in the evolving landscape of artistic expression.

Throughout our musical history, many female composers’ figures and legacies have always remained overshadowed in the male-dominated realm of 19th- and 20th-century music. Eugenia S. Osterberger (1852–1932) is one of them: a remarkable and overlooked Galician composer who blended Galician and Spanish traditional music with European academic styles. This research aims to shed light on Osterberger's life and work by performing her compositions with my instrument addressing the central question: “How can I share it engagingly with the audience?”. To carry out this project, the methodology involves a literature review of Eugenia’s context, story, and compositions; archive fieldwork to find the scores; the process of arranging and adapting her music for oboe or English horn; identification of Galician and Spanish folklore footprints and other styles in her pieces; and revision of tools for engaging audience. The culmination of this research will be to have all the essential tools to be able to create a performance that combines narration and music to bring Osterberger's legacy to life, making the audience enjoy and connect with my emotional engagement and with the composer. In addition, it is intended to make a new contribution to the repertoire for oboe and English horn and raise awareness of under-represented voices in music history, which may inspire others to rediscover forgotten composers.

Editorial of the inaugural edition of ARJAZZ Journal for Artistic Research in Jazz (May, 2025)