In this research I rely on the following theoretical framework:
Decolonizing Nature & legal theory
I frame this research as taking place in a new phase of political theories of decolonialization. Colonial exploitation goes back to the origins of Western civilization and accelerated during post-Enlightenment modernity. It’s been carried out in the name of the ideal human, identified as opposed to primitive nature, where elite white males of European descent were considered more human while for example women or indigenous people where considered less human and closer to nature. These oppressed groups have fought hard and won some rights in a process of decolonization. But today we face the particular challenge of overcoming the old hierarchy and divide between human and nature that reduces nature to a resource for humans.
During recent years the human-centric world-view has been increasingly questioned with alternatives being explored from various post-human perspectives. With concepts like more-than –human, natureculture, new materialism, objectoriented ontology, ecofeminism, speculative realism, quantum-animism, the living world beyond humans is acknowledged in a multiverse of ways. In my past research project Tunga Ting I investigated some of these approaches in relation to my animation practices.
This movement also has its counterpart in legal developments through Earth’s jurisprudence, with earth-entered rather than human-centred perspectives on law where nature has legal rights. Legal theory is also important in developing limitating frameworks in my practice. Though global climate negotiations have shown that legal sanctions have limitations when it comes to enabling change, the recent Paris agreement initiated a motivating self-regulation based on voluntary actions. In my research, artistic approaches will both compliment and contradict the legal frameworks.
Decolonising futures and concepts of sustainability
Striving for justice is sometimes concidered naive and assessing climate-justice may be impossible but it may also be the only way to reach global agreements and there are available tools for at least working towards climate-justice. In my research, I also want to explore the idea of our present state as a colonialization of the future. Too often it’s not taken into account that natural resources are limited. Only if they are used in balance with what the earth can regenerate, will there be anything left for future generations. As I see it, our current overdraw results in a growing climate debt. This reasoning relies on concepts which describe earth’s capacity to regenerate resources in relation to how fast humanity uses it. For example, Ecological Overshoot occurs when humanity’s demand on nature exceeds the biosphere’s supply, or it’s regenerative capacity. The Ecological Footprint represents the human demand on the planet’s ability to provide renewable resources and ecological services. Humanity currently needs the regenerative capacity of 1.6 Earths to provide the goods and services we use each year. I will address the questions of decolonization of the future by submitting to different limitations in my artistic process. The future is not remote, but immanent in what is done now, in order to bring about change
Mapping temporal territories & quantum physics
I will also address the idea of ‘colonialization of the future’ by developing a fiction, a storyworld. In this fiction future generations will be able to confront our present thanks to a new time-technology. For this, theories of time will be important, from the temporalities of theoretical physics and quantum physics to the perception of time in indigenous communities. In 2011, I read the book Time Traveller: A Scientist's Personal Mission to Make Time Travel a Reality. The book is about Ron Mallet, his life, and how he developed a working theory for a time machine (recently Spike Lee bought the film rights for the book). I became interested in how this technology would work. I got a grant to go to the university of Connecticut and work with him for a month. He involved me in his research & in his models of the machine. Ron also staged a few speculative scenarios together with me, resulting in sound recordings of conversations. When I started to really understand how this technology would actually work I realized that it was something very different from conventional sci-fi time travels. This time machine would not allow me to explore spectacular futures. This time machine would open a one-way portal giving the future access to my time. We would open a door to the unknown that we would not be able to enter, without knowing what we would let in.
When I studied imperialism & colonialism at Gothenburg University I became intrigued by the concept of Terra Nullius. When the European colonial powers begun to take territories in the 16th century they called it Terra Nullius, no-mans-land. There were no owners-contracts for that land, therefore it was considered legitimate to appropriate it. The fact that indigenous people lived there without exploiting the natural resources was considered primitive, irresponsible and wasteful. This viewpoint still dominates our relationship with the environment. But as I see it it’s also time that is being colonized. Too often it’s not taken into account that natural resources are limited. Only if they are used in balance with what the earth can regenerate, will there be anything left for future generations. I’ve chosen to call the future Tempus Nullius, a no-mans-time, who’s resources are up for grabs for those who can take as much as possible as quickly as possible. Inhabitants in future eras have no means with which to claim their rights. But Prof. Mallet’s theory of a time machine made me see the power relationship between the present and the future in a new way. That machine would never give “us” the access to the future, but rather allow the future access to “us”. In this way, it becomes a potential platform for discourse in relation to rights claims of those currently voiceless inhabitants of the future. When Mallets time machine is turned on for the first time a time-tunnel will start to grow. As time passes this tunnel grows. In any point in time it would be possible to send information/subatomic particles, back in time as to the moment when the machine was first turned on. But it would never be possible to go to the future simply because the tunnel would not be there yet. This makes the moment of turning on the machine a moment of truth, of facing the future on equal terms making totally new kind of legal claims possible.
Time-based medium and biopolitics
Animation practice and theory tend to trigger in me, an awareness of my existence in temporal and spatial dimensions and it will inspire the rendering of a tempus nullius in in the fiction storyworld. Animation is part of a tradition of analysing and mapping movements, time and space, starting with Étienne-Jules Marey’s chronophotographic studies continuing with motion capture techniques and leading up to present biometric surveillance. Film theorist Trond Lundemo writes about this and the film mediums biopolitical implications and show how time-technologies affect reality and bodies. This important knowledge was the startingpoint for the course Techno-Fantasy and Sci-Fi Images at the photography department at Valand, Gothenburg and will be vital for speculating on the consequences the time machine would have on our world.
 TJ Demos. Rights of Nature: The Art and Politics of Earth Jurisprudence. University of California. USA. 2015. 3.
 Edward Said. Orientalism. London: Penguin. 1977. 207.
 See, Tunga Ting: https://www.researchcatalogue.net/view/265814/265815
 See, The Paris Agreement. United Nations. accessed February 10, 2019: http://unfccc.int/paris_agreement/items/9485.php
 Jeremy Baskin. The Impossible Necessity of Climate Justice? 10(2) Melbourne Journal of International Law. 2019. 424–438.
 Living Planet Report, Risk and resilience in a new era. WWF International, Gland, Switzerland. 2016. 124.
 Dave Beech. Introduction, Speculation, PARSE journal, 7, University of Gothenburg, Sweden. 2017. 8.