Research Catalogue

50 A3 drawings black and coloured markers, including: 3 A3 collages on paper with newspaper cutouts and printed photos. 12 A4 drawings on paper with coloured markers, glued on A3 paper + 1 A3 with black ballpoint pen and markers, glued on A3 paper. 13 A3 drawings on paper with black marker, and red, pale blue, gold, pink and orange markers +1 A3 two-sided. 17 A3 drawings on paper with coloured markers. 1 drawing on sketchbook cover with red nail polish. 1 text drawing on sketchbook cover inside. 1 drawing on sketchbook cover back inside with black, orange and gold markers. 22 A4 drawings with ballpoint pen. 62 pocket sketchbook black marker and ballpoint pen drawings. Some of the above is preparatory work for 4 large prints and 13 paintings. The 12 A4 glued on A3 are preparatory work for a collage on panel. I made the art between 2023-2024, from the perspective of the observer. Most of the research material came out of crime and fraud reports. I started writing the blog afterwards, since the summer of 2024. I adopted the visual vocabulary of the graphic novel, which I partly studied and read a lot about, looking at different graphic artists' work, when I was attending classes at the University of Malmo, Sweden, in 2012, to familiarise myself with elements of game design. Much of this work is, amongst other, about children: how they love, amongst other. I wanted to emphasise that element, by intentionally applying stylistic elements from children's drawings, in a naive and loose architectural composition, using heavily the black marker and stick figures. Adopting this visual approach, I also wanted to evoke a comically sharp, but intimate twist, as commentary, in the British tradition of political satire, to the otherwise dark subject matter. Finally, this artistic style refers to the populist character of actors. The text is written like trip-hop songs: two of the pseudonyms I gave are the artistic names of musicians of colour from the British band "Massive Attack", formed in Bristol. Otherwise, it is loosely structured in a manner inspired by television series. I used heavily popular culture signifiers, names of fictional characters from film, television, music and painting, as reference to actual individuals. Parts of the analysis is inspired by Saul Kripke's interpretation of Wittgenstein's example of mathematical calculation. I used plenty of popular and less popular literary and philosophical references, for the visual art and in the writing. Saul Aaron Kripke was the inventor of the possible worlds philosophical hypothesis, which was seminal for philosophers working in the area of contemporary analytic metaphysics, including the theory of counterparts and the theory of names. He died in 2022. Lauren Berlant was a cultural theorist and gender studies scholar. She died in 2021. The exposition displays loosely and in lay terms vocabulary as rhetorical devices from analytic metaphysics, as well as gender and romance studies; for instance, I use the word "unactualised" to refer to individuals, who are real and concrete, who exist independently of my mind, however they were not "actualised" in my so-called personal life and dating practices: for that, I would have to select them, in order for them to be "instantiated" in my dating. The exposition is underpinned by an underlying neo-Marxist interpretation that, in my view, is relevant not just to economists and political philosophers, but also to people working in different sectors of our modern economies of advanced capitalism, such as banking and cybersecurity. In the style of art, as painting, I was inspired by Jean-Michel Basquiat's drawings and paintings, which are laden with input from popular media sources, like jazz music and television, recorded in an automatic and naive drawing manner, turned into abstracted paintings. For "Panos" ('Ramadan', 'Julien', "Mr X"), Filip ('Philip'), and Brandon ('Magna') (and Nick) - August, September, and October 2024 (March 1996). For "Daddy G" ('Isaac'), 'Eric' ("Her Man"), 'Prudence' ("'Sharon''s Beau", or "Her Man's alter-ego"), 'Moussa', 'Gaetan'; Black 'Humbert Humbert' meme (and friend), 'Miloud'; Mohammed' ('Onzedouze'), 'Hermando', 'Nesseem' and 'Didi' - December 2024, January 2025, May, June, July, August, September, as well as November to December 2025; again January 2026, with 'Prudence' in Paris. Seven men of colour and seven white men, who were also targeted, directly and indirectly. Who are not politicians, except for a current one and a former one, but are doing something political, so they must take good care of what they do. All my drawings were stolen in Paris and Brussels, in 2025. See also exposition "The Loot", under 'Art and Activism Exposed as Research Blog'.

Arts-based-philosophy is an emerging research concept at the cutting edge of the arts, philosophy and the Sciences in which cross-disciplinary research collectives align their research practices to finally stage their investigations in field-performances, shared with the public. Our research explores the significance of the HEART in artistic research and performance philosophy from a cross-cultural perspective, partially based on the concepts of the HEART in the works of two artist-philosophers, in which philosophy already became arts-based-philosophy: Nietzsche’s Thus Spoke Zarathustra and Aurobindo’s poetic opus magnum Savitri. We generally assume that the works of artist-philosophers are not only engaged in “creating concepts” (Deleuze), but their concepts are also meant to be staged artistically to let them bodily matter in fact. The role of the HEART in respect to this process of “bodily mattering” is the core objective under investigation: Firstly, because we hold that atmospheres trigger the HEART of a lived-body to taste the flavor of things it is environmentally engaged with basically in an aesthetic manner (Nietzsche). In this respect the analysis of the classical notion for the aesthete in Indian philosophy and aesthetics, sahṛdaya––which literally means, “somebody, with a HEART”––becomes crucial. Secondly, because the HEART is said to be not just reducible to one’s manifest Nature, but has access to one’s virtual Nature as well. The creation hymn in the oldest of all Vedas (Rgveda) for instance informs us that a HEART is capable of crossing being (sat) & non-being (asat), which makes it fluctuate among these two realms and even allows its aspirations to let virtual possibilities matter. Such concepts show striking similarities with contemporary concepts in philosophy-physics, e.g. the concepts of “virtual particles” and “quantum vacuum fluctuations” (Barad).

The title of this project is inspired by geological specimens collected by the Apollo 11 astronauts during their historic lunar landing in 1969. These so-called contingency samples were gathered quickly and somewhat at random, ensuring that at least one specimen would return to Earth should the mission encounter unforeseen difficulties. Before embarking on their journey into space, the astronauts trained in Iceland, learning to identify minerals and geological formations in preparation for their work on the Moon. Both this training and the very idea of a contingency sample invite us to reflect on our own planet: as we confront what many see as the end of times, what might be Earth’s contingency sample? At the same moment that the Moon landing was taking place, a new industrial era was beginning in Iceland and Jamaica. Aluminum, long celebrated as a symbol of the future, was becoming central to the country’s economic and political landscape. Through a triangular relationship connecting Jamaica (bauxite ore export) Greenland (cryolite export), Iceland (aluminium smelters), and through the colonial and decolonial histories embedded in the aluminium industry, we propose to consider aluminium itself as a contingency sample: a material holding the potential to catalyze alternative futures. In this reimagining, the conventional narratives of progress and futurity surrounding this metal give way to a more urgent question: Who holds the right to produce the future? Within the project, we will use artistic methods such as sculpture, video, poetry, and dance to explore how aluminum interlinks geologies, alters landscapes, disrupts environments, and shapes social and cultural histories in the three islands. The artworks created will serve as material manifestations, containers holding the knowledge gained during the research. To share our methods and learn about how aluminum affects communities and the environment, we will invite local children to workshops where they can both practically engage with the material and explore its world-building potentials, creating their own contingency samples and imagining the futures they wish to strive for. The research, artworks, and outcomes from the workshops will come together in an exhibition, which will be presented in Iceland.

This exposition presents a practice-based research project that reimagines electronic music performance through the participatory and ritualistic ethos of Capoeira. Initially motivated by a critique of audience passivity in contemporary electronic performance, the project shifted from “translating” Capoeira into an electronic context toward constructing ritual-based frameworks that foster shared authorship, presence, and collective agency. The research unfolded through iterative processes of design, testing, and reflection. Early on, ritual was established as a conceptual foundation, situating the work within debates on participation, spectacle, and cultural belonging. Subsequent phases explored instrument-making as both technical and symbolic practice, producing DIY electroacoustic objects (Lua and Mar) that embody accessibility, agency, and transparency. Attention then turned to orchestrating the ritual performance itself, experimenting with spatial, temporal, and sensory structures that redistribute power and unsettle the artist–audience divide. The process culminated in a public performance integrating instruments, structure, and reflection, while raising new questions around documentation, belonging, and the fragility of agency. From these iterations emerged the framework of ritual as multi-dimensional architecture: a compositional and perceptual field where time, space, materials, and social dynamics interweave to sustain collective creativity. The exposition combines documentation of instruments and performances with reflective writing, offering both a record of process and a proposition for future development.

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A Museum of Breath: Designing Spaces for Attention, Not Spectacle proposes an alternative architectural and curatorial ethic for contemporary museums in an era increasingly governed by speed, spectacle, and attention economies. Departing from the dominant model of the museum as a site of circulation, visual consumption, and algorithmic visibility, the essay advances the concept of the Museum of Breath—an institution designed not to display objects efficiently, but to protect and cultivate human attention as an ethical resource. Drawing on architectural phenomenology, aesthetic philosophy, and sacred spatial traditions, the essay argues that attention is not merely perceptual but moral: to attend fully is to suspend ego, resist extraction, and honor presence. Museums, once spaces of reverence and contemplation, have gradually adopted architectures optimized for movement, accumulation, and self-documentation. This shift, the essay contends, is not accidental but infrastructural, embedded in circulation patterns, lighting regimes, material choices, and curatorial metrics that privilege velocity over duration. The Museum of Breath is proposed as a counter-model. Its design principles emphasize subtraction, stillness, and respiratory rhythm. Architecture is treated as a living system—one that expands and contracts, modulates light and air, and guides the visitor’s pace through compression and release. Influenced by the work of architects such as Tadao Ando, Peter Zumthor, and Louis Kahn, as well as artists including Agnes Martin, Marina Abramović, and Eija-Liisa Ahtila, the essay situates breathing as both a physiological and aesthetic organizing principle. Curation within this framework becomes an ethics of restraint. The curator is reimagined as a custodian of attention rather than a manager of content, responsible for creating conditions of duration, silence, and perceptual humility. The essay further critiques the market logic that renders spectacle measurable and stillness invisible, proposing alternative evaluative values grounded in slowness, absence, and unrecordable experience. Rather than offering a finalized architectural blueprint, A Museum of Breath presents a speculative yet rigorous proposal for rethinking museum design, curatorial practice, and institutional purpose. It invites architects, curators, and theorists to reconsider the museum not as a theatre of objects, but as a sanctuary for presence—one that restores the human pulse in spaces increasingly designed to exhaust it. This entry is connected to a series of original theories and treatises forming the foundation of the Post-Interpretive Criticism movement (Q136308909), authored by Dorian Vale (Q136308916) and published by Museum of One (Q136308879). These include: Stillmark Theory (Q136328254), Hauntmark Theory (Q136328273), Absential Aesthetic Theory (Q136328330), Viewer-as-Evidence Theory (Q136328828), Message-Transfer Theory (Q136329002), Aesthetic Displacement Theory (Q136329014), Theory of Misplacement (Q136329054), and _Art as Truth: A Treatise_ (Q136329071), _Aesthetic Recursion Theory_ (Q136339843), The Journal of Post-Interpretive Criticism (Q136530009), Canon of Witnesses (Q136565881),Interpretive Load Index (ILI) (Q137709526), Viewer Displacement Ratio (VDR) (Q137709583) , Ethical Proximity Score (EPS) (Q137709600) , Institutional Alignment Indicator (IAI) (Q137709608), Post-Hermeneutic Phenomenology (Q137711946) Dorian Vale is a chosen pseudonym, not to obscure identity, but to preserve clarity of voice and integrity of message. It creates distance between the writer and the work, allowing the philosophy to stand unclouded by biography. The name exists not to hide, but to honor the seriousness of the task: to speak without spectacle, and to build without needing to be seen.