Work on diy orthopedics continues. I’ve made six custom insoles and arch supports using different types of silicones and agitated the solidifying processes using cornstarch (50g silicone / 15g starch). I’ve also added acrylic paint to the wet silicone to match the casts with my shoe colors for a professional look. The moulding process is relatively simple: I place wet silicone on a insole, wrap it in clingfilm and step on it. I started with cheap chemicals for testing and accustoming my feet to the change. The latest versions have been made using silicone intended for aquariums (which doesn’t have anti-mold agents that might cause allergies) and they feel fit for permanent use.

Using self-made insoles feels weird. I can notice my posture changing. I’m not sure if they help with my plantar fasciitis aches but it’s too early to tell. My feet need to adapt, my tendons and joints need to change their shape. This is a slow bodybuilding exercise and I’m a little bit spooked by the process. Artificial limbs, cybernetics and prosthetics were a popular theme in contemporary dance a while back… I think that this cultural interest and aesthetic has prompted my experiments with diy orthopedics. My aim is to restore my ability to work with crafts (as intensively as I used to) but once I’ve accomplished this I might attempt to develop my body to achieve more interesting effects.

Don’t get me wrong, not aching while working is dope but enabling a non-human style walk using custom prosthetics is the mothershit (My take a proposition by Onyx Ashanti). Diy orthopedics give me weird-sad-hope #☭


A Promise to Aspen (2018) Mari Keski-Korsu. A text from BODY OF US exhibition publication. Keski-Korsu exposes the industrial undertone of contemporary Finnish forestry and calls its global expansion efforts to shame. The text offers an interesting reading of harvesters by comparing the distance they provide their operators to the distance “war machines” have given to battle. The text celebrates trees, but I’m not sure if “trees” even exist. I find it hard to empathize with them. They live in a different timeframe, continue living as logs and I have no idea what they enjoy. Aspens for one are not individuals, they are closer to ecologies. I don’t know what trees are. I agree with Keski-Korsu that anthropomorphisation is not a problem, it’s a solution because it exposes the power dynamics of our relations with non-humans (this idea comes from Jason Hribal).

The forests can be considered as an oppressed group because they simply have no say over how humans manage them or use the wood. Patricia Hill Collins defines in her book Black Feminist Thought (1990) the matrix of domination and how intersections of oppression are structurally organized. I believe these domains of power can be analyzed and used as an empathy exercise with any group – human or non-human.

Anthropomorphisation doesn’t mean that we shut out species’ specific needs. On the contrary, it helps humans to understand. It should be in the toolbox of new empathy. The kind of new empathy could bring human species to some kind of other level, to make more balanced narrative for this species. After all, empathy has been a building block for the flourishing of this species as it can be considered a basis for collaboration.

Today is our second tree-sound session with Johannes. Build a monstera leaf shaped wooden contact mic frame (I’ll glue four piezos to it). My dremel broke (attempted to grind trough 9mm birch plywood) and it’s not the same issue as last time (got a new one used for 35€). Bought an oscilloscope for 35€ (some potentiometer contacts need cleaning).

Listening to There Existed an Addiction to Blood (2019) Clipping. Hits a nerve while cycling in the gloomy darkness of Helsinki. The beats, broken as they are, feel warm. The lyrics are incredible hip-hop/noise-noir. I identify heavily with the Death Stranding main character Sam Bridges. I haul everything on my back. I particularly remember taking all my tools to Pyhäjoki in the spring using three banana-fruit boxes (pulling them on a cart) and two backpacks. Barely fit trough the train doors and I think I damaged my shoulder on the trip. Not having a driver’s license is starting feel like a burden. Carrying materials, instruments and tools to job-sites and gigs doesn’t feel fun and I feel the trauma of past efforts weighing in on me. Like reversed bodybuilding. My feet get sore from excess walking, my back aches when I lift shit (still feel a CNC machine I pulled inside a van 2002) and shoulders hurt from the tremors of my crappy power-tools.

My income is based on my able-bodiedness and recovering takes longer then it used to. I fear I’m loosing gigs because I can’t bounce back to working condition as fast. I need some kind of transportation to carry my gear around. Or change the way I work. I want to evolve into middle management.


I have a strong urge to assemble a Elektrosluch. It is a “open-source device for electromagnetic listening”. The design is by Lom audio, which seems like a very fine organization. I’d like to attempt to develop a binaural unit and to experiment listening to the electromagnetic properties of water (when it is electrified in some way) to confirm that different batches of Faux San Pelligriano have the same consistency. I attempted to make an electromagnetic microphone last night (and to listen to it with my new Lm071 preamp) but the loose 3,5mm jack picked up more noise then the coil.

I’m feeling empowered by my new electronics skills but I lack a clear focus. I’m get inspired by everything. I’m trying to keep grounded and set my bearings by listening to still & stretched: a mute tumult of memories (2017) by Heather B. Frasch. Her gig at Control last autumn set a trajectory for my current sound work. Perhaps I should take my eurorack and other loose projects to Jesse’s smithy and attempt to formalize something in relation to the Sound of Work series. There is also the possibility to develop something with Kristian (kettlebells?) or to possibly drone out at Kontula Electronic.

I skipped the Zodiak “men’s advanced dance course” this fall. I have some plans for bodybuilding and holistic kettlebell moves. Here are some inspirational videos.


Reading chapter 3 of Theatres of Immanence – Deleuze and the Ethics of Performance (2013) Laura Cull Ó Maoilearca, in preparation of todays Performance Philosophy Reading Group at the CPR – Center for Performance Research.  The text has a very nice summary of Deleuze & Guattaris’ notes on animals, with a focus on the processes of becoming-animal and the art of butoh co-founder Hijikata Tatsumi and artist Marcus Coates. The author claims that “time-based arts of performance (and video) […] are particularly well suited to drawing our attention to the difference between human and nonhuman as a temporal one, as something to do with relative speed of perception and action”. I agree! When horses are conveyed trough a medium such as video they are flattened (abused). This abuse makes it more easy to identify how technologies that are perceived as neutral (such as cameras and roads) enforce human-centric world making (only humans fit in camera frames).

Humans and nonhuman animals are not ontologically different in kind […] rather they differ in terms of what their bodies can do, in terms of their affects, which includes the relationship their bodies have to duration. […] becoming-animal in performance involves embodying new ways of being in time and, in doing so, exploring how we might expand, extend or otherwise alter our human powers of perception and sensation alongside those of nonhuman animals.

The text offers a very short summary of “animals on stage” art-thinking, arguing that theatre is the last human venue were distinctions between humans and animals are played out. Animals on stage create a rupture from representation: The presence of live animals introduces a non or anti-intentional force (This applies in an interesting way to Mounted Police forces – The horses cannot be negotiated with, hence law is only enacted). The text also identifies that the stage as an apparatus attaches meaning (or the illusion of intention) to the animals presented on it.

According to Nakajima Natsu, a student of both Hijikata and [Kazuo] Ohno, Hijikata instited on the need for dancers to track down ‘all the signs of domestication of the body’, to locate their habitual ways of moving and to attempt to shed them like a dead skin. […] ‘Forms exist so that we can forget them’.

Butoh as an unlearning, body re-wilding process? An opposition to bodybuilding? Anyway… Butoh is not based on the notion of a sovereign author, nor does it assume the value of bodily control. Imitation might be necessary for becoming-animal but practitioners should believe that they can actually become animals.

‘You become animal only molecularly. You do not become a barking molar dog, but by barking, if it is done with enough feeling, with enough necessity and composition, you emit a molecular dog’. [Deleuze & Guattari]

Deleuze & Guattari use the term animal as a verb: “The wold is not fundamentally a characteristic or a certain number of characteristics; it is a wolfing”.

[…] the affects or powers of a body are not fixed for Deleuze; rather, they are constantly increasing and decreasing depending on to what extent the other bodies we encounter ‘agree’ or ‘disagree’ with us, to what extent they bring us ‘joy’ or ‘sadness’. What I can do is extended or expanded when I encounter a body that brings me joy […] ‘the affects of hoy are like a springboard that makes us pass trough something that we would never have been able to pass if there had only been sadness’ [Deleuze].

[…] affect has its own reality that comes prior to and produces affected bodies.

Can horses join these realities? Yes they can! When we act as their prosthetics in navigation (trough us horses have access to the internet). When we loose contact from each other, we cannot have access to the same reality again. If I die the horse will not miss me, it will brief for my death in a similar way I grief for something I’ve forgot. Something which I cant remember anymore.

Affect is not synonymous with human emotion, for Deleuze and Guattari; rather, it ‘crosses species boundaries that are normally ontologically policed’, passing between bodies of differing species and drawing them into ‘unnatural participation’ and ‘unholy alliances’.

Becoming is not product or goal oriented, constantly aiming to arrive at some imagined end-point; rather, Deleuze and Guattari insist that ‘becoming produces nothing other than itself’ or, again that ‘there is nothing outside of becoming to become’.

Focusing on speed (as an issue when forming relationships with animals) reminds me of Eyal Weizmans’ observation of highways of “walls of speed” which are intended to segregate citizens.

Different animals have different ways of being in time that produce what lies above and below their threshold of perception.

In the text this idea is explored further in relation to  dynamic is discussed in relation to Marcus Coates Dawn Chorus (2007) video. During the production of the video they realised that when a birds song is slowed down, more notes can be identified (realtime 4-5 notes, slowed down up to 40 notes).

[…] the political dimensions of becoming-animal lie in its resistance to an ontological distinction, and therefore hierarchy between human and nonhuman animals. […] Two ways of performing this opening […] are to affirm the immanence of becoming to imitation; and to explore affects as a durational or temporal relation. […] Deleuze’s emphasis on affet invites us to break with the condescension of pity in favour of ‘unnatural partisipation’

I don’t think that anthropomorphism is bad. It is a form of imitation, a process of simulating other beings (in a human-sense-making matrix). It can be helpful for developing genuine localised knowledge of animals. For example rumours of a horses behaviour, explained in human-terms, passed forwards at a stable environment, may help us understand how to better work with a particular animal. Anthropomorphism also gives us important information on how we approach others: It helps us map out the specificities of our human-centric understanding and highlights our failures in developing an understanding of others (hiding it, will not change it).

Also, Timothy Morton argues that it’s telling how stigmatised anthropomorphism is: Perhaps it’s not permitted to sympathise with a pigs, because showing sympathy towards them would reveal their exploitation to be sadistic and cruel (But Humans are not bad, right? We’re only “misinformed”.) Jason Hribal argues that by retelling anthropomorphic stories, we can show the mechanism that build institutions which benefit from the humans/animal (and master/slave) divisions. For example: Disney stories illustrate our disgust to some species, only after this informations is outed we can affect it.

Side note: Humans can only slow down information (to make it understandable for themselves) but they cannot speed up their information intake – Humans always hear in “real time”#ॐ. If fast information streams are slowed down they can come understandable for humans (because data of the recoding becomes accessible to human sense-making and perception speeds), but slow messages will loose their data when they are speeded up (because the data is compressed and the resolution will be too high for human sense-making and perception). This means that humans cannot develop realities with beings, which make sense at a slower pace then they do. Even when they alter the speed in which signs of slower-then-human-sense-making-animals are experienced (ie. the speed of a recording of whale singing), they cannot make sense of what they hear slow enough. This means that human relationships to beings that reside in slower pace realities are noisy. To gain information from such realms, humans need to decrypt their experience, which is a slow and time consuming process. Humans must think fast to understand slow.



I can’t have the unofficial page which Facebook has autogenerated in my name removed using the Report an Impostor Account tool! The page is not recognised as a “Profile” so I can’t report it. The tool would have required me to send a scan of my ID or passport to them – Which I wouldn’t have done anyway. Having the page removed is complicated. I’d need a have a facebook account to communicate with their support center and to “reclaim the page”. They have ripped all of the content from my wikipedia entry, which is distributed using the Creative Commons Attribution/Share-Alike license. This means that they have the right to use my face and the texts. I’m trying to report the page as a copyright infringement by claiming that they use my name without permission but I guess they are not legally obliged to remove it. My complaint number is “244899592919672”.

Got a response from fb:

A Community Page serves as the best collection of shared knowledge about a topic and is automatically generated based on what Facebook users are interested in. It is not intended to be the official presence of a brand, public figure or organization. Community Pages can be populated by content licensed from external sources.

[…] Under these circumstances, it’s unclear to us how the reported content, used in the manner depicted, would violate or infringe your legal rights.

If you continue to believe your rights are being infringed or violated, you may wish to seek legal guidance.

They have no intention of removing the site. Other people are struggling with similar issues. I guess this case is evidence that people can no longer decide if they want to serve big-data corporations – They can only decide how they serve them and how corporations portray them. #☭

Got a new reply:

A Community Page is automatically generated based on what Facebook users are interested in. It is not intended to be the official presence of a brand, public figure or organization.

If you object to the content on the reported Community Page, you may access the source of this information by visiting Wikipedia.

They want me to join wikipedia and change details of my the entry there or to join facebook and claim the page they’ve made in my name. I think the customer service personnel I’m negotiating with are bots. I’ve talked to Fleur and Gigi (these have to be fake names!). I wrote to them a reply:

Please understand that I’m not a public organisation, a brand or a public figure. I’m a human being, a person practising my craft to the best of my ability. I’ve been lucky to contribute to some public events and to give the occasional interview for our local news here in Finland but I’m not a public figure (as defined by wikipedia). Please Fleur, please remove the autogenerated page facebook has made in my name. I have no intention to join facebook and I don’t want the company to represent me using a Community Page.

Recovering from the Kontula Electronic, Oodi modular presentation. Kontula was fun but I was too tired to stay for the late night gigs.

Valentin Dikul remarkable power-gym-moves for the future.