top of page



curated by sepideh majidi

Didem Erbas - Moises Ramirez - Outimaija Hakala - Anni Saijonkivi - Lindsay Lerman - Natalia skobeeva - Renzo Filinich Orozco-Jarek Lustych - Yvonne Jones - D.priyanka - Juliette Pénélope Pépin- Alex Reifenrath- Lorena Bañares - Steve Klee - Frederik Franke & Anastasiia Belousova -Denisa Půbalová - Mafe Izaguirre - Martyna Miller - MAGENTA - Mafka Mari - Wave Pongruengkiat - Daniel R Marks- Quassine- İpek Kuran Yıldırım -

Agata Szymanek - Goutam Manna - Wilfredo Orellana Pineda and Luisa Gonzalez Reiche - Lara Geary - Antoine Lortie - Anish Cherian - Carl Olsson and Dana Molzhigit -

Sutirtho Roy - Leo Zausen - Joanna Wierzbicka - Deleuze Recombination - Clareese Hill -Sarah Valeri - Felice Grodin & AdrienneRose Gionta -Tiny Domingos -Buket Yenidogan- Gerard Carson- Hamed Heidari-Sahej Rahal -Pedro Diaz -Simin Azarpour - Erfan Ghiasi -

kiana boroumand-Daria Ivans-Enzo Cillo-Inexpressivo-Sandrine Deumier-Eric Souther-James Stephen Wright-Bixiao Zhang-Martín Estrada Márquez-Henrietta Scholtz-

Ankur Yadav-Alex Adkinson-Parker Shatkin-Mihai Moldovanu-Heejoon June Yoon-

Miriam Hillawi Abraham-Aliaskar Torkaliaskari-Vitaly Yankovy-Sonakshi Srivastava-Hallidonto-Ankita Sarkar-Nikoleta Zampaki- Wei Zhang - Sepideh Tajalizadeh Dashti - Federico Nieto - Yifan He - Divya Singh -

Xennoverse is the ninth variance within a family of autoregressive models of verses. It consists of sets of hypothetical groups of Multiverses.


In this model-building strategy, we are looking at models of experience, which allow the agents (Voyagers) to experience mobility within the discontinuity and indeterminate structure of the Xennoverse. 

The seeming difference between the experience of Universe and Xennoverse comes from experiences of discontinuity--for example the experience of death.









Xennoverse is about how we are locating ourselves in relation to other forces and dimensions. In this exhibition, we are designing or speculating on new and different forms of mobility and perspectives, which lead to different categories of phenomenological experience--from egocentric, to other open ocean types. The relation between these new agents is also explored.


In the Kantian model of phenomena, we are still dealing with the problem that Aristotle
created by introducing the mathematical boundary, which is the necessary condition for the
experience within the field of forces of physical nature and mobility. This bound and immobile
existence is in a dialectical relation to physics as “thought.” In this split between two natures, we
can refer to physics as a philosophy behind metaphysics, which asserts two imperishable
entities: motion and time–two completely transcendent and abstract states that create
everything in the world but also remain wholly detached. So there is a “real” existence that is
independent of us, but it is mobile and subject to changes. And there is an intelligible world that
exists only through the perception and thought of the subject. Here we have two natures: Being
of Nature (physical natures) and Logical Nature (mathematical natures).

The abstract and mathematical being is what needs to be connected back to the so-called “real”
existence of physical natures. This determined, unchanged, and immutable nature remains
immobile and disconnected from the physical nature of the metaphysical world.

So how can we talk about this relationship, and how can we connect the abstract, determined
and logical being back to the whole?

This process has been one-sided; we cannot move back and forth between physics and logic.
When we abstract and determine, we can build and reconstruct and make a better model, but
we cannot graft this abstraction back into the physical and mobile nature. The immobile
mathematical nature is still metaphysical, and its limitation, although eternal and necessary,
deals with the impoverishment and limitation of the determined existence.
Comparing the Aristotelian model (whose objective is the theory of immobile and real
being—immutable substance) with the spatio-temporal or physical-mathematical/mechanical
model of the phenomena and noumena (in Critique of Pure Reason) raises the very question of
ethics, concerning the renegotiation of the relationship between these bound and
unbound/unbounded territories.








Here we have two types of agents as particular forms of experiences. Each of them has a different perspective of how we see things. One is the Voyagers—who are still working with a priori concepts and forms of space and time. The other is likened to a Demon—which might not have a priori concepts but does have phenomenological experiences.The Voyagers have adapted and developed demon bodies, in order to drift across the difference and instability of the states--longitudes and latitudes--and also change dimensions, degrees of intensive forces, and travel through high perturbation fields.


Following the experiences of the Voyagers and Demons, they are navigating the Xenn0oceans, with the constant emergence of worlds. For this, they use and construct maps across the ocean.

It takes quite a time for the Voyagers and Demons to develop a methodology that will allow them to navigate their encounters with these worlds and other agents.

Their conception of the Demon Body can also be horrific. The bodies, with the potential for change and transformation, are indeterminate and fluid.

Some Diagrams:

Demon - Type  V

Environment: Waves and magnitudes

Space: Bundle of References - Abstract structures and the geometry of abstraction

Time: Magnitudes and Rotation--non-being/non-being relation

Demon - Type X---

The agent is based on the tangent or points from the wave, which comes with the vector of movement and also addresses....

1-Space; locality and neighborhoods, and the general space

2-Time: Block Time

bottom of page