One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self.  Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity. One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self.  Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity. One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self.  Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity.
  Walter Benjamin    “The public is an examiner, but an absent minded one.”    Walter Benjamin    “The public is an examiner, but an absent minded one.”   Walter Benjamin    “The public is an examiner, but an absent minded one.”    Walter Benjamin    “The public is an examiner, but an absent minded one.”   Walter Benjamin    “The public is an examiner, but an absent minded one.”    Walter Benjamin    “The public is an examiner, but an absent minded one.”   
  A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods. A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods. A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods. 
  “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley     “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley     “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    
  The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar.   The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar.   The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. 
  “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    “It’s good to realize that within us there is someone who knows everything.”    Herman Hesse    
  Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. 
  “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    “Happy is he who does not insist on being right, for no one ever is.”    Jorge Borges    
  To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice. To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice. To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice.
  “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places”    Neil Stephenson    
  Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information.
“The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    “The more we understand particular things, the more do we understand God.”    Spinoza    
  We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it.
  “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.”    Beatriz Colomina & Mark Wigley    
  when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind.
  “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant      “Enlightenment is man’s emergence from his self incurred immaturity”    Immanuel Kant    
  when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise.
  “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi      “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.”    Yaa Gyasi    
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☰ CLINTON VAN ARNAM
"ON NOISE", Video Essay 2023
Poster design for Phil Niblock and Katherine Liberovskaya, 2023
Poster Series analyzing the word "Noise" for a research project at The Rhode Island School of Design led by Anther Kiley, 2022
Camille Norment Poster for The Rhode Island School of Design, 2022
Video work using machine learning and deep fakes. Part of a research project at The Rhode Island School of Design led by Anther Kiley, 2022
Water Music, New Mechanick Exercises Poster. In collaboration with Rebecca Wilkinson, 2022
Kinetic typography animation for Comfort Magazine, 2021
Postcard exhibition design for UCLA DMA, 2022
Postcard exhibition design for UCLA DMA, 2022
Poster Series recreating images of New York City with typography led by Willem Lucas, 2020
Kinetic typography experiemntation and research, 2021
Video research in sound and machine learning experimentation led by Beth Elliot, 2022
Popularity and Realism exhibition poster design. Currated by Meg Cranston, 2018
Logos machine learning poster design for UCLA DMA, 2022
Music video, "Fugue", 2020
Kinetic typography experiments, 2021
Kinetic Typography experimentation, 2022
Quotes of Spinoza, kinetic Typography experimentation, 2022
Poster Series analyzing the word "Noise" for a research project at The Rhode Island School of Design led by Anther Kiley, 2022
Undergraduate thesis project for UCLA DMA research and custom typography with Dr. John Kardosh on intuition through the Cartesian method, 2021
Opening animation sequence for Pantalon Pictures, 2020
John Cage book design, part of a research project led by Willem Lucas, 2019
Data test, 2022
"Turbulence" a data visualization performance with Ivana Dama sponsored by the John Baldessari Family Foundation Inc, 2022
Space & Time kinetic typography animation, 2022
Parallax Album Cover. In collaboration with Yudo Kurita, 2020