P5.js na Visualização de Dados em Performance: A Tecnoética da Inclusão e do Pertencimento

Clarissa Ribeiro; Rewa Wright; Jill Scott; Leona Machado

FILE São Paulo 2025 | Workshop
Festival Internacional de Linguagem Eletrônica

P5.js na Visualização de Dados em Performance: A Tecnoética da Inclusão e do Pertencimento – Brasil

O FEMnomenal Art Collective oferece uma oficina performativa que explora o ecofeminismo e a desconstrução da divisão entre humano e não-humano — dicotomia central da modernidade colonial. Por meio de atividades colaborativas, visualização performativa de dados e performances interativas, a oficina aborda empoderamento feminino, ideologias alternativas de crescimento e estéticas tecnoéticas. As participantes criam visuais generativos e realizam atos simbólicos que promovem diálogos sobre cuidado, equidade e transformação.

BIO

O coletivo é formado pelas artistas e pesquisadoras Dra. Jill Scott, Dra. Clarissa Ribeiro e Dra. Rewa Wright. Juntas, exploram interseções entre arte, ciência e justiça social por meio de práticas criativas que desafiam fronteiras convencionais.

Hunter and Dog

Frederik De Wilde

FILE SÃO PAULO 2025: SYNTHETIKA – Art and Technology – Installations
Electronic Language International Festival

Hunter and Dog – Belgium

Genetic and evolutionary algorithms reinterpret an existing artwork. De Wilde uses digital scans and custom genetic and evolutionary algorithms as a deconstruction technique to reinterpret and update the nineteenth-century work Hunter and Dog from sculptor John Gibson R. A. (1790–1866).

Frederik De Wilde’s Hunter and Dog interrogates the intersections of human evolution, genetic engineering, and the hybridization of technology and biology. De Wilde reinterprets the historical sculpture through the lens of post-evolutionary theory, engaging with contemporary debates on CRISPR, synthetic biology, and the implications of human-directed genetic modification. CRISPR, the revolutionary gene-editing technology, has introduced an unprecedented rupture in the trajectory of evolution. No longer constrained by the slow mechanisms of natural selection, humans now possess the ability to intervene directly in their own genetic blueprint, marking a shift toward a post-Darwinian paradigm. This technological power, however, is not neutral; it emerges from a historical lineage of scientific inquiry deeply entangled with colonialism. The history of genetic manipulation is inseparable from colonial bioprospecting, eugenics, and exploitative medical experimentation on marginalized populations. Colonial regimes treated bodies—both human and non-human—as sites of intervention, control, and optimization, a logic that persists in contemporary biotechnological frameworks. Post-colonial discourse reveals how genetic engineering risks perpetuating these legacies, reinforcing power asymmetries between those who wield biotechnological control and those subjected to its consequences. CRISPR, while offering the promise of eradicating disease and expanding human potential, also raises ethical concerns about genetic stratification, bio-capitalism, and the commodification of life itself. De Wilde’s work visualizes these tensions, making visible the processes of cell division and morphogenesis—the very biological mechanisms now subject to human intervention. Hunter and Dog does not merely depict the transformation of a neoclassical form but speculates on the future of the human body as a site of engineered evolution. From a decolonial perspective, the artwork questions who has the authority to edit life and to what ends. It challenges the techno-utopian narratives that frame genetic modification as an inevitable progress while obscuring its social, ethical, and ecological implications. By hybridizing art, science, and technology, Hunter and Dog compels us to confront the uncertainties of a CRISPR-driven future: Will genetic editing reinforce existing inequalities, or can it be decolonized and democratized? How do we navigate this post-natural frontier without losing the human—and more-than-human—dimensions of our existence? De Wilde’s work invites us into this speculative space, where the hunter, the dog, and the algorithm coalesce into a vision of a world where biology is no longer destiny, but a site of contested agency.

Where are we going from here? 

BIO

Frederik De Wilde fuses art, science, and tech. Known for his Blackest-Black works that inspired Kapoor’s Vantablack, he has shown at Venice Biennale, BOZAR, MAAT, Pompidou, and ZKM, winning awards like Ars Electronica.

The Body is The House, The House is But Haunted
.
Eli Cortiñas’ artistic practice traverses contemporary and historical visual cultures, which she dissects using montage and collage, displacing limiting attributions and creating space for feminist and decolonial narratives. These methods gradually reveal specific patterns which are often inherent in the images themselves. Juxtaposing what seems disparate, drawing parallels and uncovering commonalities, Cortiñas lays bare traditional conventions of representation and identifies surprisingly rigid narrative patterns.

Planet City

Planet City, by Los Angeles-based film director and architect Liam Young, explores the productive potential of extreme densification, where 10 billion people surrender the rest of the planet to a global wilderness. Although wildly provocative, Planet City eschews the techno-utopian fantasy of designing a new world order. This is not a neo-colonial masterplan to be imposed from a singular seat of power. It is a work of critical architecture – a speculative fiction grounded in statistical analysis, research and traditional knowledge.
It is a collaborative work of multiple voices and cultures supported by an international team of acclaimed environmental scientists, theorists and advisors. In Planet City we see that climate change is no longer a technological problem, but rather an ideological one, rooted in culture and politics.

The Feast of Trimalchio: Arrival of Golden Boat

Del Satyricon di Petronio, spiritoso e lirico malinconico dell’epoca dell’imperatore Nerone, ci pervenne quasi intatto solo il capitolo dedicato alla cena di Trimalcione. La fantasia di Petronio fece del nome di Trimalcione il simbolo della ricezza e del lusso, del vizio della gola e della lussuria in barba alla fugacità della vita umana.
Abbiamo cercato di presentare qualcosa di simile nelle realta` del Terzo Millennio. Così, abbiamo visto Trimalchione, ex servo, liberto, nuovo ricco che dà conviti di molti giorni nel suo palazzo, invece che una persona, come un’immagine generalizzata di un hotel di lusso, una sorta di paradiso terrestre, il soggiorno in cui è prepagato.
Gli ospiti dell’hotel – i ‘padroni’, esponenti del “miliardo dorato”, cercano di dedicare parte del loro tempo, in qualsiasi stagione, al soggiorno presso Trimalcione odierno che ha arredato il proprio palazzo – hotel con il massimo esoticismo e lusso. L’architettura del Palazzo Hotel rappresenta un’assurda sintesi della spiaggia tropicale con la stazione sciistica. I ‘padroni’ indossano abiti bianchi che sembrano, da una parte, l’uniforme dei giusti dell’Eden temporaneo, dall’altra, la tradizionale uniforme coloniale, e, al contempo, una collezione estiva alla moda. I ‘padroni’ impersonano tutte le caratteristiche dell’umanità: ci sono, tra di loro, personaggi dai bambini ai vecchioni, hanno certi segni psicologici e sociali: un pofessore è dissimile da un broker, una donna di mondo da una intellettuale. I ‘servi’ di Trimalcione, giovani e carini esponenti di vari continenti (asiatici, africani, latinoamericani), il personale dell’industria alberghiera, dalle cameriere ai cuochi, ai giardinieri, alle guardie e ai massaggiatori. Sono tutti giovani e belli e indossano uniformi tradizionali di vario colore a seconda dell’etnia. Sono una specie di ‘angeli’ “di colore” del paradiso al quale i ‘padroni’ possono accedere per un certo tempo.

Botanical Pavilion
To realize the ‘Botanical Pavilion’, Kengo Kuma worked alongside Geoff Nees — a melbourne-based artist and curator who has also worked on a number of architectural pavilions. Made in the japanese tradition of wooden architecture, where pieces interlock, held by tension and gravity, the structure at the NGV triennial features a tessellated interior lined with timber collected from trees felled or removed over several years at Melbourne’s royal botanic gardens. Some of the trees used within the architecture pre-date european settlement, while others signal the development of the gardens as a site of scientific research and botanical classification. Prioritizing natural phenomena over scientific order, the botanical species used are color-coded, rather than following any taxonomic order. this approach offers a statement by the designers against the reductive nature of science during the colonial era — a mindset at odds with many indigenous cultural beliefs and knowledge systems.

منير فاطمي
Evolution or Death
Fatmi inverts spectacular representations of identity by rendering them mundane and within reach of a subject that may scramble any conclusive narrative. Fatmi’s work counters strategies of interpellation that identifies a subject with an ideology prior to that subject’s ability to place their identity in or beyond a particular ideology. Fatmi parodies the various interpellations of colonialism and capitalism that seek to define others according to symbolic narratives. In Evolution or Death, 2004, (fig. 4) two Anglo-European looking subjects imitate suicide bombers with books and papers taped around their abdomens. One holds open a trenchcoat and another holds up a book that looks like a detonator attached to wires. Fatmi reverses the situation. These are not the suicide-bombers from Arab and Muslim countries. Instead, they appear to be of European descent in a European street or modern room in casual clothing.

She’s my country

The Indian born, New York City based artist Rina Banerjee has a love of materials, heritage textiles, ethnicity and fashion, colonial objects and furnishings, historical architecture, and their ability to disguise, animate, locate their inherent meanings in her art work. While sculptures and drawings, paintings use a fusion of cultures and unravel our connected experiences an explosion of differences alternate the way we receive our identity. Banerjee says her work explores “specific colonial moments that reinvent place and identity as complex diasporic experiences intertwined and sometimes surreal.”

Colonial Turd