Estée Klar

Rethink support as non-hierarchical and a mutual collaboration;

Let autistic movement move - what does it express in relation?;

Conditions that support neurodiversity can only emerge in the processual, non-hierarchical relation;

Art becomes a relational activity with the human and non-human - the mutual bioecological relation. Art is thus a process, not necessarily a product although an object may emerge. Art can weave in rather than separate phenomena and thus help us to understand different ways of perception, such as synesthesia and hypervision;

Let play, joy and ease pace the relation;

An affirmative practice resists critical discourse and involvement in policy as policy co-opts and asks us to engage with the ableist system. In order to change the system, we must live our own ways;

Artistic collaborations/relations are indirect action that occurs within our collective network;

Indirect action must exist outside the system for it to exist, survive and maintain inherent “pace”. This is different than the forced pace of hypercapitalism;

“Languaging” (Wolfond) is the emergent expression with the environment. Language can move and become more than its enforced, grammtically correct form. Pay attention to how one comes to language differently;

Facilitation, support and care, need to be reconsidered as collaboration - “individuation” (Massumi) involves more than the individual but instead, individuals in relation. All our thoughts and work emerge in relation. We can also call this relational agency. This dramatically shifts how we view the normative, “intelligent” and independent body as a false and oppressive social construction;

An affirmative practice in an arts collective can imagine autistic and neurodivergent futurities that will ultimately challenge neoliberal/ableist systems;

We cannot do this work within the medical model so we avoid medicalized and therapeutic language that is entrenched in the pathology paradigm. This language includes binary characterizations of the human such as “disordered, abnormal.” We replace this language as much as possible with non-medicalized langauge which then imagines new ways of experiencing and expressing;

We ask: how do our processes and practices inform us about the conditions and techniques that support neurodiversity and neurodivergent ways of reimagining “inclusion” and knowledge? How does this knowledge reshape how we think and what we can imagine for our future?