'It's Not the End of the World: Nonlinear Time and Neurodivergent Making.

根据我的神经发散时间感知的生活经验，这项基于实践的研究将探索当代艺术家如何使用非线性时间性和基本技术来创造投机世界的科幻作品。因此，我的项目提出了这样一个问题：需要什么形式的艺术实践来表达和体现神经分歧的经验，作为一种创造世界的方式？与注意力缺陷/多动障碍（ADHD），复杂的创伤后应激障碍（cPTSD）和运动障碍一起生活激发了我的残疾-或“跛脚”-知情思维，这与参与DIY亚文化促进互助一起，在我的雕塑作品中告知了科学虚构的世界。我接受非线性的时间性作为适应神经典型世界的生存工具。在这里，艺术实践通过即兴或重新想象的技术描绘了其他潜在的世界。“时间感觉”是创伤幸存者的常见经历，Tulving（2002）将其描述为“精神时间旅行”。多动症经常让我感觉到非单一的时间性（在不止一个地方或时间感知自己），这是一种尚未用科幻术语充分描述的生活体验。这将是我研究的重点。通过参与自主朋克和DIY活动，我见证了通过集体努力和目标的生存，最明显的是当参与者代表无法找到主流支持的边缘化社区时。现代性对线性时间和进步的要求，以及通过预期里程碑实现社会进步的普遍观念，都因不同的生活和非规范性的时间观念（如“criptime”）而受到质疑。（Kafer，2013）或'酷儿时间'（Halberlane，2005）。我将制作一个艺术实践和同行研究的身体，与创造性的上下文写作相结合，审视我和其他人的神经分歧的生活经历如何与技术时代错误和时间循环的后启示录主题相交。我将在自己的作品中利用这些主题作为思想实验的富有成效的基础，将DIY和自我组织的知识与社会科学小说的对象，习俗和民间信仰一起使用

Drawing on my lived experience of neurodivergent time perceptions, this practice-based research will explore how contemporary artists use non-linear temporalities and rudimentary technologies to create science-fictive imaginings of speculative worlds. My project thus asks: what forms of art practice are needed to articulate and embody neurodivergent experiences as a way of world-making?Living with Attention Deficit/Hyperactivity Disorder (ADHD), complex Post-Traumatic Stress Disorder (cPTSD) and Dyspraxia motivates my disability- or 'crip'-informed thinking, which, alongside involvement in DIY subcultures promoting mutual aid, informs the science-fictive worldmaking in my sculptural work. I embrace non-linear temporalities as survival tools in adapting to a neurotypical world. Here, art practice depicts other potential worlds through improvised or re-imagined technologies. 'Chronesthesia' is a common experience for trauma survivors, described by Tulving (2002) as 'mental time travel'. ADHD often lends me the perception of non-unitary temporality (perceiving oneself in more than one place or time), a lived experience yet to be fully described in science-fictive terms. This will be a key focus of my research. Through involvement in autonomous punk and DIY initiatives, I have witnessed survival through collective effort and purpose, most obviously when participants represent marginalised communities who cannot find mainstream support. Modernity's requirement for linear time and progress, and prevalent notions of societal advance through expected milestones, are problematized by divergent lives and non-normative temporal perceptions, such as 'crip time' (Kafer, 2013) or 'queer time' (Halberstam, 2005).I will produce a body of artistic practice and peer research, integrated with creative contextual writing, examining how my neurodivergent life experiences and those of others intersect with post-apocalyptic motifs of technological anachronism and temporal looping. I will utilise these motifs as productive grounds for thought experiments in my own works, employing knowledge of DIY and self-organisation alongside the objects, customs and folk beliefs of social science fiction