Markus WERNLI is an artist, researcher, and teacher, dedicated to socially integrative, ecologically engaged practice. He is investigating the formative dynamics and relationships in our World of Eaters, where all life forms are eating what is feeding on them—thereby learning to cultivate homemaking capabilities for interexistent flourishing.
He worked most recently for Dutch Design Week (Eindhoven), Rooftop Farm at Hong Kong University, Utopiana Gardens (Genève), Campus Garden at Australian National University (Canberra), Wooferten Activist Residency (Hong Kong), Le Ville Matte (Sardinia), Seoul Art Festival, Cheng-Long Wetlands Environmental Art Project (Taiwan), and Anyang Public Art Project (Seoul).
Markus taught at Zokei School of Art in Kyoto (2005-07), College of Asia and the Pacific at Australian National University in Canberra (2012-14), and School of Design at Hong Kong Polytechnic University (2015-18). He is the recipient of an Internationalization Grant
from Creative Industries Netherlands in Rotterdam (2016), and a Seed Grant
from Design Trust in Hong Kong (2017).
U P C O M I N G . E N G A G E M E N T S
Summer 2019: Thesis defense of ‘Adventurous Homemaking’ (Hong Kong).
Throughout 2019: Preliminary explorations in self-implicating, urban food pedagogies.
Nov 1-2: New Experimental Research in Design (NERD) conference, Basel.
C U R R E N T L Y . R E A D I N G
Rick Flowers and Elaine Swan (2015). Food Pedagogies.
Arjun Appadurai (1988). The Social Life of Things: Commodities in Cultural Perspective.
Herbert Meisselman and Halliday MacFie (1996). Food Choice, Acceptance and Consumption.
Albert Borgmann (1995). The Nature of Reality and the Reality of Nature.
Tim Ingold (2017). Anthropology and/as Education.
Nicholas Christakis (2019). Blueprint: The Evolutionary Origins of a Good Society.
Douglas Rushkoff (2019). Team Human.
Shiu-Ying Hu (2005). Food Plants of China.
Frans de Waal (2019). Mama's Last Hug: Animal Emotions and What They Tell Us about Ourselves.
Jacques Derrida (2002). The Animal That Therefore I Am.
Ch. Alexander, S. Ishikawa, M. Silverstein (1977). A Pattern Language.
R E C E N T L Y . R E A D
Kurt Koffka (1935). Principles of Gestalt Psychology.
Charles Mann (2018). The Wizard and the Prophet.
Melanie DuPuis (2015). Dangerous Digestion: The Politics of American Dietary Advice.
Kimmerer LaMothe (2015). Why We Dance: A Philosophy of Bodily Becoming.
Livia Kohn (2008). Chinese Healing Exercises: The Tradition of Daoyin
Sandor Katz (2003). Wild Fermentation: A Do-It-Yourself Guide to Cultural Manipulation.
Tim Barber (2014). The Third Plate: Field Notes on the Future of Food.
David Waltner-Toews (2013). The Origin of Faeces: What Excrement Tells Us About Evolution, Ecology, and Society.
Jane Bennett (2010). Vibrant Matter: A Political Ecology of Things.
Michael Carolan (2016). The Sociology of Food and Agriculture.
Sharon Hayes (2010). Radical Homemakers: Reclaiming Domesticity From A Consumer Culture.
Arturo Escobar (2018). Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds.
Tony Fry (2018). Remaking Cities: An Introduction to Urban Metrofitting.
Ramia Mazé (2007). Occupying Time: Design, Technology, and the Form of Interaction.
Amanda Ravetz, Helen Felcey, Alice Kettle (2013). Collaboration through Craft.
Tim Ingold (2011). Being Alive: Essays on Movement, Knowledge and Description.
Tim Ingold and Elisabeth Hallam (2014). Making and Growing: Anthropological Studies of Organisms and Artefacts.
John Dewey (1938). Experience and Education.
Judith Halberstam (2011). The Queer Art of Failure.
Salomon Friedländer (1918). Schöpferische Indifferenz.
Mikael Sonne and Jan Tønnesvang (2015). Integrative Gestalt Practice: Transforming Our Ways of Working with People.
Joseph Zinker (1977). Creative Process in Gestalt Therapy.
N O T E W O R T H Y
Albert Borgmann (1995:39-40) looks at human reality in its contingent engagement with the world and distinguishes indifferent presence from commanding presence as follows:
“Whatever is devoid of contextual bonds and hence freely, that is, instantaneously and ubiquitously available, is therefore subject to our whims and control and cannot command our respect in its own right.
Conversely, devoid of contextual bonds and hence freely, that is, instantaneously and ubiquitously, available is therefore subject to our whims and control and cannot command our respect in its own right.
Conversely, whatever engages our attention due to its own dignity does so in important part as an embodiment and disclosure of the world it has emerged from.”
(Borgmann, 1995, 'The Nature of Reality and the Reality of Nature', in Reinventing Nature: Responses to Postmodern Deconstructivism, Michael Soulé and Gary Lease, Eds.)