My work is grounded in autosurrealism: an orientation and practice that understands reality as embodied, imaginal, and continually in the making. Rather than treating the bodymind as a fixed identity or passive site of experience, I approach it as an active, generative process—one that composes worlds through perception, movement, sensation, desire, and imagination. Within this frame, reality is not simply given, but enacted through how bodies attend, move, and relate over time.
Neuroqueering is an embodied orientation through which bodyminds interrupt neuronormative and heteronormative habits of coherence, control, and legibility. While my work is informed by neurodivergent ways of sensing and moving, autosurrealism approaches divergence not as a trait possessed by some but as a generative capacity that can be cultivated. Through practice, neuroqueering becomes a method for loosening dominant ontologies and opening alternative ways of inhabiting reality—cultivating neuroqueer modes of knowing, being, and valuing that remain plural, relational, and shareable across difference.
| Writings |Manifesto of autosurrealism: Towards a Neurocosmopolitan Reality. In N. Walker (Ed.), Neuroqueer anthology. Autonomous Press [Forthcoming].
Abstract: This manifesto introduces autosurrealism as a radical, embodied praxis that fuses the subversive aesthetics of Surrealism with the liberatory framework of neuroqueering. Drawing from neurodiversity theory, queer theory, depth and somatic psychology, autosurrealism reimagines the self as a site of transformative play, where stimming and psychic automatism converge as tools for self-authorship and resistance. By reframing neurodivergent expression—particularly stimming—as a form of provocative magic and embodied art, the manifesto positions autosurrealism as a movement toward a neurocosmopolitan reality (Walker, 2021): a non-hierarchical, pluralistic world that honors divergence as creative intelligence. Through acts of disobedient embodiment and intentional self-shaping, autosurrealism dissolves the boundaries between normal and abnormal, real and surreal, inviting a future where neuroqueer presence redefines cultural, aesthetic, and spiritual paradigms.
Becoming-Creature: A Neuroqueer Approach to Autistic (re)Animation. In N. Walker & A. Reichart (Eds.), Neurodiversity in Psychotherapy. W.W. Norton & Co. [Submitted for Publication].
Abstract: This chapter proposes a neuroqueer approach to psychotherapy that reimagines autistic embodiment beyond neuronormative frameworks through surrealist aesthetics, depth psychology, and somatic practice. Drawing on a detailed case exploration of an autistic, gender-fluid client (“Mika”), the chapter positions neuroqueering as a process of transformative self-authoring and embodied reanimation. Through the clinical integration of Authentic Movement, stimming, and imaginal inquiry, autistic modes of sensing, moving, and communicating are reframed not as deficits, but as portals to vitality, creativity, and cognitive liberty. Situating neuroqueering (Walker, 2021) alongside Surrealism’s commitment to disrupting normative reality through automatism and the unconscious, the chapter conceptualizes autistic embodiment as a site of radical divergence and becoming. Mika’s engagement with a non-speaking, creaturely self-state illustrates how embodied, non-verbal, and imaginal practices can facilitate shadow integration, re-membering, and the reclamation of authentic autistic being. The chapter argues that a neuroqueer-surrealist therapeutic stance—grounded in relational mutuality, non-pathologizing care, and embodied participation—offers an expanded model of psychotherapy that honors multiplicity, animacy, and non-linear modes of consciousness. Becoming-creature emerges as a liberatory praxis through which autistic and neurodivergent bodyminds may reinhabit and reimagine themselves beyond the constraints of neuronormative “reality.”
Exquisite Corpse: The Empty Body and Neuroqueer Becoming [In preparation].
Abstract: Exquisite Corpse explores Butoh as a neuroqueer somatic technology that destabilizes normative assumptions about embodiment, consciousness, identity, and agency. Bringing Butoh into dialogue with neuroqueer theory, Surrealism, hydrofeminism (Neimanis, 2012), ecosomatics, and depth psychology, the paper examines how practices of non-intention, sensory attention, and improvisational impulse produce altered states of embodiment in which the boundaries between self and world become porous and unstable. Through concepts such as the “empty body” and Noguchi Taiso’s understanding of the body as a fluid, ecological process, Butoh emerges as a practice of de-patterning: softening culturally imposed movement habits and allowing gesture to arise through sensation, gravity, image, repetition, and involuntary impulse. Situating Butoh alongside Surrealist automatism and neuroqueer forms of movement such as stimming, the paper proposes involuntary and impulsive movement as modes of embodied cognition that rupture normative bodily organization and open onto more fluid, relational, and more-than-human forms of becoming. Rather than reinforcing coherent selfhood, Butoh cultivates states of multiplicity, dissolution, transformation, and creaturely emergence. Positioned between eros and decay, consciousness and unconsciousness, agency and surrender, Butoh becomes a neuroqueer practice of embodied transformation that reimagines the body not as fixed identity, but as porous ecology, shifting process, and site of continual becoming.