A collection of hybrid essays that emerge in response to, alongside, or independently from the peripheries of my art projects—exploring stand-alone topics encountered during and in between processes of making. The title “Counterpublics” draws from a term originally coined by Nancy Fraser in her essay Rethinking the public Sphere: A contribution to the critique of actually existing Democracy, Written in response to Jürgen Habermas’s Indispensable concept of the Public sphere, in his 1962 book The Structural Transformation of the Public Sphere. In Habermas’s formulation, the public sphere is a conceptual resource that designates a theatre in modern societies in which political participation is enacted through the medium of talk. It is the space in which citizen deliberate about their common affairs—an institutionalised arena of discursive interaction. This arena is conceptually distinct from the state; it is a site for the production and circulation of discourses that can, in principle, be critical of the state. Fraser argues that Habermas’s account idealizes the liberal public sphere and sees it as an institutional mechanism for “rationalizing” political domination by rendering the state accountable to (some of) the citizenry. However, his formulation fails to account for other, neoliberal, nonbourgeois, and competing public spheres. In her view, the concept of the public sphere is deeply shaped by bourgeois and masculinist assumptions. So thoroughly compromised that it can shed no genuinely critical light on the limits of actually exiting democracy. She observes that Counterpublics arise in response to exclusions within dominant publics. They help expand discursive space by forming parallel discursive arenas where members of subordinated social groups invent and circulate counter-discourses. These Counterpublics allow them to formulate oppositional interpretations of their identities, interest, and needs. Fraser also considers the relative merits of multiple publics versus a single public for egalitarian, multicultural societies—societies whose basic frameworks do not generate unequal social groups in structural relations of dominance and subordination. Egalitarian societies, therefore, would be classless and without gender or racial divisions of labor.