Here are some threads that I’ve pulled out from my Bundanon experience, that Ive been turning around in my head over the past week since the workshop.

George and Lizzie enjoying the view from the workshop space at the Bundanon Trust Boyd Education Centre, Riversdale.

ATTENTIONAL INFRASTRUCTURES for an aesthetics of touch, movement and proprioception: having and/or developing the ability to attend to sensations and feelings arising from within their body – ‘knowing how to appreciate’ the significance of what is felt (like appreciating unfamiliar foods and flavors? or music? – needs to develop from social practice?).

This is something Catherine emphasized at the beginning and end of the Bundanon workshop, and through her ‘Distinct Body’ workshops – without this ability to listen and unfold insight from the sensation of our breath, skeleton, muscles and skin, how much can we more can hope to achieve?

We need an experiential vocabulary for thinking through the body, a vocabulary of tactile, proprioceptive and kineasthetic experiences and reflections, that can enable us to move from sylables, to words, from words to sentences, and from sentences to stories. This, like any other language, is something developed over time, with other people.

EXPERIENTIAL NARRATIVES – Dramaturgical Aesthetics of Interaction, Aesthetics of Participation. A focus beyond the technical aspects of the artwork, towards structure of the situation as a whole (location, entry-points, social context and conditions, etc.), and the development of the participant’s experience within it (how it starts, develops and comes to an end).

RELATIONAL SYSTEMS AND STRUCTURES: Human-Human Interactions that explore proximal modalities as their primary modality (touch, smell, taste, temperature, movement, proprioception). ‘Live Art’ intimate performance forms: one-to-one engagements between a host and their guest. Taking full advantage of the incredible emotional intelligence and multi-modal sensitivity that we humans posses (in contrast to our machines). To what extent is my own fixation on exhibiting computer-based interactions a product of a tradition fixated on the so-called autonomy of the art object? Autonomy from what …other humans?
[Note to self:why do I feel obliged to exhibit my work as a stand alone experience - without someone there to guide people into the work, to listen  to their stories, to bear witness (and to value) their experience in the work?]

Maggie invited us to explore various forms of hand-to-hand contact incorporating skeletal sensation and contact

THE ART EXPERIENCE AS INVITATION, art making and curating as a form of hosting, induction, hospitality (hospice?). In connection with Making Strange – offering participants some support along their journey – a base from which explore, or temporary shelter and resting point along the way. [this brings to mind pilgrim cultures: wayside shrines, wells, cairns, storm-shelters etc. I wonder what their contemporary equivalents might be?]

SOMAESTHETIC GYMNASIUM: a place for cultivating somaesthetic abilities/sensitivities – consisting of semi-structured body-focused experiences, that stimulate the visitors capacity for somaesthetic pleasure, beauty and critical reflection.

‘INTELLIGENT’ BODY-FOCUSED INTERACTIVE ARTWORKS – Body-focused interactions that acknowledge, and are sensitive to the emotional dimensions of our physicality: the capacity for movement and touch to facilitate strong emotional recall, release, insight, inspiration etc. Maggie mentioned the idea of interactive art makers process as being one of ‘growing the computer’s neurology’, I think this is a powerful concept – to understand and expand on the computerised interactive systems ability to be in the world – to hold a representation of its environment, and its behavioyr within this environment – regardless of how simple this may be. [The memory of of our brain-mapping workshop comes to mind, with Lizzie's reflection that the maps she drew of her brain, could equally be a map of the world…].

SENSUAL TACTILE AND KINAESTHETIC PLEASURE AND BEAUTY IN HUMAN COMPUTER INTERACTION
“any use of a new tools and technologies involves new uses (and postures and habits) of the body, which means new possibilities of somatic strains, discomforts, and disabilities resulting from inefficient body use that cultivation of somatic self-consciousness could help  us to reveal, remedy or avoid.” – Shusterman, 2008, p. 13

Lizzie’s note: “What about the somatic pleasures and enjoyment that these technologies might also support?”

George testing a Wii controlled sound design - tracking slow movements

Artworks that depend on specific qualities of human action – tuned in such a way as to draw you into moving, standing, behaviong in unfamiliar and/ort enjoyable ways (in contrast to interfaces that draw you into familiar but painful and frumpy ways of being – i.e. laptops and bad mice).
[Can I imagine an inteactive art experience that was FUNDAMENTALLY, a pleasure and a joy to experience?]

After accepting/imagining this possibility, we  can go on to consider what kind of pleasure that such works might offer (obviously, there are many kinds of pleasure), and the philosophical and ethical ends (no matter how fragile or fleeting the gesture) to which these pleasures might be directed.

Tracing my outline in Catherine Truman

The map I drew of my outline and skeleton in Catherine's workshop

SUSPENDING OUTCOMES-ORIENTED RESEARCH PROCESSES, IN FAVOR OF GENUINE, OPEN MINDED ENQUIRY. Drawings made by feeling, paths made by walking. I’m still a little shocked to see how fixated I was on making a ‘correct’ drawing, going to extraordinary lengths to physically trace the outline of my own body, when Catherine’s instructions, were quite clearly to ‘draw an outline of our body, based on our felt experience’ …some more homework to do in this area!

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We enter a process led by Catherine, in which we are invited to work with clay to create a body. The sensation of drying wet clay on my skin is unpleasant, while the experience of a body growing beneath my hands is exciting. Sitting at the “head end” of people is how I spend a great deal of time as a Feldenkrais practitioner. It’s often how I begin, as I find a place of connection. It’s a tender approach to another human being; the least invasive and the most mysterious. My clay person grows from this intimate perspective; ‘he’ grows from head to toes. Knowing is from my body, my heart, through my hands. The body shapes the clay, becomes a being. Respect for a being enters my touch as I begin to find the shapes in this body described by an active skeleton. The interaction animates, livens the clay. ‘He’ lives while we interact. Afterwards, it’s an interesting piece, enlivening curiosity.

We come back to clay again after an Awareness Through Movement session, and blindfolded, enter into another process, making ‘MY body’. I bring my attention to the feeling of my body in that moment – what stands out? My pelvis is strongly present to me through my sensation, really alive, and so my hands trace into a small ball of clay an impression of what I am feeling. Whereas yesterday, pen on paper, the pelvis remained elusive, frustrating, now excitement rushes through me, into my hands finding the bone-rich forms in 3-D, echoing my sense of this in me, the power of the sacrum and lower spine. Working upward is not possible with clay, and I really want to express the lightness of my spine upward through my chest. I’m lost for a while, feeling the darkness, listening to the sound of George moving rhythmically, insistently, moulding his clay alongside me. I REALLY want to look! Resigned to constraint, I take another small clump of clay and find the form of my shoulders and thorax. Time runs out, eyes are uncovered, and I am surprised by how much I can see in this latter piece.

Catherine blindfolded us today and asked us to make ourselves in clay.  I thought of myself lying in bed.  I always lie on my side. Unable to see what i was doing my felt-sense of the volume and shape of my body became very vivid.  It was a peculiarly intense sensation, to use my own hands to form my head, my neck, the curve of my back. Later on Somaya gave me a back rub, and I had the strangest feeling that it was the second one of the day.

When we took our blind folds off we saw that almost all of us had sculpted ourselves lying on our sides.  We had also all got our proportions almost exactly right.

The power of the blindfold is very inetersting to me right now.  Our visual sense so dominates our experience of the world – and it feels to me today that it is also linked firmly to my own analytical stance.  I appraise things with my eyes, i judge them.  Unable to see, I felt my way through the clay – i explored its properties, I worked with it and did not try to impose my version of the world on it. What would be the equivalent of a blindfold when I write?  What would help me work with the words and feel my way through them rather than trying to wrangle them into a form that I expect to be pleased with?

The journal of Phenomenology and the Cognitive Sciences Volume 4, number 4 has a very interesting collection of papers of relevance to this project

I thought this article by Edward S. Katkin of the Department of Psychology, State University of New York at Stony Brook, New York, is an interesting review of G. Ádám (1998). Visceral Perception: Understanding Internal Cognition. New York: Plenum Press, pp. 232.

Edward Katkin titles his review, The last word on gut feelings, which I think is a more than appropriate subject for our consideration.

A couple of weeks ago I obtained a copy of a new book by Mark Johnson, called The Meaning of The Body. Its a great read, and has really helped me to understand more concretely, many of the issues we are dealing with when we talk about thinking through the body in relation to our various practices – thinking and meaning being defined more broadly, as processes and constructions that enable us to adapt to the worlds around and within us. Its only available in hardback at the moment, but I’ll see if I can send all you TTTB-Artlab researchers some excerpts soon.

In The Meaning of the Body, Mark Johnson continues his pioneering work on the exciting connections between cognitive science, language, and meaning first begun in the classic Metaphors We Live By. Johnson uses recent research into infant psychology to show how the body generates meaning even before self-consciousness has fully developed. From there he turns to cognitive neuroscience to further explore the bodily origins of meaning, thought, and language and examines the many dimensions of meaning—including images, qualities, emotions, and metaphors—that are all rooted in the body’s physical encounters with the world.

Throughout, Johnson puts forth a bold new conception of the mind rooted in the understanding that philosophy will matter to nonphilosophers only if it is built on a visceral connection to the world.

Drawing on the psychology of art and pragmatist philosophy, Johnson argues that all of these aspects of meaning-making are fundamentally aesthetic. He concludes that the arts are the culmination of human attempts to find meaning and that studying the aesthetic dimensions of our experience is crucial to unlocking meaning’s bodily sources.

Garth asked a great question today, in relation to the question of our respective desires for the project: not sure exactly what he said – but it was something like – ‘How do we (as interaction designers) get to experience through touch?’

How do we get to experience through the touch we facilitate as makers in responsive electronic art systems? This translated into pragmatic questions around how do we, as makers of senor-based works, get at the processes happening during a tactile,intimate encounter, such as provided during a somatic bodywork session (i.e. the Feldenkrais hands-on work known as Functional Integration). Many of us are hoping that Catherine and Maggie will be able to help shine some light on this – one way or another.

For me this was one of the core motivations behind the development of the TTTB concept in 2006 – so important because its still so relatively unknown.

So what then of the pragmatics? Some areas that strike me as good starting points would be to compile an inventory of fundamental structures and life skills developed during infancy and early childhood: those basic reflexes and motor skills that underpin our ability to sense and act in the world – orienting our selves to the world/self, finding stability, responding to novelty/threat etc. My first experience of Feldenkrais Functional Integration started with a lesson on falling: I was asked to explore ways of falling, and see if I could find a way of falling that felt easy, soft and enjoyable – which seemed odd at first – since I had come because of a problem I was having with abdominal tension. What surprised me was how such a simple process – falling repeatedly – could reverberate so intensely at a much more personal level.

Its this capacity for body-focussed experiences to elicit intense personal realizations that is compelling me towards research into this area of touch and movement sensation

thermographic image of a cold blooded tarantula on a warm human arm!

enjoy…. garth

Three foci:

1. Resonances: Experience
2. Desires:  how do we get at physical experience?  How is experience represented in physiology?
3. Offerings:  An experience of Sonic Gesture; knowledge about sensing systems and the qualities and limitations of the resulting data.

I am very interested in delving deeper into the nuance of sensed experience.  To understand better how I can get data from the body that reflects small nuances in changes of body state (felt experience) without being invasive.  Thinking Through the Body represents un-voiced engagements – qualities of interaction that are internal, complex, multifaceted and dynamic. The sensate body…. the sensitised body…. how can we measure the changes in these somatic states.

For my own sake I place here a definition of Somatic  (see wikipedia.org)

The somatic nervous system is the part of the peripheral nervous system associated with the voluntary control of body movements through the action of skeletal muscles, and with reception of external stimuli, which helps keep the body in touch with its surroundings (e.g., touch, hearing, and sight).

The system includes all the neurons connected with muscles, skin and sense organs. The somatic nervous system consists of efferent nerves responsible for sending brain signals for muscle contraction.

In discussion this afternoon, Maggie spoke of hearing the body  – hearing changes.. I understood this to be a reflection of a sensed energetic state – a change in the energy flow in the limb, a realighnment …. this is the kind of interaction I would like to get closer to.

Here is a definition of the autonomic nervous system (see wikipedia.org) :

The autonomic nervous system (ANS) (or visceral nervous system) is the part of the peripheral nervous system that acts as a control system, maintaining homeostasis in the body. These activities are generally performed without conscious control or sensation. The ANS affects heart rate, digestion, respiration rate, salivation, perspiration, diameter of the pupils, micturition (urination), and sexual arousal. Whereas most of its actions are involuntary, some, such as breathing, work in tandem with the conscious mind. Its main components are its sensory system, motor system (comprised of the parasympathetic nervous system and sympathetic nervous system), and the enteric nervous system.

One option then is to look for changes in involuntary/un-concious control (ie. heart rate, digestion, respiration rate, salivation, perspiration, diameter of the pupils)as a reflection of prescribed voluntary interactions – ie. to make the sensing a biproduct of the act of engagement rather than the objective – this may assist in subjugating the technological layer so that it is not seen as thepoint of engagement, the first point of contact that needs to be navigated through in order to experience the art work.

cheers, garth

Thought this report on BioFeedback apparel might be of interest. Interfaces for biological sensing in art.

The above video interview with Sean Montgomery was recorded at the recent Last HOPE conference where Mr. Montgomery exhibited his line of ‘Vital Threads’ projects.

I have also been using some of the Infusion Systems wireless biosensing systems on another performance project with Hellen Sky.