I try to use the tools that everyone can use. I don’t want to be a specialist in a technique that is very difficult. I prefer be a beginner… even like I think when I do the ceramic it’s like a hobby for me. It’s more like ‘yeah I like ceramics, it’s nice, I want to learn a little bit’
Gabriel Orozco, Art21 2003
In the course of researching around this artist, who I find very intriguing, it struck me how his words here surprised me. I tried to imagine these words coming out of my own mouth, but couldn’t. I certainly see this as a way in which I do approach materials and processes, and his way of interacting with ceramics seems to be similar in some ways to my own. But until now I have not thought of it as a particular approach, more a personal failing! I think this might speak to a tendency towards Impostor syndrome.
For Orozco, the process of making is another way of stimulating his own thought processes, in this way it seems quite meditative.
When I feel that it should be ready it’s a kind of subjective thing, but it’s just that the shape should represent what just happened before.
I was also surprised to learn that in his early career particularly he eschewed the artist’s studio, favouring instead a derive or flaneur style of wandering in the urban environment, photographing things that took his interest, and using the camera as a way of focusing his own attention. He would interact with found objects and intervene to create photographs also. So much of this is related to what I have done in my unit 2 work!
I felt my experiment in the future self-portrait (capturing the view of self when we are able to see through the eyes of others in a telepathic future) was successful, but I wanted to think more around this notion of self-image and how we are concerned and influenced by how others perceive us. This had me think back to previous research of mine around the male gaze and female depictions of themselves . This seems to be a recurring concern of mine!
I was aware of a new BBC series presented by Mary Beard around the nude in Western art, and was particularly interested to take a look as I knew that as part of this she had explored being the subject of a life drawing study. She was driven to do this from the sense that ‘I am still looking for a naked portrait of an older woman who looks like I feel.’, and from using an example from Rodin that typical mainstream western art uses the naked form of an older woman as a symbol of what has been lost (the beauty of youth), and not depicted in a sympathetic way as we do see with nude depictions of older men.
She wanted too to put herself in the position of the people she has been studying throughout the two programme series (the nude models). There is a self-consciousness though to this and it’s interesting to hear the feelings she had around this situation and her own perceptions of self in this scenario. She simultaneously casts herself as old (in her physical appearance) and adolescent (in her psychology).
I do feel a bit apprehensive about this – I think oh, I hope I don’t look too fat you know it’s a terrible kind of, well, adolescent vanity really.
She asks Catherine Goodman, who has agreed to draw her nude, if this is a common apprehension in her models. The artist answers that actually many of her models enjoy the gaze of another, the opportunity to just ‘be themselves’ for a short while. This is intriguing I suppose. It’s a unique sort of situation in the modern world, to be looked upon naked without judgment or sexualisation. This is perhaps the draw of nudism. But I am less interested in the impulse to be seen naked as the desire to understand how others perceive us per se.
Mary is still aware that some viewers are going to think ‘Did she have to?’ about her being a nude model – implying again that she feels herself an undesirable sight, “whereas I feel quite sort of, slightly brave about doing this”. It is literally bearing all in front of national television after all! Something I think many people would outright refuse to do. But it is interesting she is surrendering to this vulnerability and displaying that most private view of herself. Having sat for Catherine twice, on her third visit Mary allowed the cameras in, and admitted to being nervous.
It’s funny not having seen anything that you’ve done… of me I mean. It’s funny because I’ve never looked at how somebody else sees me. Which is really what it is, isn’t it.
This is a curious phrase I will return to below, but particularly since Mary Beard is a familiar face on our television screens now, presenting many documentaries and now regularly appearing as a presenter on Front Row Late. Indeed, her first documentary series caused a stir from some quarters, as trolls and commentators such as A.A.Gill felt her unapologetic aged appearance should have no place on our screens. So she must be aware of how some view her, but perhaps the intimacy of life drawing is affording for her a glimpse of the view of someone with a deeper (and more human) understanding of her. We then see Mary’s nudes and hear her first reactions to them, alongside Catherine.
Oh wow! I thought I’d be a bit horrified of them. And I’m not remotely horrified by them and I think that, you know, the fleshy over-60s bits kind of work fine. I look at myself and I don’t think ‘Oh god she should lose a bit of weight’, I think ‘that’s me‘. And you know to some extent, I feel happy with it.
I notice I wasn’t much looking at you. You know, we were chatting quite a lot but I wasn’t looking and well I saw you looking at me and thought you are actually trying to work out how to do my tits.
So she was happy with the result, and seems she came out of the situation feeling good about the depiction of herself by another. What most interests me though is what she said prior to seeing these drawings. “I’ve never looked at how somebody else sees me.”
This is intriguing to me, because the role of the artist here can only approximate or mimic how someone might view us in real life. In this modelling scenario, they are manufacturing an intimacy that would not otherwise exist, and therefore the view of the model is not a real one from their own lives. Yes, the artist can and often does seek to establish an understanding, a relationship with the model to more accurately capture their perception of that person, but the perception itself is not natural, it is not quite the same kind of perception that the people in our lives will have of us (beside the fact that each person in our lives probably has a unique one). This I suppose has parallels in the research problem, and the observation effect. It is impossible for us to observe or research naturalistic behaviour because the very fact that we are observing them warps the results.
There is a deeper problem however, to do with whether someone could accurately depict how they view another person. So imagining that a person in our lives was an artist, could they draw how they see us? This is the problem of validity in self-reporting – if we were to ask someone exactly how they viewed a person, even if they were fully compliant and adopting a ‘no-holds-barred’ response (throwing social convention bias to the wind), we would not get an accurate response, because this is something they are making conscious and rationalised which would otherwise not be. We simply cannot escape the cognitive biases that oversee our rationalisations to give a pure answer (though one question to consider is if we in fact do want to know how people see us through this cognitive lens)
This can be considered with allusion to identity theory accounts of how self-reporting of individuals around their own behaviour can be inaccurate. An oft used method is to ask people (through a self-administered survey) how much exercise they perform, and then compare this to direct observation of their exercise (unknown to the respondent) – for instance we might see someone over-report how much they exercise in a week. Answers usually reflect not only the actual self that we observe ourselves, but also the self that we wish to be (ideal self – reflecting the people we aspire to be), or the self we feel we ought to be (ought self – reflecting the internalised norms we have identified from the behaviours valued in our society). It can therefore make sense for someone to pep up the account of their exercise routine to paint a picture of themselves that is more flattering to their idealised or normative perceptions of self.
So wouldn’t these idealised and normative notions of identity also play a part in how someone consciously describes another person? If we are incapable of reporting our selves devoid of such influence, it is dubious we could do so for reporting of another. The act of portraiture in this sense is a projection of the values of the artist. We can better understand under such terms the male gaze in art, though perhaps not excuse it. The male has internalised norms around the female – what is valued (sexual appeal, physical beauty, submission, virtue, etc.), and so depicts or judges models based on this – hence how Rodin’s elderly woman is seen in terms of the loss of such qualities, rather than a more sympathetic depiction.
This reminds me of the famous destruction by Winston Churchill of the portrait Graham Sutherland created of him in his later life, now dramatised in the series The Crown. He reportedly said that it made him ‘look like a down-and-out drunk who has been picked out of the gutter in the Strand.’ and fought against it being publicly presented to the House of Commons for being unsuitable. It is therefore not always to our benefit to be shown how others see us, as it might well conflict with our self-perception in a way most unnerving.
It too has echoes in the early Dove real beauty campaign adverts – where the comparison was drawn in the forensic sketches drawn based on the physical descriptions of individuals and a stranger who had met them. The point drawn here was that we have less flattering self-images than a stranger would and should be more accepting and less judgmental of our appearance.
It’s interesting how none of the sketches actually bear much resemblance to the models though! A little like the exercise we had back in unit 1, describing an object to another person. Translating what we visualise in our minds into words so that another can visualise it accurately is very challenging! It is challenging enough to translate our mental visualisation into a visual representation on paper.
So all this means I come to some key questions. Is it ok that when we see a portrait/self-portrait we are not seeing an exactly true representation of how someone is immediately perceived, but something filtered through the artist’s own values (shaped and influenced by the time and place they are in). In fact are we seeing that person at all or is this a depiction of what they signify based on the artist/society? Or is that actually how we see the world – would an ‘exactly true representation of immediate perception’ actually not relate to the human experience at all, and this signifying and valuing actually be closer to the truth? When we want to understand how others see us, do we instead mean how do they place us within the world we live in based on these values and signifiers, or do we mean how are they immediately perceiving me? I think it might in fact be the former – we want to understand what we mean to people, not solely what we look like. Am I beautiful on a deeper level to you, not only superficially?
And this is where it becomes so emotionally charged – we find it tangled with the ideas we have ourselves of our actual, ought and ideal selves. Will you flatter me by reassuring me that I do conform to some of the characteristics I hold in the idea of the ought and ideal? Is my perception of my actual self accurate to how you view me? Or worst of all, do you reject all these views of myself and see me as something utterly different to my self-perception?
I suppose in my ‘future self-portrait’, under this identity theory, the ability to view ourselves through the eyes of others, and fully grasp their perceptions (not only immediately but alongside the value judgments and signifiers they see) might distort all sides of our self perception – the actual, ideal and ought. We might find these perceptions merge with that of another, or contrastingly experience a visceral disconnection when observing ourselves through their eyes – an ultimate outer body experience. That we do not naturally consider these 3 separate elements of self perception as distinct in our minds makes me think that this process too might be unconscious and hard for us to fully comprehend.
It could be interesting to ask various people in my life (from different social groups) to provide their perception of me, in either drawing or description. Of course, this self-reporting would be highly flawed, but perhaps as I have just discussed, we are more interested in this flawed lens than the pure view. That it would be moderated by social conventions, and likely a sense of not wanting to insult or embarrass, could be interesting to explore. It could also help to combine my instructional work with this other avenue of exploration which I have continued to be interested in.
I am keen to work further on the instructions I created, to help navigating the unknown. In my assessment yesterday, one of my tutors mentioned that it could be interesting too if people are able to take just one instruction in isolation and whether they might interpret this differently without the context of the others, or if this instruction in isolation might be interesting.
This had me recall the work of Brecht, where he had a box or card system of instructions that you could take from. This reminds me of board games, such as Cranium or Pictionary, where the player is given instructions and often other players have to guess what was on the card. It also reminds me of notices placed on notice boards, where there are tear off contact details at the bottom, or of ticket machines at deli counters etc, where the piece of paper you have taken affects the result for the next person (by removing the previous number in the case of tickets, or reducing the number of people who can take the contact details from the notice). Or even fortune cookies, whereby a ‘personal’ script is found inside each one. It could be interesting to explore these different modes of presentation for my work.
In looking up the above image, I came across an excerpt from a book mentioning this work, called Critical Play: Radical Game Design by Mary Flanagan, see below:
This chapter in particular made mention of an artist I have found very interesting to read about – Gabriel Orozco. There is a fascinating interview with the artist found here. That he combines two interests of mine – a playfulness and also philosophy, is fascinating! Games turn up as a theme here, not only in his process, and he confounds the rules of some conventional games such as ping pong, billiards, football and chess by transforming them in some way. He speaks very well about his thinking behind these transformational acts, and I have included some quotes below that I found particularly interesting.
That is the space that I’m interested in, the in-between space. Even in photographs, I think what is interesting is in between the photographer and the space, which is the same as the in-between of the photograph and the spectator. To activate that space—to activate means to fill it with meaning and connections, so that we can think about it. We can connect with it and make it happen as a space and time in between things.
I think every game is a universe, in a way, or every game is an expression of how the universe works for different cultures… Every game has a connection to how we conceive nature and landscape, how we order and we structure reality.
Probably they are more like philosophical games. I believe that philosophy has to be a practice: practical philosophy. It’s like the way the Greeks used to solve philosophical and mathematical problems—by walking. Not sitting. It’s easier to solve problems moving—when you walk and you talk—probably because you have better irrigation in the brain or just because you are breathing better. Because you are moving, you have better chances to solve complex problems. And also I think, in a way, it’s an action thing. So, I think philosophy is an action; it should be. And to play the games are part of it.
I concentrate on reality in terms of what is happening to me, and I try to revolutionize that and try to rethink it and transform it. I try to transform reality with its own rules, with the things I found there.
I am interested to learn more about him and have reserved some resources from the library to look into!
Another work I have come across in my initial research is his photo series called Until You Find Another Yellow Schwalbe (1995). Here he drove around Berlin on a Schwalbe motorbike, and photographed it next to a second whenever he came across another one. The final work in the series of 40 includes a third bike, as he had sent invitations to all the Schwalbe owners in Berlin to meet him for a get-together (and only 2 turned up). I love this level of unpredictability in his series (providing an instruction that may or may not be followed by other persons), but also too this repetition and persistence. The photography itself had a kind of rule to it, without other persons, closely framed, bikes in close proximity, etc. making it a game in itself. It’s interesting that games should require rules to be set, almost paradoxical in a way.
One of the things that captivated me following the initial group ideation session we had around Futures, was the notion that technology could progress such that not only human-computer mental interfacing was possible, but human-human, i.e. telepathy (the communication of ideas/thoughts by means other than the senses).
The idea of telepathy first caught on in western culture in the 19th century, following on from the spread of spiritualism (communing with the spirit realm/the dead) and animal magnetism/mesmerism (whereby healing can occur via induced trances and hypnotism). These pseudosciences caught on in response to the fantastical advances in science that were making the world at once more understood and more mysterious. Why should we only trust our senses if there are microscopic cells (with cell theory – that we are made up of cells – only being formulated in 1839), and if time can be relative (theory of relativity in 1905).
Hilma af Klint was interested in spiritualism, and can also be credited with the first abstract art – exploring automatic drawing in attempts to visualise this non-visible reality. I encountered some of her sketches in the Moderna Museet in Stockholm, and enjoyed how naive and free they seemed, some of which are below. The nesting and interaction of colourful organic forms, and looping, swooping lines also appeal.
Magicians then, using biological cues, performed ‘thought reading’ stunts, which still continue to this day. Indeed, much of the trends seen in the 19th century reared their heads again during the New Age in the 1970s, e.g. the idea of ‘channelling’ spirits or the collective unconscious via trances to gain new information. This took a strange turn as documented in the book and film adaptation of The Men Who Stare at Goats, with the American military hoping to harness the power of psychic agents for intelligence-gathering (and also, bizarrely, attempting to harm or kill psychically)
This idea of psychic ability being used as a weapon or military advantage is also explored in fiction, e.g. in Star Trek with the Vulcan mind meld appearing in it’s first season, and then later too with empaths such as Betazoids and the hive mind of the Borg. The notion of ‘hacking’ or mind control of another by means of such interfacing is a central theme of fiction such as Ghost in the Shell. This relies too on the notion of interconnected technological knowledge and AI systems within a ‘cyberspace’ – a concept conceived before the internet by William Gibson in his Neuromancer novel, but now a term used to refer to it.
But for me, I am interested in the consequences of such technology. If we were able to communicate telepathically, would this make language redundant? Would we lose language, particularly in our more intimate relationships? This could be a means in which telepathy could be a force for good, and answering a central human desire to be understood – enabling us to fully intimately understand and know our romantic partners and significant others. But what might be lost from our current relationships, and would this be a destructive or positive change?
There is a unique mode of communication already in existence between romantic partners, a secret language you only use within that context – formed of in-jokes, pet names, and particular phrases or patterns of speech that you build together. In a world where you could communicate without language, this would be defunct. I explored some ideas for how we could record these future dead languages, to house in future museums.
Below is a work I encountered in an exhibition at the Whitechapel gallery, curated to explore a post-language society (here conceived as a post-apocalyptic eventuality). The work below explores communication through a personal visual language, which are curious, but I’m unsure if they truly communicate (though perhaps they are recognisable to a native spanish speaker!) – it’s intriguing to see here again colourful, somewhat organic forms appearing.
Returning to my idea… The thought that these languages would be shared, which previously have been intimate and private between two people, is intriguing but one which made me feel unsure I could in good conscience ask people to share with me openly. This is interesting in itself, that I would hesitate to do so. That making open and shareable something entirely private is similar to this notion of sharing our inner most thoughts with others via telepathy. It is certainly an uneasy future being imagined.
What then could be more private than our own sense of self, our inner eye. What might it mean for our perceptions of self, if we can be fully aware of how others perceive us, and view ourselves through their eyes? Would this exacerbate or destroy the current situation of ‘selfie culture’ – whereby we feel pressured to curate our online image to the extent that our bodies, our lives appear perfectly manicured (whether doctored through photoshop or filters or not), and the comparison of ourselves to the online image of others is damaging to our mental health. The obsession with picturing ourselves in any and all situations can be seen as narcissistic and superficial, but it reveals our humanity too. Our desire to understand ourselves, to fit in and be understood by others. To mark our place in the world, and confirm yes I do exist. But this conflict between our inner world and how we appear externally is hard to process – and body dysmorphia and eating disorders are on the rise.
I very rarely take selfies of myself. My profile picture for several years on Facebook has me in sunglasses that obscure much of my face. This is not out of a particular desire to be unknown, or undocumented. I admittedly do see flaws in my appearance, and suffer that horror when you accidentally have the camera facing the wrong way when you turn it on on your phone. So I never spontaneously feel the urge to do so – to take a selfie feels contrived for me, though I understand it can be different for others! I was interested then to explore this possibility, of the complete knowledge of my appearance to others, and engage in a process that exposed me more than I would usually be comfortable. To invade my own privacy.
To do so, I recorded my appearance in a typical evening at home with my fiance. By attaching a head-mounted GoPro to him, I hoped to approximate his point of view and gain this notion of the self-image through someone else’s eyes. Below, I edited together only those moments when I was in frame. It provides a disjointed account of the time spent making dinner, and the conversation appears surreal.
The camera angle feels like I am floating above myself – as though in an outer-body-experience – which I suppose this is! It is disorienting how it jerks around according to his head movements.
It is uncomfortable seeing so much of myself in a video, to see less than flattering angles and lighting. Much like the confusion when hearing your voice on a recording (how it never sounds quite as you hear it in your own head), it seemed strange to see my idiosyncrasies – mannerisms and facial expressions – played out in front of me. I feel vulnerable in particular when seeing how my eyes remain closed sometimes when talking – something I am unaware of doing in the moment. Also – I seem so short! In all I think this was a successful experiment.
Here are some musings I had around the future. It is intriguing to me how futures have this dualism, being at one point something within and outside of our control. The knowledge that there are infinite possible futures can be both empowering and bewildering. But then the notion that our futures are already decided, or not within our power to change, is similarly fraught.
Anxiety is commonly to do with concerns and worries surrounding future events (whether immediate or distant), because of imagined negative predictions. The uncertainty of what will occur in future events means that we all predict to some extent what to expect in order for us to effectively plan for that event, whether our brain is reliably doing so or not is a matter for mental health professionals. But it is intriguing for me this planning and prediction, and fear of the unknown.
I thought it could be interesting to explore this prediction/imagining of the future through some questions posed to my peers, to see how differently they might all be doing so. I chose to create a questionnaire with suitable ambiguous and open-ended questions in order to do so. I also wanted to ensure I was accessing their personal future, rather than a prediction about humanity, which could rely less on their own personal prediction than something they have read elsewhere. So I chose to play with the dual meaning of ‘where are you going’ as in a physical or spiritual location. A destination that can be self-determined by the respondent. Below is an example of a response to my questionnaire.
Recent trends which have addressed this anxiety (which we are told is on the rise) include mindfulness, as well as the popular pursuit of yoga and pilates. These all bring us back to Zen buddhism practices, which I was reflecting on previously.
observation and being seen (how not to be seen video)
I think it could be interesting to create a set of instructions for navigating the unknown. Not only in terms of the map making that I have explored so far with the grid, but also in the other ways we make sense of the world, and how we might go about getting to know the unknown, e.g. stories, histories, signs, rules, rituals etc.
I also saw this fascinating and amusing work by Hito Steyerl called How Not to Be Seen: A Fucking Didactic Educational .Mov File at the Tate Liverpool gallery. It provides a series of instructions for how to avoid being seen, and takes it’s name from the Monty Python sketch.
I find the voiceover particularly fascinating – it reminds me of the robotic voices of assistive AIs such as Siri, but also sounds like it has been distorted or slowed down, slurring. This reinforces the ridiculous nature of the film, which I enjoy.
In a similar vein, I have drafted a set of instructions for navigating unknown spacetimes. The intention is that a person should act out the instructions whenever they find themselves in a place that is unknown that they would like to become familiar with, to help them navigate this anxiety. I have sought to make this similar to the mindfulness meditation exercises commonly shared. For instance, a suggestion on this website is to meditate while washing up:
Savor the feeling of the warm water on your hands, the look of the bubbles, the sounds of the pans clunking on the bottom of the sink.
Apparently this form of meditation is proposed by Zen Buddhist monk Thich Nhat Hanh! I love how this everyday experience has been transformed into something transcendental and spiritual from mere instructions on what to focus your attention on. Something so simple but seemingly world-bending, while doing a mundane chore.
Below is a download link to a draft of my instruction leaflet.
I intended to try and cover the different ways humans go about getting to know or make sense of places (indicated by the different chapter titles), and imitating them so that I could create a set of actions that could capture this in miniature, to readily turn an unknown place into one you are well-acquainted, or in fact intimately knowledgeable of. I think this achieves this (though I or some willing participants will need to test it out!). I have also managed to work in my learning about grid cells and how the brain ‘maps’ the world, by including instructions for moving using a hexagonal pattern. What I feel I have lost though from the examples I have looked to, is this sense of humour and nonsense… though some of the actions do seem odd, I don’t think they go as far as to be funny. I like though that the framing of it as for ‘conscious agents’ and ‘spacetimes’ implies for me that it could almost be a future person, or alien person discovering a wholly new place and time, though it remains open to interpretation.
In approaching this grid work, I knew I ought to investigate minimalist works such as by Agnes Martin.
I listened to an episode of the Bow Down Women in Art podcast discussing her life and works. It was interesting to understand the influence of Zen Buddhism in her work, which emphasises the need for mindfulness and meditation, and a sense of oneness. Though her works are perhaps a little too minimalist for my tastes, this set me down an interesting path of research, when looking for her work in a compendium of women artists in modern art. I came across the works of Eva Hesse here for the first time. I was interested here in her use of repetition to reveal naturally-occurring difference and iteration. This implies a sense of change and time for me, and the use of organic forms and materials was also interesting here. Her works for me seem tactile and invite a human spectator.
In looking further at her work, I discovered an intriguing article about Performativity in the work of female Japanese artists 1950-60s and 1990s by Yuko Hasegawa. Here I was introduced more deeply to the works of Yayoi Kusama, and to the instructional works of Fluxus artists Yoko Ono and Mieko Shiomi (who are also influenced by Zen), which I think are all relevant to the line of inquiry I have pursued in this project.
While I had previously been aware of the reflective/mirror infinity rooms of Kusama, I had not previously understood the context of her fascination with infinity and the dots which also pervade her work. The infinity nets series is a direct catharsis of visual hallucinations that Kusama experiences, which she has been afflicted by since childhood. Here polka dots cover her visual world like net curtains. By engaging with repetitive pattern and action she is able to gain balance in what might otherwise be an overloading experience.
These infinite repetitions and patterns seem highly relevant to my grid cell pattern work, and it could be interesting for me to explore building up layered work in the way Kusama has done with the thick textural paint in her No. F. It’s fascinating to me that she would be experiencing visual hallucinations which sound so similar to these visual navigation patterns I have been imagining, and I could hypothesise that she is actually just seeing this secret/hidden way in which our visual field navigates the world!
She also has explored visual infinities of self, and sense of the alter ego, in terms of the interaction of either herself or the audience within mirrored spaces. The duplication but also obliteration of the body by making it become one with the environment itself -> achieving invisibility. This reminds me of the phenomenon whereby repeating a word endlessly removes its meaning and makes it sound just as a series of noises. I think this could have implications for my future self-portrait work (which I have not yet had chance to write about on my blog!)
Instructional works interest me, for meaning that the outcomes of the work are unpredictable and unprecedented, something not controlled by the artist. Yoko Ono’s work is intriguing for specifying the destruction of a canvas or painting by burning with a cigarette, with the smoke produced being a part of the work. In displaying the work she would have the instructions and then the outcomes themselves, which I think is very intriguing.
Instructions were also used to good effect by Shiomi. I am particularly interested in her Spatial Poems work, where she sent letters to 100 people over the course of 10 years, coordinating a network of simultaneous events to take place across the world.
It could be interesting for me to develop a set of instructions for others to recreate the grid and perform an interaction with it in any space. This could allow for all sorts of iterations to be created and explored beyond my own control which would be interesting.
I was keen to explore how the grid cell pattern, once ‘unveiled’ within the world, might disrupt people’s movement. I was also eager to understand the nature of future as unknown, and something we can only imperfectly plan for.
In order to capture this, I decided to ‘disrupt’ space that is usually transitory in nature, and might see a more predictable mode of transport across it. I laid out a grid of post-it notes on the floor of a corridor in the Art school, choosing intentionally one that is a little unusual, for having uneven floor, a partitioning rail, and small staircase, as well as obstacles such as a fire extinguisher.
Participants were first asked to plan their route across the grid on an exercise sheet I provided. I intentionally did not provide a scale or inform them of the side of the grid they would enter first, or reveal the location of the grid within real space. Once they had drawn this, I brought them to the end of the corridor where they would approach the space and let them do so unassisted.
Following their interaction, I asked them to record the route they had taken in interacting with the grid.
It was interesting to see the participants engaging with the grid space, several of them adopted a less-natural gait in order to more precisely recite the route they had planned, and we saw their arms being used for balance and to help navigate obstacles. It could be interesting to reenact these movements once decontextualised by the grid/this particular space. Several participants walked on tiptoe in order to avoid stepping on the post-it notes.
An unexpected observation was the change in participants’ mental states throughout the exercise. There was a certain nervousness and confusion when first being instructed on the task, and uncertainty in the chosen route. Some expressed some frustration on discovering the grid was unlike the space as they had imagined. There was a general sense of focus and concentration during the task, followed by a sense of achievement and enjoyment on completion of it. If I were to repeat this I think I would seek to find a way to record this change in mental state more fully, as this anxious anticipation could be a natural state of future thinking.
It would be interesting to do a similar exercise using a much larger space, and/or to repeat the exercise with participants who have more expertise in gesture and movement, e.g. dancers. I enjoyed when there were two participants engaging at once, and having multiple agents seeking to complete their routes at the same time could be interesting in itself.