Final Major Project – research/context in Pecha Kucha

In order to kickstart my final major project, clarify my aims and plan for the weeks to come, and contextualise around it, we were tasked with drafting our project proposal and action plan, and creating a Pecha Kucha presentation to share our initial research. A Pecha Kucha (aka a 20×20) is one primarily composed of images, spanning 20 slides, each of which is shown for just 20 seconds, meaning that the full presentation lasts just over 6 minutes. Below I summarise the contents of my presentation, and so the research I conducted in the first two weeks of my project.

Reflection on past work

First I reflected on some of the commonalities/themes I have previously explored in my work that have driven my interest in the topic of my FMP: expression. This related to the work in Futures project, where my future self-portrait and the navigating space/grid cell/instruction work has commonalities of i) an interest in perceptions of self/observation by others. ii) Behaviour and body language. iii) Psychology, consciousness and identity. iv) Manipulation, instruction and expectation. v) interaction. Thus something around behavioural expressions/externalisations of our inner psychology and how this is expected/observed by others would be a natural continuation.

Also too that in previous Unit 2 work I was interested in gestural and expressive mark-making, and the notion of automatic drawing or writing. I have not yet taken this into the action itself as a performance, as opposed to a work produced from it, so would be interested to explore this in my FMP.

Context

I was keen to contextualise the notion of my performance of expression within what might be interpreted from it – and the problematic biases of my being a woman artist. I saw this being across multiple facets. One being narcissim/vanity. Autobiographical work by women is interpreted as superficial or vain, self-obsessed, while autobiographical work of men can access universal themes and move beyond the personal. I linked this to the works of Helene Schjerfbeck who I went to see back in 2019.

Too, it is a paradox for women artists that in portraying their subjective reality/perception of themselves they are colluding in their own objectification. I related this to the Ways of Seeing I researched previously, as well as Tracey Emin’s self-portraits which evoke her subjective sexuality, but at the same time could be objectifying and eroticising herself.

I was conscious too that in externalising my emotions, I could be pervading the prejudice that women are ruled by their emotions, and the problematic connotations of this in relation to hysteria. I discovered that hysteria (back when it was treated as a psychological disorder), was specifically seen as the height of female sexual expression in a world of repression and strict social behavioural restrictions.

This photo of a woman demonstrating a ‘hysterical episode’, characterised by the arched back, was distributed for voyeuristic purposes in 1880

The surrealists were particularly interested in this – as an expression of the subconscious sexuality of women. This brought me onto another problematic context for the performance of women – that women’s performance takes place within the asymmetric power relationship between men and women. The surrealists choreographed/instructed a performance (below) by the dancer Helene Vanel to simulate hysteria – sexualising and objectifying her.

Helene Vanel (1938) at Exposition Internationale de Surrealisme in Paris

Another such problematic performance, which explored the body and gesture in performance art, was Yves Klein’s Anthropometries.

Here naked female models were instructed to cover their bodies in Yves Klein’s blue paint, and place themselves against surfaces in ways instructed/choreographed by the artist. He clearly objectified them here, calling them ‘living brushes’, though later the models have claimed they were collaborators in his work.

In considering female performance art, it is also important to contextualise this within the gender theory of philosopher Judith Butler – that gender itself is performative and we identify someone’s gender from the repetitive behavioural characteristics that we attribute to certain genders. This is evidenced in the performance of drag – whereby someone identifying in one gender performs the characteristics of the other as an illusion/subversion of such gendering. It’s easiest to see the skill involved in this, and thus the nuances of behaviours we interpret as gendered, by comparing an experienced drag performer with a novice who has had a makeover, in the makeover challenge on Ru Paul’s Drag Race (below)

Experienced drag performers (left) and novices (right) demonstrate the nuance of stance/posture for gender performance

Art Research

So one theme I explored was resistance and women’s rage. I discovered that just as long as women have been resisting, they have been using their bodies to do so.

A jiu-jitsu how-to guide for the Suffragettes, Mary Evans c.1910

Here I also referred back to my research around Isadora Duncan and Martha Graham, and how these women pioneered the freedom of expression for women’s bodies.

I also looked at how other artists have sought to express through suggestion or absence of the body, but where the works themselves have been created with the body or with interaction with the body in mind.

I also looked at artists who have used performance as the work itself, or in the creation of works, where abstract gestural mark-making has been utilised.

And works where the gesture itself is fully expressed in the mark/performance, and repeated.

The taking on of gestures/expressions of others as a suppression of self/ventrioloquist expression.

This is by no means an exhaustive line of research, and indeed since compiling this I have already found more lines that are of interest and relevant to this work!

Unit 2: Future of the Mind – AI

For our latest brief, we are to explore the Future of one of the following: the Mind, Body, Work, Play, Home or Travel. I have chosen to pursue the Future of the Mind, since this has close relations to the Philosophy of Mind I studied during my degree, and the consumer behaviour I have researched in my career. One avenue I wanted to explore here related to the notion that a future mind might be the artificial intelligence (AI) that are becoming ever more sophisticated in the modern day.

Predictive text is probably the most common AI interaction we have – and it gets more and more sophisticated as technology progresses. Starting with ‘autocorrecting’ typing on numeric keypads using word disambiguation, the latest messaging keyboard function also predicts likely words, emojis or actions you may want to make based on the context of your and your messaging partner(s) recent messages, e.g. it will set up a shortcut to add a diary entry if a time/date is suggested for a meet up, or give a cake emoji suggestion if you are wishing someone a happy birthday. In fact, the system now does not even require that you first enter any words yourself. Relying on a body of knowledge that is based on the context of all user interactions, as well as your own, it can predict to a certain extent likely sentences and phrases that might come up.

XKCD webcomic https://xkcd.com/1427/ – the predictive text model has not yet learned the context of these movie references… yet.

Since the increasing sophistication of AI is a trend often touted as leading us to fully sentient/self-aware AI in the future (who might then be considered persons/minds in their own right), I was interested to explore generative art, making use of the models to create works that might reveal the state of these proto-minds.

First I experimented by continually pressing the left hand suggested text until I had a complete text (below) and then sent this to my boyfriend. I especially like how the model has fallen into a loop on the phrase ‘and I hope you have a good day’. That phrase is a cursory sort of nicety that serves more as a signal that a conversation is coming to a close than indication of a genuine feeling – i.e. i hope you have a good day since I don’t anticipate us interacting again for the remainder of it. The fact that that sign-off gets repeated undermines that function, so stripping it of even this meaning. The model is also failing to give us a full sentence, the breaking of syntactic convention makes this seem more like a meditative poem or song lyric, and the repetition of that phrase reinforces that. It’s interesting too that the arrangement of the repeated words appears to create diagonals across the block of text (wanna, day, you, have, good, day), almost like the creation of a pattern.

And I hope you have a good day – the first predictive text generated using my phone

It’s interesting too thinking about what the ‘I’ in this poem might signify – is it me? Is the model adopting my voice? Or does the ‘I’ refer instead to the predictive model itself?

Later in the day, my boyfriend and I experimented with sending such predictive messages back and forth between our phones, to see how this context might affect the conversation between the predictive models. The text in the green bubbles has originated from my phone, and the white from his.

It’s intriguing that here again, now from my boyfriend’s predictive model, we see a repeated phrase ‘and then I will have to go to pick up the kids tomorrow’. We do not have any kids, so this context must come from this phrase being observed from other messaging users – it’s interesting though that it first appeared in my text ‘let us get the kids’ and that my boyfriend’s one then repeated this. Generally the conversation between the models seemed to mostly orientate around arranging a meeting time and planning for tomorrow. It’s interesting too that they both made some slight use of emoji, though could not be signifying emotion in themselves.

Intriguingly, many of these messages are related to future events/future planning.