Earlier in the spring I received a copy of ATLAS: Geography Architecture and Change in an Interdependent World (edited by Renata Tyszczuk, Joe Smith, Nigel Clark and Melissa Butcher) a new book published by black dog publishing that brings together architects, artists and geographers to look at global and economic change. It is linked to and grew out of the web project ATLAS: making new maps for an island planet. Many of the contributors to these projects, like me, were part or participated in events or publications arising out of the Interdependence Day (ID) project back in 2006 and the organisers have gone to great lengths to keep those people and ideas together over the years through events, discussions and publications that keep progressing ideas and conversations.
For Atlas I revisited the project In Good Heart; What Is A Farm? (2009) which grew out of the partnership between Dodolab and Proboscis exploring communities, environment and resilience. I has been invited to visit the former Charlottetown Experimental Farm on Prince Edward Island, Canada, by arts organisation Dodolab. The visit, coupled with conversations with people and farmers, historical research into representations of farming, the lore of agriculture, weather, the seasons and the labours of the months, triggered many questions about land, farming and the factors that impact on this most ancient and technologically advanced of trades. The map created for ATLAS was inspired by these questions and the mediaeval illustrations of the Labours of the Months which were some of the first representations of farming and food production. It maps the interconnected stories people told me about what the word farm meant to them; their hopes and fears about food production and the harsh realities for farmers themselves. One of the things that struck me was how many people, who now live in urban places, recalled growing up on farms of visiting their grandparents farms. It impressed on me how swift the move from rural to urban has been for some people. Knowledge about environment has shifted with that move, some knowledge must have been lost and other knowledge is perhaps being created.
The new Lancashire based publication Back&Beyond, out this week, have published a feature on As It Comes. The team behind this arts, culture and heritage publication have a long-term goal of creating a regular, high quality arts publication for the area. It combines fiction and non-fiction writing together with profiles of local artists, projects and organisations. The publication is created by a group of artists, designers and writers and this first issue is free, if you would like a copy they can be found around Lancaster or contact Back&Beyond directly.
Orlagh and I are just finishing a short video, inspired by our Snout project, which will have its first outing at the upcoming Mobilefest Festival in Sao Paulo Brazil. A single screen video work – it draws together line animation, visualisation of sensor data and video footage of a live event featuring European carnival characters Mr Punch and The Plague Doctor as they cavort around London in costumes instrumented with environmental sensors. It reminded me that Snout was featured in 2008 in Zona 2; signs in the city, a supplement to the Italian architecture and design magazine Abitaire. So to accompany the video here is the short essay and my drawings from Zona about the project:
A theatre of the everyday
Carnival is a time when everyday life is suspended – a time when the fool becomes king for a day, when social hierarchies are inverted and the pavement becomes the stage, a time when everyone is equal. There is no audience at a carnival, only carnival-goers.
On 10 April 2007 the Snout ‘carnival’ performance and public forum (featuring Mr Punch and The Plague Doctor instrumented with environmental sensors) drew together artists, producers, performers and computer programmers to explore how wearable technologies with environmental sensors can combine with Internet sharing technologies to map the invisible gases in our everyday environment. The project by Proboscis, inIVA and researchers from Birkbeck College also explored how communities can use this evidence to initiate local action.
For Proboscis public space is a focus for convening conversation and dialogue. It gives context to shared issues such as pollution, the environment, and our personal and communal relationships to them. In Snout, we sought to meld the problem of measuring pollution in public space with ways to begin a conversation between local people that can inspire a path to change; not just frighten people with statistics.
Our world is increasingly affected by human behaviour and industry – there is awareness of pollution in public spaces but we rarely have access to actual data. What is the local air quality of our street like? What ground toxins are present? The participatory sensing concept seeks to put the science and technologies of environmental sensing into the hands of local people to gather and visualise evidence about their environment.
We chose Mr Punch as an allegory of Western consumer culture. Punch is the fool, the trickster, an anti-authoritarian figure – challenging social structures, yet never taking responsibility for his actions. In the traditional Punch story – The Tragical Comedy, Comical Tragedy of Mr Punch, he defeats authority, but at the same time kills all the people close and dear to him. Ultimately he is left alone. We also chose the Plague Doctor because of his ambiguous relationship to technology. The doctor’s outfit is a kind of seventeenth century HazMat suit, but is he a real doctor or is he a quack hiding behind the cultural and hygienic prophylactic of the costume? With both the characters we are questioning the social and cultural role not only of technologies but also of those who use them, and why.
The data collected by the sensors in the Snout costumes are the ingredients for a feast of conversation; a recipe that includes various ingredients (sensor data, statistics culled from official websites and local knowledge shared by the community) to cook up local feasts of conversation. In addition to the data picked up by the sensors on the Snout costumes (carbon monoxide, carbon dioxide, noise, solvent vapours etc), other sources were aggregated such as local health statistics, local education and the ‘deprivation’ index.
Consumerism drives a headlong scramble of production, underpinned our concept of individual freedom and choice. Our desire to have technologies which ‘free’ us, enable greater communication and ability to travel are also ones which contribute to accelerating ecological damage. The technologies we manipulate to help us make sense of these issues are also part of the problem. The question then becomes, how do we take responsibility for the impact of our desires upon the environments we live in, and their effects on the environments of others? How can we shift our perceptions of what can happen on the street, in public space, to create the context to begin conversations?