This week we failed to reach our kickstarter goal for the PlayCubes project. And not by a small margin: at the close of play we had only reached 13% of our goal – just £528 out of £4,000. So I find myself asking, “What does it mean to have failed?”
The campaign was an experiment to see if this form of fundraising could work for us. It was ‘low risk’ in the sense that we were not raising funds for a new project, but to complement an already finished one with an additional outcome. It is certainly disappointing not to be able to manufacture the sets and get them out into the world as we planned; there are clearly things we can look at and consider changing such as reward types, pledge amounts and even the physical form of the PlayCubes. But do these issues indicate why the campaign failed or could there be other reasons?
Tim Wight wrote an excellent post a few weeks ago on innovation and failure which I have been thinking about during the campaign and especially once it became clear we would be unlikely to reach our target (essentially after the fifth day of a two week campaign). Tim has some great observations about the way failure is perceived and addressed culturally; how so often people seek to ‘recuperate’ failure by turning it into a risk-averse ‘learning’ opportunity rather than accepting failure as is, as something intrinsic to the creative process.
“I’d argue, however, that we don’t always have to learn from failure, and that sometimes making the same mistakes over and over again might even be part of the innovation (or rather the *invention*) process.”
What can I learn from this process? Is there anything, in fact, worthwhile to learn? Did the project “fail” or is it that I didn’t “sell” it well enough? Is it a failure of concept, execution or communication?
“…failure doesn’t necessarily need to have a learning point or any value.
We can just noodle about and experiment and repeat and fail again and again and again without any obvious point. Many great artists have done this. “
As I’m sure others who’ve launched kickstarter projects have experienced, I received a number of messages offering me advice and professional services to enhance the campaign. Essentially all the advice boiled down to a simple nugget, that the only way to succeed was to already have a significant “fanbase” who could be “activated” or motivated to pledge support and then amplify it by sharing the fact they’d supported the project to their friends and social circles. If I’ve learnt anything then its probably that Proboscis doesn’t have a fanbase as such to activate.
The irony, too, was not lost on me of trying to raise funding for a project about free play and improvisation without rules, winners or rewards on a crowdfunding platform entirely structured around rewards and goals – where there are only winners (those who reach or surpass their goal) and losers. Could there be more to this than just irony? Could it be that the conceptual nature of the PlayCubes (indeed of my whole practice) is just so diametrically opposite to the way in which kickstarter and the communities which form around it operate that it was always unlikely to succeed? Tim’s post also quotes Tom Uglow writing about a project they collaborated on, #dream40
“Artistic projects like this do not fit one-size-fits all metrics; and I’m not sure what those metrics are anyway – though I do know that targets breed strategies to hit targets, so you’ll forgive us for ignoring them. Hitting targets reward organizations not audiences, or artists, or culture.”
Tom Uglow, Google Creative Labs
This leads me to think about consumption and how kickstarter reflects an ideal of a free market economy, a sort of microcosm of how free markets are supposed to work, albeit in a very basic form. As an artist I have spent my whole career trying to evade the normalising effect of being part of such an economy – most likely as a product of growing up in the 1980s during the Thatcher years. My work has always been about exploring what’s beyond the horizon, of trying to anticipate the things that are just out of our reach, that are outwith the contemporary boundaries of society and culture. So much of what we’ve done at Proboscis since around 2000 has also been forward looking, about inventing new futures. The kinds of social and cultural ideas, tools and techniques we’ve created have often been ahead of their time: testing the just-possible and directing attention at where things could go. Is there perhaps a contradiction in using the logic of consumption and popularity to support projects that are precisely not popular because what underlies them is unfamiliar, perhaps even uncomfortable – something that may not become mainstream for years?
“Even more importantly, people generally don’t learn from other people’s mistakes. They’d much rather learn from their *own* mistakes. Your own mistakes hurt so much more and live with you much longer. It doesn’t matter how often Mummy or Daddy tell you not to put your hand near the fire, you’ll only really remember not to do it *after* you’ve burned your hand, right?”
Despite our kickstarter campaign failing, I feel unrepentant. I’m going to keep getting my hand burnt in this way because I believe that what Proboscis does is genuinely valuable – despite the dearth of pledges we’ve had plenty of positive feedback about the PlayCubes. We find ourselves, like many others, struggling to keep afloat in challenging times, but persistent, dogged in continuing to make work and to make a difference. Like the spider Robert the Bruce famously watched trying to weave a web across a cave entrance, even though it kept falling down, it kept on trying until at last it succeeded – “If at first you don’t succeed, try try and try again.”
“Ever tried. Ever failed. No matter. Try again. Fail again. Fail better.”
Samuel Beckett, Worstward Ho
We’ll keep trying, fail again and again, but fail better.
Digital Alchemy – transforming data into poetry
“The real nature of matter was unknown to the alchemist: he knew it only in hints. In seeking to explore it he projected the unconscious into the darkness of matter in order to illuminate it.”
Carl Gustav Jung, Psychology and Alchemy
From the late Middle Ages alchemists were frequently depicted as seekers of eternal life and unending riches, a wholly materialist set of objectives that would be facilitated by discovering the philosopher’s stone and being able to transmute lead into gold. However, in the twentieth century, an entirely different interpretation of alchemy gained ascendance due, in large part, to the writings of the Swiss psychotherapist Carl Gustav Jung. Jung interpreted alchemy as a symbolic process that aimed at individuation, the psychological assimilation of opposites whilst retaining their separateness, leading to the psychological (or even spiritual) transformation of the alchemist. The use of symbols and materials in the alchemical process function as archetypes of mythological images that reside within an individual’s unconscious, triggering an internal transformation as they pursue the Work. This likening of alchemy to the esoteric and spiritual traditions of East Asia (such as yoga and meditation) as well as its own Western roots in Hermeticism places it clearly within a framework for reflection, revelation, transfiguration and enlightenment.
In January 2012 a team from Proboscis (Stefan Kueppers and Giles Lane) was invited to collaborate in a critical and creative dialogue with scientists (David Walker and Steffen Reymann) from Philips Research Laboratory in Cambridge as part of Anglia Ruskin University’s Visualise public art programme (commissioned by Andy Robinson of Futurecity with Dipak Mistry of Arts & Business Cambridge). Our collaboration was one of several initiated between artists and industry in Cambridge that were aimed at helping to communicate the benefits that could come from such partnerships. Philips proposed that the theme for our joint dialogue would focus on personal health monitoring. Specifically our colleagues at Philips were interested in exploring new ways to engage nominally healthy people in monitoring their own health and lifestyle as a preventative measure, rather than waiting for a medical condition to arise and then find themselves having to adopt biosensor monitoring as part of a recuperative regime. The aim would be to think of emerging biosensor systems as part of a continual, holistic process of healthy living and wellbeing, rather than just as technological aids for post hoc medical intervention. The problem was that the statistics concerning the use of commercial biosensor products and related smartphone apps demonstrated that the vast majority of users tended to abandon the devices and ignore the data visualisations within weeks of first using them, undermining any potential beneficial impact they could have.
Over the next six months through a series of intense monthly meetings, rapid conceptual development and iterative prototyping we developed an experimental response to the problem. Our project, Lifestreams, proposed a novel way of thinking about the nature of biosensor data and its relationship to how we live our lives. We sought to move beyond the simple graphs and number counting that pervades so much of the ‘quantified self’ meme towards the poetic and numinous; to capture something of the epic in everyday life. Our aim was to transform our relationships to digital data from the ephemeral of screens and interfaces into something that encompassed the tactile and material producing a more subconsciously emotive and emotional experience – an artefact or Lifecharm.
Having developed the basic concept we grappled with the form that such an artefact should take asking ourselves, “What physical form could be mathematically driven by data to create dynamic and interesting shapes that could also communicate some sense of the whole person?”. The answer was to reflect on and revisit nature for archetypal forms and generative principles. In listing the attributes that an artefact generated from information would likely have, we found ourselves describing the growth patterns and expressiveness of shells. The patterns in their growth are determined by the health of the creature (such as a mollusc or snail) making them; what they consume, stress factors and the environmental conditions they exist within. Shells have a near universal fascination so the idea took hold of using contemporary technologies to artificially allow a human to ‘grow’ their own shells from data generated by monitoring their own health and lifestyle patterns.
The lifecharms were created by capturing a range of personal biosensor data types (heart rate, body temperature, blood pressure, step count, sleep pattern, exposure to air pollution) and applying the data to a workflow using algorithms to extend the principles of the helico-spiral with time-based rules. These allow us to ‘grow’ the shell in the Groimp 3D modelling environment producing the initial 3D model surface which we then post-processed using Meshlab software for export as a stereolithographic file. The file can then be sent to a 3D printer to generate the physical artefact in a variety of different materials such as plastic, metals, glass, resin and ceramic. What makes the lifecharms unique is that they are not just parametric or formulaic transmogrifications of the raw data but generative because time as a key element informs the variations in the growth grammar that evolves the shells. Each of the biosensors’ time-series data drives one of the parameters governing the shell’s growth form. The data points are iterated through time intervals and become parameters altering the shell’s growth rules as more data is fed into the model. This gives each shell a non-deterministic morphology somewhat akin to the way a shell would be grown by a living creature.
Our own research into and experiences of using more common screen-based interfaces for visualising biosensor data had left us feeling that they were somehow inadequate. Their frankly mechanistic approach to relaying the data back to the user seemed to lack the kind of poetry that would allow someone to weave the process into the daily narrative that people construct about themselves. Unlike data visualisations the lifecharms are generated through a process of non-deterministic spatial data transformation. It does not confine them to such an instrumental purpose as merely relaying the original data back to us as information in a simplified and easy to comprehend manner. Instead, they are embodiments of the data, transformed from the abstract and ephemeral into the concrete and present. They establish the potential for uncommon insights to be perceived into the health conditions and lifestyle patterns in which the data was collected. Such insights are prompted by tactile and intuitive reflection.
Over the past decade Proboscis has been exploring tactile interfaces and tangible souvenirs as a key part of our research into the way people create and share knowledge, stories and experiences – what we call public authoring. An element of the handmade often features in the outputs we design, but here the imprint of the person about whom the data being shared is directly embodied in the object itself. A Lifecharm shell synthesises the intrinsic qualities of the data within its morphology; visualisations, on the other hand, make extrinsic interpretations of such data. It is, at one and the same time, both an informational object – representing a state gleaned from sensor data – and also a philosophical thing triggering intuitive reflection. It unites different traditions of investigation and meaning making: the scientific and the mythic, or magical, both being and becoming. However, a lifecharm is neither an icon nor iconic, nor yet an implement or tool – it embodies a state without representing it banally. What it exemplifies is not knowledge in the form of a ‘transactable’ commodity or product but a path to knowing that arises from an ongoing process of continuous interaction with and intervention within everyday habits, in this case practiced daily through touch.
“Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness.”
The Lifecharms are not rational, functional objects, they are magical, irrational, indeed talismanic things by which, through tactile familiarity, we may come into knowledge or understanding by way of revelation. Like poetry, which is much more than the sum of words and their arrangement on a page, they are more than the sum of the data that drives their growth parameters.
Carrying a lifecharm and touching it everyday, both consciously and even as a displacement activity, causes you to develop a relationship with it over time. You become familiar with its materiality – the feel of the shape in your hand; the weight of the material it is made of, the textures of its surface. None of these reveal the patterns in the data that generated it directly, however this is precisely the point at which the lifecharm begins to operate in a mythic or magical capacity – as a performance of patterns of being and of behaviour embodied and reified into a talisman. Its magical power could be defined as the potential for revelation that it holds for you to come into an uncommon insight by handling it over time. In this way you might come to perceive new possibilities for change and adaptation in your own patterns and behaviours – triggering your own process of subjective transformation. The lifecharm is thus not just a thing of being but a thing of becoming. Their role in the personal narratives we construct around our daily lives is revealed as much through our continued interaction with them as by their thingness.
Like poetry, the lifecharms are also diachronic – meaning that we can experience and relate to them across time, whilst the meaning or data they embody is fixed in time (i.e. the shape of the shell or the words of the poem do not change). Dynamic data visualisations may often be synchronous – i.e. driven by live or recent data streams – but the way we experience and relate to them is likely to be mediated (through devices such as smartphones, tablets or computers) and determined by our behaviours and patterns of using those devices they are mediated through. This makes the lifecharms intrinsically different to screen-based visualisations of data. The information that we may glean from them is less to do with an instrumental replay in visual form and much more to do with how we begin to learn about the patterns they embody through a growing tactile familiarity with their physical form. This difference becomes an opportunity to augment our means of understanding the phenomena recorded in the biosensor data – an opportunity to explore meaning making through a relationship to complexity and intersubjectivity.
About six months after our initial three generations of shells were created and 3D fabbed I came into my own uncommon insight – that the shells were in fact, tactile poems. This happened partly as a result of my stay in Reite village in Papua New Guinea with anthropologist Professor James Leach (University of Western Australia/CNRS) during November 2012 and our conversations since, as well as those I have had about my experiences there with poet Hazem Tagiuri (a Proboscis associate). The villagers of Reite lead a traditional ‘kastom’ lifestyle in the jungle with a fairly minimal exposure to a ‘modern’ existence predicated on patterns of consumption and mediated sociality. (Although the modern world of industrially produced goods and telecommunications is slowly but surely encroaching and making an impact on their lives and culture). Reite people were traditionally non-literate and remain highly skilled makers, carving and weaving many of the things they use. Touch is a powerful sense through which they acquire information about their world, as indeed it could also be said to be with highly skilled artisans and craftspeople of our own society. However, the incredible sense of presentness in everyday Reite life and the intensity with which they conduct continuous social relations is vastly unlike our Western culture of discontinuous being, mediated as it is through patterns of dislocation, telecommunication and distraction. I felt that their physical knowledge of materials connects at a deeper level and is more attuned to detail and granularity than ours. Looking at our own society and culture, such physical, traditional knowledge has been debased as a lower form of skill and social standing – for instance in the negative way manual labour is contrasted with intellectual work, or how craft is ‘lesser’ than Art – for centuries.
Since returning from PNG my conversations with James have often focused on this intensity and presentness – a kind of radical continuity with being that life in the village feels like. This intensity has also been the subject of my many attempts to describe what life in the village feels like to others. An enduring memory I have, and which I described to Hazem, was watching a man ‘conjure’ fire from cold sticks in a firepit without using any form of tinder, or ember or fire-lighting materials. What seemed like magic or an illusion was an everyday demonstration of the uncanny power and knowledge this man possessed. He knew just how to feel for residual warmth within the sticks and arrange them in just the right way that would amplify the heat enough to stimulate combustion, a skill and power I have neither witnessed nor even previously heard of. The poem Hazem subsequently wrote helped me to connect the lifecharm’s talismanic nature to poetry. It helped kindle the spark of revelation that, like the way we come to know a thing through poetry, so the kind of knowing that resides within our hands and sense of touch is not just symbolic knowledge, but actual; that we may truly come to know something through touch alone. And that, like in poetry, the precise, elusive moment in which we come into the knowledge that the lifecharm offers us remains on the edge of conscious thought; a sensation we intuitively call revelation. Perhaps such a thing might also be described as the Work of digital alchemy.
Loch Ard, Scotland August 2013
This essay was first published in Tasting Notes, a book accompanying the exhibition, This New Nostalgia, curated and published by InspireConspireRetire, September 2013.
Since early December last year I’ve been carrying around one of the Lifecharm shells with me every day. It was generated from personal biosensor data gleaned not just from myself but from two other studio members last summer when we were capturing a range of experimental data sets to generate prototypes with. Using the data, Stefan generated this particular lifecharm as part of our third iteration of prototypes in late July. This shell was one of several that we later chose to have 3D printed in different materials at Shapeways – this one in sterling silver, the others in glass, ceramic, resin and steel.
I have been carrying it around to see how I feel about it, what it means to me and how I weave it into my everyday life. Our original concept for the lifecharms was that they might trigger an entirely novel way of developing meaningful relationships to the kinds of personal health data gathered by sensors (such as Fitbit, Fuelband etc) that people are now adopting as part of the ‘quantified self’ meme. Our colleagues at Philips Research, David & Steffen, told us that the statistics of use of these kinds of sensors by healthy people tended towards abandonment after just a few months as interest and engagement fades. Their interest was in exploring motivations that might make self-monitoring of wellbeing and healthy lifestyle a thing someone would choose to do before they discovered a health issue that required monitoring.
Our approach to this was to think about the way such sensor data is relayed back to users – most commonly in the form of screen-based visualisations. We wondered if perhaps these simply aren’t arresting enough to weave themselves into the narratives of everyday life that people construct for themselves. I’ve long been interested in touch as a form of knowing and sharing, and Proboscis have been exploring physical outputs from digital experiences for many years (such as tangible souvenirs) so we started out by thinking about how we might embody the data in a physical form that could be carried around and used like a charm or talisman. Stefan has written previously about our research methods and the journey that led us to devise the lifecharm and its inspiration from nature. His Lifestreams film also explains the various technical processes we adopted and adapted to create the results.
What’s so special about these ‘data objects’?
Unlike data visualisations the lifecharms are generated through a process of data transformation that does not confine them to an instrumental purpose such as relaying the original data back to us as information in a simplified and easy to comprehend manner. Instead, they are embodiments of the data, transformed from the abstract and ephemeral into the concrete and present. They establish the potential for uncommon insights to be perceived into the conditions from which the data was collected (i.e. someone’s health and lifestyle patterns), prompted through a process of tactile and intuitive reflection.
A Lifecharm shell synthesises the intrinsic qualities of the data within its morphology (visualisations, on the other hand, make extrinsic interpretations of such data). It is, at one and the same time, both an informational object – representing a state gleaned from sensor data – and also a philosophical thing triggering intuitive reflection. It unites different traditions of investigation and meaning making: the scientific and the mythic, or magical, both ‘being’ and ‘becoming’. However, a lifecharm is neither an ‘icon’ (nor iconic) nor an ‘implement’ (tool) – it embodies a state without representing it banally. What it exemplifies is not knowledge in the form of a ‘transactable’ commodity or product but a path to knowing that arises from an ongoing process of continuous interaction with and intervention within everyday habits, in this case practiced daily through touch.
The Lifecharms are not rational, functional objects, they are magical, irrational, indeed talismanic things by which, through tactile familiarity we may come into knowledge or understanding by way of revelation. Like poetry, which is much more than the sum of words and their arrangement on a page, they are more than the sum of the data that drives their growth parameters.
Carrying a lifecharm and touching it everyday, both consciously and even as a displacement activity, causes you to develop a relationship with it over time. You become familiar with its materiality – the feel of the shape in your hand; the weight of the material it is made of, the textures of its surface. None of these reveal the patterns in the data that generated it directly, however this is precisely the point at which the lifecharm begins to operate in a mythic or magical capacity – as a performance of patterns of being and behaviour embodied and reified into a talisman. Its ‘magical power’ could be defined as the potential for revelation that it holds for you to come into an uncommon insight by handling it over time. In this way you might come to perceive new possibilities for change and adaptation in your own patterns and behaviours – triggering your own process of subjective transformation. The lifecharm is thus not just a thing of being but an thing of becoming.
Like poetry, the lifecharms are also diachronic – we can experience and relate to them across time, whilst the meaning or data they embody is fixed in time (i.e. the shape of the shell or the words of the poem do not change). Dynamic data visualisations may often be synchronous – i.e. driven by live or recent data streams – but the way we experience and relate to them is more likely to be mediated (through devices such as smartphones, tablets or computers) and determined by our behaviours and patterns of using the devices they are mediated through. This makes the lifecharms intrinsically different to screen-based visualisations of data. The information that we may glean from them is less to do with an instrumental replay in visual form, and much more to do with how we begin to learn about the patterns they embody through a growing familiarity with their physical form. This difference becomes an opportunity to augment our means of understanding the phenomena recorded in the bio sensor data – an opportunity to explore meaning making through a relationship to complexity and intersubjectivity.
I came to my own uncommon insight – that the shells were in fact, tactile poems – partly as a result of my stay in Reite village in Papua New Guinea and the conversations I have had since with anthropologist James Leach, and also with poet Hazem Tagiuri. The villagers of Reite lead a traditional ‘kastom’ lifestyle in the jungle with a fairly minimal exposure to a ‘modern’ existence predicated on patterns of consumption and mediated sociality. (Although the modern world of industrially produced goods and telecommunications is slowly but surely encroaching and making an impact on their lives and culture). They were traditionally a non-literate people and remain highly skilled makers, carving and weaving many of the things they use. Touch is a powerful sense through which they acquire information, as it could be said to be with highly skilled artisans and craftspeople of our own society. But coupled with the incredible sense of presentness in everyday Reite life and the intensity with which they conduct social relations that is so unlike our own society of discontinuous being, I felt that their physical knowledge of materials connects at a deeper level and is more attuned to detail and granularity; whereas in our own western culture it has been debased as a lower form of skill and social standing – such as the negative way manual labour is contrasted with intellectual labour, or how craft is ‘lesser’ than art.
Since returning from PNG my conversations with James have often turned on this intensity and presentness – the form of radical continuity with being that life in the village feels like. I have, in turn, attempted to convey my experiences to friends, to describe how utterly different I felt whilst in the village. During the course of one conversation with Hazem I described watching a man ‘conjure’ fire from cold sticks in a firepit without using any form of tinder, ember or fire-lighting materials. What seemed like magic was a demonstration of the uncanny power and knowledge this man had in knowing how to feel for residual warmth within the sticks, and arrange them in just the right way that would amplify the heat enough to stimulate combustion. A skill and power I have not witnessed nor even heard of before. Hazem wrote a poem about my description of this act which he sent me as I was grappling with writing about the lifecharms and what they are. His poem helped me to connect the lifecharm’s talismanic nature to poetry. It helped kindle the spark of revelation that, like the way we come to know a thing through poetry, so the kind of knowing that resides within our hands and sense of touch is not just symbolic knowledge, but practical; that we may truly come to know something through touch alone. And that, like in poetry, the precise, elusive moment in which we come into the knowledge that the lifecharm offers us remains on the edge of conscious thought; a sensation we intuitively call revelation.
Invoking Fire by Hazem Tagiuri
We talk of his time in the jungle.
He describes one marvel in particular:
how a fire was conjured from cold sticks,
as if heat swelled in their fingertips.
No tinder, hot coals; embers a day dead.
“It’s not that it seems like magic, it simply is.
Their magic. These are not illusions.”
No sleight of hand. Smoke, but no mirrors.
What we mimic through tools,
these men of power can summon,
with quiet majesty. No incantations;
they save their breath for the flames.
In the last few months I’ve been working on Hidden Families, a project with families with someone in prison. The project, run by by Lizzie Coles Kemp of the Information Security Group at Royal Holloway University of London, was trying to find out how to improve the way information is made available to families, because people sometimes don’t or can’t engage with support services. The hardships families experience are diverse;- travel, costs of visiting, the huge distances to visit,the stress of uncertain weather and travel conditions that might cause someone to be late and miss their visit, bringing children, access to pension, welfare and benefits advice, sentence planning, prisoner safety and welfare, being stigmatised and outcast, and not expecting help or having the ability to improve the situation.
The project has several facets and I was involved in working with Action for Prisoners Families, NEPACS (who provide support services for families separated by prison), performer Freya Stang and visitors to a visitors’ center in a Category A prison.
Action for Prisoners’ Families (APF),
works for the benefit of prisoners’ and offenders’ families by representing the views of families and those who work with them and by promoting effective work with families…
A prison or community sentence damages family life.
NEPACS builds bridges between prisoners, families and communities that they will return to, they
believe that investment must be made in resettlement and rehabilitation to ensure that there are fewer crime victims in the future, and less prospect of family life being disrupted and possibly destroyed by a prison sentence… After all, the families haven’t committed the crime, but they, especially the children, are greatly affected by the punishment
Lizzie’s approach to working with people differs from typical academic studies. Rather than only surveying or asking questions of a community she collaborates with groups to create projects, workshops and events that are independently of value to that group, rather than just to fulfill research ends, she often works with artists, writers and performers to support partners and participants in articulating ideas.
The project partners and visitors contributed to booklets, postcards, conversations and a wall collage gathering experiences of the practical, technical and emotional issues people face. I brought together the stories, experiences and sketches, with a series of sketches I made, into a digitally printed textile hanging based on the idea of a patchwork quilt for the NEPACS Visitors’ Centre. Participants expressed a wish to produce a version that could hang in the Chapel and Action For Prisoners Families have versions which they will using for their training, education and work raising awareness of the hidden issues families face.
Our colleague at Philips R&D, David Walker, was kind enough to have some more shells 3D printed in metal for a small experiment we’re planning to run in the new year. Here are some photos he’s taken of them.
This post is one of several exploring the research and creative processes Giles and I have undertaken for our project Lifestreams, an Art+Tech collaboration with industry partner, Philips R&D in Cambridge as part of Anglia Ruskin University’s Visualise programme.
What I did not yet know – and have been discovering – is just incredible!
Our explorations for Lifestreams initiated further research into bio–mineralisation in animals such as bones and seas-hells. It has opened my eyes – even more widely – into the utter inventiveness of Nature.
I studied architecture and spend several years in design research working on the analysis of morphology and dynamics at urban and architectural scale; e.g. how streets and public spaces and their features are organised and how people move through them – so, naturally, I have an ongoing fascination with patterns large and small, both man made and natural, as inspiration and reference for design ideas.
From this basis and with previous personal explorations into biomimetics many years ago (screen sculpture), I thought that it would be good to connect the idea of lifecharms and our shell concepts with the actual processes of bio–mineralisation as they occur in living systems.
To do this, I would need to have a better understanding of the real thing. Extraordinarily the last 30 years or so can really be seen as a new dawn of human discovery of the nano-scale in nature: Many scientists have been uncovering the most amazing natural phenomena of biological fabrication, self-assembly and material composition at the micro-scale.
Knowledge and research into bio–mineralisation has been of huge area of interest in biophysics, chemistry, medical and biological science. It has opened up new routes in areas such as tissue engineering for bone healing, design and production of prosthetics (i.e. limbs etc) and insights into nano-technologies and materials. For instance, this has helped in identifying bio-ceramics for bone scaffolds that could be used in medical procedures. Research into bio-mineralisation has prompted many innovations and holds a further promise in others fields well beyond medical sciences.
So setting out with virtually no understanding of bio-mineralisation I have come to learn that most living systems – ourselves included – are in fact expert at producing hard mineral deposits by growing them in crystal form. Organisms mix living tissue structures with the creation of a variety of crystalline substructures in very deliberate (and often quite subtly different) ways.
These structures of interlacing soft tissues and crystals of different configurations act as composites which are employed within our bodies to do different things; so you could say that ‘growing’ is more than just about purely organic matter but incorporates and embraces the growing and connecting of crystalline structures in our bodies all the time. We effectively grow our own bio-material composites: we have a variety of patterns in our different tissues that make these crystals assemble in very particular structural ways to – for example – construct bones that act as structural internal support, exoskeletons, teeth, sea-shells, glass-spines, beaks, etc.
The mineral/ crystalline deposits that animals and plants can form vary incredibly and – to my great surprise – have even produced such strange objects such as up to 1 meter long glass rods (spicules)
Growth really encompasses quite complex interactions within cellular tissues where deeply integrated biological, chemical and physical processes result in layers of both living tissue and hard mineral deposits.
Human and animal bones, animal teeth and seashells alike are chemical compositions that are produced by cell tissue acting as templates and scaffolds. These provide the structure along which biologically controlled mineral deposits are formed. As well as the effect of many different chemical compositions, the patterning of these varies greatly depending on the functions they fulfil and what stresses they are under.
One extraordinary type of bio-mineral composite can be found in the teeth of chitons, a type of mollusc that even incorporates iron; in particular an iron oxide called magnetite which together with the organic components make them three times harder than human teeth.
So what good is this to our project research? Well, we are now exploring these phenomena to design a sculptural piece that will use aspects of this bio-mineral composite growth approach in nature. Our experiments are on the way so watch this space!
Tomorrow I start my journey to Papua New Guinea where I’m taking part in the Saem Majnep Memorial Symposium on Traditional Environmental Knowledge (TEK), hosted by the University of Goroka (Eastern Highlands Province) and supported by the Christensen Fund. The title and abstract of my talk at the symposium is:
Digital and Physical : simple solutions for documenting and sharing community knowledge
My work is about engaging with people to identify things which they value – for instance knowledge, experiences, skills – and how they can share them with others in ways that are safe, appropriate and inspiring. As an artist and designer I have helped devise simple tools and techniques that can be adopted and adapted by people on their own terms – such as uses of everyday paper, cameras and printers alongside digital technologies such as the internet, archives and databases. I will demonstrate some examples of how these simple physical and digital tools can be used to share community knowledge in freely and easily accessible ways, so that they can also be re-worked and circulated in both paper and digital formats. I hope to offer some examples of how TEK in PNG might be widely documented and circulated as part of commonly available resources.
I wrote a piece about my initial thoughts on what I’ll be presenting and doing whilst I’m there on the bookleteer blog last month. My invitation to this event has been through James Leach, Professor of Anthropology at the University of Aberdeen who will be there presenting his collaborative publication, Reite Plants, with Porer Nombo in whose village James has been doing fieldwork for 20 years. I first met Porer three years ago when he visited the UK to assist the British Museum’s Melanesia Project in identifying artefacts from the region where he lives in the Ethnographic Collection. At the time James had asked me to help him devise some new ways to document this kind of Traditional Knowledge Exchange that would capture something of the experience of all sharing knowledge that more institutional methods might miss. Consequently we used some Diffusion eNotebooks to capture and record our interactions as much as the stories and information that Porer and Pinbin shared about the artefacts. Alice and I also had the privilege of spending time with Porer and his fellow villager, Pinbin Sisau, inviting them to our home for an evening with James and his family and sharing with them some of the simple delights of central London life that people who don’t live here wouldn’t experience.
After the symposium James, Porer and myself will travel back to Porer’s village of Reite on the Rai Coast in Madang Province where we’ll stay for a week or so. There we’ll attempt to put some of our ideas into practice – I’ve designed some simple notebooks for us to use out in the bush, some printed on waterproof paper, others printed on standard papers. I’m very excited to have this unique opportunity to test out ideas I’ve had for using the Diffusion eBook format and bookleteer in the field for over 10 years now – harking back to conversations I had with anthropologist Genevieve Bell of Intel in 2003. I’m also very excited to have the privilege of visiting Porer and Pinbin in their home and meeting their families and community – joining the loop of one smaller circle of friendship and exchange and hopefully spiralling out into some larger ones that will continue into the future.
This post is one of several exploring the research and creative processes Giles and I have undertaken for our project Lifestreams, an Art+Tech collaboration with industry partner, Philips R&D in Cambridge as part of Anglia Ruskin University’s Visualise programme.
Our interest in using sea shells as the basis for making tangible lifecharms meant that I had to dive deeper into the maths, biology and development of shells to get a handle on how they grow and also to understand a bit more about what actually goes on at a physiological level. Fortunately there is a long history of the study of shell shapes and morphologies by different disciplines, biologists, mathematicians, artists et al to draw upon.
In my research I have come across many descriptions and models of shells, ranging from mathematical descriptions to those exploring the more complex biological processes involved in their genesis: these for example incorporate the growth of so called cellular templates which then undergo bio-mineralisation solidifying a soft scaffold of tissue into a rigid structural extension of the shell.
Essentially shells represent a geometric pattern that nature embraces and uses repeatedly in many biological structural systems such as the cochlea in our ears. sunflower blossoms and pine tree kernels. It is the the logarithmic helico-spiral. Imagine a flat logarithmic spiral that is then dropped from its centre on to the top of a cone and the spiral path then successively drops and drapes itself onto the surface of the cone.
This results in the 3-dimensional spiral that provides the growth direction for a generating curve which deposits different types of cellular tissue in sequence. The generating curve moves in three dimensions twisting, turning and changing dimension and rotation, at times even (depending on the shell species) changing its edge shape along the route. This then creates the intermittent bulges and outgrowths and sometimes sinusoidal waves along the shell edge.
Different types of shells come to being from a variety of generating curves and shapes that expand along the length of this spiral path as the shell grows. The height or flatness of the cone determines the compression of the helico-spiral on its central axis. As the shell grows the leading edge can vary in shape following rhythmic patterns or sporadic outgrowths. This has equivalents in natural growth phenomena in plants and becomes visible for example as growth rings in trees.
As a shell grows in volume it simultaneously adds variable patterning on the exterior surface of the shell affecting growth based both on environmental and health factors. The surface colouring of the shell is patterned through a diffusion reaction process taking place just at the outward facing shell edge. The mollusc itself is never in direct control of this external pattern as it grows and even within the same species these patterns can vary dramatically.
What has been interesting in taking the formulas as a departure point into a series of parametric and other model variants is that the math evidently only is an approximation of the sea shell form. Some nuances are missed in the pure formula generated shell approach and this became evident when I changed the way I was modelling my shells in different systems and moved away from using straight functional geometric models to more iterative and generative types.
To support the Pallion Ideas Exchange, we have created numerous printed materials including posters, worksheets, postcards, work flow diagrams and eBooks. These have been designed to help record concerns, hopes and aspirations, which could then lead to further discussions and point to the right person who may have had the same experience.
The design ideas behind these printed materials relied on the feedback and conversations the team had gathered with the members of the community in Pallion. It became a highly iterative process of adapting earlier work though co-design and initiating and making new pieces such as the workflow sheets as a response to ideas and suggestions that had been gathered in our workshops.
The main consideration when designing, was the importance to keeping it visually simple and informal. One example being in the eBooks, we didn’t want to create pages that may put people off by making it look too similar to application forms, but we wanted the eBooks to have a familiar structure for people to fill in with ease. To overcome this, I simply drew the boxes by hand; adding a folded corner and colour coded the outline to indicate the page sets. We agreed that the hand drawn method seemed more approachable and was implemented on all the other printed materials.
The illustrated scenarios had to be within an informal environment and drawn simply, but most importantly; approachable. So instead of my usual mannequins which you may have seen in previous projects, these illustrations of people had a very simple outline. The props and environment were kept minimal, with only flat colours highlighting the activity. With this a library of illustrations were created for the team to use.
The most challenging part of the project when illustrating was creating the three “Aspirations” images that are used in the “Visualising the network” map to reflect what the community hope to achieve in terms of “social cohesion”, “a better local environment” and “better life opportunities”. Each had to reflect various aspects in a single image, most of which were easy to explain in words but to frame it in one image required a lot of conversations amongst the team and just thinking about situations which we ourselves may have experienced or seen. The process for this particular part of the project was to think of how each aspect would be illustrated individually and gradually piece them together and tweaking it to make it work as one whole image.
Although at first we weren’t sure how the “Visualising the network” map should look like we used these three aspiration images as a starting point and the rest was straightforward. Having created a library of illustrations for activities and resources for PIE that we’ve used across the project, I re-used many of the images so that they will become easily recognisable.
These image files will become part of Proboscis’ forthcoming Neighbourhood Ideas Exchange Toolkit along with generic versions of the posters, worksheets, work flow diagrams, eBooks and postcards we have developed for the Pallion Ideas Exchange project. With this toolkit we hope to inspire others to adopt and adapt the parts for their own local social innovations.
This post is one of several exploring the research and creative processes Giles and I have undertaken for our project Lifestreams, an Art+Tech collaboration with industry partner, Philips R&D in Cambridge as part of Anglia Ruskin University’s Visualise programme.
I have talked in a previous post on lifecharms to shells about talismanic, engaging and tangible transfigurations of lifestyle and health data in the form of sea shells. I now needed to explore the real thing. Off I went on another little spree of discovery both on-line and the real world, picking up a variety of ‘snails’ trails if you will.
I had been making some initial sketches of shells whilst looking at some of the mathematical models that have been around for shells (more of this in a later post) and got deeper into the strange and wonderful world of shell forms to pick p ideas for forms and processes that I could draw on in the making of our own shells.
Aside from producing a large haul of images from various on-line searches I wanted to make sure I would see a broad variety of the ‘real thing’. So being in London I went on to do take some pictures of ancient and contemporary shells in the wonderful and inspiring Natural History Museum within its fossil and invertebrate collections.
From these I made a lot of sketches for our life-streams shells so that I could get a deeper taste and sense of the kind of shell shape variations that exist. To me these sketches helped me to gain a clearer more visual understanding of some of the various archetypes and key differences in different shell structures that I came across. It got me to think about routes for the shell modelling process I have been evolving alongside on the computer and the 3d printers.
I had looked at both ancient fossils which had lost any of their external pigmentation as well as contemporary shells that still retained all their wonderful colour and detail. I am continuously amazed at the range and expressiveness of shapes and colours pigmentation of shells that are out there.
From its beginning our collaboration with Philips R&D had a focus on lifestyle and health as the two key subject areas so they have formed an integral part of our dialogue and explorations. We’ve spent time in our discussions making and reflecting on the cross-connections between the two; how they intersect and influence each other. As our discussions evolved, we became more interested in some of the challenges for expressing and documenting personal and collective lifestyle choices visibly or invisibly affecting personal health and quality of life.
Stimulating personal motivation for change or reinforcement of positive activities through new means of reflection emerged as goal worth exploring further. Our primary purpose has been driven by thinking of ways and means to make lifestyle choices visible as a means for reflection and possible behaviour change.
We debated what the possible scale and scope of factors affecting our lifestyles were that could be points of reflection; what the nature is of the need for both individuals and groups to see and reflect on the impact of their own and collective choices on health, well-being and quality of life. Our enquiry ranged from evolving ways to make visible and re-enforce positive patterns to ways of making bigger changes to negative patterns. Our aim is to be able to engage people both through individual and collective reflection and debate.
For instance, what could be vehicles for change that have broad reach spanning young and old without requiring great depth of knowledge to ‘read’ complex information? What could be more emotive, accessible, tangible and shareable? That could indeed inspire a visceral and instinctual form of personal and public reflection? What would form could this take?
Our response to these questions was to take totemic objects as emotive points of reference – iconic and tactile tools for ongoing reflection. We began planning to evolve talismans of self-health, personal pieces that could be carried around on a keyring or as jewelery to remind ourselves of what matters to us. The might be like the charms of old, bracelets embellished with objects, tracing key events and people in our lives but extended to become markers for health and quality of life.
From these ideas of the charm we searched for physical forms that could act as personal objects attached to life, as symbols that are already in the public mind. We arrived at the seashell.
Our collaborator at Philips R&D in Cambridge, David Walker, was generous enough to have some of the Lifecharm shells fabbed in a range of more exotic materials than our initial prototypes using Shapeways (a 3D printing firm spun-out of Royal Philips Electronics). The materials used range from metal/silver, ceramic and frosted and transparent glass.
Many thanks also to Dipak Mistry, our collaborator on Visualise Lifestreams at Arts & Business Cambridge who dropped them by the studio this morning.
This morning we are off to Cambridge for our final meeting with our collaboration partners at Philips R&D, where we will be presenting the lifecharm shells we have generated from our health data and talking about where we will be taking the project next.
As part of our quest to explore making health data tangible we began to research means of experiencing larger volumes of collective health data as a complementary experience to the ‘lifecharms‘ illustrating individual data streams. We imagined these different strands operating in tandem to provide micro and macro perspectives on how we can forge new relationships to health and wellbeing.
The question immediately arose of how we could achieve meaningful translations of complex health data. Our initial solution was to turn public health data (derived from Network of Public Health Observatories) into varied surface expressions on a larger installation work, allowing a degree of participation from direct public interaction to inform manipulations of the public data sets. To achieve this we thought about the production of manipulated stacking surfaces that would aggregate into a communal structure.
Our idea for manifesting this health data was to take each data set, determine its dimensions (i.e. which and how many data ranges does it have, what do they represent? e.g. mortality rates, obesity, etc.) and take each of these to be the driving parameters of a set number of ways to cut, punch, emboss or bend thin sheets of material, either paper, card or metal. We would then create one layer of material for each data dimension, apply the parameter controlled action for it (ie, print, cut, punch, bend; where and by how much) and do this for each of the data dimensions.
For each dataset (by ward or time span) we would end up with a stack of screens which together would define a unique surface or mask that would be specific in both tactile and visual effect. These stacked screens would make up the facets to be collated into a larger physical structure that would evolve out of the geometry of the base shape and be assembled by members of the audience to ‘collectively grow’ the public health data installation piece.
We proposed to use Buckminster Fuller‘s fly-eye dome as the base for a slightly larger than human size dome structure which would rest on a tripod-like support structure under which visitors could move to look up and in. The fly-eye dome is a design variation on Bucky’s earlier geodesic dome structures lending itself well as a projection structure. We planned to use it to present transformed public health datasets which become layered and patterned masks to produce alternating light and shadows from within the dome surface. Each facet, or mask, would be representative of a specific grouping of public health data, either by time interval or by geographic proximity.
In thinking about how this would work as an installation, we came up with two different projection approaches creating two types of experiences:
- Outward facing masks with switch-able internal illumination creating projections that are cast on the gallery wall interiors and,
- Inward facing masks with with external illumination where the audience steps inside the dome structure manipulating an exterior light source (or ’sun’) around the dome structure by hand.
A very attractive benefit of collaborating with Philips is their expertise and product range in professional lighting. In particular, Philips has developed a product series and related technologies called LivingColours which we considered to be a good option for the illumination in our fly-eye domes.
Despite developing this concept quite far, we eventually moved away from it as we felt it didn’t encompass enough of a sense of the living and organic processes which we want to engage people in. In many ways we felt it was moving back towards static data visualisations that are too readily ‘readable’ and which soon cease to have the power to engage people in an ongoing and reflective relationship with how public data can be seen as part of the environment in which we exist.
Our third round of shells fresh out of fabrication is here!
I am excited that we now have shells that are more organic and life-like coming through. To drive this additional complexity I’ve been experimenting with mixing the combinations of data and exploring how these generate more ‘organic’ forms as they are fed into different parameters of the growth grammar.
In my last post I described how I’ve developed a bespoke shell model by programming in JAVA with growth grammars which start out with mathematical principles. These project a spiral onto the surface of a cone in 3D for the primary growth curve. Then I begin to tweak and subvert the surface shape as it grows, adjusting the rhythms and patterning of the data to add a degree of interpretation.
This is very interpretive and not hard science; it is not classic data-visualisation or information graphics. I take sets of health and lifestyle data and make deliberate decisions in how I interpret what kind of ‘expression’ they generate. It is highly designed and crafted process which I am evolving to achieve both an aesthetic outcome, but also one where the data plays a key role that may not be transparent or simply ‘readable’ like a graph, but rather becomes emotive.
This is important and different in that we are trying to produce a sense of meaning that is not read through classic symbols but rather through a tactile and visual experience. The tangible form of the shells embodies rhythm, resonance or dissonance; attraction or repulsion.
What we are attempting is not just a ‘transduction’ of health data into physical form, but a transformation of how we develop relationships with that data and what it means for us. The data is captured and transfigured into the physical form of the shells – producing something which is magical, transformative and which cannot be easily read but is heavy with the potential for meaning. The shells become more like talismans than just static instantiations of data.
This is very different to a technique that just takes data and processes it into a visual or physical form. It is not about numbers but about a model of generating shells that are qualitative, meaning producing and change making. It is about how a person could pick up a shell and begin to read their own meanings into it, knowing that it is generated from their own health data. Knowing that the subtle but strange variations in each shell indicate something to be explored in our lifestyles and behaviours.
This third generation of shells are moving further towards acquiring a ‘life’ of their own, becoming objects of meaning in the world. They are shaped by ‘lived constraints’ in the growth model and are getting expressions that go beyond pure mathematics.
I’m now working on a fourth generation of shells, this time using data posted on the internet using social media.
After what has been a broad exploratory research and foraging phase into shell morphology and modelling systems for our Visualise project, I have just picked up the first round of 3d printed shells which we had done at the Digital Manufacturing Centre @ UCL. Thanks to Martin and Richard for their assistance with the 3d printing process!
What you see here is a twist on classic plain formula driven generative shells that you may have seen before. We are experimenting with ways of adapting shell formation of our 3d shells based on data capture we have started in previous experiments in lifestyle and health data monitoring. I have been looking into a variety of generative modelling systems anywhere from those originating in the CAD world to those for plant modelling in the bio and agricultural sciences.
Now I have settled on using a growth grammar platform called XL (it builds on ideas of l-systems but with much more flexibility and dynamic rewriting of growth rules). The XL grammar is interesting as its been developed for plant morphological and systemic modelling, allowing the generative growth rules to be switched based on time variant environmental factors throughout growth cycles.
This offers some exciting possibilities of mimicking real-world feedback patterns of environmental constraints on living entities such as plants or other living systems giving rise to different possible ‘expressions’ based on the ‘quality of life’ over time they experience in their environment (e.g. through droughts, wet seasons, sparse or rich nutrition, pollution factors, over-shading, etc.).
The shells you see here are a variations of an evolving shell model that can be infused with our previous and ongoing environmental and personal data capture data sets (e.g. with readings such as daily step-count, blood pressure, sleep pattern regularity) to determine the evolving form.
Look out for further variations on these shells shortly!
Last Thursday I visited members of the Pallion Ideas Exchange (PAGPIE) at Pallion Action Group to bring them the latest elements of the toolkit we’ve been co-designing with them. Since our last trip and series of workshops with them we’ve refined some of the thinking tools and adapted others to better suit the needs and capabilities of local people.
Using bookleteer‘s Short Run printing service we printed up a batch of specially designed notebooks for people to use to help them collect notes in meetings and at events; manage their way through a problem with the help of other PAGPIE members; work out how to share ideas and solutions online in a safe and open way; and a simple notebook for keeping a list of important things to do, when they need done by, and what to do next once they’ve been completed.
We designed a series of large wall posters, or thinksheets, for the community to use in different ways : one as a simple and open way to collect notes and ideas during public meetings and events; another to enable people to anonymously post problems for others to suggests potential solutions and other comments; another for collaborative problem solving and one for flagging up opportunities, who they’re for, what they offer and how to publicise them.
These posters emerged from our last workshop – we had designed several others as part of process of engaging with the people who came along to the earlier meetings and workshops, and they liked the open and collaborative way that the poster format engaged people in working through issues. We all agreed that a special set for use by the members of PAGPIE would be a highly useful addition to their ways of capturing and sharing knowledge and ideas, as well as really simple to photograph and blog about or share online in different ways.
Last time I was up we had helped a couple of the members set up a group email address, a twitter account and a generic blog site – they’ve not yet been used as people have been away and the full core group haven’t quite got to grips with how they’ve going to use the online tools and spaces. My next trip up in a few weeks will be to help them map out who will take on what roles, what tools they’re actually going to start using and how. I’ll also be hoping I won’t get caught out by flash floods and storms again!
We are also finishing up the designs of the last few thinksheets – a beautiful visualisation of the journey from starting the PAGPIE network and how its various activities feed into the broader aspirations of the community (which Mandy will be blogging about soon); a visual matrix indicating where different online service lie on the read/write:public/private axes; as well as a couple of earlier posters designed to help people map out their home economies and budgets (income and expenditure).
Our next task will be to create a set of StoryCubes which can be used playfully to explore how a community or a neighbourhood group could set up their own Ideas Exchange. It’ll be a set of 27 StoryCubes, with three different sets of 9 cubes each – mirroring to some degree Mandy’s Outside the Box set for children. We’re planning to release a full Neighbourhood Ideas Exchange package later this summer/autumn which will contain generic versions of all the tools we’ve designed for PAGPIE as well as the complete set of StoryCubes.
In one of our current (and I feel, pretty exciting) commissioned projects that is part of the Visualise Programme, we are looking at new ways of making accessible interpretations and translations of information in a physical series of objects instead of another classic information visualization.
Although there are many beautiful data visualisation examples out there, the big challenge they often face is that they are very frequently inaccessible to larger audiences. We are really interested in finding ways of creating something very emotive and tactile, giving a more intuitive insightful access to understanding content such as personal health information which really matters to people. We want to overcome it often being hard to decipher with current approaches and tools without being a health expert.
Some interesting ideas are swirling around and en route I could reconnect with some ‘old friends’ that I got to know while still an architecture student many years ago: I have been revisiting D’Arcy Thompson‘s On Growth and Form and his in depth study of shell formation as an inspiration of how we might produce our own little evolving artefacts out of re-interpreted data spaces.
We have just been in the process of carrying out our own personal health data-capture with some off-the shelf kit (e.g. pedometer, blood-pressure, temperature) as well as environmental sensing via a couple of custom build Arduino data-loggers; the results of which we are now using for sketching out a variety of generative models for our new artefacts.
Watch this space for our first sketches of growing data!
The Soho Food Feast is just around the corner and I am so excited that the bookleteer notebook specially designed for this event will be used by the children of Soho Parish Primary School as they become food critics for the day.
I had a lot of fun illustrating the front cover for this notebook, though browsing through various mouth-watering photographs of dishes to illustrate before lunch wasn’t a good idea.
At first the initial sketch was rather unhealthy. It had more pastry, which seemed appealing to illustrate at the time because of its fancy presentation.But of course healthy eating is very important; especially for children, so the cover design was altered to a healthier version.
This week just passed Alice, Haz and myself have been running some co-design workshops with local community members in Pallion, a neighbourhood in the city of Sunderland, and with Lizzie Coles-Kemp and Elahe Kani-Zabihi of Royal Holloway’s Information Security Group, hosted at Pallion Action Group. The workshops, our second round following some others in early April, were focused around visualising the shape, needs and resources available to local people in building their own sustainable knowledge and support network – the Pallion Ideas Exchange. We also worked on testing the various tools and aids which we’ve designed in response to what we’ve learned of the issues and concerns facing individuals and the community in general.
The first day was spent making a visualisation of the hopes and aspirations for what PIE could achieve, the various kinds of activities it would do, and all the things they would need to make this happen. Based on previous discussions and workshops we’d drawn up a list of the kinds of activities PIE might do and the kinds of things they’d need and Mandy had done a great job over the past couple of weeks creating lots of simple sketches to help build up the visual map, to which were added lots of other issues, activity ideas, resources and hoped for outcomes.
Visualising PIE this way allowed for wide-ranging discussions about what people want to achieve and what it would need to happen – from building confidence in young people and the community more generally, to being resilient in the face of intimidation by local neer-do-wells. Over the course of the first afternoon the shape changed dramatically as the relationships between outcomes, activities, needs, people and resources began to emerge and the discussion revealed different understandings and interpretations of what people wanted.
On the second day we focused on the tools and aids we’ve been designing – a series of flow diagrams breaking down into simple steps some methods for problem solving, recording and sharing solutions and tips online, how to promote and share opportunities to people they would benefit and things to consider about safety and privacy before posting information online. We’ve also designed some simple notebooks with prompts to help do things like take notes during meetings and at events, a notebook for breaking problems down into small chunks that can be addressed more easily alongside place to note what, who and where help from PIE is available, and a notebook for organising and managing information and experiences of PIE members about sharing solutions to common problems that can be safer shared online. As the props for a co-design workshop these were all up for re-design or being left to one side if not relevant or useful. An important factor that emerged during the discussion was that people might feel uncomfortable with notes being written in a notebook during a social event – the solution arrived at was to design a series of ‘worksheet posters’ which could be put up on the walls and which everyone could see and add notes, ideas or comments to. The issue of respecting anonymity about problems people have also led to the suggestion of a suggestions box where people could post problems anonymously, and an ‘Ideas Wall’ where the problems could be highlighted and possible solutions proposed. We came away with a list of new things to design and some small tweaks to the notebooks to make them more useful – it was also really helpful to see a few examples of how local people had started using the tools we’ve designed to get a feel for them:
On the afternoon of the second day we also spent a long time discussing the technologies for sharing the community’s knowledge and solutions that would be most appropriate and accessible. We looked at a whole range of possibilities, from the most obvious and generic social media platforms and publishing platforms to more targeted tools (such as SMS Gateways for broadcasting to mobiles). As we are working with a highly intergenerational group who are forming the core of PIE (ages range from 16 – 62) there were all kinds of fluencies with different technologies. This project is also part of the wider Vome project addressing issues of privacy awareness so we spent much of the time considering the specific issues of using social media to share knowledge and experiences in a local community where information leakage can have very serious consequences. Ultimately we are aiming towards developing an awareness for sharing that we are calling Informed Disclosure. Only a few days before I had heard about cases of loan sharks now mining Facebook information to identify potential vulnerable targets in local communities, and using the information they can glean from unwitting sharing of personal information to befriend and inveigle themselves into people’s trust. The recent grooming cases have also highlighted the issues for vulnerable teenagers in revealing personal information on public networks. Our workshop participants also shared some of their own experiences of private information being accidentally or unknowing leaked out into public networks. At the end of the day we had devised a basic outline for the tools and technologies that PIE could begin to use to get going.
Our final day at Pallion was spent helping the core PIE group set up various online tools : email, a website/blog, a web-based collaboration platform for the core group to organise and manage the network, and a twitter stream to make announcements about upcoming events. Over the summer, as more people in Pallion get involved we’re anticipating seeing other tools, such as video sharing, audio sharing and possibly SMS broadcast services being adopted and integrated into this suite of (mainly) free and open tools.
The workshops were great fun, hugely productive but also involved a steep learning curve for all of us. We’d like to thank Pat, Andrea, Ashleigh and Demi (who have taken on the roles of ‘community champions’ to get PIE up and running) for all their commitment and patience in working with us over the three days, as well as Karen & Doreen at PAG who have facilitated the process and made everything possible. And also to our partners, RHUL’s Lizzie and Elahe who have placed great faith and trust in our ability to devise and deliver a co-design process with the community that reflects on the issues at the heart of Vome.
This week I have been putting together a little Arduino data logger for our current research collaboration with Philips in our Art & Tech commission project.
We are exploring the translation of health and lifestyle data into new forms of tangible artefacts and for this we revisited mobile data-capture using Arduino boards to inform our early prototypes.
Alongside some Arduino boards we still had in the office I picked up a current crop of useful bits and pieces from Cool Components and RS (OpenLog SD logger + TGS2620 gas sensor) to make a quick, small and simple data-logger for simple capture of volatile gas proximity and basic galvanic skin response indicating anxiety levels.
We need to capture long time periods of this sort of data on the move and thus were looking for a non-PC based data-logging set-up we could build ourselves. The Openlog board from Sparkfun is pretty convenient as it hooks up directly to the Arduino and can take micro-flash cards of large sizes so I got some 8GB cards for our logging exercises which will last for some good amount of data-capture time.
The Openlog board is tiny (literally a bit smaller than a 50 pence coin) and pretty straight forward to work with: It just hooks to the Arduino board in soft-serial mode. The galvanic skin response is better to be redone with an op-amp but a rudimentary approach will do for now for initial sketch-testing as we can always improve on the circuit later.
I will post some more feedback when I have played around with it some more.
Back in February Proboscis was commissioned by Andy Robinson of Futurecity, with the assistance of Dipak Mistry of Arts & Business Cambridge, to undertake an Art+Tech collaboration with a local industry partner in Cambridge as part of Anglia Ruskin University’s Visualise programme. This strand seeks to engage “leading Cambridge technology companies to collaborate with contemporary artists on the creative use of technology in public life.”
Over the past few months Stefan and I have been meeting with David Walker and Steffen Reymann of Philips R&D (based in the Cambridge Science Park) to establish a creative dialogue. The initial topics for our creative exploration were suggested by Philips based on research subjects being explored in their lab – Near Field Communications and health monitoring technologies. Our discussions quickly began to revolve around personal motivations for monitoring health and lifestyle –
- Why do people routinely lose abandon using health monitoring technologies?
- What might inspire new habits that actively involve monitoring?
- How could we create delightful ways for people to make connections between personal data and Quality of Life?
- How could we rethink the nature of data collection away from the purely rational towards the realm of the numinous and speculative?
Our initial thinking suggested that perhaps the problem with data collection is that it is often too crude and reductive – trying to make impossibly simple connections between phenomena in a complex system. Data visualisations are often barely more than pretty graphs – but our lives, our environments and the ways we live are so much more than that. How might we make tangible souvenirs from the data generated by our bodies and habits that could help us discern the longer term, harder to perceive patterns?
As our discussions have continued we have begun to explore how we might generate talismanic objects – lifecharms – from personal monitoring data using 3D fabbing. Things which could act as everyday reminders about patterns the data suggests, which are at once both formed of the data and yet do not offer literal readings of the data. Objects which are allusive, interpretative and perceptible, but still mysterious. What would it feel like to have an object in one’s pocket that was generated from data gleaned from one’s own body and behaviours? How might this help us maintain a peripheral awareness of the things we eat, how much we exercise, our general state of happiness and perceive the subtle changes and shifts over time?
Stefan is writing elsewhere how we have been inspired by shells – excretions produced by creatures that tell (in a non-literal way) the story of the creature’s life – what minerals it ingested, what environmental factors affected it. For the lifecharms we’re experimenting with using personal data to drive 3D morphogenetic algorithms that can generate unique shell-like forms which we’ll then render into tangible souvenirs.
As a more macro counterpoint to the micro of the personal lifecharms we have also been considering how local public health data could be translated into forms which could be experienced as a group in a public setting – we’re investigating making a ‘fly eye’ geodesic dome with a light source to throw light upon the patterns in the data.
We’ll be continuing our discussions with Philips for another 3 months or so, gathering some test data (from ourselves) then making some prototypes and maquettes of our ideas for an event in Cambridge in the Autumn where we’ll present our work.
Just before Easter we were back in Sunderland working with Pallion Action Group and Royal Holloway, University of London’s Information Security Group on the project to help build a community network for people to share ideas about money, spend and budgets in ways that help them cope with the massive changes in the benefits system and reduction of the public sector’s contribution to the local economy.
I’m finding each time I visit PAG I’m more and more amazed at their ability to bring people together and invent solutions to tackle serious problems through creative thinking and activity. Their projects range from street dance, to pre-employment confidence building, mentoring of young people and projects to engage older people with technology. Although PAG are not an arts organisation their approach does remind me of two media arts orgs – Information and Cultural Exchange (ICE) in Western Sydney Australia and Knowle West Media Centre in Bristol. ICE open their doors to all sections of the diverse western Sydney community to join in a program of activities that enable communities and artists to tell the stories of this extraordinary place. Knowle West Media Centre is a media arts charity that aims to develop and support cultural, social and economic regeneration supporting communities to engage with, and benefit from, digital technologies and the arts.
These places have a commitment to valuing everyone’s voice in a democratic space. They’ve created environments that, because they are trusted and run by the community, encourage people to come to them they need an answer or a problem solved or just want to be involved. They all use creative processes, arts, music and film in their projects and through it are able to connect up people, ideas and communities to find solutions, support initiatives and ‘make things happen’ that are both practical and transformative.
PAG “was formed in 1993 by a small group of local residents who intended to take action relating to some of the problems that their community was facing.” Its mission is “To work to improve the living conditions, community facilities, social, educational and economic opportunities available to the residents of Pallion and surrounding areas of the City of Sunderland.”
Spending a few days in the building you get to see the way that PAG subtly makes opportunities for people to work together, to help each other as well as themselves. They are adept in seeing people’s passions, capabilities and capacities and supporting them. It doesn’t take long being there to be struck by the perceptive, resourceful and intelligent people who are involved in Pallion Action Group. People of all ages from many walks of life who have found themselves facing degrees of difficulty over lack of employment and a complex confusing benefits system.
On this last visit we were working with PAG on a shared design approach to mapping the broad themes, areas and issues and began to collect sample stories and experiences. We started with some basic explorations of resources in the home; what comes in and what goes out. It led onto more in-depth explorations of people’s perceptions : where did these things sit in relation to one another; what things people can rely on and what are unreliable; what is fixed, what changes? Finally we moved onto mapping what people’s aspirations are and the barriers that get in the way of achieving those. After these sessions we collaborated with members of PAG on scoping the next stages of the project and how it will intersect with current PAG activities and be supported by people involved in PAG. The discussion concluded that for this network to be of value it will have to enable people to improve their situation and not reinforce fears. Our focus for the project now rests on how what Proboscis does or brings to the process can connect with and supports PAG’s own work; how we can build on and exploit PAG’s skills and enhances (rather than adding more work) their efforts to build on their positive approach.
A snapshot of my cluttered desk, here’s a sneak peek of what I’ve been busying away with; these are props I am creating for an upcoming cut paper animation illustrating how to use Bookleteer.
Traditional beliefs, customs, stories passed down through generations, superstition; you’ve come across some of these at one point in your life or it may still be a part of you to this very day. My next mind map for the Compendium is about Folklore.
Here I explore the different methods to which groups maintain, share and pass on traditions. It also contains quotes from the New York Folklore Society website, where people expressed what folklore meant to them and how it affected their daily lifestyle.
The cultural aspect is a public good, the knowledge or reasoning of why something is the way it is. A method people use to teach others about experiences expressed as stories, songs, performance, legends, myths and rhymes.
It is something communities strive to maintain as folklore symbolise their identity to themselves and others.