2016 – Postgraduate Research

PhD Studio Intensive

The PhD Studio Intensive ran for a whole week, between 14-18 November 2016. Situated in a large shared space (just off of the main sculpture studio), participants were encouraged to work intensively to explore their own areas of practice, but within the context of a collective environ.

Led by Ian Dawson and Sunil Manghani, who themselves were collaborating in making sculptural works, the intensive week brought together a number of our practice-based researchers: Cheng-Chu Weng, Lucy Woollett, Tessa Atton, Noriko Suzuki-Bosco, Eria Nsubuga, Rebeca Font, Elham Soleimani Bavani, Sarvenaz Sohrabi, Yang Mei, Jane Birkin, Abelardo Gil-Fournier and Jonty Lees. The areas of practice spanned widely, including graphics, installation, photography, painting, drawing sculpture, mixed media and social art practices. The studio was also visited by Gordon Hon, Victor Burgin, Daniel Cid, Jussi Parikka and Ryan Bishop over the course of the week, adding to the discursive and makerly dialogues that ran throughout.

The underlying approach to the workshop and the aim of bringing fellow practitioners together for a full week was to echo the Triangle Workshops set up by Anthony Caro and Robert Loder back in the early 1980s, which led to projects and partnerships in over 40 countries worldwide. It all began with an artists’ workshop in Upstate New York, in 1982, which brought together around 25 emerging and mid-career artists from the US, Canada and UK. They spent two weeks making work. In placing emphasis on the process of making work, rather than the product, the workshop provided time and space to explore new, independent work informed by the exchange of ideas and the sharing of knowledge and skills.

Comments from members of the group:

‘I enjoyed the Studio Intensive Week so much… I have returned full of enthusiasm, energy and a thousand ideas inside my head. […] I took with me, Eria’s feelings (the conversations I had with him about politics and his country), Yang’s brushwork (and her calm), Elham’s line, the shadows of Cheng-Chu, the invisible presence in Jane’s photos, Tess’s tenacity (and her immense kindness), and an unforgettable presentation and discussion of my work with everyone. I take all the comments and thoughts of that moment with me’ – Rebeca Font

‘I still keep thinking on the conversations and shared experiences that took place. It is very interesting to cohabit a space while being involved in practice-based work. Space becomes electrical somehow, with lots of interferences and thoughts sparking all around. Making practice public also exposes both bodies and ideas in a very different way, and in this sense I particularly enjoyed knowing you all in this non-seminar type of situation’ – Abelardo Gil-Fournier

‘…the Studio Week was very useful as it gave us the chance not only to create art but also to witness the creation of other art objects/projects by other artists. [It was a] week to learn/create art, explore new techniques and materials and have interesting and inspiring dialogues with other artists’ – Elham Soleimani Bavani

‘Working with different researchers from different cultures is really very interesting. We create our works with different themes. Because of our different cultures and backgrounds, we experience a fusion and collision of ideas’ – Yang Mei

‘Time, space and other artists – three luxuries that are rarely available concurrently – were offered to us freely for a week. I greedily optimised this opportunity by turning a photographic negative into an installation and by working with other artists on different aspects of my larger project, all the while building relationships with the interesting and diverse group I am fortunate enough to be part of. An excellent week’ – Tessa Atton

‘I was quite uncertain at first about how to go forward with this kind of space. I was greatly inspired by the space and how everybody went around ‘conquering it’. I think Rebeca literally did that! And the Rotunda wacky race was great. Thanks Lucy and Noriko, and for the wonderful portrait Lucy. I enjoyed the work of everyone in the workshop even if i have not mentioned names. A big thank-you to Ian for the great hand of support and for the space. I hope to work in it again. Thanks Sunil for leading by example and being part of the whole experience. I was inspired by that’ – Eria Nsubuga

It was the first time to see people’s working process rather than seeing the result of work. While we might have been slightly nervous working with each other, through sharing the studio space any apprehension seemed to disappear. Moreover, through giving each other support and feedback, a sense of learning from each other could be seen in this context, similar to the spirit to the former accounts of Black Mountain College. – Cheng-Chu Weng

‘The studio week great opportunity to push things forward in the practice realm. Be it by creating work and projects through material, performative or dialogical processes. It was a great catalyst for discussion on socially engaged practice for Noriko using the context of the school’s very own Brutalist Rotunda. An inside, outside space which will become the focus of further enquiries. Both past and present PhDs, Bevis and Jonty joined in and contributed to the conversation. I also spent some time painting Practice Portraits of Artists in process either in the act of making, thinking or talking about work. Thanks, It was great to work with everyone and get a dialogue going on about our practice’ – Lucy Woollett

Minimalism: Location Aspect Moment

Cheng-Chu Weng, currently pursing a practice-based PhD at Winchester School of Art, recently curated an exhibition that accompanied the conference ‘Minimalism: Location Aspect Moment‘, which was held at University of Southampton/ Winchester School of Art event (October 14th-15th 2016), and organised by Paul Hegarty, Sarah Hayden and Ryan Bishop, in conjunction with the John Hansard Gallery.

One of the purposes of ‘Minimalism: Location Aspect Moment’ was to expand our conception of what minimalism was, where it happened, who was making it, why, and how it extends through time until now. It is clear that the minimalist impulse happened in cross-national encounters (such as the 1967 show Serielle Formationen in Frankfurt) and that Europe was fertile ground for explorations in serial works, in playing with the prospect of singular forms and systematic thinking. Admitting the significance of the naming of the idea of minimalism in the 1960s, the conference looked back to earlier versions of the reductionist, repetitive, singularising or multiplying intents of core minimalist endeavour. As a result, the event sought consider what an expanded field of minimalism looks like, sounds like.

The exhibition accompanying the conference brought together the work of nine staff, PhD researchers and alumni from Winchester School of Art. The works and wall texts can be viewed in a specially prepared PDF document.

#gamesUR: London

15/10/2016 by Chris Buckingham

This was an event focused, as the name suggests on the digital games user research community. A community made of international bodies all with an interest in the mechanics, dynamics and aesthetics of the digital products they help create.

In terms of speakers, this was billed as a varied and insightful event bringing together the practical and theoretical under one roof. The reality fell somewhat short as the focus tended to highlight the practical learning and (in Microsoft’s case) the possibility of extending market data. It was a useful day in terms of gaining input from practitioners about their needs and problems they are facing in this complex eco-system. The main insights gained were;

Vision is everything but not everywhere.
There’ no ‘I’ in team, oh, but there is ‘me’.
Diaries are cheap and meaningful, to some.
Reduced hearing? MICROSOFT LOVES YOU!
VR = Vortex Rides! Hold on folks it’s going to be rough.

Vision

The day started with Nicholas Mathieu from Ubisoft demonstrating some of the difficulties of using eye tracking in digital games. A particular problem Mathieu demonstrated was the use of menu and their location during the game dynamic. The processes at play are fast and the reaction time of each player and the games own run-time is of paramount importance. Position, time to mentally process information and luminosity are all relevant factors that Mathieu and his team face.

In fact, the essence of this is the dance between player cognition, controller in hand and the game mechanics. There are expectations that need to be met in terms of delivering a better experience for the player and making a return on the investment in the form better games with better player experiences. Ultimately, Mathieu and his team recognised and acknowledged that the framing of the game is important to each game and therefore, there are no off-the-shelf solutions to the problem.

Teams

Johan Dorell of EA Dice gave an insightful talk on the use of teams and the communication process that can lead to problems in the development and building of a digital game. Stakeholders are varied with wide expectations and with agendas of their own. The trick, for Dorell at least, seems to be getting them to see the holistic game as a product that will be marketable.

Dorell’s experience is wide, from indie game development with very little support through to major league games where games user research (GUR) was a readily accepted condition of the organisational culture. His most useful tip was to get the teams from the various departments together and ensure they can see the whole game. It may sound obvious to management students and practitioners, but when dealing with such diverse stakeholders with the potential for a disposition verging on the prima donna it may come as a bit of a shock to realise not everyone is singing from the same song book!

Free Time

Perhaps one of the most insightful talks of the day came from Jochen Peketz of Blue Bite (a Ubisoft studio). He introduced the topic of diaries and how users keeping these fundamental records can really add to the overall picture sought through games user research.

Not just this but they can also save the organisation money as these research tools can be used in the players own home/office/café and in their own time. No more the need for expensive labs filled with researchers in white labs and hipster beards furiously writing in pencil on their clip boards. OK, so I might have dreamt that last part, but you get the picture. This is a brilliant poster for the use of these (in effect) field notes taken by the users themselves.

An interesting point to this was the use of emotion the player felt when playing. A simple record of their state of happiness during play was recorded and later comparisons of this emotional state could be analysed against the technical background of the record of play. This means that a double set of data to be analysed with the potential to add much richer detail to the research of the game.

An issue that was not raised during the interesting discussion that followed the talk was that of bias. In part there may be bias from the player’s record of what they thought about the game with hindsight. Did they really like it that much? Did they really recall with accuracy the aesthetic and emotion it provided during play? These are questions that were left hanging as we ran out of time to discuss this further.

There is one other area of concern with this system, that of interpretation. Interpreting user’s words could be fraught with challenges. Not the least the ability to actually decipher the scribblings of players post-game.

Peketz was honest in that he addressed several issues that Blue Bite had faced in this exercise. But he peddled it well to an eager crowd and I for one am convinced there is value in this simple but rich technique.

Reduced Hearing

Tom Lorusso of Microsoft Xbox offered the audience a brilliant overview of the challenges players with reduced hearing have. A Lorusso expertly highlighted, this category of gamer is not one that most developers have considered. But the value in doing so is to reach out across the void and support not those with hearing issues, but much wider tribes that as development implications begin to have a much wider effect on groups beyond the initial target demographic.

For Lorusso and his team part of the problem lay in the lack of comfort that headsets offered those with reduced hearing. They often had their own small devices that fitted in, on or over their ear. To then add a veneer of cumbersome plastic over the top of this, often meant an uncomfortable user experience.

But then they had a light bulb moment, these devices the reduced hearing individuals often had were blue tooth enabled, what if they could use this to address the issues of comfort. But comfort, we then discovered, is actually only a small part of a much wider social issue. There are also barriers to these individuals being able to socially play with other users who are not as effected with hearing issues as they are.

From internal feelings of embarrassment to external social exclusion by other players with adequate hearing, this particular group faced some hard choices which in the extreme even resulted in their isolation from the play world they loved. Lorusso and their team are on something of a crusade to help support this minority group of players.

But the biggest insight for Xbox has been the value creation for others that this has yielded. This value extends well beyond the reduced hearing tribe and can even add to the business model itself. but, there is an issue here.

Xbox, owned by Microsoft, have much bigger reserves to use for this kind of research. For smaller independent studios the problems may well be applicable, but how can they, on a much reduced level of spending, get anywhere near the kinds of insights that Xbox were able to garner? It’s a question that wasn’t adequately addressed, however, the fundamental ideology of inclusivity was one that echoed well around the auditorium that day.

With so much hype around virtual reality (VR) at the moment it was good to see first-hand some of the challenges industry experts are facing with implementation and adoption. Laura Glibert from Ubisoft was able to use insight from their new game Eagle Flight (Ubisoft, 2016) which uses VR to fly around the Paris skyline and in the process shoot and get shot at, by other eagles. Swooping over the Marais or the 14^th looked stunning on the clips that were shown.

More insightful though were the video clips of the users trying to negotiate their way around the city skyline while avoiding/attacking other eagles! Seated, some players looked as though they were in some form of extreme yoga as they twisted their head so far over the back of their chair, or lent so far to one side in a turn, that they physically tipped the chair to a point where gravity proved it was boss that day.

Glibert was entertaining in her talk but also quite stern in her advice for researchers. Simple things like keep cables of the floor and never, ever tap a player on the shoulder while they are playing (cardiac arrest is sure to follow), through to training, set-up and post-game reflections were concisely delivered. The golden rule was to plan everything with meticulous detail, and, at all times, watch for signs of well-being in the player. Ease them into the game, ease them out of the game and allow them time to readjust once they are back to showing gravity who da boss!

More and Less than Conversation: Research Lab

More and less than conversation: 3 day research-lab, 1-3 Sept 2016

Noriko Suzuki-Bosco

The Phenomenology and Imagination Research Group (PIRG) meets once a month in the WSA PhD study room to examine text through conversational methods. The group recognizes conversation as a ‘cooperative venture’ (to use Allan Feldman’s words), where reading together, enquiring, sharing and listening is understood as a collective act which leads to the production of new knowledge, understanding and thoughts. PIRG has been developing the idea of conversation as a collaborative research method and the three-day research lab in the Winchester Gallery was an opportunity for the group to extend their research approach to the wider audience to further explore ideas around conversation as a verbal and non-verbal inquiry process. The event encompassed activities of making and drawing as well as an exhibition of new works by the group members. PIRG has organized similar events at the 10 days Winchester Arts Festival in 2015 and more recently at University of Birmingham, where situations of material thinking and thinking through material as a way into phenomenological inquiry were offered to invited audiences.

In the article ‘Conversation as Methodology in Collaborative Action Research’, Feldman points out that the cooperative aspect of conversation is what makes the participants feel as if they are ‘partners in the endeavour’ that allows conversations to have ‘directions but not to be directed solely by one participant’ (Feldman, 1999). Typically at the monthly PIRG meetings, the selected text presents the group with the conversational framework. During the three-day event the gallery space became the ‘container’ to prompt and hold the conversations. Certainly during the installation of the exhibition, the gallery literally became the space for the group to engage in a collective endeavour to ensure individual and group requirements were met. The process involved exchanges amongst the group members and thoughtful engagement with the artworks. As the exhibition started to take shape, the works themselves also entered into a dialogue with one another bringing to light both commonalities and differences of their themes, materials and processes that created interesting connections and flows.

A workshop area, which consisted of a long table with various objects and drawing materials and a large expanse of wall covered in paper, was also created in the gallery space. During the workshops that took place over the second and third day, the group gathered around the table to converse on various topics, such as material imagination, creativity, and notions of aesthetics – areas of common research interest for the group and to draw, write and make in response to the exchanges that took place.

The collaborative process of conversation brings people together to speak, to listen, to question, to investigate, to reflect and to learn. As Professor Simon Keyes at University of Winchester’s Centre of Religion, Reconciliation and Peace describes, dialogue and conversation is a process of collaborative thinking. The three-day research lab gave the group an extended length of time to participate in conversational methods of exchange and to ‘think together’, which was pleasurable as a group experience but also helped to consolidate some of the ideas on conversation that the group have been examining.

Professor Keyes emphasized that conversation is a ‘non-rational’ process that must remain free from goals and conclusions. This is what makes conversation fundamentally different from discussion and debate where some form of end result is expected from the outset. The cooperative venture of conversation helps to formulate new understandings and knowledge that are vital for putting together future action plans and developing new theories. It brings about growth to the way we think about things and for this, conversation holds potential to be acknowledged as a vital form of research for critical inquiry.

Conversation certainly served as the ‘glue’ for the group during the three-day research lab and helped to ‘maintain the integrity of the group’ (Feldman, 1999). However, the group also recognized that the open nature of the event failed to attract sufficient public interest. This brought to light the importance of legibility, accessibility and communicability of one’s work, be it apiece of academic writing or visual artwork. Following on from the three-day research lab, the group has started to examine these areas through series of collective drawing exercises supported by texts on embodiment of practice and knowledge creation.

Feldman, Allan. (1999) ‘Conversation as Methodology in Collaborative Action Research’, School of Education, University of Massachusetts, Amherst, MA. http://people.umass.edu/~afeldman/ActionResearchPapers/Feldman1999.PDF – accessed 17 September 2016)

Professor Simon Keyes’ quotes were taken from notes made by myself at the ‘Understanding Dialogue – From Theory to Practice’ seminar at University of Winchester on 24^th May 2016.

Collaboration, Conversation and the Intertwining of Material and Immaterial Worlds: a reflection on the Mothership residency

Bevis Fenner

14 June 2016

The June session of the Phenomenology and Imagination Research Group took our previously explored idea of conversation as methodology on a slight detour. To be precise, that detour took the group to West Dorset via my narrative retelling of a recent four week residency as part of Anna Best’s Mothership Residencies project. I used the session to open up the notion of conversation to the possibilities of collaboration both with humans and non-humans. Drawing upon Deleuze and Guattari’s ideas of affects and becoming, and Karen Barad’s explorations of human and non-human agents, I set out to start a conversation about the nature of conversation and collaboration in the art-site relations of the artist’s residency. The reading I sent the group prior to the session was a chapter on residency and collaboration from For Creative Geographies (2014) by Harriet Hawkins – an exploration of the human interactions and encounters that residencies can produce, as well as the ways in which material making and skill-sharing can build community and transform individual and collective subjectivities. Here, person-site relations become part of an affective praxis in opposition to alienating and dehumanising effects of neoliberalism – individualism, competitiveness, exchangism, deskilling, social atomisation and so on. Hawkins stresses the importance of shared labour – literally collaboration – in transforming individual and collective consciousness. She uses gardening – a key aspect of my residency – as an example of a ‘grounded’ practice that has the power to disrupt and reconfigure the habitual relations of everyday life:

“We could suggest that the physical, discursive, and haptic experiences of shared labour… was part of the creation of a rupture in everyday practices from within which new identities and shared consciousness could emerge (Hawkins, 2014: 170)”.

The starting point for the group’s conversation was a discussion of the unique labour relations of the residency, which as I admitted to the group, were an initial source of suspicion as I adopted the cynical post-human perspective of trying to analyse the power relations between host and guest and the exact terms of labour exchange. However, in attempting to calculate and quantify these relations, I found that rather than reflecting the neoliberal idea that altruistic acts are often thinly veiled opportunism and that everyone is ultimately self-serving, the residency provoked a sense that the reciprocal nature of the collaboration had far more humane dimensions. It seemed that the more I tried to quantify the exchange, particularly in relation to labour value because I was not paying money to be there, the more the things shattered to reveal human truths and a qualitative value way beyond any kind of contractual arrangement. Thus my attempts to provoke a breakdown of assumed neoliberal labour relations were unjustified as the layers fell away to reveal a very human conversation about not only the need for people to live together but also the importance of bringing things together that are usually held apart. Instead of finding an illusionary micro-utopia sustained by wealth and privilege, which masked true power and property relations, I found a situation of honesty – a genuine attempt to make new worlds and recuperate old ones. Small-scale organic farming is an uphill struggle where the old binaries of humans pitted against nature are initially reinforced. However, in responsible and ethical engagement with complex ecosystems, culture / nature binaries are eroded. Pestilence ceases to become a non-human enemy to be wiped out with petrochemicals when ecosystems are in balance. The context for the residency was not only thought-provoking but also provided a space for dialogue between humans and non-humans alike – “a potential space for collaborative thinking”, as Noriko put it. One of the key things that came out of the session was the notion of ‘maternal space’ – of how, out of necessity, things of difference are brought together. Instead of seeing disruptions as inconveniences that break our ‘trains of thought’, by being open to ‘external’ factors and intrusions we are able to open out to new and emergent ways of being and seeing that foster generative creative processes. My challenge was to move beyond provocation as a means of ‘exploding’ power and property relations, and to embrace collaborative conversation as a means of gently unpicking the complexities of context without ignoring tensions and differences. In the words of Harriet Hawkins (2014), to develop truly collaborative art-site relations we must ‘remain open to the generative complexities of a given site… to be able to recognise the problematics of context, without sacrificing the ability to work productively within the community…’ (Hawkins, 2014: 166).

Hawkins, H. (2014). For Creative Geographies: Geography, Visual Arts and the Making of Worlds. London: Routledge.

Cultural Diversity & Creativity in Lebanese Family Design Businesses

Roula Al Kadamani is currently undertaking her PhD research at Winchester School of Art, examining how cultural diversity impacts on creativity and profitability in the context of family-run design businesses in Lebanon. In this post she outlines some of the key considerations of her work.

The phrase ‘cultural diversity’ has been associated with individuals and deeply embedded in everyday life in Western and Eastern societies. For example, Lebanon, as a Middle Eastern community, does not constitute a unique culture, and religion should not be viewed as the only source of Lebanese national character since the Lebanese society is a mosaic of different religions and cultures. The role of cultural diversity in Lebanon relates to a difficult history of cohabitation. Civil wars in the 19th and the 20th centuries had a considerable impact on management and leadership style. Despite the fact that Lebanese citizens live in a diverse community, they do not practice diversity in their daily life as their beliefs, cultures, political views and religious practices have immense effect of their behaviours and lives.

Lebanon operates a sectarian system, which is based on ethnic or cultural origins, with powerful families or cluster of families that share a perceived ancestry and culture competing for political sway and resources within the Lebanese state. In Lebanon, family businesses constitute 85% of the private sector, accounting for 1.05 million of 1.24 million jobs. The family unit is usually the only intact institution capable of sustaining innovative activities in Lebanon following civil war (1975-1995). Family businesses play an important role in Lebanese economy if they foster supportive working environments and career opportunities to overcome the employment challenges. In family firms, property and control are so firmly entwined that family members are involved in both strategic and day-to-day decision making, and the firm is shaped by dynastic motive. A family business owner may behave like a dictatorial head of the family. Hence, it is important to provide evidence that diversity has a pivotal role to play in an organisation in attracting top talents who can most effectively contribute to the organisational performance and enhance its competitive advantage.

Consequently, we can assume that family business ownership promotes a paternalistic management and leadership style. Lebanon shares various forms of discrimination, which have fuelled insecurity for both Lebanese citizens and other nationals. Despite Lebanon’s attempts to reduce the number of discriminatory laws and regulations, the country has not been actively engaged in promoting effective implementation of diversity management practices. Therefore, Lebanon is supposed to foster conformity in group, section, or unit behaviour. To overcome these potential limitations, diversity management has to focus on enhancing profitability through the fostering of social justice in the family businesses. If the Lebanese family design business is leading an inclusive culture within their practices, they can lead the culturally diverse workforce to create a more inclusive society.

Global Diversity management practices?

Diversity management practices actually emerged as a concept from the United States of America and the United Kingdom and drew attention to significant changes in the demographics of the workforce and the implications for business. The interest in diversity management has spread in recent years and has become a key managerial response to changing economic and social factors perceived as having an effect on organisational competitiveness. Many global practitioners engaged in the diversity management approaches, have reviewed a shifting discourse to initiate changes from local or international to multinational and global firms. This shifting discourse is assumed to be more understandable and appealing to managers, as well as a closer fit with the discourse and practices associated with Human Resource Management.

Diversity management practices are vital in contemporary organisations as they allow employees to bring their unique backgrounds (visible and invisible differences) example, race/ethnicity or gender and perspectives or opinions to lead creativity for the growth benefits of the organisation. Gender and religion play key role in diversity management for many organisations. Other issues such as age, education, experiences and qualifications are also becoming central to the achievement of a diverse organisation. Many organisations are therefore aiming for a more diverse and inclusive culture, which is essential to develop and promote different skills and perspectives for fundamental organisational change. The adoption of diversity management practices helps to develop skills and experiences and create new ideas within an organisation. These skills and abilities of employees lead to creativity in the workplace, as new ideas are harnessed for the profitability and management of the organisation. Furthermore, diversity management plays a key role in improving human creativity and increasing business performance within the local or global context. Recent studies have gathered evidence on how managers use their positional power to create “inclusive or assimilative” cultural norms through diversity management practices. In the Lebanese context, diversity management is not yet implemented in organisations. Implementing diversity management practices gives companies a competitive advantage in areas such as problem solving, intellectual property and awards for idea generation. However, the challenge of diversity management practices is to break the harmful cycle that equates cultural difference with social/economic disadvantages.

Therefore, the emphasis on the business advantage of diversity management is probably a good motivator for companies to enact diversity programs, it does not mean that moral and ethical missions should be neglected or overlooked. To overcome these potential limitations, it is important to focus on implementing diversity management practices in Lebanese design sectors. This project study will identify some important keys for local and international companies to implement diversity management in their practices. It will emphasize the importance of the role of increasing creative performance arising from diversity and maximizing the access of talented employees. This project study also suggests new strategies to enhance the role of employees who have different experiences, skills and perspectives in the workplace.

Creativity in Lebanon?

Creativity generates lasting value (social and economic benefits) and competitive advantage. Numerous studies on creativity within organisations have been conducted in Western countries. However, only a limited amount of research has been undertaken in in Lebanon and in the Middle East. Western and Eastern perspectives provide different views on creativity and present key directions for future research in Lebanon, the Middle East and the rest of the world. This project study highlights aspects relating to the field of creativity, which requires more in-depth research in Lebanon and the Middle Eastern countries. If Lebanese family design businesses seek to promote creativity such as selecting, creating and modernizing traditional ideas, this would increase creativity and productivity that are desirable to a contemporary items and launch effectively creativity in the local, regional and global markets. Creativity might be fostered including diversity, flexible production, and consumption in Lebanon.

The traditional tools of the creative process in Lebanon. (Images taken from Author’s fieldwork).

The link between ‘cultural diversity influences’, ‘diversity management practices’ and ‘creative performance’ has not always been associated with organisational performance. As a result, this project study seeks to explore the relationship between cultural diversity, diversity management practices and creative performance in Lebanese family design businesses. Using design sector as a case study, this project study will explore further the link between diversity and creativity. If there is a positive link then Lebanese family design businesses would improve performance by increasing diversity. Clearly, we can easily assume that there is a lack of cultural diversity, diversity management and creative performance in Lebanon. This PhD intends to explore this relationship and understand creativity further in Lebanese family design businesses.

Material and Non-Material Imagination

Yvonne Jones

09 May 2016

Having considered Material Imagination within the group, I wanted to consider Non-Material Imagination (my words). Is there a connecting line of thought between the received image, memory and imagination, and, by implication, the mind / body interoperations? Through looking at several writers, I am asking how are the ideas related, do they interlink, overlap? Is there one indescribable that they speak of, do any of them support each other, can they be developed into a position where the non-material imagination becomes visible, and what, if it does, is the significance for living human beings today?

Bachelard speaks of images of matter, direct experience of matter, and images of form.

Imagination comes before all else, material imagination and the poetic image reverberate with the human, (go beyond data and form). Images of form are perishable, vain images and the becoming of surfaces.(Bachelard; Poetics and Reverie 1971, Poetics of Space 1969)

Descartes states ‘in infancy our mind was so tightly bound to the body as not to be open to any experience (cogitationbus) except mere feelings of what affected the body’. He creates a dualism and divide between mind and body suggesting ‘In adult life the mind is no longer wholly slave to the body and does not relate everything to that’. (Anscombe and Geach, 1954, Descartes Philosophical writings, extracts from Principles of Philosophy part 1 First Philosophy.R. LXXl, p. 196).

Lacan speaks of the Real, The Imaginary Order and Symbolic Order. Of the Real, Cussans believes it is increasingly difficult to experience, and is now only approached through trauma. He holds that the cinema was the beginning of the end of Real. (Symbolic Wounds and the Impossible Real – The Paradox of Traumatic Realism in Televisual Representations of Terror. 2003 lecture at WSA).

Steve Dixon tells us ‘The bifurcatory division between body and mind has lead to an objectified redefinition of the human subject – the ‘person’ – into an abstracted, depersonalised and increasingly dehumanised physical object.’ (Dixon, S. 2003, Adventures in Cybertheatre. IN ZAPP, A. & BERG, E. (Eds.) Networked Narrative Environments as imaginary spaces of being, Liverpool 23rd May 2003. Liverpool, FACT in association with MIRIAD/ Manchester Metropolitan University).

Moravec foretells there will be very few original experiences, (in time to come) they are mostly held as data in a huge computer ‘out there somewhere’, offering us the raw cold data of “experiences” had over the generations. (Moravec. 1997, The Senses have no Future)

Makedon states “Without a World to imagine about, there would be no-thing imaginable… that even an “impossible” world is only imaginable within the context of ‘possible imaginings’ provided by the world humans has learned about.

Unpicking aspects of the above and bringing in Garry and Polaschek (Imagination and Memory. 2000) and, Bergen, Narayan and Feldman (Embodied Verbal Semantics: Evidence from an Image-Verb Making. 2003) it opens the possibility that mind operations are not suitably evolved to clearly and reliably distinguish between images that are materially present and those that are represented to it via non-material images, photography, film, video, internet content.

This could prove an issue going forward.

Post-Global Luxury – Handicraft in Sri Lanka

Lucy Hitchcock’s PhD research examines the concept of ‘post-global luxury’ in the context of Sri Lanka. Luxury studies is a growing field. In the following account Hitchcock outlines the main scope and themes of her work.

Post-Global Luxury?

In the second decade of the twenty-first century, we need to reassess the meaning of the term ‘luxury’. We live in a shrinking world where technology and globalisation have fundamentally changed the way in which we see and value luxury. Today, luxury serves a global audience, not an aristocratic world of title and old money. For many, the term ‘luxury’ is founded upon a plethora of assumed connotations such as rarity, costliness, quality and connoisseurship, which have developed over its long history. Indeed, the overuse of the term in contemporary ad speak seeks to draw upon these qualities. Within an advanced capitalist society, where the range of consumer goods available is often staggering, the term ‘luxury’ is used to signify a high-end good within a particular category; commonly supported by a high-end price point.

The link between a high price-point and the term ‘luxury’ stems from the intrinsic relationship between luxury and class structure. Luxury has always been associated as the domain of the elite and has been politicised throughout history as a social tool, from the use of sumptuary laws to conspicuous consumption. In fact, the use of luxury as a tool for social construction has been a constant throughout history, both in the East and the West. Within recent history, the processes of globalisation have had a profound impact on social structure around the globe. Increased connectivity, enabled by the processes of globalisation and the technology revolution, has created a global class system increasingly based upon economic wealth.

The many processes of globalisation have created a dominant market of global luxury brands that are universally recognisable. Their logos have become social signifiers. As consumers we carefully curate the commodities we use and brands we patronise in order to present a sense of self within an increasingly global society. This growing industry has drawn upon the historical connotations of luxury, such as quality and rarity, but has also cemented the relationship between the term luxury and the overt world of branding. Consequently, ‘luxury’ has been transformed as a result of its contemporary association with the eponymous world of global luxury brands.

The ubiquitous presence of these brands within our contemporary society means that, for many, they have come to embody an understanding of luxury. Certainly, the semiology of these brands and their products provides an understanding of ‘luxury’ that can cross geographical and cultural boundaries. Even within particular localities where the global industry of luxury brands does not yet have a physical presence, the qualities of these brands and their association with luxury are understood. However, as this PhD will establish, the scale and relevance of the market of global luxury brands is not in itself sufficient to characterise an understanding of luxury. At a base level, this is due to the simple fact that these goods are not yet universally available. This would suggest that within localities that do not yet have physical access to these brands and their products, there is a lack of luxury.

This study proposes a research project that looks outside of the dominant discourse of global luxury brands. Although these multinational companies form an integral component of our contemporary understanding of luxury, they are not sufficient to define it. In contrast, post-global luxury represents instances of luxury that counteract the traits and circumstances of this predominantly Western market of global luxury brands. This sense of luxury remains intrinsically linked to globalization, as an inevitable fact of daily life, but through catering to a local market does not actively seek to be ‘global’ in nature. As a result, these products offer a more nuanced and diverse understanding of luxury, dependent upon the circumstances of a particular locality rather than the overriding trends of globalization around the world. This is apparent within the national market of luxury goods within Sri Lanka.

Rolls of hand woven cloth designed by BAREFOOT. Image courtesy of image credit for Barefoot Ceylon. — Rolls of hand woven cloth designed by BAREFOOT. Image courtesy of Barefoot Ceylon.

Post-Global Luxury in Sri Lanka

Since the end of the civil war in 2009, and after 30 years of distance from the global economy, Sri Lanka has been swept up in a flurry of economic development. Huge amounts of investment, the majority from powerful Asian economies such as China and India, have transformed the experience of everyday life across the island. Consequently, much of the population of Sri Lanka are becoming progressively global, through increased access to new technologies and steadily growing wealth. Despite this, the relatively small population of Sri Lanka combined with the cost of import duties has meant that very few global luxury brands have branched into this market. Without the physical existence of globally recognised luxury brands, how do we seek to understand luxury within Sri Lanka?

Within the urban hub of Colombo, the range of consumer goods available is continually growing, alongside the expanding middle classes and a culture of consumption. Many longstanding, national brands are now under competition from a wealth of new, local brands that have emerged with the economic boom that has swept the island, catering to the growing consumer class. These brands and products dominate a market where there is very little international competition. These goods are designed and manufactured for a local consumer. Yet, this does not restrict their global appeal, to both the Sri Lankan diaspora and tourists alike.

Many of the high-end national brands within Colombo and across Sri Lanka utilise traditional handicraft techniques, such as handloom weaving or batik, within their product range. There is a long, historical connection between the concept of luxury and handicraft techniques, stemming from nostalgic ideas of the master craftsman before the industrial revolution and factory-line production expanded. For many brands, such as Barefoot and Paradise Road, their ethos is built upon the foundations of handicraft techniques. These techniques have been absorbed into the historical narrative of Sri Lanka, and for many provide an expression of nationalism. Similarly, there is a new generation of Sri Lankan designers who are catering to the emerging consumer class in Colombo. The AOD International Design Campus in Colombo is encouraging their students to invent the ‘New Sri Lankan Style’, working alongside artisan communities around the island. Many of these new designers and brands seek to revitalise and reinvent traditional handicraft techniques, such as handloom and batik, creating goods that are desirable to a contemporary consumer. Others look to modernise traditional items of clothing, such as the sari and sarongs.

The creation of this sense of ‘local luxury’ exists in stark contrast to the dominance of particular global luxury brands within other, more developed Asian economies, such as India, Japan, and China. These goods offer an entirely different experience to the exported, mass-produced goods of global luxury brands. Consequently, Sri Lanka provides an understanding of luxury, and luxury goods, which contrasts with the dominant discourse around global luxury and the marketing plans of these brands. Clearly the discourse around global luxury brands is not universal; it does not ring true for every locality. This PhD intends to explore this unique instance and understanding of luxury further.

[Feature image courtesy of Barefoot Ceylon]

Gaston Bachelard’s ‘material imagination’ + Karen Barad’s new materialism

Yonat Nitzan-Green

04 April 2016

Text for group’s discussion: ‘”Matter feels, converses, suffers, desires, yearns and remembers” Interview with Karen Barad’, (from “Meeting Utrecht Halfway” intra-active event, June 6, 2009, at the 7^th European Feminist Research Conference, Utrecht University).

‘In the imagination of each of us there exists the material image of an ideal paste, a perfect synthesis of resistance and malleability, a marvellous equilibrium between accepting forces and refusing forces. Starting from this equilibrium, which gives an immediate eagerness to the working hand, there arise opposing pejorative judgments: too soft or too hard. One could say as well that midway between these contrary extremes, the hand recognizes instinctively the perfect paste. A normal material imagination immediately places this optimum paste into the hands of the dreamer. Everyone who dreams of paste knows this perfect mixture, as unmistakeable to the hand as the perfect solid is to the geometrician’s eye.’

Gaston Bachelard, On Poetic Imagination and Reverie, 2005, p. 81.

This session opened up with a performative act, entitled ‘10 minutes of making Tahini’. The participants were given all the right ingredients, however only one instruction as to how to make tahini. The intention was to bring to light the dialogue between artist and material. In Bachelard’s words: ‘…there arise opposing pejorative judgment: too soft or too hard.’

Both, Bachelard’s quote and this performative act served as an invitation to engage in an interview with Physicist feminist Karen Barad in which she explains her theory of ‘agential realism’.

According to Barad ‘agential realism’ is part of relational ontologies. Agency is ‘about response-ability’. It ‘is not something possessed by humans, or non-humans … It is an enactment. … it enlists … “non-human” as well as “humans.”’ Entanglement is the consideration of meaning and matter together which questions the dualism nature – culture and the separation of ‘matters of fact from matters of concern (Bruno Latour) and matters of care (Maria Puig de la Bellacasa)’. The notion of intra-action is called for in order to re-think causality. ‘Causality is not interactional, but rather intra-actional.’ By this Barad means that causality is a process of emergence rather than a game of billiard balls: ‘Cause and effect are supposed to follow one upon the other like billiard balls … causality has become a dirty word.’ Barad invites us to find new kinds and new understandings of causalities.

Barad developed diffraction as a main concept in her theory, as a practice and a methodology. She expands the classical physics definition of diffraction, by understanding this metaphor through quantum physics. On the one hand, ‘Geometric optics does not pay any attention to the nature of light … it is completely agnostic about whether light is a particle or a wave…’. On the other hand, understanding diffraction by using quantum mechanics ‘allows you to study both the nature of the apparatus and also the object’. This, she claims, is ‘not just a matter of interference, but of entanglement, an ethico-onto-epistemological matter.’

Art, Matter and Making

Noriko Suzuki-Bosco

07 March 2016

The reading material selected for this PIRG session, ‘New Bachelards?: Reveries, Elements and Twenty-First Century Materialism’ by James L. Smith, looked to understand some of the cross resonance between the philosophy of Gaston Bachelard and the materialism of the twenty-first century. Smith brought together Bachelard’s philosophy on the interpretation of elements, the poetics of reverie and material imagination with Vibrant Matter: A Political Ecology of Things by Jane Bennett (2010) and Elemental Philosophy: Earth, Air, Fire and Water as Elemental Ideas by David Macauley (2010). The investigation into a new Bachelard emerging from the synthesis of ideas that engaged with a more ‘diffuse, more complex, network of images, an ecological awareness and an ethic of conservation’ (Smith 2012, 165) provided an engaging backdrop for our discussions around material, making and thinking.

According to the emerging trend of new materialists thought, matter is no longer considered to be inert but to hold transformative qualities to be ‘agentive, indeterminate, constantly forming and reforming in unexpected ways.’ (Hickey-Moody and Page 2016, 2). Bennett’s theory of ‘vibrant materialism’ also reinforces the idea that matter as ‘passive stuff, as raw, brute or inert’ is no longer applicable but instead ‘an ability to feel the vitality of the object, be it with the reason or the body, gives the option of a political engagement with the world that avoids deadening or flattening objects or reducing nature to utility.’ (Smith 2012, 158)

The power of matter to exert influence over the human subject makes us reconsider the agential properties of elements. Bennett argues for a world of ‘intimate liveliness and distributed agency’ where human interaction with matter that has ‘affect, bahaviour, vitality and agency’ questions the human-centric theories of action (ibid, 158). In a world such as this, agency is not solely the province of humans but as something that emerge through the configuration of human and non-human forces.

Theoretical physicist and professor of feminist studies Karan Barad’s theory of ‘agential realism’ also echoes the idea of distributed agency. According to Barad, ‘agency is about possibilities for worldly re-configurings’. Agency, therefore, ‘is not something possessed by humans or non-humans but is an ‘enactment’’ (Dolphijn and van der Tuin 2012, 56). Agency, for Barad, is something that emerges through the process of ‘intra-acting’, a term introduced by Barad to conceptualize the action between matters and to propose a new way of thinking causality.

The ‘object-oriented’ philosophy, where matter has power to hold and shape how humans perceive and interact with the world provided context for lively discussion to take place and during the session, we touched on other areas of theory such as Deleuze and Guttari’s idea of ‘whatness and thingness’ (‘A Thousand Plateaus’), the affect theory, Merleau-Ponty’s theory of affordance, Heidegger’s notion of ‘handling’ and ‘understanding’ (‘The Questions Concerning Technology’) as well as feminist theories, namely that of Julia Kristeva and Elizabeth Grosz (‘Volatile Bodies’). Furthermore, contemporary geographical studies were mentioned as reference points to reflect on how our environmental perceptions (how we connected with the world of material stuff) may also be affected by the ways we interact with the material matters of the world.

The discussion developed into thoughts around embodied learning through material pedagogy and ‘material thinking’ (to borrow Paul Carter’s term). According to Hickey-Moody and Page, material pedagogy and materials thinking do not look at learning as a passive process of simply acquiring information but instead conceives learning to be a ‘relational process where theory is entangled with everyday practice’ (Hickey-Moody and Page 2016, 13). Learning through material thinking points to a process of ‘becoming’ through the relational interaction of body and matter, which is different from understanding using cognitive faculties.

As research artists, the idea that materials are not just passive objects to be used instrumentally by artists, but rather the materials and processes of production have their own intelligence that come into play to interact with the artists’ creativity, resonated with all of us and the session concluded with a small collaged postcard-art making workshop in an attempt to ‘join the hand, mind and eye’ (Carter 2004, xiii).

Whilst choosing the materials for the collage, everyone was asked to be conscious about the way they chose the images and handled the materials. We spent around twenty minutes to create the small artworks which was followed by a presentation of the works around the table and a short discussion. The presentation revealed interesting insights into how the artist’s mind worked during the process of making. Intuition seemed to be backed up with certain habitual characteristics for choosing colours and textures of the materials as well as how they were physically handled.

Studies around new materialism and material thinking offer rich grounds to think about our relationship with the material world around us. As we learn more about the world that surrounds us, we proceed to learn how to better correspond with it. As Tim Ingold emphasizes, ‘the mind is very much connected with the body where the thinking corresponds to what is happening to the material.’ (Ingold 2013, 7). The potentials of relational interaction between human and non-human matter that new materialists draw out are exciting perspective to broaden and transform our sense of Being in the world.

References (including materials mentioned during the meeting)

Barad, K. Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning, Durham: Duke University Press, 2007.

Berberich, C., Campbell, N. and Hudson, R. (eds), Affective Landscapes in Literature, Art and Everyday Life: Memory, Place and the Senses, Burlington, VT: Ashgate, 2015.

Best, S. Visualizing Feeling: Affect and the Feminine Avant-garde, London: I.B. Tauris, 2011.

Carter, P. Material Thinking: The Theory and Practice of Creative Research, Melbourne: Melbourne University Press, 2004.

Crouch, D. Flirting with Space: Journeys with Creativity, Burlington: Ashgate, 2010.

Deleuze, G. and Guttari, F. A Thousand Plateaus: Capitalism and Schizophrenia, London: Althorne Press, 1988.

Dolphijn, R. and van der Tuin, I. New Materialism: Interviews and Cartographies, Ann Arbor: Open Humanities Press, 2012.

Gauntlett, D. Making is Connecting: The Social Meaning of Creativity from DIY and Knitting to YouTube and Web 2.0, Cambridge: Polity Press, 2011.

Grosz, E. Volatile Bodies, Bloomington: Indiana University Press, 1994.

Hawkins, H. For Creative Geographies: Geography, Visual Arts and the Making of Worlds, London: Routledge, 2014.

Hawkins, H. Geographical Aesthetics: Imagining Space, Staging Encounters, London: Routledge, 2015.

Heidegger, M. The Question Concerning Technology and Other Essays, London: Harper and Row, 1977.

Hickey-Moody, A. and Page, T. Arts, Pedagogy and Cultural Resistance: New Materialism, 2016.

Ingold, T. Making: Anthropology, Archaeology, Art and Architecture, 2013.

Macleod, K. and Holdridge, L. ‘The Enactment of Thinking: The Creative Practice Ph.D’ in Journal of Visual Art Practice vol. 4 no. 2 and 3, 2005.

Preston, J. Performing Matter: Interior Surface and Feminist Actions, Baunach, Germany: Spurbuch Verlag, 2014.

Smith, J. ‘New Bachelards?: Reveries, Elements and Twenty-First Century Materialism’ in Altre Modernità (Other Modernities), Numero Speciale Bachelard e la Plasticità della Materia, 2012, pp.156-167.