Western Classification Between Fine Art And Design (Or Applied Art)

I was reading a material for one of my class, “Art, Authenticity, and the Baggage of Cultural Encounter” by Ruth B. Phillips and Christopher B. Steiner about the western view of non-western art. The paper points out a lot of reasons why I think the western separation between what fine art and applied art is dangerous.

I’ve always thought that the way western society define and separate fine art and design is weird and problematic in many ways. The western idea of “art for the art’s sake” being seen as the highest form of art while utilitarian art is deemed the lowest is elitist. So many artists who create utilitarian art (as westerners love to call as “craft” or “kitsch”) are not considered to be “artist” by art critics and theorists. This deconstruction devalues people’s art, especially of those who came from minority groups. For example, in the paper I mentioned before focuses on, the indigenous community.

I will draw my favorite example from an art piece created by my colleague, Emary Parisi, who wrote a piece about the interactions that happened during a previous art piece of hers, “Reclaim Your Time (With My Time)”.

scrns14

(Screenshot from “(this is) A Theoretical Analysis / section to I am all I have” By Emary Parisi, 2018)

I chose this piece as an example because it is something that I, as an artist, have witnessed first hand where an art critic directly questioned the authenticity of an artist by asking her why she was in an art school rather than being in other field such as journalism or anthropology.

What is art and who gets to decide who is to be called an “artist”? If there is anything that I learned from my undergraduate art school is that no one really gets to define what art is. This is very fundamental to me, as I think, it should to everyone else.

“Although the objects under discussion originated in such diverse times and places as mandarin China circa 1850, the American Plains circa 1880, and Kenya circa 1994, they are all equally difficult to contain within the binary schema of art and artifact. In some instances, where the fact of commoditization could be hidden, the objects have been accorded a place in one of the other category. In others, where their commoditized nature has been all too evident, they have most often fallen into the ontological abyss of the inauthentic, the fake, or the crassly commercial. A particularly dense aura of inauthenticity surrounds objects produced for the souvenir and tourist trades because they are most obviously located at the intersection of the discourses of art, artifact, and commodity.

What exactly separates art, artifact, and commodity? What makes these objects an intersection of all those things? To understand this reading better I searched for the pieces that are discussed in the book along with Oxford Dictionary definition for “art”, “artifact”, and “commodity”.

scrns15.png

art1
/ärt/
noun
noun: art; plural noun: arts; plural noun: the arts
  1. 1.
    the expression or application of human creative skill and imagination, typically in a visual form such as painting or sculpture, producing works to be appreciated primarily for their beauty or emotional power.
    “the art of the Renaissance”
    Similar:
    fine art, artwork
    creative activity
    • works produced by human creative skill and imagination.
      “his collection of modern art”
      Similar:
      fine art, artwork, creative activity
    • creative activity resulting in the production of paintings, drawings, or sculpture.
      “she’s good at art”
  2. 2.
    the various branches of creative activity, such as painting, music, literature, and dance.
    “the visual arts”
  3. 3.
    subjects of study primarily concerned with the processes and products of human creativity and social life, such as languages, literature, and history (as contrasted with scientific or technical subjects).
    “the belief that the arts and sciences were incompatible”
  4. 4.
    a skill at doing a specified thing, typically one acquired through practice.
    “the art of conversation”
com·mod·i·ty
/kəˈmädədē/
noun
noun: commodity; plural noun: commodities
  1. a raw material or primary agricultural product that can be bought and sold, such as copper or coffee.
    “commodities such as copper and coffee”
    Similar:
    item, material
    • a useful or valuable thing, such as water or time.
      “water is a precious commodity”
ar·ti·fact
/ˈärdəfakt/
noun
noun: artefact; plural noun: artefacts; noun: artifact; plural noun: artifacts
  1. 1.
    an object made by a human being, typically an item of cultural or historical interest.
    “gold and silver artifacts”
  2. 2.
    something observed in a scientific investigation or experiment that is not naturally present but occurs as a result of the preparative or investigative procedure.
    “widespread tissue infection may be a technical artifact”

“We aim, in particular, to add to the dichotomy of art and artifact a third, pivotal category, the commodity, and, further, to discuss how some aspects of the discourses surrounding all three were complementary and mutually reinforcing while others were intersecting, contingent, and contradictory.”

Another reason why I think this is a good book (that I might actually buy because apparently our school doesn’t have full access to this on Jstor) is this point. By the western definition themselves, art and artifact seem to overlap each other. And the belief that commodity cannot be considered as art is, I think, ignorant, as art takes many forms in our daily life. Igor Kopytoff wrote in “Cultural Biology of Things” that, “A commodity is a thing that has use value and that can be exchanged in a discrete transaction for a counterpart, the very fact of exchange indicating that the counterpart has, in the immediate context, an equivalent value.” In the modern day, what to be considered to be a “high art fine art” is also commonly commoditized as an exchanged value between art collectors and institutions.

Banksy’s attempt to destroy the painting after it was bought at an auction rendered futile as it was kept being commoditized at even a higher value than it was before the painting got shredded.

To be represented as “art,” in other words, the aesthetic objects of non-Western people had to be transposed into the Western system of classification of the fine and applied art. Feminist and Marxist art historians have revealed how this system reinforces hierarchies of gender and class. Its hegemonic implication for race have, however, been less clearly set out, in large part because the highly selective promotion of non-Western art by modernist artists has constructed the illusion that a universalist inclusiveness has been achieved.

I’m a firm believer of the notion that nothing in this world is universal, and that everything was created and defined within context of one another (Deleuze and Guattari’s Rhizome). Dissecting the work of indigenous culture through the western lens based on the classification of fine art and applied art, cherry-picking on what fits into the Oxford definition of fine art (“in a visual form such as painting or sculpture”) to represent to the rest of the world of what counts as indigenous art, ignores the indigenous systems of value and meaning that are attached to the objects, is a flawed and ignorant practice.

“The nineteenth-century critical historians of art also grounded their work in a Hegelian notion of progress in which the increased freedom of the artist and the greater incidence of fine art become signs of advanced civilization.

With that, if you connect the dots, believing in the classifications of what fine art and applied art mean could simply mean believing that western civilization is more advanced in comparison to indigenous civilization. And that is why I think the dichotomy between fine art and design (applied art) is a dangerous belief.

But still, I am guilty of this practice too, by constantly calling myself an “artist and designer” I am actively submitting to the belief. Why have I not changed my title to just “an artist”? As a creator, I have the autonomy to decide what my creations mean to my community, but I think I should still be aware of setting a context for myself and other people. This is both a question and a call out for myself.

A Spoon For Two

 

picture2

A Spoon For Two
Hard Maple
2019

“A Spoon For Two” is a piece that was created from a conversation that I had with one of my best buddy, Emary Parisi, and in context of one of the course I’m currently taking called “Affect And Emotion in Practice”.

In my practice, I always want to collaborate with my material. Because collaboration brings the best of everybody involved and merged it into one beautiful outcome. I don’t want to manipulate my materials, for I do not want to force them to be what they are not meant to be. In life, I’m also always in constant state of collaboration. As an artist and designer who lives with bipolar disorder, I have to collaborate with my illness to live a “normal” life. It’s like a dance, careful steps back and forth, side to side, it can be tiring after a while, but always, it’s fun.

I want to create an embodiment and an experience of having to do this collaboration in simplest everyday life events like having a meal. Vlusser mentioned that “gestures are to be considered movements of the body and, in broader sense, movements of tools attached to the body.” So I made a video of people sharing A Spoon For Two to have a meal together. What kind of gestures will people make while they dance for a meal together?

A Spoon For Two
video
2019

I think everybody had fun collaborating.

 

Emotional Computing

Yesterday we started physical computing and opened our Arduino kit and explore what we can do with it. I’ve tinkered with arduino a couple times before, and made a couple of projects with it. I can say I’m somewhat comfortable with it. However, it’s been a long time since I’ve touched any of these tools so I was refreshing my mind with doing little practices.

potentiometer_bulb_bb

With the bulb

With the servo

potentiometer_servo_bb

 

The first one is using potentiometer to slowly fade in and fade out an LED light. And for the second one I use the potentiometer to control the servo motor. I made a Fritzing file and I saved both the codes on my github as “potentiometer_bulb.ino” and “potentiometer_servo.ino” I think getting the habit into documenting stuffs is great and it helps me memorize things better.

Having a tactile experience with coding makes it easier for me to find “poetry” in the context of modern technology. Especially with a wide selection of sensors I can buy off the internet for real cheap. Is tactility helping a digital product achieve the “poetry” I am looking for? But what about all of the other qualities that could make digital and virtual objects have the similar vibe of “poetry”?

If I were to equate my definition of “poetry” to definition of “affect” through “gesture” as Vilem Flusser describes, the characteristics of “gesture” is considered movements of the body of tools attached to the body. So does something needs an attachment to a living being to be considered to have a “poetry”?

This is something that I’ve been trying to look for the answer to. Can an inanimate object have a poetry? I say, absolutely, because I’ve seen it. But it does, in fact, always have relations or attachments to living beings around it, or an anthromorphization by us, the living viewers. It seems like inanimate objects could only be poetic through the lens of living beings.

Anyways, since my observation began, I keep anthromorphizing objects around me. Am I studying too much or am I just an empath? *laughs* I’m starting to realize that my study focus heavily on human and their lenses, technology is just a tool that opens up a new lens.

 

Digital Vulnerability

Today I’m going to talk about the ‘poetry’ I found not in objects but rather an event.

On Friday, we had our presentation of our first experiment, which I did with my group partner, Lilian. Our presentation went well despite it being a little chaotic at the beginning. But in the end, we got people to put their phones down on the campfire stand and have a conversation. Our project focuses on the idea of unplugging. 

IMG_7854

(photo credit to Nick Puckett)

I remember being on MSN Messenger when I was in middle school. After school we would go on our computers and go ‘online’. When I was ‘online’ sometimes I would scroll down my contact to see who was ‘online’ to see if I can talk to them. But that’s just a weird thing to do these days, isn’t it? You wouldn’t scroll through your contact to see who you can talk to because they are ‘online’ because everybody is ‘online’ all the time.

It’s almost as if our communication devices have turned into an extension of our bodies. Which was discussed about in so far my favorite book of the year, “To Be A Machine” by Mark O’Connell.

81dtjyhjfnl

The book itself is a journal about transhumanism. Transhumanism might be a concept that’s new to some people, but in one of the chapters there’s a little bit of conversation about how human are arguably unconsciously turning into transhumanists because we let our communication gadgets become extensions of ourselves.

In that sense, can we truly ever unplug from our devices?

The ‘poetry’ that I found in the event of Friday class was that since we are doing a project that requires everybody’s devices, everybody had to remove their phone’s passcode and auto-lock for the sake of efficiency for our presentations. I found this moment really interesting. In the digital era, digital privacy is a big thing. Some people find it uncomfortable for other people to have access to their phones. So to remove our passcodes entirely to a group of people we have just got to know for a month might be a little too much for some. I was talking to my classmate, Neo, and he did admit that he didn’t remove his passcode because doing so makes him feel like he’s “naked”.

I found the ‘poetry’ in the vulnerability in that moment. While I think everybody trusted everybody to have common decency to not look into our phones when they’re basically unprotected, there’s this moment of vulnerability in that action.

During our conversation, Kate mentioned about a book by Sherry Turkle, “Reclaiming Conversation”. I haven’t got the time to look into the book, but I watched her TED Talk on Youtube.

 

She mentioned that she did a TED Talk in the 1996 talking about chatrooms, and how technology has allowed people to communicate to each other without having to sit down in front of each other. Years later, she is still talking about the same topic but different impact the phenomenon has. By texting, emailing, or being on social media, people have curated the way they present, they don’t have flowing conversations anymore.

When I was in my undergraduate at Maryland Institute College of Art (MICA), I came in a little bit older than everybody else in my grade. I didn’t feel much of an age gap, however, I did with the people in the grade just below me. They were communicating in ways that I could only partially understand. They rarely have conversations and communicates mainly through their phones or social media. They communicate through memes and it affects the way they talk in real life.

Not that I don’t understand memes, I am not that old. But I think it has layers of communication that I am missing out. I find memes to be entertaining and sometimes an effective way to communicate my feelings, however, it is not my favorite mode of communication. I always prefer a sit down, face to face, heart to heart conversations without screens in between or in front of me and the people I am talking to.

I think the ‘poetry’ in that mode of conversation is that there’s also a moment of vulnerability in which Turkle mentioned in her TED Talk– There is not enough delay in the moment to curate the way you present yourself to other people, you are just being who you are. And we know when someone is listening or not, not the way it is when we post status on facebook or send a tweet, hoping that there’s someone listening to us.

That being said, I still use facebook and twitter. And then there’s this blog, and my personal blog. Writing in hopes that there is someone out there who would spend their time reading a lengthy text about niche things I am interested in.

I always make sure to create my boundaries around these expectations. Because it’s dangerous. As Turkle said in her TED Talk, people think being alone is a problem that needs to be solved by technology. But I think over the years of maturing and growing up, I’ve come to terms that being alone is not a bad thing. I write things on my blogs and tweet dumb stuffs because I want to and that I am doing it for myself.

As for the question of if we can truly unplug ourselves, I think the answer for myself is not entirely. I recently have accepted that I, too, might be a transhumanist. It’s alright, I think. I’m studying the effect of technology and emotions in digital era and try to keep myself critical to the subject.

And I think I trust my peers in my graduate program to keep myself to be self-critical at all times.

bubble blower

I found this unique object today

 

it’s an old bubble blower

last post I was talking about observing my surroundings to see if I could find inanimate objects that has living quality for my research. I find this old bubble blower to have that quality. The movement itself might seem mechanical, but the fact that it does not blow bubbles successfully from each holes, the odd unfamiliar shape, the size, and the worn and aging marks on the machine makes it feels a little human.

What a weird little being I thought. it also doesn’t help that it has two round fan that makes it looks like it has a pair of eyes.

I hope to keep observing and find more intriguing objects like this.

hardcoded impatience

So after talking to multiple professors about my journey in finding ‘poetry’ in modern digital medium, I came to the conclusion that I will find it one day, I just have to keep exploring and have fun with it (It’s a bit hard because I’ve become really impatient with the world recently. It’s like everything is falling apart. I think the Mayans were right, the world did end in 2012 and we’re all just living in an endless purgatory right now).

I talked to my professor, Judith Doyle, who teaches the Affect and Emotions in Practice course I am taking this semester. Her work evokes that feeling of ‘livingness’ through digital medium. And I asked her what makes it so? What is it in things we don’t normally empathize with that could evoke empathy? She suggested that not only I keep journal of my exploration with digital medium but also to do so in everyday life’s ‘poetry’.

Cody Berry at GestureLab, OCAD University from Judith Doyle on Vimeo.

So I started with my study of the piece of red oak I have lying around in my room.

gesture

I did three different types of observations of this piece of red oak. First is through looking at a high definition picture of the scan. Second is by studying the simplified version of the grain by image trace function on Adobe Illustrator. Third is by retracing the grain myself. I’ve always found wood to be a quirky material. Its grain is not only unique to each species, but to each cut. Like people and their little movements. Only each move is recorded in its life as it grows. It’s like I’m studying part of the movements this red oak tree made in its life. I think each direction of the grain is a poetry.

I will continue my journey to find more ‘poetry’ in nonhuman things around me. I’m a little tired today, had a full class of debugging our collaboration project. But we ended the day getting ramen for dinner with almost everyone in the Digital Future 2019 program, it was a nice way to end the week.

Image from iOS

see you next time

 

Collaborama Pt.1

So I’m currently in a collaboration project with my colleague and a new friend, Lilian, to work on a project together using our P5.js knowledge so far as our toolbox. The Challenge is to create a group activity that utilizes 21 screens together.

After brainstorming a couple of ideas and possibilities within our limitation, Lilian and I came up with an idea about ‘unplugging’ and having a full attention to the people around us without distraction of screens, except that it is facilitated by screens and our P5.js app. Our app creates a phone campfire.

From my research on campfires, it is a casual ritual performed today in campsites to prevent predators and pests, or simply to provide warmth and comfort. The idea of it came from bonfires, which is more ceremonial.

Google definition:

Bon·fire
/ˈbänˌfī(ə)r/

noun

noun: bonfire; plural noun: bonfires

  1. a large open-air fire used as part of a celebration, for burning trash, or as a signal.
    “the smell of burning leaves from a garden bonfire”

Origin

scrns9

late Middle English: from bone + fire. The term originally denoted a large open-air fire on which bones were burnt (sometimes as part of a celebration), also one for burning heretics or proscribed literature. Dr Johnson accepted the mistaken idea that the word came from French bon ‘good’.

The word was derived from bone and fire, the tradition began in Great Britain, because in 1605 AD, the conspiracy to blow the British parliament was foiled. Guy Fawkes, who is the suspect of the attempted blow, then was executed and burned to ashes. Since then people have been celebrating the bonfire.

There are many cultural traditions behind bonfire. In Czech Republic, people start bonfire in festival called “Burning The Witches”, it is very old but still observed folk custom and special holiday, to celebrate the coming of spring. In Nepal, bonfire is almost synonymous with camp-fire, people do it during winter months. In India, especially in Punjab, people eat peanut and sit around the bonfire to celebrate the festival of Lohri to celebrate the winter soltice. In Japan people start dancing around bonfire to mark the end of O-Bon season.

Today people would start campfire at campsite to provide heat for cooking or to prevent insects and predators to come around.

All of them have the same similarities, which is to bring people together around fire. What is it about fire? Fire has always been an important part of human lives. There is an interesting article about human relationship with fire in context of western civilization on this page: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4874404/

On Lilian’s side of research of ‘unplugging’:

Digital Detox / Unplugging

Both interested in the concept of bringing people together and away from technology. 

Initial introduction to audio and mic input from self-portrait exercise. 

The on-going trend to unplug or “digital detox” , people are interested in experience ‘real life” and minimalism – japanese minimalism or hygge

https://www.countryliving.com/life/a41187/what-is-hygge-things-to-know-about-the-danish-lifestyle-trend/

Books:

scrns10

Strains on relationships for people who are too plugged in
The concept and popularity about unplugging
The history of the bonfire and coming together to discuss
Deeper relationships: looking people in the eyes. Pushing your body forward and upright. 

Unplugging is a privilege in digitally divided and hyper-connected societies. The term “digital divide” implies that the worldwide, explosive growth of the Internet and data ( Kitchin, 2014) is an uneven, multidimensional phenomenon. 

Unplugging is a subtle notion that is emerging as a contestation to the dominant technocratic mode of urban governance (Kitchin, 2014)  that is, the so-called Smart City model that demands a transition to overcome the social tensions and misalignments caused by hyper-connected societies.

https://www.tandfonline.com/doi/full/10.1080/10630732.2014.971535

  • The time spend per week has doubled from 8 hours to 18.9 hours (Ofcom, 2015)
  • Goldilocks Hypothesis: the “just right” amount of moderation and screen use
  • Not to deprive people of important social information and peer pursuits
  • Not to displace meaningful analogue pursuits
    • Differences between sedentary and non sedentary activities (watching a movie, browsing social media vs. activitely engaging with people online)

A Large Scale Test of the Goldilocks Hypothesis: Quantifying the Relations Between Digital Screens and the Mental Well-Being of Adolescents

(https://ora.ox.ac.uk/objects/uuid:672ebf78-4b9a-42d3-8e81-8bc2561dce11/download_file?safe_filename=Przbylski%2Band%2BWeinstein%252C%2BLarge%2Bscale%2Btest%2Bof%2Bthe%2BGoldilocks%2Bhypothesis%2B-%2BQuantifying%2Bthe%2Brelations%2Bbetween%2Bdigital%2Bscreens.pdf&file_format=application%2Fpdf&type_of_work=Journal+article)

Calming/Relating/Clearing your mind apps:

  1. AmbiPro
  2. Calm
  3. Headspace

And our combined journal of our progress so far:
(DISCLAIMER: we blended our journal together as a more collaborative approach, so some of these words are of Lilian Leung’s and some are mine)

Development

Inspiration
https://www.youtube.com/watch?v=D-CrRpQ80aw (Pause App – Inspiration)

Day XX – Sept XX

Originally we tried working with a gradient built on RGB, though while digging into control of the gradient and switching values, I [lilian] was quite comfortable yet with working with multiple values once we needed to go having them change based on input

scrns11

Instead we began developing a set of gradients we could use as transparent pngs, this allowed us more control over what they visually looked like and allowed the gradients to become more dynamic and also easier to manipulate.

Initial testing of the gradients and proof of concept of having the gradient grow based on micInput. 

While Lilian was working on the gradients of the fire, I [Nilam] was trying to figure out how to add on the microphone input and make the gradient correspond to the volume of the mic input. So I used mapping.

scrns1

The louder the input volume the higher the Red value gets and the redder the screen become. This way we can just change the background to raster image, and instead of lowering the RGB value to 0 to create black, it changes its opacity to 0 to show the darker gradient image on the back of it.

scrns7

scrns8

I [Nilam] made edit on Lilian’s version of experimentation and integrated my microphone input and mapping part into the interface she already developed.

Day XX – Friday, September 19, 2019

Our Challenges

We were still trying to figure out why mic and audio input and output was working on our laptops but not on our phones. The translation of mic input on to increase the size of the fire seemed laggy, though retried resizing our images. 

On our mobile devices, the deviceShake function seemed to be working, while laggy on firefox, playing the sketch on Chrome provided better, more responsive, results

Other issues were once we started changing the transition of the tint for our sketch that sometimes the deviceShake would stop working entirely.

We wanted a less abrupt and smoother transition from the microphone input. So we tried to figure out if there are functions like delay. We couldn’t find anything so we decided to try using if statement instead of mapping.

We found out from our google searches that there is a possibility of a bug that stopped p5.js certain functions like deviceShaken from working after the recent iOS update in this past summer. Because, while laggy, it still worked on Lilian’s android phone, while it just completely never worked My [Nilam] iphone.

Lilian – working on additional function like mobile rotation and acceleration to finess the functionality of the experiment.
Nilam – working on creating a smoother transition of the gradient fading by using if statement and acceleration instead of using mapping

The rest of the project are to be continued on part 2

what’s the tea

kermit1

another practice with p5.js featuring my favorite frog, Kermit.

I knew how to make a drawing sketches with p5.js but I never knew how to make it show both the shape of what the drawing is gonna be and the trails of drawing itself. So today I’m combining the knowledge of how to insert an image file and how to use createGraphics to create a kermit stamping machine. Maybe when I have time I will add a background too so you can stamp kermit in multiple different context. click the box to start stamping your kermit.

“But that’s not my problem”

So my journey to learn p5.js as a language keeps going on. I tried to make stuffs that are on the fun end so I don’t end up getting too bored doing it. I think Kermit helps a lot.

Anyways today I went to the canzine with my school friend, Lilian, and met Emmy, my twitter buddy, for the first time. I bought a couple of cute merchandises and a really beautiful and informative zine about Hong Kong protest. And when I got home I took a long ass nap and then my roommate cooked us dinner, it was delicious.

I think things are going great. I will learn more and live more everyday.

Ordinary Computation

Today we learned more about P5.js in class. It was a lot of information in one session and I couldn’t grasp all of the materials because I was trying to understand the parts that was explained at the beginning. I personally think Nick was going too fast, though I understand why he needed to. We’ve only got 2 years in grad school!

I’ve had this conversation with a friend, Allan Doyle, before, but I just remembered again that learning coding is just like learning a language. And we’re trying to understand it over such short amount of time. But I think the upper-hand of being in a learning space is that we can consistently dedicate a huge chunk of our time to learn it.

Learn it like a language. Learn it as if it’s ordinary. I read the intro part of Ordinary Affect by Kathleen Stewart today. What is Ordinary Affect? I tried to break it down by word definition as I usually do to understand a word or a phrase:

or·di·nar·y
/ˈôrdnˌerē/
Learn to pronounce
adjective
adjective: ordinary
  1. 1.
    with no special or distinctive features; normal.
    “he sets out to depict ordinary people”
    synonyms:

    usualnormalstandardtypicalstockcommoncustomaryhabitualaccustomed,
    expectedwontedeverydayregularroutineday-to-daydailyestablished, settled, setfixedtraditionalquotidianprevailing

    “the ordinary course of events”

    antonyms:

    abnormal

    • uninteresting; commonplace.
      “ordinary items of everyday wear”
      synonyms:

       averagenormalrun-of-the-millstandardtypicalmiddle-of-the-roadcommonconventionalmainstreamunremarkableunexceptional,
      unpretentiousmodestplainsimplehomelyhomespunworkaday,
      undistinguishednondescript, characterless, colorlesscommonplace,
      humdrummundaneunmemorablepedestrianprosaicquotidian,
      uninterestinguneventfuldullboringuninspiringblandsuburban,
      hackneyedstalemediocremiddlingindifferentMore

      antonyms:
  2. 2.
    (especially of a judge or bishop) exercising authority by virtue of office and not by delegation.
noun
noun: the ordinary; noun: ordinary; plural noun: ordinaries; noun: Ordinary; plural noun: Ordinaries
  1. 1.
    what is commonplace or standard.
    “their clichés were vested with enough emotion to elevate them above the ordinary”
  2. 2.
    BRITISHLAW
    a person, especially a judge, exercising authority by virtue of office and not by delegation.
    • US
      (in some US states) a judge of probate.
  3. 3.
    those parts of a Roman Catholic service, especially the Mass, which do not vary from day to day.
  4. 4.
    HERALDRY
    any of the simplest principal charges used in coats of arms (especially chief, pale, bend, fess, bar, chevron, and saltire).
  5. 5.
    ARCHAIC
    a meal provided at a fixed time and price at an inn.
  6. 6.
    HISTORICALNORTH AMERICAN
    another term for penny-farthing.

scrns3

and interestingly, the word Affect had 3 different meanings in 3 different context,

af·fect1
/əˈfekt/
verb
verb: affect; 3rd person present: affects; past tense: affected; past participle: affected; gerund or present participle: affecting
  1. have an effect on; make a difference to.
    “the dampness began to affect my health”
    synonyms:
     influence, exert influence on, have an effect on, act on, work on, conditiontouch, have an impact on, impact on, take hold of, attackinfectstrike, strike at, hitMore
    antonyms:
    be unaffected
    • touch the feelings of (someone); move emotionally.
      “the atrocities he witnessed have affected him most deeply”
      synonyms:
      upsettrouble, hit hard, overwhelmdevastatedamagehurtpaingrievesadden,
      distressdisturbperturbagitateshake, shake up, stirMore
      antonyms:
       be unaffected, be indifferent to, unaffecting, unmoving

scrns4

af·fect2
/əˈfekt/
verb
verb: affect; 3rd person present: affects; past tense: affected; past participle: affected; gerund or present participle: affecting
  1. pretend to have or feel (something).
    “as usual I affected a supreme unconcern”
    synonyms:
    pretendfeignfakecounterfeitshamsimulatefabricate, give the appearance of, make a show of, make a pretense of, play at, go through the motions of; More
    • use, wear, or assume (something) pretentiously or so as to make an impression on others.
      “an American who had affected a British accent”
      synonyms:

      assume, put on, take on, adoptlike, have a liking for, embraceespouse

      “he deliberately affected a republican stance”

scrns5

af·fect3
/ˈafekt,əˈfekt/

noun

PSYCHOLOGY
noun: affect
  1. emotion or desire, especially as influencing behavior or action.

 

scrns6

Being in a class called “Affect And Emotions In Practice” I went into the reading with presumption that within the context of the class the affect mentioned in “Ordinary Affect” primarily mean the 3rd description of the word. But I would miss the entire point of this reading if I take that as the only meaning of the word here.

Order, rules, fixed, not special, habitual, common and normal. It is what it is supposed to be and just is, ordinary. Nothing is out of place, it’s just there where it is supposed to be. What is it? Affect. But what is affect? “to make difference to”, “to move someone emotionally”, “pretend to feel”, “pretentiously”, or “desire or emotion”? perhaps it is all of them. They might seem to mean differently, but they make sense together in “Ordinary Affect”. as Steward wrote:

“Ordinary Affects is an experiment, not a judgement. Committed not to the demystification and uncovered truths that support a well-known picture of the world, but rather to speculation, curiosity, and the concrete, it tries to provoke attention to the forces that come into view as habit or shock, resonance or impact. Something throws itself together in a moment as an event and a sensation: a something both animated and inhabitable.”

But of what something? gestures, was it, that we talked about in class? Maybe it’s the poetry of everyday movements, the way someone touch their hair, when your parents lick their thumb to flick the page of newspaper, the way trees  grow in directions that are recorded in their grain pattern, the tic toc of a clock? characteristics of the universe that are always affected and affecting to one and another, going on continuous motion keeping the world rotating and revolving.

I don’t know. I would love to hear what other people have to say in class on Monday. I’m very excited for the discussions in this class. But ordinary, ordinary…. I also want to make coding something that is ordinary to me.

So I did a little more practice this afternoon, and probably gonna watch videos and do more tonight. (you know I prefer a night out dancing at some old men bar with friends but I haven’t made many friends just yet and this is okay too).

I tried to create a prototype of our group project that reacts to microphone input, but somehow it’s not working on mobile as we intended to for the context of the piece.

scrns1

https://editor.p5js.org/nilampwns/sketches/UGF7GFVCM

I tried to find solution to it but google wasn’t much of a help this time around.

But I also want to show this other thing I worked on for fun,

scrns2

https://editor.p5js.org/nilampwns/sketches/mvB3bq2BG

Which is also in my sketches that make sketches series. The dot goes up and down based on microphone input and the horizontal movement are moving steadily. It’s almost as if it’s making graph for voice input. It was very fun to make!

P.s. we learned how to use webcam on our p5 sketches as well. And we captured this in class.

liam

took us 4 collaborators to make this pic happen. Thanks Liam, Jessie, and Lilian.

In attempt to understand creative coding

So in my previous post I ranted about how I don’t feel connected to my new medium yet. So I’m finding simple way to connect with it better, start small. So I started with making what I already know how to make on top of my head: create a small drawing tool. So I did and messed around with it. It’s like I’m starting to make small sketches of codes. And here’s the sketch of the sketch’s result:

result

Untitled

Untitled3

untitled4

it’s just a bunch of shapes that create pattern.

here is the code on p5.js ; here is the second one ; the third one ; & the fourth one

> left click to clear
> the fourth one is voice activated!!