Integrated Media 1 – Participation

What did you do well?-Understanding and adapting to the technical aspects of Korsakow
-Embracing ‘mobile videography’ and the art of noticing, specifically in terms of weekly sketch tasks
-Understanding non-linear media

What have you learned to do better?
-Appreciate, analyze, and review K-films in terms of content, interface and pattern
-Consider how an interface affects content and the work as a whole

What could you have learned to do better?
-To not be as literal and think more laterally in terms of themes and patterns of a work, whether it be mine or by someone else
-To notice ‘more’ about objects: not just physical or overt traits, but concepts and metaphorical meanings
-To work with Korsakow even more to have a really thorough understanding of its capabilities and what I can do with it

Grade:
C

Reading: Fans

The reading ‘this week’ (actually a few weeks ago now) mentioned how, with the rise of the Internet, creation of material has not been restricted to people with privileged access through education or corporation. The fans have been able to enjoy some power in injecting their own creativity, desires or perspectives into the arena.

Jenkins suggests that fans, or members of a ‘fandom’, are poachers, due to the fact that they traverse a textual ‘landscape’ (that is, a media artefact), and take and repurpose certain parts at their own discretion. Sometimes these fans may feel they are reluctant poachers, and are only manipulating the text because of a perceived duty to protect the core integrity of the text as a whole. This poaching can take the form of engaging in active discussion about the text, or even the creation of new texts based on parts of the original one.

A more recent example of this can be seen in the sci-fi video game series, ‘Mass Effect’. This series is praised by fans for its epic and expansive multi-linear storytelling, as well as the quality of the characters that the player encounters in the games. However, the ending of the series’ final game, ‘Mass Effect 3’, was considered by many to be deeply unsatisfying, contradictory to the series’ overarching themes, and lacking of closure for the journeys of the game’s characters. Sparking heated discussion online, the ending was so controversial that fans petitioned to the game’s developer, BioWare, for a revised ending. Some fans took the poaching to even greater lengths, with a group putting together a ‘fan theory’, in which it was suggested that the ending was so terrible because it was a hallucination in the protagonist’s mind, and that the real ending was still in development by the game’s makers. These fans became so invested in this alternate text that they began to herald it as the ‘true’ ending, disregarding the original work.

Korsakow Tip: Linking Ins and Outs

One of the items on my self-assessment was to learn as much as I could about Korsakow and its capabilities, and to then make a tutorial demonstrating how to do something in it.

This was a fair challenge, as at this point in time I still haven’t actually figured out how to install the program properly on my laptop (it’s a PC). But from getting screen grabs off my friend’s Mac version of Korsakow, I’ve managed to put together a video tutorial on how to really understand the ins and outs of…well, in and out keywords.

https://www.youtube.com/watch?v=k1mJ2Hu_FEd

Integrated Media 1: Film Essay

Work reviewed:Bright Splinters’ by Sunniva Sollied Møller, Michael Lincoln, Katrina Varey, and Scott Huang (http://vogmae.net.au/classworks/2012/BrightSplinters.html)

As an interactive documentary, ‘Bright Splinters’ is a journey that plays with the role of colour and light in our world. Taking the viewer on a trip through different locations in Melbourne, with varying times of day, types of shots, subjects, and special effects, the work draws attention to how colour and light affect things, or more specifically, our perception of things, in everyday life. It achieves this through the combined effects of the content of the individual parts, or ‘SNUs’, to be more faithful to the Korsakow program’s technical language, as well as the way the interface shapes the viewer’s experience, and the patterns that arise from the work.

The first step that the documentary takes in toying with light, colour and perception lies in the content of its clips. The building blocks for this project, the SNUs, are a collection of videos depicting various objects and locations in and around the Melbourne CBD. Some SNUs show dark settings, others bright; some show relatively still scenes, others with a lot of movement; most clips are single takes, but some are edited, and may even have special effects; some contain close-ups, some are sweeping wide shots; all are visually interesting or peculiar in some way.

For example, a lot of the SNUs are extreme close-ups of objects that aren’t easily recognisable from the outset, the viewer may take some time to recognise something before realising that it is the reflector of a bicycle, or a household pot plant. The shot is unconventional and intrigues the audience, and the way they come to recognise what they are looking at often, if not always, has a strong connection to light. The reflector briefly shines some light at the camera before it zooms out and we can see it completely; the plant comes into focus and we can recognise its shape, before the lights turn off and it disappears into darkness again.

Other ways that the SNUs play with the notion of light may be more subtle. For instance, there is a shot which takes a sweeping vista from the vantage point of the Princes Bridge in the evening. While lighting of course contributes to this clip, it does not comes as much to the fore as when the same shot later appears in another SNU. However, this time the shot takes place at night, and the difference in the scene made by the light is made starkly clear.

However, the most striking method that ‘Bright Splinters’ utilises for underlining colour and light is mentioned in the makers’ description: the interface. ‘Clicking a video thumbnail should make a difference and this does.’ The difference made is simple, but very effective in getting the viewer to notice things about their visual perception. While most high resolution SNUs are presented in full colour, the thumbnails for the connecting SNUs are in black and white. This detail becomes important, because it draws attention to how an image is defined by its colour. In comparison to the main SNU window in the middle, the seven thumbnails across the top and along the right hand side of the screen all look similar in their low resolution and desaturated state. It is only when the viewer clicks and navigates to the next SNU do they realise how different the next clip is, based on its colour.

An example would be one SNU depicting a line of alcohol bottles at a bar. In the thumbnail, it is clear that they are bottles, but it is impossible to guarantee what colour the bottles are, or what the lighting is like in the shot until the full SNU is viewed. In the full SNU, we see that the bottles are actually bathed in a fluorescent red light, which completely changes the feel of the picture that appeared in the thumbnail. Now the image is livelier and full of energy.

It is after exploring the work for a period of time, using the interface and observing the SNUs, that patterns become to be clear. The overarching theme of light and colour gradually comes into focus after repeatedly clicking on a black and white thumbnail and then seeing its SNU in full colour. However, despite this simple thumbnail-to-clip pattern, there does not seem to be any clear links between any two SNUs aside from the general notion that binds all of them together. The clips that appear as thumbnails are not restricted by time of day, type of shot or type of subject, and thus it can be gathered that their links are more abstract and broad.

However, that is not to say that there are no relationships of any kind between the SNUs of this work. As stated countless times already, the clips are all bound by the notion of light and colour, and in this way it can be said that the documentary lends itself more towards ‘associational form’ than ‘abstract form’, according to Bordwell and Thompson (2013). The SNUs initially do not seem to have any form of connection (how does a close up of a fountain connect to a time-lapse taken from the Eureka Skydeck?) , ‘but the very fact that the images and sounds are juxtaposed together prods us to look for some connection – an association t that binds them together’ (pp. 363), and that is where the pattern emerges.

The way content, interface and pattern combine for an effect becomes clearer the more ‘Bright Splinters’ is viewed. It does not just draw our attention to light and colour, but plays with how it affects our universe. By viewing city life as a series of fragments defined by light, constantly being presented as both without and with colour, the work illustrates the quote from which its title is derived: ‘Life though…flies at us in bright splinters’. The documentary offers its own perspective on life, breaking everything down into a collection of objects which light flows through and plays around, and in getting the viewer to leave with this new way of noticing things does the work achieve its full effect.

References:

Bordwell, D & Thompson, K 2013, Film Art: An Introduction, McGraw Hill, New York.

Back to Habermas

One of the points discussed in today’s lecture was the suggestion that Habermas’ notion of the ‘public sphere’ was lost due to the widespread use of mobile technologies and the domination of the Internet. Adrian presented two possible views:

1. The internet had actually given rise to a type of culture where people could hone in and focus on what they liked or hated and could build walls around themselves, blocking off any outside views.

2. The internet provided an environment where everyone could engage in debate about everything, with full freedom of speech and the removal of fear of persecution.

Now, while I’d like to believe that the latter view is the truer one, it does seem overly optimistic and romantic. The internet is not a single, all-encompassing arena in which everyone gathers and discusses rationally with every single other person. It is an ever-growing collection of smaller arenas in which individuals gather with like-minded people to share the same praise about the same things, and perpetuate dislike and hate for the same things. When the groups from these arenas inevitably come into contact with a group with opposing views, chaos ensues. We would hope that the discussion is balanced and fair, but in reality what we get is emotion-centered arguments, quick judgements and even quicker conclusions that come without resolution. Examples abound on the most popular areas of discussion on the web (Facebook, Twitter, YouTube comments, etc.). The ratio of measured and well-thought arguments to judgmental and uncompromising comments is vastly skewed.

Granted, this does not mean that there is no such thing as thoughtful online discussion, but Habermas’ idea of rational discourse is not as prevalent on the internet as many thought it would be. But who is at fault there? Is it a flaw in the design of the internet, or is it a flaw in Habermas’ theory? Personally, I believe it is the latter. Habermas’ theory of the public sphere assumed that all people were capable and willing to engage in rational and logical debate, but that is not the case. Allowing your emotions and bias to lead your thinking is more tempting, it feels more natural, and it is what happens with many people. The internet did not make people irrational or judgemental. Rather, it gave them the freedom to be as rational or irrational as they wanted. It provided the environment where people who were already close-minded about a subject could join a forum or a group or a page or anything of the sort, that supported their own views and gave them the validation that they desired, thus making them even more resistant to the suggestions of any view that deviated from what they believed.

Reading: Bordwell/Ballet Mecanique

Experimental films, abstract and associational form are definitely things with which I am not familiar. However, this week’s reading on these helped prepare me to better interpret the films and documentaries of an experimental nature. When watching the abstract film, ‘Ballet mécanique’, which was deconstructed and explained in the reading, I was able to register associations between objects that Fernand Léger and Dudley Murphy were presenting. For example, after going through the reading, I noticed how the first ‘segments’ of the film established the patterns that would be used throughout the rest of it, and could also see how Léger and Murphy played with variations of these patterns to further intrigue the viewer. An instance of this is during the segment with the text about the necklace and the 0s. Associations were presented between the digit ‘0’, the letter ‘O’, the necklace in question, and the horse collar.

Patterns could also be recognised in films like Martin Arnold’s ‘Alone: Life Wastes Andy Hardy’, which involved heavy repetition of certain scenes from an Andy Hardy film. One of the rhythmic movements that Arnold’s film quickly established involved short sections of the Andy Hardy film being played before being reversed, and then being played forward again. Much of the film’s duration was spent repeating scenes in this fashion, thus training me as a viewer to anticipate the pattern and rhythm. Furthermore, variations such as altering the duration of the clips being reversed or having other sections of the film rapidly alternating with the current one were introduced, which could act to amuse or disturb the viewer.ue

Reading: Authenticity

An instance of Zukin’s consumption of ‘authenticity’ can be seen in my experience with the Queen Victoria Market in Melbourne. In the past, when I was young, I remembered the market as a place to trade fresh farm produce. Now, with the change of inner city Melbourne’s culture and lifestyle, the market has undergone a lot of renovation or change, otherwise known as ‘gentrification’, to employ one of the terms Zukin uses. The market has become a place for inner city dwellers of the upper or middle classes to browse for ‘authentic’ products in order to keep up with the shift towards a more urban and cosmopolitan society.

An instance of Zukin’s consumption of ‘authenticity’ can be seen in my experience with the Queen Victoria Market in Melbourne. In the past, when I was young, I remembered the market as a place to trade fresh farm produce. Now, with the change of inner city Melbourne’s culture and lifestyle, the market has undergone a lot of renovation or change, otherwise known as ‘gentrification’, to employ one of the terms Zukin uses. The market has become a place for inner city dwellers of the upper or middle classes to browse for ‘authentic’ products in order to keep up with the shift towards a more urban and cosmopolitan society.

Week 1: Sketch 6/6

Week 1 Sketch 6/6: Circles
https://vimeo.com/88647632

So for anyone who cares to notice, it’s during the middle of the night that I’m posting these sketches up and to save myself from the tediousness of devoting an individual Vimeo upload and corresponding blog post to each SIX SECOND video by dabbling in some Miles-esque typing.

That is,

Typing whatever comes to mind at this very moment

Rebelling against the tyranny of long sentences

Making sense but not really making sense

Am I doing it right?

Probably not.

Week 1: Sketch 5/6

Week 1 Sketch 5/6: Circles
https://vimeo.com/88647631

In this world we have a circle of life.

Wait, hold on, I screwed that up. Let me start again.

Life has many circles.

There is a circle going on right here right now.

I am typing stuff into a post for you, Mr. Blog, and you make me realise that I screwed something up in my post which leads me to pressing the ‘Edit’ button, which in turn results in more typing stuff into a post for you. The cycle continues.

And now I’m typing stuff into a post about the circle of typing stuff into posts.

I think I’ll stop there.