FINAL FILM – https://drive.google.com/open?id=1IUY_QTST52ADOg41TGDnXqLpTWsziGa0
WEEK #9 BLOG POST – http://www.mediafactory.org.au/georgia-smith/2019/10/23/9/
WEEK #10 BLOG POST – http://www.mediafactory.org.au/georgia-smith/2019/10/23/10/
WEEK #11 BLOG POST – http://www.mediafactory.org.au/georgia-smith/2019/10/23/11/
WEEK #12 BLOG POST – http://www.mediafactory.org.au/georgia-smith/2019/10/23/12/
INDIVIDUAL REFLECTION
This semester I had learnt a great deal about the self-actualising nature of recognising our own embodiment. From both prompted readings and class activities I was urged to examine concepts that I likely never would have otherwise.
The question in which I found to be most predominant throughout conceptualisation is why does habitual repetition take the reins so quickly and easily, and why perhaps do we as humans so comfortably invite this process upon us. Myself and my group had conducted research in order to better understand this notion, however, like much else there is always more to be studied. Said questions had been somewhat explored both within class discussion and our preliminary work, ultimately we decided to tap into these preceding ideas for our forthcoming piece. We were initially prompted by the notion that our bodies do not exist merely within isolation, yet that they interact and potentially even merge with surroundings. Boundaries of the body-in-practice are somewhat permeable whereby an active body will incorporate bits and pieces of haptic knowledge from their environment in order to form bodily experience. Our existence is grounded in said “bodily experience” (Ellingson, 2012, p.245), where we subsist as a communication between a “body and a thing, person and the world” (Ellingson, 2012, p.245), ultimately as a mere perceptual exchange. In practice, we enact this as a part of our daily life and as these sensations accumulate over time they form a somatic history and evoke a sense of emplacement. Furthermore revealing the extent to which our senses are entangled with our habits and routine.
What we had gathered from assigned readings then prompted us to further research said ideas independently, we particularly had similar questions to Kilpinen, which he had explored within his article Human Beings As Creatures of Habit. He infers that a habit can never be acquired merely by one instance, yet that the agglomeration of individual actions one by one is what truly constitutes a habit. He argues that a repetitious behaviour was a previous action in which was executed as a stream of contemplated interventions. If an action it is repeated often enough it tends to assume a self-propelling character, this self-propulsion leaves little time for rumination as it operates automatically, thus the custom no longer requires said contemplation. Empirical psychology discovered the phenomenon of conditioning and Kilpinen asserts that this evidence further supports his view about habit as a mechanical compulsion that easily becomes a part of our bodily experience and routine. He suggests that it is due to this that habitual repetition takes the reins so quickly and easily and we as humans so comfortably invite this process upon us in order to seek a sense of emplacement. Kilpinen refers to our behaviours as self-propelling and repetitive in nature, he is one of those who explicitly call the human being a creature of habit. Ultimately, I believe that a better understanding of our bodily experience (why we act as we do) can function as a self-actualising force, these explored ideologies of repetition/ habit are quite closely aligned with more significant concepts of sensuality and our ‘enacted bodies’ that require further exploration in future work.
In regard to the exhibition, we considered varying ways of which viewers may engage with our work. Yet after careful consideration, we found that perhaps the most promising manner of which we exhibit our piece would take on a much more minimal approach. In saying this, we figured that any extra methods of viewer engagement would be unnecessary. From attending the Melbourne Museum’s exhibition Gut Feelings and my own vast personal experience of exhibition space, I have learnt that there is such a large array of ways one can present their work. I found that all work is exhibited with purpose and in such a way that intends to evoke a certain response from viewers. Exhibition design embodies all forms of audience engagement such as interactivity (both tactile and non tactile), lighting, space, audio visual components, digital technology, graphics, text and typography. We intend to exhibit our work on-screen (with no particular preference of whereabouts in the room it is to be played) and viewers (most notably) will watch the film with earphones. This is an imperative element of the viewing experience as audiences will feel a sense of immersion due to the use of earphones. Earphones tend to ensure that listeners only hear what is intended as they block out any unwanted background noise from the exhibition space. This will also help enhance the feeling of ‘being in a body’ that our piece intends to explore as viewers will better hear and feel engrossed within the carefully constructed soundscape.
As I have discussed previously, different mediums merely replace one illusion of reality with another, the divergence of these realities can result in differing impressions and emotional resonance with viewers. Thus, when exploring separate mediums I had learnt a great deal about their affordances and in what way said affordances can affect those in which engage with the piece. Film allows for a more comprehensible execution in which other mediums may not able to accomplish in the same manner. It tends to be a more ‘exposing’ medium as it has the potential to show audiences what is occurring in its entirety. In utilising film I am able to quite literally ‘show’ audiences said imagery and utilise other elements (such as sound) as an accompaniment. Conversely, exclusively exhibiting audio most definitely has an alternate effect on audience engagement. Audio allows for viewers to make assumptions as visual cues are removed, this allows for a closer, more immersive engagement with the audio. Context is not provided, therefore, this prompts viewers to make their own personal assessment of what may be occurring. Ultimately, I had found that utilising both modes in harmony seemed to be the most advantageous option.
In addition, we will also be including a small plaque beside the screen of which our film will be played (or perhaps a small piece of paper) that states the creators names and a brief synopsis/ blurb of the film. This short text is an important accompaniment to our creative work as it will provide viewers with ample context, yet not reveal the entire narrative. In addition, this will also act as a tool to seize the attention of onlookers and evoke interest.
My understanding of embodiment, embodied knowledge, media and bodies have most definitely transformed as this semester has progressed. All of the required tasks and readings have been very insightful and urged me to consider things that I likely never would have otherwise, which truly demonstrates the benefits of exploration and experimentation. I don’t know if I can quite suggest that there has been a change in my ideas of embodiment and embodied knowledge, as I had no previous awareness of its existence. Furthermore, this is a newly discovered and recently developed concept that I am only now able to grasp. Moreover, these concepts are centered upon the “bodily experience” of our “bodies in practice” (Ellingson, 2012, p.245), which is an act where everyone participates, however, people do not typically consider such things extensively. Embodiment is a valuable ideology to consider as our existence is grounded in said “bodily experience” (Ellingson, 2012, p.245), and attending not only to the body ‘we have’ yet also the body ‘we are’ requires knowledge from the inside, self-awareness. We exist as both a “body-within-mind and mind-within-flesh” (Waskul, Vannini & Wilson, 2009, p.7), whereby our “sensations and sense-making body forth a sensuous self: a performative, reflexive, perceptive, embodied being-in-the-world” (Waskul, Vannini & Wilson, 2009, p.6) a natural process which occurs with little to no thought. I believe that an understanding of embodiment can function as a self-actualising force, so throughout my work I had attempted to heighten this personal concept of self-awareness. Hopefully this will result in viewers furthering their own understanding of embodied knowledge.
At the beginning of the semester I believed this process to be quite simple, however, I promptly learnt that the body we do is “a complex configuration” (Mol & Law, 2004, p.57) where in practice we enact this as a part of our daily activities, we “do our bodies.” (Mol & Law, 2004, p.57). Perhaps our understanding of embodiment is so simple as it is a mere unconscious behaviour that we all practice daily. However, throughout this semester my understanding of the ‘enacted body’ has developed quite a great deal as I continually explored these notions within my work. Particularly, the body of work that I had created centres upon notions of intimacy and closeness, as our bodies do not exist merely within isolation, yet that they interact and potentially even merge with surroundings. This unwavering sense of closeness causes us to “feel among them” (Mol & Law, 2004, p.53) as the boundaries that subsist between the body-in-practice and its environment are in actuality penetrable. Ultimately, this semester I was prompted to look closely into what truly is bodily experience and most notably, how/why may it act in relation to its environment.
BIBLIOGRAPHY
Waskul, D D, Vannini, P, & Wilson, J (2009) The Aroma of Recollection: Olfaction, Nostalgia, and the Shaping of the Sensuous Self, The Senses and Society, 4 (1), 5-22.
Ellingson, L. L. (2012). Embodied knowledge. In L. M. Given (Ed.), The SAGE Encyclopedia of Qualitative Research Methods (p. 245).]
Seremetakis, CN (1994) ‘The Memory of the Senses, Part I: Marks of the Transitory’, The Senses Still: Perception and Memory as Material Culture in Modernity Routledge, London: 1-18
Mol, A. and Law, J. (2004) ‘Embodied Action, Enacted Bodies: the Example of Hypoglycaemia’, Body & Society. Sage PublicationsLondon, 10(2–3), pp. 43–62.
Kilpinen, E. (2012) Human beings as creatures of habit.