research question (draft 2.1)
Navigating through the packed metropolis, a solitary figure wearing a backpack weaves through the crowd. Out the corners of eyes they watch, as I retreat from their gazes.
In the context of global terrorism, mainstream media conveys notions of the individual as a threatening outsider. Meanwhile, the proliferation of portable technologies supports an ideal of the modern mobile citizen. New Media artworks from the fields of wearables and interactive installations provide immersive environments for intimate first-person experiences. How do media-embodiments and enhanced spaces alter perception? Can they aid in developing a personalised awareness of the outsider’s position in the current socio-political climate?
In the context of global terrorism, mainstream media conveys notions of the individual as a threatening outsider. Meanwhile, the proliferation of portable technologies supports an ideal of the modern mobile citizen. New Media artworks from the fields of wearables and interactive installations provide immersive environments for intimate first-person experiences. How do media-embodiments and enhanced spaces alter perception? Can they aid in developing a personalised awareness of the outsider’s position in the current socio-political climate?
Labels: enhanced spaces, media embodiment, socio-political climate
posted by Unknown @ 5:33 PM
1 Comments:
At 5:50 PM,
Anonymous said…
The "inside"/"outside" words, batin and lair (terms borrowed, as a matter of fact, from the Sufi tradition of Muslim mysticism, but locally reworked) refer on the one hand to the felt realm of human experience and on the other to the observed realm of human behavior. These have, one hastens to say, nothing to do with "soul" and "body" in our sense, for which there are in fact quite other words with quite other implications. Batin, the "inside" word, does not refer to a separate seat of encapsulated spirituality detached or detachable from the body, or indeed to a bounded unit at all, but to the emotional life of human beings taken generally. It consists of the fuzzy, shifting flow of subjective feeling perceived directly in all its phenomenological immediacy but considered to be, at its roots at least, identical across all individuals, whose individuality it thus effaces. And similarly, lair, the "outside" word, has nothing to do with the body as an object, even an experienced object. Rather, it refers to that part of human life which, in our culture, strict behaviorists limit themselves to studying--external actions, movements, postures, speech--again conceived as in its essence invariant from one individual to the next. These two sets of phenomena--inward feelings and outward actions--are then regarded not as functions of one another but as independent realms of being to be put in proper order independently.
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