I was never attracted to the paintings of E. H. Hughes while I worked as contract art educator at the National Gallery of Canada. It wasn’t until I lived near his home for almost two years, in the Cowichan River valley area that I began to understand that his work was a highly detailed documentation of plants, trees, geological formations, waterways and marine activity — not an attempt to express the impression of the landscape from a tourist’s point-of-view. The ubiquitous greys of the island from November through March explain the colour-challenged palettes in most of Hughes’ prints. The original paintings are rare since most of them have been sold to a unique collector in Germany. But framed expensive mass-produced prints from the original paintings (which the vast majority of people in the age of Robert Bateman — and more recently high quality giclee1 — mistake for original works of art) are prominent, particularly in the places like the family restaurant in Duncan called the Dog House.

In Canada plein art painting in cold weather is possible but uncomfortable. This small acrylic plein air sketch was painted in a couple of hours on the windy escarpment at Edelweis Point. The larger version will portray the mountains more accurately. I often find myself fantasizing about knocking on doors of stranger’s homes-with-a-view to ask for three hours of air space to paint in the off seasons. Following in the paths of plein air painters I had made up my own rules that I followed for decades. I would not paint from pictures. But I moved a lot since then. Each new Canadian region offers new visual opportunities and challenges for painting. Even the qualities of light itself, its clarity, luminosity, is different from region to region. I spent a lot of time studying the patterns of waves on the coast of Vancouver Island. Now I am confused, overwhelmed by the mountains. I want to hike their trails and see them from as many angles as is possible with easy 5-hour scrambles. These days I take digital photos on our day trips in and around Calgary to ecological reserves, public parks or even roadside in Cochrane, Canmore . . . Now I find myself painting with a laptop open beside me so that my finished painting becomes a visual tool for memory work, another way of living in and visualizing my everyday world. I also used to feel that selling mass-produced prints was dishonest and deluded an ill-informed public. Now I am just happy to have available images whatever their source or quality to compare and learn: Flickr, Google images, Virtual museums like the National Gallery of Canada’s, reproductions, etc. There aren’t any overpriced framed Giclees of specific mountain peaks from our local shopping mall galleries hanging over the sofa at home, but I will study and compare them as another way of seeing.

As I refine tags and folksonomy in the virtual world, I seek out more precise multidisciplinary taxonomies in ecosystems I inhabit. It informs the way I see, and the way that I take photographs and paint plein air. I tag my images through Google Earth, Picasa and Flickr. Adobe Photoshop provides tools that allow me to enhance or layer some images. Using www.bivouac.com, Peaks of the Canadian Rockies, and numerous other maps, images and texts I can hyperlink each mountain peak to its exact longtitude/latitude coordinates in Google Earth (and or Picasa and Flickr). In Google Earth I can link the altitude tool relative to space/ground with the height of the mountain. I can also link customized image icons and detailed information including the exact www.bivouac.com and/or Peaks of the Canadian Rockies urls. The process of social tagging or folksonomy fuels my interest in searching for the names that provide the most accurate historical, ecological, geographical information about mountain peaks, glacial erratics, medicinal plants, post-contact plants . . .

Google searches before and after help refine our understanding of the places we have visited. Public librairies, local museums and even Tim Horton’s customers provide more suggestions. Sharing using one of our many social networks is easy. Flickr provides tools for describing and commenting on details of images, adding textual information as well as refined folksonomy, geotagging and comparing photos with special interest groups. Google docs archives the unpublished notes, annotated webliographies and bibliographies and keeps track of published blogs.

In the process I learn about contributions to Alberta’s history by individuals and communities descended from First Nations, Chinese, Italians, French, Irish, British, African-Americans . . .

Of course it is a visual form of memory work. If we only relied on the printed word for knowledge claims we would find ourselves with limited perspectives provided by experts in exclusive academic disciplines who claim that their magisteria is nonoverlapping.

This is changing so rapidly in a world of integrated management. Ecohydrology combines the fields of ecological processes and hydrology that informs integrated management of watersheds. Google Earth allows nonexperts to view climatic zones, mountain ranges, massifs, river valleys, individual mountains, hillslopes, stream channels, estuaries, gullies, barchannels, recharge areas, and in some cases meter-sized features. We can fly over and zoom in on the watershed of the Athabaskan Lake and River, Fort McMurray, Fort Chipewyan. We can read related reports online and track changes ourselves. This kind of information has never been easier to collect and share.

The most accurate scientific information from legitimate sources provides exact terminologies and taxonomies2 that not only clarify complex issues, they are also folksonomy-friendly.


1. Limited edition archival prints where the editions are limited to a hundred or less of an original work of art and hand autographed by the artist are priced accordingly and were considered to be art collectors items. Robert Bateman is well-known for his high-priced multiple edition prints of his popular wildlife paintings. These are often purchased for a hefty price by uninformed collectors who believe they have an original work of art. With progress in digital technologies, printing inks and processes, giclees from original oil paintings can be printed on canvas that appears to have a varnished finish and priced as much as a unique original painting. Giclees on high quality water colour paper do have an archival life of over a hundred years. Their production is costly so they are priced more than a mass-produced print. Giclee archival prints are a huge improvement over the prints of the Group of Seven and Emily Carr distributed to public schools in Canada in the Post World War II years. Most of these framed prints which unfortunately still hang in public places over fifty years later, have darkened and have lost all semblance to original colours.

I now fully embrace the giclee concept as a way of sharing visual information more widely. It is yet another take on Walter Banjamin’s mechanical reproduction.

2. I looked to wikipedia under geomorphology to find the equivalent of taxonomy for mountains that I have been using to identify wildflowers, medicinal plants. According to wikipedia, “Different geomorphological processes dominate at different spatial and temporal scales. To help categorize landscape scales some geomorphologists use the following taxonomy:

Creative Commons reference:

CC Flynn-Burhoe, Maureen. 2007. “How to paint mountains: Geomorphological taxonomy.” >> speechless. November 13.

CC Flynn-Burhoe, Maureen. 2007. “How to paint mountains: Geomorphological taxonomy.” >> Google docs. November 13.

NB: This article is supposed to be automatically re-published on speechless as changes are made in Google docs. I prefer to have both references available.

Speechless is now on WordPress’ list of Growing Blogs with 22,854 viewers. My first entry was entitled “Navigation Tools for the Blogosphere” and as I approach Speechless’ first anniversary I’ve just begun to use two new Open Source applications, CiteULike and Flexlists. I had attempted Zotero as a replacement for my huge EndNote library but I somehow lost the new library when I switched computers. CiteULike is all on-line and annotates references for me in formats used by academics. It also allows me to enter my CiteULike entries into my EndNote database. So far I’ve just been experimenting with compiling references on the concept of “memory work” in My Webliography and Bibliography. I have been contributing to building on-line resources of the concept “memory work” on wikipedia, deli.cio.us, WordPress, Googles Customized Search and Swicki.

I’ve also begun a list of key concepts on Flexlists which I prefer to call My Organic Glossary since it will mutate as my understanding of terms matures, deepens and develops through further teaching, learning and research.

I had attempted to use Babylon as an Open Source on-line build-your-own-glossary but realized that it is not actually free. It offers a limited introductory period followed by a pay-to-use plan. It would have been frustrating to invest time in building a glossary only to lose access to it!

I’ve started investing more time into my Google Customized Search on “Memory Work” and added Adsense. I have added refinements to it through labels: health, academic, article, museology, Inuit,

Digitage Web 2.0

June 14, 2007

Logos from Web 2.0 are caught in the web somewhere between NASA photos of deep space, science fiction landscapes of our inner space, the synapses of the brain, the virtual space that is not abstract, imagined or really real.

Web 2.0, is a term coined by Tim O’Reilly in 2004 for a series of conferences on a revivified Internet. O’Reilly (2005) in what is now considered to be his seminal article claimed that, “If Netscape was the standard bearer for Web 1.0, Google is most certainly the standard bearer for Web 2.0 (O’Reilly 2005). He contrasted Web 1.0 with Web 2.0 by citing examples: DoubleClick vs Google AdSense, Ofoto vs Flickr, Britannica Online vs Wikipedia, personal websites vs blogging, domain name speculation vs search engine optimization, page views vs cost per click, publishing vs participation, content management systems vs wikis directories (taxonomy) vs tagging (”folksonomy”) and stickiness vs syndication. The conceptual map his team devised provides a sketch of Web 2.0 showing social networking sites, wikis, communication tools, and folksonomies.

Although some argue that it does not exist as anything more than geek jargon, for this new user, it is a promising and surprising paradigm shift in the Internet and in software development. I began blogging using Web 2.0 freeware in September 2006. Numerous users like myself have access to sophisticated, ever-improving software technologies since the cost of development is shared among enthusiastic nerds and geeks (in a good way). Freeware on Web 2.0 is not proprietary by nature but is capable of generating huge profits because of the viral way in which users share in the development, marketing and growth of the product while improving connectivity and in content in the process.

Note: June 2007. This image was included in Weinreich’s slideshare album with a layer of text he added:New Generation Social Marketing. He had to resize the image to the PowerPoint format. It is credited to me in the transcript. It is fascinating how digitage such as this has a potential for producing offshoots. I am investigating the potential of slideshare for managing teaching, learning and research digitage (slides) in one place. I started to put them in my Flickr albums. Since I first created this image I have begun to use YouTube, Google docs, iGoogle and Facebook so there are several layers of text orbits to be added . . .

Key words: slideshare, academic, blog, blogging, collaboration, presentation, web2.0, powerpoint, slides, sharing presentations, slideshare, academic, collaboration, presentation, web2.0, powerpoint, slides, sharing presentations, Tim O’Reilly, wordpress.com, vastation, synaptic gasp, swicki, synapses, synaptic cleft, synaptic gap, rapture of the deep internet, photoshop, neuroscience, neural architectonics, mind-brain, googleearth, gather, frimr, flickr, digitage, delicious, cybernarcosis, cyberdelirium, cyberdeliria, creative commons, consciousness, bricoleuse, blogspot, blogging, art and science, technology, mind, Adobe Photoshop

Selected webliography

Tim O’Reilly, 2005. “What Is Web 2.0: Design Patterns and Business Models for the Next Generation of Software”. Uploaded 09/30/2005. Accessed January 6, 2007.

We know that we feel an emotion by sensing something happening in our organism (Damasio 1999:279). When the sense of the feeling self is created in our minds through consciousness, then we can know that we feel an emotion. Our proto-self interprets activity patterns of changes to our organism and represents them as knowable patterns necessary for our core consciousness. Mental images arise from neural patterns representing biological changes in our body and brain (1999:280). Without this second level representation into knowable emotions these neural patterns would be simply noise.

Changes related to the body and cognitive states are related to different mechanisms in different sites of the brain although they are both constituted by a collection of neural patterns in a number of brain circuits and involve changes in the body’s chemical profile (1999:281).

Damasio summarizes this feeling an emotion,

[I] s the representation of that transient change in organism state in terms of neural patterns and ensuing images. When those images are accompanied, one instant later, by a sense of self in the act of knowing, and when they are enhanced, they become conscious. They are, in the true sense, feelings of feelings (Damasio 1999:282).

Damasio argues that this cognitive state, when we know we are feeling our emotions, allows us to plan specific, nonstereotyped responses to the emotive bodily state — to choose to pay attention or not to the biochemical changes in our organism. Damasio claims then that this endowment of consciousness of the knowing subject, provides a marked advantage in evolutionary terms over those creatures who have emotions but lack subjective knowledge and therefore the incentive or ability to solve complex problems of survival (1999:284-5).

Damasio distinguishes between core consciousness and extended consciousness. Core consciousness is only slightly above “other foundational capacities, such as action, emotion, and sensory representation, which we share with several nonhuman species (1999:311).” Consciousness begins with a ‘vague, elusive and yet unmistakable’ feeling, a mental image ‘like some kind of pattern built with nonverbal vocabulary or signs of body states.’ (1999:312). The transient core self, which emerges in core consciousness is ‘ceaselessly re-created for each and every object with which the brain interacts’ (1999:17).

Extended consciousness at its most complex and elaborate level provides the key to the examined life (Damasio 1999:5). I interpret this as meaning that extended consciousness allows us to nurture ethical relationships of mutual respect between ourselves and the other-I. The more traditional sense of self “linked to a notion of identity and corresponds to a nontransient collection of unique facts and ways of being which characterizes a person” is what Damasio calls the autobiographical self. The autobiographical self depends on systematized memory and organized recording of the organism’s unique biography.

The recognizable universal Darwinian core emotions are fear, anger, disgust, surprise and happiness. Damasio suggests that most of the time we do not experience these emotions or the secondary or social emotions but we do experience low-grade background feelings. Background emotions such as ‘fatigue, energy, excitement, wellness, sickness, tension, relaxation, surging, dragging, stability, instability, balance, imbalance, harmony and discord (1999: 286) are intimately linked to consciousness, moods, drives and motivations. Core emotions can be experienced as a burst pattern with a rapid onset-intensity-release pattern or a wavelike pattern. Sadness in some forms and background emotions are wavelike patterns. A particular background emotion that is fairly frequent or sustained over a long period of time is better described as a mood not simply a background emotion (1999:341). Damasio acknowledges resonance between his notion of background feelings and developmental psychologist Daniel Stern’s concept of vitality affects and the work of Susanne Langer.

Damasio uses the term image to refer to a mental image as synonym for mental pattern. He distinguishes between this mental pattern or mental image (as in feeling states) and the neural pattern or map of the processing of neural activities as studied in current neuroscience. Damasio’s notion of mental images refers to unconscious images and conscious images that are only accessible through qualia or first-person perspective. Consciousness is an entirely private, first-person phenomenon which occurs as part of the mind (1999:12). Neurologists are able to access neural patterns and maps through advanced technologies so that most individuals will never see this image of their own neural architecture (1999:318). The brain is constantly constructing mental images or mental patterns with a structure composed of ‘visual, auditory, olfactory, gustatory and somatosensory modalities’. So Damasio’s images are in no way limited to visual pictures.

For Damasio, the notion of the mind is as a process of continual flow of mental images that become conscious and may be logically interrelated. He uses the notion of thought to describe this flow of mental images that moves forward in time concurrently, convergent or divergent (1999:318).

He describes the limitations of our minds to attend to all the mental images constructed by our brains. He offers the metaphor of a multiple layered subterranean underneath the conscious mind of unconscious mental image, those that our minds did not attend to, a layer of neural patterns and relationships among neural patterns which subtend all conscious and unconscious mental images and a layer of neural machinery which holds records of neural patterns in memory (1999:319).

In spite of his status as leader of thought in consciousness studies, Damasio adopts a humble stance. He reminds us that as science helps us understand consciousness better and ravel some of the mysteries of the mind, there is still enough awe at nature to keep us modest for the foreseeable future (1999:28). It is not through neuroscience, psychology or biology that we will explain the origin of the universe or the meaning of life.

BibliographyDamasio, Antonio R. Descartes’ Error.

Damasio, Antonio R. 1999. The Feeling of What Happens: Body and Emotion in the Making of Consciousness. New York: Harcourt.

Langer, Susanne. 1942. Philosophy in a New Key: a Study in the Symbolism of Reasons, Rite and Art. Cambridge, Mass.: Harvard University Press.

Stern, Daniel. 1985. The Interpersonal World of the Infant: a View from Psychoanalysis and Developmental Psychology. New York: Basic Books.

With our stunning window view of eagles gliding effortlessly over the waters of Finlayson Arm along the ridges and forested steep hills of Sanich Peninsula, we chose to sit side by side more like an awestruck audience than a couple ordering dinner at a restaurant. Within an hour of my arrival at the Victoria airport I felt like I was in another country. Neither the January weather nor the temperate rain forest in its spectacular topography were part of what had become familiar to me as Canadian. I’d already lived in five provinces and Canada’s newest territory but this warm land was nothing like anything I had experienced. Most of the rest of the drive along the dark and winding highway was an anticlimax to that view, that is until we came to the Malahat lookout.

Eighteen months later we are again faced with a choice. Today may be the last day of familiar habits repeated day after day. I’m not sure if I have seen, experienced and learned enough yet to be able to leave.

When I first arrived I devoured maps and trail books to lcoate myself in this unfamiliar topography. Mountain trails traced on a map are useful when you are hiking between and around rocky outcrops, ancient trees and stumps, narrow footpaths . . . Deep in among the Garry Oak, Arbutus and Douglas Fir hilly slopes and valley confuse the hiker who ends up not really knowing if she is ultimately reaching a higher level or heading downhill. Like yesterday when we heading out looking for the low trail along the shore of Tzuhalem and ending up in Genoa Bay having crossed to the other side of the mountain just by putting one foot in front of the other.

Google earth offered seemingly endless potential for locating myself in space and time. But now I realize that it is most useful for tracing where I have been. Flickr lets me geotag my digital photos and visual art works unto scaled maps so I can zoom in to exact locations. Google video lets me float my shaky images and breathless voice in cyberspace describing what I am seeing in the ‘here-and-now’ so that my future self can better remember places that were once familiar.

I have learned the names of the wildflowers that grow under the oaks, fir and deciduous trees of Mount Tzuhalem. I have learned to name it by latitude and longtitude. I know its smells and sounds. I know how to dress in layers in this ecosystem that constantly changes from cool to warm to rain, wind and sun. I know its panoramas and vistas and the names of the mountains and bodies of water that surround it. But I could still get lost here and end up far from my goal.

And this is the glitch in one’s ethical topography of self. The everyday habits, the things that make a home a home, can be taken away either by choice or necessity from one day to the next. And there you are in some unfamiliar place, re-examining again, locating oneself again.

For those who can control how their lives unfold or seem to think they can, habits repeated day after day, reinforce values and make ethical decisions automatically without a lot of reflection.

But for the nomads, the one’s who travel, the unfamiliar shakes us into thinking consciously, deliberately about entrenched habits, values, goals and perhaps even the meaning of life. This is why this phrase remains with me as a question mark, a point of departure for a line of deep reflection that will never end . . .

an ethical topography of Self and the Other based on an authentic relationship of mutual respect

It is by encountering the stranger, the unheimlich, by getting lost in unfamiliar topographies (Taylor 1989, Murray 1991) that we open ourselves to encountering the Other in a spirit of hospitality and friendship that transcends our habitual ways of knowing. It is the unheimlich that puts into perspective that which we held to be true, about ourselves, our beliefs and our values. If the stranger offers us something that resonates or is dissonant with our own beliefs we are compelled to take them out in the light of day, to examine them with new eyes. It is as if in the mirror-pupil of the Other we see ourselves reflected. If we are mutually respectful we will accept that we are answerable (Bakhtin) to that Other and will at least closely examine our own reflection in her eyes. If we are truly practicing hospitality from a cosmopolitical viewpoint (Bennington and Derrida 1997) we will examine those unchallenged assumptions about our values in a more precise and logical way. We will use more precise instruments and acknowledge that somethings were not as they once seemed and our belief in them need to be revised. Others resonate so soundly that it is evident that they are part of our authentic selves.

I see this outer topography as a metaphor for the inner self. Reconfiguring rivers in that intellectual, emotional, spiritual landscape is to me like reconfiguring entrenched habits of thought or behaviour. It won’t happen through human nature but takes a conscious act of will. Through the conscious re-evaluation of our everyday habits and by willfully changing then repeating them day after day we can more clearly evaluate values, behaviours and with greater lucidity and reason (Changeux and Ricoeur 2000b).

1. This is how I have come to internalize Charles Taylor’s moral topography of self. Psychologist Murray summarizes Charles Taylor’s concept of the moral topography of self.

2. Shields’ concept of an ethical dialogical relationship between self and the other has informed my understanding:

Dialogism offers us the potential within a more sophisticated theory of semiosis to position Self and Other, seeing their relationship for what it is, an ethical one of mutuality in the social construction of meaning.


Bakhtin. Answerability.

Changeux, Jean-Piere and Paul Ricoeur. 2000b. What Makes Us Think? A Neuroscientist and a Philosopher Argue about Ethics, Human Nature and the Brain. Translated by M. B. DeBevoise. Princeton: University of Princeton Press.

Bennington, Geoffrey and Derrida, Jacques. 1997. “Politics and Friendship: A Discussion with Jacques Derrida.” Centre for Modern French Thought. University of Sussex. 1 December.

Flynn-Burhoe, Maureen. 2007. “Reconfiguring Rivers Ethics Human Nature and the Brain. >> Speechless.

Murray, K. 1991. “A Life In The World In Australia.” Australian Cultural History. 10:32-45.

Shields, Rob. 1996. Meeting or mis-meeting? The dialogical challenge to Verstehen. British Journal of Sociology: 47.

Taylor, Charles. 1989. “Moral Topography of Self.” in Messer L A Sass and R L Wootfolk (eds) Hermeneutics and Psychological Theory: Interpretive Perspectives on Personality, Psychotherapy and Psychopathology New Brunswick Rutgers University Press.


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