Speechless @ Body Worlds

December 27, 2006


Pentel Portrait of Plastinated Foetus

As I stood there frozen in one spot, sketchbook in one hand, wearing my blue museum temporary pass for artists, only my hand and eyes moving rapidly back and forth across the page to the miniature hands, feet, eyelashes before me, I felt like time stopped. I could hear words around me and feel the presence of others but I was intensely focussed.

It was not what I had expected. I heard voices speak of someone they knew who was born prematurely. They guessed at the number of weeks so they could make comparisons. There might have been thirty people, maybe as many as sixty people who passed by during the 90 minutes I spent in that small room with those six glass cases. I heard in their comments what I was thinking and feeling as I drew. Not a single one made an inappropriate comment, not a single joke or smart remark. There was no fear, disgust or disrespect.

I have felt this in front of moving works of art by Rubens, Rembrandt, Jordaens, Escher, Akpaliapik. I have never experienced this in a museum like this before. Where is this situated in terms of museology? or in terms of the Exhibition of Cultures? Science and art have come together here to create a new knowledge system.

There are moments that artists experience while drawing from life, even still life. A detail reveals itself as if it was not there a moment ago. It’s just the way the eye automatically eliminates ‘noise’, the confusion of details that prevent us from seeing the whatness of things. But when you take 30 minutes, an hour, three hours to draw one thing, those hidden details become unforgettable. Suddenly I could see — with complete clarity — fingernails, the balls of the toes, wrinkles like a faint pencil mark creating baby frowns . . . I could imagine the shape of the womb.

I asked myself if the mother or child grieved to see us before this portrayal. No, it was more like a skillfully carved sculpture than an irreverent glance. It was after all created by the hand of God, before it was prepared for this place by scientists, technicians, artists and inventors. I actually silently prayed to see if there was any disrespect in the process of creating or exhibiting these forms. I wanted to feel the presence of a lost soul if there was any. The only souls I felt were living and like me, they were in awe.

Science World, Vancouver, British Columbia where I visited the exhibit and the Institute of Plastination, Heidelberg, Germany where inventor/artist Gunther Von Hagens has his headquarters, require that all artists wear a special pass while drawing in the exhibition space and that they send a copy to them within two weeks of the museum visit. This is the first of four drawings that I will be uploading to fulfill that requirement. The original sketches were done in a sketchbook c. 10″ x 6.5″ using a 0.5mm Pentel P205 pencil. I completed four drawings in c. 2 – 2 1/2 hours.

For more information on Body Worlds 1, 2 and/or 3 and the inventor/artist Gunther Von Hagens (b. 1945) see below:

Von Hagens, Gunther. Body Worlds http://www.bodyworlds.com/en/pages/home.asp

Body Worlds 3 http://www.scienceworld.bc.ca/whats_on/Body-Worlds/overview.htm

Speechless

December 11, 2006


tag cloud

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Somewhere on the Pacific a small lifeboat shared by two unwilling and unlikely passengers rolled with the waves. Pi knew he could do more than just survive once he realized that Richard was dependent on him. Pi could fish. A Bengal Tiger, king of his own ecosystem, would die at sea without the help of the seventeen-year-old. The book really ended there; it didn’t matter after that what was truth or fiction. Pi’s understanding of power in everyday life was his new reality.

Speechless refers to both the writer and reader. At one level it’s about a writers’ block being blogged. At another level is refers to deafening silence that occurs when one speaks with too much feeling or mentions an uncomfortable idea in a nice place, a unpleasant reminder in polite company, a divergent idea in a space of group think, another perspective than the Renaissance perspective. But it also refers to robust conversations among political philosophers who understand the power of language and everyday life. Socrates, Plato, Derrida called for renewals in philosophy. They examined what we do with words, the role of memory. Speechless alludes to Derrida’s urgent appeal for a renewed democracy, for a revitalized philosophy from a cosmopolitical point of view.

The human eye can distinguish 16 values of grey but that’s not including the subtle differences in the colours of grey. We just don’t have the time to see the variations.

I began speechless on October 16, 2006. Two months later I have learned what a permalink is and how to make one. It’s the equivalent to the old web page’s index.html. Now I have to learn where to use it.

https://oceanflynn.wordpress.com/index.php/2006/12/11/speechless

The cloud of tags below has grown organically since I first began using WordPress as my main blog host on October 16, 2006. I am building my customized clouds of folksonomies by working on and learning from a number of Web 2.0 feeds. This includes a Flickr account for photo blogging which attracts alot of viewers. I have only a couple of dozen images but one image alone uploaded on October 22, 2006 was viewed 1,179 times over a period of 64 days! I reworked this image again and posted it on speechless under “Wave Algorithms.”

Featured folksonomy:

Benign colonialism is a term that refers to an alleged form of colonialism in which benefits outweighed risks for indigenous population whose lands, resources, rights and freedoms were preempted by a colonizing nation-state. The historical source for the concept of benign colonialism resides with John Stuart Mills who was chief examiner of the British East India Company dealing with British interests in India in the 1820s and 1830s. Mills most well-known essays (1844) on benign colonialism are found in Essays on some Unsettled Questions of Political Economy. Mills’ view contrasted with Burkean orientalists. Mills promoted the training of a corps of bureaucrats indigenous to India who could adopt the modern liberal perspective and values of 19th century Britain. Mills predicted this group’s eventual governance of India would be based on British values and perspectives. Those who adopt benign colonialism as a truth claim argue that education, health, housing and employment possibilities improved conditions for indigenous peoples as settlers, merchants and administrators also brought new industries, liberal markets, developed natural resources and introduced improved governance. The first wave of benign colonialism lasted from c. 1790s-1960s. The second wave included new colonial policies such as exemplified in Hong Kong (Liu 2003)), where unfettered expansion of the market created a new form of benign colonialism. Political interference and military interference (Doyle 2006) in independent nation-states, such as Iraq (Campo 2004 ), is also discussed under the rubric of benign colonialism in which a foreign power preempts national governance to protect a higher concept of freedom. The term is also used in the 21st century to refer to American, French and Chinese market activities in countries on the African continent with massive quantities of underdeveloped nonrenewable envied resources. Literature that challenges the assumptions of benign colonialism claiming colonialist project as it actually unfolded placed First Nations, Inuit and Métis at higher risks of vulnerabilities to catastrophes, to social exclusion and human rights abuses, have not been as widely publicized.

For more see Flynn-Burhoe (2007).

There is a widespread Canadian mythology that First Nations, Inuit and Métis are among those who benefited from settler colonies prempting, improving, managing and governing aboriginal lands, resources and educating, training, developing, serving, monitoring and governing its peoples. Those who adopt benign colonialism as a truth claim argue that education, health, housing and employment possibilities improved conditions for the indigenous peoples since the arrival of settlers. Literature that challenges the assumptions of benign colonialism claiming colonialist project as it actually unfolded placed First Nations, Inuit and Métis at higher risks of vulnerabilities to catastrophes, to social exclusion and human rights abuses, have not been as widely publicized. The Royal Commission on Aboriginal Peoples (RCAP) addressed these claims but the term benign colonialism is still a convenient truth for many. Celebratory and one-sided social histories of the Hudson’s Bay Company, the RCMP, and various government leaders such as John A. MacDonald or civil servants such as Indian Agents, northern adventurers, when viewed through the lens of settlers while ignoring the perspective of First Nations, Inuit and Métis contribute to on-going dissemination of distorted histories. Museums, maps and census contribute to these distorted histories by grave omissions.

Related citations:

“Today, Mill’s most controversial case would be benign colonialism. His principles of nonintervention only hold among “civilized” nations. “Uncivilized” peoples, among whom Mill dumps most of Africa, Asia, and Latin America, are not fit for the principle of nonintervention. Like Oude (in India), they suffer four debilitating infirmities – despotism, anarchy, amoral presentism and familism — that make them incapable of self-determination. The people are imposed upon by a “despot… so oppressive and extortionate as to devastate the country.” Despotism long endured has produced “such a state of nerveless imbecility that everyone subject to their will, who had not the means of defending himself by his own armed followers, was the prey of anybody who had a band of ruffians in his pay.” The people as a result deteriorate into amoral relations in which the present overwhelms the future and no contracts can be relied upon. Moral duties extend no further than the family; national or civic identity is altogether absent. In these circumstances, Mill claims, benign colonialism is best for the population . Normal relations cannot be maintained in such an anarchic and lawless environment. It is important to note that Mill advocates neither exploitation nor racialist domination. He applies the same reasoning to once primitive northern Europeans who benefited from the imperial rule imposed by civilized Romans. The duties of paternal care, moreover, are real, precluding oppression and exploitation and requiring care and education designed to one day fit the colonized people for independent national existence. Nonetheless, the argument also rests on (wildly distorted) readings of the history and culture of Africa and Asia and Latin America. Anarchy and despotic oppression did afflict many of the peoples in these regions, but ancient cultures embodying deep senses of social obligation made nonsense of presentism and familism. Shorn of its cultural “Orientalism,” Mill’s argument for trusteeship addresses one serious gap in our strategies of humanitarian assistance: the devastations that cannot be readily redressed by a quick intervention designed to liberate an oppressed people from the clutches of foreign oppression or a domestic despot. But how does one prevent benign trusteeship from becoming malign imperialism, particularly when one recalls the flowery words and humanitarian intentions that accompanied the conquerors of Africa? How far is it from the Anti-Slavery Campaign and the Aborigine Rights Protection Society to King Leopold’s Congo and Joseph Conrad’s “Heart of Darkness”?

Here Doyle is referring to John S. Mill cited in “A Few Words on Nonintervention.” . 1973. In Essays on Politics and Culture, edited by Gertrude Himmelfarb, 368-84. Gloucester, Peter Smith.

See also WordPress featured blogs Benign colonialism.

Related tags: Tom Kent Royal Commission on Newspapers, Hackett and Zhao, economic efficiency, Power and everyday life, ethical topography of self and the Other, teaching learning and research, wealth disparities will intensify, C.D. Howe, Cannibals with Forks.Selected annotated webliography

Campo, Juan E.  2004. “Benign Colonialism? The Iraq War: Hidden Agendas and Babylonian Intrigue.” Interventionism. 26:1. Spring.

Doyle, Michael W.  2006. “Sovereignty and Humanitarian Military Intervention.” Hoover Institute.

Falk, Richard. Human Rights Horizons: the Pursuit of Justice in a Globalizing World. New York & London: Routledge.

Flynn-Burhoe, Maureen. 2007. Benign colonialism. >> Speechless. Uploaded January 14th, 2007

Liu, Henry C. K. “China: a Case of Self-Delusion: Part 1: From colonialism to confusionLiu 2003.” Asia Times. May 14, 2003.

Kurtz,Stanley. 2003.”Lessons from the British in India.” Democratic Imperialism: A Blueprint. Policy Review.Mill, John Stuart. 1844. Essays on some Unsettled Questions of Political Economy.
Of these Essays, which were written in 1829 and 1830,

Current debates on colonization and human rights (Falk 2000) raise questions about the notion of benign colonialism. The dominant language, culture and values of colonizers imposed on colonised peoples is often narrated as salutary. Dominant social and cultural institutions contributed to faciliating the entry of indigenous peoples trapped in unsustainable subsistence economies. Previously colonised peoples claim that the colonization process resulted in a parallel process of the colonization of the minds of indigenous peoples. The process of decolonization of memory (Ricoeur 1980), history and the spirit is crucial for the social inclusion (OECD) of indigenous peoples and nations within nations, such as Canada.

 


del.icio.us | swicki | Technorati Profile | wordpress | Flickr | blogspot | photoblog | digg | gather | thinkfree | Picasaweb | Carleton homepage

Sunburst during Blizzard

I really need to get outside and dig deep into my garden with my bare hands, pulling out weeds that are uprooted so easily in the good black earth. It is oddly calming for me.

I have learned too much technology this morning and I need to relax in the real physical world. There is nothing quite as physical as black earth under your finger nails. When I come back I want to consider the catalysts that led to my ongoing inquiries into the positive presence of absence, memory work, social exclusions, museology . . . Perhaps my inquiry is instantiated in the embodied Sarah Ekoomiak. I need to share what I have already gathered on her contributions but I cannot do this legitimately in the social sciences. So this will perhaps be in the form of a Flicktion. I will examine why in regards to these key words:

tarmac ethnology Sarah Ekoomiak Google News customized brain imagery Away Iqaluit airport Adobe Photoshop anthropology sociology cyberdelirium del.icio.us ethical topography of self everyday life Flicktion forgetting folksonomy taxonomy communal memory reconciliation RCAP geotagging Road to Nowhere hospitality qualia reflexivity methodology social sciences wikipedia

Folksonomy II

October 29, 2006


Folksonomy II Using Adobe Photoshop I layered Friedrich’s (1818) Voyageur au-dessus de la mer de nuages (1818), a Google Earth generated image of Garibaldi Mountain region, British Columbia (49.51.20.64N – 122.57.18.09W elev 6026′ eye alt 13964) and my del.icio.us tag cloud as it emerges from the fog of my thinking. Tags are user-generated so the author chooses how to categorize each .url. Eventually a pattern emerges from this exercise in taxonomy from the ground up. As I visit other peoples’ blogs and del.icio.us webliographies, I learn better ways to categorize certain theories and/or theorists. Gradually I changes these tags, folksonomies or ethnoclassifications so that I can better connect with others making similar journeys.
del.icio.us | swicki | wordpress | Flickr | blogspot | photoblog | digg | gather | thinkfree | |Picasaweb | Carleton homepage


Creative Commons

Creative Commons from my online Flickr album is composed of multiple layers. They include a .jpg of the Google Earth generated globe which is inverted, stretched and manipulated in 3 other layers, ripples from an M. C. Escher print and a stunning photo by a Professor Andrew Davidhazy from Rochester, NY. described on a few of the 80, 000+ references to him on Google as modest, talented, a great teacher and a ghost expert for photography. I have just licensed my work on line with the Creative Commons. Their icon lets people know that they can use your work for non-commercial reasons if they attribute it to you; they can make derivatives but they have to share-alike. Of course the challenge with Goggle Images is some of the most popular images available are difficult to track down in terms of authorship because there are already so many derivatives. This was the case with this drop of water by this well-known professor who continues to do astounding work. I left a comment on his web blog but I re-entered it three times before I realized he had wisely included an administrator’s block for unedited entries. It may take him ages to even check his comments. When he does he will find to his annoyance in his busy life, that I’ve inadvertently left three. More than that I just emailed him instead of Flckr’s team re: emailing our Flickr photos to WordPress. He is going to put me on his ‘block permanently list.’

An Inuit friend reminded me that many Inuit of Canada view the world from a circumpolar point of view. In honour of my Inuit friends and students from time to time I view the earth through their lens. I positioned then froze the globe from a circumpolar point of view using a Google save screen option. So I have geotagged this to the north east of Baffin Island, perhaps somewhere near Pond Inlet. Hello to the family of Julia and Ernie! Their family photo in their traditional clothing taken when they visited you in Pond Inlet in 2005, is framed and hanging in our home on Vancouver Island.

I have recently (2006/12/23) reworked this image @ Ripple Effects Wave Algorithm /

Swicki Eurekster

October 22, 2006


This is the latest of my free internet tools
ocean.flynn
swicki at
eurekster.com

I have also just placed a 30″ x 36″ canvas and partially prepared my space for embodied painting. So I will add to this later, perhaps much later.

Thoughts I had wanted to develop in case I forget:

  • 100’s of ways one can say/write the word love in pure arabic
    why my score on Frimr plummeted from over 8000 to 3 when I added 3 missing digits to a my feed .url
  • How ugly are the sounds of the lexicon of the internet. Do they sound better in another language. There is no room for poetry in what is growing. I don’t think it would sound very good in ‘spoken word poetry’ or rap. Maybe I am wrong.
  • Whether I want to use the concept moral ‘topology of self’ as developed by Charles Taylor or to use ‘ethical topography of self’ that I prefer. Why?
  • Do I want to start my own blog, an organic, fluid, stretchy glossary of terms that are evolving as I navigate back and forth between disciplines, technologies, blog subcultures, etc.?

Del.icio.us Topographies and Tag Clouds An Adobe Photshop image consisting of 5 layered images: my Del.icio.us cloud tag, title layer, google generated 3-D virtual space with branching rivers as metaphors for organically emerging rhizomic pathways,

a miniaturized image of Vancouver, BC’s skyline, the del.icio.us tag cloud image (my first since I began to use this free social bookmarking tech tool) and an altered topographical map of a site where a meteor landed. This final layer was inverted so the meteoric collision with the planet became the sun in this delicious cloud.

‘Folksonomies’ is an organic emerging term in an organic emerging system. Is it perhaps an example of autopoiesis constituting and nurturing its own rhizomic organization? There are economic, political, social as well as ontological and axiological dimensions to the unfolding taxonomy of cyberspace. Tag clouds leave visible trails of a blogger’s inner life. Unlike solitary browsing through library stacks or flipping through pages of a book, internet searching and browsing leaves digital imprints that allow us to retrace where we were yesterday in terms of our understanding of a topic. Theoretically how well we understand a debate or discussion informs how discerning we are in our judgments. Our ethical topography changes as we travel and encounter Others whose ideas and/or values resonate or are in dissonance with our own. Encounters with the stranger, one whose experience differs greatly from our own in some way, provides us with an opportunity to re-evaluate previously held beliefs or assumptions. In welcoming the Stranger in friendship with a heightened degree of hospitality that includes a willingness to tolerate ambiguity temporarily, to briefly at least set aside prejudices, we open ourselves to the possibility of fresh insight that expands for both of us. It is only through the invention of unique terms such as folksonomies, or ethnoclassification or perhaps tag.clouds that I might filter through infinite numbers of blogs on taxonomy and find the like-minded individual who is concerned about the potential emergence of an inclusive taxonomy that somehow includes the more socially vulnerable not as objects of charity but as fully participating members in civil society.

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