Artículos de revistas sobre el tema "Lucier, Alvin"

This paper considers the early work of Alvin Lucier and its often problematic positioning between concert and installation work as a means of questioning how installation might be defined. Following an introductory survey of Lucier's work, a history of installation in the visual arts is traced through the debate, initiated by Michael Fried, on the ‘theatricality’ of minimalism. Fried's condemnation of the role of the viewer in what he termed ‘literalist’ art became, contrary to his intentions, a central element in thinking about installation work. Fried's position was recently engaged again by Hal Foster in positing a particular phenomenology of minimalist work, which is seen to be directly relevant to the example of Lucier. Having thus established the relevance of this phenomenology to the consideration of sound installations, whether they are themselves minimal works or not, discussion returns to the problematic example of Lucier, and the conclusion that the boundary between concert and installation works may always be permeable, that a precise morphology of installation will remain elusive.

Alvin Lucier reminisces about his former student and colleague Stuart Marshall. Marshall's sound works investigated such phenomena as the threshold of hearing and the displacement of sound environments, through scores that combined participants and equipment in incongruous ways, with instructions based on seemingly contradictory statements, creating unexpected groupings and responses.

The alpha brain wave sonification inaugurated by Alvin Lucier in Music for Solo Performer (1965) ushered in biofeedback as a new possibility for art and a racialized fantasy of the “Orient.” The “Alpha Orient” encompasses sonic methods equating alpha brain waves with the supposed exceptional “composure” and “silence” of the East. Eunoia (2013-2014) by Lisa Park and Yoko Ono’s 1964 Cut Piece and 1965 Sky Piece for Jesus Christ expose the Alpha Orient as an ableist fantasy of the Asian woman in the remarkable soundness of her self-control.

‘I am sitting in a room different from the one you are in’, states the American sound artist and composer Alvin Lucier (1931-) in his canonical piece I am Sitting in a Room (1970), thereby emphasising the very act of enunciation in which someone is addressing someone else in an individual speech act. Though the question of enunciation has been touched upon in several analyses of this piece, none of them have connected it to the strong and vast theoretical field established by the French linguist Émile Benveniste (1902-1976) and further developed by numerous phenomenologically-oriented analytical approaches, particularly in relation to literary and film studies. By shifting our attention from the statement to the very act in which it is produced, the article aims not only to shed light on an essential part of Lucier’s artwork, but also to show how the theory of enunciation can prove fruitful in relation to sound studies as such. In conclusion, the article suggests that in addition to the text, the vocal performance and the recording can also be seen as communicative acts.

This paper defines the object-based sound installation as a distinct category of sound art that emerges from the intersection of live musical performance and the sonic possibilities of the recording studio. In order to contextualize this emergent category, connections are drawn among the rationalization of the senses, automated musical instruments, the lineage of recorded sound and the notion of absolute music. This interwoven history provides the necessary backdrop for the interpretation of three major works by Steven Reich, Alvin Lucier and Zimoun. These respective pieces are described in order to elucidate the ways in which object-based sound installations introduce embodied visibility into the transformative gestures of sound reproduction.

AbstractThis article examines Joan La Barbara's role in New York's Downtown scene, where her career was nurtured. By ‘La Barbara's Downtown’ I mean her perspective on Downtown as reflected in where she performed, who she collaborated with and what she wrote. Beginning with her involvement in the Steve Reich and Philip Glass ensembles in the early 1970s, I follow her through explorations in improvisation with Frederick Rzewski, Garrett List and Charlie Morrow. At the centre is La Barbara's development as an experimentalist composer in various Downtown venues, reinforced by her important collaborations with Alvin Lucier and John Cage. She wrote about the Downtown scene in the SoHo Weekly News in the mid-1970s and after leaving New York continued to write about it in Musical America until the mid-1980s. In all these contexts, I explore the different elements of her experimentalism, which is the overriding thematic of her aesthetic.

Reflecting upon Max Neuhaus’s and Alvin Lucier’s first electronic works on electroacoustic feedback, I will consider how their research into live electronic music, meant to be performed on stage, announced a whole other form of creation, which was paradoxically emancipated from the concert hall and essential to the emergence of sound art: sound installations. If both musicians first appropriated the electronic medium for its possibilities in sound transformation, it appears that these experimentations, and more precisely those using feedback, quickly extended into areas other than research on tone and the live dimension of electronic performances. Indeed, electroacoustic feedback, as a phenomenon of retroaction, goes beyond the mere relationship to the instrument: by manifesting itself in the looping of the electroacoustic chain (microphone-amplification-speakers), it straightaway inscribes the electronic device in a spatial dimension that is linked to the propagation of sound. By analysing Neuhaus’s and Lucier’s first experiments with feedback, the specificities of their apparatuses and the experiences they aimed to create and foster, this article wishes to question the role these experiments played in the emergence of both musicians’ concern with space, which is at the core of any understanding of their later works. We can then re-read their contribution to the history of live electronic music in the light of both bifurcations and lines of flight inherent in their respective bodies of work, in order to look into the emergence of a certain art of sound installation, in which the liveness of live electronic music, far from being pushed aside, seems to lead into other forms of creation and specific aesthetic questions.

Now in its thirteenth season, Music We'd Like to Hear is an established presence in London's new music calendar. And true to form, the second concert in this year's triple bill, named (UN)PREDICTABLE, programmed a host of new works, including the UK premieres of Makiko Nishikaze's trio-stella and Alvin Lucier's Twonings, the world premiere of Paul Newland's things that happen again (again), and Tom Johnson's Predictables, all performed by Mira Benjamin (violin), Anton Lukoszevieze (cello), and Philip Thomas (piano).

Alvin Lucier’s seminal 1969 composition and recording, “I Am Sitting in a Room” provides a fascinating and engaging tool for students to improve their understanding of room acoustics, as well as their skills in analyzing spectral data. This meta-composition, in which Lucier’s description of the process plays an essential role, involves speech being recorded in a particular room, then repeatedly played back and re-recorded in the same room. Some frequencies in Lucier’s voice excite room modes; these are reinforced with each iteration, eventually to the exclusion of all other frequencies. This source material can be the basis for either a lab activity or a homework problem. For the latter, students are provided with high resolution spectrograms created by the instructor from two excerpts from Lucier’s 1981 recording (available online), one from an early iteration, and the other from a later one. Students are tasked with identifying the frequencies that correspond to room modes, then inferring the dimensions of the room used in the recording (“…different from the one you are in now.”) A variety of learning objectives at the undergraduate level, as well as challenges and successes from prior experience, will be discussed.

Alvin Lucier's Music for Solo Performer (1965), often referred to as the ‘brain wave piece’, has become a key work of experimental music. Its setup, in which the brain waves of a solo performer are made to excite percussion instruments, has given the work a central place in the discourse on artistic sonification. However, only a small number of the authors making reference to the work seem to have studied the score, and even fewer have given thought to the score's implications for performance practice and aesthetic reflection. This paper pays detailed attention to these yet overlooked aspects, drawing on accounts of early performances as well as the authors’ participation in a 2012 performance led by the composer. We also trace the history of live-electronic equipment used for Music for Solo Performer and discuss the work's reception in sonification research.

The recent loss of composer Robert Ashley (1930–2014) prompted in some of us a grab-bag of reflections – private but perhaps peculiarly shareable. My first encounter with Ashley's music was when I was working in college radio in Chicago. We used to receive CDs from the label Lovely Music Ltd., among others. I suppose it was my first full-blown exposure to what we now call post-minimalist music, although these CDs did include earlier sound-art minimalism such as Alvin Lucier's. I'm not sure whether I got to hear William Duckworth's, Joan LaBarbara's, David Behrman's, Robert Ashley's, or ‘Blue’ Gene Tyranny's music first, but despite some scepticism, I did find all of this music strangely attractive in ways I didn't expect.

El hispanista filósofo francés Alain Guy dedicó su vida y obra a luchar contra la visión histórica que menospreciaba la filosofía española e iberoamericana, estableciendo un vínculo que va más allá de lo filosófico con los pensadores, poniendo a dialogar la filosofía española con la europea, y desarrollando una fundamental labor investigadora en el Equipe de Philosophie Ibérique de Toulouse, que lo convirtió en uno de los más importantes difusores de la filosofía en español a nivel internacional.

Roughly midway through this year's Huddersfield Contemporary Music Festival, a solo recital performance by the glissando flautist Erik Drescher somehow managed to capture simultaneously much of what makes today's hcmf// both interesting and infuriating. Drescher's choice of four pieces, obviously severely limited by the finite number of works scored for his unusual instrument, managed to forge divisions even through what seemed a somewhat partisan audience. Pairing the by-now somewhat familiar and perhaps predictable stylings of Salvatore Sciarrino's Il pomeriggio di un allarme al parcheggio with his fight to be heard over the wall of blasting electronic noise featured in Dror Feiler's Questions and Stones 3, and then again against the subtle simplicity of Alvin Lucier's Double Himalaya meant that most left in parts satisfied and in parts irritated.

Alain Riffaud’s works suggest a new critical reading of dra- matic prose: offering a distinct interpretation of Luces de bohemia’s prose dynamics through the prism of ‘pneumatics’ (Riffaud, 2007), the present article brings to light the existence, throughout the play, of a specific rhythm in Esperpento dramatic prose, which relates to the notion of sen- sory anamorphosis (visual and auditory), a polymorphous component that underlies the writing. Applying the notions of ‘pneumatics’ and ‘trompe-l’oreille’ (Féron, 2010) to the study of Ramón del Valle-Inclán’s dramatic prose allows to examine the characters’ language energy by articulating the notions of breath and breathing with that of sensory mirage.

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Este artigo visa à discussão do arcabouço ficcional de dois escritores do século XX, André Gide (1869-1951) e Clarice Lispector (1920-1977). A partir dos conceitos de Linda Hutcheon (1980) e Lucien Dallenbach (1977) acerca da ficção narcisista e de Alain Goulet (2006) a respeito do procedimento do autor en abyme, tecemos algumas considerações sobre os processos de autoconsciência textual e autorreferencialidade contidos na metaficção. Assim, chamaremos a atenção para o fenômeno da mise en abyme, recurso frequentemente utilizado na metaficção como modus operandi das narrativas narcisistas de Gide e Lispector.

An experiment was carried out on the Cactus (Aloe vera L.) , which two year old was planted in one of the fields of College of Agriculture - University of Baghdad during 2015-2016. The different organic fertilizers used in two (sewage, poultry manure and sheep manure) and the fertilizer used at two levels (5 and 7.5)% from the weight of the pot, and humic acid (Com Sol) at two levels (1.5 and 3) ml and chemical fertilizer NPK (2.5 gm) in addition to control treatment. The experiment carried out within RCBD at three replicates and four plants for each experimental unit. The results showed that the sewage treatment 7.5% significantly increased in concentration of Aloin, Aloe-emodin and Barbolin (175.6, 412.1 and 175.6 µg.gm-1 ) respectively. The treatment of NPK caused significantly increased compare with the other treatments and this treatment gives high percentage to nitrogen, phosphor and potassium which were 1.297%, 0.213% and 1.84% respectively, and also the NPK treatment gives high concentration for amino acid which were Glutamate, Lucien and Methionine (93.44, 65.730 and 40.550) µg.gm-1 respectively.

The loop is one of the primary means of structuration for electronic music from mainstream to avant-garde styles. Indeed, during forums at the recent 2002 AD Analogue 2 Digital event, organised as part of the Adelaide Fringe Festival, many practitioners of electronic music gathered together and, often, quizzed each other about the loop: why does everybody seem to be using it and just how useful is it? With very few exceptions, the loop was considered to be an important if not essential tool for electronic music, and it is perhaps easy to understand why if one considers the "one-man band" nature of the majority of purely electronic music. Moreover, the loop is a trope common in many forms of contemporary music such as disco, minimalism, funk and hip-hop, all of which, as David Toop writes, "explor[e] entrancing elaborations and variations on repetition" (92). While Western musical forms have, for many centuries, been characterised by recurring elements (pedal notes, refrains, choruses, variations and so on are all musical tropes that rely on the recurrence of repetitive elements), there is perhaps a difference in the kind of repetition that is deployed in many of these musical forms and that deployed in consumer-driven and much avant-garde electronic music. When looping elements return in many pre-electronic (or non-electronic) compositions they present an elaborated form of the original iteration of that element, whereas it can be argued that the break in hip-hop or the loop employed by electronic music forms a stable basis on which other changing, shifting, modulating and developing elements are laid. (It should not of course be surmised from this that all hip-hop uses breaks nor that all electronic music uses loops.) Rather than presenting an active repetitive element creating difference in itself, the kind of looping employed in much electronic music proposes a banal, Platonic form of repetition in which, as Deleuze states, "the model is supposed to enjoy an originary superior identity [...] whereas the copy is judged in terms of a derived internal resemblance" (126-127). In the terms of our discussion, then, the sampled fragment of music or break (the "original" which some take endless pleasure in trying to identify) constitutes an originary identity which is repeated or looped in a form identical to itself to create an absolute internal resemblance across a contiguous whole. This reading of looping in electronic music finds extension in Jean-Charles François's criticism that electronic music produces only trigger timbre. François argues that in electronic music, the "performer is reduced to a triggering device, and does not participate in any real physical production of the sound" as opposed to the dynamic timbre of "traditional" acoustic instruments which can be varied by the performer in an interpretation of a work ("Fixed Timbre" 113). Trigger timbre, then, signals the exact reproduction (or, rather, a copy with internal resemblance, for an exact reproduction is an impossibility for a number of reasons, some philosophical, some temporal, some physical) of a prior moment, an originary identity, a movement analogous to that created by the looped element in electronic music. The problem with this in regards to musical production as artistic creation is that such modes of structuration are, according to François and Deleuze, eminently un-artistic or un-musical. For François, trigger timbre "strikes our ears like a symbol and threatens the essence of pure music" ("Fixed Timbre" 116), whilst for Deleuze a model employing banal repetition such as the repetition of a decorative motif "is not how artists proceed in reality. They do not juxtapose instances of the figure, but rather each time combine an element of one instance with another element of a following instance" (19). It might then be argued that electronic music is doubly prone to a Platonic mode of production removed from artistry, devoid of the desire with which, for Deleuze, all artistic creation is necessarily injected. To do so, however, is to propose a technologically determinist argument which maintains that electronic music is shaped by the very technology available to the artist, and emphasises the role of the engineer over the artist (even when the engineer and the artist are one and the same person, as is often the case in such music). That such a technologically determinist view might be levelled against electronic music is, nonetheless, perhaps not surprising since whilst most composers of any genre using acoustic instruments essentially have a set of instruments to draw on that has been relatively stable for a number of years (how many years will depend on the genre), it might be suggested that many electronic artists remain within the bounds of their tools' immediate and obvious possibilities because they do not have time fully to master them because the technology behind electronic music is still developing at an exponential rate. Whilst this is in many respects a gross overgeneralisation that neglects composers from both acoustic genres such as Luigi Russolo and Harry Partch who invented new instruments to broaden their sonic palette as well as electronic artists such as Kraftwerk or Aphex Twin who built or radically modified / deconstructed their own instruments, I do not think it entirely unfair given the technophile nature of many electronic artists, eager to keep abreast of the latest developments and software or hardware releases, and believe that it goes some way towards explaining the rate at which "movements" arise and disappear in contemporary electronic music. None of this would be of the least concern, of course, if this did not imply that the music made by many electronic artists is created as much by the hands of the engineer (and by engineer I refer not simply to a recording engineer but anyone involved in the development or programming of the hardware or software used for electronic) as in those of the artist. Even for those artists who serve as their own engineer, then, it is sometimes the case that their productions' bounds of possibility are determined not only by the artist's imagination but also by the very hardware and software used. Electronic music can, then, fall prey to technological determinism, can function in a Platonic manner, relying on a priori principles encoded in its tools and deploying banal repetition, and can be negatively critiqued in the terms of François's argument. This does not imply by any means, however, that it must be so. Indeed, in both her workshop and performance at the 2002AD conference, Kaffe Matthews proposed ways in which this quandary might be broached. Matthews takes her samples not from pre-existing recordings or intricately programmed "timbre objects" ("Fixed Timbre" 114), but from the "live" environmental sounds of the venue in which she is playing or the surrounding area. In this way, Matthews does not merely produce an exact repetition of an historical or prior moment (the sentimental potential of recorded media and electronic music which, according to François, explains their seductive power and thus popularity (François 1990, 114)), rather ensuring that every performance will indeed be an interpretation, a live performance which has no originary identity to refer back to or repeat. To build a complete musical text from fragments such as this, Matthews does rely on the loop, but one of the primary means that she uses to create her loops does not rely on the pattern of banal repetition observed above. Rather, Matthews places microphones around the venue in which she is playing and into which, therefore, her work is being amplified, so that the work itself is looped back into itself, each successive iteration of the loop being altered by the shifting acoustics of the environment into which it is emitted. In this manner, the entire venue is used as the "resonant cavity", the "giant membrane", the "environment", the "atmosphere" that render possible a discursive structure and that, for François, are the preserve of true timbre which cannot be produced by electronic technology ("Writing" 16). This is not, of course, the first time that such loops have been used in experimental music: the notion of the loop is very frequent in the work from the 1960s and 1970s of Steve Reich, who lets series of loops fall into and out of phase with each other, Terry Riley and Pauline Oliveros. Perhaps the most significant precursor to Kaffe Matthews's approach, however, is Alvin Lucier's I am Sitting in a Room (1969). For this piece, the performer chooses the room whose musical qualities are to be evoked, then reads a text in that room. The recording is played back through a loudspeaker in the room, the playback itself recorded and amplified again with the original recording, the process being repeated over a number of generations. Lucier's piece and, indeed, all of the pieces employing loops by the aforementioned composers, use analogue tape technology in order to create their loops, however, which is to say that a deliberate manipulation of the hardware that rips it from its normalised and intended use is required for that hardware to create loops. This is not to say that the misuse of technology at one's disposal is particularly revolutionary; indeed, one might claim that it is a very common feature among avant-garde or progressive artists of the past and present in all musical genres using both digital, analogue, electro-acoustic and acoustic instruments — should Oval do that to compact disks? isn't that the wrong direction for a record to spin? did anyone really intend Hendrix to play a guitar like that? did Cage actually know how a piano should be played? does Jim Denley actually know how to play the flute? What this does suggest, however, is that the use of loops in the work of these artists in the 60s and 70s was the result of a willed aesthetic decision and not a mode of construction dictated by the bounds of the immediately possible hardwired into the technology being used. If the loop used as one of the primary means of structuration in electronic music is to escape the technologically determinist arguments seen above, then, its coming into being must similarly be the result of a willed aesthetic decision and not merely a symptom of the technology used to produce it; it must, in other words, be infused with an artistic sensibility. Much electronic music being pumped out of bedrooms and studios at an alarming rate, however, is not infused with this kind of artistic sensibility, a situation which, although I oversimplify once more in saying so, would only appear to be aggravated the closer one moves to the mainstream (hence phenomena such as "the Balearic sound"). By its nature more prone to banal Platonic repetition (because of the primacy of the loop) and the a-dynamism (and, by inference, stultification) of trigger timbre, those sections of the electronic music scene who are content merely to remain within the obvious uses of the music-making technology, whether their démarche is born of a desire to pander to market forces or an inability or unwillingness fully to master the technology offered because of the speed at which it is moving, consequently produce songs which are themselves little more than banal copies of each other. Constructing music around loops within a technological domain that no longer requires hardware manipulation for the creation of loops since the loop is encoded within it, Matthews, however, by integrating into this realm the kind of compositional démarche noted in Lucier, liberates electronic music from these pitfalls. More than this, however, her approach also allows for an improvisational and dynamic aesthetic which is uncommon even in the avant-garde of electronic artists who do extend the possibilities of the technology they use. For the majority of artists who can be included in this group generally rely, when processing samples in real time, on a bank of pre-recorded samples, regardless of how these were created, through the use or misuse of technology. In using the very space in or around where she is performing as a live sample bank and processing those samples in real time as they are looped and transformed by the very setup she has defined, Matthews simultaneously surrenders and reclaims her creation, reinstating an authorial presence into the absence around which Cage's 4'33" is based (his "silent" piece in which the ambient sounds of the audience, venue and surrounding space constitute the only sound matter), seeming, like the performer of 4'33" who merely marks off time in three movements, not to be involved in the physical production of sound that François deems necessary for dynamic musical production ("Fixed Timbre" 113), only to reassert her presence in the text as a physical and dynamic entity. Acknowledgement With thanks to Kaffe Matthews and M/C's reviewers and editors. References Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. London: The Athlone Press, 1994. François, Jean-Charles. "Fixed Timbre, Dynamic Timbre." Perspectives of New Music 28.2 (1990): 112-118. François, Jean-Charles. "Writing without Representation." Perspectives of New Music 30.1 (1992): 6-20. Toop, David. "HIPHOP: Iron Needles of Death and a Piece of Wax." Modulations: A History of Electronic Music: Throbbing Words on Sound. Ed. Peter Shapiro. New York: Caipirinha Productions, 2000: 89-101. Citation reference for this article MLA Style Hainge, Greg. "Platonic Relations" M/C: A Journal of Media and Culture 5.4 (2002). [your date of access] < http://www.media-culture.org.au/mc/0208/platonic.php>. Chicago Style Hainge, Greg, "Platonic Relations" M/C: A Journal of Media and Culture 5, no. 4 (2002), < http://www.media-culture.org.au/mc/0208/platonic.php> ([your date of access]). APA Style Hainge, Greg. (2002) Platonic Relations. M/C: A Journal of Media and Culture 5(4). < http://www.media-culture.org.au/mc/0208/platonic.php> ([your date of access]).

A poesia de recepção infantil revela um universo de sensações e percepções da parte de quem a produz que implica na maneira de representar elementos irmanados à infância, sejam eles subjetivos ou de cunho confessional, sejam da ordem dos rituais que envolvem a criança e o mundo que ela projeta a partir de suas ações, como os brinquedos e as brincadeiras. O aproveitamento de tais temas na elaboração de poemas para a infância, e a sua exploração faz parte do projeto de construção da obra Só de brincadeira, de Leo Cunha (Positivo, 2018). O artigo separa os poemas do livro em poemas sobre brinquedos e poemas sobre brincadeiras e apresenta análises que procuram perceber a maneira de o autor representar a infância, tomando como ponto de partida o aproveitamento poético do objeto (o brinquedo) ou do jogo/atividade (a brincadeira). Além disso, as análises investem na observação da construção poética de Leo Cunha, observando recursos do gênero lírico que o autor mobiliza nos poemas. Levada à cabo nossa proposta, concluímos que muitas vezes o poema que tematiza um brinquedo, coloca o objeto em atividade lúdica, o que revela a brincadeira que dele emerge e que Leo Cunha, observador e criador, não deixa de aproveitar enquanto recurso poético, além, obviamente, de percebermos latente na sua escrita, o manejo adequado com a linguagem poética e seus meandros. ANDRADE, Oswald de. Pau Brasil. Au Sans Pareil: Paris, 1925 [2003]. Ed. fac-sim.AYALA, Maria Ignez Novais. Aprendendo a aprender a cultura popular. In: PINHEIRO, Helder (Org.). Pesquisa em literatura. Campina Grande: Bagagem, 2003. p. 83-119.ARAUJO, Rodrigo da Costa. Artifícios de mise en abyme: a leitura em ilustrações de livros infantis. In.: GRAZIOLI, Fabiano Tadeu; COENGA, Rosemar Eurico (Orgs.). Literatura infantojuvenil e leitura: questões, reflexões e experiências. Erechim: Habilis Press, 2013. p. 25-38.MACHADO, Marina Marcondes. O brinquedo-sucata e a criança: a importância do brincar, atividades e materiais. 7. ed. São Paulo: Loyola, 2010.MEDEIROS, Margarida. Fotografia e narcisismo: o auto-retrato contemporâneo. Lisboa: Assírio & Alvim, 2000.FREIRE. Adilce Manuela Moreno. A representação do Ilhéu em Manoel Lopes. 2010. 65 f. Trabalho de Conclusão de Curso (Licenciatura em Estudos Cabo-Verdianos e Português), Universidade de Cabo Verde, Lisboa, 2010.GENETTE, Gérard. Introdução ao arquitexto. Tradução de Cabral Martins. Lisboa: Vega, 1986.GENETTE, Gérard. Palimpsestos: a literatura de segunda mão. Extratos traduzidos por Cibele Braga, Erika Viviane Costa Vieira, Luciene Guimarães, Maria Antônia Ramos Coutinho, Mariana Mendes Arruda, Miriam Vieira. Belo Horizonte: Viva Voz, 2010.GUERREIRO, Emanuel. O conceito de representação: literatura, religião e cinema. Revista Vértice, Lisboa, n. 150, jan.-fev. 2010, p. 42-52. KISHIMOTO, Tizuko Morchida. O jogo e a Educação Infantil. In.: KISHIMOTO, Tizuko Morchida. Jogo, brinquedo, brincadeira e educação. 10. ed. São Paulo: Cortez, 2007. p. 13-43.PAES, José Paulo. Poemas para brincar. Ilustrações de Luiz Maia. 17. ed. São Paulo: Ática, 2011.

Introduction In this article, I explore the phenomenon of augmentation by questioning its representational nature and analyzing aesthetic modes of our interrelationship with the environment. How can senses be augmented and how do they serve as mechanisms of enhancing the feeling of presence? Media art practices offer particularly valuable scenarios of activating such mechanisms, as the employment of digital technology allows them to operate on a more subtle level of perception. Given that these practices are continuously evolving, this analysis cannot claim to be a comprehensive one, but rather aims to introduce aspects of the specific relations between augmentation, sense of proprioception, technology, and art. Proprioception is one of the least detectable and trackable human senses because it involves our intuitive sense of positionality, which suggests a subtle equilibrium between a center (our individual bodies) and the periphery (our immediate environments). Yet, as any sense, proprioception implies a communicational chain, a network of signals traveling and exchanging information within the body-mind complex. The technological augmentation of this dynamic process produces an interference in our understanding of the structure and elements, the information sent/received. One way to understand the operations of the senses is to think about them as images that the mind creates for itself. Artistic intervention (usually) builds upon exactly this logic: representation of images generated in mind, supplementing or even supplanting the existing collection of inner images with new, created ones. Yet, in case of proprioception the only means to interfere with and augment these inner images is on bodily level. Hence, the question of communication through images (or representations) should be extended towards a more complex theory of embodied perception. Drawing on phenomenology, cognitive science, and techno-cultural studies, I focus on the potential of biofeedback technologies to challenge and transform our self-perception by conditioning new pathways of apprehension (sometimes by creating mechanisms of direct stimulation of neural activity). I am particularly interested in how the awareness of the self (grounded in the felt relationality of our body parts) is most significantly activated at the moments of disturbance of balance, in situations of perplexity and disorientation. Projects by Marco Donnarumma, Sean Montgomery, and other artists working with biofeedback aesthetically validate and instantiate current research about neuro-plasticity, with technologically mediated sensory augmentation as one catalyst of this process. Augmentation as Representation: Proprioception and Proprioceptive Media Representation has been one of the key ways to comprehend reality. But representation also constitutes a spatial relation of distancing and separation: the spectator encounters an object placed in front of him, external to him. Thus, representation is associated more with an analytical, rather than synthetic, methodology because it implies detachment and division into parts. Both methods involve relation, yet in the case of representation there is a more distinct element of distance between the representing subject and represented object. Representation is always a form of augmentation: it extends our abilities to see the "other", otherwise invisible sides and qualities of the objects of reality. Representation is key to both science and art, yet in case of the latter, what is represented is not a (claimed) "objective" scheme of reality, but rather images of the imaginary, inner reality (even figurative painting always presents a particular optical and psychological perspective, to say nothing about forms of abstract art). There are certain kinds of art (visual arts, music, dance, etc.) that deal with different senses and thus, build their specific representational structures. Proprioception is one of the senses that occupies relatively marginal position in artistic production (which is exactly because of the specificity of its representational nature and because it does not create a sense of an external object. The term "proprioception" comes from Latin propius, or "one's own", "individual", and capio, cepi – "to receive", "to perceive". It implies a sense of one's self felt as a relational unity of parts of the body most vividly discovered in movement and in effort employed in it. The loss of proprioception usually means loss of bodily orientation and a feeling of one's body (Sacks 43-54). On the other hand, in case of additional stimulation and training of this sense (not only via classical cyber-devices, like cyber-helmets, gloves, etc. that set a different optics, but also techniques of different kinds of altered states of mind, e.g. through psychotropics, but also through architecture of virtual space and acoustics) a sense of disorientation that appears at first changes towards some analogue of reactions of enthusiasm, excitement discovery, and emotion of approaching new horizons. What changes is not only perception of external reality, but a sense of one's self: the self is felt as fluid, flexible, with penetrable borders. Proprioception implies initial co-existence of the inner and outer space on the basis of originary difference and individuality/specificity of the occupied position. Yet, because they are related, the "external" and "other" already feels as "one's own", and this is exactly what causes the sense of presence. Among the many possible connections that the body, in its sense of proprioception, is always already ready for, only a certain amount gets activated. The result of proprioception is a special kind of meta-stable internal image. This image may not coincide with the optical, auditory, or haptic image. According to Brian Massumi, proprioception translates the exertions and ease of the body's encounters with objects into a muscular memory of relationality. This is the cumulative memory of skill, habit, posture. At the same time as proprioception folds tactility in, it draws out the subject's reactions to the qualities of the objects it perceives through all five senses, bringing them into the motor realm of externalizable response. (59) This internal image is not mediated by anything, though it depends directly on the relations between the parts. It cannot be grasped because it is by definition fluid and dynamic. The position in one point is replaced here by a position-in-movement (point-in-movement). "Movement is not indexed by position. Rather, the position is born in movement, from the relation of movement towards itself" (Massumi 179). Philosopher of "extended mind" Andy Clark notes that we should distinguish between a real body schema (non-conscious configuration) and a body image (conscious construct) (Clark). It is the former that is important to understand, and yet is the most challenging. Due to its fluidity and self-referentiality, proprioception is not presentable to consciousness (the unstable internal image that it creates resides in consciousness but cannot be grasped and thus re-presented). A feeling/sense, it is not bound by sensible forms that would serve as means of objectification and externalization. As Barbara Montero observes, while the objects of vision and hearing, i.e. the most popular senses involved in the arts, are beyond one's body, sense of proprioception relates directly to the bodily sensation, it does not represent any external objects, but the sensory itself (231). These characteristics of proprioception help to reframe the question of augmentation as mediation: in the case of proprioception, the medium of sensation is the very relational structure of the body itself, irrespective of the "exteroceptive" (tactile) or "interoceptive" (visceral) dimensions of sensibility. The body is understood, then, as the "body without image,” and its proprioceptive effect can then be described as "the sensibility proper to the muscles and ligaments" (Massumi 58). Proprioception in (Media) Art One of the most convincing ways of externalization and (re)presentation of the data of proprioception is through re-production of its structure and its artificial enhancement with the help of technology. This can be achieved in at least two ways: by setting up situations and environments that emphasize self-perspective and awareness of perception, and by presenting measurements of bio-data and inviting into dialogue with them. The first strategy may be connected to disorientation and shifted perspective that are created in immersive virtual environments that make the role of otherwise un-trackable, fluid sense of proprioception actually felt and cognized. These effects are closely related to the nuances of perception of space, for instance, to spatial illusion. Practice of spatial illusion in the arts traces its history as far back as Roman frescos, trompe l’oeil, as well as phantasmagorias, like magic lantern. Geometrically, the system of the 360º image is still the most effective in producing a sense of full immersion—either in spaces from panoramas, Stereopticon, Cinéorama to CAVE (Computer Augmented Virtual Environments), or in devices for an individual spectator’s usage, like a stereoscope, Sensorama and more recent Head Mounted Displays (HMD). All these devices provide a sense of hermetic enclosure and bodily engagement with its scenes (realistic or often fantastical). Their images are frameless and thus immeasurable (lack of the sense of proportion provokes feeling of disorientation), image apparatus and the image itself converge here into an almost inseparable total unity: field of vision is filled, and the medium becomes invisible (Grau 198-202; 248-255). Yet, the constructed image is even more frameless and more peculiarly ‘mental’ in environments created on the basis of objectless or "immaterial" media, like light or sound; or in installations prioritizing haptic sensation and in responsive architectures, i.e. environments that transform physically in reaction to their inhabitants. The examples may include works by Olafur Eliasson that are centered around the issues of conscious perception and employ various optical and other apparata (mirrors, curved surfaces, coloured glass, water systems) to shift the habitual perspective and make one conscious of the subtle changes in the environment depending on one's position in space (there have been instances of spectators in Eliasson's installations falling down after trying to lean against an apparent wall that turned out to be a mere optical construct.). Figure 1: Olafur Eliasson, Take Your Time, 2008. © Olafur Eliasson Studio. In his classic H2OExpo project for Delta Expo in 1997, the Dutch architect Lars Spuybroek experimented with the perception of instability. There is no horizontal surface in the pavilion; floors, composed of interconnected elliptical volumes, transform into walls and walls into ceilings, promoting a sense of fluidity and making people respond by falling, leaning, tilting and "experiencing the vector of one’s own weight, and becoming sensitized to the effects of gravity" (Schwartzman 63). Along the way, specially installed sensors detect the behaviour of the ‘walker’ and send signals to the system to contribute further to the agenda of imbalance and confusion by changing light, image projection, and sound.Figure 2: Lars Spuybroek, H2OExpo, 1994-1997. © NOX/ Lars Spuybroek. Philip Beesley’s Hylozoic Ground (2010) is also a responsive environment filled by a dense organic network of delicate illuminated acrylic tendrils that can extend out to touch the visitor, triggering an uncanny mixture of delight and discomfort. The motif of pulsating movement was inspired by fluctuations in coral reefs and recreated via the system of precise sensors and microprocessors. This reference to an unfamiliar and unpredictable natural environment, which often makes us feel cautious and ultra-attentive, is a reminder of our innate ability of proprioception (a deeply ingrained survival instinct) and its potential for a more nuanced, intimate, emphatic and bodily rooted communication. Figure 3: Philip Beesley, Hylozoic Ground, 2010. © Philip Beesley Architect Inc. Works of this kind stimulate awareness of both the environment and one's own response to it. Inviting participants to actively engage with the space, they evoke reactions of self-reflexivity, i.e. the self becomes the object of its own exploration and (potentially) transformation. Another strategy of revealing the processes of the "body without image" is through representing various kinds of bio-data, bodily affective reactions to certain stimuli. Biosignal monitoring technologies most often employed include EEG (Electroencephalogram), EMG (Electromyogram), GSR (Galvanic Skin Response), ECG (Electrocardiogram), HRV (Heart Rate Variability) and others. Previously available only in medical settings and research labs, many types of sensors (bio and environmental) now become increasingly available (bio-enabled products ranging from cardio watches—an instance of the "quantified self" trend—to brain wave-controlled video games). As the representatives of the DIY makers community put it: "By monitoring some phenomena (biofeedback) you can train yourself to modulate them, possibly improving your emotional state. Biosensing lets you interact more naturally with digital systems, creating cyborg-like extensions of your body that overcome disabilities or provide new abilities. You can also share your bio-signals, if you choose, to participate in new forms of communication" (Montgomery). What is it about these technologies besides understanding more accurately the unconscious and invisible signals? The critical question in relation to biofeedback data is about the adequacy of the transference of the initial signal, about the "new" brought by the medium, as well as the ontological status of the resulting representation. These data are reflections of something real, yet themselves have a different weight, also providing the ground for all sorts of simulative methods and creation of mixed realities. External representations, unlike internal, are often attributed a prosthetic nature that is treated as extensions of existing skills. Besides serving their direct purpose (for instance, maps give detailed picture of a distant location), these extensions provide certain psychological effects, such as disorientation, displacement, a shift in a sense of self and enhancement of the sense of presence. Artistic experiments with bio-data started in the 1960s most famously with employing the method of sonification. Among the pioneers were the composers Alvin Lucier, Richard Teitelbaum, David Rosenblum, Erkki Kurenemi, Pierre Henry, and others. Today's versions of biophysical performance may include not only acoustic, but also visual interpretation, as well as subtle narrative scenarios. An example can be Marco Donnarumma's Hypo Chrysos, a piece that translates visceral strain in sound and moving images. The title refers to the type of a punishing trial in one of the circles of hell in Dante's Divine Comedy: the eternal task of carrying heavy rocks is imitated by the artist-performer, while the audience can feel the bodily tension enhanced by sound and imagery. The state of the inner body is, thus, amplified, or augmented. The sense of proprioception experienced by the performer is translated into media perceivable by others. In this externalized form it can also be shared, i.e. released into a space of inter-subjectivity, where it receives other, collective qualities and is not perceived negatively, in terms of pressure. Figure 4: Marco Donnarumma, Hypo Chrysos, 2011. © Marco Donnarumma. Another example can be an installation Telephone Rewired by the artist-neuroscientist Sean Montgomery. Brainwave signals are measured from each visitor upon the entrance to the installation site. These individual data then become part of the collective archive of the brainwaves of all the participants. In the second room, the viewer is engulfed by pulsing light and sound that mimic endogenous brain waveforms of the previous viewers. As in the experience of Donnarumma's performance, this process encourages tuning in to the inner state of the other and finding resonating states in one's own body. It becomes a tool for self-exploration, self-knowledge, and self-control, as well as for developing skills of collective being, of shared body-mind topologies. Synchronization of mental and bodily states of multiple people serves here a broader and deeper goal of training collaborative and empathic abilities. An immersive experience, it triggers deep embodied neural circuits, reaching towards the most authentic reactions not mediated by conscious procedures and judgment. Figure 5: Sean Montgomery, Telephone Rewired, 2013. © Sean Montgomery. Conclusion The potential of biofeedback as a strategy for art projects is a rich area that artists have only begun to explore. The layer of the imaginary and the fictional (which makes art special and different from, for instance, science) can add a critical dimension to understanding the processes of augmentation and mediation. As the described examples demonstrate, art is an investigative journey that can be engaging, surprising, and awakening towards the more subtle and acute forms of thinking and feeling. This astuteness and percipience are especially needed as media and technologies penetrate and affect our very abilities to apprehend reality. We need new tools to make independent and individual judgment. The sense of proprioception establishes a productive challenge not only for science, but also for the arts, inviting a search for new mechanisms of representing the un-presentable and making shareable and communicable what is, by definition, individual, fluid, and ungraspable. Collaborative cognition emerging from the augmentation of proprioception that is enabled by biofeedback technologies holds distinct promise for exploration of not only subjective, but also inter-subjective states and aesthetic strategies of inducing them. References Beesley, Philip. Hylozoic Ground. 2010. Venice Biennale, Venice. Clark, Andy, and David J. Chalmers. “The Extended Mind.” Analysis 58.1 (1998):7-19. Donnarumma, Marco. Hypo Chrysos: Action Art for Vexed Body and Biophysical Media. 2011. Xth Sense Biosensing Wearable Technology. MADATAC Festival, Madrid. Eliasson, Olafur. Take Your Time, 2008. P.S.1 Contemporary Art Centre; Museum of Modern Art, New York. Grau, Oliver. Virtual Art: From Illusion to Immersion. Cambridge, Mass.: MIT Press, 2003. Massumi, Brian. Parables of the Virtual: Movement, Affect, Sensation. Durham: Duke University Press, 2002. Montero, Barbara. "Proprioception as an Aesthetic Sense." Journal of Aesthetics and Art Criticism 64.2 (2006): 231-242. Montgomery, Sean, and Ira Laefsky. "Biosensing: Track Your Body's Signals and Brain Waves and Use Them to Control Things." Make 26. 1 Oct. 2013 ‹http://www.make-digital.com/make/vol26?pg=104#pg104›. Sacks, Oliver. "The Disembodied Lady". The Man Who Mistook His Wife for a Hat and Other Clinical Tales. Philippines: Summit Books, 1985. Schwartzman, Madeline, See Yourself Sensing. Redefining Human Perception. London: Black Dog Publishing, 2011. Spuybroek, Lars. Waterland. 1994-1997. H2O Expo, Zeeland, NL.