'S' is for Sincerity · 100 Conversations · Miscellany · Relational Aesthetics

Wikipedia in Vietnamese on ‘Maturity’

Trong tâm lý học, trưởng thành là khả năng thích ứng được với môi trường xã hội, nhận thức được:)) Thời gian và địa điểm chính xác để có những cư xử đúng mực và biết được khi nào nên làm gì, tùy theo hoàn cảnh và phụ thuộc vào nền văn hóa xã hội mà ta đang sống.  Tuổi thành niên. Tuổi trưởng thành. Người lớn.

The translation on that page is this…
Mature
In psychology, maturity is the ability to adapt to a social environment, awareness :)) The exact time and place to behave properly and know when to do, depending on circumstances and depending on the social culture in which we live. Age of adulthood. Manhood. Adults.
And. That’s all.
In giant contrast, below is the English entry. But before I get to that, um.

Can someone reading this page, who follows this blog, and has native Vietnamese, can you, um. Please go and add more to this page on Wikipedia in Vietnamese? I think the emojis detract from the serious nature of the reportage, too. No?:)) I mean I love this:)))) emoji stuff but, on Wikipedia, about ‘maturity?’ Come on. Hãy nói về điều đó.

It’s one hell of a big topic and I think… important. Personally. What do you think though? Gosh I really want to know.
Perhaps we Western-educated lot overthink this thing but you know, look at this. The same idea, in the English entry, on Wikipedia, is miles and miles long. Seriously look. I’ll just paste it here.
Below is the English entry.

Maturity (psychological)

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In psychology, maturity is the ability to respond to the environment being aware of the correct time and location to behave and knowing when to act, according to the circumstances and the culture of the society one lives in.[1][2] Adult development and maturity theories include the purpose in life concept, in which maturity emphasizes a clear comprehension of life’s purpose, directedness, and intentionality, which contributes to the feeling that life is meaningful.[3]

The status of maturity is distinguished by the shift away from reliance on guardianship and the oversight of an adult in decision-making acts. Maturity has different definitions across legal, social, religious, political, sexual, emotional, and intellectual contexts.[4] The age or qualities assigned for each of these contexts are tied to culturally-significant indicators of independence that often vary as a result of social sentiments. The concept of psychological maturity has implications across both legal and social contexts, while a combination of political activism and scientific evidence continue to reshape and qualify its definition. Because of these factors, the notion and definition of maturity and immaturity is somewhat subjective.

American psychologist Jerome Bruner proposed the purpose of the period of immaturity as being a time for experimental play without serious consequences, where a young animal can spend a great deal of time observing the actions of skilled others in coordination with oversight by and activity with its mother.[5] The key to human innovation through the use of symbols and tools, therefore, is re-interpretive imitation that is “practiced, perfected, and varied in play” through extensive exploration of the limits on one’s ability to interact with the world. Evolutionary psychologists have also hypothesized that cognitive immaturity may serve an adaptive purpose as a protective barrier for children against their own under-developed meta-cognition and judgment, a vulnerability that may put them in harm’s way.[6] For youth today, the steadily extending period of ‘play’ and schooling going into the 21st century comes as a result of the increasing complexity of our world and its technologies, which too demand an increasing intricacy of skill as well as a more exhaustive set of pre-requisite abilities. Many of the behavioral and emotional problems associated with adolescence may arise as children cope with the increased demands placed on them, demands which have become increasingly abstracted from the work and expectations of adulthood.

Socio-emotional and cognitive markers[edit]

Although psychological maturity is specifically grounded in the autonomy of one’s decision-making ability, these outcomes are deeply embedded in not only cognition, but also in lifelong processes of emotional, social and moral development.[7] Various theorists have provided frameworks for recognizing the indicators of maturity. Erikson’s stages of psychosocial development describe progression into adult maturity, with each maturational stage characterized by a certain kind of psychsocial conflict.[8][9] The “Identity” stage is characterized as being mainly concerned with issues of role exploration and role confusion, and also the exploration of sexual and other identities. Adolescents navigate a web of conflicting values and selves in order to emerge as ‘the person one has come to be’ and ‘the person society expects one to become’.[10]Erikson did not insist that stages begin and end at globally pre-defined points, but that particular stages such as “Identity” could extend into adulthood for as long as it took to resolve the conflict.[11][12] Piaget’s theory of cognitive development defines the formal operational stage as a plateau reached once an individual can think logically using symbols and is marked by a shift away from “concrete” thought, or thought bound to immediacy and facts, and toward “abstract” thought, or thought employing reflection and deduction.[13] These theories have shaped the investigation of adolescent development and reflect the limitations of cognition prior to adulthood.

While maturity is often termed as a label awarded to a child, research has revealed that children themselves hold a clear sense of their own autonomy and personal jurisdiction. For instance, American elementary-aged school children demonstrated an acknowledgement of the limits of their parents’ authority over their choice of dress, hairstyle, friends, hobbies, and media choices.[14] But this constrained earlier concept of personal autonomy later develops into a broader understanding of individual freedoms, with an understanding of freedom of speech as a universal right emerging by elementary school age.[15] However, younger children do have difficulty with maintaining a consistent view on universal rights, with 75% of first-grade children expressing uncertainty about prohibiting freedom of speech in Canada.[16] But this same study also found that 6- to 11-year-old Canadian children rejected nondemocratic systems on the basis of violating principles of majority vote, equal representation, and right to a voice, which provides evidence for an emerging knowledge of political decision-making skills from a young age.

Biological and evolutionary markers[edit]

Where maturity is an earned status that often carries responsibilities, immaturity is then defined in contrast by the absence of serious responsibility and in its place is the freedom for unmitigated growth. This period of growth is particularly important for humans, who undergo a unique four-stage pattern of development (infancy, childhood, juvenility, adolescence) that has been theorized to confer a number of evolutionarily competitive benefits (Locke & Bogin, 2006). In infancy, motor development stretches long into the early years of life, necessitating that young infants rely on their mothers almost entirely. This state of helplessness provides for an intensely close bond between infant and mother, where separation is infrequent and babies are rarely out of a caregiver’s arms.[17][18] For non-human primates and all non-human mammalian species the growth of the first permanent molar marks the end of lactation and the beginning of foraging, setting an early requirement for independence. Human children, on the other hand, do not have an advanced motor control capable of foraging and also lack the digestive capacity for unprepared food, and so have always relied on the active involvement of their mother and other caregivers in their care into childhood.[19]

The pre-frontal cortex, which is responsible for higher cognitive functions such as planning, decision-making, judgment and reasoning, develops and matures most rapidly during early adolescence and into the early 20s.[20] Accompanying the growth of the pre-frontal cortex is continued synaptic pruning (the trimming of rarely used synapses) as well as increased myelination of nerve fibers in the brain, which serves to insulate and speed up signal transmission between neurons. The incomplete development of this process contributes to the finding that adolescents use their brain less broadly than do adults when asked to inhibit a response and show less cross-talk (communication across diverse regions of the brain).[21] The brain’s “cross-talk” may be related to decision-making concerning risk-taking, with one study of American adolescents finding delayed reaction time and decreased spread across brain regions in a task asking them to determine whether a dangerous action is a good idea or not.[22] Steinberg observes that there is close overlap in the activated brain regions for socioemotional and reward information, which may pose a challenge when making decisions in the most high-risk peer contexts.[23] One study found that preference for small immediate rewards over larger long-term rewards was associated with increased activation with regions primarily responsible for socioemotional decision-making.[24]

Problems with alleged negative correlation between plasticity and critical thinking[edit]

One problem with the notion of mental maturity as in adults being both more critical and less plastic than children is that it assumes a negative correlation between plasticity and independent critical thinking. This assumption is criticized as the ability to clearly distinguish ideas from each other and critically assess them would increase the capacity for self-correction and not decrease it, making the correlation between plasticity and independent critical thinking positive and not negative.[25]

Legal and political issues[edit]

The definition and determination of maturity has been applied to the issue of criminal responsibility of juvenile offenders and to a number of legal ages. The age of majority, the most broadly applied legal threshold of adulthood, is typically characterized by recognition of control over oneself and one’s actions and decisions. The most common age threshold is 18 years of age, with thresholds ranging from 14 to 21 across nations and between provinces. Although age of majority is referred to as a jurisdiction’s legal age, the legal ages of various other issues of legal maturity like sexual consent or drinking and smoking ages are often different from the age of majority. Aside from age-based thresholds of maturity, restrictions based in a perceived intellectual immaturity also extend to those with a variety of mental impairments (generally defined as anyone with a mental disability that requires guardianship), with laws in place in most regions limiting the voting rights of the mentally disabled and often requiring the judgment of a court to declare fitness. Similar to those restrictions placed on children, persons with mental disabilities also have freedoms restricted and have their rights assigned to parental guardians.

One reason cited for why children and the mentally disabled are not permitted to vote in elections is that they are too intellectually immature to understand voting issues. This view is echoed in concerns about the adult voting population, with observers citing concern for a decrease in ‘civic virtue’ and ‘social capital,’ reflecting a generalized panic over the political intelligence of the voting population.[26] Although critics have cited ‘youth culture’ as contributing to the malaise of modern mass media’s shallow treatment of political issues, interviews with youth themselves about their political views have revealed a widespread sense of frustration in their political powerlessness as well as a strongly cynical view of the actions of politicians.[27] Several researchers have attempted to explain this sense of cynicism as a way of rationalizing the sense of alienation and legal exclusion of youth in political decision-making.[28][29]

Another reason cited against child voting rights is that children would be unduly biased by media and other societal pressures. On the whole, this view is unsubstantiated, with interviews with youth revealing that they often have a great deal of knowledge about news programming, media bias, the importance of evidence, evaluation of arguments on the merits of their evidence, as well as a preparedness for forming arguments of one’s own using available evidence. In cognitive research, some studies conducted in the 1970s offered a skeptical view of adolescent understanding of democratic principles like freedom of speech.[30] However, this research is now recognized to have used challenging and contradictory vignettes that placed a high demand on still-developing verbal and metacognitive skills[16] which are not recognized as requisite to an understanding of individual political rights. More recent research[16][31] has unveiled that even elementary school age children have a concept of freedom of speech and that by ages 8–9 this concept expands beyond a concern for personal autonomy and onto awareness for its social implications and the importance of the right to a political voice.

Maturity has also been taken into account when determining the fairness of the death penalty in cases involving mentally retarded or underage perpetrators. In Atkins v. Virginia, the U.S. Supreme Court decision banning the execution of mentally retarded persons, was decided on the grounds that “diminished capacities to understand and process mistakes and learn from experience, to engage in logical reasoning, to control impulses, and to understand the reactions of others” was cited as the evidence supporting a reduced view of criminal culpability.[32]

Cultural and religious issues[edit]

In Jewish religion, the “becoming a Bar or Bat Mitzvah” (literally “an [agent] who is subject to the law”) refers to the ceremony declaring that a Jewish child is morally and ethically responsible for their actions, is eligible to be called to read from the Torah, as well as responsibility to abide by the 613 laws written in the Torah.[citation needed]Traditionally, this ceremony awarded adult legal rights as well as the right to marry. Similarly, Christian churches hold Confirmation as a rite of passage in early adolescence. The rite holds fewer practical responsibilities than the Bar/Bat Mitzavah, but carries ethical and moral consequences. In all churches, of age Christians are responsible for going to church on Sundays and for confessing their sins periodically; within certain denominations it is also a common practice to warn children that it would be a mortal sin (an act punishable by banishment to hell) to lapse in these responsibilities.

Prom is celebrated throughout many countries of the world following or prior to final coursework for the year or after graduation. Various parties, ceremonies, or gatherings are held, ranging in their focus on academics, bonding, or as a farewell. In some Western European countries a post-degree party consists of burning notebooks and final projects. In certain countries, such as Colombia and the United States, the prom has come to take on a dual role of celebrating both academic achievement as well as sexual maturity. Quinceañera, in parts of Latin America, Début in the Philippines, Ji Li in China, and Sweet Sixteen in the United States coincide closely with graduation, which highlights the importance and broad recognition of the transition; however, these celebrations have been most prominently celebrated only by girls up until recently.

A number of traditions are associated with the earlier critical maturation point of menarche. A girl’s menarche is commemorated in varying ways, with some traditional Jewish customs defining it as a contamination, with the customs shaped around cleaning it away and ensuring it does not make anything or one unclean.[33] This served a historical purpose of blocking women from taking part in economic or political events.[34] The Maori of New Zealand, the Tinne Indians of the Yukon, the Chichimilia of Mexico, and the Eskimos, among other groups, all hold varyingly negative beliefs about the time of menarche and what dangers it brings.

For boys and young men, practices such as scarification and hazing act as a rite of passage into a group. These practices test and assert the expectations for pain tolerance and allegiance for men in those groups. Various branches of the military hold similar formal proving rituals, such as boot camp, that, aside from serving to train entrants, also demarcate an initial recognition of maturity in the organization, with successive experiences building upon that. Many occupations and social groups recognize similar tiers of maturity within the group across many cultures, which emphasise maturity as a form of status.

Age[edit]

While older persons are generally perceived as more mature and to possess greater credibility, psychological maturity is not determined by one’s age.[35][36] However, for legal purposes, people are not considered psychologically mature enough to perform certain tasks (such as driving, consenting to sex, signing a binding contract or making medical decisions) until they have reached a certain age. In fact, judge Julian Mack, who helped create the juvenile court system in the United States, said that juvenile justice was based on the belief that young people do not always make good decisions because they are not mature, but this means that they can be reformed more easily than adults.[37] However, the relationship between psychological maturity and age is a difficult one, and there has been much debate over methods of determining maturity, considering its subjective nature, relativity to the current environment and/or other factors, and especially regarding social issues such as religion, politics, culture, laws, etc. [38]

See also[edit]

References[edit]

  1. ^ Wechsler, David (1 March 1950). “Intellectual Development and Psychological Maturity”. Child Development. 21 (1): 45–50. doi:10.2307/1126418. JSTOR 1126418. PMID 15420813.
  2. ^ W.A., Hunt (1941). “Recent developments in the field of emotion”. Psychological Bulletin. 38 (5): 249–276. doi:10.1037/h0054615.
  3. ^ Adler, Nancy (November 1997). “Purpose in Life”. Psychosocial workgroup. MacArthur. Retrieved 2011-11-03.
  4. ^ University, Johns Hopkins (1885). “Circulars”. 4. The Ohio State University: 106.
  5. ^ Bruner, Jerome S. (1 January 1972). “Nature and uses of immaturity”. American Psychologist. 27 (8): 687–708. doi:10.1037/h0033144.
  6. ^ Bjorklund, DF (September 1997). “The role of immaturity in human development”. Psychological Bulletin. 122 (2): 153–69. CiteSeerX 10.1.1.453.8039. doi:10.1037/0033-2909.122.2.153. PMID 9283298.
  7. ^ Johnson Ph.D, M.P.H, M.D., Ph.D, Giedd, M.D, Sara B, Robert W, Jay N. (2009). “Adolescent Maturity and the Brain: The Promise and Pitfalls of Neuroscience Research in Adolescent Health Policy”. Journal of Adolescent Health. 45 (3): 216–221. doi:10.1016/j.jadohealth.2009.05.016. PMC 2892678. PMID 19699416.
  8. ^ Erik H. Erikson (1968). Identity: Youth and Crisis. W. W. Norton. ISBN 978-0-393-31144-0. Retrieved 9 June 2013.
  9. ^ Kemph, John P. (1 March 1969). “Erik H. Erikson. Identity, youth and crisis. New York: W. W. Norton Company, 1968”. Behavioral Science. 14 (2): 154–159. doi:10.1002/bs.3830140209.
  10. ^ J. Eugene Wright (1 October 1982). Erikson, identity and religion. Seabury Press. ISBN 978-0-8164-2362-0. Retrieved 9 June 2013.
  11. ^ Francis L. Gross (1 February 1987). Introducing Erik Erikson: an invitation to his thinking. University Press of America. ISBN 978-0-8191-5789-8. Retrieved 9 June 2013.
  12. ^ Roweton, William E. (1 April 1988). “Gross, F. L., Jr. (1987). Introducing Erik Erikson: An invitation to his thinking. Lanham, MD: University Press of America. 148 pp., $23.50 (hard cover), $10.75 (paper)”. Psychology in the Schools. 25 (2): 209–210. doi:10.1002/1520-6807(198804)25:2<209::AID-PITS2310250218>3.0.CO;2-B.
  13. ^ Herbert Ginsburg; Sylvia Opper (1988). Piaget’s Theory of Intellectual Development. Prentice-Hall. ISBN 978-0-13-675166-3. Retrieved 9 June 2013.
  14. ^ Nucci, Larry (21 March 1981). “Conceptions of Personal Issues: A Domain Distinct from Moral or Societal Concepts”. Child Development. 52 (1): 114–21. doi:10.2307/1129220. JSTOR 1129220.
  15. ^ Laupa, Marta (1 March 1995). “Children’s reasoning about authority in home and school contexts”. Social Development. 4 (1): 1–16. doi:10.1111/j.1467-9507.1995.tb00047.x.
  16. ^ Jump up to: a b c Helwig, Charles C. (1 April 1998). “Children’s Conceptions of Fair Government and Freedom of Speech”. Child Development. 69 (2): 518–531. doi:10.1111/j.1467-8624.1998.tb06205.x. JSTOR 1132181.
  17. ^ Kim Ronald Hill; A. Magdalena Hurtado (1996). Aché Life History: The Ecology and Demography of a Foraging People. Transaction Publishers. ISBN 978-0-202-36406-3. Retrieved 15 June 2013.
  18. ^ Robert Alan LeVine; Barbara Bloom Lloyd (1966). Nyansongo: a Gusii community in Kenya. Wiley. Retrieved 15 June 2013.
  19. ^ Lancaster, Jane B; Lancaster, Chet S (1983). Ortner, Donald J. (ed.). “Parental Investment: Human Uniqueness Compared to “Great Apes”: Likely Difference”. How Humans Adapt: A Biocultural Odyssey. Washington: Smithsonian Institution. 967 (2): 33–66Proceedings of the Seventh International Smithsonian Symposium
  20. ^ Johnson, Sara B.; Blum, Robert W.; Giedd, Jay N. (31 August 2009). “Adolescent Maturity and the Brain: The Promise and Pitfalls of Neuroscience Research in Adolescent Health Policy”. Journal of Adolescent Health. 45 (3): 216–221. doi:10.1016/j.jadohealth.2009.05.016. PMC 2892678. PMID 19699416nihms:207310
  21. ^ Luna, Beatriz; Thulborn, Keith R.; Munoz, Douglas P.; Merriam, Elisha P.; Garver, Krista E.; Minshew, Nancy J.; Keshavan, Matcheri S.; Genovese, Christopher R.; Eddy, William F.; Sweeney, John A. (30 April 2001). “Maturation of Widely Distributed Brain Function Subserves Cognitive Development”. NeuroImage. 13(5): 786–793. CiteSeerX 10.1.1.330.7349. doi:10.1006/nimg.2000.0743. PMID 11304075.
  22. ^ Baird, Abigail A; Fugelsang, Jonathan A; Bennett, Craig M (April 2005). What were you thinking?: An fMRI study of adolescent decision making” (PDF). Poster Presented at the Annual Meeting of the Cognitive Neuroscience Society, New York.
  23. ^ Steinberg, Laurence (1 April 2007). “Risk Taking in Adolescence: New Perspectives From Brain and Behavioral Science”. Current Directions in Psychological Science. 16 (2): 55–59. doi:10.1111/j.1467-8721.2007.00475.x.
  24. ^ McClure, Samuel M.; Laibson, David I.; Loewenstein, George; Cohen, Jonathan D. (October 15, 2004). “Separate Neural Systems Value Immediate and Delayed Monetary Rewards” (PDF). Science. New Series. 306 (5695): 503–507. Bibcode:2004Sci…306..503M. doi:10.1126/science.1100907. PMID 15486304. Retrieved 15 June 2013.
  25. ^ Cognitive Neuroscience, Marie T.Banich, Rebecca J. Compton
  26. ^ Putnam, Robert D. (1 December 1995). “Tuning In, Tuning Out: The Strange Disappearance of Social Capital in America”. PS: Political Science and Politics. 28(4): 664–683. doi:10.2307/420517. JSTOR 420517.
  27. ^ Buckingham, (1999). Oxford Review of Education, Political Education, 25, (1-2), pp. 171-184.
  28. ^ Eliasoph, Nina (31 July 1990). “Political culture and the presentation of a political self”. Theory and Society. 19 (4): 465–494. doi:10.1007/BF00137622. JSTOR 657799.
  29. ^ William A. Gamson (28 August 1992). Talking Politics. Cambridge University Press. ISBN 978-0-521-43679-3. Retrieved 15 June 2013.
  30. ^ Gallatin, Judith; Adelson, Joseph (1 April 1971). “Legal Guarantees of Individual Freedom: A Cross-National Study of the Development of Political Thought”. Journal of Social Issues. 27 (2): 93–108. doi:10.1111/j.1540-4560.1971.tb00655.x.
  31. ^ Helwig, Charles C. (1 December 1997). “The Role of Agent and Social Context in Judgments of Freedom of Speech and Religion”. Child Development. 68 (3): 484–495. doi:10.1111/j.1467-8624.1997.tb01953.x. JSTOR 1131673.
  32. ^ Ortiz, Adam (Jan 2004). “Cruel and Unusual Punishment: The Juvenile Death Penalty: Adolescence, Brain Development and Legal Culpability”. Juvenile Justice Center, American Bar Association. Retrieved 15 June 2013.
  33. ^ Dena Taylor (1988). Red Flower: Rethinking Menstruation. Crossing Press. ISBN 978-0-89594-312-5. Retrieved 15 June 2013.
  34. ^ Janice DeLaney (1 January 1988). The Curse: A Cultural History of Menstruation. University of Illinois Press. ISBN 978-0-252-01452-9. Retrieved 15 June 2013.
  35. ^ Sheldon, K. M.; T. Kasser (2001). “Getting Older, Getting Better? Personal Strivings and Psychological Maturity Across the Life Span”. Developmental Psychology. 37 (4): 491–501. doi:10.1037/0012-1649.37.4.491. PMID 11444485.
  36. ^ Franz, Warren, Watson, Angell, Shepherd I, Howard C, John B, James R. (1919). “Psychological Bulletin, Volume 16”. Psychological Bulletin. American Psychological Association. 16: 312.
  37. ^ Mack, J. W. (1909). “The Juvenile Court”. Harvard Law Review. 23 (2): 104–122. doi:10.2307/1325042. JSTOR 1325042.
  38. ^ Steinberg, Laurence; Elizabeth Cauffman (June 1996). “Maturity of Judgment in Adolescence: Psychosocial Factors in Adolescent Decision Making”. Law and Human Behavior. 20 (3): 249–272. doi:10.1007/BF01499023. ISSN 0147-7307. JSTOR 1393975.

Continue reading “Wikipedia in Vietnamese on ‘Maturity’”

Experiments in Expression · Relational Aesthetics

What is relational art? What are relational aesthetics?

I.
What Wikipedia says about relational art

 

Relational art or relational aesthetics is a mode or tendency in fine art practice originally observed and highlighted by French art critic Nicolas Bourriaud.Bourriaud defined the approach as “a set of artistic practices which take as their theoretical and practical point of departure the whole of human relations and their social context, rather than an independent and private space.”[1] The artist can be more accurately viewed as the “catalyst” in relational art, rather than being at the centre.[2]

Source: Wikipedia

 

II.
What ‘Happenings’ are and what Situationism was

American artist Allan Kaprowcoined the term “happenings” in 1959 to refer to ephemeral, somewhat theatrical, but also participatory, art-related events, many of which were conceived in such a way as to be intentionally open-ended, allowing for improvisation. Artists honored this sense of spontaneity by creating rough guidelines, rather than strict rules or scripts, for participants to follow. The particular social contexts/dynamics and groups of participants (which included the audience members) involved in each happening were integral to the form the events took, causing the same performance to develop differently each time it was carried out. The central belief held by artists involved in creating Happenings was that art could be brought into the realm of everyday life.

The Situationists, a group active from 1957 to 1962, were heavily influenced by Marxist theory, which purported that while living under capitalism, individuals experience alienation and social degradation in their daily lives. They were equally informed by Guy Debord‘s theory of “spectacle,” which states that under capitalism, the mediation of social relations occurs primarily through objects. Wanting to offer solutions toward both these concepts, Situational artists focused on creating works that brought people into direct, immediate encounters and experiences with each other.

For example, they used the strategy of détournement (defined as “turning [preexisting] expressions of the capitalist system and its media culture against itself”) to enact “Situationist pranks,” such as distributing misinformation through false broadcasts, pamphlets, and even church sermons. Another strategy used by the Situationists was the “dérive,” defined by Debord “as a mode of experimental behavior linked to the conditions of urban society: a technique of rapid passage through varied ambiances.” In other words, a dérive was an unplanned journey, like walking through a city’s streets, during which the individual (referred to by Debord as a “psychogeographer,” and also commonly understood as a sort of “flâneur” or romantic wanderer/stroller) allowed himself to be fully aware of, and engaged with, the surrounding environment. They also organized “situations” which were very similar to “happenings.”

Source: https://www.theartstory.org/movement/relational-aesthetics/history-and-concepts/

 

III. Nineteen-Ninety-Eight and Nicolas Bourriaud‘s book

The French curator Nicolas Bourriaud published a book called Relational Aesthetics in 1998 in which he defined the term as:

A set of artistic practices which take as their theoretical and practical point of departure the whole of human relations and their social context, rather than an independent and private space

He saw artists as facilitators rather than makers and regarded art as information exchanged between the artist and the viewers. The artist, in this sense, gives audiences access to power and the means to change the world.

Source: https://www.tate.org.uk/art/art-terms/r/relational-aesthetics

A Philosophy of the Moment · Miscellany · Relational Aesthetics

Of angular velocity [ω]

I.

A high rate of proper motion can indicate that a star is located nearby, as more distant stars must move at higher velocities in order to achieve the same rate of angular travel across the celestial sphere.

Tốc độ chuyển động thích hợp cao có thể chỉ ra rằng một ngôi sao nằm gần đó, vì các ngôi sao xa hơn phải di chuyển với vận tốc cao hơn để đạt được cùng tốc độ di chuyển góc trên thiên cầu.

Source: https://glosbe.com/en/vi/angular%20velocity

 

II.

Particle in three dimensions

The orbital angular velocity vector encodes the time rate of change of angular position, as well as the instantaneous plane of angular displacement. In this case (counter-clockwise circular motion) the vector points up.

In three-dimensional space, we again have the position vector r of a moving particle. Here, orbital angular velocity is a pseudovector whose magnitude is the rate at which r sweeps out angle, and whose direction is perpendicular to the instantaneous plane in which r sweeps out angle (i.e. the plane spanned by r and v). However, as there are two directions perpendicular to any plane, an additional condition is necessary to uniquely specify the direction of the angular velocity; conventionally, the right-hand rule is used.

Let the pseudovector be the unit vector perpendicular to the plane spanned by r and v, so that the right-hand rule is satisfied (i.e. the instantaneous direction of angular displacement is counter-clockwise looking from the top of ). Taking polar coordinates in this plane, as in the two-dimensional case above, one may define the orbital angular velocity vector as:

where θ is the angle between r and v. In terms of the cross product, this is:

From the above equation, one can recover the tangential velocity as:

Note that the above expression for is only valid if is in the same plane as the motion

Source: https://en.wikipedia.org/wiki/Angular_velocity

Experiments in Expression · Relational Aesthetics · The Muse

MP3 | You Push People Away

I just added this to the store. It’s part of the download bundle for the issue we made about Solitude. I’m really happy with that one. It’s probably one of the best ones we’ve made for the Atelier S P A C E } Spring 2021 collection. I’ll also be sharing it in real life today at 3-4.30PM at our first popup show for this year. I’m excited! See you in the spaces and talk to you in the cloud if that’s where we meet. Happy day, after a big rain, not as hot and I think we’re past the heat wave.

Sound. Art. Collage. Thoughtful writings. Most of this work is by Akshay Harake, who answered the question on Quora, ‘I always push people away?’ I edited parts of it and made it into this shortened auto version; but the full text is in our zine, along with other DK-esque curated snippets. The text for this audio is also of course in its original and unedited form, on Quora. Cool. Checkit.

In real life

3 April | S P A C E | HCMC, ‘Miniparty’

LET’S TALK ABOUT learning. How we discover, find, and make new connections. Ideas, shapes of thinking and the input that comes from places that might not be the ‘usual’ ones. No more boring meetings: What are the containers that make great conversations *happen*? Conversations that lead to better collaboration and better work? Those are important. Let’s not waste time. Let’s make things better, together.

Better and more enjoyable: that’s the key.

How do we design the S P A C E that lets fresh thinking flow? Continue reading “3 April | S P A C E | HCMC, ‘Miniparty’”

Desk Notes

Finishing touches, ebbs & flows

Called Cambodia today.

Breakfast in Cambodia, by DK’s Dipika Kohli (Kismuth Books 2016)

There is the virus. There is more of it than before. There are concerns and there are provisions, there are floutings, there are commiserations, and, like here where I am in Vietnam at the moment, there are the warm middays. These are the things I am hearing, in calls with friends and colleagues in Cambodia, in days of late. Was trying to find my way back to Phnom Penh for most of 2020. Then, it started to sink in that that just wasn’t gonna happen. So [deleted]… and now, here I am. Continue reading “Finishing touches, ebbs & flows”

Desk Notes

S P A C E | Book launch 2016 for ‘Breakfast in Cambodia’

This post is for my new acquaintances, T & H. I just wanted to show you the picture from a book launch I did in Phnom Penh in September 2016 [edited]. My, time goes so quickly. I won’t be showing up for this kind of event-making much in Vietnam, to be really really honest, because I have only met 2 or 3 people in my time here, 13 months and counting, who actually really ‘get’ it. The popup installation isn’t something that happens much herein naturally, because of, say, rules about gatherings of x number of people needing to have governmental approval and so on. Also you can’t speak out against the government or you will get in trouble. I might be in trouble for saying that but it’s a real thing. So instead of going around trying to make the hard things visible, I’ll just keep doing what I know how to do. Make it up as I go.

Continuing my experiments in improvisation, then, I continue to design and make S P A C E.

To the journeys!

Dipika

Photo: Breakfast in Cambodia book launch party at the now-defunct Tini cafe bar in Phnom Penh. More about the book is here.

A Philosophy of the Moment · Experiments in Expression

24 March | Popup Atelier S P A C E Meetup

 

 

Wondering how we got to making bilingual issues of S P A C E, ever since winding up in Vietnam (long story). Well. It starts simply enough. Shall I tell you? Alright then.

This is how it starts.

I gather my energies and finally get around to making an invitation.

[deleted]

Ready and set.

The next popup? Is on.

Discover Atelier S P A C E

About this Event

A meetup for those interested in new things.

We are Design Kompany, a producer of experiential learning workshops in Asia, Europe, and N. America (usually). Lately we are in Vietnam and collaborating with new people who make things, too. Photographers, designers, illustrators, graphic artists, typographers, digital media specialists, and the very curious are welcome to meet us in real life at this rare poup art installation.

Atelier S P A C E is in HCMC, in District 3. The event will be at a cafe on Ly Van Sy near the big market, by the canal. The exact location will be shared with registered guests *only*. You will receive an email with the meetpoint and a number to connect with in case you get lost.

This is an open format program. The invitation is open. There is a participation fee. Register to confirm your spot. Here’s a link.

https://www.eventbrite.com/e/atelier-s-p-a-c-e-meetup-tickets-146866045295

Thanks.

In real life · Publisher's Diary · The Muse

A sunny day

Dear L,

Cooooool. That was so fun.

Photo: Van Tran

I was taken on a journey that transported me out of Vietnam, but also, outside of all the usual boxes that you can find even when you leave the nation-border box. (HT Jiddu Krishnamurthi) For example, the strict thinking that keeps us from trying new things. All the feelings that I have been having here in Vietnam on my own, for a year, unable to articulate because of English I got to completely open up and share. That was amazing, and I got to hear, moreover, something in exchange. These exchanges are what I enjoy most about making S P A C E. They—the exchanges—are, after all, the whole point of it. And fun. ‘If it’s not fun’, as Boss says, ‘then there’s no point doing it.’ Thanks to conversations with MB this year, though I am coming out of the cave. It’s nice outside. Sunny.

Một ngày nắng đẹp.

Cheers, ladies and gentlemen.

To the journeys, then

D
PS A week or so from now, I’ll host another popup, maybe. By invitation for those already in my circle, but for those who aren’t, and are reading this blog post, and want to know more, here is a signup page: https://www.eventbrite.com/e/atelier-s-p-a-c-e-meetup-tickets-146866045295

Photo: Van Tran, Atelier S P A C E HCMC, Autumn 2020. Atelier S P A C E is supported by crowdfunding, in-kind donations, and Design Kompany client gigs.

 

Desk Notes

S P A C E is changing. Of course it is.

Special thanks to Hanoi-trained and Ho Chi Minh City-based product and food photographer Thắng Chu, of Uncle Photography, for the series of images that he took for us of our magazine, S P A C E. A few of them are below and also at our crowdfunding page.

What is the point of S P A C E? Design and discovery. Putting together the highlights of what we uncover, by simply inserting ourselves into the world, asking questions, and not giving up on the idea that you learn more when you learn more together. Here’s us, doing the jam, still. Discovering, and co-creating, as we go. Together, in S P A C E. Even when it’s a pandemic. Even when we’re not sure who’s around. Who’s interested. Who’s not blocking themselves from becoming better. Who’s okay with looking at something in a new way. In a country that doesn’t like to do that, it’s been one hell of a trick. Still, we keep doing our work, we keep making S P A C E. Boring or depressed foreigners aside, we’re looking for the people who are looking for the new. That’s it. That’s the whole thing. It always was, I just didn’t know it.

For the very curious

More about this project is at our newly updated crowdfunding page.

Here’s a link.

http://chuffed.org/project/spacethezine

Thanks.

Also, be sure to check out the work of photographer Thắng Chu at his site: www.thangchuphotos.com. Also see Instagram: @thangprofoto

Watch this space:)

Dipika

PS Reflecting on the 2020 year of change and stuff, I realize it’s time to say a thank-you. Special thanks to those who have supported S P A C E since the start. A lot of you donated anonymously to the campaign so I won’t call you out here. But you know who you are. I appreciate it. The best is yet to come, and I feel amazingly lucky to have the support from so many talented, smart and creative people in my sphere both near, and far. We are making it happen. Sharing the journey, one designful moment at a time. But you already knew I could deliver on that, and I appreciate it that you kept showing up for me, even when the showing up (for you, for me) was not easy. Thanking you. I read on a website somewhere that courage isn’t having the strength to go on. Courage is going on, even when you don’t have the strength…S P A C E was born in the waning hours of 2018. Today, it’s starting to start… naturally, a baby takes time to learn how to find its footing. #readyset #outofthecave2021

 

 

Desk Notes

Hello Seattle

Well, it’s been a while. I’m writing a letter to Seattle. Yes, I do that sometimes. Care about my cities that used to be part of my life; in some way, some important way. Sometimes. This

Design Kompany’s Kornerhaus | Salon for ‘Launch’, Photo: Victor Ng, Seattle 2008

is a picture VN took for us when he was part of our team in Seattle in 2008. It was a salon. I was eavesdropping today on a conversation in a place downtown in Ho Chi Minh City (which is lately where I’m parked), and the word ‘salon’ came up. I swore they were going to talk about hair, but nope, it was salon the way I know salons. Talking. Together. About a topic that matters to all of the people who are there. This is something I love to make space for, S P A C E was born out of those things, those conversations and myriad twists and turns that led us to the cloud to interconnect. SinceI kept moving around, meeting people everywhere, the spaces became more and more international–virtually–from about 2014 til now. I’m still engaging there, but with fewer invitations now than ever. It’s simple this way. Keep it quiet, keep it close to you, personal, and real. Reality. Sincerity. Trust.

These are the things.

Where is LT these days, I wonder? Making lovely portrait photos? I wonder how the whole group of people I knew have found their way, now. Is MA in Seattle or somewhere else now? How about MW? I wonder if she knows how much I appreciated that run to that store to buy that thing for me that time. It was lovely. [deleted]..

‘Home’ is the lead story of today’s issue of S P A C E, by the way. S P A C E | HCMC, ‘Airport.’

Here’s a link.

https://gumroad.com/designkompany#Jtdre

Thanks.

Wherever you go, there you are.

Stories

Dear K

D: ‘これからどうなるのか、いつVNから出ることができるのかと…’

X: …

D: ‘ぐうぜん多いとよくいわれているひとですわ。’

X: ‘………’

D: ‘ですから、何とかなるでしょう。’

X: ‘なるか。’

D: [うなずきながら] ‘うん。なる、なる。 きっと何とかなる。’