Stories

‘Don’t just document: make art’: photographer Benjamin Nwaneampeh

One of my favorite photographers in the world agreed to talk with me about the art of making street photos, back in 2018. I loved that conversation. It was so, so fun and delightful.

S P A C E makes space for that kind of conversation–it meanders, flows, and is a sort of exchange that you wouldn’t have any way of guessing what the outcome would be, from the start. I met the artist whom I got to know over instagram then in person, then I asked if I could talk with him for a bit and maybe even record it. It was my first foray into ‘podcasting’. I didn’t get too far, to be honest. I felt less and less interested in hearing my own voice but yeah, the people that I’m lucky enough to get to meet, wherever I go in the world (or surf online) are quite fascinating, at moments like the one in this conversation you can see… how… artists… think. Wait. Think is the wrong word. Feel. [deleted]


In this frank conversation between Design Kompany’s Dipika Kohli and portrait photographer Benjamin Nwaneampeh, we talk about how to get started, the culture of wanting things *now*, equipment, style, the city, and the art of peoplewatching.

‘Forget what people are telling you what street photography *is*,’ says Nwaneampeh. ‘Just go out and take photographs. If you like your pictures, and you feel you’re maturing, you’re growing in it, then just keep doing it. Just keep shooting.’


[deleted] … and then I think… yeah. It’s mostly about that. Mostly about art, itself. Why it isn’t just documenting whatever. Why it’s about seeing. Seeing seeing. And what that means, to each of us. In conversation: that’s where you find things out. At least, that’s where I do.

This one, we recorded together.

You can listen to it.

Here’s a link.

https://soundcloud.com/designkompany/make-art-1

Thanks;)

Innovation Consulting + Design Thinking · WORK

How to avoid ‘boreout’: engage with actual creative people doing actually creative things

Dear F and L

Wow. Thank you both so, so much for the conversations this week. I really appreciate it. I had forgotten how nice it is to sit and talk, at length, without interruption, in English, to highly creative and talented people who know and value me and my work. These are a lot of buttons that got pressed in a beautiful moment, in which, I think, I remembered something.

Namely: a composed feeling.

A feeling of comfort. Of safety. Of connexion.


In short, harmony.


 

 

 


To go where we go isn’t to ‘discover,’ for me, now. I think that chapter of S P A C E is finally finished. After wandering the world popping into 27 countries and staying in some for six years at a time, gosh, that’s crazy, and finding out the things, I realize that the time to ‘keep looking for things’ has necessarily come to a punctuation mark that looks more like

.

Than

;

 

Or

So yeah! I’m done traveling, lads! Not just because I can’t ’cause of the pandemic and stuff. I’m just… I’m done! I forgot to tell you. I got on another call this week, too. Which was far less exciting, but probably only because the value of seeking (philosophers appreciate this, and so do CEOs who care about what I find out when I go on these jaunts to agendalessly and free-formedly look, listen, and discover). Many people, too, have shown support for this effort by taking me up on one or another offer posted at our ever-changing #spacethezine crowdfunding campaign. Why? Because I do what I say I will. And* I don’t quit in the middle. Which is why I am very, very choosy about what I say ‘yes’ to. ‘No’ is more important to learn how to say, I feel, because more ‘no’ responses to non-interesting propositions leads to more focus and awareness of what to say ‘yes’ to. For me, I always say ‘yes’ to S P A C E. I’ve always wanted to have a magazine of my own since I was 12.



I was telling V. about it, how I wanted a staff and an office in like London or something. I have a virtual zine now, and I print what I want when I want on photocopiers. Why? It’s so simple. And the digital archives are good enough. Fine. No need for an office in London or a staff. I can do this. Because… I just can. DK is DK and does what it does and how it does it. Why make S P A C E? Mostly, because I feel like it. I go where I go because it feels rightest. Enter The Book of Five Rings. Exit The Book of Five Rings. HT SHR. And now, I’ve just returned from both an overnight trip as well as something else. A clarification journey. This week has been the week of going through the notes that I have written by hand, here in Vietnam, this last year and some months that got tacked onto that ‘calendar year’ thing that is always such a big deal for those of us who like to ‘reflect.’ I mean, gosh. I have all these giant lists of things that I have designed for, and optimized for, in my life-to-date. Well, I’m pretty intentional about what I do, and what I don’t do, and that’s what makes me me, aka, ‘DK,’ ‘Design Kompany.’ That is nice that that name is still working out for us, isn’t it AM? Lucky that.

Thanks to the new learnings from Vietnam and my collaborations here with a few (and my dead-ended collaborations [deleted]…together.) Ergo. The new thing. Harmony. Soon. Or when I finish it. I’ll tell you. I made a new mailing list, by the way. Link at the end. I’m not going to spam you guys now, sorry about all that.


 


Staying still now. It’s a good time to go through the digital archives. And put together writings that spell out useful bits and pieces that are original, and based on my own personal reporting from 20 years in the field and 4 in journalism. Doing this now. The goal is to package information in ways that are useful to the people who are curious about how to do things in new ways, try things without being too scared of outcomes, and get past the inevitable hurdles when you fail. After numerous attempts to ‘give it a go’ here in Vietnam to make projects happen (giving up, eventually, because it’s tooooo hard), I am doing something different now with DK and our weekly e-mag. Now, when people ask me, ‘Why do you make S P A C E?’ I will say: because of ‘boreout’.


Let’s talk about it. This is what Wikipedia says about ‘Boreout’… Source: Wikipedia page on Boreout.

‘Boredom boreout syndrome is a psychological disorder that causes physical illness, mainly caused by mental underload at the workplace due to lack of either adequate quantitative or qualitative workload. One reason for bore-out could be that the initial job description does not match the actual work.[1]  This theory was first expounded in 2007 in Diagnose Boreout, a book by two Swiss business consultants.[2]

‘Symptoms of the bore-out syndrome are described by the Frankfurt psychotherapist Wolfgang Merkle as similar to the burnout syndrome. These include depression, drive and insomnia, but also tinnitus, susceptibility to infection, stomach upset, headache and dizziness.[1][3][4] The consequences of boreout for employees are numerous both psychologically and physically and more or less serious. On the psychological level, boredom, dissatisfaction, and permanent frustration gradually lead the victim of a boreout into a vicious circle. They gradually lose the will to act at the professional level and at the personal level. To the loss of self-esteem is added the constant anxiety of being discovered. The boreout victim lives with the constant fear that their supervisor, colleagues, or friends will discover their inactivity and duplicity. The confrontation with and enduring the unsatisfactory situation leads to further stress that paralyzes and strains.[5]


‘Being constantly confronted with the emptiness of their professional life and their uselessness in society, the employee is in great pain.


‘The suffering all the more accentuated because it cannot be shared and if it is, is not understood… This can lead to serious mental disorders such as personality destruction or even depression or suicide. Boreout is also a trigger for physical diseases such as certain types of epilepsy caused by stress or exhaustion, severe sleep disorders, hand and voice tremors, shingles, and ulcers. On the physical side, according to the British “Bored to death” study, employees who are bored at work are two to three times more likely to be victims of cardiovascular events than those whose employment is stimulating. The permanent anxiety in which the employee lives exhausts him physically. Fatigue is constant despite physical inactivity. Boreout can lead to eating disorders such as untimely nibbling or loss of appetite. Some people may use alcohol or drugs to overcome their discomfort and thus develop a harmful addiction.



‘In 2018, the internation company Interparfums was ordered to pay the sum of 50,000 euros to Frederic DESNARD (France) to the labor court for “no dismissal” resulting from “the existence of moral harassment” with a “practice of sidelining”.

‘According to Peter Werder and Philippe Rothlin,[7] the absence of meaningful tasks, rather than the presence of stress, is many workers’ chief problem. Boreout consists of three elements: boredom, lack of challenge, and lack of interest. These authors disagree with the common perceptions that a demotivated employee is lazy; instead, they claim that the employee has lost interest in work tasks. Those suffering from boreout are “dissatisfied with their professional situation” in that they are frustrated at being prevented, by institutional mechanisms or obstacles as opposed to by their own lack of aptitude, from fulfilling their potential (as by using their skills, knowledge, and abilities to contribute to their company’s development) and/or from receiving official recognition for their efforts.’

Source: Wikipedia page on Boreout.

 


 

How’s this for a ‘value proposition?’… Avoid burnout and boreout. Be a part of something that actually engages you, intellectually and creativelyWelcome to Design Kompany…. The new journeys begin… here.

 

 



*Unless it becomes ridiculous in the middle because of, say: toxic relationships, boring people and lack of creative vision, power struggles, intimidation, racism, misogyny, the usual gamut of dumb stuff that is the whole set of reasons why anyone leaves anything when they wake up to the fact that they can change stuff if they feel like it. ‘If you don’t like something, change it. You are not a tree.’ Who said that, I wonder. I always liked it.

Experiments in Expression · Papers

3 May | Call for Papers

Papers is a way for people to explore ideas together, in a nonjudgmental safe space with a seasoned editorial team headed by Dipika Kohli at DK, to guide.


May 2021 Register at: http://call4papers.eventbrite.com/

What is Papers?

An online writing-and-design-and-generally-creative circle for community. Ambient community that is. International and asynchronous: ‘Papers.’

Here’s how it works.

 

How does it work?

No meetings. Just email: asynchronous, international. Four prompts, sent on Mondays at 7AM USEST. Email converstaions follow with your group, in order to develop your ideas, push past the edges of your creative thining, and link you to our international community.

 

Why?

Because we are tired of superficial, inane chatter and want some actual depth, progression and substance in our online converations. That’s why. Four weeks of amazing online conversations with a max of 4 hosted by DK. More than 120 issues of our zine have been created through ongoing conversations with our guests and collaborators.

Writing. Sharing. Making. New stories. Together. In S P A C E.

Advance bookings only. 

Register online.

Here is a link:

http://call4papers.eventbrite.com/

Thanks.

'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)

From Wikipedia, the free encyclopedia

Jump to navigationJump to search

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
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  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.
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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

A Philosophy of the Moment

Issue #113

This week’s issue is inspired by many, many conversations of the variety that those who know me personally know I like to go into. A kind of meander. A peer-to-peer ‘let’s just try this’ jazzy improvisational kind of moment. A flurry of them, occasionally you get those. Snowlike. You see. Even this paragraph is what it feels like, to be with us, when we get together, and talk together. In S P A C E. More of this is on the way but just for those who, well. Show up. I’m tired of trying to get people to ‘see the value’ because f it. I know the value, and that’s enough. So here we are. And here we go.

The next thing you’ll see in S P A C E will be art directed by our 2020 collaborators in S P A C E, AD, MT, and MB. And I’m working on that, today, to get set for sunset viewing at my favorite local.

A good moment.

Knowing what you want, and doing those things. Mind, it took a lifetime to learn my favorite things…

This week, I present, S P A C E | HCMC, ‘More together.’ With a cover image by HN. The words on the cover say ‘Happy New Year,’ as we’ve just seen the amazing celebrations, in a lower key than usual owing to a recent covid outbreak. Seems it’s ‘under control,’ according to the news, so out to the streets, cautiously, we may go.

https://gumroad.com/l/space-hcm-moretogether/

DK | Introduction to Cojournaling

A two-year roving popup ‘zinemaking’ program, Atelier S P A C E, is currently parked in Ho Chi Minh City, Vietnam. From here we are co-creating zines with our new friends and acquaintances in this city who are interested in writing, design, art, graphic design, illustration, and photography. The idea isn’t for us to ‘teach’ these skills. It’s for guests to have a chance to truly collaborate, in the fashion that is uniquely DK’s. In S P A C E.

WHO THIS IS FOR. It takes a very specific sort of personality to show up for our style of collaborations, in our studio’s ateliers. We started in Seattle in 2006 and are heavily influenced by the agile design methods we learned there, mosty by osmosis, at a time when ideas and enterprise and thinking together with our clients and teammates was working really well. Things change, shift, and here we are.

A VIRTUAL PROGRAM. Discover our process, by taking part in a short-run version of our explorations in collaborative writing: the Cojournal Project.

Desk Notes

20 February | DK at Festival of the Photocopier

Melbourne-based Sticky Institute hosts its world-famous (amongst us who make zines, anyway) Festival of the Photocopier next week. DK will be in it! DK was there last year in the real life version, thanks to our collaboration with a Melbourne based teammate that year, Nicki Duncan. For 2021, we’ll launch a very special zine collection. This time, it’s made with those with whom I’ve worked with us closely over the last six months in 2020 project online, DK | Interactive Papers Project.

I love sharing the work they do, in forums like zine festivals. It’s fun.

Cool to be able to take part in the 2021 Festival of the Photocopier. The idea of a virtual zine fair was something that got my curiosity when I first heard they’d be doing this online. So we reached out to them, and wrote an interview-style post to share more about how that got sorted out, internally, behind the scenes. Read it here.

 

Papers >

 

S P A C E | Decolonization

I’ve seen a lot of zines, ladies and gentlemen. They’re about [deleted] and everything under the sun. For this coming festival, we’ll make a very special zine collection set,  S P A C E | Decolonization. So many things to say. Saying what we we feel. Putting those ideas, images, stories, narrations, discoveries, and what we’ve learned–together—into the 16-page PDF format that is S P A C E the zine. For those who want to know how to educate themselves on this important topic. I’m learning a hell of a lot, personally. Which is always a nice perk. Actually, you know, writing and sharing on topics like this… it’s pretty exciting.

HT AD, MT & MB

See everyone online?, at the festival…

fotp.online >

 

'S' is for Sincerity · A Philosophy of the Moment · Papers · The Muse

The Book of Feelings

It’s been one hell of a year, ladies and gentlemen.

 

Hasn’t it? For goodness’ sakes. I know we cleared the mental books on the end of 31 December 2020, or some of us did, and I wrote with those several few about, including but not limited to, topics such as renewal, acceptance, positivity, connexion, true connexion, discovery, design, spacemaking, edits, releases, psychopathy and sociopathy and the Japanese word ‘powa hara’ with respect to someone I met who does this and is insane, yes–wait, but yeah.

It’s the New Year again, here, where I am. Lunar New Year. Tet, in Vietnam. It’s happening. A chance, to re-press that pause button. This time, the streets are empty of traffic, and there is no everyday noise. So it does feel like, finally, a kind of quieting. A different mood for pause.

Awakenings

I must say that the Book of Feelings Project (Autumn 2020 and Winter 2020-2021), which came out of Atelier S P A C E // HCMC and was a collaborative effort with people who know me quite well by now, perhaps better than even my old roommates from high school and college because we are talking, and often, and deeply, about feelings!, well. Yes. Because of this project, I feel different. I feel… new.

A good thing.

(Hi, those of you who are angry that I’m enjoying my life. You didn’t do it. You didn’t manage to mess up my thinking or make me sad. In fact, you’ve been let go.)

Outer S P A C E is the next program, now, for S P A C E | Spring 2021. Because I’m bringing things back to the internet now. I can’t [deleted] and all those short ends of the sticks made me realize something. My value and contributions will be better appreciated elsewhere. The internet, of course. Another home.

After all, the internet is where I developed relationships that led to new connexions, new contacts, and even work. They made it possible for me to live in Asia for almost 10 years. DK is [deleted] and therefore balks at anything that has anything to do with weirdness, like ‘selling out’ or doing things that you don’t want to do because ‘it pays the bills.’ Somehow we pay our bills. Somehow we find a way. Maybe it’s because we don’t like to compromise on that which is the underpinning thing that has never changed for me, for DK. Fun. It has to be fun. Fun is the point. Why do it if it’s not fun? Even Boss agrees.


Anyway. To make a big display of that would be to lose the fun-ness of it, so I don’t usually talk about how much fun we’re having when we go about making things in S P A C E and its preceding, related journeys.

Like the Year of Uncertainty project in 2013, with Orangutan Swing was pretty cool–we went in a small team of three to India, for six months, but also to Vietnam, Thailand, and Nepal. Then Cambodia. That was 2014 by the time we found Phnom Penh. And stayed. And stayed some more. And I just got off a call with the team; they’re still there. I’m in Vietnam; the borders had closed, when I was wrapping up some writing projects in Dalat, and… well. It’s been a hell of a year. Which means, of course. Time to write a book.

Writing Reality & Trust

Reality & Trust // Kismuth Books 2021

A year in Vietnam? How are you doing? And other questions abound. I’m gong to talk about that more, the lessons and things like that, the practical and not-so-practical, the awarenesses and the losses and the feelings of pain and also love. The beginnings of some things, closings of others. And starts—you know I love starts—but also: middles. This is the ultimate. Staying. When it’s boring or tough or grueling or unexciting. Staying. Because staying also teaches you things.

Maybe you can’t go anywhere because there was a third was outbreak of the virus.As we are experiencing currently, here in Ho Chi Minh City. Mmm-hmmm. And you just. Have. To. Not go. Reality & Trust. HT ‘Book of Feelings’ teammates. You know who you each are. Talk soon. DK

'S' is for Sincerity · 100 Conversations · Desk Notes · Stories

S P A C E | Exploitation + Leadership

I’m really excited to share that I’m writing a fresh whitepaper currently, on the request of someone who is an incredible thinker. And runs a magazine. A magazine I really value. Maybe it’s just a me-thinking-out-my-feelings paper, but that, to me, is where S P A C E goes fourth dimensional and gets fun.

It’s cool. It’s original and fun and I’m lucky to be invited to share my perspectives.

Lately I’ve been thinking so much about ‘work’ and the nature of work.

And leadership, too. So that’s how we reconnected, as I was asking this friend what he thought about stuff. Thanks PH.

Making S P A C E in Riga, Atelier S P A C E | Latvia, 2019

I feel like P and others in our circles in this ambient space of S P A C E are awesome to stay connected with in this vital time of needing to keep ties that matter. They really care about ideas, and not just fluff pieces or just writing what their advertisers want to read. I think. It’s not an English-language mag but I’m guessing this all because the editor is a friend, now. We ‘get’ each other. And it’s nice to have that kind of intellectual conversation with someone outside of the ‘work is all there is to life’ system of thinking that, he pointed out, is quite deeply rooted in the United States of American business culture, of which I am a product. Ahem.

(I also am learning how to discard e-ties, by the by. For example, those who act really entitled or just have boring work. Boring AF. Yeah. It’s a thing.)

 

Embracing differentness

Eight years in Asia and I’m starting to grok this: trust, and building trust, takes time, but the yields come back tenfold and you won’t even realize it until there’s that warmth in the kindness that is what my culture calls ‘return on investment.’ So transactional. So dry. So void of human feeling. Hmm. It’s all ‘work work work’ and the seeking of titles. So I changed my title on my new LinkedIn page, which I just made, and immediately reconnected with 68, so far, from around the world whose work I respect and appreciate and, stuff. I promoted myself. I’m now not just DK’s ‘creative director.’ I’m DK’s ‘CEO.’ Fair play to me.

‘Blue,’ Found Wallpaper, Atelier S P A C E | 2020

 

What kind of leader do I respect?

One who lets people become their best self, and achieve his or her or their own goals.

A real leader is hard to find. A real leader isn’t someone who gets off on power tripping or abusing workers by, for example, dumping their emotional issues onto those employees who have no choice but to listen and have to pretend to care. That’s not fair.

That’s emotional labor. Some employers just exploit like hell.

I can hear MD saying, that is what capitalism is about. I can hear AM talking about the tragedy of the commons with me like we were on a zoom chat the other day.

I can’t even begin to tell you the extent of this kind of exploiting… [deleted]… .what I see here, in Vietnam, [deleted]….. and I thought it was just all the foreign conglomerates coming in and third world country-ing it up, over here, taking advantage of people’s willingness to work unfathomable-to-wage-labor-workers-rights-aware people about how many hours they can use them. But they do it to each other, too. Even amongst so-called ‘friends,’ you see people abusing the positions of ‘higher than you on the ladder of Work.’ I see it every day. I see the way it works. Sometimes they try it on me, but it doesn’t work because I exist outside this thing. I don’t care what they think of me because I don’t have to have work here; I have the internet and all the privilege that comes with growing up in the place where I did and having the education I had and learning how to sidestep [deleted]. So yeah. Power games. All. Day. Long. [deleted]

‘Colorfull’, found imagery // Atelier S P A C E 2020

Yeesh.

Or corporate life, in the United States of America. ‘Toxic workplace,’ how many articles are there on that, now. Gossshhhhh…. so yeah, that, and quality leadership, and what that means. To me, to us in general as society. I’m writing my piece from Ho Chi Minh City, in the observational stance that I can take, from here, watching the world deal with itself and the problems elsewhere via newsfeeds that, for the sake of clarifying space for myself to write better and more, I’m going to go off of now that the US elections have passed and the inauguration happened without a disaster. [deleted]

 

 

[The rest of this and the whitepaper itself is now ready to share, in Papers.]

Curious?

Here’s a link.

Thanks.

#innovation #spacemaking #ninetypercentofitis #showingup #andbeing #mentallystable #evenifyeahiknow #theresapandemic