third space – MoonlingGraphics

Hell Hath No Fury Like a Woman Scorned

[ On S O C I A L B R O A D C A S T I N G ]

|| In Angry Women (2013) by Annie Abrahams, female participants had their webcam screens lined up in a 4×3 grid and vocalised their anger in front of the camera. This entire project involved 24 participants, and none of them knew each other.

Having previously done a research critique on The Big Kiss by Annie Abrahams, I was really interested to see what Angry Women was all about.

Watching this video was pretty unsettling for me, and probably to others too and there’s a reason why.

When on social media, we send messages out to our friends, coupled with emotions embedded in our messages. Sometimes, it is also broadcasted to the public, not just our friends. Either way, we are likely to curate an image of ourselves online via these multimodal messages, and more often than not, create an idealised version of ourselves.

The emotion of anger is seen as a rather negative emotion since it implies conflict between two or more parties. Following this understanding, it is only logical to conceal our angry sides online. Now this may seem a bit contradictory to the proliferation of rants in online posts, but is definitely different in the sense that we are still somewhat hiding behind anonymity and not showing our faces, which also partially equate to our real identity.

In Angry Women, these participants were strangers but had to reveal their faces to each other, leading to them being a little cautious at the start.

” It was tough and courageous, but we are moving on 🙂 – very interesting and tumultuous.

We are still struggling to express our anger and we also still have difficulties to co-construct in this situation of lonely togetherness. It’s exciting and sometimes overwhelming to try to transgress one’s limits.”

– from http://bram.org/angry/women/

In fact, research has shown that people regularly suppress anger in order to maintain healthy and successful social relationships. [1] Only by being in this space curated by Annie Abrahams under a ‘No Exit’ situation could they take some time to fully unleash their fury (much like She Hulk transformations, which is terrifying to watch).

[She Hulk] https://encrypted-tbn0.gstatic.com/images?q=tbn:ANd9GcQ2Ts4BGs6efsafq1h7yVsVXw6n5HFV1aIcdOCD4jMOVuRmwr4Abw

Exploring anger as an unglamorous side being exposed also parallels how Annie Abrahams works her way around and embraces glitches on the more technical side of this medium, as seen from how she turns a malfunctioning webcam into an artistic expression. [2]

” So instead of dwelling on the frustrations of the network connection, she finds inspiration, and perhaps more importantly, she sets up compelling situations that allow her and others to make critical observations about connection and disconnection. “

– Randall Packer

Since Annie Abrahams has a background in biology, she uses social broadcasting as a tool for investigating and testing out hypotheses that she forms about human behaviour. In Angry Women, the 4×3 grid is a curated ‘Alone Together’ [3] setting whereby participants are able to see each other all at once over the ‘Third Space’ (as coined by Randall Packer), and since it is a continuous take, they have to deal with the situation of “No Exit”, where they are forced to reveal unglamorous sides of themselves that they would normally unconsciously avoid doing so to others. [4] This social situation would not be possible without the aid of technology and social broadcasting capabilities.

Perhaps by learning how to embrace our ‘sloppy’ sides online, this could transform parasocial relationships into much more genuine ones in the future.

Resources:

[1] Riet, Jonathan Van’T, Gabi Schaap, and Mariska Kleemans. “Fret Not Thyself: The Persuasive Effect of Anger Expression and the Role of Perceived Appropriateness.” Motivation and Emotion42, no. 1 (2017): 103-17. doi:10.1007/s11031-017-9661-3.

[2] Randall Packer, Disentangling the Entanglements, Art of the Networked Practice Online Symposium Website

[3] Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other. New York: Basic Books, 2017.

[4] Annie Abrahams website: http://bram.org/angry/women/

When will my online biography show who I am inside?

|| The term Digital Identity refers to the way that an individual chooses to present and depict themselves in online and digital communities (the Third Space). An individual’s digital identity is largely curated by themselves in order to portray themselves in a favourable manner.

In Eric Erikson’s fifth stage of psychosocial development individuals start to question their identity and personal values starting from adolescence, and henceforth embark on a life-long journey to resolve their ‘identity crisis’. The Internet allows individuals to experiment with self-identification in a virtual space, serving as a tool or platform for individuals to satisfy their innate curiosity. [1]

In his article in “Facebook and Philosophy”, Wittkower suggests similarly that:

“Facebook gives us the same richness of interaction because it, too, fails to determine the meaning of our relationships and communications.”

In other words, the customisability of online social media platforms gives people space for creativity to invent new meanings out of any content posted, thus creating new content identifiable with the self. All the seemingly meaningless things that we post onto our profiles contribute to our digital identity and shape this indefinitely aberrating form in different ways. [2] We are able to put up whatever we want to define ourselves, even if it is an idealised image.

Facebook offers users the opportunity to curate their digital identity by providing information about themselves, and using multimodality to accessorise their pages.

The absence of a social context also liberates us from shaping our output such that it conforms to a particular social situation; this gives us freedom to post whatever we want, whenever we want online.

In Carla Gannis’ solo exhibition “Until the End of the World”, she explores technology as a medium to depict herself in a virtual context as a character model. [3]

“Gannis’s process the work should be understood as a conscious interplay between portraitist, portrait and the camera itself. “

With the use of augmented reality in a virtual space, the possibilities for depicting the self visually are endless. This contrasts the mundanity of the image of self in real life in the sense that we are not able to portray what goes on in our minds, as part of our identity in totality. Others are only able to perceive what they see of you.

The idea of using the Internet as a tool to better express ourselves is also evident in the gaming realm, where the virtual re-embodiment of players through self-extension and self-aggregation allow them to build a whole new identity that is idealised, yet closely related to who they are in real life. [4]

Massively Multiplayer Online Role-Playing Games (MMORPGs) like World of Warcraft (WOW) have character customisation screens that allow players to edit the features of their characters to their liking.

In conclusion, we utilise the Internet as a platform to explore the idea of self. Even though our potrayal of self online may be idealised, there is, to a certain extent, an inherent undeniable truth about who we are in real life, echoing the idea of how technology is an extension of ourselves in an online “global village” (McLuhan).

Resources:

[1] Images, Self-Images, and Idealized Identities in the Digital Networked World: Reconfigurations of Family Photography in a Web-Based Mode by Luc Pauwels (Universiteit Antwerpen, Belgium).

Pauwels, Luc. “Images, Self-Images, and Idealized Identities in the Digital Networked World: Reconfigurations of Family Photography in a Web-Based Mode.” In Digital Identity and Social Media, ed. Steven Warburton and Stylianos Hatzipanagos, 133-147 (2013), accessed March 04, 2018. doi:10.4018/978-1-4666-1915-9.ch010

[2] Wittkower, D. E. (2010). “Facebook and Philosophy: What’s on your Mind? A Reply to Facebook Critics,” Popular Culture & Philosophy

[3] Until the End of the World, Carla Gannis. http://carlagannis.com/blog/prints/until-the-end-of-the-world/

[4] Online identity construction: How gamers redefine their identity in experiential communities.

PINTO, DIEGO COSTA, et al. “Online identity construction: How gamers redefine their identity in experiential communities.” Journal Of Consumer Behaviour 14, no. 6 (November 2015): 399-409. Business Source Complete, EBSCOhost (accessed March 4, 2018).

[5] McLuhan, Marshall. Understanding Media: The Extensions of Man. Cambridge, MA: MIT Press, 1964.

Everytime We Touch, I Get This Feeling.

|| This week during class, we all got on Adobe Connect (it was my first time using this software ever), and immersed ourselves into the Third Space together.

We discussed about how the emotional bandwidth (the quality of emotional exchange between two individuals) of texting is significantly different from that of video calling or social broadcasting since we are able to view the voice and expression of the other party to fully gauge their responses, compared to simply communicating via words.

This experience was very new to me since previously we only broadcasted live together as a class but did not really attempt to make any interactions across screens (although this was attempted in the Telestroll microproject). As a class, we were present in both our local space (the first space), and the digitalised platform of Adobe Connect (the third space). Since we were all in the classroom, our remote spaces (second spaces) were all the same relative to each other. It was not possible to see everyone in the room at once in the physical world, but Adobe Connect sure made it much easier. It was also super cool to see how although we were in the same room at different positions, our minds were all in the same place.

We attempted to accomplish various collective tasks together, such as putting our fingers together with a partner beside us (not physically but onscreen), putting our faces really close to the camera and making a cross across the screen.

E.T. touch with our fellow classmates beside us on Adobe Connect. Photo credits: Randall Packer

Pen Alignment. Photo credits: Randall Packer

For these tasks to be completed successfully, it was vital that we negotiated and compromised to achieve our goal. From the simplest initial task of getting a pen out, to aligning the positions/scale of our objects/hands, every part of the job required some form of give-and-take. Even with the Onscreen Cross, if we were not involved in making the actual cross with our arm, we needed to know our job and do it, even if it meant doing absolutely nothing with our arm, lest there be an extra stroke coming out of the cross.

While we see negotiation on a smaller scale here in a onscreen microproject, these skills are definitely applicable to real life whenever we need to communicate with others and get our ideas through in order to get a job done successfully.

So Near Yet So Far

|| The Big Kiss (2008) is a 3 hour live webcam networked art piece by Dutch Performance artist Annie Abrahams, where Annie and her co-performer are physically separated from each other and have themselves perform the act of kissing recorded separately.

Annie Abrahams and her co-performer sitting separately, orientated in different directions while performing. The only space where they meet in on the split screen that hosts the live webcam feed simultaneously.

In a interview with Randall Packer on Third Space Network’s Networked Conversations, Annie Abrahams observes that there are two main reactions to the performance: either fascination by the eroticism that can be evoked without physical interaction, or awkwardness as a bystander who is witnessing this bizarre dissected makeout session of 2 strangers. She explains that the product of this artwork is not the live performance itself, but rather the meeting with her co-host (who was a completely stranger), and the process of discussing what to do in the performance. While performing The Big Kiss, both performers had to visualise pictures in their head and ‘draw’ it out with their tongues, mimicking the action of French kissing.

Randall Packer interviews Annie Abrahams and dicusses about her various artworks focused on human interaction and intimacy on a digitalised platform to experiment. https://thirdspacenetwork.com/annie-abrahams/ Big Kiss discussion around 42:30 mark

Annie Abraham’s attempt to expose the ‘sloppy side’ of people (or as we call ‘unglamorous side’) in spontaneous performances like this online juxtaposes the glossed image of online personas that we present to strangers who chance upon our profiles online. In the context of love and intimacy, there are dating applications that people turn to to find love, such as Tinder, Lively and Hinge.

Tinder is a dating platform whereby people attempt to find a partner by sieving through their online profiles and pictures. Tinder is said to entertain the idea of a Snapchat-style video function.

The limitations of these applications are that people can only form “parasocial relationships” (Internet and Emotions by Tova Benski, 2013) with others, since the only information they have is someone’s profile page, and the only people they interact with is the other party’s online persona. They are never in touch with each other’s true personality; rather they are attracted to the illusion that someone has created of themselves in this “egalitarian cyberspace” (Love Online by Aaron Ben-Ze’ev, 2004), with all the ‘unglamourous’ sides filtered out.

The Big Kiss effectively draws a parallel to this social situation and presents it in a compressed, physical performance that emphasises society’s simultaneous desire and fear when it comes to physical intimacy. Perhaps more could be done to thrust the the online world into reality so that people can begin to rediscover the experience of sharing physical space and touch again, rather than being enclosed in our own “magic circles” (Benski,2013).

Resources:

The Big Kiss (2008) by Annie Abrahams [5 minute version] https://vimeo.com/2070207
Annie Abrahams – Networked Conversations https://thirdspacenetwork.com/annie-abrahams/
Tinder https://tinder.com/app/login
Bensky, Tova, and Eran Fisher. Internet and emotions. New York: Routledge, 2014.
Ben-ZeT̤ev, Aharon, and Madiha. Love online. Lahore: Sabih Publishers.