Excerpt from Pierre Lévy, L’intelligence collective : Pour une anthropologie du cyberespace (La Découverte, 1997): p. 64:
“Bouger, ce n’est plus se déplacer d’un point à l’autre de la surface terrestre, mais traverser des univers de problèmes, des mondes vécus, des paysages de sens.” p. 10
I am discovering. J’adore !
A diagram for a class I give at l’ESA on digital architecture based on the teaching of Antoine Picon who writes that digital culture caused architecture to enter a crisis of scale and tectonic and that architecture is seeing a renewal of ornament [1]. The ornament versus cosmetic argument comes from a text by Jeffrey Kipnis [2]. My interest in mobility and ecology leads me to believe that architecture is actually going beyond ornament, and that we have integrated to our digital manipulations molecular scale and structure. This is what constitute biodigital architecture. You see how both are linked. To be continued!
[1] Antoine Picon, Culture numérique et architecture – une introduction (Birkhäuser, 2010)
[2] Jeffrey Kipnis, “The Cunning of Cosmetics,” El Croquis 84 (1997): 22 – 28
Intitulé du cours que je vais enseigner à l’ESA ce prochain semestre.
Presenting the neo-nomad research to students of Tokyo Denki University next week. Will discuss about Genetically Modified Environments i.e. the impact of mobilities on the built environment and practices of the city. Thank you to Professor Yoshito Tobe, I look forward to catch-up with the Osoite project – Osoite means “address or place” in Finnish.
PIGS stands for People, Information, Goods and Spaces… Preparing two lectures (it’s all in the book! Read it :-) that will happen at the Ecole Spéciale d’Architecture (ESA) in Paris, France – Architecture des milieux post-master (end of January) and Tokyo Denki University, Japan (mid February). The image above is an avant-goût. More details will come. Come say hello!
Image 1 _ Etienne-Jules Maray, Saut de l’homme en blanc, Chronophotographie sur plaque fixe, vers 1887 © Couval/musée Marey-Beaune
Image 2 _ May 1941. “ Dymaxion house, metal, adapted corn bin, built by Butler Brothers, Kansas City. Designed and promoted by R. Buckminster Fuller.” Medium format negative by Marion Post Wolcott.
Image 3 _ A random avatar picked for its visual quality.
Image 4 _ The Hug Shirt by Cute Circuit.
Image 5 _ Cécile de Cassagnac, Chose à l’anneau, 2009, aquarelle et encre sur papier 76 x 58 cm
Image 6 _ Cedric Price, Generator, 1976
Augmented Reality renders visible the invisible, feeds our memory with information that can be re-enacted on demand. AR, we may argue, is meant to inject some cosmic to “junkspaces”. #memfeed is the hash tag for ‘memory feed’, what could become a research topic for future collaboration. How would you feed memory and why would you want to? The workshop was set so to discuss the use and usages of Augmented Reality technologies. AR… So what? As Hans de Zwart mentioned as we started the discussion, “with our GSP enabled phone and google map, our reality is already augmented.”
The workshop gathered participants from diverse backgrounds and with various interests in Augmented Reality from communication, social sciences, technology and business. Jie-Eun Hwang, presented the research she currently conducts at the University of Seoul: based on the (physical) mapping of the location of popular movie scenes shot in the Buckchon neighborhood, the design and technology lab is investigating how to use AR to transform this analog mapping into a mapping experience. As the geographer Henri Desbois said in Place De La Toile (1): « Les cartes sont des objets en perpétuelle évolution et en perpétuelle actualisation », and que « l’espace cartographique est devenu une partie intégrante de la ville » et qu’aujourd’hui on « habite à la fois la ville et sa représentation » → “Maps are perpetually updated objects” and that “the space of the map has become an integral part of the city”, that “today we inhabit the city and its representation”. The test service is successful in Seoul because there is already a strong interest in movies and pop culture. Does this mean that successful applications are these which augment a reality that exists?
“Social memories on the spot” ← We asked what was AR. From the brainstorming session we concluded that AR enables to “filter” the environment one roams in, it “reveals” the invisible while “blurs” (or inflate the space of) the boundary between fiction and reality. But it needs to have an “application” and enable linkages (between people, people and buildings, etc.).
So far so good. What could we do with it? We have asked participant to think about scenarios of usage other than applications for tourists and we spoke about AR usage in emergency situations – and hope for the service to still work, to measure the mood of a neighborhood and promote wellbeing, and for DIY or DIWO (Do It With Others) reparations.
There are many ideas that could be developed; yet the needs, access and practicality would determine the usage of these AR platforms. Thus AR questions our engagement to things at a time when everything, from relation to peers to connection to spaces seems very fluid!
L’idéal de la cité grecque, selon l’helléniste Jean-Pierre Vernant, combinait la présence de l’espace privé, patronné par Hestia, déesse du foyer, et celle de l’espace public, patronné dès le seuil de la porte par Hermès, dieu du seuil, de la limite, des carrefours, des marchands et de la rencontre. Aujourd’hui le public se glisse dans le privé et Hermès a pris la place d’Hestia : il pourrait symboliser aussi bien la télévision, nouveau foyer de la demeure pourtant, que l’ordinateur, ou le téléphone portable. Cette substitution correspond à ce que le philosophe Jean-Luc Nancy a appelé une « crise de la communauté ». Sans doute pourrait-on parler à ce propos de “décentrement” : au décentrement du monde (avec l’émergence de nouvelles mégapoles et de nouveaux pôles de référence) s’ajoutent en effet le décentrement de la ville (focalisé vers ce qui lui est extérieur), le décentrement de la demeure (où l’ordinateur et la télévision prennent la place du foyer) et le décentrement de l’individu lui-même (équipé d’instruments de communication — écouteurs , téléphones portables — qui le maintiennent en relation permanente avec l’extérieur et, pour ainsi dire, hors de lui-même).
Marc Augé, Pour une anthropologie de la mobilité (Manuels Payot, 2009) : p. 77 – 78
