Thursday 16 December 2010

cyborg anthropology

http://www.aboutus.org/Cyborg_Anthropologist
http://www.educationfutures.com/2010/08/07/2358/
http://www.crunchbase.com/person/amber-case
http://technoccult.net/archives/2010/02/11/cyborg-anthropologist-amber-case-the-technoccult-interview/
http://www.davis-floyd.com/Articles/CyborgAnthropology.pdf
http://oreillynet.com/pub/e/1679
http://www.electronicbookreview.com/thread/criticalecologies/cybernetic
http://w2.eff.org/Net_culture/Cyborg_anthropology/
http://www.cyberartsweb.org/cpace/cyborg/anthro.html
http://www.youtube.com/watch?v=Nk31t5O5-G0
Cyborg Anthropology
Author(s): Gary Lee Downey, Joseph Dumit, Sarah Williams
Source: Cultural Anthropology, Vol. 10, No. 2, Anthropologies of the Body (May, 1995), pp

[分享] 英國里茲Leeds的亨利摩爾研究所(Henry Moore Institute)

亨利摩爾是英國有名的抽象雕塑家
亨利摩爾研究所是亨利摩爾基金會的一部分
裡面有展覽與圖書館
最近在展出兩個展覽
http://www.henry-moore.org/hmi/exhibitions/undone
Undone是展出不同的藝術家利用日常生活的物品,如書本、毛線或者是瓶蓋
藉由編織與塑形
創造出雕塑結構
探索雕塑的本質與打破雕刻是高成本的藝術創作
很有意思的展覽
很多作品雖然都是用質量很輕的物品
但是創造如大理石雕塑品般的厚重質感


http://www.henry-moore.org/hmi/exhibitions/angkor-wat
吳哥窟的經文拓印
這個展覽很特別
因為所展出的拓印是有類似浮雕的浮現感
所以這些經文同時是平面以及立體的
所以也被視為是雕塑

這兩個展覽可以看出雕塑的各種可能性
而且是在著名雕刻家為名的場所內展出
顯現了他們的開放態度
讓藝術能朝各個方向發展
也因此產生了許多有名的藝術家

Thursday 9 December 2010

Turner prize 2010

http://www.tate.org.uk/britain/turnerprize/turnerprize2010/artists/philipsz.shtm
每年得主揭曉之後 ,好像都會有人質疑得主是否值得得到這個獎。不過很喜歡這個藝術
家得獎的理由"The judges said her work, Lowlands, "provokes both intellectual
and instinctive responses and reflects a series of decisions about the
relationship between sound and sight", providing "powerful sculptural
experiences."

http://www.telegraph.co.uk/culture/art/turner-prize/8185152/Susan-Philipsz-win\
s-Turner-Prize-for-sound-installation.html

很多選擇是無法解釋的,因為不是屬於思考面而是直覺面

Wednesday 8 December 2010

new work

fireant.itaiwan.net/arttext.php
因為之前的路開始遇到撞牆期
所以要先試著跳脫原本的方向
所以我把之前自己做的留言板的內容
以及無線網路的顏色作亂數混搭
可能沒有甚麼意義
只是做做看
或許可以看到新的光

Sunday 5 December 2010

ICA and Courtauld Gallery

ICA的Bloomberg New Contemporaies 2010
http://www.ica.org.uk/microsite/bnc2010/

這個展展出包含繪畫、裝置、雕刻以及影片等多種形式的作品
總共有四十九個藝術家參與展出
因為題材跟內容差異都很大
所以其展出的主題是在呈現當代藝術的目前的發展樣貌
個人印象比較深刻的是有一個動畫作品呈現不同的自殺方式
線條簡單,只有黑與白,可是感覺非常震撼
另外一個作品是壞掉的電視螢幕,這個作者的另一個作品是壞掉的木板畫
藉由"損壞"呈現了媒材與內容之間的關係
還有用日本古代神話故事來講述愛麗絲夢遊仙境
作品都很有趣,很值得多去幾次參觀

The Courtauld Gallery的CÉZANNE'S CARD PLAYERS
http://www.courtauld.ac.uk/gallery/vodcasts/2010/cezanne/intro.shtml
展出塞尚的玩牌人的不同版本
可以看見其花了很多心血在構築這一個作品
這是塞尚第一個被羅浮宮收藏的作品
也與後來後的立體派畫家息息相關
站在畫前
的確可以感受到其利用筆觸所創造出來的動態感
也很值得去參觀

Thursday 2 December 2010

the concept of my artwork

Different types of artworks and artists.

1. art is for aesthetics



2. art leading research: thinking how to develop technology to create art



3. research helps art: thinking how to apply existing technology to art.



2 and 3 are different on the developers but the result is similar.



4. art for claim:claim what is art; Marcel Duchamp and Andy Warhol redefined the art.




5. art for study: For example, Impressionism studied light with their paintings.

6. Art for politics and social movement.



7. art=research: Art is the research. There are two conversion. The first is to build the connection between art and the subject and the second is the relation between artwork and the subject. After the conversion, we need a conclusion to contain the two conversion. The conclusion should be an artwork. In other words, the final artworks is composed of individual artworks; but the final work is not merely the sum of the individual artworks. The final artwork has its unique traits. Every "individual work" is the final work but they are not equivalent. I created different cities' landscape images and every image is urban landscape image but they do not equal to the final artwork. The final artwork should be conceptual and intangible.



I used the street routes and house to link Wi-Fi access points to houses. House and Routes should be the main keys in the final artworks.





Stanza's "Emergent City" (http://www.stanza.co.uk/emergentcity/?page_id=6) think "can we consider data (CCTV, traffic, weather, people movement) as a medium for artistic practice?" and applied visual or acoustic ways of representing the data. My project seems similar to his but we have a clear boundary.

(1)He focused the representation of cities but I aimed to explore the relationship behind and in the objects.

(2)He concerns with the data but I emphasize the concept.

(3)He applied the advance technology to create art; I created art to explore the the effect of technology on our society.

Wednesday 1 December 2010

我的創作概念

art->aesthetics
art->research: 利用藝術來思考科技的應用
research->art: 思考科技如何應用於藝術
上面二者基本是思考者不同,但內容是相似的
art->claim:利用藝術宣稱或者描述某件事或概念
art->study:如印象派利用繪畫來研究光,藝術家是在其本身為藝術家的基礎上,去思考繪畫本身
art=research:利用藝術做研究,這邊基本上是有兩層轉換,第一個是藝術與被研究者關係的建立,第二個是產出的作品與研究主題之間的關係,轉換完之後需要一個結論統整,結論本身應該是一個作品,也就是作品是由多構成一,但是一本身又具有所有的多所加起來仍不等於一的特質,如媽祖分身,媽祖本身的概念不變,所有媽祖分身都是媽祖,但媽祖不等同於所有分身的合體,媽祖本身有其獨特性。

Sunday 28 November 2010

the song of london

表演展覽計畫"倫敦曲" Plan for 2010 performance and exhibition (The song of London)
1. 每天走不同的街道 walking in the streets
2.利用手機錄下街景與街道聲音 recording street scenes and noise via mobile phone
3.利用電腦紀錄經過的無線網路 recording Wi-Fi information along the streets
4.將無線轉成影像跟聲音 converting Wi-Fi information to music and film
5.混合街景以及無線網路的影像聲音 combine the audio and video by phone and by Wi-Fi
6.每天的記錄成為音樂中的一節 one day constitute on one section
7.混合起來成為倫敦曲 the result will be come the song of London
8.可能可以搭配拍照紀實 potential film and photograph documentary
9.此計畫不一定會實現 this plan may not be implemented.

Thursday 25 November 2010

news-phd position

The Department of Architecture, Urban Design and Regional Planning at the KULeuven, Belgium offers 2 PhD positions
http://phd.kuleuven.be/set/voorstellen_departement?departement=50000543#detail

Key words: urban computing, data visualization, urban display, human-computer interaction, urban planning, interaction design

---------

New Paradigms for the Public Visualization of Urban Data
Promoter: Andrew Vande Moere

Description: The aim of this project is to investigate new visualization and interface paradigms (e.g. "urban display") that augment the civic literacy of everyday citizens. At the same time, it is the goal to provide urban designers with richer datasets for modeling and analysis, through the mediation of information concerning, and also literally situated within, the urban environment. It will evaluate how the increased awareness and participation of both planners as inhabitants can act as a potential intervention method in addressing the living quality of urban cities. New forms of spatial population density, poverty, crime, pollution and high levels of social fragmentation are arguably some of the most acute threats that face a sustainable city development today. Therefore, more knowledge is required on how the interaction with citizens can become more compelling, and how the access to relevant urban information can be ?democratized? by empowering people to participate in
the exploration of the sustainable development of their own neighborhood.

The project is interdisciplinary in nature, and will be accomplished in close collaboration with researchers from the areas of Hypermedia and Databases (Prof. Erik Duval), Urban Planning (Prof. Jan Schreurs), and the Centre for User Experience Research (Prof. Dirk De Grooff).

We seek 2 PhD students. One student will focus on the technological implications and innovations of the visualization and display of situated data within a public context. He/she will have experience in human-computer interaction, physical computing or data visualization, and be responsible for the design, development and evaluation of the technological aspects of this project. The second student will target this proposal from a more social perspective, and will investigate the potential of data visualization as a medium in augmenting the relationships between the citizen, the urban planner, and the built environment. He/she should at least have a high degree of interest in computing and/or visualization, and have experience in social sciences (e.g. user experience research) and/or urbanism.

Monday 22 November 2010

wifi music

When we walk in the city, we don't only see the street view but also hear the sound from cars, pedestrians, broadcast in the underground, and the river beating the bankside. Because we usually daily routines, we may hear the same or similar sound every day. The sounds compose our personal theme songs. We share some common sounds and the they become our collective memory; at the same time, every song is distinctive and represents our life. Wi-Fi networks are popular in our cities and they are the silent sounds in our environments. I record the Wi-Fi access points I passed and transformed their identifier codes to notes. Because the black and white keys of piano are similar to the zero/one in digital world, I chose piano as the instrument to play the notes. My Wi-Fi songs are both contemporary and classical music to make sounds for the silent but salient urban infrastructures.

Sunday 14 November 2010

aim

筆者的研究興趣是透過"再現"(Representation)物質文化當中的隱性文化概念,探討人群認同的建立方式。最早對於這個議題產生興趣,是於大學期間參與中研院史語所的考古調查工作中,因為在進行發掘工作與撰寫記錄時,需要詳細描述與測量出土文物所在的文化層以及同一個層位中的文物的空間分布關係,於是開始對物質文化本身以及其所隱含的使用脈絡,如何與人類社會連結產生了興趣。

這個興趣也分別發展成兩個研究面向,第一個是台灣媽祖信仰的分身研究,另外一個則是在台灣外國太太(外籍新娘)的認同。台灣媽祖信仰的分身研究,是筆者的學士論文題目,因為當時在民族所博物館當工讀生,得以接觸到所內豐富的媽祖信仰相關文物,所以產生了研究興趣。在台灣的供奉媽祖的廟宇,常常不只有一尊媽祖神像,部分的媽祖神像具有不同的性格或者是功能性,這反映了信徒藉由分香將媽祖複數化,並且構築自身與該尊媽祖之前的連結;同時藉由進香,將不同媽祖神像聚集在一起,藉由共享同一個香爐的香火,將個別的媽祖神像再次被納入同一個媽祖形象當中。而在大三的文化田野實習課程中,筆者研究位於屏東縣萬金村的外國太太(外籍新娘),外國太太與夫家藉由實行親屬義務,將外國太太納入為家屋與聚落的成員;而外國太太藉由改變家中的飲食習慣與裝飾物,建立其與母國之間的連結。該研究後來接受國科會大專生研究計畫補助,並且發表一篇論文。

上述兩個面向,可以看到不同物質文化(神像/香爐/廟宇;家屋/裝飾物/食物)彼此之間有著隱性的連結,且與人群認同有極為密切的關聯性。而此一研究在筆者的碩士論文中,藉由Claude Levi-Strauss的家屋社會研究與語言學的概念隱喻研究,進行了更為細緻與複雜的分析與討論。筆者的碩士論文的研究對象,是屏東牡丹鄉高士村的排灣族的現生居民與廢棄的舊社遺址。藉由民族誌調查了解聚落的發展歷程,以及考古發掘對比口述歷史的異同。在研究當中,即使家屋的建築形式劇變,家屋仍是其辨識人我關係的重要關鍵;同時也發現家屋具有個人層次與聚落層次的隱喻關係,而這也引導出廢棄的舊社是建立現今聚落認同重要的媒介,因為其成為了現在村落中所有居民的共同家屋。

在碩士論文中,發現了隱喻不僅是語言上的修辭技巧,更被具體化於物質文化(家屋)當中。因為隱喻可以打破事物原本的分類界限,並藉此連結不同的事物,所以廢棄的舊社家屋與現今的聚落得已被連結在一起。於是筆者想更進一步去探討此一發現於當今科技導向的社會,如何能發揮其作用,所以選擇了佈滿於城市的無線網路做為研究對象。不過在這同時,也感覺到原本的人類學研究,有其在研究與討論方法上的限制,並無法進行"再現型"(Representation)的研究,也即是將社會連結與物質文化做更為後設的分析討論。不過透過除了文字以外的媒介,則是有可能達到此一目標,如胡台麗的民族誌影片 - "愛戀排灣笛" 不僅是記錄,同時也是在"再現"存在於物質文化背後的人群連結,並且賦予鼻笛作為分析排灣族社會抽象概念的獨特理論位置。因此筆者決定透過田野工作創造藝術作品,再現無線網路為家屋社會,探討當中的隱喻與社會脈絡,並且分析科技導向為主的現在社會,科技如將人的認知體系從以體感為主轉變為人機結合的感知體系。

筆者的研究在理論上銜接人類學對於家屋社會的研究與族群認同研究;而在方法論上,延續傳統田野方法與民族誌影片,但是進一步藉由"再現"與"隱喻",探討隱藏在物質文化背後的抽象文化概念。希望能藉由這樣的研究方式,達成過去人類學所無法看到的社會文化面向,並且能對其進行分析研究。

londin wifi

http://www.tfl.gov.uk/corporate/media/newscentre/archive/17198.aspx
London Underground and BT to trial Wi-Fi at Charing Cross Tube station

29 October 2010

Customers will be able to log on to the internet from their laptops or mobile phones at Charing Cross Tube station from 1 November. London Underground has teamed up with BT Openzone, the Wi-Fi provider, to launch a six-month trial.

The trial, which will test how the service works and look at customer take-up, will include live Transport for London (TfL) service updates available to all Wi-Fi users including non-BT customers.

The ticket hall area and Northern and Bakerloo line platforms at Charing Cross Tube station will become the latest addition to the 1.6 million BT wireless broadband hotspots in the UK and will allow customers to connect to the web.

Any passengers with a Wi-Fi enabled device such as a smartphone, laptop, netbook or tablet computer will be able to go online or check their emails while they are passing through the Tube station.

The service is free for five million BT broadband customers with unlimited BT FON Wi-Fi minutes and for BT Openzone customers.

O2, Tesco Mobile, Vodafone and Orange and other Wi-Fi-enabled devices with Wi-Fi minutes in their contracts can also use the BT Openzone network.

Other users can buy a BT Openzone voucher online.

Get online underground

Kulveer Ranger, the Mayor of London's Transport Adviser, said: 'An ever growing commuter populous has been clamouring to be able to check their emails and browse the net whilst on the go.

'This trial at Charing Cross will allow them to do just that whilst on the Tube platform.

'This is an important step towards seeing how this could be achieved and is part of the Mayor's ambition to examine ways in which we can use technology to adapt the city's transport system to meet the needs of those using it.'
Richard Parry, Strategy and Commercial Director for London Underground, said: 'Around 68,000 passenger journeys are made a day at Charing Cross Tube station.

'We hope that our customers will find it useful to have access to the internet while they are using the Tube station during this six-month trial.

'Live service updates will allow passengers to check the status of the Tube and other transport services while they are on the move at the station.'

Chris Bruce, CEO, BT Openzone, said: 'Wi-Fi is rapidly becoming the simplest way for people to access the internet when out and about and with the launch of this trial at Charing Cross we are now giving commuters the chance to enjoy the UK's biggest Wi-Fi network.'

This trial is part of TfL's strategy to use innovative and additional channels in order to make information even more accessible to customers.

The trial is being funded through BT with no cost to fare or taxpayers.

Notes to editors:

London Underground is undertaking a major programme of renewal as part of TfL's Investment Programme. This will inevitably result in some disruption for passengers, but TfL is working hard to provide information and alternative travel options. The work is essential to provide for London's growing transport needs now, and into the future. TfL is urging all Londoners and Tube, London Overground, London Tramlink and Docklands Light Railways passengers to 'check before you travel' at weekends, allowing extra journey time where necessary. Weekend travel news is available on the TfL website
BT is one of the world's leading providers of communications solutions and services operating in more than 170 countries. Its principal activities include the provision of networked IT services globally as well as local, national and international telecommunications services to our customers for use at home, at work and on the move, and broadband, internet products, services and converged fixed/mobile products and services. BT consists principally of four lines of business: BT Global Services, Openreach, BT Retail and BT Wholesale. In the year ended 31 March 2010, BT Group's revenue was £20,911m. British Telecommunications plc (BT) is a wholly-owned subsidiary of BT Group plc and encompasses virtually all businesses and assets of the BT Group.BT Group plc is listed on stock exchanges in London and New York. For more information, visit BT's website
Wi-Fi is being trialled throughout the entire station - this does not include trains

Saturday 13 November 2010

研究旨趣

要加入visualizing anthropology
http://www.amazon.com/Visualizing-Anthropology-Experimenting-Image-Based-Ethnography/dp/1841501123/ref=sr_1_1?s=books&ie=UTF8&qid=1289781938&sr=1-1

http://www.amazon.com/Contemporary-Art-Anthropology-Arnd-Schneider/dp/1845201035/ref=sr_1_1?s=books&ie=UTF8&qid=1289782025&sr=1-1

http://www.amazon.com/Between-Art-Anthropology-Contemporary-Ethnographic/dp/1847885004/ref=sr_1_2?s=books&ie=UTF8&qid=1289782054&sr=1-2

http://www.amazon.com/Theory-Contemporary-Art-since-1985/dp/0631228675/ref=sr_1_3?s=books&ie=UTF8&qid=1289782054&sr=1-3

筆者的研究興趣是透過"再現"(Representation)物質文化當中的隱性文化概念,探討人群認同的建立方式。最早對於這個議題產生興趣,是於大學期間參與中研院史語所的考古調查工作中,因為在進行發掘工作與撰寫記錄時,需要詳細描述與測量出土文物所在的文化層以及同一個層位中的文物的空間分布關係,於是開始對物質文化本身以及其所隱含的使用脈絡,如何與人類社會連結產生了興趣。

這個興趣也分別發展成兩個研究面向,第一個是台灣媽祖信仰的分身研究,另外一個則是在台灣外國太太(外籍新娘)的認同。台灣媽祖信仰的分身研究,是筆者的學士論文題目,因為當時在民族所博物館當工讀生,得以接觸到所內豐富的媽祖信仰相關文物,所以產生了研究興趣。在台灣的供奉媽祖的廟宇,常常不只有一尊媽祖神像,部分的媽祖神像具有不同的性格或者是功能性,這反映了信徒藉由分香將媽祖複數化,並且構築自身與該尊媽祖之前的連結;同時藉由進香,將不同媽祖神像聚集在一起,藉由共享同一個香爐的香火,將個別的媽祖神像再次被納入同一個媽祖形象當中。而在大三的文化田野實習課程中,筆者研究位於屏東縣萬金村的外國太太(外籍新娘),外國太太與夫家藉由實行親屬義務,將外國太太納入為家屋與聚落的成員;而外國太太藉由改變家中的飲食習慣與裝飾物,建立其與母國之間的連結。該研究後來接受國科會大專生研究計畫補助,並且發表一篇論文。

上述兩個面向,可以看到不同物質文化(神像/香爐/廟宇;家屋/裝飾物/食物)彼此之間有著隱性的連結,且與人群認同有極為密切的關聯性。而此一研究在筆者的碩士論文中,藉由Claude Levi-Strauss的家屋社會研究與語言學的概念隱喻研究,進行了更為細緻與複雜的分析與討論。筆者的碩士論文的研究對象,是屏東牡丹鄉高士村的排灣族的現生居民與廢棄的舊社遺址。藉由民族誌調查了解聚落的發展歷程,以及考古發掘對比口述歷史的異同。在研究當中,即使家屋的建築形式劇變,家屋仍是其辨識人我關係的重要關鍵;同時也發現家屋具有個人層次與聚落層次的隱喻關係,而這也引導出廢棄的舊社是建立現今聚落認同重要的媒介,因為其成為了現在村落中所有居民的共同家屋。

在碩士論文中,發現了隱喻不僅是語言上的修辭技巧,更被具體化於物質文化(家屋)當中。因為隱喻可以打破事物原本的分類界限,並藉此連結不同的事物,所以廢棄的舊社家屋與現今的聚落得已被連結在一起。於是筆者想更進一步去探討此一發現於當今科技導向的社會,如何能發揮其作用,所以選擇了佈滿於城市的無線網路做為研究對象。不過在這同時,也感覺到原本的人類學研究,有其在研究與討論方法上的限制,並無法進行"再現型"(Representation)的研究,也即是將社會連結與物質文化做更為後設的分析討論。不過透過除了文字以外的媒介,則是有可能達到此一目標,如胡台麗的民族誌影片 - "愛戀排灣笛" 不僅是記錄,同時也是在"再現"存在於物質文化背後的人群連結,並且賦予鼻笛作為分析排灣族社會抽象概念的獨特理論位置。因此筆者決定透過田野工作創造藝術作品,再現無線網路為家屋社會,探討當中的隱喻與社會脈絡,並且分析科技導向為主的現在社會,科技如將人的認知體系從以體感為主轉變為人機結合的感知體系。

筆者的研究在理論上銜接人類學對於家屋社會的研究與族群認同研究;而在方法論上,延續傳統田野方法與民族誌影片,但是進一步藉由"再現"與"隱喻",探討隱藏在物質文化背後的抽象文化概念。希望能藉由這樣的研究方式,達成過去人類學所無法看到的社會文化面向,並且能對其進行分析研究。


認同與物質文化
我的研究興趣主要是透過研究物質文化與當中的概念隱喻,探討當中所顯現出的人群認同與其機制。
1997c

對臺灣考古「學」研究之我見:一個人類學者的觀點。國立臺灣大學考古人類學刊 52:129-193。


  
人群的認同是具有多層次,並且充滿了不確定性,而物質文化提供了將認同以原本的心靈思惟,將之轉變為人人可加以閱讀、解釋與詮釋的文本,這一類的文本、物質文化,不只是包含了可以藉由肢體感知到的物體,同時也包含了文字、口頭論述、音樂、地表景觀的改變,各種可以經由感知器官察覺到的物質文化。人們如何透過物質文化,表達內心的想法,他們的二者之間的關係並不是直接的對應關係,從思索到實際的製作、創作,會受到技術、材料、概念的影響,使二者之間的關係產生了扭曲、變形。人們對於生活中所創造、感知的隱喻,而這些隱喻揭示了人類心靈的的對應原則,所以可以藉由研究其中的"概念隱喻"(conceptual metaphor),檢視轉變的機制。筆者目前的主要研究趨向,是藉由"概念隱喻"討論現生族群的物質文化與認同感建立之間的關係,希盼能將之所獲得的可能轉變機制的作用過程,運用在關於史前考古的認同研究。
  正如前述,同樣的物質文化或稱文本,往往會被不同的人加以閱讀、解釋與詮釋,如在民國初年,對於中華民族構成的討論,往往不同的學者會利用相同的民族誌資料、人類的體質比較、文獻記載、考古出土器物與其他物質文化遺留,分別建構出不同的族群邊緣。筆者在"中國邊緣再造"研究計畫中,試圖藉由比較民國初年不同學者,對於中華民族構成的討論,並且分析當時的學術背景與時代環境,以求了解中國的族群邊緣是如何在相同或類似的物質文化研究中,呈現出不同的"中華民族邊緣"。



【研究旨趣】

筆者主要的研究興趣在於對「傳統音樂」的當代現象進行深層探討,進一步實踐音樂民族誌 (musical ethnography)的寫作。筆者主要的學術研究區域為緬甸╱東南亞、亞太與台灣,過去探討對象側重在緬甸本土、亞太地區(台灣與美國西岸)、以及美國中部不同緬甸離散社群的音樂活動,包括這些地區的緬甸人╱緬甸華人╱其他緬甸族群;近來筆者的研究對象也涉及亞太地區其他東南亞移民,特別是亞裔美國人社群。

其研究旨趣有二:

第一,建立傳統民族音樂學的一般音樂知識。強調記錄當代個人與團體的音樂活動與音樂內容,並對音樂傳承、音樂概念化、以及音樂創新的方式等主題進行探討。筆者特別有興趣的研究課題之一,在於理解弱裔族群如何建構或想像一個『音樂文化遺產』,並如何對當代的「傳統」概念賦予新義。研究範圍也伸及融合不同傳統音樂與其他要素所產生的新興音樂現象,例如美國西岸在汎亞裔 (Pan-Asian)藝術家之間所創作出、具前衛作風的「音樂合作」(musical collaboration),以及當代全球化的流行音樂現象(特別是「世界音樂」、「嘻哈」、以及「饒舌歌」)。民族音樂學另外強調,唯有藉由研究者自身對於其研究樂種的學習以及進行彈奏(或歌唱),才能對於音樂的傳承與概念化有更為深刻的理解。因此除了包括緬甸曼駝鈴、豎琴、鋼琴等的緬甸傳統器樂彈奏外,筆者也具備印度音樂、印尼音樂、台灣音樂、以及西方古典音樂的彈奏能力與理論基礎。

第二,強調音樂對於整體文化建構與多重認同塑造的重大意義。筆者側重說明當代人們如何利用音樂作為協商、策略化、並且「再現」(represent)社會關係的機制,藉此達到不同認同層面上的建構。筆者採用跨學科的理論與研究方法,並特別強調民族音樂學的視野與理論方法對探討這個機制的貢獻。筆者強調由於當代人們處在一個相較過去更為錯綜複雜的環境,研究者應該透過一個抽象化、具多層次的空間概念來思考音聲創作的所在脈絡,例如個人、家庭、社區、區域、(跨)國家、以及全球等,而人們的認同就在音聲創作過程中,進行與不同層面相關政治的協商與策略化。另外,研究者也應採取對不同層次空間交織下多樣概念的探討,這些概念包括有個別性、再現、多元文化主義、(跨)國家主義、全球化、性別、族群性、現代性等等。

筆者特別有興趣的研究對象為弱裔族群在主流文化強勢壓迫下所進行的音樂活動。對於如此的研究關注,筆者欲提出兩點見解:第一,對於被使用的音樂因素中,任何包括專制╱反抗、統治╱被統治、中心╱邊緣等有關對立衝突的二重概念,應該加以著重分析。第二,此研究關注應該在一個更寬廣的對象下進行實踐,研究對象不僅包括在公共領域下具族群特色的節慶或儀式等,也須要強調在私有領域展現的音樂活動,例如離散社群中具族群特色的卡拉OK店,以及這些移民或難民的音樂聆聽慣習等。最後,筆者強調在民族誌寫作上,研究者應自我反省這個被賦予寫作「文化知識」的特權。這樣的反省包括研究者對於自身所在的其他多重位置的意識,以及對於在如此多重位置所建構下的知識進行理解與探討。

 
【研究旨趣】

身為臺灣臺灣原住民的一份子,筆者長期以來即非常關心原住民族在社會中的處境,原住民相關議題成為個人學術研究中的重要元素。筆者的研究旨趣在族群教育、教育中的多元文化論述、教育人類學及教育民族誌方法。在博士班研究期間,蒙Dr. Valli、Dr. Price及Dr. VanSledright的引介,在修習期間進行了幾項不同研究取向的研究計劃,其中在修習「學校與社區田野方法」時,進行「教學:一個大學課室的民族誌」研究,利用參與觀察探索多元族群在課室中的動力關係,讓我對族群教育及學校民族誌有更深的認識及體悟。

筆者的博士論文,主要在探討都市原住民教育所呈現的樣貌,在諸多影響教育成效的重要因素中抽取教師的態度與信念作為研究的焦點。論文研究針對教師進行深度訪談及課室觀察,以敘事作為研究分析的主軸。由於我採取的是社會實踐的取向研究,敘事成為研究資料的重要來源,因為個人的行動是有意義的,但行動的意義卻常曖昧不明,藉由敘事可以幫助對話者彼此審視自己的思考與行動,並釐清自己的價值判斷以及了解故事中所承載的意義。筆者深信教育除了智性的功能外,也是一種「文化行動」(cultural action),而行動的目的在喚起主體對自身生命處境的覺醒與轉化能力,如何將學校轉化成為一個不再只是學習主流文化核定的技能與知識的場域就顯得格外重要。論文研究的過程中一方面用批判的視角來檢視文化差異的表徵,探討教師的態度和信念,內涵了什麼樣的價值體系,並形塑了什麼樣的課室與學習氣氛;另一方面,由於研究的動機是來自於本身的都市經驗,書寫的過程中也促動我對生命經驗的反思,以及既有認識框架的鬆動與解構,甚至改變了我認識世界的方式。

【未來研究規劃】

做為一種研究方法,教育民族誌在臺灣教育研究社群中仍處於起步階段,在田野中研究者意向的投射和倫理議題,向來未被認真的論述與面對,這從不少年輕學者在田野札記中的困惑和挫折可窺一二,當這樣的經驗被扭曲放大,往往弱化了從事教育民族誌研究的意願。近來的專書(例,周德禎,2001; 吳天泰,2002),不是以單一研究作為書寫體例架構,就是切割了教育與民族誌的發展脈絡;一方面忽略基礎研究概念的引介,另一方面則缺乏在民族誌研究中教育本質的論述。教育民族誌所預設的一個立場,是研究者可藉由身體的行動參與,觀察一個教育場域,並藉由記載、詮釋、歸納整理出此研究場域的意涵。如何將自身的文化經驗歸零、如何互動、資料如何蒐集、如何記載日期、何時退出場域,以及如何由瑣碎的日誌中抽絲剝繭找出具有普遍性意涵的文化實踐,並藉以達到理論深化的目的,都成了教育民族誌學典範化的標準操作方式(劉仲冬,1996;Burgess, 1989)。筆者以過去社會科學研究訓練及博士論文研究作為基礎,未來將在教育民族誌的研究取向上繼續耕耘,並延伸拓展教育人類學在臺灣教育社群中的能見度。筆者也希望藉由教育人類學及現象詮釋學的觀點來理析社會的面貌,因為教育文化是個多面向與功能複雜的情境,它一方面具有社會化的機制,同時也攜帶文化與社會階層再製的色彩,是以原住民族群的文化與社會經驗,將成為我未來數年田野調查及研究理論建構的重點。

口述歷史也是筆者未來重要研究的取向,會投入口述歷史研究,主要是受教於美國歷史學家Dr. Fenkelstein教授「口述歷史與教育」專題研究的鼓勵。筆者在Dr. Fenkelstein的指導下研究美國原住民高等教育經驗,應用口述歷史方法交叉辯證三位不同世代的美國原住民知識份子的高等教育經驗,他們如何在主流和弱勢文化的認同中被拉扯,如何在妥協與堅持中釋放族群認同的焦慮和壓抑,最後如何廓清自己在歷史經驗中的定位。這個研究經驗改變了我過去對歷史窄化的視界和思維,過去的歷史教育中很少提供我們活生生,有血有肉的歷史經驗感,歷史文本的建構因而無法擺脫意識型態的影響。身為「歷史」的繼承人,我們是被動的,我們常常無法也無從將自己的生命感與「歷史」產生聯結,而生命感卻有很大的部分來自生命本身的歷史。我們任何時刻的感覺都被過去的經歷所滲透,它是一種理解生命意義的新立場和態度,而透過口述歷史方法,可以喚起這種個人屬性的生命感。換句話說,口述歷史把歷史敘述權加以擴展,把歷史自上而下的敘述方法改變,豐富了歷史研究的向度,為歷史文化開拓出新的探索空間,對曾/正被忽略的階層及社群加以重新認識。筆者未來研究的範疇在應用口述歷史來進行都市/部落原住民的生命史研究,近兩年內,擬針對自己較熟悉的都市原住民族群蒐集口述歷史紀錄,以都會區為研究輻輳,未來再往部落推移,為原住民族群在歷史發展中尋找一個主體論述的空間。

 【研究旨趣】

筆者的研究領域為社會人類學理論、親屬與人觀、宗教變遷、社會記憶與歷史意識、殖民主義與文化政治;主要的研究對象為 臺灣南島民族中的布農人,以及正準備展開密集田野調查的菲律賓Ilongot人。自1991年以來,筆者居住在布農人的聚落中從事密集田野調查工作的時間累計已逾兩年,並根據長期以來對布農社會文化的研究與了解,完成了博士論文與數篇文章。

筆者的博士論文主要是在探討當代布農人如何面對殖民的歷史過程所帶來的政治與社會文化變遷,以及這些歷史與社會條件和布農人對其生活世界的經驗與認識間之錯綜複雜的關係。和過去對布農人的研究非常不同的是,本論文並非以建構傳統文化為目的(此傾向支配了馬淵東一、岡田謙、衛惠林、丘其謙等的研究);亦非以重建的傳統社會文化為出發點,來探討其在外來的政治經濟和宗教力量的衝擊下如何變遷或持續的問題(此傾向以黃應貴為代表)。以上這兩種研究取向不免有物化和本質化傳統文化而忽略或貶抑當代現象,或是將當代現象混淆為傳統之歷史脈絡錯置的問題。因此,本論文跳脫對傳統社會文化的重建,認真地由布農人目前所面臨的問題出發,來探索當代政治與文化現象的複雜性,包括布農人如何理解與建構他們與國家的關係、歷史記憶的政治化、傳統的再創造等。這樣的取向已涉及對人類學的當代位置及其切題性(contemporary relevance)的思考。面對後殖民理論的批判,以及原住民本身文化意識高漲且投入他們自己傳統文化的保存與研究的趨勢下,人類學很難再偏重於對傳統社會文化的建構而忽略當代迫切需要思考和研究的議題。筆者的博士論文是 臺灣的南島民族研究中少見的在這方向的嘗試。本論文也企圖透過對民族誌實踐的重塑,來達成對布農人的新的理解。早期對布農人的研究,往往因對其親屬組織、社會特性與結構原則的偏重而忽略文化意義與人的實踐本身的重要性。黃應貴後來對基本文化分類概念的研究,即是企圖要糾正這些缺失。然而,他的研究因為過度系統化民族誌資料來支持其理論觀點與論證,而不能充分傳達和貼近布農人的經驗與感覺。這也與前述他一貫先重建傳統文化、繼而探討其在外力影響下的變遷與持續性的研究方式有關。筆者認為當代布農人政治與文化現象的複雜性與微妙性,已不能用過度系統性的基本文化分類概念來掌握。反而,筆者認為更基本的工作是回歸到民族誌,誠實地由長期田野工作中所觀察、見證、參與和分享的布農人現在的日常生活與經驗著手,再進一步探討人類學的理論是否能闡明和啟發我們的理解與認識,以及與之對話。否則,很容易有過度理論化及民族誌與理論不能結合或脫節的問題。筆者也主張這樣的研究方式,對 臺灣的南島民族的研究有更普遍的重要性。

在完成博士論文後,筆者致力於繼續發展博士論文中所探討的一些議題的理論意涵;同時,也開拓新的研究領域。目前已出版或即將出版的論文,主要集中在探討歷史記憶與布農人的國家想像,以及結合民族誌與歷史資料來重新思考布農人的傳統社會文化特性。未來筆者將繼續對布農人的研究,累積受人類學理論啟發的民族誌(theoretically informed ethnography),並希望更有系統地比較研究另一個東南亞地區的南島民族如何經歷不同的殖民歷史過程,以及面對殖民的歷史過程所造成的政治經濟與社會文化變遷。透過研究其他西方人類學家已累積了豐富成果的民族,筆者希望發展區域性的觀點,並進一步與世界人類學對話。因此,筆者選定Michelle Rosaldo和Renato Rosaldo所研究過的、並和布農人有許多具啟發性的相似與相異之處的菲律賓人為新的研究對象。在初步的田野探勘之後,筆者發現Ilongot人認為基督教的傳入是當地社會文化變遷最主要的動力和因素,但是過去的研究卻刻意忽視基督教化的過程與其重要性。這其實是和Michelle Rosaldo與Renato Rosaldo所抱持的人類學理論立場有關的。因此,筆者將先以Ilongot人與New Tribes Mission之間的福音遭遇(evangelical encounter)為研究重點,探討基督教與Ilongot社會文化及其現代性之間的錯綜複雜的關係。

question 1

1. Why do you make art?

Before answering this question, we need to answer another question first, what is art? Actually, I would not like to answer this question; however, I want to define it. Art is the weapon to break the wall of traditional and existing concepts and thought. Art can be new born anytime as it can be the old traditions. Many artists applied their art to explore the unprecedented world no matter how crazy world they created. Medieval European artists described the unbelievable far east and Chinese artists imagined the minorities living in the wonderland. Cubists transform our familiar figures and street views to strange compositions. John Cage told us the music maybe impossible to be heard.

My idea is not easily understood or easily misunderstood. I wanted to make the invisible Wi-Fi networks visible as the street views. This is simple idea but it is a complicated work. If anyone says this project is easy and short duration, I think I maybe successful to create artwork beyond thy can imagine. If anyone thinks this is complicated, I must say thanks to them because they spent time to understand what I did.



What am I doing?

I am doing something special but most think it is ordinary. Why i make art because art makes me have the power to challenge the common sense in my way.

Friday 29 October 2010

landscape

http://www.theartwolf.com/articles/50-impressionist-paintings.htm

CAMILLE PISSARRO: "Landscape at Pontoise", 1874 - oil on canvas, 61-81 cm. - Winterthur, Oskar Reinhart Collection - view high resolution image

Known as "The Father of Impressionism", Pissarro is, along with Monet and Sisley, the most "pure" of all Impressionist painters, exhibiting in all eight of the Impressionist exhibitions. He is particulary famous for his depictions of rural life of Northern France, specially the town of Pontoise, in which the influence of the naturalism of Jean-Baptiste Corot and Gustave Courbet is evident.


CAMILLE PISSARRO: "Le Boulevard Montmartre, effet de nuit (The Boulevard Montmartre at Night)", 1897 - Oil on canvas, 53.3 x 64.8 cm - London, National Gallery - view high resolution image

While Pissarro is more famous for his depictions of the rural life, he also created a great number of fabulous urban scenes of 19th century Paris. In 1897, he took a room in Boulevard Montmartre and depicted it at different hours of the day, being this canvas the only night scene of the series. "The Boulevard Montmartre at Night" is a sensational impressionist painting, though Pissarro never exhibited it during his lifetime.

[news]Wi-fi trial will let commuters browse internet on Underground

http://www.thisislondon.co.uk/standard/article-23892853-wi-fi-trial-will-let-commuters-browse-internet-on-underground.do

Wi-fi trial will let commuters browse internet on Underground
Mark Prigg, Science and Technology Editor
29.10.10

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Commuters will be able to go online at Tube stations for the first time in a groundbreaking trial starting on Monday.

It will mean thousands of commuters at one of London's busiest stations will be able to read their email, browse the internet and even watch live TV via wi-fi hotspots.

If successful, the trial at Charing Cross could be rolled out to the capital's busiest stations within months.

"This will change the way we commute," said Will Findlater, editor of Stuff magazine.

"It's a big step forward for the Tube network, bringing it into line with the rest of the transport system. It will be a real help by allowing people to communicate on their commute."

Boris Johnson has pledged to enable wireless access across the network by the 2012 Olympics.

"This trial will allow commuters to check their emails and browse the net while on the go," said Kulveer Ranger, the Mayor's transport adviser.

London Underground has teamed up with BT Openzone to launch the six-month trial. It will see wi-fi hotspots installed in the ticket hall and Northern and Bakerloo line platforms. Although it will not give access to mobile phone networks, users will be able to use internet services such as Skype to make calls.

BT says other key stations on the Tube network are likely to be brought online before the trial ends.

"The idea is to let people access email, Facebook and even sites like the BBC's iPlayer while they are waiting for a train," said Marjorie Leonidas from BT Openzone.

Plans to roll out the system have not been finalised. "These are baby steps to see if people are happy with the service," said Miss Leonidas.

The move will bring London up to speed with other cities such as Barcelona, Glasgow and New York, where trials are already under way to offer wi-fi and phone coverage underground.Mobile phone operators are developing plans to allow calls to be made on Tube platforms and even on trains.

Richard Parry, strategy and commercial director for London Underground, said: "We hope that our customers will find it useful."

Q&A
How does it work?
BT Openzone has installed wi-fi hotspots on platforms and in ticket halls at Charing Cross. The hotspots let commuters connect to BT's network from underground in exactly the same way they would connect to their home wi-fi. The service will use the wi-fi system already in place at Charing Cross for underground staff.

How much will it cost?
Accessing TfL's website and the “rainbow” status boards will be free. Other services require a subscription to BT's Openzone network of wi-fi hotspots, which is bundled with BT Broadband and mobile contracts with O2, Tesco Mobile, Vodafone and Orange.

When will it be available in all stations?
Boris Johnson has pledged to enable wireless access across the network by the 2012 Olympics. Detailed plans for the rollout have not yet been made public.

What about phone calls?
Mobile phone operators are formulating plans to allow calls on both platforms and trains. No details have been released, although O2 has carried out successful trials on Glasgow's subway system.

Monday 18 October 2010

The interpretation of Wi-Fi images

Different types of Wi-Fi machines have their economic modes, including citywide paid Wi-Fi hotspots, infrastructure-type municipal Wi-Fi access points, free Wi-Fi connection provided by volunteers, wireless routers in offices and wireless ADSL modems at homes. The economic modes also accompanied with the political operation: people lock their home Wi-Fi access points to avoid others accessing them and Wi-Fi activists help users to share their wireless signal to create community Wi-Fi networks against telecom companies’ high-price internet fee. Wi-Fi houses come from huge cityview to personal view. It broke the illusion of connected city as a whole to a personal independence. Wi-Fi house images create a link between public and private domain. House is the elementary unit to distinguish us from the others and I transformed Wi-Fi access points to house metaphor. Against the overwhelming numbers of commercial Wi-Fi hotspots, these images connect Wi-Fi distribution to personal moving routes to make Wi-Fi access points close to personal experience than Wi-Fi hotspots as shops that provide Wi-Fi connection. Wi-Fi access points are not only the property owned by telecom companies but also the part of human experience. When we see Wi-Fi users as cyborg, cyborg turned Wi-Fi access points to cyborg’s house. The house images convert separate Wi-Fi access points to a hierarchical house society.

House is one of the personal identity. The images construct landscape portraits for interrelated Wi-Fi access points. Popular Wi-Fi access points/hotspots are not the product of technology and telecom companies, they are houses for cyborgs. We are not controlled by the capitalist but we create and live our life in our Wi-Fi houses.

Monday 8 March 2010

[轉貼新聞]推廣優質無線環境! 國外大廠Ruckus總裁首度指示降價

http://tw.news.yahoo.com/article/url/d/a/100309/17/21pj7.html

推廣優質無線環境! 國外大廠Ruckus總裁首度指示降價
更新日期:2010/03/09 06:30 生活中心/綜合報導
台灣的網路環境正在發生劇變,根據台灣網路資訊中心(TWNIC)公布的「台灣無線網路使用調查」報告顯示,台灣的上網人口已突破1580萬人,無線網路使用率在去年達到近7成,將近1100多萬人已經脫離網路線的束縛。

調查指出,民眾在使用無線網路時最在意無線訊號的穩定度和傳輪速度,雖然近年來在政府與各家電信業者的推廣下,能隨時上線飆網的地方越來越多,但大多數民數仍然偏好在家中使用自己的無線網路,也因此帶動如無線網卡、無線網路基地台等無線設備銷量成長,如號稱無線訊號和有線訊號一樣快速穩定、擁有高智慧尋找最佳路徑的國外無線產品大廠「Ruckus」。

日前,Ruckus總裁Selina Lo親自來台考察,除對台灣的無線市場潛力表示樂觀,並指示推出限量優惠折扣,期望能有效推廣優質家庭無線網路。

Ruckus台灣經銷商表示,總裁對台灣網路服務的多元和多面相發展給予支持和肯定,為了讓更多民眾能輕鬆打造優質的家庭無線網路環境,從3月9日起推出限量優惠,給予前500名訂購的網友推廣折扣。台灣經銷商指出,資訊類產品的折扣空間本來就很有限,而此次是首度由總裁直接指示給予優惠,機會相當難得,對無線網路品質很要求的民眾可別錯過。

Monday 1 March 2010

中文作品簡介

如同印象派畫家觀察自然界的光影變化,而創造出充滿動態生命力的自然風景畫,這幅作品是希望能將無線網路視覺化,透過普遍存在於電腦世界的十六進位英數字編碼,將其視為電腦世界的自然光線,將無線基地台的獨一無二的十二碼的十六進位的硬體序號碼(MAC address),如01:02:0a:5d:7f,轉變成對應的同樣為十六進位的網頁顏色編碼。因為網頁的顏色是六碼的十六進位英數字,如ffffff在網頁中的顏色即為白色,所以我由左至右,由十二碼每次依序選擇六碼,所以最後會產生七個顏色,如下圖。



在完成了第一步的原始資料轉換之後,我就開始進行第二步的意義賦予工作。我應用了人類學中的家屋社會概念,將每一個無線基地視作一個家屋,同一個城市中的無線基地台構成了城市中的家屋社會風景圖。因為每一個無線基地台的硬體序號的前六碼是製造廠商的代碼,所以在邊框的部分是採用這個代碼的顏色,代表這個房子/無線基地台是由其所製造;後六碼是機器在該廠商工廠中的序號,也就是每一個基地台的識別碼,如同居住在房屋內人群團體的認同/識別標誌,所以這個顏色放置在顏色條的上方,做為無線基地台名稱與所在位置名稱的底色,標示無線基地台的個別性,如下圖。而在名稱下方的顏色條,則是顯示了從廠商到無線基地台個別性的顏色轉換,意涵著家屋是處於房屋本身建築與在當中居住的人之間的持續互動,共同構成家屋的獨特性。

Friday 5 February 2010

wifly banner


at home, we have wi-fi
outide, we have wifly

Saturday 23 January 2010

proposal

Identities and Cultures: Methodologies in the 21st Century and Challenges in a Global Research Landscape.

My PhD project is visualising invisible urban Wi-Fi distributions as digital landscapes.
In 21th century, researcher faces a speedy globalization area. Multiple identities and cultures are interwoven closely than the previous decades. Cheaper and faster Internet connection brings people from New York’s Wall Street or Cambodian rural villages to go online. The anonymity of Internet creates a conceptual field where people are present equally so identities are more transparent than before.
Beside hardware, strong and transnational search engines create different organized ways to access knowledge. In these search engines, knowledge is constructed by querying them than searching them. The query is composed of algorithm and logic of search engines and it transmits the particular knowledge structure which globalises the local users’ search cognition and behaviours which are parts of cultures.
Wi-Fi is a wireless Internet connection technology and popular in cities around the world, such as London and New York. These cities organize their Wi-Fi infrastructure according to their social, cultural, political and economic background. Wi-Fi landscapes are global phenomena but also reflect local identities and cultures. In the other words, the cities create their metaphor of identity and cultures through urban Wi-Fi plans.
This project studies Wi-Fi network in London, Taipei, Hong Kong, New York and Chicago. I applied fieldwork in anthropology to collect Wi-Fi information in these cities. Fieldwork and ethnography are applied widely to study cultures in small settlements. To expand their application and keep native's point of view, I played the native as cyborg (cybernetic organs) to walk around these cities to access and record Wi-Fi access points. This way provides new method to study global Wi-Fi landscapes and overcome the territorial restrict of traditional ethnography by connecting different places through one personal life history.