Tag Archives: physicality

book: The Singing Neanderthals, Mithin

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One of my birthday presents was Steven Mithin’s “The Singing Neanderthals” and, having been on holiday, I have already read it! I read Mithin’s “The Prehistory of the Mind” some years ago and have referred to it repeatedly over the years1, so was excited to receive this book, and it has not disappointed. I like his broad approach taking evidence from a variety of sources, as well as his own discipline of prehistory; in times when everyone claims to be cross-disciplinary, Mithin truly is.

“The Singing Neanderthal”, as its title suggests, is about the role of music in the evolutionary development of the modern human. We all seem to be born with an element of music in our heart, and Mithin seeks to understand why this is so, and how music is related to, and part of the development of, language. Mithin argues that elements of music developed in various later hominids as a form of primitive communication2, but separated from language in homo sapiens when music became specialised to the communication of emotion and language to more precise actions and concepts.

The book ‘explains’ various known musical facts, including the universality of music across cultures and the fact that most of us do not have perfect pitch … even though young babies do (p77). The hard facts of how things were for humans or related species tens or hundreds of thousands of years ago are sparse, so there is inevitably an element of speculation in Mithin’s theories, but he shows how many, otherwise disparate pieces of evidence from palaeontology, psychology and musicology make sense given the centrality of music.

Whether or not you accept Mithin’s thesis, the first part of the book provides a wide ranging review of current knowledge about the human psychology of music. Coincidentally, while reading the book, there was an article in the Independent reporting on evidence for the importance of music therapy in dealing with depression and aiding the rehabilitation of stroke victims3, reinforcing messages from Mithin’s review.

The topic of “The Singing Neanderthal” is particularly close to my own heart as my first personal forays into evolutionary psychology (long before I knew the term, or discovered Cosmides and Tooby’s work), was in attempting to make sense of human limits to delays and rhythm.

Those who have been to my lectures on time since the mid 1990s will recall being asked to first clap in time and then swing their legs ever faster … sometimes until they fall over! The reason for this is to demonstrate the fact that we cannot keep beats much slower than one per second4, and then explain this in terms of our need for a mental ‘beat keeper’ for walking and running. The leg shaking is to show how our legs, as a simple pendulum, have a natural frequency of around 1Hz, hence determining our slowest walk and hence need for rhythm.

Mithin likewise points to walking and running as crucial in the development of rhythm, in particular the additional demands of bipedal motion (p150). Rhythm, he argues, is not just about music, but also a shared skill needed for turn-taking in conversation (p17), and for emotional bonding.

In just the last few weeks, at the HCI conference in Newcastle, I learnt that entrainment, when we keep time with others, is a rare skill amongst animals, almost uniquely human. Mithin also notes this (p206), with exceptions, in particular one species of frog, where the males gather in groups to sing/croak in synchrony. One suggested reason for this is that the louder sound can attract females from a larger distance. This cooperative behaviour of course acts against each frog’s own interest to ‘get the girl’ so they also seek to out-perform each other when a female frog arrives. Mithin imagines that similar pressures may have sparked early hominid music making. As well as the fact that synchrony makes the frogs louder and so easy to hear, I wonder whether the discerning female frogs also realise that if they go to a frog choir they get to chose amongst them, whereas if they follow a single frog croak they get stuck with the frog they find; a form of frog speed dating?

Mithin also suggests that the human ability to synchronise rhythm is about ‘boundary loss’ seeing oneself less as an individual and more as part of a group, important for early humans about to engage in risky collaborative hunting expeditions. He cites evidence of this from the psychology of music, anthropology, and it is part of many people’s personal experience, for example, in a football crowd, or Last Night at the Proms.

This reminds me of the experiments where a rubber hand is touched in time with touching a person’s real hand; after a while the subject starts to feel as if the rubber hand is his or her own hand. Effectively our brain assumes that this thing that correlates with feeling must be part of oneself5. Maybe a similar thing happens in choral singing, I voluntarily make a sound and simultaneously everyone makes the sound, so it is as if the whole choir is an extension of my own body?

Part of the neurological evidence for the importance of group music making concerns the production of oxytocin. In experiments on female prairie voles that have had oxytocin production inhibited, they engage in sex as freely as normal voles, but fail to pair bond (p217). The implication is that oxytocin’s role in bonding applies equally to social groups. While this explains a mechanism by which collaborative rhythmic activities create ‘boundary loss’, it doesn’t explain why oxytocin is created through rhythmic activity in the first place. I wonder if this is perhaps to do with bipedalism and the need for synchronised movement during face-to-face copulation, which would explain why humans can do synchronised rhythms whereas apes cannot. That is, rhythmic movement and oxytocin production become associated for sexual reasons and then this generalises to the social domain. Think again of that chanting football crowd?

I should note that Mithin also discusses at length the use of music in bonding with infants, as anyone who has sung to a baby knows, so this offers an alternative route to rhythm & bonding … but not one that is particular to humans, so I will stick with my hypothesis 😉

Sexual selection is a strong theme in the book, the kind of runaway selection that leads to the peacock tail. Changing lifestyles of early humans, in particular longer periods looking after immature young, led to a greater degree of female control in the selection of partners. As human size came close to the physical limits of the environment (p185), Mithin suggests that other qualities had to be used by females to choose their mate, notably male singing and dance – prehistoric Saturday Night Fever.

As one evidence for female mate choice, Mithin points to the overly symmetric nature of hand axes and imagines hopeful males demonstrating their dexterity by knapping ever more perfect axes in front of admiring females (p188). However, this brings to mind Calvin’s “Ascent of Mind“, which argues that these symmetric, ovoid axes were used like a discus, thrown into the midst of a herd of prey to bring one down. The two theories for axe shape are not incompatible. Calvin suggests that the complex physical coordination required by axe throwing would have driven general brain development. In fact these forms of coordination, are not so far from those needed for musical movement, and indeed expert flint knapping, so maybe it was this skills that were demonstrated by the shaping of axes beyond that immediately necessary for purpose.

Mithin’s description of the musical nature of mother-child interactions also brought to mind Broomhall’s “Eternal Child“. Broomhall ‘s central thesis is that humans are effectively in a sort of arrested development with many features, not least our near nakedness, characteristic of infants. Although it was not one of the points Broomhall makes, his arguments made sense to me in terms of the mental flexibility that characterises childhood, and the way this is necessary for advanced human innovation; I am always encouraging students to think in a more childlike way. If Broomhall’s theories were correct, then this would help explain how some of the music making more characteristic of mother-infant interactions become generalised to adult social interactions.

I do notice an element of mutual debunking amongst those writing about richer cognitive aspects of early human and hominid development. I guess a common trait in disciplines when evidence is thin, and theories have to fill a lot of blanks. So maybe Mithin, Calvin and Broomhall would not welcome me bringing their respective contributions together! However, as in other areas where data is necessarily scant (such as sub-atomic physics), one does feel a developing level of methodological rigour, and the fact that these quite different theoretical approaches have points of connection, does suggest that a deeper understanding of early human cognition, while not yet definitive, is developing.

In summary, and as part of this wider unfolding story, “The Singing Neanderthal” is an engaging and entertaining book to read whether you are interested in the psychological and social impact of music itself, or the development of the human mind.

… and I have another of Mithin’s books in the birthday pile, so looking forward to that too!

  1. See particularly my essay on the role of imagination in bringing together our different forms of ‘specialised intelligence’. “The Prehistory of the Mind” highlighted the importance of this ‘cognitive fluidity’, linking social, natural and technological thought, but lays this largely in the realm of language. I would suggest that imagination also has this role, creating a sort of ‘virtual world’ on which different specialised cognitive modules can act (see “imagination and rationality“).[back]
  2. He calls this musical communication system Hmmmm in its early form – Holistic, Multiple-Modal, Manipulative and Musical, p138 – and later Hmmmmm – Holistic, Multiple-Modal, Manipulative, Musical and Mimetic, p221.[back]
  3. “NHS urged to pay for music therapy to cure depression“, Nina Lakhani, The Independent, Monday, 1 August 2011[back]
  4. Professional conductors say 40 beats per minute is the slowest reliable beat without counting between beats.[back]
  5. See also my previous essay on “driving as a cyborg experience“.[back]

hyperreal tactile iPad keyboard

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The soft keyboards on iPhone and iPad are surprisingly good.  On the iPad I am finding my 3 finger typing almost as fast as on a physical keyboard … although a little more error prone as I keep mis-hitting the space bar and getting ‘n’ or ‘b’ instead (as inmthis shortbphrasemi am typing now), which the poor spell corrector can’t manage at all.

Of course if ou are a touch typist things may be different.

I was especially struck by the image of the keyboard on the iPad, which on the ‘F’ and ‘J’ keys has an image of the tiny tactile bar that allows easy finger positioning by touch alone.  However, this is of course a flat screen and I am feeling I am in some sort of surreal world.

F key on iPad showing 'tactile' image

announcing Tiree Tech Wave!

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Ever since I came to Tiree I’ve had a vision of bringing people here, to share some of the atmosphere and work together.  A few of you have come on research visits and we have had some really productive times.  Others have said they wished they could come sometime.

Well now is your chance …

Come to Tiree Tech Wave in March to make, talk and play at the wind-ripping edge of digital technology.

seascape

Every year Tiree hosts the Wave Classic, a key international wind surfing event.  Those of us at the edge of the digital wave do not risk cold seas and bodily injury, but there is something of the same thrill as we explore the limits of code, circuit boards and social computation.

iconsThe cutting edge of wind-surfing boards is now high technology, but typically made by artisan craftsfolk, themselves often surfers.  Similarly hardware platforms such as Arduino, mobile apps for iPhone and Android, and web mashups enabled by public APIs and linked data are all enabling a new maker culture, challenging the hegemony of global corporations.

artworkThe Western Celtic fringes were one of the oases of knowledge and learning during the ‘dark ages’.  There is something about the empty horizon that helped the hermit to focus on God and inspired a flowering of decorative book-making, even in the face of battering storms of winter and Viking attacks of summer; a starkness that gave scholars time to think in peace between danger-fraught travel to other centres of learning across Europe.

Nowadays regular Flybe flights and Calmac ferries reduce the risk of Viking attacks whilst travelling to the isles, broadband Internet and satellite TV invade the hermit cell, and double glazing and central heating mollify the elements.  Yet there is still a rawness that helps focus the mind, a slightly more tenuous connection to the global infrastructure that fosters a spirit of self-reliance and independence.

LEDsOver a long weekend 17 – 21 March (TBC), we plan what I hope will be a semi-regular event.  A time to step out, albeit momentarily, from a target-driven world, to experiment and play with hardware and software, to discuss the issues of our new digital maker culture, what we know and what we seek to understand, and above all to make things together.

This is all about technology and people: the physical device that sits in our hands, the data.gov.uk mashup that tells us about local crime, the new challenges to personal privacy and society and the nation state.

Bring your soldering iron, and Arduino boards, your laptop and API specs, your half-written theses and semi-formed ideas, your favourite book or even well-loved eReader (!).  The format will be informal, with lots of time to work hands-on together; however, there will be the opportunity for short talks/demos/how-to-do-it sessions.  Also, if there is demand, I’d  be happy to do some more semi-formal tutorial sessions and maybe others would too (Arduino making, linked data).

Currently we have no idea whether there will be three or three hundred people interested, but aiming for something like 15 – 30 participants.  We’ll keep costs down, probably around £70 for meeting rooms, lunches, etc. over the five days, but will confirm that and more details shortly.

Follow on Twitter at @tireetechwave and the website will be at tireetechwave.com. However, it is still ‘under development’, so don’t be surprised at the odd glich over the next couple of weeks as we sort out details.

If you are interested in coming or want to know more mail me or Graham Dean

Struggling with Heidegger

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Heidegger and hammers have been part of HCI’s conceptualisation from pretty much as long as I can recall.  Although maybe I first heard the words at some sort of day workshop in the late 1980s as the hammer example as used in HCI annoyed me even then, so let’s start with hammers.

hammers

I should explain that problems with the hammer example are not my current struggles with Heidegger!  For the hammer it is just that Heidegger’s ‘ready at hand’ is often confused with ‘walk up and use’.  In  Heidegger ready-at-hand refers to the way one is focused on the nail, or wood to be joined, not the hammer itself:

“The work to be produced is the “towards which” of such things as the hammer, the plane, and the needle” (Being and Time1, p.70/99)

To be ‘ready to hand’ like this typically requires familiarity with the equipment (another big Heidegger word!), and is very different from the way a cash machine or tourist information systems should be in some ways accessible independent of prior knowledge (or at least only generic knowledge and skills).

My especial annoyance with the hammer example stems from the fact that my father was a carpenter and I reckon it took me around 10 years to learn how to use a hammer properly2!  Even holding it properly is not obvious, look at the picture.

There is a hand sized depression in the middle.  If you have read Norman’s POET you will think, “ah yes perceptual affordance’, and grasp it like this:

But no that is not the way to hold it!  If try to use it like this you end up using the strength of your arm to knock in the nail and not the weight of the hammer.

Give it to a child, surely the ultimate test of ‘walk up and use’, and they often grasp the head like this.

In fact this is quite sensible for a child as a ‘proper’ grip would put too much strain on their wrist.  Recall  Gibson’s definition of affordance was relational3, about the ecological fit between the object and the potential actions, and the actions depends on who is doing the acting.  For a small child with weaker arms the hammer probably only affords use at all with this grip.

In fact the ‘proper’ grip is to hold it quite near the end where you can use the maximum swing of the hammer to make most use of the weight of the hammer and its angular momentum:

Anyway, I think maybe Heidegger knew this even if many who quote him don’t!

Heidegger

OK, so its alright me complaining about other people mis-using Heidegger, but I am in the middle of writing one of the chapters for TouchIT and so need to make sure I don’t get it wrong myself … and there my struggles begin.  I need to write about ready-to-hand and present-to-hand.   I thought I understood them, but always it has been from secondary sources and as I sat with Being and Time in one hand, my Oxford Companion to Philosophy in another and various other books in my teeth … I began to doubt.

First of all what I thought the distinction was:

  • ready at hand — when you are using the tool and it is invisible to you, you just focus on the work to be done with it
  • present at hand — when there is some sort of breakdown, the hammer head is loose or you don’t have the right tool to hand and so start to focus on the tools themsleves rather than on the job at hand

Scanning the internet this is certainly what others think, for example blog posts at 251 philosophy and Matt Webb at Berg4.  Koschmann, Kuutti and Hickman produced an excellent comparison of breakdown in Heidegger, Leont’ev and Dewey5, and from this it looks as though the above distinction maybe comes Dreyfus summary of Heidegger — but again I don’t have a copy of Dreyfus’ “Being-in-the-World“, so not certain.

Now this is an important distinction, and one that Heidegger certainly makes.  The first part is very clearly what Heidegger means by ready-to-hand:

“The peculiarity of what is proximally to hand is that, in its readiness-to-hand, it must, as it were, withdraw … that with which we concern ourselves primarily is the work …” (B&T, p.69/99)

The second point Heidegger also makes at length distinguishing at least three kinds of breakdown situation.  It just seems a lot less clear whether ‘present-at-hand’ is really the right term for it.  Certainly the ‘present-at-hand’ quality of an artefact becomes foregrounded during breakdown:

“Pure presence at hand announces itself in such equipment, but only to withdraw to the readiness-in-hand with which one concerns oneself — that is to say, of the sort of thing we find when we put it back into repair.” (B&T, p.73/103)

But the preceeding sentance says

“it shows itself as an equipmental Thing which looks so and so, and which, in its readiness-to-hand as looking that way, has constantly been present-at-hand too.” (B&T, p.73/103)

That is present-at-hand is not so much in contrast to ready-at-hand, but in a sense ‘there all along’; the difference is that during breakdown the presence-at-hand becomes foregrounded. Indeed when ‘present-at-hand’ is first introduced Heidegger appears to be using it as a binary distinction between Dasein, (human) entities that exist and ponder their existence, and other entities such as a table, rock or tree (p. 42/67).  The contrast is not so much between ready-to-hand and present-to-hand, but between ready-to-hand and ‘just present-at-hand’ (p.71/101) or ‘Being-just-present-at-hand-and-no-more’ (p.73/103). For Heidegger to seems not so much that ‘ready-to-hand’ stands in in opposition to ‘present-to-hand’; it is just more significant.

To put this in context, traditional philosophy had focused exclusively on the more categorically defined aspects of things as they are in the world (‘existentia’/present-at-hand), whilst ignoring the primary way they are encountered by us (Dasein, real knowing existence) as ready-to-hand, invisible in their purposefulness.  Heidegger seeks to redress this.

“If we look at Things just ‘theoretically’, we can get along without understanding readiness-to-hand.” (B&T p.69/98)

Heidegger wants to avoid the speculation of previous science and philosophy. Although it is not a Heidegger word, I use ‘speculation’ here with all of its connotations, pondering at a distance, but without commitment, or like spectators at a sports stadium looking in at something distant and other.  In contrast, ready-to-hand suggests commitment, being actively ‘in the world’ and even when Heidegger talks about those moments when an entity ceases to be ready-to-hand and is seen as present-to-hand, he uses the term circumspection — a casting of the eye around, so that the Dasein, the person, is in the centre.

So present-at-hand is simply the mode of being of the entities that are not Dasein (aware of their own existence), but our primary mode of experience of them and thus in a sense the essence of their real existence is when they are ready-to-hand.  I note Roderick Munday’s useful “Glossary of Terms in Being and Time” highlights just this broader sense of present-at-hand.

Maybe the confusion arises because Heidegger’s concern is phenomenological and so when an artefact is ready-to-hand and its presence-to-hand ‘withdraws’, in a sense it is no longer present-to-hand as this is no longer a phenomenon; and yet he also seems to hold a foot in realism and so in another sense it is still present-to-hand.  In discussing this tension between realism and idealism in Heidegger, Stepanich6 distinguishes present-at-hand and ready-to-hand, from presence-to-hand and readiness-to-hand — however no-one else does this so maybe that is a little too subtle!

To end this section (almost) with Heidegger’s words, a key statement, often quoted, seems to say precisely what I have argued above, or maybe precisely the opposite:

“Yet only by reason of something present-at-hand ‘is there’ anything ready-to-hand.  Does it follow, however, granting this thesis for the nonce, that readiness-to-hand is ontologically founded upon presence-at-hand?” (B&T, p.71/101)

What sort of philosopher makes a key point through a rhetorical question?

So, for TouchIT, maybe my safest course is to follow the example of the Oxford Companion to Philosophy, which describes ready-to-hand, but circumspectly never mentions present-to-hand at all?

and anyway what’s wrong with …

On a last note there is another confusion, or maybe mistaken attitude, that seems to be common when referring to ready-to-hand.  Heidegger’s concern was in ontology, understanding the nature of being, and so he asserted the ontological primacy of the ready-to-hand, especially in light of the previous dominant concerns of philosophy.  However, in HCI, where we are interested not in the philosophical question, but the pragmatic one of utility, usability, and experience, Heidegger is often misapplied as a kind of fetishism of engagement, as if everything should be ready-to-hand all the time.

Of course for many purposes this is correct, as I type I do not want to be aware of the keys I press, not even of the pages of the book that I turn.

Yet there is also a merit in breaking this engagement, to encourage reflection and indeed the circumspection that Heidegger discusses.  Indeed Gaver et al.’s focus on ambiguity in design7 is often just to encourage that reflection and questioning, bringing things to the foreground that were once background.

Furthermore as HCI practitioners and academics we need to both take seriously the ready-to-hand-ness of effective design, but also (just as Heidegger is doing) actually look at the ready-to-hand-ness of things seeing them and their use not taking them for granted.  I constantly strive to find ways to become aware of the mundane, and offer students tools for estrangement to look at the world askance8.

“To lay bare what is  just present-at-hand and no more, cognition must first penetrate beyond what is ready-to-hand in our concern.” (B&T, p.71/101)

This ability to step out and be aware of what we are doing is precisely the quality that Schon recognises as being critical for the ‘Reflective Practioner‘.  Indeed, my practical advice on using the hammer in the footnotes below comes precisely through reflection on hammering, and breakdowns in hammering, not through the times when the hammer was ready-to-hand..

Heidegger is indeed right that our primary existence is being in the world, not abstractly viewing it from afar.  And yet, sometimes also, just as Heidegger himself did as he pondered and wrote about these issues, one of our crowning glories as human beings is precisely that we are able also in a sense to step outside ourselves and look in wonder.

  1. In common with much of the literature the page references to Being and Time are all of the form p.70/99 where the first number refers to the page numbers in the original German (which I have not read!) and the second number to the page in Macquarrie and Robinson’s translation of Being and Time published by Blackwell.[back]
  2. Practical hammering – a few tips: The key thing is to focus on making sure the face of the hammer is perpendicular to the nail, if there is a slight angle the nail will bend.  For thin oval wire nails, if one does bend do not knock the nail back upright, most likely it will simply bend again and just snap.  Instead, simply hit the head of the nail while still bent, but keeping the hammer face perpendicular to the nail not the hole.  So long as the nail has cut any depth of hole it will simply follow its own path and straighten of its own accord.[back]
  3. James Gibson. The Ecological Approach to Visual Perception[back]
  4. Matt Webb’s post appears to be quoting Paul Dourish’ “Where the Action Is”, but I must have lent my copy to someone, so not sure of this is really what Paul thinks.[back]
  5. Koschmann, T., Kuutti, K. & Hickman, L. (1998). The Concept of Breakdown in Heidegger, Leont’ev, and Dewey and Its Implications for Education. Mind, Culture, and Activity, 5(1), 25-41. doi:10.1207/s15327884mca0501_3[back]
  6. Lambert Stepanich. “Heidegger: Between Idealism and Realism“, The Harvard Review of Philosophy, Vol 1. Spring 1991.[back]
  7. Bill Gaver, Jacob Beaver, and Steve Benford, 2003. Ambiguity as a resource for design. CHI ’03.[back]
  8. see previous posts on “mirrors and estrangement” and “the ordinary and the normal“[back]

bookshelf in Rome

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I posted a few weeks ago about books I had got to bring to Rome.  Since then I got another small collection because I had done some reviewing for Routledge.

Mostly philosophy of the mind and materiality … the latter to help as we work on the DEPtH book on Physicality, TouchIT

  • Shaun Gallagher, Dan Zahavi. The Phenomenological Mind: An Introduction to Philosophy of Mind and Cognitive Science, Routledge, 2007.
  • John Lechte. Fifty Key Contemporary Thinkers: From Structuralism to Post-Humanism, 2nd Edition, Routledge, 2007.
  • Jean-Paul Sartre.  Being and Nothingnes: An Essay on Phenomenological Ontology, 1943.  Routledge Classics, , 2nd Edition, 2003.
  • Jay Friedenberg. Artificial Psychology, Routledge , 2008.
  • Max Velmans.  Understanding Consciousness, Routledge, 2009.
  • Peter Carruthers. The Nature of the Mind, Routledge, 2003.

In fact, with these and the previous  set I had far too many even for a month of evenings, and below you can see the books I actually brought.

As well as a selection from the academic books also some fiction/leisure reading, some old favourites and some new ones:

  • How Green was My Valley, Richard Llewellyn – a Welshman has to read this :-/
  • The Catcher in the Rye, J.D. Salinger – a classic I’ve never read
  • More of the Good Life – the TV series was formative for me as a child, but 40 seemed so far away
  • Lark Rise to Candleford, Flora Thompson – some years since I’ve read it last, and have been loving the TV series, but I don’t think it has stayed very close to the book!
  • Nella Last’s War – this is the book that was the basis for the TV drama Housewife 49 and part of the Mass Observation that collected diaries from ordinary people across Britain during the Second World War.
  • Ruth, Elizabeth Gaskill – another classic that I’ve not read yet!
  • As I Walked Out One Midsummer Morning.  Laurie Lee’s account of travelling in Spain in the run up to the Civel War.  I read it in school for O’level.
  • Swallowdale, Arthur Ransome – Couldn’t find Swallow’s an Amazons, I think one of the girls might have it on their shelves!
  • The Shining Company, Rosemary Sutcliff – we have loads of her histroical novels for children.  I find that good children’s writing is so much better than most adult books, which often feel they need to be incomprehensible to be good.
  • The Growing Summer, Noel Streatfield – lovely story, children visiting a quirky old lady in west coast of Ireland.
  • Hovel in the Hills, Elizabeth West  – another book I’ve read many times, but not for many years.  True story about a couple who buy an old house on a Welsh hillside.

In addition, but missing from the picture, is one I borrowed from my daughter, Tamara Pierce’s  The Healing in the Vine, and one I’ve borrowed from Tiziana Catarci during my visit the Languages of Art.

So, two weeks in and how far have I got …

Well, been a little busy, two journal papers, a book chapter, an interfaces article, two 3 hour lectures to the masters students here, a seminar, reading thesis chapters and helping with two grant proposals … so not got very far through the bookshelf.

In fact, to be brutally honest, so far only finished the Tamora Pierce and nearly finished Gibson (just conclusions to go):

As you can see LOTS of notes on Gibson, I will write a very long blog sometime about this, but several others in line first!

But next week several train journeys, so may get through a few more books 🙂

Touching Technology

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I’ve given a number of talks over recent months on aspects of physicality, twice during winter schools in Switzerland and India that I blogged about (From Anzere in the Alps to the Taj Bangelore in two weeks) a month or so back, and twice during my visit to Athens and Tripolis a few weeks ago.

I have finished writing up the notes of the talks as “Touching Technology: taking the physical world seriously in digital design“.  The notes  are partly a summary of material presented in previous papers and also some new material.  Here is the abstract:

Although we live in an increasingly digital world, our bodies and minds are designed to interact with the physical. When designing purely physical artefacts we do not need to understand how their physicality makes them work – they simply have it. However, as we design hybrid physical/digital products, we must now understand what we lose or confuse by the added digitality. With two and half millennia of philosophical ponderings since Plato and Aristotle, several hundred years of modern science, and perhaps one hundred and fifty years of near modern engineering – surely we know sufficient about the physical for ordinary product design? While this may be true of the physical properties themselves, it is not the fact for the way people interact with and rely on those properties. It is only when the nature of physicality is perturbed by the unusual and, in particular the digital, that it becomes clear what is and is not central to our understanding of the world. This talk discusses some of the obvious and not so obvious properties that make physical objects different from digital ones. We see how we can model the physical aspects of devices and how these interact with digital functionality.

After finishing typing up the notes I realised I have become worryingly scholarly – 59 references and it is just notes of the talk!

Alan looking scholarly

Alan looking scholarly

bookshelf

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Got some books to fill my evenings when I’m in Rome during May, mostly about physicality and relating to DEPtH project.

Several classics about the nature of action in the physical world:

  • James Gibson,. The Ecological Approach to Visual Perception. New Jersey, USA, Lawrence Erlbaum Associates, 1979
    Actually a bit embarrassing as I have written about affordance and cited Gibson many times, but never read the original!
  • Martin Heidegger.  Being and Time. Harper Perennial Modern Classics; Reprint edition, 2008
    Similarly how many times have I cited ‘ready to hand’!  But then again how many people have read Heidegger?
  • Martin Heidegger.  Basic Writings. Harper Perennial Modern Classics, 2008
    This is a ‘best bits’ for Heidegger!
  • Maurice Merleau-Ponty.  Phenomenology of Perception. London, England, Routledge, 1958
    Everybody seems to cite Merleau-Ponty, but don’t know much about him … except all that French philosophy is bound to be heavy!

A couple more with a human as action system perspective, that seem to be well reviewed (and I’m guessing easier reads!):

Finally three about memories: linking generally to memories for life and also designing for reflection, but looking at them more specifically in relation to Haliyana‘s photologing studies.

  • Paul Ricoeur.  Memory, History, Forgetting. Chicago University Press; New edition,  2006
  • Paul Ricoeur.  Time and Narrative, Volume 1, Chicago University Press; New edition,  1990
    More classics … and I suspect heavy reads, got another Rocoeur already, but it is still on my “to read” pile.
  • Svetlana Boym.  The Future of Nostalgia. Basic Books, 2008
    Just sounded good.

Will report on them as I go 🙂

island life – three weeks in

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It was three weeks yesterday when we moved here to Tiree and slowly getting into the pace of island life.  Steve, our first visitor, left on Thursday, on the ‘big’ plane (about 30 seats).  Had a great time working with Steve on the Physicality book that we are writing as an outcome of the DEPtH project.  We managed the odd walk on the beach together, albeit rather windy, and Steve, brave soul, cycled several times from his hotel in Scarinish to our house, not far and flat all the way, but with a 30 knot wind in your face!

Otherwise have had our first fuel shortage when we needed petrol for the car and found there was none on the island for several days (incidentally the garage must have one of the best views in the country), had our first takeaway (fish and chip van 100 yards from the house … we are well positioned), lit our first fires (ah the smell of coal smoke reminds me of my childhood), registered at the doctors to get vaccinations ready for India (not in regimented 10 minute slots!), and of course lots of paddling in the sea … but think I might be developing my first every chilblains … well I know my own fault, but how can I resist when there is sea and foaming waves to dip my toes in.

It still feels like a holiday …  of course holiday for me tends to mean working with a nice view … so not sitting around the whole day watching the wind blow foam back in clouds from the breaking wave crests and the patterns of dark and light constantly shift with the moving clouds.  Getting lots done, for once clearing the to-do list faster than it grows (although it does still grow, some things don’t change), but for the first time for years free of that ever present feeling of heavy heavy weight on my shoulders.

… and on Monday I’ll be experiencing the flight to Glasgow myself as travelling to Dublin to give the SIGCHI Ireland inaugural lecture.  Managed to work out flights without needing a stay-over in Glasgow, but I have a feeling I will get to know the Holiday Inn Express at Glasgow airport quite well over the coming year.

Steve’s bin

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This is Steve‘s bin that I mentioned in my last post.

Glasdon UK: Plaza® Litter Bin

Glasdon UK: Plaza® Litter Bin

Had to be drunk proof, dustman proof, and bomb proof.  Also has to be emptied without needing a key, but be difficult to open if you don’t know how (to prevent Saturday night vandalism).  To top it all had to be designed to be able to be replaced after emptying so that it self locks, and yet is made by a moulding process that means there may be up to a couple of centimetres movement from the design spec.  I am very impressed.

strength in weakness – Judo design

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Steve Gill is visiting so that we can work together on a new book on physicality.  Last night, over dinner, Steve was telling us about a litter-bin lock that he once designed.  The full story linked creative design, the structural qualities of materials, and the social setting in which it was placed … a story well worth hearing, but I’ll leave that to Steve.

One of the critical things about the design was that while earlier designs used steel, his design needed to be made out of plastic.  Steel is an obvious material for a lock: strong unyielding; however the plastic lock worked because the lock and the bin around it were designed to yield, to give a little, and is so doing to absorb the shock if kicked by a drunken passer-by.

This is a sort of Judo principle of design: rather than trying to be the strongest or toughest, instead by  yielding in the right way using the strength of your opponent.

This reminded me of trees that bend in the wind and stand the toughest storms (the wind howling down the chimney maybe helps the image), whereas those that are stiffer may break.  Also old wooden pit-props that would moan and screech when they grew weak and gave slightly under the strain of rock; whereas the stronger steel replacements would stand firm and unbending until the day they catastrophically broke.

Years ago I also read about a programme to strengthen bridges as lorries got heavier.  The old arch bridges had an infill of loose rubble, so the engineers simply replaced this with concrete.  In a short time the bridges began to fall down.  When analysed more deeply  the reason become clear.  When an area of the loose infill looses strength, it gives a little, so the strain on it is relieved and the areas around take the strain instead.  However, the concrete is unyielding and instead the weakest point takes more and more strain until eventually cracks form and the bridge collapses.  Twisted ropes work on the same principle.  Although now an old book, “The New Science of Strong Materials” opened my eyes to the wonderful way many natural materials, such as bone, make use of the relative strengths, and weaknesses, of their constituents, and how this is emulated in many composite materials such as glass fibre or carbon fibre.

In contrast both software and bureaucratic procedures are more like chains – if any link breaks the whole thing fails.

Steve’s lock design shows that it is possible to use the principle of strength in weakness when using modern materials, not only in organic elements like wood, or traditional bridge design.  For software also, one of the things I often try to teach is to design for failure – to make sure things work when they go wrong.  In particular, for intelligent user interfaces the idea of appropriate intelligence – making sure that when intelligent algorithms get things wrong, the user experience does not suffer.  It is easy to want to design the cleverest algotithms, the most complex systems – to design for everything, to make it all perfect. While it is of course right to seek the best, often it is the knowledge that what we produce will not be ‘perfect’ that in fact enables us to make it better.