SL Wellington Railway Station Visitors Book Update:

http://virtual.weltec.ac.nz/Rolle/

This record is as of 9.3.09

c/0 Toddles Lightworker aka Todd Cochrane, from Weltec who is very kindly monitoring the flow of visitors to my Station. Once again, many thanks, Todd.

A list of visitors to Rollo's build. In order of their arrival.
The total time for all visits by one AV and the last visit time stamp in GMT is shown.
451 visitors so far.

Who	Hours	Minutes	Seconds	LastVisitTime
Isa Goodman	0	0	50	2008-07-29T09:41:19.433413Z
Toddles Lightworker	0	7	30	2009-02-14T23:05:34.069397Z
Rollo Kohime	158	27	50	2009-03-08T10:22:55.253579Z
Edithzor Exonar	1	32	40	2009-02-10T09:15:36.347955Z
Eryr Llewellyn	0	15	10	2008-12-18T07:45:30.214027Z
Jeb Lanzius	0	17	40	2008-12-14T22:01:59.865796Z
Arwenna Stardust	2	51	30	2009-02-04T07:50:35.318995Z
SitDevelop Acker	0	10	0	2008-11-07T03:52:04.929504Z
Katipo Kirax	3	9	30	2009-02-07T14:20:58.547707Z
Tran Courtois	0	2	10	2008-12-14T23:07:13.459790Z
Kavisha Quan	0	58	20	2008-11-28T00:31:29.514090Z
LorenzoBuhne Zerbino	0	4	0	2009-02-21T05:54:08.356007Z
ugee Egoyan	0	16	50	2008-12-06T00:51:59.065579Z
Indygo Magic	0	1	0	2008-08-01T23:31:58.930020Z
Dependent Binder	0	4	0	2008-08-08T20:41:28.467404Z
CiderJack Applemoor	0	49	10	2009-02-08T19:54:01.685697Z
Dacary Dumpling	0	6	30	2008-09-05T21:35:04.127492Z
Professor Noarlunga	0	7	0	2009-02-01T08:08:28.262918Z
Steve Baroque	0	2	10	2008-08-01T11:05:52.164306Z
Ellie Dewoitine	3	36	20	2008-12-04T08:13:51.298830Z
SHAKIRA Skirr	0	8	20	2008-08-01T17:12:22.036566Z
Fionnbhar Kohime	7	44	40	2009-02-08T03:06:15.653773Z
Suteruni Susanto	0	0	50	2008-09-09T11:26:32.772152Z
SITLife Jefes	0	1	50	2008-11-25T01:30:43.070322Z
CT Vlodovic	0	8	50	2008-08-03T17:14:42.283931Z
Iphigenia Flores	0	14	50	2008-10-05T22:15:32.386007Z
Edasa Eales	0	0	40	2008-08-04T02:48:46.305091Z
Orwell Sorbet	0	26	20	2008-09-28T23:01:33.511958Z
Itchy Gamba	0	0	10	2008-08-04T06:02:52.527079Z
Mythical Destiny	0	0	40	2008-08-04T06:13:43.302277Z
Mikky Ling	0	0	10	2008-08-04T06:56:45.619766Z
Netpuppy Thespian	0	6	30	2008-08-28T21:29:06.634782Z
Effy Khandr	2	14	20	2008-12-06T00:10:06.792594Z
Joy Janick	0	0	20	2008-08-06T02:21:15.193390Z
Miso Susanowa	0	2	50	2008-08-06T08:57:29.892178Z
Mychal Shan	1	25	50	2008-10-08T08:11:01.867274Z
Bri Rayna	0	2	10	2008-08-06T22:15:01.680774Z
Xhris Roussel	0	7	0	2008-10-03T04:06:46.055965Z
Cheddar Heliosense	0	11	20	2008-08-10T02:12:50.686844Z
BF2 Shepherd	0	19	10	2008-12-05T22:58:19.646024Z
Salina Tuttle	0	0	50	2008-08-07T07:08:44.801620Z
MisterCool Magic	0	3	50	2008-08-07T09:54:20.738757Z
Maxine Pevensey	0	12	10	2008-08-08T02:27:31.943226Z
MoonSkywalker Dezno	0	1	40	2008-10-02T22:56:54.736753Z
jasonzhang Whybrow	0	55	30	2008-09-02T08:09:48.128582Z
L0RD Skytower	0	0	10	2008-08-07T22:28:46.138843Z
Jasoncode Magic	0	7	30	2008-08-29T03:23:05.943684Z
Reynard Ragu	0	26	10	2008-08-14T21:56:02.588205Z
Jiajun Footman	0	0	0	2008-08-07T22:46:13.806924Z
Luenza Parx	0	0	30	2008-09-02T02:06:14.017821Z
Artikas Fhang	0	0	0	2008-08-07T22:48:30.769224Z
Like Susanowa	0	1	0	2008-08-08T01:04:43.912127Z
Dayja Allen	1	19	40	2009-02-21T03:09:46.030926Z
pure Hynes	1	33	0	2009-02-26T08:30:33.745738Z
LakotaWolf Dawg	0	0	0	2008-08-08T20:48:39.591150Z
Terence Meredith	0	1	20	2008-08-08T21:34:58.369900Z
wenjun String	0	17	40	2008-08-09T01:58:26.363325Z
Loquacia Loon	0	2	10	2008-08-10T06:14:36.967985Z
Dresnel Whitfield	0	1	10	2008-08-10T21:17:30.059075Z
Steph Rexen	0	0	0	2008-08-11T00:05:05.856014Z
pall Sporg	0	0	40	2008-08-11T00:05:58.585933Z
indelible Shelman	0	2	50	2008-08-28T21:15:05.068930Z
Mint Runo	0	7	30	2008-08-11T03:43:10.004978Z
Blake Jigsaw	0	1	0	2008-08-12T06:49:35.507702Z
suet Urvilan	0	4	20	2008-08-11T12:11:54.064263Z
Peekaboo Skytower	0	0	30	2008-08-12T23:25:35.519399Z
Keeper Hellershanks	0	0	40	2008-08-12T23:26:17.833291Z
yee Luik	0	0	20	2008-08-13T07:16:53.248283Z
May Luminos	0	0	50	2008-08-13T07:51:19.106693Z
vonded Parx	0	0	10	2008-08-14T22:04:03.705165Z
saberwill Aristocrat	0	0	20	2008-08-14T03:13:06.791674Z
IchiGo Shinn	0	0	0	2008-08-14T03:55:20.421069Z
Alisdair Skytower	0	0	30	2008-08-14T04:35:46.675880Z
ArianaRebecca Juliesse	0	2	0	2008-08-14T05:32:30.298041Z
Wade Corvale	0	1	50	2008-08-14T06:48:51.150909Z
Usefulidiot Dezno	0	13	50	2008-08-18T04:13:44.371903Z
Tobiano Vlodovic	0	5	20	2008-08-20T22:03:46.526578Z
taijikate Bode	0	6	50	2008-08-15T03:47:12.308072Z
Gryphon Vayandar	1	36	20	2008-09-28T22:36:49.661817Z
heiiiiman Rajal	0	0	40	2008-08-15T07:37:02.000433Z
CheeseHead Foden	0	0	50	2008-08-16T01:48:24.621088Z
yikai Xue	0	0	10	2008-08-16T12:22:06.195888Z
Clare Wyatt	0	5	30	2008-08-16T16:16:51.363983Z
Piroshy Ning	0	4	30	2008-08-17T12:07:14.907976Z
Tawhiri Pye	0	6	50	2008-08-17T18:36:12.135964Z
Arm Strom	0	34	30	2008-08-22T15:54:12.278136Z
Winnie Ragu	0	0	0	2008-08-18T08:41:19.877843Z
Maraki Barom	0	1	50	2008-08-20T23:08:17.728746Z
Kandyfloss Khandr	0	3	20	2008-08-21T02:48:58.068063Z
Mo10 Twine	0	2	40	2008-08-21T03:24:50.348143Z
Wifi Hax	0	1	40	2008-08-21T03:42:37.585152Z
archmunster Toll	0	17	30	2008-11-28T07:23:37.231368Z
Paul Allandale	0	0	50	2008-08-21T07:34:20.191013Z
Lula Rhiadra	0	2	10	2008-08-21T10:13:17.558206Z
Yeeting Andel	0	2	0	2008-08-21T14:00:02.241822Z
dougy Hellershanks	0	21	10	2008-09-02T11:00:51.966206Z
stretch01 Quan	0	2	10	2008-09-08T04:52:16.818796Z
Karen Ashdene	0	5	50	2008-08-22T08:15:41.201598Z
FREDDIE Jigsaw	0	0	0	2008-08-22T11:16:57.276796Z
aimme Bookmite	0	0	0	2008-08-22T11:44:29.436530Z
Clawz Karu	0	2	10	2008-08-22T14:01:48.118140Z
jaimeball Khandr	0	6	0	2008-08-22T16:00:21.701898Z
Mittze Tatham	0	9	0	2008-08-23T01:18:56.127352Z
Farr Baxton	0	13	20	2008-08-24T21:05:57.364448Z
elivana Langwarrin	0	0	10	2008-08-25T00:55:45.645500Z
Tip Ametza	0	5	30	2008-08-25T07:46:57.199885Z
Alice Svenska	0	1	40	2008-08-25T16:43:27.315369Z
Geon Nasu	0	27	50	2008-09-17T09:12:53.483948Z
MaxNaughty Magic	0	0	20	2008-08-26T22:30:14.980355Z
Johnnie Wendt	6	15	0	2009-03-09T02:57:26.853809Z
Trinny Dreamscape	0	1	10	2008-08-27T02:18:47.016323Z
Wendy Steeplechase	1	14	40	2009-02-07T21:48:07.276167Z
Fin Morpork	3	25	20	2009-03-01T04:28:17.410162Z
sintasarah Braveheart	0	1	50	2008-09-02T03:40:02.862481Z
Scorpy Wildcat	0	13	40	2008-09-20T04:23:15.969395Z
Mark Nasworthy	0	3	0	2008-08-29T01:57:38.983523Z
Silel Volitant	0	2	30	2008-08-29T04:55:42.329084Z
Marni Mizin	0	4	10	2008-09-04T09:05:43.757775Z
GNI Albatros	0	1	50	2008-09-29T23:22:54.372419Z
Yavanna Llanfair	0	0	0	2008-08-30T09:41:49.942971Z
Ember Nubalo	0	18	0	2008-09-03T00:27:39.117490Z
Dusty Skillman	0	2	50	2008-08-31T02:41:37.668638Z
Nicci Lane	0	52	10	2008-12-06T00:16:47.525231Z
Zan Zanzibar	0	0	10	2008-08-31T16:45:38.544124Z
DarkDharma Daguerre	0	2	40	2008-09-01T01:19:46.577962Z
Flint Bookmite	0	0	30	2008-09-01T03:34:19.513621Z
Vida Diavolo	0	4	30	2008-09-01T03:55:16.273194Z
Willi Maruti	0	2	0	2008-09-01T12:11:48.022490Z
Louren Fiertze	0	9	0	2008-11-01T04:31:25.661607Z
Nonnatus Korhonen	0	5	10	2008-09-01T18:25:36.337609Z
lianna Lannock	0	13	50	2008-10-07T20:47:15.293052Z
Belle Shan	0	7	30	2009-02-22T05:55:17.497166Z
Pixels Sideways	0	17	50	2008-09-02T03:44:37.808155Z
Serendipiti Zabaleta	0	0	30	2008-09-04T16:52:36.024158Z
Mariat Benoir	0	1	0	2008-09-04T16:53:39.334198Z
Isis Kranfel	0	7	30	2008-10-10T03:36:30.049600Z
Monet Netizen	0	8	0	2008-09-06T04:41:17.937200Z
Jandal Source	0	3	0	2008-09-09T04:29:15.526063Z
Marka Baxton	0	1	0	2008-09-10T03:31:12.430711Z
Lindas Fearne	0	12	0	2008-10-01T23:40:26.905379Z
Le Selentiak	0	0	10	2008-09-15T14:51:09.351158Z
Alanna Vantelli	0	0	50	2008-09-16T04:45:11.984606Z
Pebbles Hannya	0	0	0	2008-09-16T09:46:42.972663Z
DanP Andel	0	9	10	2008-12-15T19:57:16.229588Z
Danni Rajal	0	0	30	2008-09-16T23:27:05.107348Z
eightspeed Jumanya	0	16	40	2008-09-17T11:04:40.590505Z
DrWho Thespian	0	16	30	2008-09-23T08:02:55.688942Z
evesapple75 Kuhn	0	0	0	2008-09-18T21:23:12.490135Z
Barbara Meads	0	0	0	2008-09-18T21:24:23.163382Z
Rathelm Ansar	0	0	10	2008-09-18T23:46:05.580653Z
LindaLoves Magic	0	1	20	2008-09-19T00:36:55.076362Z
sanz Spyker	0	1	10	2008-09-19T01:54:29.965072Z
Commander Quan	0	1	0	2008-09-19T01:54:08.773909Z
Ash Underwood	0	1	0	2008-09-19T11:49:36.244618Z
Meg Ronmark	0	5	30	2008-09-19T12:36:48.020905Z
Leelee Luminos	5	42	10	2009-02-23T18:25:43.571864Z
Bartok Hykova	0	1	10	2008-09-20T09:46:58.883694Z
Digicam Vayandar	0	8	40	2008-09-20T12:43:14.960677Z
Hikino Zanzibar	0	1	30	2008-09-21T00:14:53.799172Z
Leumas Tigerpaw	0	2	0	2008-09-20T20:40:12.088121Z
Fli Nurmi	0	12	40	2008-10-31T23:39:16.733153Z
Suzuki Savira	0	0	20	2008-09-20T22:54:56.902789Z
Smooth Turbo	0	1	50	2008-09-20T23:35:03.247037Z
Ohadininrob Haystack	0	2	30	2008-09-20T23:37:30.883202Z
Teuamairangi Gray	0	1	0	2008-09-21T09:23:16.214308Z
Margaret Fhang	0	0	10	2008-09-21T11:05:51.428780Z
andycapp Inglewood	0	1	0	2008-09-22T03:21:17.084243Z
TimShadbolt Braveheart	0	1	20	2008-09-23T00:53:32.041056Z
LordCharlie Tigerpaw	0	0	10	2008-09-23T07:56:12.880246Z
Opal Osterham	0	0	10	2008-09-24T00:29:07.185130Z
Archie Tatham	0	3	10	2008-09-24T09:58:12.315968Z
Simey Ort	0	7	40	2008-09-29T19:54:57.339655Z
Stabsta Waco	0	6	40	2008-09-25T03:12:32.270279Z
Donche Vita	0	5	30	2009-02-04T20:49:18.699984Z
deeababy92 Andel	0	1	20	2008-09-25T07:39:50.440414Z
Silo Michalski	0	0	30	2008-10-03T22:59:09.839957Z
Aunina Savira	0	2	30	2008-09-25T18:44:47.681380Z
Pernuvia Constantine	0	0	0	2008-09-25T19:29:11.740878Z
Lyric Tizzy	0	1	30	2008-09-26T00:07:47.827407Z
Jj Deakins	0	32	40	2009-02-08T04:52:35.575332Z
Bettina Tizzy	0	23	0	2008-12-06T04:25:00.049286Z
Dancoyote Antonelli	0	10	30	2008-09-26T02:56:00.640425Z
Work Quandry	0	4	30	2009-02-16T04:39:20.414731Z
Enomec Hapter	0	8	40	2008-10-01T23:44:09.358986Z
Alizarin Goldflake	0	2	50	2008-09-26T18:48:25.767068Z
Wiski Oh	0	2	40	2008-09-26T20:16:43.711414Z
Art Abernathy	0	2	40	2008-09-26T21:07:46.931071Z
juakin Constantine	0	0	50	2008-09-26T21:27:01.975407Z
Samantha Kazakov	0	1	0	2008-09-27T01:52:54.830028Z
Aidenn Brooks	0	1	10	2008-09-27T04:43:13.494611Z
Scooter Gaudio	0	5	10	2008-09-27T07:29:45.641857Z
Balika Foxtrot	0	0	20	2008-09-27T07:35:37.762989Z
Corcosman Voom	0	2	50	2008-11-29T18:54:47.664678Z
Grace McDunnough	0	2	10	2008-09-27T12:23:25.163766Z
Case Tomorrow	0	1	50	2008-09-28T18:23:53.484556Z
Perefim Cao	0	52	50	2008-09-28T19:18:52.101391Z
DebZee Miklos	0	2	10	2008-10-03T03:27:11.201954Z
Tere Tinkel	0	20	0	2008-11-08T02:42:28.561288Z
Maoriboy Allen	0	10	30	2008-12-05T07:40:37.658423Z
Juko Tempel	0	3	50	2008-09-29T16:18:09.030571Z
Draven Swindlehurst	0	1	10	2008-09-30T05:44:26.780379Z
Betty Amoufhaz	0	3	30	2008-09-30T13:01:35.072472Z
DB Bailey	0	23	0	2008-09-30T14:00:19.791890Z
Ktalina Snoodle	0	0	0	2008-09-30T19:53:47.721227Z
ElvisOtis Ember	0	11	50	2008-10-01T04:56:53.516488Z
Leroy Goalpost	0	5	10	2009-03-08T22:04:19.948562Z
Dagmar Kohime	0	10	40	2008-10-02T02:44:21.576821Z
Tawny Parx	0	1	50	2008-10-02T06:11:59.992695Z
Cold Flatley	0	0	0	2008-10-03T01:21:28.613641Z
Forever Tomorrow	0	1	30	2008-10-03T05:40:36.004712Z
Gillian Planer	0	5	30	2008-10-03T09:32:26.876566Z
Laryo Kronfeld	0	18	20	2008-10-09T12:31:10.370972Z
Mysti Andel	0	0	30	2008-10-04T01:12:09.169545Z
Neoity Karu	0	2	30	2008-10-04T04:41:04.694861Z
Kristen Isachenko	0	1	10	2008-10-04T16:03:18.732529Z
Soapbox Ballyhoo	0	13	10	2008-11-13T07:12:50.477582Z
Cid Ducatillon	0	4	30	2008-10-05T16:59:24.816516Z
Liv Forster	0	3	30	2008-10-07T07:43:11.434329Z
Grown Beardmore	0	0	20	2008-10-07T07:39:48.129895Z
Doctor Bookmite	0	1	10	2009-01-08T22:02:48.738543Z
Jarad Milos	0	0	10	2008-10-08T22:17:23.384307Z
Maya Paris	0	5	20	2008-10-09T18:37:17.905357Z
Weewak Borkotron	0	0	0	2008-10-09T19:08:50.396962Z
ArachFinne Wirefly	0	0	30	2008-10-12T02:50:50.462155Z
Coolidge Magic	0	1	20	2008-10-10T03:37:12.417380Z
PaulR MacMoragh	0	1	10	2008-10-10T21:42:01.664534Z
violeta Mimulus	0	1	40	2008-10-10T22:51:33.040666Z
Nepets Mortenwold	0	0	0	2008-10-11T05:13:13.650264Z
Zia Thibedeau	0	7	50	2008-10-12T01:16:00.252667Z
Innocenti Chevalier	0	10	20	2008-10-12T01:16:10.944869Z
Meme Fhang	0	0	10	2008-10-12T09:28:04.394479Z
Ramona Forcella	0	6	30	2008-11-14T14:34:44.508008Z
Trixie Garmes	0	4	10	2008-10-14T05:43:05.928088Z
Galen Garmes	0	5	30	2008-10-14T05:42:23.067419Z
Briarmelle Quintessa	0	21	50	2009-02-15T10:03:48.679623Z
Ramona Helendale	0	0	10	2008-10-14T15:44:42.230523Z
GoAngel Sonic	0	3	20	2008-10-15T10:20:27.830371Z
Johnnie Thespian	1	25	0	2009-03-08T22:23:07.659723Z
flok Flotta	0	5	10	2008-10-29T08:19:34.836498Z
Johne Beresford	0	0	50	2008-10-29T08:36:36.264800Z
Walton Scribe	0	1	30	2008-10-29T10:08:31.023175Z
Butler2 Evelyn	1	9	40	2009-02-14T23:28:51.473715Z
Jinpa Karu	0	0	0	2008-10-31T02:54:47.890636Z
Arna Bardeen	0	23	30	2009-02-07T21:47:56.754909Z
Aklom Haifisch	0	5	0	2008-10-31T12:38:47.259511Z
Bilbo Etzel	0	3	0	2008-11-01T23:37:10.202273Z
Sioux Scribe	1	45	0	2008-12-16T23:04:34.235768Z
Alanna Luminos	0	0	30	2008-11-03T02:48:04.323232Z
Jessie424 Zapatero	0	0	0	2008-11-03T06:43:15.273058Z
JohJoh Braveheart	0	6	20	2008-11-05T02:55:06.572093Z
sweetpea Karillion	0	12	50	2008-11-18T06:17:45.452875Z
Amphora Baxton	0	0	30	2008-11-06T18:06:28.298041Z
Budka Groshomme	0	0	50	2008-11-07T00:50:08.739283Z
Waterlogged Camel	0	2	50	2008-11-10T22:07:37.473841Z
Cody Chrzan	0	7	50	2008-11-07T07:43:13.659228Z
Sammie Short	0	1	10	2008-11-07T20:56:17.377648Z
indi Lemon	0	1	20	2008-11-07T22:37:01.052244Z
shortly Su	0	9	10	2008-11-08T06:23:30.798943Z
Cass Bellic	0	12	10	2008-11-08T13:21:44.116326Z
Astra Martian	0	1	30	2008-11-08T14:50:17.554307Z
xox Lemon	2	33	40	2008-12-21T10:03:44.310996Z
Ani Sorbet	0	1	20	2008-11-09T20:40:20.993566Z
Sas Rhiadra	0	1	0	2008-11-11T07:36:14.964110Z
Needle Pointe	0	27	50	2009-01-13T10:50:29.371339Z
Aureliano Monentes	0	7	0	2008-11-12T03:19:34.769673Z
Cate Genira	0	0	50	2008-11-20T20:46:54.600337Z
Kobe WorldUE	0	0	40	2008-11-14T04:37:04.826228Z
Dupka Innis	0	15	20	2008-11-29T08:40:07.572718Z
Jocelyn Homewood	0	0	0	2008-11-15T08:50:54.450538Z
Art Bass	0	0	20	2008-11-15T22:25:16.705260Z
Caz Dudek	0	38	0	2008-12-05T22:10:51.481568Z
Kere Delcon	0	5	50	2008-11-16T05:42:05.396652Z
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Indeterminacy and the Roaming Body - Not Here Reprise

intercreate.org/scanz New Plymouth, New Zealand Aotearoa 2009

At the end of 2008 I had the abstract for the following paper accepted for presentation at the intercreate.orgSCANZ Symposium, New Plymouth, NZ Aotearoa 7-8 February 2009.

SCANZ is now an annual fixture on the international map of practitioners in the Arts, Sciences and Literature, so I presented this paper to a diverse audience from Holland, Brazil, France, Germany, the UK, the USA, Australia and NZ Aotearoa. My presentation was comprised of my reading to the symposium audience at the Govett-Brewster Gallery in New Plymouth, my avatar, Rollo Kohime simultaneously (one sound channel for both venues) reading to an audience in my Second Life Wellington Railway Station (my SL avatar is now voice-enabled and the station was projected onto the main wall of the conference room, approx 10mx5m) and a secondary screen showing selected videos of my dance practice - the first was referenced specifically in my paper.

Abstract Title:
Negotiating the Parameters of Missed Conversations in Urban Spaces

Abstract:
This paper represents a research strand of my AUT Masters in Art and Design project (majoring in dance and video), ‘In the Company of Strangers'. Indeterminacy as a force, responsible for sustaining in us the dynamic of the stranger, is explored in encounters between people in urban spaces. Concepts centering on disjunct-conversations and departure are being investigated through my research-practice which, as a scrutinizing lens, attests to the contemporary theories which reside in the states of 'becoming' evidenced in selected writings of Henri Bergson and Brian Massumi.

This project posits the formation of a new Urban Myth: Experienced through the vehicle of the roaming body, our engagements, meetings and encounters in urban spaces frequently manifest as disjunct, ‘missed conversations’. I am asserting that this is due to the inevitability in our existence of indeterminacy occurring as a significant mediator of our behaviour. Indeterminacy implies motion and emerges, as Massumi so ably asserts, through ‘… an unfolding relation to its own nonpresent potential to vary …’. We, all of us, are constantly being drawn away – always either approaching or embracing involuntarily, a state of ‘Leaving’ which co-mingles with and unerringly erodes our efforts to engage with another in the here and now.

* Organizing seating for the SL audience, with SCANZ 09 poster








.......................................................................................................................................

This paper begins with the notion of the Stranger identity and 'Belonging' in contemporary urban environments and closes with the event of ‘Leaving’. Between these manifestations lies a gulf of uneasy indeterminacy, evident in the ways in which our choices are made, our actions which appear to prevail, the spaces and times which we occupy and displace and our interactions with one another. The idea of belonging is central to our existence and to our understanding of how we and others give meaning to our lives. Our sense of identity is founded upon social interactions that indicate our allegiance to particular communities or groups, through shared beliefs, values or practices. Yet over the generations, has our pursuit of personal autonomy robbed us of that cherished sense of belonging and is there still a more subtle, insidious force acting upon us?

In my research practice I am positing a new Urban Myth. My contention is that all our exchanges, whether they be either apparently resolved engagements, casual encounters or missed conversations with people and places, are governed by the agency of indeterminacy evident through a continual Leaving of these exchanges. That is Leaving with a capital ''L'. I am suggesting that ‘Leaving’, as a point of separation is a phenomenon. Leaving is not merely a point of departure, but an ingredient central to that process we call change. For us, as creatures of change, movement away seems to be inevitable and this ensures that there are constantly present, small, overlooked dramas with their attendant poignancies expressed within the simplest, most mundane, everyday dynamics between people and places. I am suggesting that this behaviour is involuntary, informs and mediates our respective realities, knows no cultural boundaries and occurs everywhere, all the time, although I am concerned with its manifestation in urban spaces. I do not consider this notion to be negative or depressing. Rather, I find it compelling, capable of propelling us into re-evaluations of who we are and how, as sentient beings, we conduct our lives through a perceptual reality composite, caught up, despite ourselves in a perpetual state of change which is centred ultimately, in this universal movement away.

* This image is of intercreate.orgSCANZ in 2008. I secured permissions to use the current 2009 logo for the station poster, which, c/o my photoshop, you see in the other images.

In the text, Negotiating difference or being with strangers, John Allen (2000) informs us that, ‘In his classic essay on “The Stranger” published in 1908, Simmel tried to convey through this figure, a range of ambivalences which have come to haunt us in the practices of negotiating difference’. Allen is alluding to the paradoxes attendant within those perceptions when we try to position ourselves as social familiars, leaving unknowns outside our circle, as Strangers and therefore, 'Other'. In my sphere of enquiry, Simmel`s words are provocative, not so much for how society functions, but more specifically,for how those individuals within spatial/societal structures function and relate to one another. In defining or ‘negotiating difference’, Simmel adopted a 'host' figure as our familiar self. The figure of the ‘Stranger’ captures the paradoxical experience of what it means to interact with someone who is both, perhaps nearby in a spatial sense, yet remote and therefore ‘strange’ to us in a social sense, while the converse of this may also be true. The Stranger, then, is someone who is involved with us, yet removed, in a sense virtual, spatially and socially as an accepted member of our group or situation. Personna who we label within our host-field as both familiars and strangers, constantly come and go.

However, as I will endeavour to discuss, we are all susceptible to Leaving as a given which brings in its wake, its own estrangement. Yet, Simmel`s 'host/stranger' binary definition begs that all-important third dimension, which I maintain can be defined through the state of indeterminacy. As indeterminants we all of us depart despite ourselves, from every engagement we make, fleeting or involved.

* Intercreate.orgSCANZ 09 Rollo with paper abstract on podium

A definition of the term, 'Indeterminacy'.
The Heisenberg Uncertainty Principle which is founded in quantum mechanics, asserts that both the position and momentum of a given particle cannot be determined simultaneously.'The more precisely the position is determined, the less precisely the momentum is known in this instant and vice versa'. (Heisenberg,1927)

In other words it could be said that one is unable to record scientifically, evidence of a given body that is both static and moving at the same time. If one cannot measure something, does this make the non-finding absolute? Is this definition simply a finite, modernist Truism or an opportunity for a poststructuralist Truant? Is the definition deconstructable? Given that we register the activity, is it possible perhaps to measure empirically, through the senses, this activity in one body taking place in two situations at once? Despite the scientific, physical non-finding, does this mean that one`s 'attention' cannot be in two places at once? Or one`s desires, intent, perception? I suspect that this is not the case. I am suggesting that through acknowledging and assuming in ourselves a state of 'the being-in-change', it is possible to transfer ones presence in the form of intent, from 'here' to 'there' simultaneously and that there is physical, visible evidence for this in scenarios involving engagement between people in the street.

My personna/presence here, now, is divided between this space and this Second Life space. To the people behind their avatars in my Second Life Wellington Railway Station, who can hear my voice and see my avatar moving, the collective personna constituted by myself and this audience I suggest, is actually virtual and in that extension of this reality, my avatar-self in Second Life, is real. So at this point in time, we have an equivalency as analogues in two places at once - the constituents of a blended-reality.

To illustrate dual presence through an indeterminate intent - in this instance, in departure; in the first video clip shown here, the couple in the spotlight conduct an animated conversation in the street. Without being privy to their dialogue, we have no way of knowing what they are discussing. We could speculate, but I am fascinated by their body language, their neutral proximity to one another, the signals they unconsciously transmit about the way they are feeling with regard to their engagement with one another and how this evolves through the duration of the meeting. If I apply a non-judgmental appraisal to their situation, in the last minute prior to their separating, although the woman eventually says goodbye, physically walks away and leaves the engagement, the man appears to have already departed from the conversation. He shuffles, he checks his cell phone, he hides behind his hands, he waves his arms uncertainly and looks around. He checks his watch. Eye contact decreases. No longer is he fully present.

When she does finally leave, his reaction is marginally interested – because his roaming self has already left. His ‘Leaving’ has crept into and hijacked the meeting, while ostensibly, they were still engaged. It would be easy for us to say, 'But he has simply switched off'. I am not disputing this. I am asking, 'Why?' I am suggesting the whole story is more interesting. Indeterminacy is embedded here. The only difference between this and other engagements is that in this case, the slip in the present (now past) is visible. Can this constitute evidence of a simultaneity of presence? Here, yet not here? Both people left. Movement away occurred in both parties, even though ironically, one of them left first by staying behind. Is this occurrence actual or merely a point of perception? (Is a point of perception no less actual?)

In a second definition of indeterminacy, Brian Massumi, (2002) in Parables for the Virtual: Movement, Affect, Sensation, tells us that a body in motion is held within an ever-changing process of movement relative to its own already non-static position in space, ('... its own non-present potential to vary ...'). Massumi, (in a vein which is similar to Henri Bergson`s sense of 'becoming') maintains that the only 'real' relation is that of a body to its own indeterminacy, (... its openness to an elsewhere and otherwise that it is, in any here and now.') Does Massumi`s interpretation and my demonstration here, refute the Heisenberg Uncertainty Principle, despite the difficulty in being able to measure two presences (or one divided presence) simultaneously? In contrast, although not entirely, William Wordsworth, articulating indeterminacy as an aesthetic, made room in any insubstantial meaning or questionable reliablility of an event, by replacing it with imagination deferring to a potential for interpretation. He called it, ‘Something evermore about to be’.

Indeterminacy and the roaming body – in the contexts of this phrase, perhaps we have no way of forecasting how our connections will be determined when we meet someone in the street. Will we even engage? What might comprise the least element of a meeting between two people in the street? Somehow though, either sooner or later, (or, in the light of what we have just seen - sooner and later), without always recognizing it we are always leaving. Allowing for the variables within which we carry out our departure, the only non-variable is that we will actually depart from meetings which resemble islands in the stream - places of temporary purchase within change.

In my videoed dance work, I am concerned with the investigation of what I will call the spaces 'between recognized content’ in our lived experience. In exploring what may comprise engagement and conversation on the street, I am not so much interested by what is being communicated, as what is being left out, due to what I identify as interpersonal terrain dominated by indeterminacy. I am interested how this uncertainty located within movement/change may influence or to a significant extent, govern the nature of dialogue in urban contexts. The videos playing here are expressions of small-conversations, sometimes missed, between the dancers and between the dancers and members of the public. The dance-work is supposed to be mildly interventionist in terms of how it affects the flow of commuters and catalyses a response – creating for the people walking past, a private tableau made public between two people, a virtual, half-witnessed-half-remembered-later moment, representative of the myriad of disjunct dialogues and discreet micro-dramas within scenes of departure which may occur, in these kinds of public spaces. Responses are curious, concerned, mystified, guarded, warm and cold but above all, removed from us as strangers - as we are removed from them.

* Twin projections of Second Life and Real Life videos

The anthropologist Marc Augé (2004), offers us another perspective on belonging and what I shall describe as the results of a societal, collective maturation of autonomy. In his definitive text, ‘non-places: introduction to an anthropology of supermodernity’, Augé succinctly documents the profound dysfunctional changes (relative to the fracturing of identities within community and the dislocation of community itself) to our westernized societies. These dischordant developments were precipitated not so much by the nature of our thinking about architecture, but by the architecture of our thinking about our behaviours in our habitats. Augé rigorously interrogates the substance and resultant implications of our living spaces and environments and ultimately, finds them wanting. His commentary questions the extent to which we are still in possession of spaces which we might define as 'places' - whether we still belong in those spaces that we frequent the most, or whether they have become, in his words, 'non-lieux' or non-places: airports, railway stations, hypermarkets, filling-station forecourts, Ferry terminals ... or Ferrys.

Contrary to Augé`s assertion that places like airports are situated at the fore-front of non-lieux locales, John Di Stefano (Senior Lecturer at Massey University in Wellington) proposes a very different view in the description and categorizing of the airport as a socio-geographic space: In his acclaimed video, ‘Hub’ he suggests an alternative definition for the term 'belonging' - that the idea of ‘home’ and belonging is today perhaps more ideally expressed as ‘… a sense of being between places.’ (Di Stefano, quoted in Video Data Bank, 2001). Hub proposes that we consider the airport as a home-away-from-home and also a place of ‘dis-Appearance’ – a place of opportunity which entails a transformative process rather than simply vanishing. So rather than being a non-place, the inference here is that the airport becomes, ‘… a rich and complex respository of interlacing personal and political histories – a new space of belonging.’ di Stefano (2001) Clearly then, one persons sense of non-place is another`s place. But, is it not our search for personal and professional independence and the systems which provide for a more efficiently autonomous management of that independence that has for some, created a world of 'non-lieux' or non-places? It is interesting to note, too, that all these systems on a larger-than-life scale are orientated around the movement of populations, essentially articulating and perpetuating within arrivals, climates of departure. Leaving. Why not Arriving? Does not indeterminacy bring us to our arrivals just as surely as our departures? I am sure that it does. Arrival suggests a governance of some significance; a quiet triumph of navigation to a secure location, yet each arrival holds the seeds of the next departure, creating for us a pause, a sense of temporary settling; seen through this current contextual vision, arrival is itself only momentarily grasped and subsequently lost as a place in time and space which punctuates change, from which ultimately, we move away.

Within the parameters of this urban myth, the manifestation of indeterminacy suggests that ‘Leaving’ is a universal state over which we have no conscious control. Departure is that paradoxical frame of reference for us as humans which both, frees us from the constraints of our previous engagement while instilling perhaps, trace echoes of what has been left behind. For me, this creates poignancy - a pathos evident in the most mundane of departures, humanity-wide. Whether it be recognizably profound and measurably life-altering, or apparently occurring within the humdrum of the everyday, departures and the act of ‘leaving’ people and places of significance constantly colour our lives. Could it be that this unconscious facility that we unknowingly possess; Leaving as an ongoing, involuntary occurrence, is responsible for our departures, regardless of our own diagnostic sensing within a meeting or engagement with someone? Perhaps departure itself is the indeterminant driving factor here. A condition which affects us all, impinging upon and mediating our behaviour while for the most part, we remain in ignorance of its existence.

In 1927, Henri Bergson, who had previously been hailed as both, ‘the greatest thinker in the world’ and ‘the most dangerous man in the world’ (Mullarkey, 1999b) was awarded the Nobel Prize for Literature. He has been a major influence on the thinking of Maurice Merleau-Ponty, Emmanuel Levinas and Gilles Deleuze. Bergson is perhaps most widely known for his treatises on the concepts of time and becoming. His stance as a ‘process philosopher’ on ‘lived’ and ‘experienced’ time and space is particularly relevant for me: He was concerned with the actions which bridge or give rise to the manifestation of content. He pursued these intangible qualities binding content, concentrating on the unfolding process of the event itself.

* Twin screen RL/SL projections

But significantly, for this paper, Bergson`s thinking recognizes and traverses the territory occupied by indeterminacy and in so doing, transforms ‘being’ into ‘becoming’: If we take it that ‘Being’ can be defined as the descriptor typically given to those essential qualites of a thing that endure despite all temporary changes in appearance, reality can then be defined ontologically, by enquiry into the particular kind of “being” that a given entity has or expresses. ‘Becoming’ however, for Bergson, was and remains quite a different way of defining reality. The word describes an action rather than a static quality. It refers to a view of the world which is defined through motion which is continuous. So the only reality is constant change, flux, transformation – becoming. The things we perceive as ‘real’ and constant, reliable and set are outcomes relative to our respective perceptions. To quote Bergson,‘ … the qualities of matter are so many stable views that we take of its instability’. Bergson puts this very succinctly another way: '… rather than there being things which change', more accurately speaking, there is, '…change provisionally grasped as a thing'. Bergson (2005) This realignment of perspective may allow us to witness indeterminacy in-the-making, made visible in meetings between people on the street, governed in their actions by the phenomenon of departure.

In his 1939 Essay, Movement as Language, Len Lye stated:
Movement is the result of a feeling in one thing of strong difference from other things. Movement is always one thing moving away from other things—not toward. And the result of movement is to be distinct from other things: the result of movement is form. The history of any definite form is the movement of which the form is the result. When we look at something and see the particular shape of it we are looking at its after-life. Its real life is the movement by which it got to be that shape.

* Before the reading

In Lye`s description of the world this observation shares similar territory to Bergson`s, maintaining that we live 'change' in a constant process of becoming and that we can only grasp and isolate moments provisionally within change itself.

Brian Massumi (2002) echoes this point of view:
When a body is in motion, it does not coincide with itself. It coincides with its own transition ... In motion, a body is in an immediate, unfolding relation to its own nonpresent potential to vary. That relation, to borrow a phrase from Deleuze, is real but abstract … This is an abstractness pertaining to the transitional immediacy of a real relation – that of a body to its own indeterminacy (its openness to an elsewhere and otherwise that it is, in any here and now).

When I began my Masters study two years ago, my commencement point for research was to take and investigate the basic premise that the 'real' is influenced by the virtual, all the time and everywhere; that we experience moments which could be described as 'virtual' every day. I began to work in both Real Life and initially, quite cynically in Second Life and very quickly found out that the residents in Second Life who I interviewed, indignantly regarded the whole construct as very real. To these people (now myself included) Second Life is another facet of the Real. This notion is supported in Massumi`s exploration of the ‘‘indeterminacy’ of the body – the realities facing the body which are incomplete without the recognition of another, constantly simultaneously-generated virtual description of ‘now’.’12 Massumi posits that ‘this body’ is here, but also, ‘this presence and essentially when in motion, they are no longer with us, here, but ‘over there’, now ...' 13 My work focusses upon the nature of movement itself, which is inevitably coloured and controlled by what could be said to be a force outside almost everything, but which equally, is integral to all: Time.

Massumi suggests that the body in movement means accepting the body in its occupation of space and time, as a paradox: that there is an incorporeal dimension of the body itself. Of it, but not it. Indeterminate, coincident, but real and material. Massumi calls this echo a, ‘Fellow-travelling dimension of the same reality’, 14 A legitimate interpretation of identifiable alterity? In this time-based context, it could be said that the body is present but within its indeterminacy, the time-based embodiment of ‘body’ has already moved on. This assertion as a concept is interesting to consider in the context of my ‘in-transit’ dominated practice and offers a framework for speculation about the reasons for what often, are the expressions of truncated, disjunct forms of communication in the street.
In a sense, one could say that the environment or ‘stage’ for my work, rather than a commuter-busy passageway, or Wellington Railway Station at rush-hour, is more accurately, the moving body itself. The body`s potential to vary suggests an alignment which juxtaposes yet subordinates ‘being’ to becoming. Our ontological presence can be defined by the idea that we are in a continual state of being/becoming – a time-based positioning. In qualifying his argument, Massumi paraphrases Deleuze in saying that the problem with dominant modes of cultural and literary theory is not that they are too abstract to grasp the solidity or corporeal fabric of the real. The problem is that these modes are not abstract enough to grasp the real incorporeality of what we take to be real. Which leads me to the previously mentioned state of blended-reality.

Mark Hansen, in Bodies in Code, (2006) sees the embodiment of function manifesting through the human body, acting as a kind of seismographic wand - Hansen, (2006:p.5-6). He maintains that: ‘… all reality is mixed reality’. Hansen quotes Massumi who asserts that the existence of the analogue is as a transformative entity:
Always on arrival a transformative feeling of theoutside, a feeling of thought sensation is the being of the analog(sic). This is the analog(sic) in a sense close to the technical meaning, as a continuously variable impulse or momentum that can cross from one qualitatively different medium into another. Like electricity into sound waves. Or heat into pain, Or light waves into vision. Or vision into imagination. Or noise in the ear into music in the heart. Or outside coming in. Variable continuity across the qualitatively different: continuity of transformation (Massumi, Parables for the Virtual ... 2002:p.135).

Through our internal analogue therefore, we possess the innate capacity to transform continuously, the many real and virtual realities of which our existence is comprised. The blended-reality paradigm can shift the fields of 'orthodox' perceptions which have, in the past, established existing modes of seeing and understanding reality: Hansen maintains that the reason why so many of us now operate in so-called virtual, metaverse worlds with apparent ease, is because we have always done so - we encounter without comment, a myriad of moments which we could describe as virtual every day in our 'real life' existence. The shift for us as 'analogue' where the process within us as humans which brings metaverse technologies like Second Life.com together with our natural perceptions, supports a function which expands the scope of our natural perception and integrates real-world and virtual realities to arrive at a more homogeonous blended-reality.

Rather than presenting the virtual as a completely technical simulacrum – a portal to a fully immersive, separate or fantasy world, the blended-reality paradigm regards it as just one more realm among others which can be accessed through our already embodied perception or our ability to enact - or, in the case of both Real and Second Life, to role-play. 'We are all in the same house, but using different rooms', Dharan Longley, a very good friend of mine said to me yesterday. So there is less emphasis here on the content and more emphasis on the ways in which we access that content.

* SL Audience in the station for the Symposium reading

I am working in Second Life as well as Real Life, not because I am intrigued by their differences where I recognize a separate virtual and real world, but because under the auspices of the blended-reality that I inhabit, I can perhaps more easily explore the interplay between Real Life where Second Life becomes a facet of the Real. Here I can converse, witness and belong as analogue, while making critical commentary upon yet another field of departure.

This section in brackets was not read at the conference due to time constraints:

[Points of Purchase
To contextualize my thinking, I need to continue with my case for 'belonging' before I can sensibly comment on its erosion. Over the last 200 years, Western Thought has created a dialectic which, I maintain, impacts upon certain concepts concerned with the acquisition of autonomy within personal identity - that debate which seeks to synthesize the Self and the ‘other’; the implications of which may affect our ability to ‘belong’ in the here and now and consequently, to question a sense of lasting allegiance to any one place. Is it possible to exercise a conscious control over our facility to belong? At which point does an autonomous state stand so resolved, itself independent and immune from the need to be a part of something greater?

On the one hand, that late 17C and 18C set of collective Western values emerging through The Enlightenment, called upon individuals to think for themselves. In embracing this, we have since held that independence and thus the capacity for reason (which apparently, enables one to successfully stand alone) were to be our exemplars. This in turn has necessitated that the individual be able to separate from all that is externally imposed on them in order to evaluate and consider rationally, their ongoing condition: that of a sentient being, with the capacity to act autonomously. Yet it can be seen that perhaps self-autonomy is divided: Since Georg Hegel, (1770-1831) major psychological accounts of the self have placed its dependence on the ‘other’ at the centre of formation and maintenance of the self. For Hegel, one needs the ‘other’ to recognize one's status as a self-directing subject in order to create the conditions for the self-directing activity; one's self image is mediated through the ‘self-other’ relation, not only in terms of its substantive or evidential content but also in terms of the self in its base capacity. For Sigmund Freud, the ‘other’ is internalized to become a central organizing principle for one's desire, one's needs, driven by one's unconscious. Thus, on the one hand freedom and independence requires reason, which requires the ability to separate from the ‘other’, while at the same time, the self is ineluctably dependent on the other's interruptions and influence. If both of these traditions are broadly correct, it would seem that we are doomed to a lack of freedom through autonomy, because undivided autonomy is doubtful. Consequently, freedom through independence is defined as precisely that which we cannot attain.

Linda Martin-Alcoff, Professor of Philosophy and currently the Director of Women`s Studies at Syracuse University in the USA, asserts in The Political Critique of Identity,
'... in classical liberal political theory, the initial state of the self is conceptualized as an abstract individual without, or prior to, any group allegiance. It is from this "initial position" that the self engages in rational deliberation and thus achieves autonomy ...' through free choice. 'As (Immanuel) Kant developed this idea, a person who cannot gain critical distance from and thus objectify their cultural traditions cannot rationally assess them and thus cannot attain autonomy. In Kant's view, an abstract or disengaged self is for this reason necessary for full personhood. Moreover,the process of modernity, which was conceptualized as analogous on the societal level to the process of individual maturation, became defined as just this increased ability to distance oneself from one's cultural traditions. In this way this distancing ability also became a key part of the global, European-centered teleology of intellectual and moral development, defining the terms by which societies were to be labeled advanced or backward.’

Martin-Alcoff goes on to stress that, ‘… the norm of rational maturity, then, required a core self stripped of its identity …’

One side of this theoretical and often prejudicially-lived debate, has sought to locate and resolve in us an independent state of self. We can now see that this state may be defined dichotomously, responsible not only for shaping but also for ignoring it seems, the collateral damage occurring to that other aspect of personal and collective identity - the issue of our ‘Belonging’. Could it be that this aspect of which Kant speaks, this process of maturation, the graduation to ‘… full personhood’ is a contributor to the erosion in our sense of belonging? Has the manifestation of this balanced, autonomous identity so carefully harboured by us, comprised merely a veneer over that reality which now emerges as a lost locus?

Let us examine for a moment, verbal conversation as an adhesive which only partially binds us to the moment in this stream of change. Not only does speech aid our functioning effectively in social situations and locates us in time and given space, but more candidly, the ability to converse and to be heard affirms, empowers and expands the map of the human heart.

In Tricks of the Mind, by Derren Brown, under the section on ‘Targeted Rapport’, Brown writes, ‘ Most people when they are getting on well, will be in a state of unconscious ‘rapport’. They will tend to mirror each other`s body language and so on without realizing it …’ At the same time, ‘… there is the odd sensation we have all experienced (though we never think to mention it) of knowing when the other person is about to get up and leave. Suddenly there is something in the air, a moment or a shift and then you know the other person is about to say they should ‘make a move’. And if they don`t you have that feeling that they are outstaying their welcome’.

The level of unconscious rapport shared up to that moment, particularly if the conversation has lasted for some time, is responsible for the sharing of mutual thought and body patterns so that together you can sense when the time to leave has arrived. Speech comprises much of the articulation of this and that of our wider socio-contextual map - much, but not all. The hidden message which is about when and how to leave an engagement is articulated through speech-prompts but also through body language, an underlying empathetic cue to move on, with this decision coming from a place ‘of ‘ and in the body – a place from which, in a manner of speaking we have already departed.

Brown maintains that studies carried out on rapport have shown an array of mirrored behaviours that are not merely body positioning but something far more subtle. It has been established that people in rapport with one another tend to breathe at the same rate, adopt similar facial expressions, blink at the same rate and use one another`s language. I would describe these responses as somatically based. In other words they are products of a non-spoken, internal discourse that the body carries out continually (using one another`s language is still instigated by a bodily response to a stimulus). A hidden dialogue beneath speech and vision through which we are more overtly governed. We have at our fingertips, so to speak, a very specific skillset which is available to us on a subliminal level during our interaction with another; a transponder of sorts, fashioned to assist us in the process of moving ourselves and a stranger identity to a place which may simply be less strange and designed almost as if to counteract the inexorability of our predilection for departure.

‘Rudimentary engagements, communication at its most basic, the prototype of all human interaction …’ such are the descriptors for the term, ‘Protoconversation’ in Daniel Goleman`s, Social Intelligence, The New Science of Human Relationships. The term relates to the early neural signals which expand into methods for establishing a rapport that we experienced as babies, making our first communicative forays into the outside world through the medium of our mothers. Often a synchrony of rhythmic motion, touch, gaze, sound and breath, a coordination of hand movements and facial expressions will establish a mutual rapport between mother and child. Such conversations are more
often than not very short in duration – even only seconds in length and they end when both parties arrive at matched states, typically, affectionate ones. Protoconversations have a certain elasticity in meaning and application. Not only does it refer to the very earliest development of our powers of communication (mostly non-verbal), but in adulthood, protoconversations remain as our most fundamental template for mapping, matching or missing in meetings with others.

The template is tacit, a subtle awareness through feeling and the senses which allows us when we meet to quietly proceed, in step, with a stranger or acquaintance, friend or family member. Protoconversation is a silent dialogue – Goleman uses the term, ‘substrate’ upon which all encounters or engagements are built. Goleman assures us that it is, ‘… the hidden agenda in every interaction’. Goleman (2007) A silent go-between if you will, which underpins and as a mode of communicating, often outlasts the manifestation of speech. One could extend this to say that protoconversation is a silent, neurokinetic conversation supported by mutual empathy - assisting a curiosity about the path ahead. Attention, albeit one that fluctuates, is paid to the task of listening to one`s partner, in the moment, using certain tools: When ‘conversing’ or when in a dance duet, (particularly those dance modes which are based on the premise of improvisation) listening - paying attention through touch to the tone or tenor of the connection with the other person, the unspoken, fleetingly glimpsed under-dialogue of the-moment-in-change is not only paramount if the conversation/duet is to last, but it also allows us to gather information about what is occuring in front of us on Goleman`s ‘substrate’ level.

So what occurs when the engagement closes? Why do people leave? What cues, like those just mentioned, are there to warn of impending closure?

In Contact Improvisation Dance, (like the name suggests there is an absence of choreography in this shared movement mode - and more of an unbridled revelry
in indeterminacy) as in a spoken conversation between two people where each must navigate uncharted waters as they go, whether they are strangers or not, sometimes one person leaves the conversation or duet; sometimes there is a tacit, unspoken moment when both parties recognise that a point of stasis has been reached and closure is imminent; Why? Are both parties simply - tired? Sometimes there may be the result of a mismatch in listening, a change in mood; Sometimes the narrative which has been self-sustaining, evolving, fluctuating through pauses (which are not in themselves necessarily inert) and bursts of intense movement, simply runs out of momentum and finds its own place to rest.

The conversers or dancers are instigators of these pathways to departure, and simultaneously, witnesses to it. Rarely though, is departure itself recognized as the instigator of the act to leave. The act of 'Leaving' itself makes no demands upon us - we are swept on regardless, in a stream of change that we cannot stop. ‘Leaving’ is a descriptor of this state which forever accompanies us. Suffice it to say, I believe that to be at peace with ‘Leaving’ requires practice when there is a suspicion that conversations, meetings and engagements are those points of purchase in the stream which inevitably, cannot last. It can be seen that perhaps within the parameters of negotiating engagements in this paper, the slide toward departure may involve something more than two people reaching an energetic impasse.]

* SL station rehearsal of reading

To close with Bergson, in The Social Psychology of Experience: Studies in Remembering and Forgetting, the authors, David Middleton and Steven Brown suggest that Bergson`s view of the world is a process which embraces a, ‘fluid continuity of the real’, (2005).
There is no doubt that for us time is at first identical with the continuity of our inner life. What is this continuity? That of a flow or passage, but a self-sufficient flow or passage, the flow not implying a thing that flows, and the passing not presupposing states through which we pass; the thing and the state are only artificially chosen snapshots of the transition, all that is naturally experienced is duration itself.
(Bergson quoted in Middleton & Brown, 2005: p.61)

I maintain then, that we are not 'beings' but time-based creatures, mediated by uncertainty through change. In this Urban Myth the interconnections which exist between indeterminacy manifesting through lived departures, ensures that there is no surcease for the roaming body in this blended continuity of the Real we call life. No secure position to be attained and held indefinitely. In this context we may find that we are interconnected through our mutual estrangement and that our engagements, conversations and connections will always be at hazard.

* The Real Life audience at intercreate.orgSCANZ Symposium

I suspect from my observations that ultimately, as indeterminants, we are always ‘Leaving’ and that this is a true descriptor of our condition in that business of being human. There is real pathos to be found in a lifetime of leaving engagements and this state will keep us forever defined by some, if not ourselves, as strangers. My opening paragraph of this paper introduces the notion of ' ... a climate of indeterminacy governing our actions which appear to prevail ...' In the end, despite our acts and accomplishments which bear witness to signal points of purchase, perhaps the only actions which truly prevail are those which draw us away. Leaving.

My last reference is a quotation from Buddha:

What is the appropriate behaviour for a man or a woman in the midst of this world, where each person is clinging to his piece of debris? What`s the proper salutation between people as they pass each other in this flood? (Buddha quoted in Human Givens Journal 2008)

References:

Allen, J. (2000). Negotiating difference or being with strangers. Thinking Space Crang and Thrift (eds). Routledge, Taylor and Francics Group, New York, (p:57)

Augé, M. (2004). non-places; introduction to an anthropology of super modernity. Verso, London. Translated by John Howe.

Bergson, H. (2005). Visualizing Experience. Henri Bergson on memory in Middleton, D and Brown, S. D. 2005, (p. 61)

Brown, D. (2007). Tricks of the Mind. Channel 4 Books, (p.186).Buddha. Human Givens. vol 14, (3) Human Givens Publishing Ltd, East Sussex, England, UK.

Buddha. (2008). Human Givens. vol 14, (3) Human Givens Publishing Ltd, East Sussex, England, UK

di Stefano, J. (2001). HUB video quoted in Video Data Bank.

Goleman, D. (2007) Social Intelligence, Recipe for Rapport, Bantam Dell, (p.30)

Hansen, M. (2006). Bodies in Code. Routledge, Taylor and Francis Group, New York. (pp:5-6 and p135).

Lye, L. & Riding, L. (1935). Movement as Language, Movement as Medium in Epilogue. Deya Majorica and London, p.231-235.

Martin-Alcoff, L. The Political Critique of Identity. The second chapter from Visible Identities: Race, Gender, and the Self.
Retrieved from: http://www.alcoff.com/content/chap2polcri.html 25.1.09

Massumi, D. (2002). Parables for the Virtual: Movement, Affect, Sensation Duke University Press, Durham & London, (p.5).

Middleton D and Brown S. (2005) (The Social Psychology of Experience: Studies in Remembering and Forgetting, (p.62).

Retrieved from: Quantum Mechanics 1925-1927 THE UNCERTAINTY PRINCIPLE http://www.aip.org/history/heisenberg/p08.htm

Wordsworth, W. (1805) The Prelude. Cambridge and the Alps, (Vl 541-2)


Mike Baker Nelson, NZ Aotearoa 6.2.09

Multi-Media Interactive 2008 'Underground'

5 Performances 1 Question and Answer session

Grae Burton, Director of the Independent Theatre in Nelson NZ Aotearoa, invited me to perform/present my work over a two week period in late November and the first week in December 2008.

The performances unfolded successfully, with very positive feedback from the audiences. We had only small audiences in the first week. I carried out a lot of advertising through my own email networks and this has been helpful. However, it is all good and a welcome opportunity for me to explore my ideas in front of any kind of audience and gain a public perspective.

The performances were comprised of the following components:
Installation in the form of cafe table and chairs, DVD projection of RL videos, Second Life.com projection, active cell phones, a laptop used at the cafe table holding a web cam linked to www.camfrog.com, initially 4 then finally 5 performers. I advertised the performances in Second Life using the SL Arts Council contacts I have and other SL networks.

The site was the main theatre stage, which was surrounded on two sides by tiered seeting for 100 people. A screen effectively coverered the back of the stage, approx 5 mtrs long by 3 mtrs high. This screen held the Second Life projection. At right angles to this screen was another, smaller screen (about 2x1.5 mtrs) which held 6 of my RL dance videos on DVD. I sought collaboration from Grae Burton who runs the Theatre to perform with us, together with Jo Brown, who dances in my CI classes and works with Grae on Shakespearean projects. Fiona and I danced on stage. A storyteller and musician, Roger Sanders joined us for the final shows.

Performance Focus:

I wanted to centre the ideas-base for the performance series on 'Leaving' as mediator of our movements and relations in urban spaces. The narration and RL live dance is also based upon this aspect taken from my own research and notes.

My other principal focus was, to suggest/create an environment which addresses my stance on real/virtual realities. I have from the beginning of my Masters studies, been interested, from the perspective of my own and others` observations, that we move in and out of 'virtual' moments every day in the every day - however I am not defining these moments as virtual. I am asserting that there is no such thing. That instead, we exist in a fully immersive, mixed-reality of which these moments and 'extended' moment of the 'virtual world' of SL is simply another facet of the Real - another surface within which/upon which/against which to create a presence - and absence. Hence my involvement in the first place with Second Life as a possible ‘surface’ upon which/within which to create the works. (More of this later).

Grae Burton narrated selected writings of mine through the entire performance, as did Fiona and Jo. We created micro scenes of 'Leaving' in a 'station cafe' environment with hot paper cups of coffee, pulp magazines and cell phones. We arranged for people to text us during the performance to affirm the existence of the ether as a 'surface' within which I was implanting various communications: Second Life.Com, YouTube, the online live web cam; www.camfrog.com from a laptop on the cafe table on stage. By camera positioning in the SL station, with views from the cafe table in the corner, looking out across the station to the vid screens and crowd, I tied in the RL 'cafe' table, chairs and seated Jo and Fiona with the cafe in the SL station so one became an extension of the other.

Communication modes:

With my avatar in-life and myself and Fiona dancing on stage, I explored arriving and departing. To this end, I divided my time and physical presence between the computer - monitoring the Second Life station, talking with the avatars who had been invited to the performance in the SL station, changing the videos in the SL station using the YouTube server and creating a presence (ironically) of leaving, on the RL theatre stage. My management of avatars in the space changed through the performance series as I explored different strategies and emphases; how to increase the proactive roles of the avatars in the SL station during this performance period.

Prior to the final two performances on Friday 5 and Saturday 6 Dec, I had felt keenly, the rather ad-hoc basis from which the avatars functioned in SL during my performances. Initially, avatars had arrived in the station space and talked to one another and watched the RL videos being imported in-life and arriving on the large screens. I wanted a more pro-active role from them so I gave this some consideration and called a meeting in the SL station with two people, through their avatars - Clare Atkins PhD (Katipo Kirax) and John Waugh (Johnny Wendt) to arrive at some strategies. I had already decided to bring in three distinct phases/movement scores for the avatars in the station and Clare and John agreed that this might work well.

These movement phases were:
To place a top quality mocap (motion capture from Real Life) dance sphere in the station for avatars to click on and animate themselves. For this I selected coupled dances - ballroom, tango, waltz, slow dance so that avatars could have movement 'conversations' in the station. I did not select singles dances for their lack of engagement with another avatar in the space. After some time this phase would give way to avatars walking through the station cutout crowd as if they were commuting - leaving the station. The third phase was to have all the avatars gradually depart the station, leaving me alone in the space by the end of the performance.

This strategy seemed to work well. There was a distinct visual difference in the avatar presence and occupation of the station space as the phases unfolded. In many ways it became a fractal of what occurs in the real station as the commuter crowd begins around 5pm as a trickle, becomes a flood by 5.30pm and 6.00pm and dwindles to a few people by 6.45pm.

In the last two performances, we were joined by Roger Sanders. He is a professional storyteller and musician based in Nelson. His stories tend toward the parable/fable genre and I asked if he could write me some short ( a paragraph) stories of this nature, but adapt them to a contemporary, urban setting. My intention was to copy these into Second Life notecards and by creating a notecard dispenser (called Station Stories) in the station, avatars could click on the dispenser and receive the stories. The stories were being read by Roger during the RL performance so a conceptual and visual link was created between RL and SL. Some people behind their avatars during the performance, managed to successfully connect to camfrog.com to watch us in RL performing and themselves in the SL station on the screen. Theoretically it would have been possible to hear Roger reading the same stories they had received from the dispenser.

Now the performances are over, I will continue to add stories to the Station Stories notecard dispenser so visitors to the station will have an ongoing selection to acquire. Initially, I had had the bilboard called Station Stories already in the station inviting people to drop their stories about stations/leaving in to my avatar profile and would then post the stories. This is now possible and makes the station space a little more interactive for visitors.

My structuring of the performances evolved as we progressed through them. Every one was slightly different, based upon structured improvisation. I had wanted to present a sequence of rehearsals as the performances and workshop my ideas in front of an audience, enrolling them in some of the problem-solving and receiving real-time feedback. Unfortunately, this was not possible as some of the performers were not confident with this approach. I mean to explore this direction next year together with endnote performances because for me it signifies and validates my process of exploration with my concepts and practice in a way that 'final' performance/installations do not.

So I created a structure which underpinned our movements in and around and out of the space, with spoken words, dance and projection. My thinking with Fiona for our dance presence on the RL stage was to create three short improv phrases or scenarios based upon 'the Stranger', the Friend and the Lover. As we worked through these during the early performances it was not working well enough for me. There was insufficient clarity of differences expressed between the three. We created them differently each time but there was something missing from their expressed intent. I am dealing with apparently everyday, inconsequential events shared between people in the form of 'missed conversations' due to the prevailing process of our constantly departing a series of moments with which we are inconclusively involved. The phrases were short, only about a minute in duration, some 20 or 30 seconds where, after we broke away, (sometimes there was no physical contact at all) I would leave - to return to the computer, so this was working well but the nature of our dancing connection was either too melodramatic or too non-commital. So I divided our dance time into two activities. In the first I would execute a slow roll across the stage to cooincide with the Duende Roll DVD in Second Life and the reading of Duende referenced text. After this Fiona and I carried out a longer, 'Stranger' movement exploration which began tentatively, progressed through a clumsy, edgy, longing-for-but-ultimately-dysfunctional conversation moment. This was followed by a longer, 'Lover' connection which worked more successfully with the longer time to develop the conversation between us. We were more relaxed, the movements better defined and articulated as a sequence which, although obviously intimate, was going nowhere with a final departure.

I filmed with two cameras every performance except (unfortunately) the last, which I felt was the best! I will edit these and post them on my blog/have them available on DVDs. The lighting in the theatre was very subdued so a certain amount of the performance will be a little difficult to see.

Last Wednesday, I ran another QandA session which was open for the public to come in and talk with me. This was useful because it enabled me to put in place some idea-development in the SL station and talk to the people who came in. Limited numbers meant that I had more time to work than on the last occasion at the Momentum Gallery at Equilibrium in October. Because I was performing under the auspices of Multi-Media Interactive 2008 Underground put on by the Independent Theatre I had left the advertising up to them. The poor publicity up to this point prompted me to take matters into my own hands and advertise what I was doing at the Nelson Arts Council, Wild Tomatoes magazine in Nelson and the Nelson Mail and to send out emails over my own performance networks. The reviewer for the Nelson Leader is currently writing a short review. So for the last two shows we had nearly a full house. All good. The feedback from the public has been encouraging re these final shows. I had printed copies of my Abstract summary as handouts for the audience as well. This either went right over people`s heads or prompted an enthusiastic, interested response.