- Oct 2015
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newclasses.nyu.edu newclasses.nyu.edu09posing.pdf24
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More generally, we can begin to see tourists posing for a photo in front of a statue as an entrypoint or opportunity for a deeper meaning making interaction.
I'm reminded of the "Auschwitz Selfie" controversy. Are there limits to posing as a legitimate way to interact with statues, cultural artifacts, art? Is it legitimate/appropriate to pose and take a self portrait in front of any type of cultural artifacts especially if we believe it leads to meaning making? Is that more valuable than the potential to offend other visitors or invested participants? Who decides?
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using their fingers as a part of their cognitive development (e.g., Fischer,2008; Wilson,2002), wemight consider museum visitors’ posing as learning to interpret art
seems like learning to count is much less subjective than learning to interpret art...
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In addition to talk, we also must consider the waysvisitors use their bodies through actions such as posing. It is in the interaction between gesturesand talk that unique meanings arise
explanation of meaning making as it occurs through posing
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acts of comparison that,in relation to the posing gestures in particular, function as central to the pair’s meaning makingprocess.
the posing alone doesn't seem to be enough to make meaning; the comparisons made through posing lead to interpretation and meaning making
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This analysis is also consistent with Roth’s(2002) model of gestures linking bodily experience to verbal expression and reflects a transitionfrom conceptual to depictive gesturing (Streeck,2009b).
and therefore understanding? meaning making?
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relationship between the physical actionsof the body and meaning making processes
what happens in the process of the physical act of posing that leads to meaning making?
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tourist performances as behaviors that,in coordination with a variety of semiotic resources, fundamentally shape a sense of place andidentity for tourists
again I'm prompted to raise the question about tourism and authenticity even though this isn't the question we're supposed to be pondering...reminds me of Nespor's piece
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Mari firstnotices an inconsistency (through comparison!) between Mari’s hand and that of Munch.
As visitors pose, they themselves become resources for understanding for others
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On one level, we can understand this question as a transition from the interpretive (internallyoriented) role of this pose, toward a more communicative (external) role
The pose is helping with the internal understanding and at the same time communicates that this is taking place to people nearby.
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This sequencing is significantas it suggests that Sara begins to pose as part of her own internalization process, as an act ofconceptual gesturing
Posing isn't a representation of an already-established conceptual understanding; it is a tool to help in the construction of understanding.
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These poses medi-ate the intertwined processes of social interaction on the intermental plane and psychologicalprocesses on the intramental plane (Vygotsky,1978; Wertsch,1985,1998). I argue that theseprocesses may be understood as central to meaning making
The first claim is certainly not very controversial -- the idea that the poses, gestures, and physicality of visitors shapes the "social" component of meaning making. I think what is far more interesting is the assertion that it affects the "psychological processes on the intramental plane" -- that is, these poses affect how we construct meaning individually.
Reminds me of when Jasmine spoke to one of my classes last semester, and there was some discussion about teaching kids math when they are sitting still in a classroom. I could be remembering this wrong, but she made the point that no matter what, your body was always doing something, even if that something was sitting. She emphasized that we couldn't simply discount what the body of a learner was doing. Seems that Steier is making that precise point.
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In a sense, the pose can be understood as an embodied interpretive space that allows the pairto both perceive and find meaning in the work.
To become fully engulfed in the art work. Is this done to try to understand what the other person was thinking? Would this be more to empathize than to learn? Would learning be considered empathizing?
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Another group discussed whether a depicted figure was runningor jumping by performing these actions themselves. Yet another member of a group posed withartwork by observing the gaze of the figures in a painting, and moving his own body to where hebelieved the artist must have been standing
This reminds me of when I did my observation at the Whitney and the one observed was bobbing back and forth to one of the art forms that was a short film. Maybe this helped him (the person I observed) become completely engulfed in the art.
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Thus in looking at the data below, the ways in which avisitor describes a work or an image reflect not only what they are seeing but also how they areseeing and interpreting it.
Would this not be the first step an observing would need to do BEFORE posing? This is why I said earlier internalizing and externalizing may be interconnected.
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posing with artwork involves the depictionand interpretation of a piece of art, which is itself a depiction of bodily motion by the artist
Promotes understanding because you are interpreting what the artwork is symbolizing.
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metaphoricgesturespresent a perceptual relationship, but instead refer to an abstract object or content
Does this metaphoric gesture in creating an abstract object/content support critical thinking which support understanding and learning of the piece of art?
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However, such a focus on individual men-tal processes does not account for the social, institutional, and mediational role of other actors,contexts, and resources
Which may aid in the knowledge attained by being at the museum.
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Gesture, thus, is an embodied activity that coordinates both social action and conceptual work.In addition, gesture can be a process of depiction and representation.
Gesture as an embodied activity - process of depiction and representation. Using their bodies to respond and adjust to the "posed question" and construction of meaning
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ternalization processes are socially visible dis-plays of symbolic meaning. Internalization processes explain how these external representationsdevelop in cognition. These psychological processes of internalization and externalization aredialectically related
Distinction between externalization and internalization. I'm understanding this to essentially be a dialectic of External: visible physical displays of meaning in the body's movement Internal: developed in cognition, process of learning and understanding
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It is through this cycle of pose, comparison, focus, adjustment that meaning emerges. Posing isalso related to talk, and visitors are talking and posing as they interact with art and each other. Thatis, we may understand meaning making as the progression of this posing cycle in coordinationwith dialogical processes.
Clearly stated argument about the "posing cycle" and how it outlines the meaning making progression.
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Episode 2
Here we get a different example of posing, one that is explicitly asked for by the exhibition. This is contrasted by the first example where it seemed that posing emerged organically as a meaning making tool in conversation.
Still, even in the explicit request of the exhibit for posing, learning is happening in their efforts to figure out what it is they have to change to correctly replicate the image.
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She re-creates the pose, and only then begins to formulatethe question, suggesting that the pose begins as an attempt to make sense of the work for herself.Only then, seeming to seek a causal explanation, she asks the question. This question, though, isarticulated with both words and gesture.
A nice example of attempts at meaning making through a coordination of gesture, gaze, talk and posing in an interaction between two people.
The authors argue here that the pose helps formulate and externalize her question in an effort to interpret the artwork with her friend.
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Meaning is not presented by gesturebut develops, in part, through gestural interaction.
I feel like maybe where this is going is that that the gestural act of posing is not a presentation of meaning but a participant in the act of meaning making (learning), let's see..
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In contrast with models of individual interpretive processes, this study is grounded in a socio-cultural perspective on meaning making. An individual’s meaning making processes are situatedin overlapping personal, physical, and sociocultural contexts
Thus, the framework considers meaning making as occurring through and across interactions between people and context and material and time rather than it being something one does on their own.
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