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Is music always on cue with interactive narrative?

Music is often considered an ideal aid to media forms such as film and gaming, but Abraham (2011) declares that this is not without complications and careful approach.

Generally, in a ‘first-person shooter’ game, a prerecorded soundtrack is added that enhances the drama of a situation and matches the mood but not necessarily the rhythm and actions of the player. Abraham (2011) juxtaposes this with the infamous shower scene from Alfred Hitchcock’s Psycho (1960). Abraham (2011) alleges that if the scene were in first-person, not the omnipresent third-person that the scene was filmed and edited to, it would not have had the same effect (p. 62). He attributes his opinion to the fact that the audience would know the antagonist’s motivations and see his preparation before the murder.

This is untrue. The point-of-view (POV) shot has been utilised in many horror films since Psycho (1960), such as the opening scene to Halloween (1978), where the antagonist stalks and commits a murder entirely in POV with a violent but effective soundtrack.

Abraham (2011) continued to address ancient perceptions of music, such as Plato’s idea of song with words, musical code and rhythm (p. 64). Abraham, however, does not acknowledge Aristotle’s perception of music, which he believes exists to purify the soul (Politics, VII, 2).

Abraham’s assumption that music is struggling to adapt to modern gaming because of complications in synchronicity is therefore unlikely, as there are many different perceptions on the meaning and effects of music.

The expansion of game narrative has also proved itself to adapt to have a positive but also negative effect on modern gaming, mostly due to gamers wanting more alternative pathways within games. Mapping has been a common tool in formatting game narrative and exploring options. For the first choice a player makes, they may have two options, and then for each of those options, another two options, and so on. This can be problematic however, as it can lead a game to have tens, hundreds or even thousands of alternative endings. A simple solution is to have the options fold back on themselves to a select number of alternative endings (Abraham 2016).

A real-world example of the combination of music and the digital landscape is the advertisement campaign HitRecord, sponsored by actor Joseph Gordon-Levitt. The campaign, launched by the company LG, aims to inspire musicians across the world to film themselves playing music to an audio track, which will be compiled as an orchestral collective from around the world for LG’s advertisements – taking advantage of user-generated viral marketing.

McLuhan (1964 p. 8) once proclaimed that the content of a medium is another medium (p.8-9). Whilst music and narrative, in this context, are the medium of films, video and games, it important to experiment and thing creatively, in order for music and narrative to advance in a digital world.

REFERENCE LIST

Abrahams, B. 2011, Halo and Philosophy, Open Court, Chicago.

Abrahams, B. 2016, ‘Digital and Interactive Narrative’, UTSOnline Subject
54001
, lecture notes,  UTS, Sydney, viewed 11 August 2016, <https://uts.echo360.net/ess/echo/presentation/627e3332-1fab-43cb-8561-356572f55069?ec=true&gt;.

Aristotle, Politics, Southern Methodist University, Dallas, Texas, viewed 21 August 2016,
<http://faculty.smu.edu/jkazez/mol09/AristotleOnMusic.htm&gt;.

Halloween 1978, motion picture, Compass International, Los Angeles.

McLuhan, M. 1964, Understanding Media: Extensions of Man, McGraw-Hill, New York.

Psycho 1960, motion picture, Universal Studios, Universal City.

 

A3 Summary

This post will summarise the the two images I edited for Digital Literacies assignment three.

divided

#Divided used the modes of image and text, which can both be used to express ethical issues. The image, a combination of the common Wi-Fi symbol and an indigenous-inspired graphic art, shows the divide between metropolitan access to internet and remote access. The text, reading ‘#DIVIDED’ further expresses the ideas explored in the image with the popular hashtag symbol, common on social networking websites to categorise photos.

I believe that the advent of multimodality is an important thing in the images, as it can help bring light to issues that require social commentary. Artists like Banksy have used various modes to enable social commentary in the past, and I believe it is an ethical responsibility for media to keep expanding their use of modes in order to have an impact on viewers. #DIVIDED uses multimodality to express the following concern: in a society so concerned about ‘closing the gap’ between indigenous and non-indigenous Australians, why are they being denied the necessary infrastructure and technologies for online access? Why is it not being considered that internet availability is a potential way of bridging this issue of segregation?

i%27m-watching-you

I’m Watching You is an image modelled on the fear of surveillance in relation to our private lives. The concerns of CCTV, data retention and Facebook privacy settings are all looming issues in the modern world.

I took the Mona Lisa (1507) as it is a monolithic and very recognisable symbol. I would argue it has an Orwellian ‘Big Brother’ kind of symbolism, as of it’s auratic power and global recognition. I then combined it with a quote by the dystopian author Celeste Chaney, which I believe expresses the concerns of mass surveillance in the modern world, and the public attitudes towards the Mona Lisa (1507) in general.

Some may see the image as satire, that the manipulation is taking photos of all the people that sought to photograph the Mona Lisa as a joke. This is not true. I chose the Mona Lisa due to the artistic illusion that her eyes ‘follow’ the spectator around the room. I used this to provide the notion that we are always being watched, whether it is by surveillance devices, security guards or our own internet gateways. I believe this important, as the Mona Lisa, in this context can be compared to many things we take for granted which are a privacy concern. For example, Facebook is a website that millions of people use every day, just like how millions of people go to see the Mona Lisa each year (BBC News 2006). Only, with Facebook, there really are people watching you back, and they are not on your friends list.

The task was engaging, interesting and thought-provoking in its process, and venturing through the murky waters of copyright was the most difficult task. Throughout the task, I realised it is much easier to create your own content, as I faced difficulty referencing quotes and my appropriation of Leonardo da Vinci’s most recogniseable work. Do I reference the uploader, the original artist, the website? Many of these questions I feel I will still have trouble answering. But, this was a learning process in the ethical responsibilities of copyright. Attributing third-party content that you have used is in respect of the original artist or designer, and if one does not, then it is essentially stealing.

Overall, I believe I successfully expressed my concerns of the digital divide with Aboriginal communities, and the issues of mass surveillance.

References

BBC News, 2006 ‘Faces of the Week’, British Broadcasting Corporation, 29 September, viewed 21 October 2016, <http://news.bbc.co.uk/2/hi/uk_news/magazine/5392000.stm&gt;.

Images compiled from:

Canopus49 2012,  Wi-Fi icon in pale blue,  viewed 15 October 2016, <https://commons.wikimedia.org/wiki/File:WIFI_icon.svg&gt;.

Clarke, B. 2011, Free Texture #351, viewed 15 October 2016, <https://www.flickr.com/photos/brenda-starr/6170625715/in/photolist-aph53x-cFb9Am-rciBWF-nsnU1u-9Pqrer-2aepWE-bv4RRV-akq2c8-8qZLKq-brcoqV-cfoSRb-bMA2bt-fLTDn4-dBeSfu-74Sfgm-djLb3R-fRQ9fw-dD9u4K-hQsbCQ-5TyZXH-a81eEB-a8MeUV-6KkRED-amYrZu-kGKVZD-bbp11B-gWA9vu-qxhMkK-axuQ7F-mzpz2F-4hRb3r-edXc43-aEpJHo-npSx7K-qaXLgj-qDayRa-kQzobw-gG89s3-dBeSbo-mP5RfC-drNtzm-p4agR2-q64Lew-9hy9iC-85tNf4-dCNX62-raRrzV-6jbqNa-cmzcAd-amVAg8&gt;.

da Vinci, L. 1511, Mona Lisa, Wikimedia Commons, viewed 20 October 2016, <https://commons.wikimedia.org/w/index.php?curid=7684831&gt;.

Goodreads 2016, Celeste Chaney quotes, viewed 21 October, <https://www.goodreads.com/author/quotes/14415434.Celeste_Chaney&gt;.

Assessment 3: I’m Watching You

This blog post will document and discuss the precursors, document the process and reveal the meaning of my manipulated image I’m Watching You.

Originally, I aimed to create an image which displayed multimodality. My initial idea was a Tumult Hype3 animated ‘image’ that played sounds when you moved over certain parts of the image. Unfortunately I was unable to execute this as WordPress does not allow users to embed JavaScript content. Instead, I motioned towards creating an image that discussed the issue of surveillance.

My original concept incorporated a mesh of symbols of surveillance, silence and censorship, but throughout designing it, I was not pleased with how it was forming. Nor was I pleased with using Pixelr Editor anymore.

surv3.PNG

I did not complete the image. Instead I motioned towards taking something that was highly sought, photographed and watched. With this, I began thinking of high art. Leonardo DaVinci’s Mona Lisa immediately came to mind. The piece captivates audiences with its legend and speculation, and I believed giving her a camera would be an interesting way of expressing issues of surveillance.

I took a photo of myself in the mirror. thumbnail_img_5965Then, I found an image of Mona Lisa on Wikimedia Commons.

mona-lisa

(da Vinci, 1507)

I then opened the Mona Lisa in Photoshop and overlaid my ‘selfie’. I dropped the transparency to match my body proportions against hers.

screen-shot-2016-10-20-at-11-06-05-amI then erased everything but my arms and the DSLR using the magic wand tool.

screen-shot-2016-10-20-at-11-12-53-amThe next task was complicated, but it included layering the Mona Lisa’s sleeves to cover up my arms. I used the lasso tool to select the section, cut it to a new layer and then duplicated and transformed the sleeves to look natural.screen-shot-2016-10-20-at-11-19-26-am

I then repeated this process with the other sleeve. Following this, I used the healing brush tool to fix the background, removing the subjects hands and sleeves. Afterwards I touched up the new sleeves with the healing brush to have consistency.screen-shot-2016-10-20-at-11-37-18-am

Finally, I touched up the brightness and contrast of the hands in attempt to match her complexion, and added grain to emulate the age and wear of the portrait.im-watching-youThrough constructive feedback, I decided to add text that referred to the looming issue of surveillance. With this in mind, I search through quotes by George Orwell and also Edward Snowden, but a quote by a modern female author seemed to fit quite well this the piece.

i%27m-watching-you

I felt the quote by modern author Celeste Chaney seemed quite fitting. I chose Orator Std as a font as its sans-serif type was very sinister looking, and I made the text white to juxtapose with the dark foreground of the portrait.

Sources

da Vinci, L. 1511, Mona Lisa, Wikimedia Commons, viewed 20 October 2016, <https://commons.wikimedia.org/w/index.php?curid=7684831&gt;.

Goodreads 2016, Celeste Chaney quotes, viewed 21 October, <https://www.goodreads.com/author/quotes/14415434.Celeste_Chaney&gt;.

Image #1: #Divided

For assessment three, I wanted to design an image that reflected the digital divide, particularly concerning indigenous communities.

My original idea involved a separation between two cliffs, with one side having a ‘Wi-Fi’ available’ sign, and the other an indigenous flag. However, after sketching it out, I did not admire the design nor did I believe it would translate well in digital form. Instead I decided to look at the symbols I used and interpret them in a way that was more symbolic, and jarring.

I chose the Wi-Fi symbol as it is often familiarised with internet service in general.I then realised I could interpret the Wi-Fi symbol in an interesting way. Inspired by traditional Aboriginal art, I thought it may be an interesting interpretation to recreate the symbol using elements of indigenous art. So first I searched for ‘Creative Commons’ licensed photos of a Wi-Fi symbol and found this on Flickr:

256px-wifi_icon-svg

(Canopus 49, 2012)

I inserted the photo into Pixlr editor and rotated it, then lowered the brightness and contrast level to make the symbol black.

wifi1Following this,  I thought it may be a good symbol of separation to emulate a page tear. To do this, I used the pencil tool, and trailed it all the way down the centre of the page, and repeated this to imitate what a paper tear looks like. I then proceeded to make one half black, in order to make the other half in aboriginal art.

wifi2

Following this, I duplicated the layer, inverted it and flipped it, and then made a transparent layer. This was so I could successfully ‘dot’ a perfect shape to complete the Wi-Fi symbol in Aboriginal-style art. Afterwards, I deleted the duplicated layer.

wifi3

I selected a font that I believe expressed the primitive nature that the government and communications providers have had towards connecting remote communities, and settled on ‘Bradley Hand ITC’ as of its angry, sharp style. I made the text white to juxtapose with the black background. However, I still had a problem with how the image looked. I flipped the image, but I still believed the message was not clear enough.

To combat this, I thought I needed to add a symbol that showed that internet access was simply not available, so I fashioned what is referred to as the ‘no’ symbol out of red dots, which is a prominent colour of the Aboriginal flag.

wifi 3.jpgFrom here I believed the message was reasonably clear. However, I believed there was too much of a juxtaposition between the two, and felt that the background of the left side should look more grimy. I browsed Flickr for grimy background textures, and found Free Texture #351 (Clarke 2011), which is also published under the attributions license. I then added it to the background and quite liked the final product.

divided

Canopus49 2012,  Wi-Fi icon in pale blue,  viewed 15 October 2016, <https://commons.wikimedia.org/wiki/File:WIFI_icon.svg&gt;.

Clarke, B. 2011, Free Texture #351, viewed 15 October 2016, <https://www.flickr.com/photos/brenda-starr/6170625715/in/photolist-aph53x-cFb9Am-rciBWF-nsnU1u-9Pqrer-2aepWE-bv4RRV-akq2c8-8qZLKq-brcoqV-cfoSRb-bMA2bt-fLTDn4-dBeSfu-74Sfgm-djLb3R-fRQ9fw-dD9u4K-hQsbCQ-5TyZXH-a81eEB-a8MeUV-6KkRED-amYrZu-kGKVZD-bbp11B-gWA9vu-qxhMkK-axuQ7F-mzpz2F-4hRb3r-edXc43-aEpJHo-npSx7K-qaXLgj-qDayRa-kQzobw-gG89s3-dBeSbo-mP5RfC-drNtzm-p4agR2-q64Lew-9hy9iC-85tNf4-dCNX62-raRrzV-6jbqNa-cmzcAd-amVAg8&gt;.

Assignment three practice exercise

For this activity, we were made to manipulate and create two images that expressed dependence on technology and also the negative effects that are entailed.

When exploring Haymarket, I was pleased when I found an alleyway with Eastern-style art hanging all the way throughout it. The art pieces reflected what I assumed were ghosts, angels or children through their adolescent yet cherubic features. I thought this may be nice opportunity to depict youth dependency on mobile products, and used Pixlr editor to manipulate the photo. The finalised product revealed the figures looking downwards at their iPhones, ignoring the swirling metropolis surrounding them.

image-1With the next piece, pictured below, I wanted to attempt something a little more satirical. I took a photo of a bystander who stood by the road.

The ethics involved taking a sneaky photo of a stranger, without their consent or knowledge, is obviously questionable. For the purpose of the exercise, however, it was worth it.

When using Pixlr editor, I found a photo of an iPhone device and expanded it, and then carefully manipulated and layered the photo to show the device controlling the human. This could have been improved through slight blur or pixelation, and also a less crude representation of the arms of the device. However, the feedback was relatively positive, but would have benefited from added text and colour correction.image-2

Body, mind and digital spirit: Phenomenology and the affects on multimodality from the digital world

A snapshot of gameplay from the videogame Outlast (2013). Source: https://usercontent2.hubstatic.com/12080401.jpg

Phenomenology is the study of the relationship between experience and thought (Collins 2012 p. 4), and it is our senses that often provide us with these embodied experiences. Modes, on the other hand, are generally the several senses and ways in which we experience something ie. through seeing, hearing, feeling, smelling and remembering. But why do different modes of media have different effects on us, and how is the digital world transforming to further our experiences?

When one looks at a work such as the Lumiere brothers ‘Arrival of a Train at La Coitat’ (1896), time and medium play on what is considered the phenomenological experience. It is alleged that when the film first played in a small screening, spectators were unable to comprehend that it was a two-dimensional image on a screen and ran screaming out of the theatre when the image of a steam-train came plowing towards them. However, in a digital era, the effect is not the same as modern audiences are quite aware that moving image is two-dimensional. What is more interesting however, is that the film was never meant to be screened as it is in a modern state. It was not meant to be screened via fibre-optic and copper cables onto an LCD laptop in a room, simply because the idea was not conceptualised at the time.

In this sense, the advent of multimodality has a numbing effect for a number of reasons. In a modern era we are often bombarded in what is considered cinema of attraction (Gunning 1986 p. 68), where our visual and aural senses are bombarded when watching films to heighten the experience. A notable example of this is any Michael Bay film, where explosions, melodrama and computer-generated images are highly prevalent. Bay films are much different to what the Lumiere brothers made, which were to show average everyday activities of human beings at the time. The Lumiere films were groundbreaking for their era, but in a modern, digital world, their works have little effect.

Although multimodality can have negative effects on our perceptions of aged content, it has increased our embodied experience on a number of modern platforms. Outlast (2013) a computer game, allows the player to move around a an asylum with several antagonists stalking them, inducing fear and paranoia in the player. The games have different effects on the mind and body. The mind, requiring to be strategic and the body feeling effects of fear and stress, which may manifest itself physically as shivering or sweating. Interactivity through games has aided modern media with the mode of interactivity, complementing both sight and sound as senses.

When the lecturer asked the audience to stand up and feel their pulse whilst listening to a Dizzee Rascal song (Giuffre 2016). What many found was that their pulse sped up with the energy of the song. Through personal reflection however, my pulse happened to move into synchronisation with the tempo of the song, showing that it was able to have kinesthetic effects on me which manipulated my heart-rate. This showed how receiving media through the aural senses and mind can have cognitive effects on the physical processes within one’s body.

The study of phenomenology has been debated for decades, but our ways of connecting and engaging more deeply with our senses through media and multimodality are definitely being tested by digital developments.

 

Reference List

Collins, A. 2012, Hegel’s Phenomenology : The Dialectical Justification of Philosophy’s First Principles, McGill-Queen’s University Press, Montreal.

Giuffre, L. 2016, ‘Multimodal Analysis: What is it? Why should I care?’ UTSOnline subject 54001, lecture notes, UTS, Sydney, viewed 28 August 2016, <https://uts.echo360.net/ess/echo/presentation/7ee31e3a-2742-4f42-9ff3-1a13dc1f29b0?ec=true&gt;.

Gunning, T. 1986, ‘The Cinema of Attractions: Early Film, Its Spectator and the Avant-Garde’, Wide Angle, vol. 8, no. 3, viewed 26 August 2016, <http://www.columbia.edu/itc/film/gaines/historiography/Gunning.pdf&gt;.

Outlast 2013, videogame, Red Barrels Studio, Montreal.

Train Arriving at Le Coitat 1896, motion picture, Societe Lumiere, Paris.

Indigenous communities: Is there a digital divide?

twb100816census6jpg-a5n8y3ybn89d20mzom2_t460

An online meme, satirising the infamous ‘#Censusfail’ of August 2016. Credit: myinforms.com

In a modern digital age, it is hard for new generations to imagine a world without the advent of technology and the internet, particularly whilst living in metropolitan areas. Modern technology is becoming an integral part of business and education. But in a world where our products are forever evolving, it is no surprise that some are left behind.

The lack of access to technology and internet adds to what is referred to by Hogan (2016) as the ‘digital divide’ (p. 25). However, Hogan (2016) analyses the research provided by the Home Internet Project conducted by Swinburne university from 2011 to 2014 (p. 26). What she discovered was that most households warmed to using the computer, and that computer usage was more prevalent with women than men (Hogan, p. 27). Also, of recognition, is that the computers and internet access enabled residents to check welfare payments and the ability to engage in online shopping and even in relation to business and communication (p. 30).

The ‘#Census Fail’ is a prime example of how there are groups within the Australian population  that are not connected to the digital world. Groups such as the elderly, disabled, non-English speaking and those in remote communities did not have the means to submit the online census, and a series of security issues caused the Australian Bureau of Statistics (ABS) to close the website down (Australian Broadcasting Commission 2016). The Census, which for the first time moved online, required citizens to phone the ABS if they wished to fill out a paper census instead. Despite having three hundred available phone lines, many individuals were required to wait up to ninety minutes to just get through to the ABS (Cormack 2016). In summary, the Census had difficulty receiving completed forms from a large amount of Australians.

All this information, however, begs the question – what good is a national broadband network to indigenous communities, when they themselves have limited access to food, water and healthcare? And are we really ready for the digital age? It seems the government should be more concerned about the physiological requirements of communities over internet access. An Australian Government Department of Health (2013) report revealed that indigenous children younger than one year have a lower vaccination coverage than non-indigenous children (2013 p. 59). The same report reflects that the rate of immunisation is increasing, and some diseases are of little risk of outbreak, but infection rates are still greater than those that are non-indigenous citizens (Australian Government Department of Health 2013 p. 61). But otherwise, it seems that the strive for a digitally literate society may possibly be too much of a concern, when there are certainly greater issues to resolve.

 

Reference List

Australian Broadcasting Commission 2016, Census: Australian Bureau of Statistics say website attacked by overseas hackers, 10 August 2016, viewed 21 August, <http://www.abc.net.au/news/2016-08-10/australian-bureau-of-statistics-says-census-website-hacked/7712216&gt;.

Cormack, L. 2016, Census 2016: Chaos for Australians ahead of August 9, 2 August 2016, viewed 21 August 2016, <http://www.smh.com.au/business/consumer-affairs/census-2016-chaos-for-australians-ahead-of-august-9-20160802-gqizw5.html&gt;.

Hogan, E. 2016, ‘Gender, internet and computer access in Central Australian Aboriginal contexts’, Aboriginal Studies, no. 1, viewed 16 August 2016, <http://search.informit.com.au.ezproxy.lib.uts.edu.au/fullText;dn=220780520664009;res=IELAPA&gt;.

National Department for Immunisation 2013, Vaccine preventable diseases and vaccination coverage in Aboriginal and Torres Strait Islander people, Australia 2006–2010, vol. 37, Canberra, <http://www.health.gov.au/internet/publications/publishing.nsf/Content/CA2578620005D57ACA257C46000635D9/$File/cdi37suppl.pdf&gt;.

 

 

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