To reciprocate or not to reciprocate: Exploring temporal qualities in reciprocal exchanges in networks

In this article, we sought to draw theoretical explanations of reciprocal exchanges in networks and how reciprocity is seen as the building block of network sustainability through employing a temporal perspective. The article’s main contribution was to provide fresh insights into how temporality, drawn upon Bergson’s philosophy, advanced the way we look at reciprocity and consequently provided three perspectives of time, namely; emergent networks, discursive practices, and possible times. The practical implications of such perspectives inform organisation on how to select networks and predict their benefits. The research method included 28 interviews and casual observation of network sessions

Relational Identities and Other-Than-Human Agency in Archaeology

Relational Identities and Other-than-Human Agency in Archaeology explores the benefits and consequences of archaeological theorizing on and interpretation of the social agency of nonhumans as relational beings capable of producing change in the world. The volume cross-examines traditional understanding of agency and personhood, presenting a globally diverse set of case studies that cover a range of cultural, geographical, and historical contexts. Agency (the ability to act) and personhood (the reciprocal qualities of relational beings) have traditionally been strictly assigned to humans. In case studies from Ghana to Australia to the British Isles and Mesoamerica, contributors to this volume demonstrate that objects, animals, locations, and other nonhuman actors also potentially share this ontological status and are capable of instigating events and enacting change. This kind of other-than-human agency is not a one-way transaction of cause to effect but requires an appropriate form of reciprocal engagement indicative of relational personhood, which in these cases, left material traces detectable in the archaeological record. Modern dualist ontologies separating objects from subjects and the animate from the inanimate obscure our understanding of the roles that other-than-human agents played in past societies. Relational Identities and Other-than-Human Agency in Archaeology challenges this essentialist binary perspective. Contributors in this volume show that intersubjective (inherently social) ways of being are a fundamental and indispensable condition of all personhood and move the debate in posthumanist scholarship beyond the polarizing dichotomies of relational versus bounded types of persons. In this way, the book makes a significant contribution to theory and interpretation of personhood and other-than-human agency in archaeology.https://cupola.gettysburg.edu/books/1141/thumbnail.jp

'Colour and communion': Exploring the influences of visual art-making as a leisure activity on older women's subjective well-being

This is the post-print version of the final paper published in Journal of Aging Studies. The published article is available from the link below. Changes resulting from the publishing process, such as peer review, editing, corrections, structural formatting, and other quality control mechanisms may not be reflected in this document. Changes may have been made to this work since it was submitted for publication. Copyright @ 2009 Elsevier B.V.Research into the subjective experience of art-making for older people is limited, and has focused mostly on professional artists rather than amateurs. This study examined older women's motives for visual art-making. Thirty-two participants aged 60-86 years old were interviewed. Twelve lived with chronic illness; twenty reported good health. Nearly all had taken up art after retirement; two had since become professional artists. Participants described their art-making as enriching their mental life, promoting enjoyment of the sensuality of colour and texture, presenting new challenges, playful experimentation, and fresh ambitions. Art also afforded participants valued connections with the world outside the home and immediate family. It encouraged attention to the aesthetics of the physical environment, preserved equal status relationships, and created opportunities for validation. Art-making protected the women's identities, helping them to resist the stereotypes and exclusions which are commonly encountered in later life.AHR

Empathy, engagement, entrainment: the interaction dynamics of aesthetic experience

A recent version of the view that aesthetic experience is based in empathy as inner imitation explains aesthetic experience as the automatic simulation of actions, emotions, and bodily sensations depicted in an artwork by motor neurons in the brain. Criticizing the simulation theory for committing to an erroneous concept of empathy and failing to distinguish regular from aesthetic experiences of art, I advance an alternative, dynamic approach and claim that aesthetic experience is enacted and skillful, based in the recognition of others’ experiences as distinct from one’s own. In combining insights from mainly psychology, phenomenology, and cognitive science, the dynamic approach aims to explain the emergence of aesthetic experience in terms of the reciprocal interaction between viewer and artwork. I argue that aesthetic experience emerges by participatory sense-making and revolves around movement as a means for creating meaning. While entrainment merely plays a preparatory part in this, aesthetic engagement constitutes the phenomenological side of coupling to an artwork and provides the context for exploration, and eventually for moving, seeing, and feeling with art. I submit that aesthetic experience emerges from bodily and emotional engagement with works of art via the complementary processes of the perception–action and motion–emotion loops. The former involves the embodied visual exploration of an artwork in physical space, and progressively structures and organizes visual experience by way of perceptual feedback from body movements made in response to the artwork. The latter concerns the movement qualities and shapes of implicit and explicit bodily responses to an artwork that cue emotion and thereby modulate over-all affect and attitude. The two processes cause the viewer to bodily and emotionally move with and be moved by individual works of art, and consequently to recognize another psychological orientation than her own, which explains how art can cause feelings of insight or awe and disclose aspects of life that are unfamiliar or novel to the viewer

The music of organising: Exploring aesthetic ethnography

Through a discussion of Ingarden’s phenomenology, this paper proposes an aesthetic ethnographic methodology. Aesthetic ethnography enables the researcher to view organisations as if they are works of art. This involves observing the continual oscillation between order and chaos, a quality Schiller terms as the play impulse. The shifts in focus from naïve outsider (Emotional Attachment) to critical insider (Cognitive Detachment) and then to informed outsider (Integrated Synthesis) are explored, followed by a case study of a symphony orchestra undergoing governance change

Enkinaesthesia: proto-moral value in action-enquiry and interaction

It is now generally accepted that human beings are naturally, possibly even essentially, intersubjective. This chapter offers a robust defence of an enhanced and extended intersubjectivity, criticising the paucity of individuating notions of agency and emphasising the community and reciprocity of our affective co-existence with other living organisms and things. I refer to this modified intersubjectivity, which most closely expresses the implicit intricacy of our pre-reflective neuro-muscular experiential entanglement, as ‘enkinaesthesia’. The community and reciprocity of this entanglement is characterised as dialogical, and in this dialogue, as part of our anticipatory preparedness, we have a capacity for intentional transgression, feeling our way with our world but, more particularly, co-feeling our way with the mind and intentions of the other. Thus we are, not so much ‘mind’-reading, as ‘mind’-feeling, and it is through this enkinaesthetic ‘mind’-feeling dialogue that values-realising activity originates and we uncover the deep roots of morality

Leadership then at all events

Theory purporting to identify leadership remains over-determined by one of two underlying fallacies. Traditionally, it hypostatizes leadership in psychological terms so that it appears as the collection of attributes belonging to an independent, discrete person. By contrast, contemporary perspectives approach leadership by focusing on the intermediary relations between leaders and followers. We retreat from both of these conceptions. Our approach perceives these terms as continuous within each other and not merely as adjacent individuals. The upshot is that leadership should be understood as a more fundamental type of relatedness, one that is glimpsed in the active process we are here calling events. We suggest further work consistent with these ideas offers an innovative and useful line of inquiry, both by extending our theoretical understanding of leadership, but also because of the empirical challenges such a study invites