Professional Documents
Culture Documents
‘We are led to believe that problems are given ready‐made, and that they disappear in the
response or the solution…We are led to believe that the activity of thinking, along with
truth and falsehood in relation to that activity, begins only with the search for solutions …
According to this infantile prejudice, the master sets a problem, our task is to solve it, and
the result is accredited true or false by a powerful authority… As if we would not remain
slaves so long as we do not control the problems themselves, so long as we do not possess
a right to the problems, to a participation in and management of the problems.’
(Deleuze, 1994: 158)
‘I’m not so interested in single things; I like the collision between things. I’m not so
interested in straight lines of thought; I prefer collisions of different lines of thought. That
strikes me as a more “social” mode of construction, less the product of a unitary voice.’
(Kelley, 2006: 361)
What is thinking in art?
The exclusion of Art & Design from the Ebacc, with the detrimental effects that have followed
(diminution of art classes, less resourcing, etc.) is a stark indication of its perceived lower status
as a curriculum subject. Whilst art, along with other creative subjects such as music and drama,
may be praised for nurturing talent, developing technical and aesthetic skills, and enabling self‐
expression, it is clearly not seen as educationally equal to the supposedly more academic subjects
that make up the Ebacc (Maths, English, Foreign Language, History, Geography and the Sciences).
Such a view, I would claim, has at least something to do with prejudices (rather than realities) as
to what thinking is in education – namely, thinking understood as an assimilation of pre‐
established knowledge ‘rediscovered’, remembered or perfected by the learner, often in the form
of solutions to problems posed by an external authority (teacher, exam board). Defending art
education in terms of intuitive as opposed to conceptual learning simply reinforces the dualism
between art and other Ebacc subjects, and does little to counter the view of thinking as problem
solving. In fact it strengthens the conviction that assessment is key to learning, requiring art to
have clear, commonly applicable, pre‐set criteria according to which we can reflect upon work
done and measure progress. Here I would like to make the case for art as a form of rigorous
thinking, one where intuitive and cognitive processes cannot be opposed, any more than
reflection should be separated from production, for example in the form of ‘self‐evaluation’. I will
do this through the example of a workshop‐based diagrammatic tool I have called the Social Body
Mind Map (SBMM) – something I have used with A‐Level, Foundation and MA level art students.
Through this creative thinking tool, I hope to show the profound capacity art has to open up
different ways in which we, as desiring individuals, connect to, and are caught up in, intricate
social networks of influence and possibility. Key to this capacity is a necessary shift away from
the idea of a ‘self’ as a pre‐established identity from where artworks spring (whether from a
brain, innate talent, personality, cultural background, etc.), and away from artistic projects that
serve to reinforce already known identities by steering expression and personal interest back to
a self. Genuine thought is never transparent to itself, and in this sense it is the artwork, rather
than the artist‐subject, which ‘thinks’. This conception moves thinking into unknown and
unrecognized territory, with the possibilities this offers for questioning and subjective
transformation. Gilles Deleuze (1994) calls this creative power ‘the new’ or ‘difference’, that
which:
calls forth forces in thought which are not the forces of recognition, today or tomorrow,
but the powers of a completely different model, from an unrecognised and unrecognisable
terra incognita. (p.136)
Rather than simply recognizing something that already exists, thinking and learning is always a
question of exploration; of seeking to understand something about our life as a productive act
which alters both the sense of what we are capable of, and a sense of how we are part of the
world, with possibilities for articulating the problems that need addressing, rather than simply
responding to pre‐set questions.
The Social Body Mind Map
Diagrams are familiar tools in education, used for both didactic and heuristic learning. According
to John Cussans (2012):
Diagrams – or more generally, visualizations of non‐apparent systems, concepts,
relationships, processes and ideas – help students to recognise and understand parallels
and structural correlations between things in the world; their constitutive natures, their
internal structures and relationships; the systems of which they form a part, and the
processes they are involved with; as well as their own physicality and subjectivity; the
coming‐into‐being of all of these through time and space; and hypothetical explanations
for these becomings. (p.1)
The Social Body Mind Map is a diagrammatic learning tool to enable critical reflection on
previous or current creative practice, with a view to future work. Students draw a ‘map’, which
begins with an image of an artwork or part of an artwork (sculpture, drawing, film, etc.) that they
have made, are making, or are thinking about making. The name itself can be broken into
separate combinatory parts: the ‘social‐body’ combination signals the fact that the ‘individual’ is
not a separate, indivisible entity but is always embedded within a social reality, but that equally
‘society’ should not be conceived as an abstraction independent of the actual bodies that make it
up; the ‘body‐mind’ combination signals that ideas do not spring ready‐formed from the mind,
but are the effect of distinctly bodily and affective processes – sensations, emotions, desires, and
so on, even though ideas and artworks cannot be reduced to these processes. ‘Mind‐map’ is
meant to give the exercise a familiarity for students, who have usually done mind mapping, brain
storming and spider diagram exercises in classroom situations. The big difference between these
exercises and the SBMM is that the latter begins not with a named topic, concept, or person
(‘me’), around which a map or diagram forms, but from an ‘unknown’, ‘alien’ object, which resists
articulation through words. This mysterious thing is the student’s artwork. This may seem odd –
surely a student’s work is something very well known and recognized, after all they have made it
themselves, and are subjectively invested in it in all kinds of ways which speak of agency,
interests, pride, or even feelings attached to something done under compulsion. However
everything in this exercise depends on the student’s ‘alienation’ from their work, on it becoming
‘estranged’ from them, in order that it can play the role not of reinforcing an identity and
personality, but of opening the student up, beyond a ‘self’, to the complex interrelations that
affect their lives, and the possibilities they have for creative invention. The artwork is seen here
not as a reflection of a predetermined subject, nor as an answer to a pre‐set problem or exercise,
but is rather generative of a subject, and of thought. In drawing their map, this thinking occurs
through the estranged artwork that is placed at the centre of the map, such that what has been
produced by means of the idiosyncratic energies of the artist – the work of each student is
singular, ‘different’ from any other student’s work on account of the way manifold influencing
factors are manifested – appears as radically external, an effect of forces beyond the artist’s
conscious control.
Workshop: Part 1
The workshop begins with a conceptual framework mapped out on the board, a series of
conditioning factors for the production of art. This framework can be thought of as a cognitive
map, which will open up speculation stemming from the artwork to natural and social realities,
and so prevent the risk that reflection upon the artwork will result in a repetition of what is
already known or assumed (deep set beliefs, clichés, responses which students presumes may be
expected, etc.). Such repetition is a danger of spider diagrams and mind maps, where a normative
account of a topic, issue, concept or human subject may be reinforced, rather than deconstructed,
through connections that spring most readily to mind when a word is viewed in isolation. Rather
than a limitation on thinking, the conditioning factors act as a compass to navigate thinking
towards the non‐immediate and ‘non‐apparent systems, concepts, relationships, processes and
ideas’ (Cussans 2012) that operate unconsciously and abstractly to influence and affect our
actions, ideas and creative endeavours. Meanwhile, the insistence on the mystery of the artwork
(as imagined in its drawn representation), prevents the risk of determinism – that the artwork
could be fully explained, its meaning or origin re‐discovered, in any specific social, biological or
psychological factor (class, ethnicity, family, memory, gender, medical condition, etc.). It is
precisely a clearer understanding of the effect of influences outside of immediate consciousness
that turns the student’s artwork from something familiar to him or her, into something strange
and unknown. We need the beginnings of a cognitive map to help guide us towards terra
incognita. This initial guide, as I have conceived it, consists of four category headings: Capacities,
Motivations, Resources and Organisations.
CAPACITIES MOTIVATIONS RESOURCES ORGANISATIONS
Perception (5 senses) Will Materials School, College
Imagination Pleasure Tools/machines Galleries/Museums
Conception Boredom Space to work Media
Imagination Inspiration Teacher/assistant Shops
Memory Interest Friends Manufacturers
Strength Instruction Books, films, etc. Government
Dexterity (motor) Deadline/pass exam Dreams Funding Bodies
Intuition Friends Other art Auction Houses
Emotion For someone else Life experiences Job Centre
The elaboration of the category headings is an interactive group activity where the overriding
question is: ‘where might an artwork come from?’ ‘What makes it possible?’ As terms are listed,
definitions and examples can be given (I see your head, perceive it with my eyes, but I can imagine
your head floating above your shoulders, growing wings, etc.), along with elaborations on how
they might make possible the production of art (because I can perceive your head and imagine it
with wings, I can then use my haptic abilities or dexterity with my hands to draw something
grotesque or fantastic with a convincing likeness). The table above is not meant to be
comprehensive, and students should be encouraged to propose Capacities, Resources, etc.
themselves. Whilst it is an aid to the creative work the students are about to undertake in
drawing their Social Body Mind Maps, the students should already be thinking about their own
artworks when proposing influencing factors: the terms listed under the category headings do
not pre‐exist any actual artwork in some ideal philosophical space, and so new terms (and even
new category headings) can always be added if reflection upon how anyone’s artwork came into
being justifies it. The point is, through critical reflection, to construct a preliminary cognitive map
of multifarious influencing factors that points each student to their own artwork’s expanded
reality beyond a ‘self’ or the immediate context of its making. Human ‘Capacities’ seem to come
from nature, whilst ‘Motivations’ appear more psychological, an effect of both ‘internal’ and
‘external’ factors (inspiration after seeing an artist’s work; instruction from a teacher).
‘Resources’, meanwhile, belong to the world of things or other people, whilst ‘Organisations’
bring into the picture a more abstract, institutional reality belonging to a social world beyond
one’s immediate environment. It is possible that some terms appear in more than one category:
friends may be the ‘Motivation’ for taking a photograph of a certain subject; they may also be a
human ‘Resource’ (I may take a photo of my friend for my coursework, or they may help me set
up the camera and tripod). ‘Resources’ can include physical things (clay or tripods), physical
space to work (an art classroom, or studio), people (a teacher or classroom assistant); but they
might also be immaterial – the Surrealists made use of their dreams, not just for inspiration, but
also for subject matter. ‘Resources’ will also include tools, or machines such as computers and the
things that run on them – software programmes, internet search engines, etc. Such ‘resources’
themselves must come from somewhere, and there must be reasons for ‘Organisations’ to supply
or provide materials, tools, etc. An economic world of complex interdependency is opened up: the
running of the museum or gallery, where you saw that painting which inspired your own work.
And so on.
Workshop: Part 2
After the lists of influencing factors has opened up a more expansive way of thinking about an
artwork, I then give a demonstration of a Social Body Mind Map starting with a big question mark
in the middle of the board, setting the stage for the ‘alien’ object which is about to inhabit that
space. That question mark becomes a drawing of one of my own artworks (a sculpture), the
example for the exercise the students are about to do. (The sculpture grows appendages which
stretch out centrifugally like branches connecting to bodily senses – a hand, an eye; to the work of
an artist who inspired me; to material from the art supply shop; to the art college which trained
me; a book from the library which gave me an idea; the exhibition deadline which ‘Motivated’ me
to actually complete this work, etc.) Each student works from a large sheet of paper, and draws a
sketch of an artwork (or part of an artwork), and then makes connections to the conditioning
factors which enabled and effected its coming into being. The point is to break the immediate link
between the student and the work and to see the object or image from a new perspective, with
‘fresh eyes’, as something that we do not recognise. ‘It’s like a detective story’ one sixth‐form
student said as she began – this is true, except one where the ‘crime’ is less likely to be solved,
than new ‘crimes’ committed (new problems posed, new questions generated). She drew an
image of a wardrobe that she had made a painting of, and connected it to a big toe – the toe she
had painfully stubbed against the wardrobe in the middle of the night (a collision not only with a
piece of furniture, but between what she thought she ‘perceived’ in the dark, and what was
actually there – as her toe related painfully to her brain; a collision which, consciously or
unconsciously, triggered the work). As reflection through art production is a dialectical process
of making and articulation (language and concepts generated by, and generative of, making), it is
best to communicate with each of the students individually as they draw their maps. (Ideally
concentrated solitary production should not be interrupted at this stage by general group
discussion, which may subsume subjective difference under common criteria). What I found with
the A‐level class in a school is that the students tended to answer the question of why they made
that particular artwork by saying things like ‘it’s part of my project’, or ‘sir said I should do this’.
In this respect the purpose of the exercise is to give agency back to the students as artists, by
estranging them from their identity as school pupils (via the mediation of the now alien object or
image). When the work takes on a life of its own, detached from the immediate context of
schoolwork, new possibilities arise. Other interests and passions can be drawn in, but rather than
being the originating idea or ‘theme’ of a project, the former are discovered for the first time
through the creative‐interpretive process itself, like hidden roots ‘dug up’ from beneath the
ground (another student started making connections between a drawing she was working on
and the horror films she was a fan of – her images revealing something their ‘author’ didn’t
know). As the SBMM is a heuristic tool to generate reflection through production, and vice versa,
there can be no ‘wrong’ or ‘bad’ maps, only maps that are more or less engaged, more or less
developed. Talking through ideas with a student as they are drawing their maps, encouraging
interesting pathways, and referring their specific linkages to concrete determining forces,
enables more confidence in ‘letting go’, letting the diagrammatic machine they are constructing
‘think’ for them. And just as reflection shouldn’t be separated from production, neither should
content be separated from expression. How the various Capacities, Motivations, Resources and
Organisations link up to the artwork represented at the centre is as much a part of the thinking
process as the ‘content’ and the abstract mapping of its formal relations. One student designed
her map as a tattoo spreading outwards over the very body that she initially drew as a
representative element of her artwork; another (from a foundation workshop) imagined her
furry sculpture to be equipped with articulated, skeletal arms, reaching out to different aspects of
her life.
Conclusion
The Social Body Mind Map is not a map of something that pre‐exists its making, but the discovery
or invention of something new. The artwork, which forms the starting point for the map, is
affectively invested by the student who made it, and yet conceptually separable from them as a
self‐conscious author. This separation from the self, which is simultaneously a complex
interconnection with others and with the world, enables a type of art production that doesn’t
reinforce identity, but encourages the creative production of a subject. Production of this kind is
‘a more “social” mode of construction’, an effect of ‘collisions of different lines of thought’, to
quote the artist Mike Kelley on his preferred working process. Unfortunately, an understanding
of reflection as inseparable from artistic production goes directly against the current assessment
culture that compels many art teachers to constantly check ‘performance’ against pre‐
determined ‘learning objectives’, turning creative discovery into a recipe of sequential steps to
success, rewarding presentation over exploration, and making reflection a matter of confirmation
– matching what happened against what was expected (‘show that you have understood’). By
contrast, the SBMM doesn’t offer clarity, in the sense of assimilated knowledge or universally
applicable solutions, but promises agency through the invention and control over problems, as we
voyage further into the unknown.
Bibliography
Cussans, J. ‘Diagram as Thinking Machine. Art as Metapractice’, paper for DRUGG (Diagram,
Research, Use and Generation Group) Symposium, UCL (2012), available at:
http://diagramresearch.wordpress.com/symposia/
Deleuze, G. Difference & Repetition (1994), New York: Columbia University Press.
Kelley, M. ‘Mike Kelley God, Family, Fun, and Friends: Mike Kelley in Conversation with John C.
Welchman’ in Welchman, J (ed.) (2006) Institutional Critique and After: Volume 2 of the SoCCAS
(Southern California Consortium of Art Schools) Symposia, Zurich : JR/Ringier.