The Orbitar (MFA thesis)
Transcript of The Orbitar (MFA thesis)
THE ORBITAR
Kate Riegle – van West
Thesis submitted to the faculty of Columbia College Chicago
in partial fulfillment of the requirements for
Interdisciplinary Art and Media MFA
5/9/2011
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ABSTRACT
The Orbitar is a new multimedia musical instrument rooted in the ancient art
of poi spinning. It is comprised of three components: The Satellites, sound and light
generating musical instruments modeled after traditional poi, The Controllers,
gloves and a headset which shape the sound and light parameters, and The Console,
the receiver for the data coming from The Satellites and The Console, which
ultimately creates the final audio output. The Orbitar is a powerful new invention
for creating live audio and visual compositions drawing upon 1) the act of play, an
important tool for sculpting the brain and reconciling cognitive difficulties, 2) the
creation of audio compositions through corporeality and voice, a connection to
ritualistic tradition and an important tool for priming the auditory cortex to more
efficiently process information, and 3) the use of non‐habitual movement and
multiple senses, an important tool for relating to the outside world and breaking
mechanical tendencies.
This paper will 1) outline the history of poi spinning and explain poi’s
correlation to flow state, 2) describe the influences behind The Orbitar, 3) layout the
theoretical, scientific, artistic, and technological goals as well as the practical
applications, 4) outline the debut performance of The Orbitar, OrbitAra, 5) list the
project materials and costs, 6) provide a summary, conclusions, and
recommendations for future research, and 7) display diagrams and a bibliography.
THE FLOW OF POI
HISTORY OF POI
Poi is an ancient art originating in the Maori tribe of New Zealand. Made by
attaching a weight to the end of flexible cord, the poi are held in each hand and
swung around in circular patterns, becoming extensions of the body and a magnifier
of our movement. There is little information about the origin of Maori amusement
prior to European arrival, but from the fragments that exist poi is believed to be part
of the dance section of the whare täpere, meaning the “house of entertainment”,
where people gathered to engage in leisure activities. The other 5 sections of the
whare täpere include musical instruments, songs, games/amusements, storytelling,
and personal adornments/makeup/clothing. One early account of poi by Edmund
Halswell, the Protector of Aborigines and Commissioner for the Management of the
Native Reserve, reads:
These are their principal manufactures: they make, however, baskets in colours, and toys of various sorts, such as balls very neatly made of black and white plait, which are swung by a cord in a peculiar manner, whilst the performers, many in number, sing in excellent time. Most of the women excel in this, and the exact time, the regular motion, and precise attitude which is observed by all the performers, are peculiarly striking. (Paringatai)
Another, by Lieutenant‐Colonel St John in 1830, states:
One pretty haka they have, in which each performer holds a ball with a short piece of string attached, and the different motions given to it with great rapidity and in perfect time form a pleasing accompaniment to the monotonous dreary sing‐song recital. At times the voice seems to proceed from the heel, it is so deep. (Paringatai)
But it was not until the 1860's, during the wars waged against Māori, that the
history of poi gained clarity. Te Whiti and Tohu, two Maori leaders committed to
resisting the European land invasion through non‐violence, utilized poi as one of the
three symbols underpinning their religious teachings. According to Karyn
Paringatai,’s dissertation, Poia mai takue poi: Unearthing the Knowledge of the Past,
“As part of their religious philosophies Te Whiti and Tohu used poi as a spiritual
messenger in order to direct their followers’ attention to more peaceful ways of
living despite the rising tide of government control” (Paringatai). The poi dance was
also accompanied by a poi song. Though chanting was always connected to poi
dancing, Te Whiti and Tohu used it as a religious messenger, for it was an open and
trusted medium for delivering historical accounts, religious sermons, and political
speeches (Paringatai).
After this time the Māori focused on expanding their poi performances
specifically for tourism. Paringatai writes, “The complexity of creating beats to offset
the accompanying song showed the creativity needed to continually develop poi for
an ever‐expanding tourism market” (Paringatai). Today poi has gained international
popularity as part “skill toy” family, which encompasses props used for dexterity
play or object manipulation such as hula‐hoop’s and yoyo’s, and is practiced in many
different styles for recreation and performance.
FLOW STATE
We have been aware of the concept of “flow” since ancient times. Being in
the “zone”, in the “moment” in a “trance”…these terms are all equivalent to being in
a “flow” state. According to Sean von Stade, one of the founders of FlowToys, a
company that creates skill toys to inspire creative expression through movement,
Flow can be described as a state of deep enjoyment, complete absorption and total concentration. According to Csikszentmihalyi, a state of flow is reached when one’s skill is equal to the challenge at hand. This is facilitated by self‐governing activities like bicycling, where one can always cycle at his own maximum ability, or dancing and manipulating skill toys, like poi, staff, hoop or flow‐wand. (von Stade )
Von Stade provides the following examples: “An athlete exhibits mental flow in her
focus and physical flow in her refined movements. A reader reaches a state of flow
when he is completely absorbed in his book and oblivious to anything outside its
pages. An accountant or programmer is in flow when she is thinking in numbers and
code, accomplishing her work with all her ability“ (von Stade).
What is unique about poi spinning, and skill toys in general, is they
encompass so many of the qualities necessary for reaching flow state for people of
all skill levels and backgrounds. When practicing a skill toy such as poi, no matter
what level your ability is, you are intrinsically playing and naturally making the
mind body connection. From the early accounts of poi’s history mentioned above,
we get a sense that this state was being reached by the Maori women who practiced
poi song and dance long ago. Today, with the addition of creating audio and light via
The Orbitar, ones movements are not only encompassing things like geometry,
dance, and play, but also rhythm, sound, and color, making The Orbitar a vital
multisensory tool for reaching flow.
PROJECT INFLUENCES
G.I. GURDJIEFF
G.I. Gurdjieff was a philosopher, teacher, and mystic. He believed that people
were generally stuck in a state of “waking sleep”, and in order to truly perceive
reality we need posses a greater consciousness through connecting our inner and
outer worlds and thus understanding the intimate connection between our 3
functions: physical, emotional, and mental (Gurdjieff Dances). Gurdjieff’s
exploration of non‐habitual movement through his “sacred dances” is the backbone
of utilizing The Orbitar as an extension of the body to focus inner awareness.
Gurdjieff is discussed at length in the “Theoretical Goals” section of this paper.
HARRY PARTCH
Harry Partch was interested in corporeality and tying music to the natural
speaking voice. He worked with a 43 tone microtonal scale of his creation on
custom‐made instruments he invented and built. He was also interested in
connecting ancient ritual to modern music creation. According to writer David
Quantick, “The sheer size of the instruments compelled musicians to move in a
different way, which led to a new form of performance, part dance and part ritual
theatre” (Chesworth). Partch’s philosophy and work resonate with the key concepts
behind The Orbitar on many levels. His concern with corporeality, the attitude,
posture, and active physical involvement of the musician, is the driving force behind
the principle of utilizing The Orbitar as an extension of the body to explore non‐
habitual movement. Partch’s concern with tying music to the natural speaking voice
(coupled with Maori tradition) is the driving force behind the vocal component of
The Orbitar and the necessity to explore non‐traditional scales and tones. And
Partch’s concern with ancient ritual is the driving force behind the necessity of The
Orbitarist to be a simultaneous singer, dancer, composer, and poi spinner, and to
draw upon poi spinning’s ancient Maori roots. In the words of Partch:
My music and my instruments are the expression of an ancient tradition in which sight and sound unite toward the achievement of a single dramatic purpose. This is not concert music, it finds its highest purpose in collaboration with other arts, with dance, with tragedy, with satire, with farce... in ancient ritual, primitive ritual, everything was involved. (Chesworth)
STUART BROWN
Founder of The National Institute for Play, Stuart Brown has studied and
cataloged the effects of play in all stages of human and animal life to demonstrate its
importance in sculpting the brain and achieving success and happiness (The
Institute). Specifically relating to The Orbitar is Brown’s research on Body Play and
Movement, one of the 7 categories of play Brown has defined. In his book Play: How
It Shapes the Brain, Opens the Imagination, and Invigorates the Soul, Brown states,
“Play is nature’s greatest tool for creating new neural networks and for reconciling
cognitive difficulties. The abilities to make new patterns, find the unusual among the
common, and spark curiosity and alter observation are all fostered by being in a
state of play” (Brown). Poi has always been considered a form of play. As mentioned
earlier, in ancient times poi was part of the whare tapere, or the house of
entertainment, and today it finds a home under the term “skill toys.” Poi is
intrinsically playful, and is a powerful tool for fostering innovation, flexibility,
adaptability, and resilience, which according to Brown all have their roots in Body
Play and Movement.
Poi as a form of play also bridges the gap between the outer and inner worlds
as described by Gurdjieff in the “Theoretical Goals” section of this paper. According
to Brown, “Real play interacts with and involves the outside world, but it
fundamentally expresses the needs and desires of the player. It emerges from the
imaginative force within. That’s part of the adaptive power of play: with a pinch of
pleasure it integrates our deep physiological, emotional, and cognitive capacities“
(Brown). The Orbitar is a powerful tool for learning about the self movement that
structures an individual’s knowledge of the world. And because poi spinning is done
for its own sake, arising out of innate motivations, it typically occurs during periods
of the most synaptic neural growth. The act of playing with poi lights up the brain
and gives form to internal inchoate desires and needs.
PROJECT GOALS & APPLICATIONS THEORETICAL GOALS
Part of the appeal of poi spinning is its potential to be utilized as a tool for
achieving a higher level of consciousness and a focusing of inner awareness.
According to G.I. Gurdjieff, we are stuck in a loop of automatism. Our body
unconsciously cycles through daily movements in the same way the movements of
our emotions and mind have become mechanical. To combat this Gurdjieff created a
system of “sacred movements” which utilize non‐habitual motions to break these
cycles. Poi spinning shares the same catalog of techniques as those practiced in
Gurdjieff’s sacred movements: polyrhythms, new postures and transitions between
them, and full integration of the mind, body, and spirit. As a tool for breaking these
mechanical tendencies and altering the associative processes of thinking and feeling,
poi spinning opens new neuropathways and bridges the two hemispheres of the
brain.
Furthermore, Gurdjieff proposed that we exist amidst three worlds– “the
outer world”, the impressions received outside of our bodies, visual and tangible,
invisible and intangible; “the inner world”, the automatic flowing and functioning of
the organism; and “the world”, the totality of the functioning and the connection
between the outer and inner worlds, yet a world on its own, dependent on neither.
It is in the formation of these three worlds that the key to attaining “the world” lies,
for the first two worlds are formed on their own, while the third is formed
exclusively by the intentional connection of the functions of the first two. This
intentional connection is created by stopping the flow of unconscious thought and
achieving complete concentration of the mind, thinking only of what one wants to
think of. In doing this one can learn to think without distraction, and to subordinate
the unconscious psychic processes. Essentially, through this kind of focused
attention one can achieve complete concentration, and through this concentration
one can achieve being in the “moment”, or “flow”, or in Gurdjieffian terms, “the
world.”
The Orbitar, through a combination of non‐habitual movements and the
triggering of audio and light cues via voice and hand controls, requires attention free
of distraction, allowing complete concentration of the mind as described by
Gurdjieff. By using a fully immersive, multi sensory tool, The Orbitarist may begin to
see the oscillation between the outer world and the inner world, giving him/her an
understanding of how to blend the two.
SCIENTIFIC GOALS
Because we relate to the outside world through our senses, The Orbitar is an
ideal vehicle for bridging the gap between the inner and outer worlds due to its rich
connection to multiple senses. The Orbitar generates data on the movement of The
Orbitar Satellites as extensions of our body, and that data can in turn be represented
as an audio and/or light score. Thus, by mapping the relationship of movement to
sound we can map the relationship of movement to the world outside of ourselves.
In order to document this relationship, a new system of notation for pieces
composed with The Orbitar will be created in the future (see the “Recommendations
for Future Research” section for more information). An interactive digital player
(see diagram no. 6) which will give users the ability to operate The Orbitar system
virtually will also be completed in the future. This will allow for greater exploration
of its compositional potential, and also visually layout the connections between
body, Satellite, and the audio waveform.
ARTISTIC GOALS
While The Orbitar will have many artistic applications beyond the scope of
this thesis, three major artistic goals are to create a fully immersive multimedia
musical instrument, to reconnect the powerful ancient Maori traditions with the
future of poi spinning, and to creating a unique form of performance art.
The Orbitar is the first musical instrument of its kind. Fully immersive,
multimedia, and multi‐sensory, it allows users to make contact with music in
unprecedented form. Completely customizable to suit each individual, controlled by
voice, touch, and movement, Orbitarists will experience music and light in 3‐
dimensions, through mind, body, and spirit.
The addition of control via voice connects The Orbitar to the ancient Maori
tradition in which poi spinning was executed to specific poi songs, or paitere,
composed by the Maori women. The poi would be sent on an imaginary journey
around the events and details of the composition, accompanied by dance and
singing of the composition. The Orbitar brings this powerful ritual into the
technological era, giving performers the ability to express their own paitere with
precision and grace, creating a unique performance and musical composition with
every spin.
TECHNOLOGICAL GOALS
The complete Orbitar system is comprised of three components: The Orbitar
Satellites, The Orbitar Controllers, and The Orbitar Console. Together, with the
addition of The Orbitarist (a simultaneous singer, dancer, musician, and poi
spinner), these components control the instrumentation and parameters of each
unique Orbitar composition. The technology behind each of these components is as
follows:
1. The Satellites
The Orbitar Satellites are modeled after traditional poi balls, a weight on the end of
a flexible cord to be spun in circular patterns. There are two Satellites, one for each
hand. Each Satellite contains an Arduino Fio, an XBEE Mesh Network Adapter, 3‐
Axis Accelerometer, 2‐Axis Gyroscope, RGB LEDs, and a polymer lithium ion battery
(see diagram no 3). The XBEE provides integrated peer‐to‐peer wireless network
stack, analog to digital (ACD) conversion, and digital IO handling. This device is the
heart of each Satellite. The 3‐Axis Accelerometer measures the angular velocity,
while the 2‐Axis Gyroscope measures the rotation around the X and Y axes.
2. The Controllers
There are two controllers in The Orbitar system, gloves and a headset. The gloves
are used as the interface for switching performance parameters (see diagram no. 5).
They give The Orbitarist infinite ability to customize their performance live. Some
examples of glove controls are: the ability to decide what instrument each Satellite
will sound like, the ability to turn the Satellite LED lights on and off and/or change
their color, the ability to loop audio compositions live, the ability to decide what
types of effects each Satellite instrumentation will have, etc. The options for
instrumentation and effects are completely customizable. The headset can be used
for additional musical accompaniment to each Orbitar composition. By singing into
the headset, the voice of The Orbitarist is processed through a voice modulator. The
types of noises the voice modulator recognizes, and the sound of the final output, is
completely customizable and can be preset prior to each performance and adapted
live via the gloves.
3. The Console
The Orbitar console is comprised of a laptop computer, 2 or more speakers, the
XBEE coordination, the wireless microphone receiver, and programming in MaxMSP
(see diagram no 1 and 2). Essentially, The Orbitar console receives the data coming
from each Satellite and the controllers and outputs the final audio and light
composition. The flow of data is as follows: data from the Satellites, the gloves, and
the microphone aural input are all sent to the Xbee Node. This data is then sent
wirelessly, via the Xbee Network signal, to the Xbee Master. Using USB, the data
from the node is then sent to the computer where it communicates with a
processing file, and then connects using a variant for OSC. The OSC signals are then
ported through a custom interface and into MaxMSP, where the signals can be
routed and controlled through the fully modular system. For a visual of the data flow
refer to diagram no 4.
PRACTICAL APPLICATIONS
The Orbitar can be used for:
Physical and mental rehabilitation/therapy/self‐improvement via the
techniques described in the theoretical goals section
Recreation
Performance art
Creating musical compositions in a non‐traditional manner
ORBITARA
The debut performance of The Orbitar, as part of the 2011 Columbia College
Chicago thesis show, is entitled OrbitAra, “ara” meaning “path” in the Maori
language. It consists of three movements as detailed below.
MOVEMENT 1
The first movement of OrbitAra explores the natural sound of The Orbitar.
Though Orbitar sound is infinitely customizable, just as a violin has a violin‐like
sound quality, conceptually The Orbitar has its own natural Orbitar‐like sound
quality. There are a number of ways to determine the natural state of Orbitar sound.
First, since its historical origins are rooted in the ancient Maori art of poi
spinning, the whoosh of air as the poi is spun is clearly one natural state sound.
Second, since poi is often spun while on fire, the whoosh could also sound like fire
being spun through air. Third, because The Orbitar is a digitized version of poi,
digital sound effects (e.g., robotic sounds) also seem part of the natural state of The
Orbitar. Fourth, The Orbitar is conceptually based on a celestial metaphor of
Satellites orbiting The Orbitarist. So, even though real celestial Satellites (like our
moon) make no sound when orbiting in space (although man‐made Satellites can
and do broadcast any number of sounds), music that sounds celestial is consistent
with the natural state of The Orbitar. Fifth, playing The Orbitar necessarily entails
physical movement by The Orbitarist and thus sound which is consistent with this
movement is natural. To use an analogy, the xylophone is played by striking its keys
with a mallet while a violin is played by pushing a bow across its strings. The sounds
produced by these instruments are uniquely shaped by the physical movements
required to play them (the xylophone has discreet sound while the violin sound is
more continuous, for example). Since The Orbitar requires flowing arm and dance
movements, its natural sound should reflect those gestures and that flow. Sixth,
playing The Orbitar entails moving the Satellites in specific geometric patterns (e.g.,
circles, flowers, etc), so its natural sound should reflect those patterns. While it is
not so clear exactly what the sound of a circle is, the obvious relationship between
mathematics and music provides some guidance in this area (for example, each
geometric pattern can be defined spatially by physical, numerical coordinates and
these coordinates can be digitally mapped to corresponding sound frequencies
and/or volumes).Finally, just as each individual animal produces its own distinct
variant of the natural sound of its species (each dog has its own recognizable bark,
for example), each Orbitarist will produce his/her own distinct variant of the
natural Orbitar sound. Thus, the natural state of Orbitar sound is in part dependent
on each individual Orbitarist.
The first movement of OrbitAra, drawing upon these 7 guidelines,
demonstrates the natural sound of The Orbitar according to its composer. While
Orbitar can produce any sound, all good music is purposeful, as opposed to random.
MOVEMENT 2
The second movement of OrbitAra demonstrates The Orbitar’s percussive
ability via its most natural state of movement, the circle. In this section, each
Satellite has been assigned a number of percussive sounds that will play when each
Satellite reaches the bottom of its orbit, at varying intervals. Some play at the
bottom of every orbit, some play at the bottom of every 2 or 4 orbits. These setting
can be determined by the Orbitarist prior to each performance or live. By spinning
both Satellites at once, the Orbitarist demonstrates how to construct a complex
percussive track. This movement finishes by demonstrating a quality common to
electronic music, but with a revolutionary twist. By using one of the glove triggers,
the Orbitarist can loop any part of their percussive track and have it immediately
start playing back. Looping is a common element in live electronic music creation,
but with The Orbitar, the performer is no longer tied to a loop pedal. With the looper
being a function of the gloves, the performer has full freedom of movement while
being able to record and loop their audio live as they please. This movement of
OrbitAra brings live electronic music creation to the next level by utilizing an
entirely new way of creating rhythm (orbits) and allowing the performer complete
freedom of movement while still retaining the ability to create and loop their audio
live.
MOVEMENT 3
Movement three explores the concepts introduced in the “theoretical goals”
section of this paper and also the concepts discussed in the “project influence”
section as relate to Grudjieff, Partch, and Brown: non‐habitual movement, play, flow
state, audio composition via corporeality, voice and ritual. In this section, the
Orbitarist utilizes not only his/her movement but also his/her voice to create the
audio score. The voice itself affects the type of sound that is heard (pitch, volume,
timbre), while the motion of the Satellites affects the shape of the sound (attack and
decay, length of audio). The Orbitarist can actually produce the sound of a particular
geometric poi pattern by creating that pattern with the Satellites and then bringing
the audio to life with their voice. The light element also visually represents these
patterns for the spectator. This section had little choreography, leaving room for
movement, audio, and light improvisation, and allowing the Orbitarist to create
his/her own flow.
SUMMARY & CONCLUSIONS
After completing The Orbitar system and demonstrating its capabilities via
OrbitAra, it can be said that The Orbitar, even in its infancy, is indeed an incredible
tool for reaching flow state for both the user and spectator. After the show,
spectators of OrbitAra all shared similar feelings of being relaxed, entranced, and
unable to pull their attention away from the performance. Parents of a 7 month old
baby remarked their son did not look away once, in fact they are not sure he even
blinked.
There was, however, confusion about how the audio was being created. More
than half of the spectators thought some or all of the sound was pre‐recorded. These
spectators were entranced by how perfectly the Orbitarist’s movements were
“matched up” with the audio, which indeed produced the same feelings and
reactions about the piece as those who knew the audio was created live. In future
iterations of OrbitAra new ways to help spectators understand the liveness of The
Orbitar will be implemented, as it is conceptually crucial and a unique factor which
sets it apart from other electronic music creation.
RECOMMENDATIONS FOR FUTURE RESEARCH ORBITAR COMPOSITION THEORY
It is recommended that a theory of composition for The Orbitar should be
developed in order to more systematically explore potential goals and principles for
Orbitar performances. It should be noted that the purpose of this theory is not to
establish a set of restrictive rules, but rather to uncover clues that indicate
potentially fruitful paths to be explored.
The Orbitar is a multi‐media performance instrument and shares the same
goals as any other multi‐media performance. Thus, Orbitar performances can and
should have educational, political, and/or artistic goals. The goal(s) of any particular
Orbitar performance will determine the composition principles of that performance.
For example, a performance that has a political goal (e.g., stop the war), will be more
effective if anti‐war principles are used to compose its music, lyrics, movements, etc.
Furthermore, since Orbitar performances are composed of dance, music, voice, and
light show elements, standard composition principles of those disciplines are also
relevant. Again, this is not different than any other multi‐media performance.
The Orbitar is, however, a new performance instrument and thus has its own
unique characteristics and capabilities. It is these unique characteristics and
capabilities that make Orbitar performances unique and it is these characteristics
and capabilities that need further exploration vis‐à‐vis composition theory. For
example:
• The Orbitar is based on poi spinning, an ancient Maori activity. Poi spinning
was traditionally used to tell stories (e.g., voyages, battles, harvest, courting)
and to develop physical skills for warriors. Poi spinning is itself unique in the
geometric movements of the Satellites (e.g., circles, butterflies, flowers).
• The Orbitar differs from traditional poi spinning in that its digital technology
allows the tracking and manipulation of sound and light by the performer.
This manipulation is also represented within The Orbitar software by various
digital representations.
Given these unique characteristics, the following composition theory questions need
further exploration:
• Within the context of a particular performance goal, what are the most
effective ways to represent each of the following Orbitar elements:
o Sound o Light o Movement o Voice o Traditional Maori story‐telling o Traditional Maori physical training o Poi geometric shapes o Digital representations of sound and light?
• Within the context of a particular performance goal, what are the most
effective ways to combine sound, light, movement, voice, traditional Maori
story‐telling, poi geometric shapes, and digital representations of sound and
light?
These questions should be considered illustrative, not exhaustive. No doubt, The
Orbitar possesses other unique characteristics and capabilities and there are many
other composition theory questions that beg for further exploration.
ORBITAR NOTATION SYSTEM
It is recommended that a standard notation system for Orbitar performances
should be developed in order to facilitate the sharing and replication of Orbitar
performances. It should be noted that the purpose of this notation system is not to
standardize Orbitar performances, but rather to establish a means to facilitate
further discussion and experimentation among those interested in The Orbitar.
The Orbitar is a multi‐media performance instrument and shares some of the
same established notation systems of the disciplines represented within Orbitar
performances. For example, music and dance already have well‐established notation
systems that could be used to partially describe an Orbitar performance. However,
Orbitar performances also include poi spinning as well as Orbitar controlled light
and sound. Attempts are currently being made to construct a notation system for poi
spinning based primarily on the geometric patterns formed by the spinning of the
poi Satellites. There are also notation systems for the control of sound and light in
theater performances that might be adaptable to an Orbitar notation system.
The following Orbitar notation system questions need further exploration:
• What are the most accurate and efficient ways to notate each of the following
Orbitar performance elements:
o Sound o Light o Movement o Voice o Traditional Maori story‐telling o Traditional Maori physical training o Poi geometric shapes o Digital representations of sound and light?
• What are the most accurate and efficient ways to notate a combination of
sound, light, movement, voice, traditional Maori story‐telling, poi geometric
shapes, and digital representations of sound and light?
These questions should be considered illustrative, not exhaustive. No doubt, there
are other notation system questions that beg for further exploration.
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the Soul. New York: Penguin Group. 2009.
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Diss. Univeresity of Otago, July 2004.
The National Institute For Play. Stuart Brown. 2009. 6 Novemeber 2010.
<http://www.nifplay.org>.
Von Stade, Sean. “Flow.” Flowtoys. 2011. 1 May 2011. < http://www.flowtoys.com>.
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Invention. New York: Harper Perennial. 1996.
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Gurdjieff, Ivanovitch. Life Is Real Only Then, When "I am”. New York: Viking Arkana,
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