January 19, 2021 10.00 -17.00 (Amsterdam time, UTC +1), on zoom.
Workshop animated by Marie Beauchamps (Marie Skłodowska-Curie postdoc fellow, Queen Mary University of London).
This workshop makes space to explore a diverse and creative pallet of writing styles in academic writing practices.
The choices we make when we write have profound effects on the reality that we observe. Giving an account of our observations requires a multitude of styles of writing for achieving the greatest accuracy. Finding the most accurate style of writing for a particular purpose sometimes implies letting go of a seemingly neutral style of writing, instead embracing a plurality of voices, such as staging a dialogue or exploring a more poetic style. This workshop aims to explore what happens when we loosen up the frame of our habitual academic writing practice, inviting multi-layered stories to bubble up and become part of the conversation unfolding on the page.
In this one-day, interactive workshop, I will lead you through a series of hands on exercises to make you experience creative writing within your academic practice. You will practice writing scenes, working with sensory details, defining the main characters driving the story of your work, and staging conversations between them. There will be time for peer-review, and we will take time to reflect on what it takes to make space for creativity within our academic work.
Practicalities:
The workshop is by now fully booked. I will develop more of these in the future, in different formats. If you are interested to receive future communication about future workshops, please leave your details here: https://forms.gle/TKayfMMo7AjqguYq6.
Space is limited due to the interactive nature of the workshop. I’m working on adding extra dates in the future. Information will follow in due time. You can leave your contact details via the link above to receive information.
A zoom link will be sent to registered participants in advance of the workshop.
Participants are asked to bring a text to work on. It can be an outline, a very first draft, a finished article, or everything in-between, as long as you feel comfortable working with it for the time of the workshop.
If you want to join but cannot attend the full day, please contact me (m.beauchamps@qmul.ac.uk) to discuss alternatives.
Fields,
beaches,
ponds,
and trees
sing
as you
fall
on twigs
and bridles,
feathers,
moss,
sludge,
and sandbanks.
You hug
in groups
of seven,
thirteen,
or fifty-three.
Fragile
and immobile,
you lie
side by side,
defying
your
hungry
predators.
Brown
patches
or turquoise
patterns
become
a soft
embrace,
an act
of camouflage
that protects
your
burgeons
of life
from
our greedy
hands
and
growling
stomachs—
nothing
can stop
our appetite
for
the
vital
protein
running
inside
the elliptical
shape
of your chalky
beige
shells.
In the protected
space
of your
nesting
nature,
your viscous
substance
creates—
a
beating
heart,
followed
by
blood
vessels,
a tail bud,
wings and legs,
eyes,
brains,
beaks and claws,
feathers and scales.
After days
or weeks
or months,
you crack—
in the fields,
and in the trees,
on beaches
and in the reeds,
creatures
crawl,
squawk
and walk
tasting
the air
and the
nourishing
juice
of
food.
Now
rack
and ruin
you stay
behind
as little
dirty
white dots,
composing
compost,
sand
and soil.
Carried
along by
flowing
water,
you become
fertile
ground,
sediments,
and the source
of a new
cycle
of
life.
London. September 2020.
Inpired by Pablo Neruda’s Ode to the Tomato and Ode to a Large Tuna in the Market.
I wrote this poem after attending the social dreaming matrix of 30 April, 2020, in the context of Tavistock Institute’s Deepening Creative Practice Programme.
It was in London, on a Monday afternoon. It was still before the lockdown kept us all in confinement, and so we were sitting in an office at university, having an honest face to face conversation about work; about life with work; about the fact that although it might be true that “an unexamined life is not worth living,” it is f***ing hard to live when examining our lives. And that Socrates may have wanted to acknowledge that.
“There is one more book,” he said towards the end of our conversation. “It’s a strange book. It might be the weirdest book I know. It’s even weirder than de Sade or Nietzsche. But I’ve read it over thirty times, and each time I read it, I learn from it. I think it’s time you start and read it. When you’ve read the first couple of pages, let me know, and we’ll meet again.”
We said goodbye, and I ordered the book. Finite and Infinite Games: A Vision of Life as Play and Possibility, by James P. Carse. Little did we know that a couple of weeks later, we would all find ourselves confined. And that thinking of life in terms of finite and infinite games would become a strategy for turning those walls into bridges.
The book arrived quickly. I read; I kept reading; and by now I’ve already read parts of the book a couple of times. For instance, I’ve re-read it while waiting to be virtually let in to do a job interview. I’ve re-read it when thinking about creativity as method in the social sciences. And I’ve re-read it just for the pleasure of re-reading it. It is a strange book. A collection of propositions that offer a vision of life as play and possibilities. Megalomaniac? Perhaps. But I’d rather say profound, intuitive, and thought through to some greatest details.
Since meeting again face to face will have to wait, here are some bits and pieces that I would have thrown into our conversation. To be continued. How could it be different when being introduced to playing for the sheer purpose of continuing the play?
***
The book’s departure point is elegant:
“There are at least two kinds of games. One could be called finite; the other infinite. A finite game is played for the purpose of winning, an infinite game for the purpose of continuing the play.”
A seemingly simple proposition, whose elegance nonetheless competes with equations such as E=MC2. Simplicity at its best, holding tremendous powers, for better or for worse.
In the game equation, two things unite the two kinds of games: in both cases, no-one can play a game alone; and in both cases, no one can play who is forced to play. Whoever plays, plays freely.
What differentiates both games, in the most basic terms, is that while the infinite game will always go on, the finite game will come to an end when someone has won.
This was already enough fuel for me to run for some time. No-one can play a game alone. Whoever plays, plays freely. An infinite game is played for the purpose of continuing to play.
I sensed that the trick was to interpret life in view of these two game-strategies. And I realized that in too many areas, I had tricked myself into the rules of finite games. I had tricked myself into believing that I had to win that game. That I had, for instance, to clearly decide in which discipline I would continue working. That I had to decide whether I would continue to run an academic career or try something else. That I had to fix it all, with clear terms, clear targets, and clear ambitions. But I’m not interested in winning. I’m interested in learning. I’m interested in discovering. I’m interested in the poetic space. I’m interested in the silences. In the in-betweens. In the stories that connect that which has been disconnected. And so, the finite game strategy didn’t trigger the right assets for me. Instead, it kept me into a loop, contained within boundaries that I craved to transgress. What our conversation sparked was the possibility of finding ways to transgress those boundaries without destroying the whole thing.
“Finite players play within boundaries; infinite players play with boundaries.”
What I sensed was that the trick is to try and see where the infinite games are waiting to be played. Not everything can be an infinite game, but in many situations, the option is to the player. So, the trick is to shift, where possible, from a finite game mentality, to an infinite game mentality. It’s not about relegating our ambitions. It’s about seeing those ambitions from a different angle. With the infinite game mentality, the gains are no longer a disciplinary identity. The gains are no longer the articles that I want to have published. Nor are the gains the next job I will manage to secure. Instead, the gains become first and foremost the conversation. The genuine conversation. The conversation that makes me write these articles in the first place. The conversation that these articles may spark. The conversation that happens just because we felt like having a conversation. Whoever “we” may be.
From the infinite game perspective, the gains become the process of creation, and ever more so, the process of co-creation. And who says creation says messy process. Creation comes with many silences, and with many in-betweens. Creation comes with a lot of rough edges, with unfinished sentences, with unfinished thoughts. Creation is working with raw material. It is working with sounds—noise even—instead of words; it is working with threads instead of material; it is working with muds instead of bricks. But during the creative process, words emerge from the noise and become stories; threads become materials, which become cloths, or a kite that flies the winds above the horizon. During the creative process, mud does become bricks, and bricks become shelters, and bridges. The essence of creation is to play with boundaries while finding meaning in what we do. Be it in telling the forgotten stories of unknown citizens. Be it in highlighting the affective essence of institutional rules, showing paths where emotions flow like water, connecting the personal with the public, the rational with the affective, the juridical with the political, the poetic with the scientific. But also, the essence of creation is to embark on a journey with unknown destinations.
“The only purpose of the game is to prevent it from coming to an end.”
Now, it does happen that energy runs out, and that what once was a shelter becomes a wall, a fence, sometimes a prison. But the game goes on. And so, it’s about finding the bits and pieces that will make this whole into a meaningful whole. Beyond disenchantments. Beyond doubts. Beyond vengeance. Beyond anger. Beyond fatigue. Beyond resignation. It is about finding the spark in the machine. That tiny little bit of electricity that can move loads, turning the wheels, getting us on the move of discovery and admiration, bringing laughter on the table, there where seriousness threatened to take over.
“The finite play for life is serious; the infinite play of life is joyous. … The joyfulness of infinite play, its laughter, lies in learning to start something we cannot finish.”
The finite play for life. The infinite play of life. The difference lies in a tiny preposition. One letter difference. But that one letter may turn, in time, a wall into a bridge.
And yet, although the finite game mentality may be somewhat closed and confined, the two elements that unite it with the infinite game mentality may be the bridge between the two. One never plays a game alone. And whoever plays, plays freely. In these times of confinement, where mobility and social connections are being reduced beyond our will, the finite game mentality may help to cope with the load of our new daily life. For instance, dividing a day into realistic tasks is a finite game. It is serious business. It is playing within boundaries. But winning that game is joyful, and enables the other game to continue, too.
“Finite games can be played within an infinite game.”
Perhaps, the trick of playing the infinite game is to identify where playing a finite game within the infinite game will open the horizon instead of closing it. In view of continuing to play the infinite game, we all play an archive of finite games. Each of them being a game in themselves. Played with some others. Played freely. Played with rules known prior to playing the game. And ending when someone has won. And each of these games participates in the infinite picture of the ongoing game of life. It’s a matter of perspective. The finite game is a step. The infinite game the path.
Finite games can help bring things closer to home. They can be a call to action—for instance: write a little every day, no matter what; spend at least one day a week researching the archive. They can create moments of connections—for instance: engage in a job opening procedure, for the sheer pleasure of connecting. They can make space to practice creativity, in whatever form. In the end, finite games can be that spark in the machine. The threshold that allows one to move from a finite perception into new horizons of play and possibilities.
I wrote this poem looking
at Eugène Delacroix’s painting
of Medea (see below), and then
I saw women who had left their
homes to join ISIS taking their
children with them, and Medea
became uncannily modern…
Medea
look!
how tender the touch
how in full light
i hold my children tight
naked
my breasts engorged with milk
the cave was our refuge
on this sunny day
the wind blowing softly
they were taking a bath
look!
those chubby legs
bare-bottomed
little creatures
naked innocence
—i heard nothing
look!
how tender
i hold my children
tight
—the sword is gold
furious and fierce
i held them in my flight
You take in the tables the light damped atmosphere no voices but whispers the boxes rust and dust the smell of old paper ancient times coming back after long years of just staying un-allowed to speak.
Most people come to find traces of family members, genealogy of blood ties is a popular activity, spicing the banality of existence with ancient roots, hoping to find traces of nobility, salvaging a life almost passed with the graciousness of a name to be added to the tree of relatives that no one has known —loneliness has many ways to make us move.
You are here to uncover but all you feel is burden the piles of history do not ease they confuse it’s a fuss your hands moist at the beginning dry and itchy when you leave.
A train passes outside and you look at traces of someone who made the ministry of justice become the ministry of fools Bureau du Sceau changed into —Bureau des Sots the sounds stay but the orthography becomes critique.
You take notes your pencil sharpened and you think of the language making up the people —Albert leaving again and again, walking into fugues his urge to travel and come back trapped in the language of medical science, labels of multiple personality disorder in the order of things.
And you start to understand why genealogy does not lead to graciousness but to the existential quest to reconnect what has been disconnected.
Most
people believed it was a legend because the climate was not a favourable one for snakes. Grass snakes had
been reported, but no more. Fact is, there was a big, beautiful, black snake
down the hill. It dwelled under the stone by the birch tree, about halfway on
our way to the local supermarket. Its body was as thick as a human leg and long
enough to bridge both sides of the river. Its eyes were always wide open; the
pupil a black diamond amidst a pool of white gold. Stories went that the snake
had appeared after a giant eruption of the old volcano. At first an
infinitesimal living residue left by an outburst of magmatic energy, it had
remained secluded under a stone, they said. It grew at the infinitely slow pace
of sedimentation, the weight of time accumulating onto its body, leaving traces
of scales behind. Others said that a collusion between the earth and an
asteroid had projected it onto the valley, adorning it with that uncanny
metallic scent and auras of unknowings.
The first time I saw it—it was that afternoon when
Mom had sent me to go get some eggs for dinner—the snake hissed like an old
locomotive approaching the highway. Its hooked tongue pointed in my direction,
swift as lightning, unpredictably sharp. I stopped, freezing, trying to
resemble the stone in the grass. I fixed on the horizon, concentrated on my
upper lip, fearing to feel the air dripping off my nose, scared to release a
sound, to betray the beginning of a motion. And yet I sensed the surrounding becoming
sheer movement, like a waterfall submerging the stone that I had become,
testing me, covering me up with the fluidity of time passing, with the beating
noise of my blood against my chest, moving up my face, knocking at my temples,
fleeing down my spine, numbing my limbs.
I heard it sigh—at least I thought I did—and I
watched it crawl, meandering in the dust, folding and unfolding like a thick
rubber rope twisting under pressure. It came to face me, daring, yet keeping
its distance, and we both stood there. I lost track of all familiar references;
my thoughts disappeared into its black dress. When I roused myself, the snake
had coiled back under the stone, the rhythm of its lungs barely visible under
its spine cage.
I went to the supermarket to get those eggs and came
back home with the sight of the snake fixed in my memory, like those tiny green
beads of goosegrass always sticking on my socks. The next morning, I saw myself
returning down the hill. No sound of a hissing locomotive this time. But as I
peeked at the interstice between the rock and the earth, there where shadows
grow, I saw the round edge of its body, pitch-dark, immobile. And instead of
feeling my blood turn warm and cold at the same time, this time, I felt the
urge to pet it, just like I would pet a cat jumping on my lap. It’s not that
the fear was gone, no, but the fear I now experienced no longer seemed to
originate in the sight of the reptile, but rather in the recognition of its
existence in my own world. Somehow, the mere sight of it gave me a feeling of
homecoming. It was like we shared a deep-seated similarity; like it had
preceded me; like I could have not been here without it lying under its stone
in the field down the hill nearby the birch tree.
Weeks, months, years passed. It became a habit to go
down the hill and check on the snake’s dwelling, peeking under the stone,
holding my breath and yet feeling this urge to see its body curl out of its
hole, to gaze at the black diamond in its eyes, to imagine holding its head in
my hands and whispering in its ears. Most of the times, the snake would lie
like a massive leathery rope collapsed upon itself, its head buried in-between
two lumps. When it was awake, we would stand there, face to face, daring each
other. It happened that it reached me with its hooked tong, jerking me out of
my admirative state. But I soon discovered that keeping my gaze straight into
its eyes would make it coil back under its stone, its wilderness shrinking like
ice in warm water.
It was on one of those mornings that I started to
notice the change. The scales around its neck had lost their metallic quality,
now lying soft like down with hints of coniferous patterns, like feathers. I
went back home, made tea, drunk water instead, started to make breakfast but I
was not hungry. I sat there, confused and mesmerized, listening to the wind
passing by the window, waiting.
It
was twilight when the sound of its whinnying made the entire valley quiver and
I saw it rise: a giant black, winged horse, reaching for the stars.
I remember
the time just before my first piano lesson. I was nine. My father is cellist, and
he was playing sonatas with a wonderful pianist. A young woman, short hair, soft
hands, eyes that were full of life. She rode a motorcycle. I found her one of
the most fascinating women around. I loved her to be around, but I also felt
very shy to address her personally.
I had
decided for a long time already that I wanted to play the piano, and it was
without a question that she would become my instructor. When the school year
would begin, I would start with private lessons. During the summer, I would
join the two-weeks chamber music retreat that my father organized for children,
in the middle of the mountain area where we were living. I still see her approaching
me one late afternoon, after their sonata rehearsals. I don’t remember what she
said exactly, but I remember it was about me and her becoming pupil and teacher
of one another. And I remember becoming very shy, to the point that I might
have given her the impression that I was not really into this.
I was. I
had been for years already. And it was just the beginning.
Since then,
playing the piano has become one of my most precious moments in life. Almost everything
else has changed in the twenty-six years that separate today from that summer. But
playing the piano has remained. And as the years passed by, I started to realize
that playing an instrument yield many a lesson for doing our jobs and for being
humans.
Before anything
else, playing an instrument requires concentration. In that concentration,
technique finds precision to the extent that it can almost be forgotten. But as
soon as the concentration breaks, technical weaknesses take over to the
detriment of the play. Playing an instrument thus means training one’s ability
to concentrate, which has served me many a times. It has served me when
teaching, when reading, when writing, when brainstorming. The faculty to
concentrate is a gift: it is one of the best tools we have to make space
where we first see only chaos. In that space, meaning can emerge.
Playing an
instrument also goes hand in hand with an intense training in listening. And
that goes deeper than it seems. On the surface, we listen to the notes that we
play: the melody they form, the harmony they carry, the rhythm that propels
them forward, or that let them linger. To hear all of this properly already
requires training and perseverance. And suddenly we start to hear more: we start
to hear the details in-between: the silences without which the music would not
sound; the interstice between the notes, forming in themselves melodies, harmonies,
and rhythms. We start to hear the pulse of the piece, precise and steady as the
heart of a living creature. In that listening, we enter the realm of music in
all its magnitude, leaving behind the daily chores, our worries, and our
ambitions. Listening makes us live the moment in all its dimensions, and that
is a skill that has enriched my life and the relationships within it. From family
to friends to students and colleagues, I have noticed many a times how much
listening helps when things need attention. Listening allows emotions to be
there, but to be there at rest. Listening creates a space of consciousness in
which we connect to better understand, leaving space for the unexpected.
Above all,
playing an instrument comes with a practice of knowing that has nothing to do with words, books, or
encyclopedia. The knowing that we do through music
has to do with being present. From the very first note of the simplest
technique exercise, making music comes with a kind of devotion and intensity
that is kind of unique. The body takes over in a matter of concentration that
not only makes it possible to play a possibly technically difficult piece, but that
also makes it possible to use flows of energy and flows of emotions as if these
were words, sentences, and stories.
Just as language,
music is all about communication. When I play a piece, I always see a story unfolding.
It can be a simple bedtime story, but most often, it is a whole journey. I traverse
magic forests where I meet trolls and giants. I hear thunderstorms and raindrops
merging with the glittering of the sun. I hear people dancing of joy, sadness,
or anger. I sense fear, regret, and hope, their relation and their separation.
Most of
all, I sense the depth of respiration in which multiple layers of life connect
with one another. It starts with the very physical sensation of my own breathing,
the air moving through my lungs and filling up my belly; it grounds me in its
quiet rhythm of in and out; and it provides me with the necessary stability to perform
the technical rhythms of my play. Somehow, becoming attuned to the physical rhythm
of breathing also opens the door to sensing the rhythm of life: from the banal
flow of people and things in my direct surrounding, to a much bigger and diffuser
reality. Sometimes, it even seems as if I can begin to sense the loop of time
at a scale that is much bigger than a human life, and maybe even bigger than
humanity. Sometimes, the scale is no longer about human breath, but about the
breath of magma, of stones, of mountains, of rivers, of oceans. In music, the
scales of million and of the infinitesimal cohabit.
And yet, playing
music is one of the most sober experience I know. Without practice, no music. And
practice has nothing to do with the grand sonata that we eventually want to
play. Practice is about repeating a series of notes over and over again, in
order to find the physical sensation that will allow to eventually play the
notes with musicality. For an amateur like myself, we are not talking here
about ten times. Not about fifty times. It’s about hundreds of times, sometimes
even thousands. It’s incredible what it takes to find the right balance between
tonicity and relaxation. Without tonicity, the music cannot take off. Notes won’t
be precise, and the rhythm will disaggregate and wither away. Without
relaxation, notes will sound hard and dry, and it won’t take long before
muscles stiffen and slap your body with cramps.
In that
practice of repetition lies a life lesson that I find both humbling and
sobering. Humbling because music is infinitely bigger than what I will ever be
able to express in words. Sobering, because with patience, practice and repetition,
we can train our body to make music. One note after the other. If we
find the discipline to repeat those notes, we can reach the beating heart of
the grand sonata, and with it, feel, just for a moment, the whole cycle of
life.