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#creativity – @nickkahler on Tumblr
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el laberinto

@nickkahler / nickkahler.tumblr.com

chronicling an eclectic labyrinth of architectural contemplation based in new york city
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Preservationists work with a mode of creativity that is not about formgiving, but about form-taking and guiding attention. The kinds of objects that they propose can’t be singular and subjective creations. They are what I would call, borrowing from pediatrician and psychoanalyst Donald Winnicott, 'not-me creations,' which are objects created collectively through interactions among specific people or interests.
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Flexibility is not the exhaustive anticipation of all possible changes. Most changes are unpredictable. ... Flexibility is the creation of margin - excess capacity that enables different and even opposite interpretations and uses. ... New architecture, lacking this kind of excess, is doomed to a permanent state of alteration if it is to adjust to even minor ideological or practical changes.

Rem Koolhaas, “Revision: Study for the Renovation of a Panopticon Prison, Arnhem, Netherlands,” in SMLXL, 1979-81

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The Seven Principles of Kwanzaa

  • Umoja (Unity): To strive for and to maintain unity in the family, community, nation, and race.
  • Kujichagulia (Self-Determination): To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
  • Ujima (Collective Work and Responsibility): To build and maintain our community together and make our brothers’ and sisters’ problems our problems, and to solve them together.
  • Ujamaa (Cooperative Economics): To build and maintain our own stores, shops, and other businesses and to profit from them together.
  • Nia (Purpose): To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.
  • Kuumba (Creativity): To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
  • Imani (Faith): To believe with all our hearts in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.
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The democratization of taste, abetted by the Web, coincides with the democratization of creativity. The makers have the means to sell, but everybody has the means to make. And everybody’s using them. Everybody seems to fancy himself a writer, a musician, a visual artist. Apple figured this out a long time ago: that the best way to sell us its expensive tools is to convince us that we all have something unique and urgent to express. “Producerism,” we can call this, by analogy with consumerism. What we’re now persuaded to consume, most conspicuously, are the means to create.
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Pronounce the word artist, to conjure up the image of a solitary genius. A sacred aura still attaches to the word, a sense of one in contact with the numinous. ... Yet the notion of the artist as a solitary genius—so potent a cultural force, so determinative, still, of the way we think of creativity in general—is decades out of date. So out of date, in fact, that the model that replaced it is itself already out of date. A new paradigm is emerging, and has been since about the turn of the millennium, one that’s in the process of reshaping what artists are: how they work, train, trade, collaborate, think of themselves and are thought of—even what art is—just as the solitary-genius model did two centuries ago. The new paradigm may finally destroy the very notion of “art” as such—that sacred spiritual substance—which the older one created.
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The “starving artist” brainwashing we get from our culture is intense. The truth of the matter is that many artists are making a living - a modest living, but one of freedom that allows us to travel to interesting places and meet all kinds of creative people, while making the kind of work we want.
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The discussions about artistic intervention in an already visually polluted urban space are, in fact, political. They are political, intensely so, because suddenly an area of creative potential that has traditionally belonged to museums and galleries now escapes their control and establishes itself in places where different norms have been in effect for a long time.
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Architectural educations’ first concern is to perpetuate a climate where the student is acutely and perceptively and incessantly aware of the creative process. We must understand that after all the building committees, the conflicting interests, the budget considerations and the limitations of his fellow man have been taken into consideration that his responsibility has just begun. He must understand that in the exhilarating, awesome moment when he takes pencil in hand, and holds it poised above a white sheet of paper, that he has suspended there all that has gone before and all that will ever be. The creative act is all that matters.
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When you are in your space/time oasis, getting into the open mode, nothing will stop you being creative so effectively as the fear of making a mistake. Now if you think about play, you’ll see why. To play is experiment: “What happens if I do this? What would happen if we did that? What if…?" The very essence of playfulness is an openness to anything that may happen. The feeling that whatever happens, it’s ok. So you cannot be playful if you’re frightened that moving in some direction will be “wrong" — something you “shouldn’t have done." Well, you’re either free to play, or you’re not. As Alan Watts puts it, you can’t be spontaneous within reason. So you’ve got risk saying things that are silly and illogical and wrong, and the best way to get the confidence to do that is to know that while you’re being creative, nothing is wrong. There’s no such thing as a mistake, and any drivel may lead to the break-through.

John Cleese, "On Creativity," c. 1990 (via cleese)

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