All The Boring Moments Of The Creative Process

by:

Joe Patti

I have been paying attention to what people do as part of their creative process lately. So I was happy to read George Saunders’ piece in The Guardian from last month, “What writers really do when they write.”

I think there is often a tendency for people to attribute artists with amazing insight and skill that they don’t feel they possess  themselves.  In the past I have written about how even artists themselves seem to overlook all the effort that goes into creating new content and credit flashes of genius for the success of works.

What I liked about Saunders’ article was that is emphasized that both multiple mundane revisions and aesthetic judgement often contribute to the final product, with the emphasis on mundane and multiple revision. (my emphasis)

Stan acquires a small hobo, places him under a plastic railroad bridge, near that fake campfire, then notices he’s arranged his hobo into a certain posture – the hobo seems to be gazing back at the town. Why is he looking over there? At that little blue Victorian house? Stan notes a plastic woman in the window, then turns her a little, so she’s gazing out. Over at the railroad bridge, actually. Huh. Suddenly, Stan has made a love story. Oh, why can’t they be together? If only “Little Jack” would just go home. To his wife. To Linda.

What did Stan (the artist) just do? Well, first, surveying his little domain, he noticed which way his hobo was looking. Then he chose to change that little universe, by turning the plastic woman. Now, Stan didn’t exactly decide to turn her. It might be more accurate to say that it occurred to him to do so; in a split-second, with no accompanying language, except maybe a very quiet internal “Yes.”

He just liked it better that way, for reasons he couldn’t articulate, and before he’d had the time or inclination to articulate them.

An artist works outside the realm of strict logic. Simply knowing one’s intention and then executing it does not make good art. Artists know this.

And also this anecdote:

When I write, “Bob was an asshole,” and then, feeling this perhaps somewhat lacking in specificity, revise it to read, “Bob snapped impatiently at the barista,” then ask myself, seeking yet more specificity, why Bob might have done that, and revise to, “Bob snapped impatiently at the young barista, who reminded him of his dead wife,” and then pause and add, “who he missed so much, especially now, at Christmas,” – I didn’t make that series of changes because I wanted the story to be more compassionate. I did it because I wanted it to be less lame.

But it is more compassionate. Bob has gone from “pure asshole” to “grieving widower, so overcome with grief that he has behaved ungraciously to a young person, to whom, normally, he would have been nice”. Bob has changed. He started out a cartoon, on which we could heap scorn, but now he is closer to “me, on a different day”.

Making multiple incremental improvements until something feels right or is less lame are both valid paths in the creative process, along with dozens of others. There isn’t any lightning strike of inspiration that produces a finished product after one iteration. Thinking that is what should happen results in a lot of staring into the sky waiting for that lightning bolt and afraid it will never come.

The creative process is different for everyone. Sometimes the process is different for the same person at different times. Sometimes staring at the sky works.

It is important for people who don’t think they are creative to understand that there isn’t something special going on in terms of some ineffable magic that some people can tap into and they can’t.  Mostly it is boring process.  You don’t always create something others think is great by adjusting plastic figurines and making a character less of an asshole.

What seems magical about the process is expressed by the sentence I bolded above. Working outside the realm of strict logic can be an uncomfortable prospect. But that feeling is pretty normal, even for people who have been doing it a long time.

Arts Council Director Who Discovered He Was An Artist

by:

Joe Patti

For two-three years now I have regularly revisited the situation where generally people have an easier time identifying themselves as a participant in a sport than as an artist.

Earlier this month, I came across an interview with the retiring executive director of the Perry (PA) County Council of the Arts who explicitly says he didn’t view himself as an artist until he had served as executive director for awhile.

Nine years ago, Roger Smith didn’t consider himself an artist when he became executive director of the Perry County Council of the Arts (PCCA). He had been a businessman and nonprofit executive in his former careers, but never saw his hobby as art.

When people would ask him about his experience, he’d say he wasn’t an artist, but he was a woodworker. He couldn’t connect the two things in the abstract, Smith said.

Being immersed in the local arts community over the years changed his perception.  “I’ve developed an affinity for the creative process, and PCCA honors creativity in all its forms.”

While my first impulse was to shake my head and sigh about how much work needs to be done if even the director of an arts council doesn’t view themselves as creative, I do remember that it wasn’t long ago that the “is it art or craft?” conversation was pretty common. (Maybe it still is and I am not on the distribution list.) I never saw or heard a discussion that made a definitive distinction.

As the manufacture and design of things moves toward greater degrees of autonomous automation, I wonder if it isn’t time to open the clubhouse doors to anyone who employs varying intent and judgement in their expressive process and forget about labels.

(Basically, I tried to find a definition that excludes mass production while allowing for the use of identically mass produced pieces configured in some intentional way. If you have a better approach, fire away.)

The other thing is, no leader of an arts council is likely to have comprehensive knowledge of all possible modes of creativity. Ideally, learning new things about arts and culture will enrich their tenure in the position. It would have really been an issue if the retiring executive director still didn’t consider himself to be creative after 9 years on the job.

This is not to say we shouldn’t endeavor to have every person who stands up to talk about creative expression do so with the foreknowledge that they, and everyone they are addressing, have the capacity to be creative/artistic.  I am actually pretty encouraged to see that the newspaper reporter opened the article on this idea.

People Like You Read A Blog Post Like This

by:

Joe Patti

Even though it often feels like promoting arts and culture as a non-profit entity requires inventing entirely new methods wholecloth because our emphasis and motivations are not driven by a profit motive, I am encouraged when I see commonalities in research findings and advice. We are, after all, dealing with the same set of human beings.

Seth Godin recently had a post about getting people to shift to a new product. While his example revolves around getting someone to switch brands of motorcycle, I saw a few familiar lessons peeking out between the Harleys and BMWs.

If you are marketing to people who will have to switch to engage with you, do it with intention. Your pitch of, “this is very very good” is insufficient. Your pitch of, “you need something in this category” makes no sense, because I’m already buying in that category. Instead, you must spend the time, the effort and the money to teach me new information that allows me to make a new decision. Not that I was wrong before, but that I was under-informed.

This caught my attention for two reasons. First, it reinforces that providing a high quality performance is not enough if people already feel they are having quality experiences with their current choices. (Which could be everything from other experiences to entertainment delivery platforms.)

Second, it reiterates the importance of having sufficient information about the unfamiliar that I wrote about on Monday and last month.

And then there is this from Godin:

Ignore the tribal links at your peril. Without a doubt, “people like us do things like this,” is the most powerful marketing mantra available. Make it true, then share the news.

While this idea is most often emphasized in relation to getting millennial involved in what you are doing, (the study I cited on Monday being a prime example), participating in activities and associating with things that reinforce your self image is a fundamental element of our society, regardless of age.

(And I am really curious, how many people didn’t pass over this post because of the title? That would really prove a point despite being so blatantly click-baity)

Cultural Intellectual Property Rights

by:

Joe Patti

A few years back I had organized a panel on presenting the work of contemporary indigenous artists at the Association of Performing Arts Presenters conference. We were fortunate to have Moss Patterson of New Zealand’s Atamira Dance Company on the panel.  Prior to the panel we had a good discussion about various issues facing artists who were representing their cultural practices. It is a really complicated, but interesting subject.

One of the things Moss kept mentioning was that treaty and law guaranteed the Maori cultural expressions belonged to them. I wasn’t entirely clear to me at the time why this was important because it seemed obvious that a culture could lay claim to its traditional expressions.

Okay, in my defense, the APAP conference is a really busy environment and not exactly conducive to contemplation.

It wasn’t until Andrew Taylor tweeted about Maya weavers in Guatemala who are advocating for collective intellectual property protection for their textiles that I made the connection with Moss’ comments.

The bill has two objectives. First, it calls for a recognition of a definition of collective intellectual property, which is linked to the right of Indigenous Peoples to administer and manage their heritage. Second, it asks that indigenous nations be recognized as authors, in which case they would automatically benefit from intellectual property law. Recognizing indigenous nations as authors just like individuals or companies means that corporations that benefit from the export of Maya hand-woven goods will have to pay royalties to the communities who are the authors of huipiles.

Based on this, I did a little research on intellectual property law and Maori culture and found a heavily annotated summary on the Library of Congress page. The article provides a more detailed understanding of the factors.

…issues include the use of Māori symbols or language in trademarks and inappropriate use of customary knowledge and expressions in products, advertising, and for other commercial purposes. In general, Māori consider that they are unable to exercise control of the trade of their culture in any real or comprehensive sense under the traditional intellectual property framework, and that they are also not reaping the benefits of this trade, whether nationally or internationally.

The fact that certain knowledge or cultural expressions may be seen from a non-Māori or “Western” perspective as having entered the “public domain” is important in considering the type and level of protection that can be achieved. This concept is not necessarily recognized by Māori and other indigenous peoples for whom the cultural knowledge forms an integral part of their history and identity as both individuals and as a group

[…]

The Ka Mate haka “has become a symbol, not only of the All Blacks, but of New Zealand and all its people.”…it has also been used, satirically or otherwise, in foreign advertisements for Italian cars, Scottish whisky, and for a British employment website.Māori people, and particularly the Ngāti Toa tribe of the warrior chief Te Rauparaha, who authored the haka in 1821, have taken offense and expressed their anger at the inappropriate use of the words and actions,…

The recent anger caused by the Halloween costume of the Polynesian demi-god Maui from Disney’s Moana movie may provide a relateable example of the type of things that cause concern for Maori (among other Polynesian cultures in which Maui plays a part).

My goal here isn’t get make statements about the evils of cultural appropriation, just to provide an expanded context and history of the topic from different perspectives.

For Maori, these rights extend back to 1840 and have been the basis of many laws, initiatives, debates and legal proceedings since then. On the other hand, there are emerging efforts to secure intellectual property rights in other places around the world like Guatemala. I wouldn’t be surprised if similar efforts emerged in the United States as digital media make appropriation easier and corporate efforts to perpetuate IP rights for long periods of time continue.