Nowadays, the production of subjectivity is greatly influenced by the continuous flux of images. People, especially in big metropolises, are somehow daily linked to technical images by televisions, cinemas, computers, outdoors, leaflets and many others. The interference of technology in the field of human relationship is not exactly novelty. However, a series of worries come out related to the formation of identity patterns established by the way we interact with the technical images and create narratives based on the interlocution with the virtual experience.
Through a communitarian work (Pastoral do Recém-nascido) which has already existed for some years working with slum dwellers in Rocinha and Vila Canoas, em São Conrado, we have had the opportunity to introduce the use of videos during our meetings. The objective of this work is to create a space of interlocution with the mothers and/or responsible for new-born babies, especially focusing questions related to the psychic development of both the children and their families. However, with the intervention of the videotaping during the meetings, topics diversified bringing about other topics thar reflect questions considered equally important by the participants of the group. These meetings occur once a week lasting one hour and thirty minutes being the first thirty minutes dedicated to the distribution of two cans of powder milk for each participant. This milk distribution is done by a volunteer and the milk is donated by the parishioners. The period of participation of each person is two years. This time limitation is due to the great demand for participation. There is a long waiting list: around a hundred and fifty people. The Pastoral do Recem-nascido serves a hundred families distributed in two groups of fifty people, and each group is coordinated by one psychologist. During these meetings people have the opportunity to expose their own experiences and questions and through their living together and dialogues in groups, express through verbal exchanges, the daily life experienced by the community.
Taking into consideration the effects of the technical images on subjectivity, we have chosen the audio-visual as a methodological alternative for the understanding of the construction of critical knowledge in specific communitarian groups. Thus, we started analyzing the hearing, the interlocution (speech), and the reflection resulted from the recorded video images of the subjects ( parents, grandparents ) that participate in these weekly meetings. It means the group gets together and a camera operated by a volunteer records the meetings. Part of this recording is projected in the beginning of the following meeting and the dialogue, in every meeting, proceeds based on the recording taken in the previous meeting. It is this way that we consider the video an impeller for discursiveness. The fact that the video is composed by the group images would work ( the video) according to the concept of exotopia studied by Bakhtin. Exotopia is the look the other can direct upon me due to his spacial position in the world. The other sees me from angles that I cannot see myself. So, the vision I have of myself at a determined moment is constituted by the look and by the word of the other who interacts with me. It is this way that the self image projected by the video would allow every member of the group to be somebody else for himself, besides, of course, being someonelse possible as seen by the group. As the recorded images are presented to the group, the dialogue renews from the meeting point established between the group and their double on the TV screen. Such resource, have shown us that "seeing and being seen" acts as an unchained mechanism of revelation, emotions and recollections from the particpants, bringing about individual and collective subjectivities.
It is important to clarify that the concept of subjectivity we work on in this research, is Felix Guattari´s (1992). According to the author, the subjectivity is constantly produced by "... individual, collective, and institutional instances" (p.11), without any hierarchy among them. Subjectivity beyond individual subject, produced next to socius.
This means that subjectivity cannot be understood only in the scope of psychic interiority. Subjectivity is directly implied not only in uncoscious or egotist instances, but depends on the cultural historical political context. This way, the changes in technology, the space temporal relations, the production of images, to name just a few, are fundamental to the understanding leading to the contemporary subjectivity.To Guattari:
" It would be convinient to define in another way the notion of subjectivity misconsidering completely the idea that society, the social expression phenomena are the result of a simple gathering of the simple sum of individual subjectivities.I think the opposite; it is the individual subjectivity that results from an intercrossing of, not only social but economic,technological, media, etc." (Guattari and Rolnik, 1986 pg 34)
The " civilization of the image" administrates not only the social space but mainly the subjectiv space, not to mention the indissociability between the social and the psychic; It is capilar, acting in a sensitive level, focusing on the way the person locates himself in the world and how he relates with himself. This way, the subjectivity of a person is less his identity and more his singularity, that is, the possibility to live in a unique way in intercrossing of various vectors of subjectivation. On the other hand the singularization is not restricted only to the individual but there is singularization present in group or in institutions.
In this work we intend to discuss and analyse the relation we establish with the technical image and how shows us the daily life, evaluating its psycho social political and cultural function. Our objective here, however, is to present a theoretical methodological proposal for a systematic study of the audio visual interactivity. This way, it is important to state that it is not our intention to present conclusive results of the research-intervention in process because the analysis of the dialogues and the images that are part of our collection will be the topic of our next work.
Through a communitarian work (Pastoral do Recém-nascido) which has already existed for some years working with slum dwellers in Rocinha and Vila Canoas, em São Conrado, we have had the opportunity to introduce the use of videos during our meetings. The objective of this work is to create a space of interlocution with the mothers and/or responsible for new-born babies, especially focusing questions related to the psychic development of both the children and their families. However, with the intervention of the videotaping during the meetings, topics diversified bringing about other topics thar reflect questions considered equally important by the participants of the group. These meetings occur once a week lasting one hour and thirty minutes being the first thirty minutes dedicated to the distribution of two cans of powder milk for each participant. This milk distribution is done by a volunteer and the milk is donated by the parishioners. The period of participation of each person is two years. This time limitation is due to the great demand for participation. There is a long waiting list: around a hundred and fifty people. The Pastoral do Recem-nascido serves a hundred families distributed in two groups of fifty people, and each group is coordinated by one psychologist. During these meetings people have the opportunity to expose their own experiences and questions and through their living together and dialogues in groups, express through verbal exchanges, the daily life experienced by the community.
Taking into consideration the effects of the technical images on subjectivity, we have chosen the audio-visual as a methodological alternative for the understanding of the construction of critical knowledge in specific communitarian groups. Thus, we started analyzing the hearing, the interlocution (speech), and the reflection resulted from the recorded video images of the subjects ( parents, grandparents ) that participate in these weekly meetings. It means the group gets together and a camera operated by a volunteer records the meetings. Part of this recording is projected in the beginning of the following meeting and the dialogue, in every meeting, proceeds based on the recording taken in the previous meeting. It is this way that we consider the video an impeller for discursiveness. The fact that the video is composed by the group images would work ( the video) according to the concept of exotopia studied by Bakhtin. Exotopia is the look the other can direct upon me due to his spacial position in the world. The other sees me from angles that I cannot see myself. So, the vision I have of myself at a determined moment is constituted by the look and by the word of the other who interacts with me. It is this way that the self image projected by the video would allow every member of the group to be somebody else for himself, besides, of course, being someonelse possible as seen by the group. As the recorded images are presented to the group, the dialogue renews from the meeting point established between the group and their double on the TV screen. Such resource, have shown us that "seeing and being seen" acts as an unchained mechanism of revelation, emotions and recollections from the particpants, bringing about individual and collective subjectivities.
It is important to clarify that the concept of subjectivity we work on in this research, is Felix Guattari´s (1992). According to the author, the subjectivity is constantly produced by "... individual, collective, and institutional instances" (p.11), without any hierarchy among them. Subjectivity beyond individual subject, produced next to socius.
This means that subjectivity cannot be understood only in the scope of psychic interiority. Subjectivity is directly implied not only in uncoscious or egotist instances, but depends on the cultural historical political context. This way, the changes in technology, the space temporal relations, the production of images, to name just a few, are fundamental to the understanding leading to the contemporary subjectivity.To Guattari:
" It would be convinient to define in another way the notion of subjectivity misconsidering completely the idea that society, the social expression phenomena are the result of a simple gathering of the simple sum of individual subjectivities.I think the opposite; it is the individual subjectivity that results from an intercrossing of, not only social but economic,technological, media, etc." (Guattari and Rolnik, 1986 pg 34)
The " civilization of the image" administrates not only the social space but mainly the subjectiv space, not to mention the indissociability between the social and the psychic; It is capilar, acting in a sensitive level, focusing on the way the person locates himself in the world and how he relates with himself. This way, the subjectivity of a person is less his identity and more his singularity, that is, the possibility to live in a unique way in intercrossing of various vectors of subjectivation. On the other hand the singularization is not restricted only to the individual but there is singularization present in group or in institutions.
In this work we intend to discuss and analyse the relation we establish with the technical image and how shows us the daily life, evaluating its psycho social political and cultural function. Our objective here, however, is to present a theoretical methodological proposal for a systematic study of the audio visual interactivity. This way, it is important to state that it is not our intention to present conclusive results of the research-intervention in process because the analysis of the dialogues and the images that are part of our collection will be the topic of our next work.
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