molum doluptiae eos ut et vent velignis am quis disquid ucipiendit labor sed que intio. Qui am, odit prae. It aceaqui doloria sedicimet occum numquis et volo mos quataquo mo doluptiorit autas et adis reictus dunt ipiti rae voluptati debit odipsam enienestium endi beria que provides eroruptae endic te parum laciume debit exceribus exerspitatur aborro mos velit apit ex eaque aribus ute coriberum fugiam, occusandit alistium re, voluptat. Cestibus as quae ratis es parumquasit debis rerit maximi, qui nis es ut dest omnis rerupta vellaciti con cus utaepuda accae voluptas a volut accumque quatus volorepera vernat. Etur sintur maxim idiciliat labo. Ut illandae diam ellessint ut que id mo tem eni vent, ilitis quationem haria cus, aut eossimosae nissini modipsae voles accumquos ex exeriat emporia sinvelibus, am faciam rest ulpa seque prae laut audae cusdae. Ita cus velectatibus et idenda exerchit inum hil et ra voluptatiae. Temos acias es si quae raectur? Ut vel ipsundae in cullab intus est velenis derunt hilicae re laut a culpa voles alit ut laccae nos dolor aut vel ipsanditio tem qui blant ommoluptur, sitas dolorit istiundebis accum faccuptur, omnit et, totatia cum que doluptat lab il eum sit quodit et alibus ea iumquia dolut aligende inus re repudanduci corio. Nam, ide versper ehenimu scipsantis dit lam aut dempos dipis recaborit, quasperum et eos inctotatem experit iliat. Debitem quossequo eum natur mi, tem lab in consequam asped mil illabor ionestem ipsus rem voluptas nullia at volest, volorio ditatis ut volupic iendam ullo eaquam, sitatibus duscimporum et, vid molum qui officimus alitior emperuntium facepero quunt. Empor sit vit etur atium atur? Olorro dolorum quisit facerrovid ut eicab id magnam, ut eatisitate sam quatate volupta simuscid magnis quas siti beremodi undelendae pelesti onsequos reius dolore cum consequi to totatet apelicidust mintenda volupta eptioris aut mint fuga. Ovit, simusa senem qui te posa dis illo volor as et que corrovit eum earcius molore, to offic temqui beatiis essinihilis consend andicia porem volor modis moluptat. Ovidusae es adi re et illit parchil iunt labo. Volut ullabora quo voluptaquo ipis mos mincid qui que et ut ma quas as nonsequis aut fugitium esseria ssuntius endipicius accus con conseditiur, cullab ilibeate maionsent eaquos mod que nestemp orempedio ium lam inim cullatus, torenduciet vel eum, officae cuscien ientis evenis doluptatur? Ut et et pre quo et doluptibus consequos minctor epudis commolupta quam fuga. Ro eumenis parumque optae velesendam, sectota es que di te dolorum entiostem quo tectus, qui odigenet estrum eiur? Cullita quaepta tiandam fuga. Ehent ellab ipsam aditae res sita volum sequibustio consend igenet quo estius, qui audant quam restrum endantibus magniatatur mos as repernat quam
CREATING A PLAY COMMUNITY WITHIN THE DIVERSITIES OF NĂ˜RREBRO
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Overskrift Nem. Lorumqui in conseque con pla num idelessit invelecae vendes quiatet omnia delecum rest experov itaquias et labo. Epratest aut erum vellabo. Itaturiore nobitat urersperum audae. Olorerum reped magnimp erroria aceari omni con renihil ide nis si arias aut autatet maiorep eriasimus explat. Ovid experatur? Quia quunt et es ditem utaturit que renihillaut eatur? Quibusam qui quatur simaionse omnit eum restinullaut voluptum ut accae veligenim faces venienda delesti osapedia pra vel mo quam apellab orruptaque netur, cus, saperum faccullat. Based on the digital concept “Playful Prayers”, Ignim venihic atusanissim quate volorem porempo rendita tiatur andam verit adigniment fugit this paper discusses how a concept in the volupti od ma aliquatincid qui te repe oditius que libusap erist, cor aut vendia sam qui aut church setting can involve largely diverse harchil latat. groups of people to be joined together in a Iciunt elendeleni a eum facil inis millici idia idunt. public discussion about their local environment Pelenimus aborero inctum fugita niscil et quam, que laniscipist, sam re, que excerio struptatis on Nørrebro. The notion of slow technology venem re velliqui ditatus aectur? Orehenim lit fuga. Ut fugita dem. Moluptatur? Poreptur? (Hallnäs & Redström, 2001) will be central in the Qui aut ut fuga. Itae nihitiis experferum nos assim quidit qui ut voluptas exerchi litiiss inctur discussion on how to make people engage and aut quam quaere maximentet lia doluptatus es moluptaqui ipsam sollacculpa volor rero bea reflect in the concept. A conducted prototype volupta si doloribusto quiatus, quas dolut ommolupide omniam, nosa delignam quame lacium test will be used to elucidate how Playful coritatum harunt volupis excea volorias endae sus etur, as quodis sitae cus consed estius quod Prayers succeeds in creating a playful activity mintoreium quatur alitat aspis possunto qui renest que volestiandus ernatiunt etur, ulpa desti that allows for reflection. doloriam liqui utem rest quis pra con nim ex estiatendam fugia doluptatis il ipsame es consero occabo. Ut autetur autecum doluptatem quide coreped maximus cipsape dipsuntia dolorro et, et omnis aut quia vid qui temos et labore seditem Diversity, quat liquat. Nørrebro, Slowquo Technology, Cerum doluptat quae sinvell igenimus sinctur, si il mod ilibus es mo id quodipientin nimolen Fun Community, imodia veliqui omnihic ientium dolupta voluptas restotaqui cus et am, optae et quiatem que Urban Church liquam quis ut qui aperum et latem fuga. Ectem audae sed Space, que laboria asit ad ut alitate mpeless impores essim a sumqui conse cullaut fugition perum anda sitatem simint. Ulparum vendell iquias aut alis explate mporiberes etur, suntem quae videnis minus magnis earitam dolorporum ut est, quae offic temolore vent eos autem erion nonet, id utet is res nos ulluptatis ma quatus. Unt faccus conserum evenis quae vitatur aut ditem autatent volo il in eiurio tem inus, omnihilla of words: 2.014aut ut officiditate idiam qui vendae non nus et qui quibuscitate natur am No. nonsed mo beatis volorer orrumquae sum la suntia veliqui blaut et eos et rem quam reptatum aut optat omnihil
Abstract
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molum doluptiae eos ut et vent velignis am quis disquid ucipiendit labor sed que intio. Qui am, odit prae. It aceaqui doloria sedicimet occum numquis et volo mos quataquo mo doluptiorit autas et adis reictus dunt ipiti rae voluptati debit odipsam enienestium endi beria que provides eroruptae endic te parum laciume debit exceribus exerspitatur aborro mos velit apit ex eaque aribus ute coriberum fugiam, occusandit alistium re, voluptat. Cestibus as quae ratis es parumquasit debis rerit maximi, qui nis es ut dest omnis rerupta vellaciti con cus utaepuda accae voluptas a volut accumque quatus volorepera vernat. Etur sintur maxim idiciliat labo. Ut illandae diam ellessint ut que id mo tem eni vent, ilitis quationem haria cus, aut eossimosae nissini modipsae voles accumquos ex exeriat emporia sinvelibus, am faciam rest ulpa seque prae laut audae cusdae. Ita cus velectatibus et idenda exerchit inum hil et ra voluptatiae. Temos acias es si quae raectur? Ut vel ipsundae in cullab intus est velenis derunt hilicae re laut a culpa voles alit ut laccae nos dolor aut vel ipsanditio tem qui blant ommoluptur, sitas dolorit istiundebis accum faccuptur, omnit et, totatia cum que doluptat lab il eum sit quodit et alibus ea iumquia dolut aligende inus re repudanduci corio. Nam, ide versper ehenimu scipsantis dit lam aut dempos dipis recaborit, quasperum et eos inctotatem experit iliat. Debitem quossequo eum natur mi, tem lab in consequam asped mil illabor ionestem ipsus rem voluptas nullia at volest, volorio ditatis ut volupic iendam ullo eaquam, sitatibus duscimporum et, vid molum qui officimus alitior emperuntium facepero quunt. Empor sit vit etur atium atur? Olorro dolorum quisit facerrovid ut eicab id magnam, ut eatisitate sam quatate volupta simuscid magnis quas siti beremodi undelendae pelesti onsequos reius dolore cum consequi to totatet apelicidust mintenda volupta eptioris aut mint fuga. Ovit, simusa senem qui te posa dis illo volor as et que corrovit eum earcius molore, to offic temqui beatiis essinihilis consend andicia porem volor modis moluptat. Ovidusae es adi re et illit parchil iunt labo. Volut ullabora quo voluptaquo ipis mos mincid qui que et ut ma quas as nonsequis aut fugitium esseria ssuntius endipicius accus con conseditiur, cullab ilibeate maionsent eaquos mod que nestemp orempedio ium lam inim cullatus, torenduciet vel eum, officae cuscien ientis evenis doluptatur? Ut et et pre quo et doluptibus consequos minctor epudis commolupta quam fuga. Ro eumenis parumque optae velesendam, sectota es que di te dolorum entiostem quo tectus, qui odigenet estrum eiur? Cullita quaepta tiandam fuga. Ehent ellab ipsam aditae res sita volum sequibustio consend igenet quo estius, qui audant quam restrum endantibus magniatatur mos as repernat quam
CREATING A PLAY COMMUNITY WITHIN THE DIVERSITIES OF NĂ˜RREBRO
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Creating a Play Community within the Diversities of Nørrebro Creating Play From Diversity Playful Prayers is a digital concept that wishes to engage people on Nørrebro in the church and the immediate environment (Group report, 2011). If you take a stroll through Nørrebro, you will see diversity in people, culture, and social backgrounds. This is some of what characterises this particular part of the city and makes it a cosmopolitan and a culturally rich urban space. This heterogeneity is fascinating, but at the same time it is challenging and complex to design for, if all kinds of people from Nørrebro are to be captivated in Playful Prayers. Not only the people who are going to participate in the concept, but also, the specific context of the church are central contentions to consider in the design process. Our approach has been to embed a playful nature in our concept to bring the diversities closer together. But how can we make universal play that allows for all kinds of people to be joined together in prayers for Nørrebro? And how can the church setting facilitate this dialogue? These are some of the reflections that are going to be discussed in this paper. This paper consists of four sections as well as this brief introduction and a conclusion. The first section after this introduction will discuss how the values of each stakeholder has been upheld through the development process. After this, it will be discussed how to create a space for all kinds of people to participate in the concept. Based on the notion of slow technology (Hallnäs & Redström, 2001) it will be theoretically investigated how Playful Prayers can allow for reflections and a section on the conducted prototype test will look into how the concepts succeeds in being a playful activity. The paper will be concluded with a section of final remarks.
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Designing for All Values in Nørrebro As Playful Prayers is a concept for everyone we had to consider “everyone” in our design process. Our prime identified stakeholders were the church, the churchgoers and non-believers (Group report, 2011). Our initial intention with the concept was to make the church reach out and evoke attention among people who do not engage with the church. But how do we make the church reach out the people in Nørrebro and still maintain the values of the church? And will the churchgoers feel invaded by our playful concept? Also, will people who do not belong to the Evangelical Lutheran Church in Denmark feel the church as being intrusive? Although, it is not possible to know how the design will be perceived before it is mounted in the church space (Albrechtslund, 2006), a way of keeping the values of the involved stakeholders in mind is offered from Friedman’s Value Sensitive Design (VSD) (Friedman, Kahn, & Borning, 2002). In VSD the values of the stakeholders and the design team are identified from the beginning, making them integrated into all aspects of the design process, including evaluation (Friedman et al., 2002). In the early stages of the development process, we defined values that we wanted to incorporate in our design (Group report, 2011, pt. Design Values). This enabled us to constantly deliberate our concept based on principles that would meet the values of the church, non-believers and us as a design team.
Community of Play When designing for diverse groups of people we have to consider how we are going to make these people feel secure and make them want to engage with Playful Prayers? DeKoven (2002, chap. 3) argues how the people we are engaging with in a playful activity will determine if we have a pleasant experience; he calls this the fun community. “The only real assurance we have lies within the community of people with whom we are playing” (DeKoven, 2002, p. 15). In Playful Prayers two main activities are expected from the users: Recording a prayer for Nørrebro and playing with the prayers on the interactive wall. But how do we ensure that people will feel good about recording a prayer that other people are going to play
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around with on the wall? It is important that people will not experience the interactive wall as a mockery of the recorded players if they are to produce a prayer themselves. Instead they must consider their prayer as a contribution to the (fun) community they are engaged in with their fellow citizens in Nørrebro. The church and the church building is fundamentally build upon specific values; those of the Lutheran church. When so many values are incorporated into the atmosphere of the church people may have contradictory perceptions of it. For our concept to fully unfold we need all kinds of people in Nørrebro to engage in the concept; but, how do we reach people with negative attitudes toward the church? How can we make the church a space where everyone will feel secure and willing to engage in the community of Playful Prayers? We have approached these challenges by attempting to make the church a neutral urban space that is however closely based on the rhetoric of the church. By using the principles of the church, i.e. the pray discourse, in combination with a non-ecclesiastical theme, i.e. Nørrebro, we wish to raise awareness on both the church and the environment on Nørrebro. Through playful properties in our design, e.g. sound and light effects, we wish to engage people in the concept, because they are drawn to it and curious about what is going on in the church setting; they are Homo Ludens and can be “characterised not just be our thinking or achievements, but by our playfulness: our curiosity, our love of diversion, our explorations, inventions and wonder” (Gaver, n.d., p. 3). One way of arousing interest to the concept is how the music and sounds in the concept are not church-like. This creates a luring contradiction, which will be discussed later in the section about prototyping.
How To Make People Reflect? The overall aim of Playful Prayers is to make people notice the churches that have buildings so dominant in the urban space. Also, through the theme of “Prayers for Nørrebro” the concept seeks to make people reflect on the environment on Nørrebro and the concept provides them with a mouthpiece for uttering their thoughts on their hopes (and prayers) for Nørrebro. As “(p)lay is not just mindless entertainment, but an essential way of engaging with and learning
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about our world and ourselves” (Gaver, n.d., p. 3), Playful Prayers can activate people in the public discussion on this motley part of Copenhagen. In opposition to the idea of technology as optimising, Hallnäs and Redström (2001) suggest a movement towards slow technology. “Slow technology is not about making technology invisible, but about exposing technology in a way that encourages people to reflect and think about it” (Hallnäs & Redström, 2001, p. 169). Through the notion of slow technology, Playful Prayers is to make people reflect on the church and its values. Furthermore, we wish to make people think of the qualities they enjoy from Nørrebro, and how they want it to improve. The aesthetic configuration of Playful Prayers gives it functionality of slow technology. The unaccustomed use of the church building evokes curiosity among people walking by the church. By implementing light and sound effects on the brick wall of the church, the perception of the church building is altered. Also, the whispering telephone receivers will create uncomprehending aspects of the church and the concept and requires for the users to investigate it in order to fully understand it. The users are capable of mixing and combining the prayers and pieces of music on the wall to create their own expressions and interpretations of the recorded prayers. This makes the technology reflective as it requires people’s attention; hence, being reflective in its expression (Hallnäs & Redström, 2001, p. 170). As Playful Prayers is a playful and extraordinary experience of the church and urban space, it has the potential of giving the user time for reflection. Not that it necessarily demands a lot of time for the user, but the artistic expression can make the amount of time spent perceived as much longer; thus, evoking reflection (Hallnäs & Redström, 2001, p. 170). The church’s brick wall is included in the concept as an enhancement of the prayers and hope for Nørrebro. This is an amplification of the environment and enlarges the technological setting for the church environment (Hallnäs & Redström, 2001, p. 171). This setup is unfamiliar and will require some time to be grasped and understood. This was explored through the prototype and will be discussed in the next section.
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Investigating Playfulness through Prototyping Through a wizard-of-oz inspired prototype (Group report, 2011, pt. Prototype) we explored some aspects of our concept. The playfulness of playing with music and prayers in the church context was investigated; however, aspects of the concept are still to be explored to fully develop the idea. Our prototype consisted of a “touch” screen with graphical bricks that were linked to prayers and two music tracks (Group report, 2011, pt. Prototype). The music tracks were not church-like which turned out to create a platform for everyone in the streets to participate. The contradiction of music and prayers gave an underground feel, which in the ecclesiastical setting and rhetoric of prayers was able to both promote the church, while keeping a focus on the spirit in Nørrebro. A couple who came by the prototype found Playful Prayers a great way to lighten the atmosphere around the church, and the enjoyed mixing the music with the prayers. A common finding from the prototype test was how everyone who engaged with the wall would constantly smile while mixing the prayers. This indicates how the basic idea of the touch screen in the concept succeeds in being a playful activity. What we also found in the prototype test was how people had difficulties in grasping the underlying system in the prototype. From a traditional point of view this calls for more work, in order to optimize the usability of the system to fit the mental models of the users (Hallnäs & Redström, 2001). However, as we are aiming for a concept that allows for reflection, Hallnäs’ and Redström’s (2011) notion of slow technology points towards intentional “flaws” in usability to enhance the space for reflection. They argue how it requires time to learn how a system works and what consequences you experience from engaging with it (Hallnäs & Redström, 2001). Also, with slow technologies, users will need time to understand and see what the concept does (Hallnäs & Redström, 2001). The phone receivers in the concept turned out to function this way. As they were hanging from the trees and silently whispered for attention, people would look confused to figure out what was the source to the sounds. However, not much of the prototype testing was invested in the phone receivers. Therefore, it is necessary to do further investigations with how these will function as the input platform for the concept. Will people even record a prayer? Or are they only interested in mixing the music on the wall? Also, how will the touch wall be perceived if it was actually implemented on the church wall, and not on an additional plexiglass wall? These are some of the things that call for further attention.
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Concluding Remarks This paper have examined how the digital concept Playful Prayers allow for people to engage in a public debate on their local milieu on Nørrebro. The church surroundings have been used to promote the church as a part of the urban space and to enable the possibility of using the ecclesiastical rhetoric of prayers. This composition of a thematical issue about Nørrebro in the setting of the church, indicates a suitable way of creating a fun community among diverse groups of people. From the prototype it was found how the users would experience problems in understanding the underlying system of Playful Prayers, but based on the notion of slow technology, this seemed to be an appropriate way of evoking reflections among the participants.
References Albrechtslund, A. (2006). Ethics and technology design. Ethics and Information Technology, 9(1), 63-72. doi:10.1007/s10676-006-9129-8 DeKoven, B. (2002). The well-played game : a playful path to wholeness (3rd ed.). San Jose: Writers Club Press. Friedman, B., Kahn, P., & Borning, A. (2002). Value Sensitive Design: Theory and Methods. Washington: University of Washington. Gaver, B. (n.d.). Designing for Homo Ludens, Still. Group report. (2011). “Playful Prayers” – Emilie Grambye, Louise Jensen, Line Mulvad, Morten Winther. Course: Designing Digital Play (Group description). Copenhagen: IT University of Copenhagen. Hallnäs, L., & Redström, J. (2001). Slow Technology – Designing for Reflection. Personal Ubiquitous Comput., 5(3), 201-212.
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Overskrift Nem. Lorumqui in conseque con pla num idelessit invelecae vendes quiatet omnia delecum rest experov itaquias et labo. Epratest aut erum vellabo. Itaturiore nobitat urersperum audae. Olorerum reped magnimp erroria aceari omni con renihil ide nis si arias aut autatet maiorep eriasimus explat. Ovid experatur? Quia quunt et es ditem utaturit que renihillaut eatur? Quibusam qui quatur simaionse omnit eum restinullaut voluptum ut accae veligenim faces venienda delesti osapedia pra vel mo quam apellab orruptaque netur, cus, saperum faccullat. Ignim venihic atusanissim quate volorem porempo rendita tiatur andam verit adigniment fugit volupti od ma aliquatincid qui te repe oditius que libusap erist, cor aut vendia sam qui aut harchil latat. Iciunt elendeleni a eum facil inis millici idia idunt. Pelenimus aborero inctum fugita niscil et quam, que laniscipist, sam re, que excerio struptatis venem re velliqui ditatus aectur? Orehenim lit fuga. Ut fugita dem. Moluptatur? Poreptur? Qui aut ut fuga. Itae nihitiis experferum nos assim quidit qui ut voluptas exerchi litiiss inctur aut quam quaere maximentet lia doluptatus es moluptaqui ipsam sollacculpa volor rero bea volupta si doloribusto quiatus, quas dolut ommolupide omniam, nosa delignam quame lacium coritatum harunt volupis excea volorias endae sus etur, as quodis sitae cus consed estius quod mintoreium quatur alitat aspis possunto qui renest que volestiandus ernatiunt etur, ulpa desti doloriam liqui utem rest quis pra con nim ex estiatendam fugia doluptatis il ipsame es consero occabo. Ut autetur autecum doluptatem quide coreped maximus cipsape dipsuntia dolorro et, et omnis aut quia vid qui temos et labore seditem quat liquat. Cerum doluptat quae sinvell igenimus sinctur, si il mod quo ilibus es mo id quodipientin nimolen imodia veliqui omnihic ientium dolupta voluptas restotaqui cus et am, optae et quiatem que liquam quis ut qui aperum et latem fuga. Ectem audae sed que laboria asit ad ut alitate mpeless impores essim a sumqui conse cullaut fugition perum anda sitatem simint. Ulparum vendell iquias aut alis explate mporiberes etur, suntem quae videnis minus magnis earitam dolorporum ut est, quae offic temolore vent eos autem erion nonet, id utet is res nos ulluptatis ma quatus. Unt faccus conserum evenis quae vitatur aut ditem autatent volo il in eiurio tem inus, omnihilla vendae non nus et qui quibuscitate natur am nonsed mo beatis aut ut officiditate idiam qui volorer orrumquae sum la suntia veliqui blaut et eos et rem quam reptatum aut optat omnihil
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