ill keep posting new bits of text here as i go

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Adding depth rather than surface.
We would like to propose that the litteral layers and folds of the fabric around us can act as both symbols of and possibilities for complex and layered interpretations and surprises in the way that we intepret our own experiences and the external and outside world, allowing our clothes to both protect and expose us.

The body mediates between our internal and external experiences and our clothes and worn objects are part of that mediation.

The Experience of Enchantment in Human-Computer Interaction
John McCarthy, University College Cork, Ireland; Peter Wright, University of York, UK; Jayne Wallace, Andrew Dearden, Sheffield Hallam University, UK
www.shu.ac.uk/schools/cs/cri/adrc/research2/enchantment.pdf
www.springerlink.com/index/71L638452287980K.pdf

“Enchantment does not necessarily imply that the object of enchantment must be novel or extraordinary, rather that the person sees how rich and extraordinary the everyday and familiar can be. In the prosaic world in which we live, all encounters contain the possibility of something unexpected.”

McCarthy et all describes the following “sensibilities” as concerns for allowing enchantment in technological objects:
- The specific sensuousness of each particular thing, appearance, texture,
sound, etc.
- Recognising and addressing the whole person with desires, feelings, and anxieties.
- Affording a sense of being-in-play.
- Engaging paradox, openness, and ambiguity.
- Allowing for the transformational character of experience.

Bennett, J.. The Enchantment of Modern Life:
Attachments, Crossings, and Ethics. (2001) Princeton:
Princeton University Press.

Bennett describes as the experience of enchantment as being “both caught up and carried away”

Fortunati, L. Italy: Stereotypes, true and false. In Katz, J.E. and Aakhus, M. (eds). Perpetual Contact: Mobile Communication, Private Talk, Public Performance. (2002) Cambridge University Press. Chapter 4.

According to Fortunati the use of mobile devices like the cell phone is part of an ongoing dissolution of the separation of intimacy and extraneousness, public and private space. We allow bubbles of intimacy to occour in the streets on the train, the urgency of an intimate communication overrides any concerns we might have for the space we are in or the people around us. The cell phone remains a symbol of our connectedness with our select community even when it is not used, indicating with its presence our availability to that community and their availability to us. As such the act of giving someone your cell phone number is a intimate act of inclusion and friendship.