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GLOBOLOGOSWebsite outta sight insights / Another SID LEE fanzine

GLOBOLOGOS MANIFESTO – 4

wEBSITE OF OuTTA-SIGhT INSIGhTS – 6

ACTION – 12

ADAPTATION – 14

ALTRuISM – 16

IT-ID – 18

CONTENTEMENT – 20

ChRONOS – 24

DISTORTION – 26

DESTINY – 28

EFFORT – 30

hOPE – 34

EXCENTRICITY – 36

INSANITY – 38

GAIA – 40

huMANITY – 42

SELF INDuLGENCE – 44

PhILOSOPhY – 48

SACRED – 50

TRIBE – 52

LIFE – 54

CONSuMPTION – 56

BIOGRAPhIES – 60

SID LEE IN A NuTShELL – 62

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Globologos is an oasis for free-roaming ideas, a gathering place where participants are invited to join a collective effort to build “du-rable creativity” that goes beyond the discourse of consumerism.

We live in an age of rapid growth for thinkers and philoso-phers. As ideas are pushed beyond their natural sphere, there is a need to rediscover their primary essence, and this innovative project transforms ideas back into fertile creative sparks.

Globologos sets out to be a unifying force that brings together theories about the deeper meaning of life.

As a tribute to the work of Jacques Languirand, this Web space features a range of concepts which were inspired by the philosopher’s 35 years of archives and documents, adapted by Jean-François Alain. The concepts are presented in the site to provoke debate. Moreover, since human interaction is integral to inspiration, the project will head to different events, such as Earth Day, where visitors will be ushered into an anti-boredom shelter – a veritable biosphere for cultivating curiosity.

In these polarizing locations where expression is not bound by images or verbs, the elastic potential of the Internet will jump-start visitors’ imaginations. Aboard Jacques’ cosmic uni-verse, visitors will travel through a virtual space and discover a landscape populated by 20 philosophical spheres. And this is merely the dawn of a forgotten consciousness…

GLOBO-LOGOS MANI-FESTOGLOBOLOGOS SetS Out tO Be a unifyinG fOrce that BrinGS tOGether theOrieS aBOut the deeper meaninG Of Life.

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“Interesting, useful and amusing-though not necessarily in that order.” That’s all renowned Montrealer Jacques Languirand asks of each of his many creative endeavors. Whether on stage, on air, on film, on paper or online, as in the case of globologos.com, on which he collaborated with Sid Lee.

Reclining amid the lush greenery on the rooftop patio of his Westmount home/archive/studio, Languirand is too humble when he calls himself “a jack-of-all-trades, master of none.”

This playwright, professor, essayist, broadcaster, actor and explorer of ideas, is a recipient of the Order of Canada. He took to radio at 18 while “in exile” in Paris in 1949, and since then has made his mark as a maverick intellect across the spectrum of print, broadcast and performance media in Quebec and Canada, among others, with his projects at the Expo 67 World Fair in Montreal.

Since 1971, Languirand has hosted his radio show, Par 4 chemins, on Radio-Canada. Formerly a nightly fixture on French-language radio, it’s now a weekly, four-hour Sunday broadcast. Supplemented with musical moments, it’s an unhurried hike through a landscape of ideas, from the social to the ecological and on to the spiritual. Par 4 chemins has such a firm following that it’s earned, yes, a Guinness record for the longest-running show by one host on one station.

“It’s become something—not a phenomenon, but something a bit out of the ordinary,” muses Languirand. “The idea is to be thought-provoking and enjoyable to listen to. I use the show as a platform to pass along lots and lots of information. I have many older listeners of my generation, but my target is really young people.”

Among that target demographic, Languirand attracted the attention of Sid Lee’s Kristian Manchester, who proposed a highly interactive website drawing based on Languirand’s writings, themes and ideas.

“I liked their approach, I found it very interesting, and I was flat-tered,” recalls Languirand. “I felt it would be a good way to reach young people. I left [the Sid Lee team] complete freedom. They were the ones

website of outta-sight insights

“ i dOn’t want tO Give the impreSSiOn that we have aLL the knOwLedGe, that we knOw aBOut everythinG,” SayS LanGuirand. “we knOw aBOut SOme thinGS here and there, But pLeaSe, if yOu have SOmethinG tO Say, Say it. expreSS yOurSeLf!”

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who chose the themes. For me, it was very stimulating and helpful, and has made me more methodical in how I prepare the show. I said to my-self, “If these people need this information, I have to work hard on it.”

“I don’t intervene much in the concepts they bring out. I react, but I don’t interfere, because it’s their concept, their project.”

“I’ve been in communications for 13 years and I did about eight years of purely Web stuff,” says Manchester. “I saw all kinds of expe-rimental sites that unfortunately were often based on cool graphics, nice visuals and a small idea—no substance. So the goal was to grab good substance and make a nice, experiential site which had that candy-coated approach where you want to dive in and have what Jacques calls an ‘initiatory voyage,’ where you get lost and learn stuff.”

“We want to trick the consumer. People see it and say, wow, that’s just a great Flash site, but all of a sudden, they’re confronted with these thought-provoking texts.”

“Nobody would ever expect this project to see the light of day, as there’s no economic value or purpose, no payoff other than just giving content back to the Web. That’s why I’m so happy about Sid Lee Collective having the vision to back me up on this.”

The initial challenge was distilling Languirand’s wide-ranging and expansive ideas to their essence, and dividing them into a series of themes on the human experience, each defined by a single word—Action, Hope, Chronos, Adaptation, Consumption, Destiny and 14 more.

The name “Globologos” means “a world of ideas and meaning,” and the meaning of each word is taken very seriously. “A lot of people just grab a word, take the first level of meaning and use that to sell something,” says Manchester.

Not so with Globologos. “Each word could have a ten-page docu-ment attached, but we wanted it to be concise, for the Web format. That was a challenge for Jean-François Alain, who condensed all the texts.”

“Of course we’re not covering the subjects entirely,” says Langui-rand, “but the major things are there, and they can be useful tools to get people thinking.”

“And all the hyperlinks are there,” adds Manchester, referring to the “further reading” links each theme includes.

The next step was a structure that made exploring the themes fun. That quite literally evolved from the idea of relating each topic to a cute microorganism, creating a playful cartoon landscape of winso-me characters representing the themes. The critters and their world were crafted by Spanish artist/designer Martin Allais, and an evoca-tive yet unobtrusive soundscape was added by Simon Williams.

The completed realm of Globologos wasn’t the final product, but really just the beginning. Interesting artwork was submitted for most themes, including the fascinating subculture photos of Louis-Tho-mas Pelletier’s hilarious short film for “Self-Indulgence” and Julien Vallée’s confounding yet delightful animated clip for “Insanity.”

Some themes, however, offer only a “submit artwork” link, and it’s there that the real purpose of globologos.com becomes clear. Its not just their website, it’s theirs and yours and everyone’s.

“We kind of want it to be another form of Wikipedia,” says Man-chester, “where people can contribute to the themes, send artwork and new links, and build up this community-based thing. What we need now is a way to communicate that, to get it out in the open.”

A good start in that respect are public, in-the-flesh events. “We created this evening at the SAT (Societé des Arts Technologiques, in Montreal). All the local directors and a couple of artists got to-gether—it was very organic and fresh. We’d like to have it be part of a couple of different festivals. We’re trying to export this little group and see how other, international artists can graft themselves to it. It’s one of those things where you’ve planted it, you hope it grows and adds up, and we’re already seeing that.”

“I don’t want to give the impression that we have all the knowled-ge, that we know about everything,” says Languirand. “We know about some things here and there, but please, if you have something to say, say it. Express yourself!”

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Though we have roles to play in the universe, the meaning of our actions is not found in the simple act of performing them. Rather, meaning lies in our desire to be more, to fulfill ourselves while existing. We hope to achieve a level of consciousness that opens our eyes to our deep nature as co-creators in the universal order. The level to which we participate in the co-creative act determines just how much we are truly alive. Each of us has to do our part in the world, no matter what our work may be. If we adopt this attitude, work will become a powerful means of ta-king control of our lives.

ACTIONwe hOpe tO achieve a LeveL Of cOnSciOuSneSS that OpenS Our eyeS tO Our deep nature aS cO-creatOrS in the univerSaL Order.

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Life means adapting to the changes that we are subjected at each moment. To go forward, we take each new step forward carefully, like tightrope walkers. We are all looking for our cen-tre of balance; everything else revolves around it. At times, we may resist moving forward, but remaining immobile means ac-cepting only the illusion of being near our centre of stability. If we resist change, we regress, we cease to exist. Harmony is not found by stopping, it is found by moving in rhythm to the chan-ges in our lives.

ADAPTA-TIONat timeS, we may reSiSt mO-vinG fOrward, But remaininG immOBiLe meanS acceptinG OnLy the iLLuSiOn Of BeinG near Our centre Of StaBiLity.

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Human beings are social creatures. The quality of our interac-tions with others and our personal contribution to society are determined by our self-esteem. This feeling of interdependence is translated by a commitment to communication, a helping re-lation or our support of others. These undertakings will have beneficial effects on our mental and physical health. Thus, it is good to not only be prosperous, but to view ourselves as chan-nels for the prosperity of others.

AL-TRUISMthe quaLity Of Our interac-tiOnS with OtherS and Our perSOnaL cOntriButiOn tO SOciety are determined By Our SeLf-eSteem.

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The Id is the instance of the personality and psyche. It expres-ses the vital energy that is controlled by stimulation, love, the exploration of the world and creativity. It’s also what predispo-ses us to take risks, to live passionately as if life was one big ad-venture. In our society of production/consumption, we suffer from a shriveled Id. This translates into a fear of living. Suppres-sing the vital energy condemns us to live a reduced, impove-rished life. And our growth is suspended.

IT- IDin Our SOciety Of prOductiOn/cOnSumptiOn, we Suffer frOm a ShriveLed id. thiS tranSLateS intO a fear Of LivinG.

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In our Western society, we are, for the most part, well beyond needing material goods for survival. We are now at a point where we confuse our needs with our desires. Some amongst us derive satisfaction from intellectual or personal development. We are satisfied and we passively resist all sensitive societal projects.

CONTEN-TEMENTwe are nOw at a pOint where we cOnfuSe Our needS with Our deSireS.

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In Greek mythology, Cronos and time are one and the same. He destroys his own creations, he devours his children. Thus, he is the image of time devouring us. The present seems to elude us as we are trapped in the past and fearful of the future. But if we discover the present moment, we will stop chasing after time and we will become more conscious of living. We will overcome our fear of silence, the void, and ourselves. We will exist in the now without living in the past and fleeing the future. We will exist in a moment of self.

CHRO-NOSthe preSent SeemS tO eLude uS aS we are trapped in the paSt and fearfuL Of the future.

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From the time we developed culture as a means of evolution, we have rejected Nature as something foreign and obtrusive. Eve-rything happens as if humanity seeks to obscure its natural di-mension. Weighed down by cultural evolution, we have forgot-ten where we came from. We have become the only animal which willingly destroys its own habitat at the risk of being des-troyed in return!

DISTOR-TIONeverythinG happenS aS if humanity SeekS tO OBScure itS naturaL dimenSiOn.

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In addition to letting destiny play a role in our lives, we must each be the Master of our Fate. This may seem contradictory, but we live in a world of dualities. We need to move on from a state of black and white – destiny vs. free will – to one where both exist complementarily. This is the middle way. We should not be tempted to explain the present by means of the past, but by way of the future, that is to say, the goal of our lives’ hunt.

DESTINYwe need tO mOve On frOm a State Of BLack and white – deStiny vS. free wiLL – tO One where BOth exiSt cOmpLementariLy.

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Behind all success, whether spiritual or physical, material or im-material, lies a strong motivation which has been sustained through effort. Some of our habits are road blocks that never allow us to reach new heights of success, but we fear changing them. Our closest relations should encourage us to surpass our-selves, but often they hold us back. It takes effort to overcome our fear of ridicule in the eyes of others.

EFFORTSOme Of Our haBitS are rOad BLOckS that never aLLOw uS tO reach new heiGhtS Of SucceSS, But we fear chanGinG them.

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Hope allows us to avoid commitment, confrontation, and pro-blem-resolution in the here-and-now because the situation will, eventually, sort itself out. Hope is a procrastinator that says so-lutions to problems will be found outside of us and will not be dependent upon us. This allows us to justify and reinforce our powerlessness. We need to start displaying our determination more than our hope.

HOPEhOpe iS a prOcraStinatOr that SayS SOLutiOnS tO prOBLemS wiLL Be fOund OutSide Of uS and wiLL nOt Be dependent upOn uS.

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Mass society does not easily tolerate deviation from the norm and thus the majority of us give up our autonomy in order to conform. We adapt by submitting to conformity instead of by means of our actions. We must have the courage to destroy the collective being and give birth to the individual being. We must have the courage to be autonomous and different, to define our-selves outside of the norm. This will give us freedom.

EXCEN-TRICITYwe muSt have the cOuraGe tO deStrOy the cOLLective BeinG and Give Birth tO the individuaL BeinG.

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When we go to the edge of our sanity, we explore all the possibi-lities that exist within us. Thus, we reveal to others and ourselves hither-to unrecognized aspects of our characters which otherwi-se would have escaped our consciousness. Each morning, we must water the fruits of naivety and look upon the world with new eyes. This will allow us to sustain life’s sacred flame.

INSANITYeach mOrninG, we muSt water the fruitS Of naivety and LOOk upOn the wOrLd with new eyeS.

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Survival on this planet means a species must integrate itself into its ecosystem and live in balance with other species. Humans have forgotten that their survival depends on the quality of their interaction with their environment! Humanity has disrupted the fragile balance that ensures its own survival. No other spe-cies has been as harmful as ours; we say with good reason that the earth is “infested” by humans!

gaiahumanS have fOrGOtten that their SurvivaL dependS On the quaLity Of their interactiOn with their envirOnment!

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We are different from one another, but human nature is the same for everyone. We have known the same childhood fears, the same anguishes. We have dreamt the same dreams, nurtured the same hopes, known the same deceptions. It doesn’t matter which particular circumstances or experiences each of us has had. For when all is said and done, what matters has happened on an instinctual, spiritual and intellectual level. The fundamen-tal needs are the same for everyone: security, stimulation, iden-tity. We have much more in common than we think, despite our tendency to think we are unique.

HUMA- NITYfOr when aLL iS Said and dOne, what matterS haS happened On an inStinctuaL, SpirituaL and inteLLectuaL LeveL.

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If we listen with complacency, we will end up feeling detached from the world. We are social animals and the investment of an individual in the community, in one form or another, is not only a factor for happiness, but also for balance. If the world isn’t working properly, it is due to the fact that a large number of individuals, often among the elite, invest a large part of their energy in narcissistic endeavours, thus depriving the world of a contribution to the community’s well-being. Misunderstood selfhood, that is to say narcissism and egocentricity, accentuates the paranoid tendency of perceiving ourselves as victims and we stagnate in our experiences.

Self INDUL-GENCEwe are SOciaL animaLS and the inveStment Of an indivi-duaL in the cOmmunity iS nOt OnLy a factOr fOr happineSS, But aLSO fOr BaLance.

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Philosophizing is a vital part of life, like eating or drinking. Our experiences in life need to be explained and the unfathomable human nature needs to be reflected upon. In the beginning, we are sleeping, living in a dream. Little by little we gain consciousness, taking on roles as both actor and witness in the dream. Consciousness – a poisoned gift – comes with an existen-tial anxiety, a motor for philosophical questioning. We should seek out meaning, a better understanding of human nature, and the way the world works. In other words, we must search for ourselves in the world.

PHILO-SOPHYwe ShOuLd Seek Out meaninG, a Better underStandinG Of human nature, and the way the wOrLd wOrkS.

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It’s the feeling of the sacred that gives life the most meaning. Without it, suffering, trials and obstacles wouldn’t make any sense. More so, the sacred does not necessarily mean religious faith, but the intuition into one’s life. It finds itself above the profane, hidden in the material and is translated by a sentiment of respect and love for life. The sacred gives us the sense that we are participating in something that holds and understands us. It penetrates everything: life, others and things. There is no need to add the sacred to ourselves and to the world because it is already there. We must simply unveil it. We must reduce the ne-gative mental representations that screen it out.

SACREDthe Sacred GiveS uS the SenSe that we are participatinG in SOmethinG that hOLdS and underStandS uS.

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Since the beginning of the industrial revolution, we have accele-rated individualization. But this could make us more isolated and alienated. We have a tendency to replace the generous inte-raction of individuals with mechanical, bureaucratic and tech-nocratic relationships. Man is a social animal and a large part of our evolution took place in a tribal context. Without restraining autonomy and originality, we must, in this post-industrial so-ciety, reinvent the tribal structures that human beings need. It is necessary for the balance.

man iS a SOciaL animaL and a LarGe part Of Our evOLutiOn tOOk pLace in a triBaL cOntext.

TRIBE

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If we asked people what they would change in their lives, they would say that they’d like to be more attentive to the rising and setting of the sun, to the rhythm of the seasons, to their rela-tionships with friends and family. But what is stopping us from living that way in the here and now? We have plunged ourselves into a state of sleep. We live like automatons. After infancy, our ability to marvel rapidly dissolves. We need a shock to wake us from our lethargic state. We have imprisoned ourselves with our habits and lassitude. Profiting from life means we must be at-tentive to everyday actions. We should not live in our own minds, absorbed by the bombardment of words and emotions.

we have pLunGed OurSeLveS intO a State Of SLeep. we Live Like autOmatOnS. after in-fancy, Our aBiLity tO marveL rapidLy diSSOLveS.

LIFE

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These days, however, the idea of consuming and consumption prevades all of our economic discourse. Ecomonomic science has become centered around consumers and their habits of consumption. Credit has become a major engine of the econo-my. Advertising, too much choice, too many promotions – these are an essential part of our current state of being. We’re all vic-tims of the spoiled child syndrome. We have too much, and the-refore waste too much.

The disposible reigns : pens, razors, etc…but it leads inveitably to planned obsolescence. What is “zapping” if not over-con-sumption of signs and images? Shopping centers have become cathedrals of the new religion. We try very, very hard to make shopping “fun”. What needs are all of this consumption meant to satisfy? Material needs, certainly, but more often psychologi-cal needs that have become unavoidable in an air of compulsive consumption whose battlecry is “to live is to consume!” Should we be happy about economic growth while the planet is getting more improvrished?

CONS- UMPTIONShOppinG centerS have BecOme cathedraLS Of the new reLiGiOn. what needS are aLL Of thiS cOnSumptiOn meant tO SatiSfy?

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JACquES LANGuIRANDProlific and versatile communicator, Jacques Lan-guirand is mostly known to the public as radio host of the long-running show “Par 4 chemins”.

Accomplished theatre personality, he has di-rected, produced, acted, taught at the National Theatre School, as well as designed numerous mul-timedia shows. He was also professor of communi-cations at McGill University for 12 years.

He has written a great variety of pieces: a no-vel, two travel stories, a funny book, twelve plays, some essays and several general works. Several of his plays have been presented in Canada and some even internationally. His most recent work, Faust et les radicaux libres (1999), took home the Special Jury Prize at the Onassis Foundation’s Internatio-nal Theatre Contest, and will be made into a play in Quebec in 2008.

Since 2000, he is the official Earth Day spo-kesperson in Quebec.

KRISTIAN MANChESTERKris Manchester is currently one of Canada’s emerging Creative Directors in Experiential Mar-keting. Co-founder of Fly Studio in 1995, Kris has since the beginning of his career merged graphic design with the exploration of new opportunities in all media, from interactive and internet-based media to broadcast and beyond. In 2000, Kris be-came a partner and Creative Director, Interactive at Sid Lee (former Diesel). He was instrumental in landing the Cirque du Soleil Interactive account, and later was a key player in developing the Cir-que du Soleil brand image (he is also co-creator of Cirque du Soleil: 20 Years Under the Sun, the of-ficial history of Cirque du Soleil). Over the years, Kris has worked on campaigns for Zumanity, Gaz Metro, Aeroplan, Le Devoir and, more recently, Arcadia, collecting many prizes along the way.

In 2004, Sid Lee was named Marketing Maga-zine’s Interactive Agency of the Year. In the same year, Kris served on the jury for the Cannes Lions interactive awards.

In recent months, this wide-ranging experien-ce as a communications generalist has allowed Kris to emerge as a player in the new field of experienti-al design, with clients including MGM Grand, Red Bull (with whom he won a Cannes Lion), Cirque du Soleil and now adidas.

Kris has recently directed and co-directed two music videos for Sebastien Lacombe and Tiga.

BIO- GRAPHIES

MARTIN ALLAIS«Twenty-eight-year-old Martin Allais is a graphic designer from Caracas, Venezuela. Throughout his career, he has strived to fuse graphic design with a variety of media, such as illustration, video and animation. In 2004, Martin moved to Barcelona, Spain, where worked with the No-Domain Studio to co-found the No-Domain visuals collective.

He also participated in live performances, creating graphics in real time for music shows, inclu-ding the prestigious Sonar Festival (2004-2006). His work also took him to Guadalajara, Sao Paulo and Buenos Aires, where he performed in live shows with artists like Kid Koala, Edan, Cut Che-mist, Digable Planets, Madlib, Prefuse 73, Dela-soul, Buck 65, Beans, Lychee Lassi and Daedelus, among others. Since then, Martin has been show-cased in numerous visual festivals around Europe, like Mapping in Geneva, the Hamburg Digital Festival, the Dublab European tour, and the Sperm Festival in Prague.

His illustrations have been featured in various publications in North America, Europe and Asia, including: Latino (Contemporary Graphic Design Compilation), Berlin, 2002 / A Book Designed To Help, 2006 / Illusive (Contemporary Illustration And Its Context), 2006 / 3 logos (Compilation Of Logos), 2006 / IDN, Beautiful Decay, Los Angeles / Ãcido Surtido, Buenos Aires / 81+, Tokyo / Belio, Madrid / MTV Latin Awards Off Air Publication, Miami / Lodown, Berlin

Currently based in Barcelona, he works as a freelance art director and as an illustrator for his personal project www.togetheronemoretime.com. Martin has also signed on to be an animation di-rector for Boolab, a Spanish production company (www.boolab.org).

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SID LEE wANTS TO ThANK…

Sid Lee would like to thank Globologos concep-tors Jacques Languirand and Kristian Manches-ter, as well as artistic directors Martin Allais and Catherine Laporte and all participants: Jean-François Alain, Simon Williams, Stéphane Poirier and David Leclerc.

CONTACT INFORMATION

Ateliers: Montreal 75 Queen Street, Suite 1400 Montreal, Quebec H3C 2N6 Canada Phone: +1 514-282-2200

Amsterdam Gerard Doustraat 72 1072 VV Amsterdam The Netherlands Phone: +31 (0) 206 623030 Paris 12 rue du Sentier 75 002 Paris France Phone: +33 (1) 44 88 83 90 Toronto 55 Mill Street Building 5, Suite 500 Toronto, Ontario M5A 3C4 Canada Phone: +1 416-421-4200 Austin Suite D-102 3601 South Congress Austin, Texas 78704 United States Phone: +1 512-444-3533

Websites: sidleecollective.com sidlee.com conversationalcapital.com

SID LEE COLLECTIvE Sid Lee Collective is an incubator that allows our team to push the boundaries of creativity further. Sid Lee Collective undertakes cultural and commercial projects in the fields of visual arts, indu strial design, music, publishing, etc.

A brainchild of Sid Lee, the Collective thrives on collaboration and experimentation. The Sid Lee Collective Amsterdam space is the first public venue operated by our team. We hope it will give a modest preview of Montreal and Canadian creativity while acting as a stimu-lant for our visitors’ curious minds.

TO find OuT mOre aBOuT The COLLeCTive Or TO Send uS COmmenTS, pLeaSe viSiT www.sidleecollective.com

ABOUT SID LEE Sid Lee is a company that develops brand experiences—by conceiving products, services and spaces—and markets them through advertising, experiential marketing, branded content and inter active communications.

To embed brands, products, spaces and services with more meaning and more resonance, we have assembled one of the most diverse creative teams in the world. Professionals from a vast array of disciplines—architecture, advertis ing, digital marketing, design, content, etc.—work without barriers between their numerous crafts. Commercial Creativity is how we describe this novel approach, which is both integrated and multidisciplinary.

Our 250 artisans work globally for top-tier clients from our Montreal and Amsterdam ateliers.

TO find OuT mOre aBOuT uS, pLeaSe viSiT www.sidlee.com

You can also read the book Conversational Capital: How to Create Stuff People Love to Talk About (conversationalcapital.com) to unders-tand our strategic marketing thinking.

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