Saturday, August 27, 2016

Ghosts of futures past

Experiential Futures turns ten.

It is exactly ten years and one day since an event that turns out to have been something of a milestone in the foresight work documented at this blog.

"Hawaii 2050" was an initiative of the state legislature to engage the public in addressing the islands' sustainability, over a commendably farsighted time horizon, nearly two generations out. At the time the project began, in late 02005, more than three decades had passed since the last comparable process. A big-picture re-examination of Hawaiian prospects was overdue.

At that time I was a graduate student in University of Hawaii's "Manoa School" of futures studies, founded and run by Professor Jim Dator, who had taught the first futures course in the United States in 01967, at Virginia Tech, and then became closely involved in "Hawaii 2000" in 01970-71. He was also founding director of the Hawaii Research Center for Futures Studies (HRCFS), an agency the state had established at the end of that process, and which it then engaged more than thirty years later for a 02050-oriented effort.

To help bring the fullest possible consideration of alternative futures to the "2050" Kickoff on Saturday 26 August 02006, staged at the charmingly shabby ballrooms in the former Dole pineapple cannery, my HRCFS colleague Jake Dunagan and I put 550 or so people into four rooms.

We had designed and staged these rooms, with the priceless involvement of two improv theatre troupes, as well as a gaggle of wonderful colleagues and friends orbiting the Futures Center, to embody alternative possible Hawaiis set in the year 02050; a quartet of radically different social, economic, and governance outcomes.

In one (code-named "Orange"), the islands had found a way to continue a growth trajectory, dramatised via an election in which candidates were not individuals but corporations.

In the second ("Silver"), global economic meltdown had led to a tentative, militarised reassertion of the islands' independence from a presumably beleaguered U.S., the so-called "Democratic Kingdom of Hawaii".

In future number three ("Maroon"), a concerted effort had been made to realign political and environmental priorities, though the adoption of Hawaii's pre-colonial, watershed-based ahupua'a governance structure, combined with "bright green" environmentally friendly technology.

The fourth experience ("Blue") was of a future where not only society but the very definition of humanity had transformed, with the World Council seeking to bring the Pacific Islands' underprivileged premods––regular, unaugmented people––up to par.

Our intention was to give people a chance not just to contemplate these potential realities as intellectual hypotheticals, but to visit physically and invest emotionally in them. Thus this set of brief yet provocative immersions, instantiating highly contrasting assumptions and theories of change, as a fast-track to higher quality, more richly imaginative mental models and civic conversations.

The original notion for this experiential approach to the Kickoff, which I'd proposed in hopes of avoiding the uninspiring albeit reliable standby workshop formats, was to expose people to the scenarios via a series of tangible artifacts physically set out on parallel (or rather, diverging) timelines. Following that approach would have meant creating a sort of popup museum of alternative future histories, or a real-life gallery counterpart to Wired magazine's back-page feature Found: Artifacts from the Future, as I thought of it at the time (this was before design fiction). But we soon realised that the interest of maximising narrative engagement and comprehension, as well as the sheer practicalities of moving hundreds of bodies through multiple rooms on a tight schedule, militated for scenarios unfolding over time, as performances, with built-in roleplaying opportunities for attendees.

A retrofitted shorthand for this difference in approaches:

(For more on this, see our recent article Designing an Experiential Scenario: The People Who Vanished.)

The "Hawaii 2050" scenario rooms were therefore immersive and experiential not only literally, with participants surrounded by performers and designed media (set dressing, props, soundscapes, etc), but also narratively, with each room devised as a coherent scene that would place attendees in medias res, and invite in them a sense of being transported in time. We aimed to ensure that people would not only witness these futures first hand, but interact with and within them: hence, four situations from alternative futures: a pre-election speech night; a naturalisation ceremony for climate change refugees; a government-mandated sustainability class; and an information session at a posthuman wellbeing facility.

None were supposed to feel like tendentious "best" or "worst" outcomes. Instead we wanted to offer qualitatively differentiated stories, in the classic Manoa School mould. To mirror some of the complexity of real history, we hoped people would find both good and bad things in each world they visited; genuinely "alternative futures" as opposed to mildly different flavours of the same idea, as scenario generation processes sometimes yield. Building on this divergent futuring tradition, we reasoned that more vivid and sensorily engaging food for thought could help support wiser decision making in the aggregate.

Below is a two-minute video of the fourth room described above, the high-tech transformation scenario. (Please forgive the low resolution, and note that on the day these ran for 20-30 minutes, so these edits convey only a fraction of the experience.)

(All four videos can be found here.)

Following a year of meetings with state legislators and public administration collaborators; after weeks of intensive work and long days that summer, of Jake and I making thousands of directorial decisions large and small, of generating dozens of artifact concepts and iterating their execution with our astoundingly resilient graphic design helpers, of writing and rewriting scripts and workshopping them with actors, of eking out our shoestring budget to make every room as fully realised and detailed as possible, of criss-crossing the island doing everything from taking venue measurements to sourcing fabrics for future military outfits: somehow, impossibly, the futures arrived at last.

And on that Saturday morning ten years ago, as the time for the first round of experiences approached, taking place in four rooms simultaneously, I have a memory of walking through the ballroom lobby in a daze, emotionally addled, exhilarated, exhausted, halfway between tears and laughter.

For us this was the mother of all proofs of concept. It was of course bound to be a big deal, in our minds, if for no other reason than the amount of work involved, and the responsibility of delivering all we had promised––without a clear precedent that we knew of––to state senators and other community leaders, not to mention our colleagues and collaborators.

The fruits of our collective labour soon began to emerge. One participant was so disturbed by the cynical appropriation of Hawaiian culture depicted in the post-collapse room that he started breaking the scene to argue about it. We could not have been more delighted: real feelings about our hypothetical narrative! The four experiences elicited various responses from laughter to discomfort, bemusement, and also genuine passion.

The post-immersion dialogue in all rooms was unusually energetic. The exchange of values, hopes, concerns, ideas, and intentions was meaningful and earnest. The verdict was in: our first trial of what we soon came to call experiential futures had worked.

The project didn't immediately generate a lot of media attention, and this was all a couple of years before social media took off –– although our guest Jamais Cascio from Institute for the Future did a great write-up. And, in years afterward, the event has cropped up here and there in design literature, for instance in Parsons/ex-RCA professors Tony Dunne and Fiona Raby's Speculative Everything, and more recently in Umeå University prof Håkan Gulliksson's Pervasive Design For Sustainability.

But what about the impact on the islands themselves? In case it had not been clear from reactions plainly visible on the day, some 94% of respondents to a Kickoff exit survey indicated that the experiences had impacted their thinking and desire to take action accordingly (see The Futures of Everyday Life p. 105 for details). But for reasons reaching well past the scope of our modest involvement –– Hawaii 2050 was a big undertaking, not confined to the futures-oriented kickoff events described here –– both the immediate political outcomes of the Kickoff and the "Sustainability Plan" published in 02008 were, in my view, underwhelming (see earlier account in TFOEL pp. 8-13).

I moved away a few years later, and others are better placed to gauge how the influences of "2050" and our part in it, if any, have played out since. Although I did take heart from the news, reported one year ago, nine years to the day after the event, that Hawaii's governor was committing to dump fossil fuels for 100% renewables by 02045.

In any case the significance of this project –– or rather, the story I am trying to tell here –– is personal.

Looking back after a decade, "Hawaii 2050" was a point of departure, breaking our futures work open to a much wider world of collaborations, creative possibilities, media and settings.

Jake and I had always meant for it to enjoy an active afterlife; many of the individual artifacts we had designed were soon repurposed for the first guerrilla futures interventions in our (ongoing, periodically) transmedia public art collaboration FoundFutures. We went on to explore and map experiential futures practice as fully as we could, systematically experimenting in as many contexts and media as possible: in the streets of Honolulu's Chinatown and at the University of Oxford, at South by Southwest, and California Academy of Sciences. We did projects in magazinesmailouts, games both online and offline, and short videos; projects for festivalsgalleries, universitiesnational governments and the United Nationscommercial clients and random members of the public. On the academic front, I wrote my dissertation on the topic, and we've also developed Experiential Futures methods in classrooms all over the place, which is a story for another time, although there's a glimpse of it in this recent piece for The Economist's World in 2016.

Today I find myself regularly thinking of, and occasionally borrowing from, ideas tucked into the details of the scenarios, or elements from among the dozens of costumes, badges, posters and other items produced for "2050". Situation Lab's first Futurematic design jam with The Extrapolation Factory, which filled a vending machine with future artifacts made in one day in 02014, was a benign conceptual cannibalisation of the vending machine full of future artifacts which had sat largely unnoticed in the corner of the Blue room ("InstaSleep" pills - eight hours in eight minutes; "Inhale" - health enhancing cigarettes featuring anti-cancer nanoclouds; "Ahoy" - enhanced chocolate bars for replenishing essential vitamins lost during space travel).

Having spent my undergraduate years training in mostly hyper-intellectual and unimaginative ways of thought, in class at least, I never really had a way to relate to art as something I could do. I spent a year trying (and failing) to make a documentary on my own dime, in the former Yugoslavia, and then another half year starting a business (also failing) in Canada. But it was in that first year in Hawaii, collaborating with my dear friend Jake Dunagan, that this project helped to unlock a door that has only continued to open wider.

I still have a box full of these future artifacts, and packing them up to move house last week stirred a lot of recollections.

See, when you make stories, images, artifacts, interactions and experiences from the future for a living, they are constantly circling back to play with you.

In this work, we are not just creating experiences, or even memories.

We are designing ghosts.

Experiential futures is about the design of ghosts of a special sort –– not the remainders of things dead, but the advance traces of things waiting to be born. Ghosts of what is yet to come. Ghosts of the possible.

I have come to suspect this is one of the primary purposes of art. We create it to haunt ourselves. When it stays with us, that is how we know it is working.


Above: Jim Dator speaking at the "Hawaii 2050" kickoff on August 26, 02006

Here are the original scenarios for 02050 written by Dator, Dunagan and me, on which the four futures rooms were based. 

For a fuller look at the development of experiential futures practice, see this peer-reviewed article that Dunagan and I recently published about our project The People Who Vanished.

All the photos in this post were taken by Cyrus Camp; most have not been seen until now.

Finally, I want to register my appreciation again to everyone involved in bringing futures to life at "Hawaii 2050". Ten years later your contributions continue to haunt me, for which I am most grateful.

> Immersive Futures for Hawaii 2050
> Experiential scenarios on video
> The Futures of Everyday Life
> A film from the future
Build your own Time Machine
> History of experiential futures

Friday, August 19, 2016

Introduction to Experiential Futures in The Economist

This is a short article I published in The Economist's annual look at the year ahead, The World in 2016.

Part of a section called "Minds on the Future" included for the thirtieth edition of The World In, my contribution appears right between a piece by the chief economists of Google and IBM, Hal Varian and Martin Fleming, and another by Canadian science fiction novelist Margaret Atwood. That's good company for an introduction to Experiential Futures––in this case, outlined with reference to Time Machines developed with learners around the world, from Singapore to Mexico.


'Experiential Futures: Show and Tell'

Within a generation, those unable to afford time outside Toronto’s dense urban environment will resort to Nature Deficit Disorder Clinics, where they will get essential dietary supplements along with a virtual rainforest immersion and brain scan.‡

In Singapore, a popular museum exhibition will chart the startling social transformations over the previous few decades in romance, sex and marriage, including the introduction of state-subsidised love robots to maintain well-being across the population.

Mexico City will be subject to severe flooding, and a peer-to-peer emergency service called Operación 
Axolotl will emerge as citizens step up to meet each ­other’s basic needs.

By 2044, young people in North Carolina will face a critical choice at the age of 18: whether to let life’s slings and arrows take their natural course, or to accept the wonders of modern medical technology and become, in effect, immortal.

How can anyone possibly claim to predict all this, you may ask? Actually I’m not predicting that these things will happen—even though I witnessed them all first-hand.

As an experiential futurist my job is to create, and to help others create, transmedia situations where such possibilities can be thought, felt and used to make better decisions. In this practice, all media are fair game for bringing futures to life, from interactive performances to physical artifacts, from video to food: whatever enlivens a future scenario as a potential reality-in-waiting.

If Andy Clark, a cognitive scientist at the University of Edinburgh, is right, thought isn’t confined to the boundaries of our skulls. We think with our environments. The map or smartphone in your pocket is a deliberate extension of your thought processes.

We can design situations that help us understand possible futures by visiting them. How much more powerful this is than the white papers and slideshows that are the typical focus of future-gazing in boardrooms and at UN summits.

Driven by the irrepressible human urge to bring our inner worlds to life, the culture of public imagination is set to make a leap: in coming years we can expect to see more and more companies, governments, advocacy organisations and communities creating and sharing experiential futures. The sooner we learn to use and democratise collective imagination to dramatise our alternatives, the more powerful will be our capacity to shape change towards just and worthwhile ends.


The World in 2016 appears in print in 90 countries and was translated into more than 30 languages, with circulation of the English-language edition exceeding two million copies.

While approaching the tenth birthday of Experiential Futures, and half a decade after writing a doctoral dissertation on that topic, for this little description to reach such an audience feels like a valuable step towards public visibility and normalisation of a practice that I suspect is essential to the development of a collective cultural capacity for foresight.

Full text pdf is here.

‡ This Time Machine, created in the Foresight Studio at OCAD last year, eventually led to the NaturePod project for Interface Inc.

> Foresight is a right
> Build your own Time Machine
> Dissertation: The Futures of Everyday Life
Dreaming together
> Journalism from the future

Tuesday, August 16, 2016

Always Tomorrow Now

Logo via MuseumNext / photo via The Rio Times.


I recently spent a month as an artist in residence at the newly opened Museu do Amanhã (Museum of Tomorrow) in Rio de Janeiro.

Housed in a spectacular building from Spanish neofuturistic architect Santiago Calatrava, the Museum attracted half a million visitors within six months of opening in December 02015.

As we'll see, this institution has a resonant rationale and an intriguing approach to what a museum can be.

It's an honour to have been selected earlier this year as the Museum's inaugural Fellow.

Back in 02011 I'd been invited to a gathering in Rio to help generate exhibition concepts, but couldn't make it. So it was a source of delight and curiosity to spend several weeks in situ this June and July, and learn all about how this noble experiment in engaging diverse publics in diverse futures has unfolded so far.

There's more to say in a later post about the project I did while in residence, hosted by the Museum's wonderfully energetic Laboratory team.

But today I want to share a conversation with Luiz Alberto Oliveira, a physicist with a PhD in cosmology, a former lecturer in the history and philosophy of science, and the Chief Curator of Museu do Amanhã.

The following is an edited transcript of a conversation we had in Rio on July 6th. I am grateful to the Museum for hosting me, and of course to Dr Oliveira for taking the time to speak.


Stuart Candy: What attracted you to this project?

Luiz Alberto Oliveira: It was daring. It had none of the usual boundaries or limitations, and it could have very important consequences for the practice or diffusion of science in Brazil.

We wanted to develop something from scratch, to discuss how a new kind of science museum could be devised.

We wanted to bring to the Museum of Tomorrow a different concept of time: the idea that in the present, you prepare, you make a different path to different possible futures. It’s not a river in the sense that you have one source and one end. You have, in fact, a delta of possibilities.

This is the main concept of the Museum, that tomorrow is not a date on the calendar, tomorrow is not a place where you will arrive. Tomorrow is a construction. Tomorrow is open to be built.

Image via MuseumNext.

SC: And how does the organisation of the Museum impart this concept to visitors?

LAO: We settled on telling a story organised in five great areas. Why five? It is a dialogue with the architecture. Calatrava provides us with five roof undulations that roughly define the areas in which we set our museography.

So we came to the idea that the story should be made up of a sequence of great questions that mankind has always asked itself, so we could say in a very real sense that our content is questions.

Where do we come from?
Who are we?
Where are we?
Where are we heading?
How do we want to go; which values do we want to convey to the future?

This is the spinal column of the museum.

We use science content to illustrate these great questions, and the idea is that people come to realise that the future is not done, the future is in the making. It is in their hands, at least in part –– to collaborate in this future-building.

Image via MuseumNext.

SC: This idea of a museum that isn’t about the past but is about the future, about choice, about ethics, does it have any precedents or parallels elsewhere in the museum world?

LAO: As far as we know, no, it doesn’t.*

SC: You made a very deliberate choice in naming this institution, “The Museum of Tomorrow”. Can you speak to that?

LAO: In the common sense, the future is far away.

But tomorrow is always here. Somewhere, at this precise moment, the sun is rising in the east. All the time, it is tomorrow somewhere.

This idea that tomorrow is always inside every now was what convinced us that it’s a “museum of tomorrow”, not a “museum of the future”.

SC: A museum about things that haven’t happened yet faces certain challenges. What are those challenges from a curator’s standpoint?

LAO: We established some trends which will shape the future some decades ahead: what science tells us about the possible scenarios for the climate, the changing of biodiversity, the growth of the population, the number and complexity of cities.

From all these you can forecast some reasonable scenario. But what about the unexpected that this cannot and will not take into account?

We did not want to become a museum of prophecy. That was the greatest challenge, the greatest danger, because people would come here and say, “Well, you’re telling us that the future will be this.” That’s not what we want to do. We want you to understand that the present is this, and the future? Well, there are many. This is the point; the futures are plural.

SC: A museum of questions rather than a museum of answers.

LAO: Yes, yes, precisely.

Image via MuseumNext.

SC: When you talk about wanting to have a certain emotional impact on visitors, what’s the goal? 

LAO: You want to take people away from their everyday perspective so they can understand that the world in which we live is much more complex, varied, surprising, full of wonderment, than everyday life which uses you, trains you, and tames you to become a useful citizen, a working citizen.

We want to provide a sort of entertainment; entertaining in the sense that it distracts you from your usual ways of thinking. To have different ideas, different perspectives. They just cannot become indifferent! If they leave the museum just as they came into it, we have failed completely. But if they are disturbed, well, that’s okay.

SC: What about the Brazilian context, and Rio in particular? Are there any special challenges or affordances for this project?

LAO: First, perhaps the fact that we are a museum open to the future, but we are sitting in the very heart of Rio de Janeiro’s history. You can see all the landmarks of centuries around us. This heart of the city was abandoned for decades. So we are in a way a flagship of this new moment, of this new period of the city’s story.

I think the Cariocas, the people of Rio, understood that. They took possession of the renewed plaza, because you know, it’s theirs.

On the other hand, we have the very difficult condition of the country at the moment. The legitimate government was overthrown by a parliamentary coup, and a bunch of gangsters took power for themselves. So we are in a struggle for democracy itself, the very core of democracy, which is election.

But many people tell us that the museum is a counterpoint to this situation. This is something inspiring. We wanted to inspire people––but I did not know that it would be in this sense, that we became a symbol of a better future for the country.

Image via MuseumNext.

SC: The invitation to regard the future as shapable and as plural is a deeply political position.

LAO: Certainly. You cannot deal with conviviality, with living together, without politics. It’s impossible. So in fact, we are a political museum. We cannot say that as a slogan of the museum, because people would not understand in that sense. They would think that we are engaging in this or that political party, which is not our intention.

SC: I see vast potential not just in this institution, but in this category of institution, a kind of museum that is needed everywhere. There is a need for effective invitations to people, to draw out their vision for how things could be different.

LAO: I understand and I agree completely, because I think this is a path for renewing democracy itself.

* We'll revisit the question of the Museum of Tomorrow's conceptual cousins in posts to come.

> Dreaming together
Whose future is this?
The technology of public imagination

Tuesday, August 02, 2016

The People Who Vanished

The People Who Vanished is a transmedia narrative project dealing with the prehistory of the Phoenix area, staged at the inaugural Emerge Festival hosted by Arizona State University in March 02012. Jake Dunagan and I designed and led a two-day workshop in which we produced an experiential scenario with 20 festival participants.

Although we had been doing Design Fiction and Experiential Futures for five or six years already by that time, we were excited about the challenges of co-creatively involving a group this size, and especially of the compressed production timeline, both highlighting the need for a shared mental model and clear framework for collaboration.

What follows in this post is a written snapshot of that design process. It's an excerpt from an article we recently published in the peer-reviewed journal Futures.† (File under: better late than never.) The article, or this lightly edited bit reproduced below, can certainly be read alone, although for a sense of the originally intended effect watch this video first; the tale as revealed to a live audience at Emerge (18 min).

† S. Candy, J. Dunagan, Designing an experiential scenario: The People Who Vanished, Futures (2016),


The name Phoenix invokes the bird of Greek myth which would periodically burn up and rise again from its own ashes. It is a striking but little known fact that the city was so named precisely because it was built atop the ruins of a lost civilisation.

Beneath the streets and sidewalks of today’s Phoenix of four million inhabitants lie the remnants of the Hohokam, a society which flourished from around 0CE to 1400CE; “from Christ to Columbus”.

The Hohokam were expert canal engineers and irrigation agriculturalists. They built a thriving civilization in the desert lasting almost one and a half millennia. They farmed the land and channeled water through massive canals without any of the modern tools and equipment we have today. However, about a century before the arrival of Europeans in North America, they suddenly disappeared, for reasons that are unknown, and that are still debated by archaeologists.

The name Hohokam is an O’odham word meaning “the people who vanished”. Being an oral culture, it is unknown what they called themselves.

A question which we hoped to evoke for participants at Emerge became: “could the people of today’s Phoenix be the next to vanish from the valley?”

In order to push the boundaries of experiential futures, to do justice to the scope of the historical (and future) questions at hand, and to create a unique and fun learning experience for our workshop participants, we were drawn to the idea of executing a project at a monumental scale. We wanted to create something big; something that demanded attention; something that would appear suddenly and without warning — and that could carry deep meaning for the attendees. In our practice we and others often create hypothetical “artifacts from the future”, but in this case thought it could be interesting to create a fictional artifact from the past, in order to enable a reperception of present and future.

Throughout history, there have been breakthrough moments when we humans have been forced to confront our own ignorance and reimagine our collective story about who we are and where we came from. The unearthing of dinosaur fossils revealed a strange and diverse lifeworld on Earth long before human existence, overturning earlier thinking about natural history. Similarly disruptive were cultural discoveries such as the Dead Sea Scrolls, the Rosetta Stone, the city of Pompeii, and ancient technologies such as the Antikythera machine. The rediscovery of ancient philosophy, architecture, or artifacts from time to time has not simply added to a trove of curiosities from the past; but has heralded revolutionary change in society’s self-understanding. The Renaissance, the Enlightenment, and other epochal transitions have been initiated or accelerated by such archaeological moments.

There are always bound to be, this line of thinking suggests, possibility grenades beneath our feet, primed to explode our fragile certainties and platitudes about the story of our world. As U.S. President Harry Truman once said, “The only thing new in the world is the history you don’t know.” 

What could this “new” and transformative –– if hypothetical –– slice of history be for Phoenix?

Examining the map pieced together by 20th century archaeologists of the extensive network of ancient canals spanning the area... yielded what turned out to be an essential insight: in addition to their obvious practical uses, the Hohokam canals could have had some previously unsuspected symbolic functions.

An idea emerged: towards the end of their tenure, the Hohokam may somehow have manifested a distinctive symbol in the archaeological record – one also appearing in the pre-collapse periods of other cultures. … Now we could recount the fortuitous “discovery” of a transcultural, transhistorical symbol of impending civilisational collapse. It would not be necessary (and in the circumstances would also not be desirable) to try to explain the precise means by which this harbinger of disappearance had cropped up around the world throughout history; the sheer “fact” of apparently concrete evidence of the mystery itself could provide the desired archaeological moment.

We would tell the following story: In puzzling out the fate of the Hohokam, our group had spotted this curious anomaly on the map, and had then been inspired by the thought of a symbolic, and not merely functional, role for the canals. One of our number then had the idea to do a google image search for this pattern and see what turned up (still true –– sort of). Shockingly, this search showed up a range of other instances of the same ‘glyph’ in diverse archaeological records elsewhere: the Harappan of the Indus Valley, the Anasazi, the Nazca, the Polynesian peoples of Rapa Nui, aka Easter Island. All this part was of course completely simulated; photoshopped into found photographs from these places. We would also be able to show how the glyph had turned up subtly but unmistakeably, inscribed in the patterns on Hohokam pottery too. And the kicker: the sole common characteristic discernible across all these disparate cultures, from wildly different eras and geographies, was that they had all disappeared. They were all collapsed civilisations.


Bruce Sterling in Wired: "When one walked outside the auditorium afterward, there was a huge mystic glyph installed on the side of a local mountain."


Project Credits:
- The People Who Vanished were: Carlo Altamirano, Michael Baran, Rachel Bowditch, Chris Danowski, Tyler Eglen, Erik Fisher, Paul Higgins, Gordon Knox, Oscar Lopez, Blakely McConnell, Julie Rada, Matt Ragan, Reed Riner, Joya Scott, D.A. Therrien, Trish Yasolsky and Bobby Zokaites
- Special thanks: David Abbott, Tain Barzo, Joel Garreau, Jerry Howard (Arizona Museum of Natural History), and Cynthia Selin

See also:
Aisling Kelliher and Daragh Byrne (Carnegie Mellon University) in Futures journal
Cynthia Selin (Arizona State University), one of the organisers, situating this work in Futures
- A trove of documentation (still images and timelapse video) from our workshop, via Carnegie Mellon
- Post about the Emerge exhibition featuring The People Who Vanished and other projects at ASU Art Museum
- A terrific design fiction video created by a group led by Near Future Laboratory's Julian Bleecker and Nick Foster in another workshop taking place at the same time


The paper excerpted above goes on to describe a framework that we devised during the workshop and have kept developing and using since as a conceptual model for scaffolding experiential scenarios and design fiction; the Experiential Futures Ladder. Implications for the foresight field of this multi-scalar mode of thought, as well as of the experiential turn more broadly (towards design, media, games and performance) are outlined.

The full text of the article in press, "Designing an Experiential Scenario", can be found in pdf here.

The journal permalink is here.

> On the eve of Emerge
> Dreaming together
A History of Experiential Futures 2006-2031
> Experiential scenarios on video