Exploring scent as
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Sense-making

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Design is making sense of things.

Klaus Krippendorff
scholar of design studies
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Krippendorff, K. (1989). On the Essential Contexts of Artifacts or on the Proposition That «Design Is Making Sense (Of Things)». Design Issues, 5(2), 9–39.

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We see what we see, we smell what we smell and feel what we feel, and there seems no more to it. Experiences that make no claim whatever would be truly incorrigible. But we must allow in the first place for the fact that what we see or feel depends very much on the way we make sense of it, and in this respect it is corrigible.

Michael Polanyi
philosopher & scientist
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Polanyi, M. (1962). Personal Knowledge. Chicago: University of Chicago Press, p. 215.

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Sensemaking is the process through which people work to understand issues or events that are novel, ambiguous, confusing, or in some other way violate expectations.

Sally Maitlis & Marlys Christianson
Management Scholars
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Maitlis, S., & Christianson, M. (2014). Sensemaking in Organizations: Taking Stock and Moving Forward. Academy of Management Annals, 8(1), 57–125.

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I’m reminded of Karl Weick and his sense-making maxim: How can I know what I think until I see what I say? This quizzical credo postulates sense-making as a retrospective process: we first act and then reflect on our actions to interpret their meanings. Thus perceived, our reality is a product of continuous efforts to create order and make sense of events after they happened: people know what they think when they see what they say. And people also realize that they invent things. Sense-making often begins from a state of confusion and chaos, so starting our associative journey in a jungle of input can be a useful point of departure. The associations trigger an inner dialogue, out of which no sense can be made until the discourse has begun: associations interact with the self and with each other. They can facilitate a process of clarification and comprehension so that actions can be taken. Of course, every step of the associative journey stimulates further associations, so the sense-making stream never runs dry. The process is ongoing; it may be aborted but it cannot be completed.

Claus Noppeney
ethnographer
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Noppeney, C. (2012). Customers Who Bought This Item Also Bought... – Associations Across the Senses. In Bel Epok (Ed.), Ode 1. Scentual perception (pp. 76–79). Cologne, p. 78.

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Above all, as Weick points out, «sense-making is what it says it is, namely, making something sensible». Thus, sense-making requires above all sensing. It is situated in the senses and implies sensory perception. In this respect, the Weick watchword literally refers to the visual: how can I know what I think until I see what I say. not: ...until I hear what I say. Weick’s is a trans-sensory seeing linking the «how» to the «what» – the form to the content. This emphasis on sight and the visual brings us back to images. Sense-making moves between seeing and cognition, the visual and the verbal. In other words, it transverses the senses – sight, hearing, taste, touch and smell: how can I see what I smell until I hear what I touch? This sense based variation takes sense-making a step further, opening it up to the realm of the senses. Though sight clearly dominates here, the senses do not just placidly co-exist in a stable order. Rather, all the senses in the spectrum interact and associate among themselves within the body, an associative process intertwined with emotion, memory and meaning. Making sense of a situation entails physical engagement with the world. The bodily nature of the experience is particularly true for smell: we inhale to smell an odor and then incorporate the olfactory information on a molecular level. The molecules I sense and make sense of are thus uniquely integrated into my body and are no longer available for further association.

Claus Noppeney
ethnographer
Source ↓

Noppeney, C. (2012). Customers Who Bought This Item Also Bought... – Associations Across the Senses. In Bel Epok (Ed.), Ode 1. Scentual perception (pp. 76–79). Cologne, p. 78.

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What is crucial about, say, a given underarm deodorant, is not that it has a given exchange value or a given use value, not that the workers who produced it were alienated or exploited. The secret of this commodity is that it can totally transcend all of these «referents», that it can become a totally detached object of exchange and that the person who consumes it can find a «meaning» in it to be appropriated that is totally divorced from the mechanisms of production and distribution. What is consumed is not a thing, laden with materiality and the complex cycle that finally derives from labor and nature, but purely and simply an element in a code.

Jean Baudrillard
philsopher
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Baudrillard, J., & Poster, M. (1975). Introduction. In The mirror of production. Translated with «Introduction» by Mark Poster (pp. 1–16). St. Louis: Telos Press, 9f.

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We do not discover the meaning of a certain smell by distinguishing it from other smells (we have no independant means of codifying these distinctions) but by distinguishing contexts within which particular smells have a typical value. This incompleteness, this extreme determination of olfactory meanings by contexts, means that for us, olfactory sensations are in the main only tangential to the business of living.

Alfred Gell
cultural anthropologist
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Gell, A. (1977). Magic, Pefume, Dream... In I. M. Lewis (Ed.), Symbols and sentiments : cross-cultural studies in symbolism (pp. 25–38). London; New York: Academic Press, p. 27.

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Far from common view that discredits it, olfaction is a professional memory of choice in many lines of work seemingly removed from this sensory register: bacteriologists, bakers, cheesemakers, and so on. Many professionals find in odor the key to putting their expertise into practice.

David Le Breton
cultural anthropologist
Source ↓

Le Breton, David. 2017. Sensing the World: An Anthropology of the Senses. London ; New York, NY: Bloomsbury Academic, p. 143.

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