International Journal of Art & Design Education最新文献

This text aims to revisit a practice developed in a course on art education within the Ph.D. programme in Arts Education at the Faculty of Fine Arts, University of Porto. We approached this space through the construction of a workbook that was practised during classes. The exercises aimed to reflect on the positionality we occupy and on art education as a field of practice/research built on several colonialities. The idea of theory as a practice enacted through questioning, displacements, staying in research and getting to know the archives we inhabit framed the work carried out. The text is an exercise in revisiting the workbook, activating it now through reading and outside the group of participants to which it was made. It is not linear in the sense of recounting the experience; rather, it seeks to blend today's writing with the exercises drawn from that workbook.

This paper responds directly to the question, how do we communicate our philosophy of art education? It does this by drawing upon previous research with House of Imagination, School Without Walls and doctoral research exploring children's learning identity as artists, to illuminate a philosophical approach to art education and its pedagogy that highlights both human and more-than-human dimensions of learning in communities of practice involving artists, researchers and educators working alongside children and young people where spaces of possibility for practice and innovation emerge. The paper focuses particularly on current and creative research in the Forest of Imagination, a long-term participatory contemporary arts and architecture event in Bath, UK. Forest of Imagination offers an alternative, creative approach to learning, focusing on ecological imagination and nature connection. As a new aesthetic imaginary, the Forest of Imagination is a living, breathing art classroom, inspiring curiosity, imagination and a deeper connection with the natural world.

Considering art and its educative potentials as a living experiment with the body's elemental constitution and modes of organisation, this article engages water, earth, air, and fire as milieus through which a body learns to sense, move, and act in the world differently. This leads to a series of propositions for an elemental philosophy of arts education, which recognises the intersectional and decolonial potentials of bodies, and strives to amplify and proliferate these potentials through creative pedagogic practices. If, as Elizabeth Grosz (2017) proposes, “the chain of evolutionary emergence is unbroken not only materially but also conceptually” (p. 250), then arts education offers an expression of the body's incorporeal and material potentials as they change and evolve through time. Further to this position, we argue that arts education has the potential to radically reframe relationships with water, earth, air, and fire in ways that resist their co-option as tools of colonialism and intersecting categories of oppression.

To conceive a philosophy of art education that is removed from actual practice would belie the extraordinary experience of developing and making practice. In this article, I propose to explore the philosophical implications of art practice being an experience of the ‘daily extraordinary.’ A view of practice as being at once stretching and comfortable, takes the artist and viewer's responses to the strangeness of the everyday: the delightful, the shocking, or even the miraculous, in what appear to be simple and mundane experiences. If we perceive learning in the arts as a pursuit of ideas, affect and expression that occurs in regular practice, there is an inclusivity that renders both learning in the arts and philosophy of art education accessible to everyone. In this article I will refer to the Goldsmiths Centre for Arts and Learning's research programme of 2022–2023, in which events and connected teaching activities practised being All For the Arts. With visiting speakers, museums and galleries and postgraduate students, CAL researched how the vitality and challenge of art practice, which includes the individualities and expression of persons and histories made ordinary and invisible, could bring the value of learning in the arts to the fore. Including reflections from contributors such as John Baldacchino, A Particular Reality, Carol Wild, Danny Braverman, Raphael Vella, Kevin Tavin and Andrea Kárpáti, we explored inclusivity in art practice from the daily extraordinary of each speaker's developments in educational research. Also, in the company of representatives from arts organisations such as Entelechy Arts, Autograph ABP, Whitechapel Gallery, Young V&A and Bow Arts, we considered the amazing and essential factors of inclusivity in the arts – that could be encountered on a daily basis. I will gather meeting points here among this incredible range of contributors.

This essay is a plea to art educators in what is a global climate in a permacrisis both politically and physically. This is a deliberate and persuasive provocation to reorientate art education to avoid a reiteration that is taking place when the 20th and 21st centuries are compared in relation to the striking changes that are taking place in relation to a qualitative shift in technologies and the phase change of the earth. I develop this provocation by first developing the relations between art, science and philosophy of the 20th century, and art educations roll in this. I then turn to the 21st century to develop art, science and philosophy as they relate to the problematic developed by Peter Weibel and Bruno Latour in four significant exhibitions held at the KMZ. From there, I turn to anchor my theoretical support as to why Deleuze and Guattari particular expression of non-philosophy is of key import to make this plea stick in relation to both digital mediation and the post-Anthropocene.

The article proposes a relational pedagogy centred on study, to contest the affective condition of the present and how it shapes narratives of young people being disengaged and with a lack of future. In doing so, it draws from affect theory and black radical studies to outline a more complex approach to affect in university experience. It mobilises the concept of study, advanced by Stefano Harney and Fred Moten in their book The Undercommons, to direct attention to less linear and transparent space-times where study, a practice of affecting and being affected by what others do to you and what you do with it, exceeds the frameworks of the university. Further to this, the article connects study and fugitivity to what Moten calls an aesthetics of the break practiced across black studies. In doing so, it links affect to complex spatial-temporal relationalities that emerge from sensuous experimentation and creative speculation, which engage both in university and its escape. These ideas are explored through a participatory study with university students in Manchester, UK called Sensing the Black Outdoors. I present the findings derived from radical sensory-spatial experiments, which led to: (a) visual encounters centred in not looking away and staying with the material presence of blackness and (b) the development of collective experiments with sensory media for feeling and imagining alternative experiences of space and time in the city.

The loss of relational networks and life-sustaining capacities of the Earth resulting from the Anthropocene/Capitalocene provoke ambiguous pedagogical experimenting with the limits of the known. The Akokisa River of Texas is more than its extractive use-value based on humanist rationality. Water connector Ángel Faz approaches the River as more than a passive and endless resource to be extracted and manoeuvred for profit, but as an ecology of relations entangled with humans—the River is us; we are the River. As a boundary agitator, Faz speculates into unresolvable and reciprocal voids located in the excluded middles between humans and more-than-humans ripe with potential percepts and affects across River multiplicities. Such gesturing generates transcorporeal, multi-linguistic, uncanny, trickster, and shimmering pedagogies bewildering the capacity to participate in the dynamic indeterminacy and interconnectedness of the River's ongoing becoming.

This paper argues that the teaching of art in Higher Educational Institutions is inherently paradoxical. Informed by the transgressive and interdisciplinary qualities of contemporary artistic practices, education nevertheless is often made to fit into a reductionist, outcome-oriented and individualistic discourse. Taking a weeklong workshop at the Nida Art Colony in Lithuania as a practical axis for its reflections on the fluid nature of art education, the paper discusses possibilities of extending beyond pedagogical, political, human/nonhuman and other borders and treating ‘noise’ and other ‘interferences’ as opportunities for transgression and dialogue. This workshop with students from the Vilnius Academy of Arts took place in September 2022, at a time characterised by the Russia–Ukraine war. Nida's proximity to Russia's exclave Kaliningrad, its location on the narrow Curonian Spit, and its immediate environment characterised by woods and sand dunes provide this paper with a setting for a discussion about a variety of borders: territorial borders, border pedagogies, perceived borders between human and nonhuman entities, between land and sea, and so on. Borders are described as dominant indicators of power and distinction, while educational standards and instruments of measurement often replicate similar distinctions between the known and the unfamiliar. Yet, borders can also be shifted while new connections and dialogues across real and conceptual borders can be forged in a porous process that is predisposed towards flexible scenarios characterised by the ‘not-yet’. The surrounding forest and wetlands and huge drifting sand dunes in Nida become analogies for the changing structure of the workshop, silently yet overpoweringly advocating for a mutable pedagogy. Analysed through the work of various contemporary artists, this nonhuman intrusion into a pedagogical and creative experience is both undefined and vulnerable, unlike the preordained structures of attainment targets often associated with contemporary schooling.

The fate of art's education looks like a cynical and rather hopeless process. Those who belong to the field pledged their loyalty to the discipline by dint of how they regard art as being inherently pedagogical – what is here called art's education. Decades of engagement in art's education leaves one travelling over spaces that present themselves as widening chasms between art's education (the pedagogical inherence of art) and art education (art's location within the structures of schooled education). Chasms aside, new borders and unnecessary walls keep being erected just as new territories and jurisdictions are continuously declared. Those of us who have always regarded themselves as migrants within the field would be forgiven to pine with nostalgia for when, not so long ago, art and education moved and roamed with pride and autonomy. Maybe it is this nostalgia which keeps us hoping, while knowing very well that often we tend to idealise the very ‘past’ in which we take false solace.