NGO Art Education

How is art education being put to use today? To explore this provocation, I read between the lines of teaching for civic literacy through visual arts education in the United States as mandated by the Partnership for 21^st Century Skills. I consider an art education of social practice's utility within this mandate. In order to accomplish this, I describe artist Rick Lowe's Trans.lation: Vickery Meadow social sculpture project and then analyse this through a service aesthetics’ lens and neoliberal motives. In the process of overlaying social practice within the Partnership for 21st Century Skills as a model for visual arts and citizenship education toward globally competent graduates, I articulate the possible limitations of such micro‐utopian ventures for art education that amount to NGO‐esque art, making the case that these efforts, while facilitating a feeling of civic engagement, only further intensify the depoliticisation of art education acting as a form of Rancière's better police in reasserting the neoliberal status quo. I sound a cautionary note about such a pragmatic turn risking the exacerbation of our collective interpassivity through aligning art education too closely to our apparent use value for late capitalism.     

A Dialectic of Disinterested and Immersive Aesthetics: Santiniketan Art Education and Labour Translated

This article argues for art education's potential to transform mundane work, mindful of the steep challenges of the aesthetic and mundane dialectic. Those challenges, magnified in the context of capitalism and industrialism, confronted twentieth‐century Indian artist educators Rabindranath Tagore and Nandalal Bose, but also confront twenty‐first‐century art educators. Tagore created Visva‐Bharati University to counteract the excessive materialism of modernism, recognising diversity and the immanence of the transcendent in humanity. Tagore's aesthetics, though deeply relational, nevertheless regard the mundane as essentially irredeemable. It is in Visva‐Bharati's environment, however, that Nandalal Bose was able to conceive an aesthetic, developed from Yogic ideas of immanence and Far Eastern aesthetics, which envisioned the transformation of the mundane through creative activity.     

Ethnocentrism and Higher Art Education: Lingering Legacies,Imperative Nondualities

Art education in the USA has made great progress toward greater inclusiveness and is generally a force against resurgent fascism. Nevertheless, higher art education theory is dominated by Euro‐Western philosophical legacies, encumbered by dualism, which impede art education’s emancipative democratising potential. Recent debate about the uselessness of aesthetics illustrate this ethnocentrism. This article analyses the ethnocentrism that lingers in the postmodern legacies that undergird the debate; then shows how engagement with nondualist philosophies, predominantly non‐Euro‐Western, can make a profound difference to art education theory and practice. They are imperative to comprehending hybridity promoting global citizenship, resisting fascism and advancing global equity.     

主体消解时代的美学--詹姆逊的后现代主义美学思想

詹姆逊把后现代主义视为晚期资本主义的文化逻辑,它既是一种主导文化,也是一种美学风格.就其起源来说,它是资本主义独特的历史境遇的产物,有与晚期资本主义的社会状况相对应的一面,也有相疏离的一面.作为后现代主义文化的重要组成部分,后现代主义美学和文艺也具有自己的独特性.     

Learning to Be: The Modelling of Art and Design Practice in University Art and Design Teaching

Learning to be an artist or designer is a complex process of becoming. Much of the early phase of ‘learning to be’ occurs during the time emerging artists and designers are students in university art/design programmes, both undergraduate and postgraduate. Recent research reveals that a critical role in assisting students in their maturing identities as artists and designers is played by artist/designer‐academics teaching in university art and design programmes. By maintaining active art/design practices and drawing from these in their teaching, artist/designer‐academics model professional practice to students. Witnessing and interacting with such modelling is part of the process of students learning the shared discourses, views and practices of the art or design worlds to which they aspire to belong. The modelling of professional practice is critical to an artist or designer's ‘learning to be’ experience because it enables students to access the tacit and nuanced behaviours, languages and cultures that constitute contemporary art or design practice. This article outlines findings from a recent Australian study revealing the role of professional practice modelling in university art/design teaching. It highlights the centrality of professional practice modelling to artist/designer‐academics in their beliefs and approaches to teaching their academic disciplines. In critically exploring the research data and findings this article describes the role that modelling of practice plays and how it comprises a core part of the value that artist/designer‐academic participants contribute to the teaching of art/design education.     

浅析色彩在美术教学中的实践与运用

长期以来,素描教学作为基础美术教育的重点一直倍受人们的重视,而色彩教学却往往被人们冷落。从美学的整体角度考虑,我们应让色彩教学与素描教学两者在基础美术教育中得到同等的重视和协调发展。笔者从色彩教学的现状出发,阐述了色彩在美术教学中的实践和运用。     

Video Production Technology in Australian Higher Education

The paper describes the present state of the art of video programme production in Australian tertiary education, discusses the identity of the decision‐makers in the production sequence, and assesses the importance of video aesthetics. Against the background of some Australian media departments' production and hardware philosophy, the author describes four series of programmes produced at the ACUE.     

Visual Culture Art Education: Why,What and How

Recognising that many art educators are increasingly using the term visual culture, rather than art, to describe their central concern, the author examines why this development is taking place, what visual culture might mean in the context of art education, and how pedagogy might be developed for visual culture. The paper draws on attempts by both art educators to redefine their field and others outside art education who are attempting to define visual culture as an emerging trans‐disciplinary field in its own right.     

Art and Design Blogs: a Socially‐Wise Approach to Creativity

Many images of the ‘artist’ or ‘designer’ pervade the media and popular consciousness. Contemporary images of the artist and creativity that focus solely on the individual offer a very narrow depiction of the varying ways creativity occurs for artists and designers. These images do not capture the variety of creative processes and myriad ways artists and designers work. Young creatives in particular are choosing to work with a social approach to creativity. An example of this approach is the world of blogging, a form of social media where young creatives have a very active voice. This article explores how creative bloggers, that is, artists, designers and makers who blog about their practice, use a social approach to foster creativity with a sense of community, environmental and ethical awareness, a value framework that is in opposition to the market‐driven notion of liberal individualism. Is there a way to include participation in the broader art and design blogging world as part of art and design education? What can we learn from such a social approach to learning in higher education art and design programmes? This article explores these questions and shares findings of an ethnographic approach to an analysis of art and design blogs. In doing so it argues for a socially‐wise approach to creativity in art and design education as a means of promoting values other than those usually connected to the market.     

Discussing Art and Design Education: Themes from Interviews with UK Design Stakeholders

This article presents discussion of art and design education in interviews conducted with 31 UK design stakeholders. To provide a coherent path through the data, quotes from interviewees are presented under the following themes: Choosing art and design; A natural talent for designing?; Developing the designer; Personal development. The author suggests that the views presented here relate to larger debates currently taking place in the field of art and design education. A particular thread running through the discussion is the intensely personal relationship that those following an art and design path have with their subject. This level of personal investment makes art and design more than just another educational or career option. Art and design education must therefore continue to develop pedagogical models which respond to the need for individual learning based on a development of personal creativity.     

Art at the Mall: A Look at the Aesthetics of Popular Mall Art Culture

Currently there is a scarcity of information in the art education literature about purchasing art. This article examines how art acquires economic and social value, as well as how consumers make decisions when purchasing a piece of art. Where does an art student, or the general public learn about buying art? How much, if any, of this process is happening in the art class? There is an assumption art educators make, that raising some invisible standards of taste leads to greater awareness of art consumption. In this article, the author visits four mall stores to study the aesthetics of art purchase to discuss a number of implications for art teaching. Elitist views of the contemporary art world regarding popular culture and the purchase of art frame the debate. As art educators we ask art students to look at the world as critical consumers; this article then, offers practical approaches for classroom discussions surrounding the purchase of art.     

关于大学美育的几点思考

从美的规律的角度看,人生的最高境界就是达到美的境界,而美的境界就是遵循美的规律进行创造性实践所能达到的最高程度。审美教育就是运用美的载体进行教育,所以教育者必须具有一定的艺术理解能力、正确的思维方式和文学艺术的基本知识。审美教育必须选择美的方法对受教育者进行科学的系统的教育引领。因此,作为教育工作者首先必须具有理论联系实际的能力;其次是能够用潜移默化的方法,使受教育者在不知不觉中受到熏陶;其三是能够因势利导,按照"格式塔"心理学的方法在审美观照中实现"异质同构",实现现在与过去、未来的连接,让受教育者立足现实,以与时俱进的态度面向改革、面向世界。     

美育与艺术教育的异同——对以艺术教育取代美育现象的一点思考

艺术教育是实施美育的重要内容、手段和途径，特别是在学校美育中，艺术教育占有突出的地位。然而，艺术教育并不是美育的全部，不能把艺术教育完全等同于美育。美育与艺术教育的异同，根源于审美活动与艺术活动的异同。     

Aesthetic Learning About,In, With and Through the Arts: A Curriculum Study

Aesthetic learning is a major issue in arts education. The ‘method of art’ is often expected to facilitate in‐depth learning not only in the arts but across the curriculum. This article defines aesthetic learning in terms of a conceptual framework based on two dimensions, one representing the goal and the other the means of aesthetic learning. The goal is described as convergent or divergent. Convergent learning is goal‐directed, focused and rational, while divergent learning is explorative, open‐ended and intuitive. The means are described as medium‐specific or medium‐neutral. Medium‐specific learning emphasises the forms of representation, for example words, pictures, algebra, dance. Medium‐neutral learning emphasises instrumental aspects of learning, such as academic achievement or personal development. Combining these dimensions two‐by‐two, the author arrives at a suggested definition of what is meant by learning about, learning in, learning with and learning through the arts. The rest of the article investigates the potential utility of this framework in various contexts and for different purposes. First, the author presents two temporary ‘Culture‐in‐School’ projects. Secondly, the framework is used to study aesthetic learning processes in sloyd (art & craft), based on student teachers’ portfolios in metalwork. Thirdly, the four modes of learning are compared to equivalent modes of teaching: the instructor, the facilitator, the advisor and the educator. Fourthly, there is a discussion on the role of aesthetics in a ‘balanced’ curriculum. Finally, there is an argument on the need for a variety of assessment tools based on the four modes of learning and teaching, such as copying, portfolios, projects and the repertory grid technique.     

意趣同工——论西南村寨文化艺术精神与幼教美育

我国西南是少数民族聚居区,其文化艺术形式多样并独具特色。试图探究村寨文化艺术精神中天然意趣的审美价值取向和培养以家族式教育为主的幼儿审美意识之间的关联性,并从艺术本源出发,将“生活的艺术”和“艺术的生活”融入幼教领域,构建符合幼儿身心发展的审美意识理念。     

美术教育对受教者的关注及施教者知识建构要求

美的本质和人的本质、生活的本质的关系问题,一直是美学研究的核心问题。在这里,我们尝试从美术教育这个视角,初步探讨美的本质与美术教育中的一些现实问题,从美学的范畴以及在美学研究的构架中分析研究学校美术教育的问题,这对研究美学来说,也是一个重要的环节。     

大学美育教学模式和教材体系研究

美育与美学教育、艺术教育既有区别又有联系 ,培养“审美的人”是其根本任务。大学美育不能简单套用美学教育和艺术教育的模式 ,而应根据自身的培养目标 ,构建和完善大学美育的教学模式和教材体系     

Responding to Big Data in the Art Education Classroom: Affordances and Problematics

The article raises questions about the use in art education classrooms of social networking sites like Facebook and image sharing sites like YouTube that rely upon the ability of Big Data to aggregate large amounts of data, including data on students. The article also offers suggestions for the responsible use of these sites. Many youth are using these sites as creative platforms and, taking their lead, the author describes his own use of YouTube as a creative tool in his pre‐service classroom. The author argues that most art educational literature that relies upon Big Data sites consider only the affordances and not the problematics involved, specifically issues of privacy and having youth effectively working as unpaid labour for global corporations.     

从《蒹葭》的赏析探微《诗经》的文艺美学思想和历史文化内涵

《诗经》因具有多重阐释和解读的可能性而拥有经久不衰的艺术和思想魅力,评论界对其内蕴的真正所指历来莫衷一是,而新的内涵还在不断地被发掘出来,而且已不仅仅是简单的诗歌层面上的解读。笔者仅抓住《诗经》的一鳞半爪,即通过对《蒹葭》一诗的赏析,从一个角度透视《诗经》所蕴藏的文艺美学思想,从而探究民族文明史和思想艺术史。     

What is an Educational Good? Theorising Education as Degrowth

Greed and power have morphed into forms of capitalism unaddressed from a philosophical, moral or educative framework. This article seeks to address this important gap in the literature by first outlining how the financialisation of capital constitutes the new educational subject in primary, secondary and tertiary school. The author establishes how these new morphologies of power create an imagination that renders students and even the goal of education as a function of unending growth, extraction and disembodiment. In response, the author posits a different vision of habits, practices, postures and morals that root out power in education. Drawing from degrowth theory and an emphasis on simplicity, care, conviviality and the ritual destruction of accumulation, the author theorises what a pedagogy of degrowth may entail. Doing so answers an ever‐important question—what is an educational good?—by conceiving of the ‘value’ of education beyond the bounds of capitalism.