In this investigation, I discuss how students can examine and reflect on themselves through aesthetic practice in various pedagogic situations. The field study took place over two months in the international settlement of Auroville in the south of India, where I visited schools and observed various pedagogical methods. In this study, I focus on two of these pedagogical methods: Play of Painting and Awareness Through the Body. In both, the body is considered an important part of the student’s learning and development. These experiences form the background for this investigation. I investigated Play of Painting and Awareness Through the Body through focussing on one lesson from each method. I describe how the methods are organised and practised in Auroville schools with observations, visual material, and interviews from my field study.  In this investigation, I use a phenomenological and aesthetic perspective together with a brief introduction to the theory of Integral Education. I believe that aesthetics can be used in many different ways in a school context. In this thesis, I use the term aesthetic practices to understand and study Awareness Through the Body and Play of Painting. I see these methods as two examples of how aesthetic practices and conditions for aesthetic learning processes with different ways of reflection can be encouraged in an educational environment.  The children in Play of Painting and Awareness Through the Body learn about themselves through the experience of practising aesthetics with their whole bodies and senses. Through creating conditions for aesthetic practice as in Awareness Through the Body and Play of Painting, children can reflect on themselves together with others.  The purpose of this investigation is to research how aesthetic practices can be used in pedagogic situations through the methods Play of Painting and Awareness Through the Body. I focus on how pupils can examine and reflect on themselves through aesthetic practice in these two methods.

nÃo hà / This research was done, in the broader sense, to review Genetteâs (2010) theoretical proposal of hyper-aesthetic intertextual practice and, in the strict sense, to propose a new theoretical and methodological framework for future analyses of such intertextual phenomenon. For this purpose a corpus composed of non-verbal texts was analyzed: thirty pairs of biblical-themed works of art created between the 15th and 21st century, from the Renaissance to Contemporaneity. This research also aimed to detect whether there were more cases of capture or subversion of meaning among the derivative works of art in comparison to the verbal biblical text source. In the belief of the possibility to define new categories to investigate hyper-aesthetic intertextual practice, in addition to those already identified by Genette (2010), justified the analysis. Therefore the Comparison Analysis Method of Art Works by Feldeman (2012) was adopted as well as the analysis scheme proposed by Barthes (1986), and the concepts of capture and subversion registered by Charaudeau and Maingueneau (2004). The analysis revealed significant findings, among them notably: 1Â) the need to change the terminology used by Genette (2010) for the intertextual occurrences; 2Â) acceptance of the idea, already pointed out by other researchers, that the allusion is a constitutive occurrence of intertextual derivational occurrences; 3Â) the definition of two new categories for the hyper-aesthetic practice, austerism and transfiguration, in addition to the three already identified by Genette (2010), transposition, parody and travesty; and 4Â) the predominance of capture occurrences among the analyzed art works and the founding biblical text. This research may likely contribute to further studies of the phenomenon of intertextuality, especially to the dialogue between non-verbal texts, which still lacks a greater in-depth study, but has been proven to be a very fertile field. / Esta pesquisa vem, em sentido amplo, rever a proposta teÃrica de Genette (2010) para as prÃticas intertextuais hiperestÃticas e, em sentido estrito, propor um novo quadro teÃricometodolÃgico para futuras anÃlises desse tipo de fenÃmeno intertextual. Com este intuito, partiu-se da anÃlise de um corpus composto por textos nÃo verbais, trinta pares de obras de arte de temÃtica bÃblica produzidas entre os sÃculos XIV e XXI, do Renascimento à Contemporaneidade. à pesquisa interessou tambÃm observar se, entre as obras derivadas, ocorreram mais casos de captaÃÃo ou subversÃo de sentido em relaÃÃo ao texto-fonte verbal bÃblico. A anÃlise justifica-se pelo fato de acreditar-se na possibilidade de definiÃÃo de novas categorias para investigar as prÃticas intertextuais hiperestÃticas, alÃm daquelas jà apontadas por Genette (2010). Para tanto, adotou-se o MÃtodo de AnÃlise Comparativa entre Obras de Arte, de Feldeman (2012) e, junto a ele, invocou-se o esquema de anÃlise proposto por Barthes (1986), assim como os conceitos de captaÃÃo e subversÃo registrados em Charaudeau e Maingueneau (2004). A anÃlise revelou constataÃÃes significativas, entre as quais se destacam: 1Â) Necessidade de alteraÃÃo da terminologia utilizada por Genette (2010) para as ocorrÃncias intertextuais; 2Â) AdmissÃo da ideia jà apontada por outros pesquisadores de que a alusÃo à uma ocorrÃncia constitutiva das ocorrÃncias intertextuais derivacionais; 3Â) DefiniÃÃo de duas novas categorias para as prÃticas hiperestÃticas, austerismo e transfiguraÃÃo, alÃm das trÃs jà apontadas por Genette (2010), transposiÃÃo, parÃdia e travestimento; e 4Â) PredominÃncia de ocorrÃncias de subversÃo na relaÃÃo entre as obras analisadas e o texto bÃblico fundador. Acredita-se que a investigaÃÃo da pesquisa ora apresentada possa vir a contribuir com os estudos do fenÃmeno da intertextualidade, em especial, em um campo ainda carente de aprofundamento, o qual vem se mostrando muito fÃrtil: o diÃlogo entre textos nÃo verbais.

Denna undersökning syftar till att hitta utvecklingsmetoder för hur jag som bildlärare i skakunna undervisa om graffiti och gatukonst, som en del av kontexten samtidskonst ur ettteoretiskt och estetiskt perspektiv på lärande. Jag valde att fördjupa mig i graffiti som visuellkultur och genom ett konstnärligt undersökande utveckla min egen praktik och estetiskakunnande utifrån tekniska metoder och material. Dessa hämtade från kreativa praktiker inomtraditionell graffiti för att utveckla min kunskap genom kroppslig upplevelse.Undersökningens frågeställning är: På vilka sätt kan graffiti som praktik förstås genom ettkonstnärligt praktiskt undersökande, i ett utvecklingsdidaktiskt syfte?Genom A/R/Tography som metodologiskt förhållningssätt har jag under studien agerat somkonstnären, forskaren och läraren (Artist - Researcher - Teacher) och undersökt graffiti somvisuell kultur . Under den gestaltande redovisningen och examensutställningen, menar jag attförsöka återskapa platsen för min studie, och synliggöra de förutsättningar som styrt minkreativa praktik och individuella lärprocess . Syftet med den slutgiltliga gestaltningen är attbjuda in till en interaktiv installation med en öppen vägg i ständig förändring. Här jag vill gebesökare möjlighet att få ny kunskap och själva få uppleva en graffiti inspirerad kreativprocess.

Der Beitrag untersucht, ob die Handreichung Kooperative Lernmethoden im Musikunterricht des niederländischen Musikpädagogen Frits Evelein als praktische Umsetzung des musikdidaktischen Modells 'Musikpraxen erfahren und vergleichen' (Mev) von Christopher Wallbaum verstanden werden kann. Zu diesem Zweck werden die Vorgaben des Modells rekonstruiert und in Vergleich mit Eveleins musikdidaktischen Vorstellungen gesetzt. Aus der Handreichung werden Unterrichtssituationen entworfen und auf ihre Kompatibilität mit Mev-Kriterien untersucht. Das Ergebnis zeigt zwar Gemeinsamkeiten, aber auch erhebliche Unterschiede – etwa hinsichtlich der Musik-, Kultur- und Praxisbegriffe – sodass die Ausgangshypothese, Evelein sei ‚Wallbaum für die Praxis‘, nicht bestätigt werden kann. Dennoch liefert die Arbeit einen Gewinn: Sie fasst die Kriterien des musikdidaktischen Modells »Musikpraxen erfahren und vergleichen« aus verschiedenen Schriften Wallbaums zusammen und zeigt Unterrichtspraktiken auf, die für Gestaltungen im Sinne des Modells vielversprechend erscheinen. Damit bietet der Beitrag sowohl Ergebnisse in Bezug auf die Forschungsfrage als auch Anregungen für weitere Konkretisierungen des musikdidaktischen Modells. / The paper compares the cooperative methods of the teaching book Kooperative Lernmethoden im Musikunterricht by the dutch music educator Frits Evelein to the music teaching concept “Musikpraxen erfahren und vergleichen” by Christopher Wallbaum. As a conclusion, the hypothesis that Evelein was ‘Wallbaum for praxis’ cannot be confirmed.