In this research project I examine art making as a supportive intervention towards creating a safe environment for the caregivers in order for them to identify with the social worlds in which they inhabit. I have focused on the role of art making within a community of volunteer caregivers on the East Rand in Johannesburg. The dual tenets of dialogical and relational aesthetics are acknowledged in the elaboration of concepts to establish wider contexts. Whilst art therapy modalities and literature have been used, this research project does not embrace the scope of art therapy as a discipline. At times I have used lexis from art therapy to draw on certain terms. My subject position as an artist and facilitator in this project has given me the agency for the discourse of dialogue to take place. The inquiry for this research dissertation is concerned with whether the participants in the project were able to achieve some amelioration from their circumstances through the relational exchange so that art as the mediator for conversational exchange is seen to facilitate constructive models for engagement. My contention is that these conditions have allowed the caregivers to achieve this outcome.

In the field of alternative journalism, my work seeks to build empathy and combat inequalities of representation within a specified community of viewer-participants. Through MA thesis work, I built flexible, minimalist design systems that succeeded by receding—by eliminating expressive elements and pushing contributor content (visual and literary work in a variety of styles) to the foreground. In response to the highly technological, reductive mindset that had come to dominate my creative life, I engaged in exploratory exercises that were antithetical to this prior work. Through expressive engagement with analog materials, I isolated the skill of making and responding to a range of personal marks that were free of the constraints associated with developing marketing materials or periodicals for a general audience. Slowed into a more contemplative mindset, I explored abstraction, symbolism and personal history in works that engaged on different levels, and became more open to discovering images through the process. I found that at the heart of my work—from clean, legible layouts for books and magazines to the most abstract, personal or expressive wall-hanging pieces—is a desire to connect, to bring about preferred (clearer, deeper) states of information transfer by fusing content, form, and viewer participation into moments of contemplative engagement. Whether in pictures, objects, publications, or the user interfaces and platforms of the future that are yet unknown, this understanding will help me respond to changing media environments with work that connects and resonates.

I am a utilitarian. Art is part of my necessity. My sink's plumbing is disconnected to remind Simone and I of water, of use. I empty the bucket to flush. The task of grey water collection system is on the "to do" list for the next house. `Real time' laundry awaits a hanging. I'll not let the paper pulp ferment for I practice elsewhere everyday. I follow the suns. Always a painter doing the dishes rooted in this moment deep with homemaking, child rearing. Parenting, Puppetry, Poetry and Papermaking, all quiet revolt. Documentation of the subjected female experience is imbedded in my work's pace, material and nature. The drawing, the movement of my hand, binding, wrapping, arranging represents the containment of the resilient gliding spirit. I operate in opposition to the capitalist, militaristic age. I respond through the expanded painter's tradition. The landscape genre is among the origins of my formal training and now expands to include a land ethic. I interpret the history, economics and contemporary patterns of human migration as I move between my public and private spaces.

This research posits art as an encounter, an encounter between the conceptual worlds of artists and of viewers. It acclaims the respective art skills within the marae (communal meeting place) named Tangatarua at Waiariki Institute of Technology, Rotorua. Tangatarua Marae is a place of bicultural encounter. This writing includes readers in the social relations of this encounter. This is a qualitative study that uses an interpretive epistemology to examine some of the art forms of Tangatarua. My focus is on micronarratives - that is, on intimate, improvised meanings generated by some of the small artworks. These reference and affirm the symbolism of the carvings but are less visible due to their lesser scale and interstitial placement within the interior architecture. They are rendered more visible through the phenomenological detail of participant accounts as well as the positivism of a formalist critique. I posit art as a dialogical activity, inseparable from the phenomenological conditions that precede and inform it, and inseparable from the emergent meaning that is forged at its encounter. I contend that the collaborative mode of art production within Tangatarua embodies this dialogical model. I amplify some of the tangible art forms of Tangatarua by dismantling the intangible discursive forms that have impinged on them. These include aspects of the political context of the establishment of the marae, Waiariki Institute of Technology’s bicultural framework, and the pedagogy of its Art School. My writing is underpinned by a participatory paradigm acknowledging my situatedness as an artist participant within Tangatarua, a woman of Ngai Tahu descent, and art tutor at Waiariki Institute of Technology. This study similarly acknowledges the multifaceted, experiential transactions between those artists whose small collective gestures have informed and transformed the interior of Tangatarua.

This research posits art as an encounter, an encounter between the conceptual worlds of artists and of viewers. It acclaims the respective art skills within the marae (communal meeting place) named Tangatarua at Waiariki Institute of Technology, Rotorua. Tangatarua Marae is a place of bicultural encounter. This writing includes readers in the social relations of this encounter. This is a qualitative study that uses an interpretive epistemology to examine some of the art forms of Tangatarua. My focus is on micronarratives - that is, on intimate, improvised meanings generated by some of the small artworks. These reference and affirm the symbolism of the carvings but are less visible due to their lesser scale and interstitial placement within the interior architecture. They are rendered more visible through the phenomenological detail of participant accounts as well as the positivism of a formalist critique. I posit art as a dialogical activity, inseparable from the phenomenological conditions that precede and inform it, and inseparable from the emergent meaning that is forged at its encounter. I contend that the collaborative mode of art production within Tangatarua embodies this dialogical model. I amplify some of the tangible art forms of Tangatarua by dismantling the intangible discursive forms that have impinged on them. These include aspects of the political context of the establishment of the marae, Waiariki Institute of Technology’s bicultural framework, and the pedagogy of its Art School. My writing is underpinned by a participatory paradigm acknowledging my situatedness as an artist participant within Tangatarua, a woman of Ngai Tahu descent, and art tutor at Waiariki Institute of Technology. This study similarly acknowledges the multifaceted, experiential transactions between those artists whose small collective gestures have informed and transformed the interior of Tangatarua.

This research posits art as an encounter, an encounter between the conceptual worlds of artists and of viewers. It acclaims the respective art skills within the marae (communal meeting place) named Tangatarua at Waiariki Institute of Technology, Rotorua. Tangatarua Marae is a place of bicultural encounter. This writing includes readers in the social relations of this encounter. This is a qualitative study that uses an interpretive epistemology to examine some of the art forms of Tangatarua. My focus is on micronarratives - that is, on intimate, improvised meanings generated by some of the small artworks. These reference and affirm the symbolism of the carvings but are less visible due to their lesser scale and interstitial placement within the interior architecture. They are rendered more visible through the phenomenological detail of participant accounts as well as the positivism of a formalist critique. I posit art as a dialogical activity, inseparable from the phenomenological conditions that precede and inform it, and inseparable from the emergent meaning that is forged at its encounter. I contend that the collaborative mode of art production within Tangatarua embodies this dialogical model. I amplify some of the tangible art forms of Tangatarua by dismantling the intangible discursive forms that have impinged on them. These include aspects of the political context of the establishment of the marae, Waiariki Institute of Technology’s bicultural framework, and the pedagogy of its Art School. My writing is underpinned by a participatory paradigm acknowledging my situatedness as an artist participant within Tangatarua, a woman of Ngai Tahu descent, and art tutor at Waiariki Institute of Technology. This study similarly acknowledges the multifaceted, experiential transactions between those artists whose small collective gestures have informed and transformed the interior of Tangatarua.

Been There Together is a single player game in an online and offline form of cards inspired by event scores. The game is designed to be played by individuals in public spaces, while they are surrounded by strangers. It serves as a pretext for social inclusion. The game can be played online, as a mobile phone application and as a DIY card game for download. The game was designed as an alternative to mobile games, and instead of pulling the player into a virtual reality, it encourages their perception of society and the surroundings. By providing challenges, context and aesthetic pleasure, it creates an exciting experience that contrasts with ordinary daily activities. Its purpose is to overcome the individual's alienation in society. By simple questions and tasks, the player is drawn into a magic circle of play in reality, in areas that are not normally intended for play. It creates a temporary world in the midst of an ordinary world, transforming everyday experience and the individual's perception of public spaces. The game is inspired by Fluxus group's "event scores" as well as by the Situationist International's concept of "dérive", a method of unplanned journeying through urban landscapes. The player can choose between 4 difficulty levels and decide which intensity of play they prefer. Its unobtrusive design allows the player to play the game without noticeably changing their behaviour in public, and it is entirely their decision if they want to admit that they are playing the game to bystanders. Thanks to the guise of a game, the player feels safe to interact with a stranger, to ask for help or to ask questions of people whom they are encountering for the first time. The game creates real social interaction, with legal and economic consequences that reach beyond the magic circle.

The aim of this thesis is to conduct a post-relational reading of the programme of relational art and its influence upon current aesthetics. ‘Post’ is not used in the indicative sense here: it does not simply denote the passing of the high water mark of relational art’s critical reception. Rather, it seeks to identify what remains symptomatically unresolved in relational art through a reading of its texts together with its critique. Amongst these unresolved problems certain questions endure. The question of this art’s claim to autonomy and its problematic mode of appearance and materialism remain at large. Ironically it shares the same fate as the avant-garde it sought to distance itself from; the failure to unite art with the everyday. But it has nevertheless redefined the parameters of artistic production: this is its success. I argue that this is because relational art was internally riven from its outset by a contradiction between its micropolitical structures and the need to find a mode of representation that did not transgress its self-imposed taboo upon visual representation. I identify a number of strategies that relational art has used to address this problem: for example its transitive ethics and its separation of ‘the visual’ from formal representations of public space and of a liminal counter-public sphere. Above all, I argue that its principle of the productive mimesis and translation of social relations through art is the guarantor of this art’s autonomy. My thesis is premised upon the notion that one can learn much about new forms of critical art from the precepts and suppositions that informed relational aesthetics and its critical reception. Relational aesthetics, in fact, establishes the terms of engagement that inform new critical art. Above all, this is because the question of the ‘relation of non-relation’ is bigger than relational aesthetics. The ‘relation of non-relation’ does not denote the impossibility of relation between subjects. Rather, it is a category that identifies non-relation as the very source of productive relations. This can be applied to those liminal points of separation that 6 delineate the territory of critical art prior to relational aesthetics. For example, these instances of ‘non-relation’ appear in the separation of art from non-art; of representation from micropolitics and of the anti-relational opposition of the philosophical categories of the general and the particular. Overall, I seek to reclaim Bourriaud as instrumental to the re-thinking of these categories and as essential to a reading of current critical art discourse. I identify a number of misreadings of relational aesthetics that result from a misrecognition or unwillingness to engage with Nicolas Bourriaud’s direct influences: Serge Daney, Michel de Certeau, Gilles Deleuze and Louis Althusser are often overlooked in this respect. I argue that Bourriaud’s critics tend to bring their own agendas to bear on his work, often seeking to remediate what is problematic. These critiques introduce existing aesthetic and political paradigms into his work in order to claim him as their own. So for example we encounter antagonistic relational aesthetics as the reinstatement of the avant-garde. Also, relational aesthetics as an immanent critique of the commodity form within a selective reading of Theodor Adorno. Also, we encounter dissensual relational aesthetics as ‘communities of sense’ that adopt site-specific methodologies whose mode of inhabitation of the socius is a reaction to relational aesthetics and is premised upon separatism. This diversification of relational art’s critique does not address, however, its fundamental problems of autonomy and representation. Rather, in different ways, they sidestep these issues and duplicate their non-relationality in the form of an impasse. My reading seeks to read the relational programme as a whole and to reclaim that which is symptomatically post-relational within it. I think that this is important because the critique of Bourriaud is presently unduly weighted towards the analysis of Relational Aesthetics (Nicolas Bourriaud, Relational Aesthetics, trans. by S. Pleasance and F. Woods, (Dijon: Les presses du réel, 2002)), thus important developments within Postproduction (2002) and The Radicant(2009) have gone overlooked. Specifically, Bourriaud’s increased emphasis upon a topology of forms and an Althusserian ‘aleatory materialism’ demand that we ask whether relationality in art is ontological or epistemological in form. It also demands that we re-consider its claims to materialism and critical realism on its own terms. Bourriaud’s later works are important not simply because they set out how relational art might inhabit networks of electronic communication but because they begin to develop a more coherent thinking of new modes of relational representation. Bourriaud begins to address the aporia of micropolitics and representation in his later works. His notion of representation becomes increasingly a matter of spatio-temporal relation and the representational act becomes increasingly identified with the motility of the relational act as a performative presentation. In the light of these developments, I argue that the thinking of relation that has thus far dictated the philosophical analysis of relationality and political aesthetics results in an acute anti-relationality or a ‘relational anarchism’. This is why the philosophy of Jacques Rancière and Alain Badiou respectively, are inadequate to the demands of current aesthetics. In fact they hinder its development. On this basis I turn to Rodolphe Gashé’s re-thinking of relation. His thinking grants relation a minimal ontology that in fact excludes it from philosophy, but at the same time, plays a key role in the construction of singularities as new epistemological categories. Gashé suggests a unique epistemological value for relations and recognizes what is evental within them. These singularities find their modes of appearance within various forms of the encounter. Gashé’s thought is helpful in that it identifies the non-relational of relation with its event. Also, I argue that a theory of post-relational representation is necessary to address the ‘weak manifestations of relational art’, although not in a transgressive or messianistic form; also, that this thinking of representation, when combined with aleatory materialism, produces a 8 broad constituency of representational forms with which to construct a more robust critical art. This includes the documentary form. In order to address the objections of micropolitics I therefore advance Philip Auslander’s notion of the performativity of the document as essential to relational aesthetics because it is an art form that in fact requires mediation by the visual. My argument is premised upon the ineliminability of representation from the aesthetic and moreover, that the artwork is constituted within a broad nexus of operations and acts of signification. This fragmentary construction is the source of the objectivity or critical realism of these practices. I argue that ‘visual’ documentation functions as a tool for presencing and connecting relations of exchange but is merely one of the forms of representation available to visual artists.

The purpose of this dissertation was to examine how I can facilitate experiences with art that promote "productive ambiguity," or the ability to transform tensions that disrupt our current understandings into opportunities for personal growth. Ambiguity becomes productive when our encounters with difference stimulate curiosity, imagination, and consideration of new possibilities and perspectives. While employing a multi-methods practitioner inquiry that combined elements of action research, autoethnography and arts based research, I addressed the following questions with a voluntary group of fifth grade research participants: How can I facilitate experiences with art that promote productive ambiguity? How do my students interact with the various visual content and instructional strategies that I develop and implement? How might these interactions inform my future teaching practice, and how does my own reflective visual journaling process inform my research? In addition to employing reflective sketching to document and analyze data, I also presented research findings in the form of a visual research narrative. My analysis of research findings produced the following teaching strategies for facilitating meaningful experiences with art that promote productive ambiguity: (a) Use an inquiry approach to instruction as much as possible in order to position students to actively navigate the space between the known and unknown while seeking fresh understandings rather than passively accepting new information. (b) Explore how new concepts or themes relate to students' lives in order to situate unknowns in relation to their present knowns. (c) Aim to balance structure, flexibility and accountability while developing and implementing curricula. This promotes productive ambiguity as both teachers and students negotiate their pre-conceived ideas or plans and push themselves to respond to challenges encountered within their immediate environment. (d) In order to avoid unnecessary confusion, explicitly state that students should takes risks while generating new ideas rather than identifying a pre-existing solution. (e) Finally, ask students to identify why skills and knowledge generated during these activities are valuable in order to promote meta-cognition of how this ambiguous space can become more productive. In addition to these practical findings, research participants agreed that sharing their interpretations of visual phenomena with one another enabled them to understand each other better. I also discovered the ways in which productive ambiguity emerged in the spaces in between my teacher/researcher/artist roles when I perceived challenges as prospects for personal transformation. As a whole, this dissertation exhibited how relational aesthetics and arts based research theories translated into my elementary art classroom practice while simultaneously integrating these concepts into the research study design and presentation.

Convenience stores in their various forms are not only commercial outlets of foodstuffs and sundry items but are also experiential in nature; the act of going to a convenience store is a culturally shared experience. In homage to these spaces, Cozy Mart is a public art installation and performance which recreates this shared experience in an idealized form. Based on do-it-yourself culture, appropriation of public space, and artistic traditions of sculpture and printmaking, Cozy Mart invites interaction with art outside of the traditional gallery space and capitalizes on alternative methods of art distribution.