Through manipulation of the materials and creation of sculptural forms, the knowledge in textile design was used to develop alternative methods for working with materials of animal origin. The project touches the issue of consumption by accentuating the fascinating features of animal materials and proposes a way of taking care of materials looked upon as disposals. It questions how we value what resources we have in our surroundings and how we use them. Or more important – how we are not using them.

Repetition is part of our everyday lives: it is all around us, in patterns, art, and habits like having a cup of tea or getting dressed each morning. Repetition, recurrence, and return are also fundamental in nature – there are shifts in the seasons and regular, rhythmic elements, such as the weather, that occur over and over again. In order to repeat you have to remember what you did last time, and memories are intimate and can be associated with personal relationships with objects or clothes; they are not written down but preserved in memories of lived events, which over time become mythologised. In fashion, repetition is linked to imitation: we see how our friends, partners, and people on social media are dressed, and we want to look the same. This has created endless loops of trends, wherein we constantly strive for the new. When we consciously repeat or return there is the possibility to pay attention to our behaviour in relation to consumption and how we spend our time, wear our clothes, and relate to the natural world. This thesis has taken me on a journey which started with the world of repetition, where memories, habits, and nature are visited and revisited. The journey progressed through five destinations/projects at a slow pace: at each, textile art, craft and fashion were explored. Repetition, recurrence, and return were used as methods to explore time and timing in textile making with a focus on the tension and duality between the making and the made.

One of the most prominent traditions associated with the Southern Appalachians is the art of weaving. Extensive research has focused on the history of Appalachian weaving, but there is little on the current weaving community. Today, the region still serves as an axis for weaving, and many practicing weavers, weaving instructors, and learning institutions can be found in Southern Appalachia. The core of this study is the interviews with ten weavers that reside and practice their work in Appalachia. Using concept coding, the transcripts of the interviews led to the development of four major themes that highlight the weavers’ discovery of their weaving passion, what continues to be a source of motivation for weaving, how today’s weavers use weaving as a source of income, and how weaving continues to be deeply connected to Southern Appalachia’s art and craft making traditions.

The thesis focuses on textile as a specific medium in arts lessons at the second grade of elementary schools. The theoretical part describes the role of textile in culture. It explores the utilisation of textile in arts and in historical context. It also tracks the work of important textile designers, graphic artists and pedagogues Karla Cikánová, Jana Skarlantová and Taťána Šteiglová. It emphasizes the advantages and the didactic aspects of utilising textile in arts and reflects on the possibilities and opportunities of using textile in art lessons in the Czech Republic. The practical part includes eight authorial lessons focusing on using textile as an educational element at the second grade of elementary school. A part of the thesis also reflects on how they were partially put in practice.

The present master's thesis discusses the traditional textile technique of embroidery in the context of contemporary art and analyses the way in which this craft technique has evolved from its invention to this day. The historical development points at the inevitable link between this artistic technique and women's history in Western societies, where embroidery strove to maintain stereotypes on femininity. In the twentieth century, embroidery as well as other textile techniques take on a new, subversive quality which enables the beginning of a social dialogue through art. It becomes a part of the public space in the form of banners in demonstrations or craftivist interventions in city streets. It tries to free itself from stereotypes and become an accessible technique for which the artistic process is as important as the finished piece. The work of contemporary artists reveals the shifting position of textile art, which cannot be considered as a simple offshoot of artistic craftsmanship for it has turned into in an autonomous and widely used medium of expression in current artistic production.

Illustrated exam paper for Josefin Tingvalls project Soft Society. Which is about investigating through cloth and textile our urban surrounding. The core question ; if I go out in an urban area and use textile as a recordmaterial, what traces and stories will I bring back? By looking at textileas a matter, craft and as a philosophical starting point in urban areas, what can it tell about our surrounding and our society? In the three mainchapters of the paper, Tingvall reflects upon important themes such as wandering and spectating, also exhibiting of process based craft, textilein urban areas and matter-based dyes and their relation to us. / Soft society

Este trabajo de investigación tiene como objetivo principal analizar la participación de la mujer tejedora en el proceso de producción de arte textil en el Perú. Asimismo, busca analizar el contexto en el que se desarrolla esta labor, y por último comparar la contribución de los centros de emprendimiento y difusión entre Bolivia y el Perú, países con mayor actividad textil y contextos similares, y posteriormente, entre los principales departamentos del Perú con mayor cantidad de artesanos textiles. Para ello, se utilizaron métodos de investigación cuantitativos y cualitativos. En el primero, se recopiló información de tesis, diarios, e informes de instituciones públicas. Y, en el segundo, se realizó un análisis de manera descriptiva y evaluativa, a un grupo de tejedoras perteneciente a una ONG “Ayllu Ruwasunchis”, ubicada en Pachacámac, a través de una investigación de campo. Por último, se encontró que, en el Perú, las tejedoras se muestran como una incógnita para el consumidor final debido a la presencia de intermediarios. Estos se aprovechan de sus carencias y les proponen precios bajos para luego difundirlos en espacios lujosos, a un consumidor de nivel socioeconómico “A” a precios elevados. Por otro lado, los espacios para promover su emprendimiento y venta están centralizados en las regiones de Cusco y Puno, debido al su gran alcance de materia prima, artesanos textiles, y alto flujo turístico. Sin embargo, Huancavelica, el tercer departamento con mayor cantidad de artesanos, no cuenta con espacios emprendimiento permanentes para la promoción y desarrollo de sus capacidades, y tiene casi en su totalidad espacios de venta informales, y los que son formales se alejan del trato directo entre tejedora y consumidor final. / The main focus of this research is to analyze the participation of women weavers in the textile art production process in Peru. It also seeks to analyze the context in which this work is developed, and finally to compare the contribution of the centers of entrepreneurship and diffusion between Bolivia and Peru, countries with greater textile activity and similar contexts,and later, between the main departments of Peru with the greatest number of textile artisans. As well, quantitative, and qualitative research methods were used. At first, information was gathered from theses, newspapers, and reports from public institutions. And then, a descriptive and evaluative analysis was made of a group of weavers belonging to an NGO "Ayllu Ruwasunchis", located in Pachacámac, through field research. Finally, it was found that, in Peru, weavers are an unknown quantity for the final consumer due to the presence of intermediaries. These people take advantage of their shortcomings and propose low prices and then sell them in luxurious spaces to a consumer of socioeconomic level "A" at high prices. On the other hand, the spaces to promote their entrepreneurship and sale are centralized in Cusco and Puno, due to their large supply of raw materials, textile artisans, and high tourist flow. However, Huancavelica is the third department with the largest number of artisans and doesn’t have permanent spaces for the promotion and development of their skills, and only has informal sales spaces. / Trabajo de investigación

Doctor of Philosophy / Department of Apparel, Textiles, and Interior Design / Sherry J. Haar / Research about military wives has been limited. In academia, most research centers on the soldier and/or the family as a unit. When literature does address only the wife’s perspective it rarely presents a positive portrayal of her life. However, it is not just literature that shows a gap in exposing the voice of the military wife. Art-based works rarely focus on her perspective; and methodologies, such as practice-based research, rarely utilize actual voices as inspiration. The aim of the current study was to discover the voice of the military wife, examine it through a feminist lens, and then translate those voices into artwork that represented the collective, lived experience of the women interviewed. Three methodologies were utilized to analyze and translate the voices of military wives into textile art. These three methodologies: practice-based research, phenomenology, and feminist inquiry provided a suitable structure for shaping the study to fulfill the project aim. Interviews conducted with 22 military wives revealed two overarching themes: militarization and marriage; as well as multiple subthemes. Three subthemes were recognized as being the most prominent: relationships, separation, and collective experience. These themes were used as the inspiration for the creation and installation of three textile art pieces. The current study serves to fill the gaps in both the literature and the artistic process by presenting both the positive and negative aspects of the military wife’s lived experience and using that lived experience as inspiration for textile art.

The aim of this study was to investigate the connection between an artists mental illness and his or her art and this was made with the artist Mathilde Wigert-Österlund (1873-1943) as an example. Wigert-Österlund was an artist who suffered from mental illness and was a patient at a mental institution during two periods throughout her life. After she became ill, she made textile artworks that have been considered to be products of her illness. To investigate if this is true or not and to understand Wigert-Österlunds means of expression, the study was based on the purpose that with Wigert-Österlund as example investigate the connection between mental illness and creative production and study the artist and the artists role as a social and cultural construction. This was done with the following questions: How did Mathilde Wigert-Österlunds artistic expression change when she became ill? What role did Wigert-Österlund take och recieve in the artistic field? And; what resemblances and differences were there between Wigert-Österlunds artworks and her contemporary textile art? The questions were answered with studies of literature and objects as material, together with a method of material culture. Theory of practice and a theory of the artist role were applied on the material and the results. The analysis shows that Wigert-Österlunds artistic expression primarily changed with her use of other techniques and materials than before and secondarily that she had a slight change in the choice of motif and especially symbols in her work. The works shows that Wigert-Österlund is to be considered as having the role of a melancholic artist due to the theory of the artists role. Her work had no distinct recemblances with the contemporary textile art but shows that she is considered to share habitus and expression with the artist group that were defined as painters. Wigert-Österlund and her textile artcan be considered as unique in the time they were made. The study also reveals that the groups within the field were changeable and that Wigert-Österlund and her variated expression made her belong to separate groups but that she might have identified herself with the one with highest social and cultural status. The study showed that there is a slight connection between mental illness and an artists expression and that an artist can correlate to an artistic role and at the same time be a production of and a construction of the society and its expectations connected to that construction.

La presente investigación tiene como objetivo general desarrollar un proyecto de diseño de indumentaria a partir del análisis teórico y visual de los cambios evolutivos del arte textil yine. Desde la época preincaica, los yine han tenido contacto con diversos grupos que han influido en la evolución de sus técnicas textiles. El primer contacto fue con los matsiguengas, con quienes aprendieron a hilar y tejer algodón en telar. Luego, los yanesha les enseñaron a usar el tlipi, un vegetal que al hervirlo segrega un tinte amarillento que es utilizado como líneas base antes del pintado de la iconografía. Finalmente, los misioneros llevaron pinceles, mostacillas, nuevas prendas (blusas de popelina) y tintes a la comunidad. Para el desarrollo de la investigación, se han desarrollado dos entrevistas. La primera fue a Emily Urquía, presidenta de la Asociación de artesanías Mashko Yine, la cual brinda información importante de su experiencia y convivencia en la comunidad Yine. Y la segunda entrevista fue a Sumy Kujon, autora del libro Ajuar Amazónico: Rescate textil e indumentaria Harakmbut y Yine, la cual contribuyó con su percepción sobre el arte textil yine actual. Asimismo, se escogieron diez antecedentes de investigación y seis de diseño que aportan información y son una guía para el desarrollo del presente trabajo. Del mismo modo, se trabajaron referencias visuales como los moodboards, collage y bocetos para cumplir con el objetivo general. Se buscaron referencias de color, texturas, tipologías, siluetas, entre otros, que se reflejan en los diez figurines finales. / The general objective of this research is to develop an apparel design project based on the theoretical and visual analysis of the evolutionary changes of yine textile art. Since pre-Inca times, the Yine have had contact with various groups that have influenced the evolution of their textile techniques. The first contact was with the Matsiguengas, with whom they learned to spin and weave cotton on a loom. Later, the Yanesha taught them to use tlipi, a vegetable that, when boiled, secretes a yellowish tinge that is used as baselines before the iconography is painted. Finally, the missionaries brought brushes, beads, new clothes (poplin blouses), and dyes to the community. For the development of the research, two interviews have been developed. The first went to Emily Urquía, president of the Mashko Yine Handicrafts Association, which provides important information about her experience and coexistence in the Yine community. And the second interview was with Sumy Kujon, author of the book Ajuar Amazónico: Rescate textile e indumentaria Harakmbut y Yine, which contributed with her perception of current yine textile art. Likewise, ten research and six design antecedents were chosen that provide information and are a guide for the development of this work. In the same way, visual references such as moodboards, collage and sketches were worked to fulfill the general objective. References of color, textures, typologies, silhouettes, among others, were sought, which are reflected in the final ten figurines. / Trabajo de investigación