No description available.

Between March 11, 2020 and May of 2021, the World Health Organization (WHO) counted over 100 million cases of COVID-19, resulting in three million deaths worldwide (WHO, 2021). In order to examine the effects of art-making on social and psychological well-being, seven graduate students from the Marital and Family Art Therapy Program at LMU conducted the following study utilizing a qualitative, arts-based research approach through collaborative autoethnography (CAE). The research question — What are the effects of personal art-making on well-being during the COVID-19 pandemic? — was posed by the seven graduate student authors. The data revealed that pandemic-time art-making impacted well-being through three primary avenues: by acting as a means to cope, to adapt, and to process. Each of our emerging themes highlighted the use of art-making as a tool, and each theme described this phenomenon in a unique and pointed way. First, our art-making impacted our well-being during the pandemic by serving as a tool to cope with the stressors of the pandemic by minimizing, banishing, or making them tolerable. Going one step further than coping, art-making also served as a tool for adapting. It acted as the mediating force between the pandemic’s external impacts and our ensuing internal experiences. Finally, art-making impacted well-being throughout the pandemic by serving as a tool to process corporeal experiences, emotional experiences, and other personal realities. In order to build upon our findings, we propose future research on the impacts of personal art-making on wellness through collaborative autoethnography by participant-researchers representing diverse cultures within their social and environmental contexts.

This research was a preliminary pilot study meant to encourage further exploration on the intersection of art therapy, art making, spirituality, and dialogue. This study topic is an important area of investigation due to the long-standing challenges of interfaith dialogue, both historically and currently. An abundance of reviewed literature linking interfaith dialogue and dialogue through art making guided the research hypothesis, which states that the act of viewing and being viewed by the spiritual other through art making could deepen one’s own spiritual practice, increase empathy, foster dialogue, and inform clinical work as psychotherapists. To explore this, the researchers held an explorative arts-based workshop, encouraging participants to use the art individually and in pairs to further reflect on their spiritual beliefs and experiences. In addition, the workshop allowed a space for participants and pairs to share and discuss their reflective art and personal spirituality, then create a dyadic art piece together. The qualitative findings revealed similarities for all eleven participants in both the art and written experiences, with universal themes and shared visual elements emerging. The analyzed data connected the universal themes with the participants’ stated spiritual identity and evidenced experiences of connection in dyadic pairs. As future therapists, and art therapists, the researchers intended this preliminary pilot study to be a basis for further research and inspire wider exploration.

As the state of the world continues to evolve through means of social justice and technology, the discussion of cultural humility as the evolution of cultural competence is a growing topic in the field of mental health and the art therapy community. The following mixed- method research explores the impact of art materials, group processes, and creative practices in the development of cultural humility. Six graduate students from the Marital and Family Art Therapy Program at Loyola Marymount University (LMU) designed the following collaborative ethnography. Utilizing both quantitative and qualitative data to answer the question: How can group art-based practices (e.g., materials, group processes) develop cultural humility among art therapists? The data collected include pre and post-survey statistics in addition to art responses and dialogue reflection. The data revealed that art-based group processes and the intentional choice of material may facilitate the growth surrounding the four principles of cultural humility. Critical self-reflection was achieved through a deep exploration of individual experiences surrounding socioeconomic status, race, colonialism, gender, family, and spirituality. Participants were able to readdress the power imbalance by taking on the role of participant and facilitator taking into consideration how information and materials are both presented and received. Through group art-making, sharing, and discussing systemic changes, participants developed partnerships with communities and maintained institutional accountability. In order to build upon our findings, we propose future research on group-based art practices with mental health professionals and trainees that focus on the development of cultural humility in different social and environmental contexts.

The purpose of this study was to document and understand the meanings associated with the visual elaboration (Painter, 2002a), of a particular house i.e. what was done to it after it was built and why, in Victoria, British Columbia, Canada, by successive occupants, including myself, over a period of nine decades. I used a case study, involving documents and artefacts and interviews with key informants. Taking an interpretive epistemological stance, I employed a narrative approach to inquiry (Kramp, 2004, Johnson-Bailey, 2004). The individual narratives resonated with recent anthropological findings. The house saw home managers exert their agency (Pink, 2004). Additionally, inhabitants left a signature on the structure (Dominy, 1997), and carried with them mementos from the home they had made there (Marcoux, 2001). Over time, through transformation processes, both individuals and the house were changed (Miller, 2001a). Further, the design legacy left by previous inhabitants acted as a form of agency on successive residents (Miller, 2001b), and through reciprocal accommodation the house and its occupants came to terms with each other (Miller, 2002). Additionally, six common themes emerged: epistemological orientation, economics, male and female, reminiscences and affect, childhood to adulthood and history and presence. My finding that an individual’s epistemological stance was related to her/his artistry supports an emerging vision in art education, that of art practice as research (Sullivan, 2005). This has implications for both research and practice. Firstly, the processes through which non-specialists work need to be more fully explored. Secondly, we require a changed view of art history where art images are understood as part of a productive visual culture (Marshall, 2007). This is a concept-focused analysis of art where meaning is demonstrated to be contextual and intergraphical, and is manifest in artworks that can be scrutinized across cultures and time. Thirdly, our concept of visual literacy must expand; if we construct knowledge and reality through making images as well as by decoding the meaning of existing visual images, then art practice is schools is imperative (Marshall). Finally, visual thinking is integrative (Marshall), and thus art integration and a new approach to art and learning are essential.

Building on Fredric Jameson's critical theory, this dissertation examines how the aesthetics of cognitive mapping were used to uncover overlooked political, economic, social and cultural dimensions behind my artistic engagement with Islamic patterns. Using a critically informed variant of arts-based research (ABR), I explored the complexity of the interconnected economic, social, political and aesthetic realities informing my positionality as a Muslim Saudi female artist/research completing her dissertation in a Western country. Particularly, my work revealed how certain global forces (including capitalist relations between Saudi Arabia and the USA, as well as global postmodern cultural influences) shape the processes of appropriation and re-signification of patterning appropriated from Islamic aesthetics. This research culminated in a body of artwork for a solo exhibition at Paul Voertman's Gallery at the College of Visual Arts and Design at the University of North Texas located in Denton, Texas. I conclude the study with recommendations for a regional ABR to be developed by educators for the Middle East and North Africa (MENA) region. The study also suggests that this model of cognitive mapping as a critical art making methodology would be a great pedagogical tool for museums and art education curriculum to implement in Saudi Arabia.

This research project examines an array of art prompts and projects that have been used in program-based art making workshops to facilitate creative expression amongst those who have been impacted by a cancer diagnosis. The review of literature emphasizes the value of this research, as the field of healing arts programs/expressive arts workshops in cancer care is varied and sparse. While there is substantial research that indicates art therapy to be a highly valued and accepted clinical intervention used in cancer care, there is little research that focuses on the specific role of art making with cancer patients/survivors and even less research on program-based art making workshops. As an artist and cancer survivor, this research incorporates my lived experiences to inform the cataloging, evaluation, and analysis of five art projects completed and used as inspiration for a program-based art-making workshop. The artworks included are an altered book, a cloth doll, a paper mask, a wooden box, and a Styrofoam head. The five central themes that arose from these five particular projects include that they were fun/engaging, encouraged play/experimentation, increased self-understanding, fostered the need to creatively express unexpressed emotions, and offered a sense of pride/accomplishment. This preliminary research project suggests that a broader investigation is needed in order to gather a deeper understanding of the impact of program-based expressive arts workshops as a healing modality with this patient population.

Afrikaans text, with Afrikaans and English summaries / Despite legislation to the effect intended to ensure the position of the disabled in society, disabled persons still find themselves largely marginalized in the South African context. During this research a group of about twenty participants, of whom about one-half are disabled, were involved in an inclusive process of art-making. The aim of the research was to challenge the dominant discourse which holds that making art is only for the select, talented few. This research was undertaken according to the scientific guidelines of practical theology. Contextual theology was used as a starting point, with emphasis on the participatory- and narrative approaches. The characteristics of pastoral care created an atmosphere which was conducive to the disabled participants discovering and developing hope for a more rewarding future. The research culminated in an exhibition in a national museum, which could contribute to an additional dimension in the narrative of the disabled participants. / Ten spyte van wetgewing om die inklusiewe posisie van die gestremde in die samelewing te verseker, is gestremdes in die Suid Afrikaanse konteks nog grootliks gemarginaliseerd. Vanuit hierdie gemarginaliseerde posisie vind gestremdes dit moeilik en dikwels onmoontlik om hul unieke potensiaal te ontwikkel om sodoende 'n beter lewenskwaliteit lewe te vestig. 'n Groep van ongeveer twintig deelnemers, waarvan die helfte gestremd is, is tydens hierdie navorsing in 'n inklusiewe konteks van kunsmaak betrek. Die doel van die navorsing is om diskoerse uit te daag wat bepaal dat kunsmaak net vir unieke, talentvolle mense beskore was. Teen die agtergrond van 'n postmoderne epistemologie kon gestremdes sonder vooraf opgestelde reels en regulasies uiting gee aan hul verbeelding en sodoende waaghalsig wees in die proses van kunsmaak. Hierdie navorsing het plaasgevind volgens die wetenskaplike riglyne van praktiese teologie. Kontekstuele teologie is as 'n teologiese vertrekpunt gebruik, met die klem op die deelnemende en narratiewe benaderings. Sodoende is ruimte geskep vir die ontdekking sowel as die ontwikkeling van die potensiaal van die gestremde. Die eienskappe van pastorale sorg het 'n atmosfeer tydens die kunsmaaksessies geskep waarbinne die deelnemers in 'n veilige konteks hoop op 'n bykomstige realiteit en 'n beter toekoms kon ontdek en ontwikkel. Die navorsing het gekulmineer in 'n kunsuitstalling in 'n nasionale museum wat kan bydra tot 'n bykomstige dimensie in die verhaal en identiteit van die gestremdes. / Practical Theology / M. Th. (Practical Theology eith specialisation in Pastoral Therapy)

Afrikaans text, with Afrikaans and English summaries / Despite legislation to the effect intended to ensure the position of the disabled in society, disabled persons still find themselves largely marginalized in the South African context. During this research a group of about twenty participants, of whom about one-half are disabled, were involved in an inclusive process of art-making. The aim of the research was to challenge the dominant discourse which holds that making art is only for the select, talented few. This research was undertaken according to the scientific guidelines of practical theology. Contextual theology was used as a starting point, with emphasis on the participatory- and narrative approaches. The characteristics of pastoral care created an atmosphere which was conducive to the disabled participants discovering and developing hope for a more rewarding future. The research culminated in an exhibition in a national museum, which could contribute to an additional dimension in the narrative of the disabled participants. / Ten spyte van wetgewing om die inklusiewe posisie van die gestremde in die samelewing te verseker, is gestremdes in die Suid Afrikaanse konteks nog grootliks gemarginaliseerd. Vanuit hierdie gemarginaliseerde posisie vind gestremdes dit moeilik en dikwels onmoontlik om hul unieke potensiaal te ontwikkel om sodoende 'n beter lewenskwaliteit lewe te vestig. 'n Groep van ongeveer twintig deelnemers, waarvan die helfte gestremd is, is tydens hierdie navorsing in 'n inklusiewe konteks van kunsmaak betrek. Die doel van die navorsing is om diskoerse uit te daag wat bepaal dat kunsmaak net vir unieke, talentvolle mense beskore was. Teen die agtergrond van 'n postmoderne epistemologie kon gestremdes sonder vooraf opgestelde reels en regulasies uiting gee aan hul verbeelding en sodoende waaghalsig wees in die proses van kunsmaak. Hierdie navorsing het plaasgevind volgens die wetenskaplike riglyne van praktiese teologie. Kontekstuele teologie is as 'n teologiese vertrekpunt gebruik, met die klem op die deelnemende en narratiewe benaderings. Sodoende is ruimte geskep vir die ontdekking sowel as die ontwikkeling van die potensiaal van die gestremde. Die eienskappe van pastorale sorg het 'n atmosfeer tydens die kunsmaaksessies geskep waarbinne die deelnemers in 'n veilige konteks hoop op 'n bykomstige realiteit en 'n beter toekoms kon ontdek en ontwikkel. Die navorsing het gekulmineer in 'n kunsuitstalling in 'n nasionale museum wat kan bydra tot 'n bykomstige dimensie in die verhaal en identiteit van die gestremdes. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology eith specialisation in Pastoral Therapy)

I sought to find out whether this was a tension between artistic and commercial in the career of visual artists, and if so, how this tension was managed. In attempting to uncover information which could address the research question I undertook in-depth career history interviews with artists which covered their time at art school through to their current practice. The career history method was deliberately chosen in order to address the research question at a tangent as both the literature, and my own personal experience of the field of contemporary visual art, had suggested that the topic of artistic and commercial was a sensitive one. By framing the interviews around the experiences the artists had through the time period of their training and career, I was able to approach the research questions indirectly from the perspective of the artists. Through analysis of the interview transcripts the framework of Bourdieu's capitals arose as one that would capably explain the activities which the artists were undertaken and I used this as a framing device for the empirical chapters in the thesis. In exploring ideas of cultural, social and economic capitals in relation to how artists describe the activities they undertake during their career it became apparent that the broad structures of cultural capital needed further refinement in their application to the careers of visual artists. In the thesis I chose to elaborate further on the concept of artistic capital which has, until now, been unexplored by scholars. I have developed an understanding of artistic capital as a subcategory of cultural capital with particular application to the field of contemporary visual art – with the potential for wider application beyond the thesis. The three capitals of artistic, social and economic proved a capable structure for understanding whether there was a tension between artistic and commercial and how artists managed this. Through this research I have found that artists come to believe, during their early career and training through art school, that there is a tension between artistic and commercial as this is perpetuated by institutions and art world participants through their exclusion or dismissal of commercial aspects of the visual art field. Through their careers they come to realise that this tension is less prevalent than they thought and that they are able to manage these two aspects of artistic and commercial more effectively. However, artists continue to be faced with instances where this tension is imposed upon them by other art world players who perpetuate the belief that there is an inherent, unresolvable tension between artistic and commercial. These individuals attempt to shield artists from this perceived tension later in their careers when artists are already adept at managing the competing priorities of artistic and commercial without the two creating tension.