The problem of this survey is to ascertain the relationship between nine Texas art museums and contemporary art, defined for this study as art of the 1970s. The role of the museum and its involvement with contemporary art are also perceived in respect to the general public. The purpose of this study was (1) to visit nine Texas art museums and interview the director or curator of contemporary art, using a standardized questionnaire, and (2) to present and analyze the responses to the questionnaire. The eight questions comprising the survey were formulated to include both practical and philosophical related concerns. Therefore, the survey responses and final conclusions reflect a variety of issues ranging from the physical accommodation of diverse contemporary works to the more fundamental philosophical issue concerned with contemporary art's presence in the museum and the institution's function.

Ce mémoire porte sur l’identification et l’analyse de la pratique intertextuelle dans cinq œuvres contemporaines de l’Oulipo: Les Gens de Légende (Olivier Salon), La Décomposition (Anne F Garréta), Vanghel (Jacques Jouet) Trois Pontes (Jacques Jouet) et Eléctrico W (Hervé Le Tellier). En partant d’un réexamen des différentes théories de l’intertextualité, les lectures microtextuelles présentées ici cherchent à mettre en évidence la complexité et l’ambigüité du concept de filiation littéraire dans le processus d’écriture oulipien - que celui-ci soit interne (références aux travaux des membres du mouvement) ou externe (la littérature classique). Sont également examinées en détail les notions de contrainte et de plagiat par anticipation, mais aussi la volonté propre à l’Oulipo de mettre le lecteur dans une position particulière dans l’histoire littéraire. / The purpose of this study is to identify and analyze intertextual practices in five contemporary works by Oulipo writers: Les Gens de Légende (Olivier Salon), La Décomposition (Anne F Garréta), Vanghel (Jacques Jouet) Trois Pontes (Jacques Jouet) and Eléctrico W (Hervé Le Tellier). Following a review of the various theories of intertextuality available, the microtextual readings presented here seek to shed a new light on the complexity and ambiguity of the concept of literary filiation in the Oulipian writing process - either internal (references to works by members of the movement proper) or external (classical literature). Are also discussed in some detail the concepts of “contrainte” (constraint) and “plagiat par anticipation” (plagiarism by anticipation), but also the specific Oulipian aspiration to place the reader into a position that appears to be unique in literary history.

The human subject is profoundly interdependent, in relation to other people and to the surrounding environment, both “natural” and technological. Western dualistic thinking creates bounded and oppositional categories and generates a conception of human subjects as autonomous, self-sufficient beings that are transparent to themselves and in control of self, other, and world. This contributes to the ongoing inequalities in society and supports normative hegemony. This dissertation argues that it is imperative to insist on the intersubjective, permeable, and contingent qualities of existence. While this project is preceded by a great deal of theoretical criticism of Western metaphysical dualism, we must still continually work to break down the binaries of mind and body, self and other, rational and emotional, culture and nature. We need not just to critique the binaries but to generate new ways of thinking. I propose that art can act as a catalyst for thinking the new. Art can queer the boundaries. It is impossible to separate out the mind from the sensual body in the production or reception of art. Art demonstrates how the sensual and affected/affecting body is integral to the thinking subject, not an impurity or distraction that needs to be controlled.

I consider myself a metalsmith although my interest in materials and ideas extend beyond the boundaries of traditional practice. I approach my work thematically, meaning that I treat my discipline as a framework for a broad investigation rather than as a skill set or process. The outcomes of this approach are therefore varied and include jewelry, installation, performance, video, interactive community based projects, print and web based writing, and historical research. It is through humor or direct viewer interaction that I promote accessibility in my work. My ideas are layered and communicated in a way that allows viewers to engage on multiple levels, from superficial aesthetic appreciation of my jewelry to complex theoretical contemplation of my multi-media installations. I frequently use text, photographs, and video for their transparency and accessibility as communicative devices. In general my process favors ideation over formal aesthetics, sometimes neglecting objecthood in the pursuit of audience engagement. In my writing I employ a wry and biting style, using humor and metaphor generously. My interest in historical craft production frequently seeps into my writing. My studio practice, writing and research have a complementary relationship. My thesis work has two main components, the physical exhibition, Philanthropy Failed: The Altruist Series and the written thesis, Altruism, Activism, and the Moral Imperative in Craft. These two components are different manifestations of the same investigation into ethical production and market imperatives embedded in craft objects and interactive craft-based projects rooted in the desire for social change. Philanthropy Failed: The Altruist Series embeds the logos of prominent non-profit organizations into jewelry creating an object that, through commerce, can raise money and awareness for a charitable cause. The rejection of the project by the organizations that I sought to support highlights the cultural impotence of the individual to engage in meaningful social change activities. The exhibition documents the jewelry artifacts and their rejection by non-profit organizations, as well as three related videos; two documenting educational jewelry making performances (The Pro Bono Jeweler Series), and one chronicling the current state of ethical production within the established craft marketplace (The Moral Imperative in the Craft Marketplace). Altruism, Activism, and the Moral Imperative in Craft begins by placing the moral imperative in craft production in a historical context, and then proceeds to locate moral consumerism within the current craft marketplace. It goes on to explore activist and interactive projects rooted in craft. Additionally, it includes information about creation of the work for the physical exhibition and a brief history of my artistic development.

This thesis proposes that California contemporary photographer Catherine Opie's Being and Having series (1991) and her Portrait series (1993-1996) parody the constraining binary gender discourse and stereotypes that emanate from it. In her art Opie uses familiar codes and identity discourses associated with traditional portrait photography and typological photographs to promote a postmodern and fluid model of gender identity. Her manipulation of photographic technique and subject matter validates cultural stereotypes of gender at the same time that it destabilizes them. Opie also simultaneously highlights fallacies such as the presumed objectivity and evidential force that is associated with the discourse of portrait photography as a documentary field. By presenting her portraits of lesbians to broad-based audiences in such a blatant and stylized manner, Opie comments on the limitations of society's continued reliance on gender non-nativity and physiognomic modes of identifying communities.

This document is a concentration of thoughts, peripheral and direct, that occurred around the making of my thesis exhibition at the Anderson Gallery, Whiff Of Black Ice. While these thoughts meekly occupy space on the following pages, I assure the reader that they are quite physical, even extending three-dimensionality to them. My awareness of their form and their containment within the inner space of the mind, which also extends to the body, becomes central to understanding their meaning and, finally, knowing them.

My paintings are linked to a thirst for exploring new landscapes and perspectives, my interest in the extremes and subtleties of geological phenomenon and a desire to create, chase after, and teeter on a brink. Here I will discuss these topics and work to unpack my interest in avoiding comfort, my relationship to control and the creation and function of my paintings. To extract myself from my tactile and visual world of process and paint and enter the world of written language presents very different challenges than the ones fostered in the studio. The goal in both is to reveal the overlaps and complexities of the issues I am researching and to embrace any contradictions not as ambiguity, but as migrating, nutritious sediment; ever changing particles that can be examined again and again as their intersection with a historical and contemporary discourse evolves.

This study examines how the discourse of wenming (civilisation/civility) has been visualised throughout twentieth century Chinese art, with a particular emphasis on contemporary practice. Originally linked to concepts of modernity and change in the early twentieth century I argue that wenming continues to be of crucial importance in understanding how contemporary China wishes to be seen by the rest of the world. Through a series of close visual readings and case studies I explore how wenming attained considerable saliency as it was invoked to address a range of artistic and political reforms which resulted from China's socioeconomic transformations. Individual chapters focus on the work of Sun Yuan and Peng Yu, Liu Gang, Wang Jin and Ai Weiwei amongst others. Taken together they provide an emic account of artistic praxis that seeks to understand contemporary art from China on its own terms. The study begins by examining how wenming was visualised in the early twentieth century. It then charts what happened to the term after the founding of the PRC in 1949 and how its appearance in locations such as Taiwan and Hong Kong provide sites of contention and alterity to mainland wenming discourse. It analyses how the bifurcation between material civilisation and spiritual civilisation that gained prominence following the economic reforms of the 1980s reconfigured the visual art of this period. Then, turning to a single art work, it theorises the relationship of wenming to an emerging corporeal politics. Finally, it explores how the discourse of wenming is being visually articulated in contemporary China as a result of these developments and traces its interaction with consumer culture, urbanisation and the politics of the internet.

Much of what has been researched on Shona fiction has been limited to literature published before independence. The current research endeavours to assess the treatment of socio-economic issues as conveyed through fiction published since 1990. This fiction focuses on socio-economic issues in both pre-colonial and independent Zimbabwe. The study endeavours to establish if writers who focus on these issues in the pre-colonial era have been able to reclaim a complicated picture of the African pasts. It also discusses fiction that focuses on post-independence experiences; such as extent of the impact of empowerment brought about by independence, continued poverty among Africans, emancipation of the female being and the HIV and AIDS pandemic. Here, it strives to ascertain if the writers have identified the causes and offer meaningful solutions to these. The study observes that contemporary novelists on the Shona pasts have reclaimed more realistic ‘worlds’ when compared to their predecessors who have largely presented distorted images of these pasts. On the outcome of independence, two groups portray it as a total success and a total failure respectively, whilst the third and more successful group gives a balanced exposition. Fiction on poverty among contemporary Africans falls into two classes, namely rural and urban. The former still suffers from the heavy influence of colonial myths as it only highlights the effects of poverty without situating them in their tension-ridden historical context. The latter provides important sociological information on the plight of the characters but is lacking when it comes to suggesting ways of alleviating such poverty. On female empowerment, it emerges that while some writers are for women empowerment, others are against it. Women writers are better at explaining problems of women. However, both groups are still unable to identify the root cause of the incapacitation of women. On HIV and AIDS, whilst male writers demonstrate a wider social vision on the factors that disempower society against the spread and curbing of the virus, female authors still fall in the trap of blaming both men and Shona traditional customs. Overall, it emerges that contemporary Shona writers reveal contradictory modes in articulating these issues. / African Languages / Thesis (D. Litt et Phil. (African Languages))

<p>How did rock and roll, the best music for worshipping the devil, become the finest music for worshipping God? This study narrates the import of rock music into church sanctuaries across America via the rise of contemporary worship music (CWM). While white evangelicals derided rock n' roll as the "devil's music" in the 1950s, it slowly made its way into their churches and beyond over the next fifty years, emerging as a multi-million dollar industry by the twenty-first century.</p><p>This study is a cultural history of CWM, chronicling the rise of rock music in the worship life of American Christians. Pulling from several different primary and secondary sources, I argue that three main motivations fueled the rise of CWM in America: the desire to reach the lost, to commune in emotional intimacy with God, and to grow the flock. These three motivations evolved among different actors and movements at different times. In the 1970s, the Jesus People movement anchored in Southern California, adopted the music of the counterculture to attract hippies to church. In the early 1980s, the Vineyard Fellowship combined rock forms with lyrics that spoke of God in the second person in order to facilitate intimate worship with the divine. In the late 1980s, the church growth movement embraced CWM as a tool to attract disaffected baby boomers back to church. By the 1990s, these three motivations had begun to energize an entire industry built around the merger between rock and worship.</p> / Dissertation