This work is a collectivist engagement between researcher and participants in a knowledge quest for self-hood through engaged bodily awareness and sense. The world of the teen girl is explored from a philosophical, social, and political perspective that emphasizes expression of self through embodied knowing and being. The process is performative where yoga is used as an arts-based method to explore the self through bodily awareness. The body is reclaimed as a way to know oneself. Yoga is the expression of the living, being, and knowing body. The asana practice, the still of meditation, and the flow of the breath are emancipatory discourse where each of us moves, changes, and grows; and ultimately becomes. This becoming is a consciousness raising experience that finds and grows voice. The transformative process engages a physical expression where participants’ and researcher’s individual sense of self is connected with their universal sense of self hereby replacing current patterns of harmful thinking with new consciousness that is reflective of self awareness and realization. Found poetry is used to explore the experience of the participants. The poetic representation brings the reader into the world of the teen girl. Voices that have been secret and silenced are celebrated. The body is the instrument through which power and ownership of the moment and the self are expressed through emotion and experience. The participants and researcher move collectively and intuitively from passive objects to self-knowing subjects; subjects who are thoroughly engaged in the world and aware of their highest potential as liberated selves. The findings of this collectivist and activist research approach indicate that embodied engagements elicit the space where flesh speaks and external and internal become unified as one. Yoga is an artful, embodied expression that is about experiencing the world without being enslaved by the world. This is not a passive engagement but an activist engagement that challenges hegemonic ideas of girls in the world and in the world of a girl. This further embraces the idea of the unity of whole-self and mind-body interconnectedness where we are not passive observers of the body with awareness of self located in the head watching over the body as object. Subject and object as separate dissolve and mindfulness is the present. The end result is one where we become; we become fully engaged in a creative and fluid self-hood enabling self-knowledge, self-acceptance, and self-love. / Graduate / 0727 / 0525 / 0273 / kyte_d@yahoo.ca

This work is a collectivist engagement between researcher and participants in a knowledge quest for self-hood through engaged bodily awareness and sense. The world of the teen girl is explored from a philosophical, social, and political perspective that emphasizes expression of self through embodied knowing and being. The process is performative where yoga is used as an arts-based method to explore the self through bodily awareness. The body is reclaimed as a way to know oneself. Yoga is the expression of the living, being, and knowing body. The asana practice, the still of meditation, and the flow of the breath are emancipatory discourse where each of us moves, changes, and grows; and ultimately becomes. This becoming is a consciousness raising experience that finds and grows voice. The transformative process engages a physical expression where participants’ and researcher’s individual sense of self is connected with their universal sense of self hereby replacing current patterns of harmful thinking with new consciousness that is reflective of self awareness and realization. Found poetry is used to explore the experience of the participants. The poetic representation brings the reader into the world of the teen girl. Voices that have been secret and silenced are celebrated. The body is the instrument through which power and ownership of the moment and the self are expressed through emotion and experience. The participants and researcher move collectively and intuitively from passive objects to self-knowing subjects; subjects who are thoroughly engaged in the world and aware of their highest potential as liberated selves. The findings of this collectivist and activist research approach indicate that embodied engagements elicit the space where flesh speaks and external and internal become unified as one. Yoga is an artful, embodied expression that is about experiencing the world without being enslaved by the world. This is not a passive engagement but an activist engagement that challenges hegemonic ideas of girls in the world and in the world of a girl. This further embraces the idea of the unity of whole-self and mind-body interconnectedness where we are not passive observers of the body with awareness of self located in the head watching over the body as object. Subject and object as separate dissolve and mindfulness is the present. The end result is one where we become; we become fully engaged in a creative and fluid self-hood enabling self-knowledge, self-acceptance, and self-love. / Graduate / 0727 / 0525 / 0273 / kyte_d@yahoo.ca

This performance-as-research project documents, both through linguistic and non-linguistic texts, an investigation of the materiality of performative knowledges and analyses Music Theatre as an ecstatic and hyper-erotic creator of these knowledges. By actively engaging in a performative translation of an historical Music Theatre work, this research investigates how ecstatic inscription creates materiality within the performative knowledges of Music Theatre, and aims to provide further substance to the discourse surrounding performative knowledges and their relation to the epistemology and methodology of performance-as-research.

Through the sculptural object, this thesis, in|form: The per formative object, explores the relationships between body and object, viewer and artist, performance and the per formative. By exploring the performativity of an object (and questioning how an object performs in relation to the body), the documented performances activate an inter-relational act between artist and object (I perform the object, the object performs me simultaneously). The work that unfolds from this investigation considers the placement of the viewer’s body in relation to the artist’s. A dialogue is formed between the three bodies: object, artist and viewer, creating a sense of embodiment within the work through this relationship. in|form explores this embodiment through the role of video documentation. The performances are constructed to be viewed solely through the documentation, which creates a discussion between the ‘live’ moment and the documented event, and how the viewer then relates to this. The performances take place as solo acts, but are constructed with the viewer in mind. As the viewer watches the documented performance of the action between artist and object in space, the relational nature of the work creates a second performance which embodies the viewer. This sole action, recorded and then viewed, considers the relational value of the body, specifically engaging with the abstraction of bodily formlessness within the object to reveal a bodily nature. Using the object to trace the movement of the body creates a language that communicates to, and about, both viewer and artist: through the awareness of passing time, through the large scale projection of the documentation, through the bodily nature of the object, and through the performativity of the object’s responsive nature to the artist’s body as the pair navigate through space. in|form explores how the absence of the body (in a literal sense) considers the body as an object bound by time, at once physical yet transient. By tracing the motion of the body through object, the viewer experiences the body through sensibility. Ultimately, the function of the body negotiating as a time-bound object is imitated through the performativity of the object with artist, and the elusiveness of this action emphasized by its documentation.

Thesis (Ph. D.)--Miami University, Dept. of Psychology, 2009. / Title from second page of PDF document. Includes bibliographical references (p. 104-109).

Zugl.: Frankfurt (Main), University, Diss., 2007.

Thesis (MA)--University of Stellenbosch, 2007. / Bibliography. Also available via the Internet.

Thesis (Ph. D.)--University of Oregon, 2002. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 212-220). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (M.A.)--Miami University, Dept. of English, 2004. / Title from first page of PDF document. Includes bibliographical references (p. 70-72).

This study focuses on how an open-ended process of learning can affect education as well as our relationship with knowledge production. Nearing the classroom as a site of important moments this work tries to exemplify what a shift from an epistemic to an ontological pedagogy can mean. The two questions at issue are, What takes place in learning processes when we center conceptual creativity? and, What can the open-ended mean for esthetic methods within educational science? The fieldwork is based in a Swedish elementary school where a group of 10-year olds take on the task of designing objects and performing them for a dinner that is sort of out of the ordinary. An imaginary menu of green beets in lava sauce, roasted earth cakes with stardust and sweet flames with lemon twigs works as an inlet for the participants creative different processes. Using an assemblage of methods and theories this study aims to research how pedagogy can become a site that centers conceptual creativity. Artistic research, design and craft offers a closeness to what Karen Barad calls ”matter that matters”. And for the pedagogical this means a closeness to material culture and how things play a part in the making of our society. It´s called ”Performing difference” because it looks at what the production of differences in relation to knowledge and creativity can mean for pedagogy. The conclusion is partly an understanding of what this setting asks from an educational context and of what happens when we introduce and work with pedagogy from a performative angle. What this study comes to is that a pedagogy that blends theory with practice by turning to new-materialism presents exciting possibilities for education. When the un-disputable is made subject to question and open to interpretation knowledge becomes something we are allowed to enact, engage and provoke. In conclusion the open-ended can mean many things for an educational discourse but I believe one thing is clear - it presents inlets for creativity and our understanding of culture and society.