Doctor of Philosophy / This arts-informed inquiry is grounded in the lived experiences of five self-proclaimed artists including the researcher, who have turned to careers in teaching at varying stages of their lives. The stories of their transitions and evolving identities as both artists and teachers provide the investigative focus for this study. Although this research is relevant to teachers more generally, it specifically focuses on those who have chosen to teach Visual Arts. Particularly suited to a postmodern, arts-informed inquiry, the diverse forms of knowing that create our everyday experiences are acknowledged. The researcher became the bricoleur who collaged the individual stories of the first year artist-teachers into an integrated work of art. This constructivist approach included the use of visual imagery to transcend linguistic description. Through artworks, photographs, a self-narrative and novelette, the multiple ways these early career Visual Arts teachers came to understand themselves and their journeys are explored. This study has the potential to inform novice teachers of the transitions they may experience as they enter the teaching profession. Possible challenges, including the recognition that idealised beliefs might be traded in for more realistic representations, are discussed along with the notions of teaching as an art and the concept of resilience.

本論文以自我敘說的方式探索生命經驗，呈現我如何在與創傷的關係中，那種無法解決痛苦的痛苦中，一步步地幫助自己從幻幕到真實。在這樣的歷程中，學習如何在信任與不信任關係中苦苦掙扎，冒險敞開自己的心，努力學習與他人「分享」脆弱與羞愧，學習向外尋求支持與幫助。同時，對內，則很努力地修復與自己疏遠的關係，學習當個我想成為的好媽媽，傾聽我內在小孩的需求。 我的歷程，並非直線性地一步步從幻幕走向真實，而是在虛幻與真實間、在遺棄與接觸內在孩童間不斷來來回回，緩慢螺旋向下的歷程。最終，成人的我，帶著害怕關係斷裂的恐懼、因照顧自己而產生的罪惡感，仍願意為了我的內在小孩，採取行動照顧她的需求，維護自己的界限，讓內在小孩在這過程中，經驗到自己的價值。進而承諾自己，不再遺棄我的內在小孩。希望我的經歷，能夠對與我有類似經歷的人有幫助、能夠讓諮商師對這類型的個案有更深的理解。 在我往內走向真實的歷程中，我同時身為實習諮商心理師，我不只接受諮商與治療，我也在諮商、治療別人，同時，我也在接受督導，督導象徵權威，我也在處理我與權威間的關係，我們彼此間的議題，都會互相碰撞影響。有時候，我的議題會影響我諮商個案，尤其當我身為新手治療師，對自己有很高的期望，當我看到自己還過不去的議題影響到諮商時，我也會對自己又氣又急可又很無奈，也曾因此懷疑過自己是否適合當個諮商師。可是慢慢地，我開始接納自己的狀態、接納自己也是個人，不是個完美的諮商師，當我對自己有愈多接納跟允許時，我也對個案有更多的涵容，希望我的經歷能對其他實務工作者能夠有所助益。 / This thesis explored life experience of the author, presented how the author overcame the trauma and marched forward to the real from illusion by self-narrative process. In the process of recovering, I learned how to make balance when struggling in the relationship of believing and unbelieving, open my mind to others, share the vulnerable and shame and ask for help. At the same time, from the inside of my heart, the cold and detached relationship to the inner child was gradually rebuilt and a good-enough-mother who was able to listen to the needs of inner child was formed. The process of the recovering was not straightly going from illusion to real but moving back and forth between the illusion and real, and the abandon and contact inner child, again, again, and again. Finally, the adult part of me overcame the fear of broken relationship and the guilty of taking care of myself to care for the needs of inner child and establish the boundary between me and others. The inner child experienced the self-value in this process. Moreover, a promise for not abandoning the inner child again was established firmly by the adult. As the process of going to real, I was both a client and an intern counselor; besides, I was supervised. The supervisor symbolized the authority; therefore, I was also dealing with the authority issue. The issue between me and the authority also influence both of us. Sometimes, my issue also influenced my clients, especially when I was a freshman who had high expectation to herself. When the issue that was not yet been overcome effected the counseling, I was mad and disappointed at myself. Step by step, in the processing of recovery, I started to accept that situation and accept that I was also a human and an imperfect counselor. With the increasing acceptance, I contained my clients more. I hope my experience may be able help the client who had the same experience and help the counselor to understand the client deeply.

Doctor of Philosophy / This arts-informed inquiry is grounded in the lived experiences of five self-proclaimed artists including the researcher, who have turned to careers in teaching at varying stages of their lives. The stories of their transitions and evolving identities as both artists and teachers provide the investigative focus for this study. Although this research is relevant to teachers more generally, it specifically focuses on those who have chosen to teach Visual Arts. Particularly suited to a postmodern, arts-informed inquiry, the diverse forms of knowing that create our everyday experiences are acknowledged. The researcher became the bricoleur who collaged the individual stories of the first year artist-teachers into an integrated work of art. This constructivist approach included the use of visual imagery to transcend linguistic description. Through artworks, photographs, a self-narrative and novelette, the multiple ways these early career Visual Arts teachers came to understand themselves and their journeys are explored. This study has the potential to inform novice teachers of the transitions they may experience as they enter the teaching profession. Possible challenges, including the recognition that idealised beliefs might be traded in for more realistic representations, are discussed along with the notions of teaching as an art and the concept of resilience.

Dans cette thèse entreprise entre les études littéraires et intermédiales et l’histoire et la critique des arts, nous articulons le rapport de compatibilité entre l’impératif promotionnel auquel doit répondre l’artiste aux fins de promotion de son oeuvre et les conséquences éthiques générées par sa réponse. Nous y analysons notamment les réponses d’artistes dont les pratiques furent classées sous la rubrique de la critique institutionnelle. Par l’entremise d’une série d’études de cas, notre analyse couvre une période historique qui traverse la fin des années 1960 jusqu’au tournant 1990 (Marcel Broodthaers, Louise Lawler, Christopher D’Arcangelo, Andrea Fraser). Nous avons opté pour une méthodologie composite, empruntant à l’analyse du discours et à l’histoire et à la critique des arts. En prenant comme cadre de référence les dernières recherches de Michel Foucault sur les questions de l’éthique et de la critique, la portion de l’oeuvre de Judith Butler qui concerne l’éthique et la performativité, l’analyse pragmatique de Mieke Bal et les analyses sociologiques de Pierre Bourdieu, nous proposons une relecture d’une sélection d’objets littéraires et visuels issus de l’appareil publicitaire et dont le statut et la fonction sont marqués par l’ambivalence, combinant – sans en annuler l’effectivité – la critique à la promotion. Nous démontrons ainsi que les aspérités de la critique peuvent être conservés dans l’espace apriori inapproprié de la publicité, et que cette critique relève de l’éthique. En somme, nous démontrons comment l’articulation de la critique à l’éthique concerne l’ethos de l’artiste, mais aussi celui de l’universitaire. / In this thesis, written between several disciplines (intermedia and literary studies, art history and art criticism), I aim to examine the relationship of compatibility between the promotional imperative artists are compelled to adopt in order to publicize their work via institutions, artists’ response to this imperative, and the resulting ethical consequences. My analysis focuses on this response as articulated by artists whose practices are characterized by criticality and reflexivity, and who have been classified under the rubric of institutional critique. Through a series of case studies, I cover a period spanning the late 1960s to early 1990s, with a focus on the work of Marcel Broodthaers, Louise Lawler, Christopher D’Arcangelo and Andrea Fraser. I aim to address this lacuna by way of a broad-based methodological approach, drawing from discourse analysis, art history and art criticism. Using a referential framework that encompasses Michel Foucault’s later research on ethics and critique, Judith Butler’s work on ethics and performativity, the pragmatic analyses of Mieke Bal, and Pierre Bourdieu’s sociological examination, I propose a rereading of several literary and visual objects that, while produced in a promotional context, are characterized by a certain ambivalence of status and function, combining as they do critique and promotion in such a way as that both modes remain operative. In this sense, I hope to demonstrate that the sometimes abrasive nature of critique can be maintained within the ostensibly unsuitable space of promotion, and that this critique is fundamentally ethical in nature. In sum, I will show how the articulation of ethical critique has bearing on the ethos of both the artist and the academic.

本研究從我是不是一個好社工的自我懷疑開始，以自我敘事為研究取向，探索：（一）社會工作教育如何建構好社工的樣貌？（二）在家庭經驗和社會工作教育的交織下，我成為了一個什麼樣的社工？（三）如何安放我對好社工的焦慮，找到解放自己的可能性？ 透過閱讀、對話與書寫，梳理過去作用在我身上主流的「專業」社工框架，那些對於好的想像，小心翼翼的姿態，一步步抽絲剝繭，如撥雲見霧般看見整體的樣貌，那些小心翼翼源自於自己在原生家庭裡求生存的姿態，在看懂自己身上所烙印對於好的印記後，我開始試著正視它，並直接回到家庭現場面對它，進而面對自己、接納自己的樣貌，讓那些過往為我助人工作的養分，並試著在助人樣貌裡，漸漸展露出自己，成為「我」的特色，而，這也是我所追求一個好社工的樣貌。 / This thesis starts from my self-doubt – Was I a stereotypically good social worker? By means of self-narrative, I will explore: 1st : How our social work education constructs the image of a good social worker? 2nd : What kind of a social worker I have become under the influence of my family experience and the social work educational system? 3rd : How can I release my anxiety of being a good social worker and find out the possibility to unchain myself? Through reading, conversation, and writing, I wish to understand how the mainstream stereotype of a professional social work makes impact on me to see the whole picture of my social worker career. After progressively going over my family circumstances back in the days when I was young, I try to face it, and accept who I am now. Hopefully, these past experiences can be beneficial to let me be my true self while helping others, which is my ultimate goal for being a self-defined good social worker.

Dans ce mémoire, j’explore la construction du sujet en relationnalité en m’appuyant sur un cadre théorique composé de concepts issus à la fois des études littéraires et d’approches psychanalytiques contemporaines. Dans la première partie de mon travail, j'explore la manière dont le travail littéraire peut faciliter l'actualisation de l'altérité à la fois dans le texte et chez le lecteur. Dans la deuxième partie de ce travail, j'illustre cette actualisation possible en en explorant les affects évoqués et produits dans l’histoire « I Only Came to Use the Phone » de Gabriel García Márquez. Dans la troisième partie, j’explore théoriquement l’impact potentiel de la fiction littéraire comme moyen thérapeutique auprès des lectrices/lecteurs « nonnevrotiques ». J’explore la façon dont la lecture d’histoires peut contribuer à l’activation de certaines traces mnésiques qui pourrait renforcer la capacité de symboliser expériences émotionnelles jusque-là non métabolisées ou non représentées. Je soutiens que la lecture et la discussion d’histoires dans des suivis thérapeutiques pourront aider des patientes à co-construire (à l’aide de leur thérapeute) de nouveaux récits qui pourront mener à une certaine transformation de la structure psychique non-névrotique des patients. Dans la dernière partie, j’avance comme hypothèse que le tiers intersubjectif issu de la rencontre d’un couple analytique avec l’histoire « I Only Came to Use the Phone » pourrait nourrir de nouvelles façons de penser, de sentir et d'exprimer des affects en séance, tout en activant des « rêves » dont l’émergence témoigne de la manière dont la lecture d’histoires pourrait potentiellement animer la vie inconsciente des personnes prises avec des états mentaux non représentées. Enfin, je soutiens que la lecture de fiction littéraire pourrait initier chez des personnes avec des états mentaux non représentés un mouvement de transformation, et ce, d’une part, en les aidant à passer d’un « bain mycélien de non-figurabilité » interne au renforcement de leur capacité à (se) représenter ; de l’autre, en leur sortant d’un état d’apathie vers le développement de nouvelles cartographies affectives. / In this thesis, I explore the subject’s construction in relationality, first by presenting a theoretical framework built from concepts drawn both from literary studies and contemporary psychoanalytic approaches. In the first part of the thesis, I explore how the literary work has the potential to facilitate the actualization of otherness both in the text and within the reader. To illustrate this contention, in Part II, I explore the affective tone of the short story, “I Only Came to Use the Phone” by Gabriel García Márquez. In Part III, I elaborate theoretically on the potential benefits of using literature as a therapeutic medium with non-neurotic readers. I explore how the reading of short stories may contribute to the stimulation of the non-neurotic reader’s capacity to memorize and to remember while promoting and strengthening her/his capacity for symbolizing previously unmetabolized or unrepresented emotional experiences. I argue that reading and discussing stories in the context of analytically oriented sessions may lead to the co-construction of subsequent narratives that may be transformational for the reader’s non-neurotic psychic structure. In the fourth and last part, I argue that the intersubjective inbetween space that might emerge from the encounter of an analytic dyad with the story by García Márquez could potentially facilitate the important task of supplying new ways of thinking, feeling and expressing, while simultaneously potentially producing “dream” material that may contribute to the enlivening of the analysand’s non-neurotic conscious and unconscious life. Finally, I contend that the reading of literary fiction may initiate in non-neurotic analysands a transformational movement: first, from an internal “mycelial bath of non-figurability” to the strengthening of their representational capacity; and second, from an emotional apathy to the extension of the analysand’s affective cartographies.

本研究以自我參與、自我敘說的方式，呈現超個人心理治療中的奧修「神秘玫瑰」活動，對研究者本身帶來何種的生命經驗?而此經驗又對研究者產生何種影響? 透過自我敘說的研究取向，研究者感受到整個活動過程，就像是從「頭」到「心」的療癒—一步一步地展現出研究者的人際關係、欲望、人格特質、身心狀況，並慢慢地開始化解掉身、心的不舒服，而產生人際模式、行為的改變，也幫助研究者領悟到助人工作的原動力。除此之外，透過活動過程的臉部紀錄，研究者也看到自己較深的內在情緒狀態。 而在故事敘說後的分析中，研究者發現自己小時候的經驗，影響到目前的人際關係與工作、生活態度，並在活動中得到轉化，而產生了具體的改變。除此之外，在整體生命能量上，也產生流動或提昇，並體會到自我生命的富足，是助人工作的原點。 在反思的部份，區分成活動參與者與論文研究者，兩個不同的層次。在參與者部份，我發現自己的生命，其實是一直在對抗主流的心理學、精神醫學，以表達精神障礙者家人的不滿，卻忘了把這股力量，轉成正向的力量，來照顧好自己。在研究者部份，發現要透過語言傳達自己的經驗，其實是一件不容易的事，並看到東方智慧運用在助人工作的可行性。 在建議的部份，再依據本研究的結果，提出帶領類似「神秘玫瑰」活動的超個人心理治療團體，所需注意的事。 最後，在「對話」的部份，呈現出研究者參與不同靈修活動的經驗，與經驗間的對話；並透過「現在的我」來看到，活動心得領悟是對參與者的當下有益，而提醒讀者去經驗自己的生命禮物。 / The study is exploring the experience of the researcher participates the Osho Mystic Rose activity and what is the meaning of these life experiences.So the researcher will participate the group activity and narrates what he experiences. From the activity,the researcher feels that the process of the activity is a kind of therapy from head to heart.So the researcher can see clearly his relationship,desire,personality trait,and psycho-body situation.Then in the process of activity,the discomfort of psycho-body slowly disappears and the model of researcher’s relationship changes.The researcher also has an insight about the base of the work of helping others.The researcher also see the deeper emotion state from the record of the face pictures of the process of the activity. From the meta-story,the researcher finds that his childhood experience has influenced the present relationship,work,and the life’s attitude.And by participating the activity,the researcher’s state is changed and.the life energe is rising.Otherwise,the researcher is awaring that the helper’s blooming life is the root of the work of helping others. About the self-reflection of study,it can be discriminated two levels—participant and researcher.In the participant level,I find that I,the brother of psychotic handicap is against the dominant psychology and psychiatry to show the bitterness.But I forget to translate the opposed energy to positive energy to take care myself well.In the researcher level,I.find that it is difficult to use language to transmit experience to others,and maybe the east wisdom can be applied to the wok of helping others. In advice,the researcher suggested something important about leading the transpersonal psychotherapy group. It is that the group leader should construct the secure environment to let members exploring themselves freely and keep in touch with the present. Finally,the last part,Dialog,it shows and compares researcher’s experiences in different spirit-training groups.And from the point of view of being,the researcher’s insight from activity can not be fitted to others.

No description available.

Nous proposons, dans le cadre de cette thèse, de définir une poétique du récit de soi en résistance face à l’expérience de répression nazie, dans un contexte historique élargi. Notre étude couvre une période qui s’étend des premières manifestations antifascistes en France, dès les années trente, avec, en particulier, la création en 1934 du Comité de Vigilance des Intellectuels Antifascistes jusqu’à la fin des années cinquante, marquées par la sortie du film Nuit et Brouillard d’Alain Resnais, en 1956. Afin d’appréhender la notion de récit de soi, nous partons des conclusions que Michel Foucault propose dans son cours au Collège de France en 1982, sur « L’Herméneutique du sujet », et nous considérons donc le récit de soi dans la perspective d’un renouvellement des pratiques du souci de soi. C’est à partir d’une sélection de douze textes, choisis dans un corpus de récits de soi français ou francophones, que nous analysons l’écriture personnelle de la résistance. Notre sélection rassemble des récits de soi choisis pour leur diversité générique - journal, témoignage, poésie, correspondance, livre de raison, essai – ainsi que pour les différentes situations de résistance qu’ils présentent. Il s’agit donc de revisiter l’idée de résistance personnelle perçue comme une attitude de « refusance » telle que Philippe Breton l’a décrite, et de définir, dans le cadre de l’écriture du récit de soi, comment le sujet entre en résistance et dans quelle mesure cette résistance personnelle peut être assimilée à un acte : d’une position foucaldienne de résistance en puissance, émanant de la pratique du souci de soi, le récit de soi devient un acte de résistance face à l’expérience nazie. / Our study analyses the issue of resisting against Nazism through a self-narrative corpus, in a historical context expanding beyond the limitations of the Second World War. It spreads across a period that begins with the creation of the “Comité de Vigilance des Intellectuels Antifascistes » (Committee of Antifascist Intellectual Vigilance) in 1934, until the end of the fifties with the release of the movie Nuit et Brouillard (Night and Fog) directed by Alain Resnais, in 1956. The fundamental idea of self-narrative is to be understood trough Michel Foucault lecture, at the College de France, in 1982, about “L’Herméneutique du Sujet” (The Hermeneutics of the subject). From this point of view, we can establish a parallel between the resisting self-narrative and the self-care practices that he studied from texts written in the Greek and Latin Antiquity. With a selection of twelve texts chosen among a corpus of french or french-speaking self-narratives, we propose to have a new spin on the personal writing of resistance and to define a poetics of these resistant self-narratives. This group of texts gathers different types: diaries, testimonies, poetry, letters and essays. We think that the idea of personal resistance is to be set out with the attitude of “refusance” from Philippe Breton. Thus, we will try to conjure up a notion of how the subject gets on to resistance through writing, and why this personal resisting can be considered as a deed: from a potential resistance drawn by the self-narrative, as Foucault showed it, the self-narrative turns out, in our historical context, to be a resisting act against Nazi experience.

AFRIKAANS : Hierdie studie behels drie narratiewe wat gekonstrueer is uit onderhoude met boere wat die boerdery na 1994 verlaat het. Die fokus van die studie is om die private en openbare diskoerse wat ’n konteks skep vir boere om die boerdery te verlaat, te identifiseer. Daar is tans ’n eksodus van boere uit die landbou. Hierdie tendens skep ’n konteks vir destabilisasie van die platteland en beïnvloed al die betrokke rolspelers. Tog is min of geen navorsing in die sielkunde oor die belewenisse van hierdie groep mense onderneem nie. Die navorsing is uitgevoer vanuit ’n sosiale konstruksionistiese benadering wat binne die postmoderne diskoers geanker is. ’n Diskoersanalise is uitgevoer op die teks van drie navorsingsdeelnemers wat nog tot onlangs toe geboer het, maar intussen hul narratiewe moes rekonstrueer. Die unieke betekenis wat deur die navorsingsteks gekonstrueer word, is dat die verduidelikende lokus vir menslike gedrag vanaf die klassieke fokus op persoonlike belewenisse en verstandelike prosesse wat binne individue gesetel is, na ’n fokus op prosesse en strukture van menslike interaksie verskuif. Die navorsingsteks beskik dus oor die vermoë om ’n bewustheid by sielkundiges en verwante beroepe te konstrueer om vanuit ’n nuwe perspektief na die sielkundige diskoers te kyk. In hoofstuk een deel ek my eie boerderynarratief met die leser en stel die navorsingsvraag bekend. In hoofstuk twee word die konteks waarbinne boerdery in Suid-Afrika gesitueer is, aan die hand van ’n literatuurstudie uiteengesit. Dit word in hoofstuk drie opgevolg met ’n verduideliking van die paradigmatiese vertrekpunt, naamlik sosiale konstruksionisme. Diskoersanalise wat as ’n metode gebruik word om die teks te eksploreer word ook bespreek. Met hierdie agtergrond in gedagte word daar in hoofstuk vier oorgegaan na die fokus van die navorsing, naamlik die eksplorasie van teks. ’n Diskoersanalise is op die teks van drie navorsingsdeelnemers gedoen. Diskoerse wat in die proses geïdentifiseer is, sluit die volgende in: gesin-van-oorsprong-diskoers; beroepsdiskoers; politieke diskoers; misdaad-diskoers; ekonomiese diskoers; stoettelersdiskoers; middelman-diskoers; patriargale diskoers; ouderdomsdiskoers; beleggingsdiskoers; biomediese diskoers; opvoedingsdiskoers; die koöperasie as ’n instelling; sowel as diskoerse wat in die pers gevoer word. Hierdie diskoerse vorm saam die konteks waarbinne boere besluite oor hul toekoms neem. Die bevindings word nie as die waarheid hanteer nie, maar as die waarheid wat deur taal en magsverhoudings in stand gehou word. U word genooi om verder te lees en die sentrale posisie wat taal beklee in die skepping van die realiteit van die mens se bestaan, en in die konstruering van die navorsingsnarratief, vir uself te ontdek. ENGLISH : This study comprises three narratives that were constructed from interviews conducted with farmers who had given up farming after 1994. The focus of the study is to identify the private and public discourses that create a context for farmers to give up farming. Currently, an exodus of farmers is taking place from agriculture. This trend creates a context for the destabilisation of rural areas and affects all parties involved. However, in the field of psychology little research, if any, has been conducted into the experiences of this group of people. The research was conducted from a social constructionism approach anchored in the postmodern discourse. A discourse analysis was done of the text of three research participants who had been farming until recently, but who since had to reconstruct their narratives. The unique meaning constructed by the research text is that the explanatory locus of human behaviour has moved away from the classic focus on personal experiences and mental processes residing in individuals, to a focus on processes and structures of human interaction. The research text has the potential of constructing awareness among psychologists and related professions to view the psychological discourse from a new perspective. In chapter one I share my own farming narrative with the reader and introduce the research question. Chapter two comprises the context in which the farming industry is situated in South Africa based on a study of relevant literature. That is followed by an explanation of the paradigmatic point of departure known as social constructionism in chapter three. Discourse analysis is also discussed as a method used to explore the text. Bearing this in mind, chapter four moves on to the research focus, that is the exploration of text. A discourse analysis was done of the text of three research participants. Discourses identified in the process include the following: family-of-origin discourse; career discourse; political discourse; crime discourse; economic discourse; stud-farming discourse; middleman discourse; patriarchal discourse; age discourse; investment discourse; bio-medical discourse; educational discourse; the cooperative as an institution; as well as discourses conducted in the press. Together these discourses form the context within which farmers make decisions about their future. The findings are not dealt with as the truth, but as the truth maintained in language and relationships of power. You are invited to read on and to discover for yourself the central position which language holds in creating the reality of man’s existence and in constructing the research narrative. / Dissertation (MA)--University of Pretoria, 2008. / Psychology / unrestricted