Sep 18

Fatimah Tuggar on: visibility, flexibility, and critical pedagogy

SITE-SPECIFIC: What does critical pedagogy mean to you? How has your art-making practice informed your approach to pedagogy? Conversely, how does your approach to pedagogy inform your art-making?

FATIMAH TUGGAR: At the heart of critical pedagogy is thinking. Learning to think critically, which should result in taking actions and responsibility for yourself and on behalf of others. In my classrooms, I encourage thinking on various levels; through production and a dynamic of constructive peer to peer exchange in order to create a community learning environment that is safe but honest. This can inspire students to view their peers and planet as evolving resources, and reinforces the skills of self-directed, life-long, independent, and collective learning. Through this students are empowered to challenge dogmas, including their own.

I am committed to teaching as a personal expression of my professional goals and values. These values include expanding the territories that art and artists explore. The goals include pushing back the boundaries of the studio and the classroom to include a greater global community. The system of mutual learning and teaching is synonymous, for me, with the creative action of taking responsibility. Creative action through teaching is my way of ensuring that there will be ongoing meaningful dialogues with other artists, and their work, throughout my own practice.

“Representation matters because meaning and interpretation depends on access to power and knowledge. Since, we don’t all have access to the same level of power and knowledge, we have to be mindful of the impact of our own bias and privileged accesses.”

S: Where do you begin when talking about the critical issues of representation in art? What about representation should artists and designers be mindful of in their practice, and why does this matter?

T: Representation is how human beings create and share meaning for both the imagined and tangible aspects of existence. It is therefore, critical to the production of all creative cultural workers including visual artist. Our relationship to meaning or cultural signification is an emotional one. There is a constant struggle for meaning and ownership of signifiers. Artist and designers have the responsibility of both using and creating cultural signification that is both effective in communicating intended meanings and at the same time being culturally sensitive enough so unintended meanings and readings do not get ascribed to their cultural productions.

Representation matters because meaning and interpretation depends on access to power and knowledge. Since, we don’t all have access to the same level of power and knowledge, we have to be mindful of the impact of our own bias and privileged accesses. We have to ask ourselves in the making process, who is being represented? How are they represented? Who is the interpreting audience and what are their biases? In other words, meaning matters in time, place, how and why. The artist has to be aware that life experiences; individual backgrounds, cultural context, beliefs, psychological states, social and economic status, etc. all affect meaning.

May 29

Violet Chum and Patrick DeCoste on: indigenous connectedness, colonialism, and their artistic practice

Earlier this past year OCAD University teamed up with the Institute of American Indian Arts in Santa Fe, New Mexico, USA, and, with the support of the U.S. Embassy in Ottawa created ‘We Are All Related’, a calendar featuring artwork by students and recent graduates of the two schools involved in the project. Recently we took some time to catch up with two of the artists who were involved in the making of We Are All Related, Violet Chum and Patrick DeCoste.

SITE-SPECIFIC: In your view, why is the ‘We Are All Related’ Calendar project important? 

VIOLET CHUM: The ‘We Are All Related’ Calendar project is important because it unites artists collectively, especially for Indigenous artists. Our art work communicates with one another to bring an understanding of our own personal and political views within the world. Each artist expresses their own view of their culture creatively through various mediums of art and because of this, it establishes a form of connection. It was great meeting some of the artists in person from Santa Fe, New Mexico.

PATRICK DECOSTE: The ‘We Are All Related’ Calendar project is important to me because it connects my Nova Scotia Métis heritage to a larger North American community of indigenous artists. Bonnie Devine (Anishinaabe, Serpent River First Nations) taught me in her Indigenous Cultural Studies class in the OCAD U MFA Program of the importance of land. Naming your people and where you are from ‒ where you live ‒ is not simply a cultural act, but also a political act. Colonizers (especially the Government of Canada) have been taking land from First Nations People since Jacques Cartier staked a holy cross in the soil of the ‘New World’ in 1534 to the dismay of Iroquois chief Donnacona. This practice continues today, especially when resources like oil and lumber are concerned. ‘We Are All Related’ is a reminder that indigenous people still live all across this land. The calendar can foster dialogue so that we indigenous and non-indigenous people alike, can better understand each other, regardless of where we come from or who we are related to.

Violet Chum, Home Sweet Home, 2011, acrylic on canvas, 36 x 36 inches

Violet Chum, Home Sweet Home, 2011, acrylic on canvas, 36 x 36 inches

[image description: painting looking upwards at the blue sky through the top of an also blue teepee and its supporting poles]

S: Tell us about your piece and some of the themes or issues you explore though it.

C: My art work in the ‘We Are All Related’ Calendar project, Home Sweet Home, and Sliding Party explore the themes nature and lifestyle. By exploring this, it was my intention to portray the feeling of warmth through the surrounding of nature and family. Home Sweet Home invites the viewer to take a look of nature through a warmth setting of the light beaming on the teepee poles and the light blue sky. The many shades and tones of blue in the Sliding Party offer a more airy, cool atmosphere, and a sense of warmth through the family who are enjoying the winter wonderland.

D: ‘Wolervine Map’ 2013, acrylic and thread on wolverine skin, 36 x 48 inches. The piece is created on a wolverine skin with acrylic paint and red thread. It connects to the fur trade and is based on the maps of explorer Champlain during his visits to Canada in the early 1600s. The piece is a self-portrait, tracing my movements, similar to Champlain’s, from where I was born in Antigonish Nova Scotia to where I currently live in Toronto and Georgian Bay. Early colonial movements in Canada, while destructive then and now, also populated the country with mixed blood people, and in my Métis case, French and Mi’kmaq.

Patrick Decoste, Wolverine Map, 2013, acrylic and thread on wolverine skin, 36 x 48 Inches

Patrick Decoste, Wolverine Map, 2013, acrylic and thread on wolverine skin, 36 x 48 Inches

[image description: painting of a map of southeastern Canada on a wolverine’s hide; with red thread tracing a pattern of travel]

May 01

Yijin Jiang, Julie Buelow, Arief Yulianto, and Taghreed Al-Zubaidi on: Reimagining Accessibility

“We must understand and practice an accessibility that moves us closer to justice, not just inclusion or diversity … We need to think of access with an understanding of disability justice, moving away from an equality-based model of sameness and “we are just like you” to a model of disability that embraces difference, confronts privilege and challenges what is considered “normal “on every front. We don’t want to simply join the ranks of the privileged; we want to dismantle those ranks and the systems that maintain them.”
– Mia Mingus, Changing the Framework: Disability Justice

Re-Imagining Logo Finalists with the Countess of Wessex, Lieutenant Governer of Ontario and Sara Diamond[Image Description: Reimagining Accessibility Design Challenge finalists with the Countess of Wessex, Lieutenant Governor of Ontario David C. Onley, and Dr Sara Diamond]

Yijin Jiang, Julie Buelow, Arief Yulianto, and Taghreed Al-Zubaidi, all students in the Inclusive Design Graduate Program at OCAD University, were finalists in the 2013 Reimagining Accessibility Design Challenge hosted by OCAD U. The design challenge’s intent was to create an inclusive logo to replace the traditional International symbol of access – a solid blue square overlapped with an image of a white stick figure – a wheelchair user.

International Symbol of Access[Image description: traditional International symbol of access – a solid blue square overlapped with an image of a white stick figure – a wheelchair user.]

Jutta Treviranus, director of OCAD U’s Masters of Design in Inclusive Design program, introduced the 2013 Design Challenge: “Symbols we use are not passive statements… (rather) powerful means of framing our attitudes and promoting specific points of view. Accessibility has a human face… it is active, social and requires our evolving creativity… something benefiting us all individually and as a society.”

Continue reading

Apr 24

Audrey Hudson on: hip hop, intersectionality, and education

Image of OCAD U Faculty Adurey Hudson

Image of OCAD U Faculty Audrey Hudson

SITE-SPECIFIC: Hip-Hop & Convergence Culture is a new course at OCAD U that you will be teaching this summer. Can you tell us more about it and what led you to conceptualizing this course?

AUDREY HUDSON: I graduated from OCAD in 2002 from the Faculty of Design, with a major in Material Art & Design. I took courses from a wide variety of programs, trying to find my voice as a mixed race Black female in a historically Eurocentric field of study. When I was doing my undergraduate work, I did not have very many courses that spoke to me on a personal level, but I always tried to bring my lived experiences into my practice. Two years ago when I was invited to teach at OCADU, I was ready to come back and share my knowledge with students through the experiences I gained as an artist/designer, educator and graduate student. I knew, that in coming back to the school that I loved, I wanted to insert my voice into the curriculum, and have the stories of Black, Indigenous and artists of colour to be heard in the art/design world. My aim behind this course is to connect this subculture of post-modernity we call hip-hop, to design, media and education.

S: How can hip hop be used as a tool for decolonizing education?

H: Colonization was (or arguably is), a long, painful process, and decolonizing is an even longer one. The history of colonization and settler colonialism in Canada is often silenced and unspoken about in curriculum. In order for the process of decolonization to begin, we need to acknowledge the need for Indigenous sovereignty and work together, Indigenous and non-Indigenous people, to make this a reality. This means, educating one’s self about the knowledges that are silenced, and bringing them back into educative spaces. For me, hip-hop is a way to bring these rich knowledges and voices into pedagogical spaces and discuss histories of colonization, race, representation and sovereignty. I view hip-hop as a tool to begin decolonizing education because of the attention to minority voices and to the powers it speaks back to. Hip-Hop artists such as, A Tribe Called Red, JB the First Lady, Shad, K’Naan, and Wab Kinew are just a few Canadians who have taken up the work in their music. Here is an example:

Continue reading