Providing spaces for children’s culture becomes an issue when it conflicts with or threatens to reverse the notion of ‘legitimate’ culture. Here, legitimate culture refers to the dominant values of the official curriculum and teachers’ cultural values. This article, which stems from an ethnographically oriented pilot study, explores the experience of children’s and adults’ diverse beliefs, ideologies and cultures in an art classroom that is situated in a university facility. It demonstrates how children seek spaces for their culture. Only high official culture, the school culture, and parents’ and teachers’ culture are deemed appropriate, true and good. In the world of adults, children’s culture is often seen as immature, as something to be fixed and refined. Kline suggests that humour and play might be an independent form of children’s culture. What children find funny and humorous may not be funny, or even appropriate, to adults. Bakhtin’s carnival theory demonstrates how a medieval culture used dangerous jokes at the expense of authority. Although the carnival was a temporary festival, it was the means through which the peasants’ marketplace culture was communicated to the officials, and by which they were able to demonstrate resistance – following their own rules, methods and culture. The author employs Bakhtin’s theory to help see the carnival in an art classroom, as children resist the presence of a legitimized culture by continuing to create spaces for their own cultures of pleasure, parody and even the grotesque.
Public art is placed in relation to its surroundings, conveying messages that are open to interpretation and thus proposing conversations between art/aesthetics, geography, histories and the subjectivity of the viewer. As such, it can engender possibilities to ‘politicize our relations with place’. Embracing the vision of a multidisciplinary assignment for an introductory course on place relations for first-year students in a Canadian teaching university, the authors designed an assignment of living inquiry with public art. The students placed themselves in relation to the art piece by studying the surrounding area of the artwork, embracing the propositions of the piece, and responding to those propositions artistically and through writing. What does it mean to live on Indigenous land? It was imperative to introduce conversations about the different but interconnected concepts of place and land that house public art pieces. The authors envisioned teacher education beyond the limits of a positivist dominant developmental lens that constrains holistic and critical possibilities to embrace decolonial acts. They asked: How might pre-service education disrupt the colonial inheritance and practices rooted in early childhood education? The students critically reflected on their geopolitical position, the contemporary issues of our time and the implications for their journey of becoming educators.
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