Carpentry, Compassion

https://docs.google.com/presentation/d/e/2PACX-1vT4MPA9SaFo95dGg3WVmzw7jpburS_MPMJ5xKK2iCAvC7Fgf7Qf2MDpVuGRgipO60gNKIBlNX94mxXU/pub?start=false&loop=false&delayms=3000

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Picturing Place – Fort McMurray – November 2015

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  1. Taxi’s, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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2. Henning, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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3. Airport, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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4. Vista, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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5. Diversified, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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6. Centennial, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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7. Rubble, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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8. Vacant, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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9. Wild, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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10. Over/Under, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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11. Invasive, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

1 (12 of 17)12. Athabasca, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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13. Village, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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14. Confederation, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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15. Night Games, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

1 (17 of 17)16. Alberta Motors, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

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17. Showgirls, Lozowy, 2015, Fuji Xt10, 18mm F2, 36″x24″, Foamcore.

Jan 28, Lozowy/Shields

Place

treaties

2014-Combined-Calendar-Terracon
Enter a caption

http://terracon.ca/NewSite/wp-content/uploads/2014/07/2014-Combined-Calendar-Terracon.pdf

http://terracon.ca/NewSite/wp-content/uploads/2014/07/2014-Combined-Calendar-Terracon.pdf

From Outside and From Afar – Looking in

early 1960's

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A 8637
A 8637

Inside – as a located voyeur

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Local knowledge – Meeting Youth

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From the unseen, towards the scene.

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getting to nonsense – local, grounded, dialogue

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co-creating visual results – or towards a politics of ambivalence

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2 Excerpts from

Arts-Based Research: A Critique and a Proposal Paperback – Feb 15 2013

by Jan Jagodzinski (Author), Jason Wallin (Author)

“We are also living through what could be called a post-alphabetization,4 a shift to another grammatization that has serious consequences for education, as well as post-emotionalism, the phenomenon where screen media relieves the subject of his or her emotional projections. The ‘canned laughter’ of television, the melodramatic forms that offer easy solutions to difficult questions via good and evil characters, the spectacular action flicks to keep us on the edge of our seats, the horror shows to keep mystery alive, and so on. There has never been another historical period like this one where the shift from the electric age to the electronic age to eventually the nano-age will take place. Many teachers today are already recognizing the shift in literacy; children cannot spell like they used to, neither can adults. A film like Akeelah and the Bee sponsored by Starbucks is one of those ‘feel-good’ movies where ‘minorities’ are given the gold stars to ‘make it’: African American, Mexican American and even Japanese America are all now allowed to participate in what CHAPTER I 22 is becoming an eroded form of literacy. It is a fantasy that is no longer sustainable as screen culture continually pervades and penetrates lives making the old form of literacy no longer viable as a general strict undertaking. Many have written that a multi-modal approach to literacy is needed (Kress, 2010), while others are rethinking the entire status of this change as ‘intermediality’ where art and technology have collapsed into one another.” (Pg 21)
“Thinking the unthought is the concern for both philosophers to overcome the world of representational thought and to think a people-to-come, but they diverge as to what this program should be. The world forces us to think, says Deleuze, when an object is no longer recognized but encountered (see DR, 139–140). Such an encounter should not be thought as meeting between two constituted identities or wholes in dialogue or communicable exchange; rather as a field of effects from which the creation of something new and unforeseen has yet to be determined. These encounters produce nonsense, which is not the opposite of sense as it is commonly thought. Rather nonsense has something to do with the encounter as a particular affect, such as love, hatred, suffering or wonder. It is precisely this nonsense within sense that has to be thought. Nonsense is precisely that which can only be sensed. It is opposed to recognition where the object that is sensed can be recalled, imagined and conceived representationally. Paradoxically, then Deleuze can write about the sensible as: “It is not a sensible being but the being of the sensible. It is not the given but by which the given is given. It is therefore in a certain sense the imperceptible [insensible] ]” (176; DR-1, 140, original emphasis). (Pg 35)