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Visual Nature: Multiperspectivity on Peru’s South Coast -
Tarrying with Failure: Film Form and the Horizon of Abolition in Svetlana Baskova’s For Marx… -
Curating Awareness and Hope: Performing Field and Finzi as Gentle Climate Activism -
A Layer of Salt for My Oblivion: An Artist’s Reflections on Archives and Resistance -
WASTEland—Claudia Bosse’s Performative Activation of Haunted Landscapes as an Embodied Form of Planetary Thinking
Journal Description
Arts
Arts
is an international, peer-reviewed, open access journal promoting significant research on all aspects of the visual and performing arts, published monthly online by MDPI.
- Open Access— free for readers, with article processing charges (APC) paid by authors or their institutions.
- High Visibility: indexed within ESCI (Web of Science), and other databases.
- Rapid Publication: manuscripts are peer-reviewed and a first decision is provided to authors approximately 40.7 days after submission; acceptance to publication is undertaken in 11.9 days (median values for papers published in this journal in the first half of 2026).
- Recognition of Reviewers: reviewers who provide timely, thorough peer-review reports receive vouchers entitling them to a discount on the APC of their next publication in any MDPI journal, in appreciation of the work done.
Impact Factor:
0.5 (2025)
Latest Articles
Queer Aesthetics and Its Others: Human Autonomy and Nonhuman Subjugation in the Passy Cravat (1864)
Arts 2026, 15(8), 177; https://doi.org/10.3390/arts15080177 (registering DOI) - 1 Aug 2026
Abstract
In 1864, four French artists—Nathalie Micas, Rosa Bonheur, Isidore Bonheur, and Paul Chardin—gathered at Rosa Bonheur’s château in By-Thomery, a hamlet adjacent to the Fontainebleau forest. At the château’s main studio, the community members—connected through romance, blood, and friendship—crafted the Passy Cravat,
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In 1864, four French artists—Nathalie Micas, Rosa Bonheur, Isidore Bonheur, and Paul Chardin—gathered at Rosa Bonheur’s château in By-Thomery, a hamlet adjacent to the Fontainebleau forest. At the château’s main studio, the community members—connected through romance, blood, and friendship—crafted the Passy Cravat, or Parody of By’s Inhabitants, an experimental multi-media work in gouache, ink, and black pencil on canvas. In 1860, Rosa Bonheur, a celebrated animal painter, and Nathalie Micas, an amateur painter, engineer, and medical practitioner, moved to By from Paris with Micas’s mother and a menagerie of nonhuman animals used as pets and artist models. Red bands divide the Passy Cravat into rhombuses and triangles, each constituting a space on the estate, which the artists filled with irreverent caricatures of By’s human and nonhuman residents. This paper argues that the Passy Cravat, a work that has thus far been overlooked by art historians, is a prime example of nineteenth-century queer aesthetics because it constitutes a historically specific movement away from institutional classifications of genre and medium by a community that tinkered with the limitations of heteronormative life. The paper contends that queer aesthetics in the Passy Cravat are reliant upon the artists’ approaches to citizenship and human–animal relations. Ultimately, the Passy Cravat reveals By-Thomery to be a messy nexus of human autonomy and nonhuman subjugation bound to conceptions of belonging in the Second Empire (1852–1870).
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(This article belongs to the Special Issue Queerness in 18th- and 19th- Century European Art (2nd Edition))
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The Structure of a Memory Landscape Based on the Analysis of Monuments and Memorial Sites in Southeastern Poland (Bieszczady Region and Bieszczady Foothills)
by
Magdalena Czalczynska-Podolska and Wojciech Bal
Arts 2026, 15(8), 176; https://doi.org/10.3390/arts15080176 (registering DOI) - 31 Jul 2026
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This article examines the memory landscape of the Bieszczady Mountains and Bieszczady Foothills region in south-eastern Poland, based on an original concept of its structural organization and a comparative analysis of selected sites of memory located in Sanok, Zagórz, Lesko, Baligród, Cisna, and
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This article examines the memory landscape of the Bieszczady Mountains and Bieszczady Foothills region in south-eastern Poland, based on an original concept of its structural organization and a comparative analysis of selected sites of memory located in Sanok, Zagórz, Lesko, Baligród, Cisna, and Solina. The aim of the study was to identify the role of individual sites of memory in shaping the regional memory landscape and to explore the relationships between its constituent elements. The research employed an interdisciplinary approach combining memory studies, cultural geography, cultural landscape studies, and conflict heritage research. Case-study analysis, field investigations, historical-interpretative research, and qualitative comparative assessment were applied. The analysis was conducted across five interrelated dimensions: memory types, functions of sites of memory, historical layers, memory narratives, and the significance of sites within the memory landscape structure. The results demonstrate that the regional memory landscape constitutes a multi-layered, polyphonic, and dynamic structure. National, local, traumatic, transnational, landscape-related, and absence-based memories coexist, forming a complex network of narratives and meanings. The findings confirm that the region can be interpreted as a palimpsestic borderland memory landscape in which successive historical and narrative layers do not replace one another but coexist and remain subject to continuous processes of reinterpretation.
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Sacred Masks and Queer Longing: Paul Hoecker’s Visual Negotiation of Desire
by
Nicholas Maniu
Arts 2026, 15(8), 175; https://doi.org/10.3390/arts15080175 - 31 Jul 2026
Abstract
This article examines the art of Paul Hoecker (1854–1910) as a visual negotiation of queer desire, repression, and transgression in late 19th-century Germany. One of the first progressive professors at the Munich Art Academy, Hoecker remains an understudied figure in queer art history.
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This article examines the art of Paul Hoecker (1854–1910) as a visual negotiation of queer desire, repression, and transgression in late 19th-century Germany. One of the first progressive professors at the Munich Art Academy, Hoecker remains an understudied figure in queer art history. In a private letter to the sexologist Magnus Hirschfeld, he acknowledged his same-sex desire. Focusing on his recurrent depictions of handsome young men—often in the guise of Pierrot—alongside his numerous images of nuns, this article reads Hoecker’s work as a site of tension between desire, Catholic imagery, and social constraint. It further addresses the allegations surrounding the use of a male sex worker as a model for a depiction of the Virgin Mary. Finally, Hoecker’s later, more overtly erotic works, mostly produced for Jacques d’Adelswärd-Fersen, will also be considered, interrogating their problematic aspects, particularly the sexualization of youthful bodies. This research is conducted as part of the Paul Hoecker research group at the Forum Queeres Archiv München.
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(This article belongs to the Special Issue Queerness in 18th- and 19th- Century European Art (2nd Edition))
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The Future of Human–AI Worldbuilding in Art
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Sun Park and Dragana Ćirić
Arts 2026, 15(8), 174; https://doi.org/10.3390/arts15080174 - 31 Jul 2026
Abstract
The convergence of artistic practices and AI system development has introduced novel forms of artistic worldbuilding. This paper theoretically discusses how human artists (will) perceive and involve AI systems in their artistic worldbuilding. Adopting a qualitative foresight methodology to explore the artistic autonomy
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The convergence of artistic practices and AI system development has introduced novel forms of artistic worldbuilding. This paper theoretically discusses how human artists (will) perceive and involve AI systems in their artistic worldbuilding. Adopting a qualitative foresight methodology to explore the artistic autonomy and artistic authority with which humans and AI systems engage, this paper presents three scenarios of human–AI interaction in macro art worlds (art societies) and micro artworlds (worlds within artworks). Drawing on a review of the generative art approach as the current use of AI systems in art-making, the other two futuristic scenarios of human–AI interaction illustrate the shifting roles of humans and AI systems in artistic worldbuilding. The hypothetical scenarios of human–AI interaction in art-making provide a theoretical test bed for recognising diverse types of artistic contribution ranging from human inspiration and curation to non-human decision-making.
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(This article belongs to the Topic Artificial Intelligence and the Future of Art)
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The Unfinished Avant-Garde Modernity and the Idea of Tékhnē: The One Hundred Years’ Revolution, 1850–1950
by
Dennis Ioffe
Arts 2026, 15(8), 173; https://doi.org/10.3390/arts15080173 - 29 Jul 2026
Abstract
In what follows below I reconceptualize the relationship between the European avant-garde(s) and technology across the longer century from 1850 to 1950 through the classical notion of tékhnē, understood as the inseparability of making and knowing [...]
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(This article belongs to the Special Issue The European Avant-Garde(s) and Technologies: Unfinished Modernity and the Idea of Tékhnē—the One Hundred Years’ Revolution, 1850–1950)
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Makara Across Waters: Visual and Material Adaptation of a Mythical Motif from Indian Guardianship to Chinese Ceramic Export
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Majid Rahmandoust and Renke He
Arts 2026, 15(8), 172; https://doi.org/10.3390/arts15080172 - 29 Jul 2026
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The Makara, a potent hybrid guardian figure from Indian architectural sculpture, poses a question for the study of artistic exchange: how did this complex motif travel across Asia and transform into a simplified painted emblem on Chinese export ceramics? We address this question
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The Makara, a potent hybrid guardian figure from Indian architectural sculpture, poses a question for the study of artistic exchange: how did this complex motif travel across Asia and transform into a simplified painted emblem on Chinese export ceramics? We address this question by analyzing a corpus of textual sources, sculptural reliefs, and ceramic assemblages, with a focused case study on ninth-century Changsha kiln production and the pivotal evidence from the Belitung shipwreck. The analysis reveals a profound morphological and functional shift. In stone, the Makara appears as a powerful, three-dimensional guardian in complex crocodilian or elephantine forms. In contrast, on mass-produced Changsha bowls, it is abbreviated to a stylized, two-dimensional head, often paired with a pearl. We argue that this transformation was not a simple degradation but a sophisticated act of modular translation. The shift in medium from stone carving to swift underglaze painting and the demands of a global market forced a functional reinvention: the static, architectural guardian became a portable, commercial emblem. Ultimately, the analysis frames the Changsha artisan as an active cultural translator and the Makara bowls as an early, successful example of customized export design for a global audience.
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Seeking Authenticity: ‘Method’ Production Design in Narrative Screen Practice
by
Juliet John
Arts 2026, 15(8), 171; https://doi.org/10.3390/arts15080171 - 27 Jul 2026
Abstract
In contemporary narrative filmmaking, emerging technologies such as virtual production and generative artificial intelligence are impacting production workflows. Yet one central element of the practice remains unchanged: filmmakers seek to create relatable characters who are situated within believable dramatic scenarios. When achieved, narrative
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In contemporary narrative filmmaking, emerging technologies such as virtual production and generative artificial intelligence are impacting production workflows. Yet one central element of the practice remains unchanged: filmmakers seek to create relatable characters who are situated within believable dramatic scenarios. When achieved, narrative authenticity supports audience immersion, which in turn affects the work’s impact. Characters are constructed through a complex matrix of meaning expressed on screen by actors and contributed to by writers, directors, costume designers, production designers, cinematographers, editors, composers and sound designers. Over the last century, the Method technique has been a widely recognised practice used by many actors to find authenticity in their performances. Like actors, production designers rely on developing an understanding of a character’s inner life as a path to designing authentic fictional worlds. Is there an implicit approach in production design practice that aligns with the Method approach used in performance? Are there similarities between the way a production designer prepares a character’s environment and the way an actor prepares to perform in it? And once created, does the design itself perform authenticity? If so, can making this practice more explicit assist with the development and broader understanding of how designers contribute to screen works? As a way of elucidating the comparatively less visible contribution of the production designer, this article compares selected Method techniques used by actors with those used by production designers in seeking authentic characterisations. By placing these practices in dialogue, this article proposes production design as a form of performative practice that implicitly draws on a Method approach to effectively solve the design problem in narrative screen practice.
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(This article belongs to the Special Issue Technology and Scenography in Film and Television: Crafting Visual Worlds)
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From Nietzsche and Scheler’s Concept of Ressentiment to Jean Genet’s Resentful Characters: The Maids
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Aziz Tamer Güler and Ramazan Bilge
Arts 2026, 15(8), 170; https://doi.org/10.3390/arts15080170 - 27 Jul 2026
Abstract
Associated with Nietzsche’s nihilism, the concept of ressentiment—the resentment felt by the slave toward the master—is defined by Max Scheler, following Nietzsche’s line of thought, as the self-poisoning of the mind. This emotion frequently appears in cinema and the performing arts, which are
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Associated with Nietzsche’s nihilism, the concept of ressentiment—the resentment felt by the slave toward the master—is defined by Max Scheler, following Nietzsche’s line of thought, as the self-poisoning of the mind. This emotion frequently appears in cinema and the performing arts, which are nourished by conflict. Theatre does not merely reflect the calm moments of life; it also incorporates its complexity, tensions, and distortions. This study examines Jean Genet’s The Maids through the concept of ressentiment. Situated at the intersection of underground literature and absurd theatre, The Maids offers a particularly suitable context for examining the dynamics of ressentiment. Ressentiment emerges as one of the principal forces shaping the characters’ actions and relationships. Their resentment is directed toward the woman for whom they work and functions as a central force that generates dramatic conflict. While the characters attempt to transform their resentment into violence, they simultaneously enact what Scheler describes as the self-poisoning of the mind. Dramatic and post-dramatic theatre, sustained by conflict, operates in close relation with negative emotions. Accordingly, this article examines ressentiment as the central affect structuring conflict in The Maids, drawing on Nietzsche’s and Scheler’s accounts of ressentiment.
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(This article belongs to the Section Musical Arts and Theatre)
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Why Look at Endangered Animals? Dualism, Archival Desire, and the Visual Culture of Extinction
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Philip Charrier
Arts 2026, 15(8), 169; https://doi.org/10.3390/arts15080169 - 27 Jul 2026
Abstract
This article examines endangered-animal photography as a prominent and often unquestioned form of conservation visual culture. Focusing on the IUCN Red List of Threatened Species and Joel Sartore’s Photo Ark, it considers how photographs of endangered animals move between scientific documentation, emotional appeal,
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This article examines endangered-animal photography as a prominent and often unquestioned form of conservation visual culture. Focusing on the IUCN Red List of Threatened Species and Joel Sartore’s Photo Ark, it considers how photographs of endangered animals move between scientific documentation, emotional appeal, archival preservation, and conservation publicity. Framed through Val Plumwood’s analysis of human/nature dualism and its objectifying structures, this analysis argues that such images can render nonhuman life knowable as an object of human classification and intervention. While conservation photography can generate attention and concern, it can easily reproduce dualistic patterns by isolating animals from ecological relations, framing them as passive objects of visual knowledge and management, and substituting symbolic preservation for ecological understanding and protection. A less dualistic conservation visuality would not abandon endangered animals as photographic subjects, but instead situate them within the damaged, interdependent, and politically produced worlds that shape their vulnerability.
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(This article belongs to the Special Issue Ecocritical Lens: Photography, Environment, and the Anthropocene)
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The Rear-View Mirror: Matthew Bourne’s Swan Lake as a Historiographical Uncloseting of Tchaikovsky’s Queer Archive
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Claudian Ciprian Șiman
Arts 2026, 15(7), 168; https://doi.org/10.3390/arts15070168 - 21 Jul 2026
Abstract
This article reads Matthew Bourne’s Swan Lake (1995) not merely as a refunctionalisation of the classical ballet, but as a historiographical instrument that excavates the queer tensions latent in the Romantic-era ballet. Its premise is that Tchaikovsky’s score and the original libretto (1877/1895)
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This article reads Matthew Bourne’s Swan Lake (1995) not merely as a refunctionalisation of the classical ballet, but as a historiographical instrument that excavates the queer tensions latent in the Romantic-era ballet. Its premise is that Tchaikovsky’s score and the original libretto (1877/1895) already contain the fissures of non-normative desire, sublimated by imperial censorship and the aesthetic conventions of the period. The theoretical framework mobilizes Nick Salvato’s concept of uncloseting, Judith Butler’s account of gender performativity, and a Freudian reading of melancholia. This conceptual map is then applied to Bourne’s choreography to show how his production reactivates the repressed archive through male bodies. Three principal axes structure the analysis: the deconstruction of the swan archetype, the Oedipal function of the Queen-Mother as repressive Super-Ego, and the reinterpretation of the Prince’s melancholia as the symptom of a structural impossibility. On the basis of these elements, the article proposes the concept of historiographical uncloseting, defined as a mode in which performance operates as embodied historical research, reactivating affective archives inaccessible through textual sources alone. Bourne’s Swan Lake thus becomes a critical instrument for re-reading the queer dimensions of the archive of Romantic ballet.
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(This article belongs to the Special Issue Queerness in 18th- and 19th- Century European Art (2nd Edition))
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Missed Opportunities: Restitution and Relational Ethics
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Reilly Clark
Arts 2026, 15(7), 167; https://doi.org/10.3390/arts15070167 - 21 Jul 2026
Abstract
The return of African cultural objects represents an opportunity to practice what Felwine Sarr and Bénédicte Savoy call “a new relational ethics.” Oftentimes, repatriation begins and ends with the literal return of physical objects. This does little to address legacies of colonial theft,
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The return of African cultural objects represents an opportunity to practice what Felwine Sarr and Bénédicte Savoy call “a new relational ethics.” Oftentimes, repatriation begins and ends with the literal return of physical objects. This does little to address legacies of colonial theft, value extraction, and epistemicide. It can also reinscribe the power of Western interpretive frameworks and reproduce Western patterns of state power by returning objects to Western-style institutions within postcolonial nation-states. This essay considers the return of the Benin bronzes as a case study for these missed opportunities and alternative paths forward. It follows the various and sometimes competing means by which Benin bronzes came “home:” whether to the postcolonial nation of Nigeria, to the Oba of Benin himself, or to the controversial public-private partnership known as the Museum of West African Art (MOWAA). This essay considers how these various means of return, and these various meanings of “home,” can work against one another and can be co-opted as neoliberal and neocolonial forms of control. The essay also explores alternative paths forward through the framework of relational ethics. Sarr and Savoy first applied the phrase to the return of African cultural objects in their 2018 report. This essay expands on Sarr and Savoy’s report and builds from Native American and Indigenous scholars like Margaret Kovach and Linda Tuhiwai Smith, who identify opportunities to remake relations as a means of restitution. This includes remaking relations between indigenous communities, Western institutions, and postcolonial nation-states. It also includes remaking relations between human beings and the more-than-human world, including spirits of the ancestors, outside the systems of Western knowledge and value production.
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(This article belongs to the Special Issue Restitution Beyond Repatriation: Rethinking African Tangible Heritage in Twenty-First Century Museums)
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Fragile Edges: Dance as a Provocation for Human-ness
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Adesola Akinleye
Arts 2026, 15(7), 166; https://doi.org/10.3390/arts15070166 - 20 Jul 2026
Abstract
This paper reflects on what dance reveals about the notion of “human-ness” at a time when globalization could be understood as defining humanity in terms of bound, isolated bodies that generate capital, are fixed by borders, and recognized through surveillance. Rather than treating
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This paper reflects on what dance reveals about the notion of “human-ness” at a time when globalization could be understood as defining humanity in terms of bound, isolated bodies that generate capital, are fixed by borders, and recognized through surveillance. Rather than treating humans as a bounded interior essence of a bodied-self, I suggest it emerges at the edge, where sense of self meets otherness. I suggest dance offers conversation at the periphery of self, where perceived othernesses are met (floor, music, another dancer). In dancing, the self becomes most discernible at points of encounter with texture, rhythm, and trajectory. Human-ness, then, is not form/possession but relational. Drawing on Sylvia Wynter’s critique of the colonial figure of “Man,” within the notion of ‘human’, and Timothy Morton’s concepts of hyperobjects and ecological entanglement, which challenge bounded scales of human perception, I position dance as a practice that unsettles narrow categories of the human. I discuss dance as a method to unearth epistemologies of the edge, articulating humanness as intra-active and ecological, constituted through relation rather than containment. In this framing, the edge of globalization reveals an urgent fragility and the hopeful possibility of other genres of being human: relational, porous, and responding to ecological and historical entanglements. I suggest that dance as a method of moving together discloses an opportunity to reevaluate humanness and consider a definition of ‘to be human’ that is an action and an ever-emerging practice of being in relation.
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(This article belongs to the Special Issue Bodies on Edge in a Globalized World)
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Reusing Kurgans in the Western Scythian World
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Joanna Porucznik
Arts 2026, 15(7), 165; https://doi.org/10.3390/arts15070165 - 20 Jul 2026
Abstract
Kurgans in the Northern Black Sea region have long been treated as monuments “frozen” in their Scythian moment, yet excavation records show repeated re-engagement over much longer timescales. This article argues that kurgan reuse in the Western Scythian world is best understood not
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Kurgans in the Northern Black Sea region have long been treated as monuments “frozen” in their Scythian moment, yet excavation records show repeated re-engagement over much longer timescales. This article argues that kurgan reuse in the Western Scythian world is best understood not as a single behaviour, but as a bundle of practices with different archaeological signatures and social implications. Rather than offering an exhaustive catalogue, the study develops a methodological framework based on selected published case studies. It proposes a three-part typology: (1) intrusive mortuary reuse, that is, later secondary or inserted burials placed within earlier mounds; (2) associative reuse, including landscape appropriation, in which older barrows structured later funerary space through clustering, demarcation, visibility, and spatial reference; and (3) reuse through reopening, including shafts, tunnels, selective removal, and the manipulation of human remains. The article applies this framework to evidence from Scythian, Sarmatian, Greek, and early medieval/medieval contexts, with particular attention to Sarmatian intrusive burials in earlier barrows, the structured reuse of older kurgans in the Molochna basin, reopening and looting in Scythian and Sarmatian mounds, and the cross-cultural case of Koshary in the Olbian chora. The discussion situates these practices within mortuary archaeology, social memory, and the politics of the past, and argues that older kurgans could function not only as burial places, but also as mnemonic anchors, territorial markers, and targets of symbolic aggression.
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(This article belongs to the Special Issue Situating Eurasia in Antiquity: Objects, Places and Interactions in the Western Scythian World)
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Sociological Factors in the Secondary Art Markets of China and Spain: Analysis and Proposals for Sustainable Market Development
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Zeyefu Li and Diana Angoso de Guzmán
Arts 2026, 15(7), 164; https://doi.org/10.3390/arts15070164 - 16 Jul 2026
Abstract
This study analyzes how sociological factors within the context of globalization have influenced the development of secondary markets for contemporary art in China and Spain. Through a comparative approach, it examines the impact of economic, cultural, and legal changes on market structures and
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This study analyzes how sociological factors within the context of globalization have influenced the development of secondary markets for contemporary art in China and Spain. Through a comparative approach, it examines the impact of economic, cultural, and legal changes on market structures and collectors’ behavior. Special attention is given to the growth of the Chinese market as a new global player, contrasted with the Spanish market, which is characterized by a more gradual institutional development and greater structural challenges. The study also explores how the interaction between East and West is transforming collecting practices and perceptions of cultural value. Finally, strategies are proposed to strengthen the resilience and competitiveness of both secondary art markets in a shifting global landscape. In doing so, the study highlights the importance of adapting sociological structures to the new dynamics of the contemporary art market.
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(This article belongs to the Section Applied Arts)
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The Semiotic Tekhnē of Poetic Choreography: The Case of Valentin Parnakh
by
Marina V. Akimova
Arts 2026, 15(7), 163; https://doi.org/10.3390/arts15070163 - 15 Jul 2026
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Abstract
Valentin Yakovlevich Parnakh (1891–1951)—poet, dancer, translator, critic, and indefatigable mediator between artistic milieux—developed idiosyncratic avant-garde poetics in which verbal texture, choreographic invention, and graphic inscription form a single communicative ecology. Focusing on Parnakh’s Parisian collection The Acrobat Climbs (Karabkaetsya acrobat) (1922), this article
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Valentin Yakovlevich Parnakh (1891–1951)—poet, dancer, translator, critic, and indefatigable mediator between artistic milieux—developed idiosyncratic avant-garde poetics in which verbal texture, choreographic invention, and graphic inscription form a single communicative ecology. Focusing on Parnakh’s Parisian collection The Acrobat Climbs (Karabkaetsya acrobat) (1922), this article reconstructs how “low” temporal arts (cabaret, music hall, circus, pantomime) and the modernist revaluation of the body reoriented lyric practice away from a representational “image” toward a performative event and a kinetic sign. The argument proceeds from Parnakh’s struggle “to free oneself from the burden of the word” to the compensatory emergence of dance as an international, non-nationalized medium—at once existential (a “cry of the soul”) and formally experimental. Central attention is given to the author’s attempts to fix movement: the enigmatic “hieroglyphs of dances” printed in 1922 and their later clarification through more legible pictographic systems (“stick-figures”) published in the second half of the 1920s. By correlating poems, self-descriptions of choreography, and visual materials, this study reframes Parnakh’s apparent “obscurity” not as gratuitous zaum, but as a deliberately intermedial hermeneutic problem—one that presupposes translation between sign systems (word/line/body) as the very substance of avant-garde meaning.
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(This article belongs to the Special Issue The European Avant-Garde(s) and Technologies: Unfinished Modernity and the Idea of Tékhnē—the One Hundred Years’ Revolution, 1850–1950)
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Looking into the Mirror: Affective Dance Objects in the Performances of Indian Dancer Ram Gopal
by
Ann R. David
Arts 2026, 15(7), 162; https://doi.org/10.3390/arts15070162 - 13 Jul 2026
Abstract
The article begins with a detailed description of a brief and rare film clip of Indian dancer Ram Gopal applying his black kājal eyeliner in front of the mirror in his dressing room before a performance, giving us an intimate glimpse into a
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The article begins with a detailed description of a brief and rare film clip of Indian dancer Ram Gopal applying his black kājal eyeliner in front of the mirror in his dressing room before a performance, giving us an intimate glimpse into a dancer’s essential and careful preparation. Material objects related to dance performance such as make-up, mirrors and costumes are often essential to the presentation of Indian dance, especially in that historical period, but are often overlooked as significant artefacts or objects of dance. In considering this short clip of preparatory make-up, I argue how the materiality of cosmetic stage make-up together with dramatic stage costumes (in particular headdresses) and other material objects assist the process of alteration from dancer into a Hindu deity (Śiva) or mythological character on stage. I examine the process of making up, asking how it might manipulate what comes to be seen on stage and what affect is created through such a process. This article takes an imaginative look at the affective register of selected dance objects and their power to create transformation, drawing on theoretical evidence from philosophy and psychology relating to mirror image and the aesthetics of making up and the use of mirrors in early Indian art.
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(This article belongs to the Special Issue Dance Objects)
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“A Nursery of Technique,” the Laboratory in the Socio-Cultural Context of the 1920s–1930s: Between Practice and Metaphor
by
Elena Penskaya
Arts 2026, 15(7), 161; https://doi.org/10.3390/arts15070161 - 8 Jul 2026
Abstract
This article analyzes the laboratory discourse in Soviet society during the first third of the twentieth century through the lens of tékhnē—the ancient fusion of making and knowing—arguing that the laboratory became a key site for redefining artistic practice as a form
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This article analyzes the laboratory discourse in Soviet society during the first third of the twentieth century through the lens of tékhnē—the ancient fusion of making and knowing—arguing that the laboratory became a key site for redefining artistic practice as a form of knowledge production. Drawing on the institutional critique of the laboratory (Bruno Latour), the author raises the question of the potential for mutual influence between different types of laboratories established in the fields of art, technical sciences, and production. The mechanisms of a laboratory’s influence on society, as identified by Latour, allow for a new interpretation of the phenomenology of the All-Russian Theatre Society and its significant internal divisions. The history of the emergence and defeat of the Laboratory of Mass Psychology at the All-Russian Theatre Society (ARTS) in the 1920s–1930s is reconstructed on the basis of archival materials from RGALI (fund 970). Meeting minutes and documents from 1929 to 1932 reveal the main modes of the anthropology of the “laboratory genre” within the ARTS system (1920s–1980s). These are examined within the general experimental context of the era: the laboratory boom of the 1920s–1930s reshaped the boundaries between the natural sciences and the humanities. The second mode is the human experience of being on the threshold between life and death—a transgressive state. The third mode is the laboratory as a site for new forms of labor and technology. Within the laboratory’s work, psychotechnics acquired particular significance, reaching its culmination in 1931–1932. This period, marked by an intense flurry of events and new laboratory practices of psychological influence, was rightly called a “psychosis of activities” by the participants of the ARTS laboratory themselves.
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(This article belongs to the Special Issue The European Avant-Garde(s) and Technologies: Unfinished Modernity and the Idea of Tékhnē—the One Hundred Years’ Revolution, 1850–1950)
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Open AccessArticle
The Whimsical Inflatable: Pneumatic Objects in Contemporary Visual and Choreographic Art
by
Alexandra Kolb
Arts 2026, 15(7), 160; https://doi.org/10.3390/arts15070160 - 8 Jul 2026
Abstract
This article analyses pneumatic (inflatable) objects as used in the work of four contemporary European artists from diverse disciplinary backgrounds: choreographers Adrienne Hart and Gabriella Engdahl, and visual artists Michael Shaw and Bambí Benkö. Deployed across deconsecrated churches, swimming pools, theatres, galleries and
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This article analyses pneumatic (inflatable) objects as used in the work of four contemporary European artists from diverse disciplinary backgrounds: choreographers Adrienne Hart and Gabriella Engdahl, and visual artists Michael Shaw and Bambí Benkö. Deployed across deconsecrated churches, swimming pools, theatres, galleries and streets, these works demonstrate a broad spectrum of engagement with inflatables, ranging from formalist to existential, social and political-activist purposes—all implicating choreography in an expanded sense. Informed by theories from the visual arts, dance studies and sociology, as well as interviews with the artists themselves, the analysis adopts a multi-methodological approach attuned to this diversity. Overarching concerns about spectatorship, site and materiality centre on how inflatables’ precarious properties—porous seams requiring continual reinflation—engender playful instability and encourage interaction with audiences. Proposing ‘whimsy’ as a critical lens, the essay reimagines contemporary inflatables as cultural-choreographic objects that question disciplinary boundaries. The artists’ practices both extend a 1960s legacy of pneumatic experiments and redirect their utopian-critical impulses toward twenty-first-century issues.
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(This article belongs to the Special Issue Dance Objects)
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Open AccessArticle
From the Rhapsody on the Goddess of the Luo River to the Goddess of the Luo River: The Indirect Translation from Literature into Image
by
Xuemei Zhong
Arts 2026, 15(7), 159; https://doi.org/10.3390/arts15070159 - 8 Jul 2026
Abstract
The Goddess of the Luo River is a visible painting that depicts The Rhapsody on the Goddess of the Luo River, an invisible poem. How does the painter convey the intricate plot, abstract verbal imagery, and musicality of the poem—particularly the subtle
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The Goddess of the Luo River is a visible painting that depicts The Rhapsody on the Goddess of the Luo River, an invisible poem. How does the painter convey the intricate plot, abstract verbal imagery, and musicality of the poem—particularly the subtle emotions of betrayal, anguish, and regret—in a tangible visual form? In translating the text, the painter employs at least five methods: literal depiction, perspective shift, metaphor, suggestion and symbolism. Corresponding to these methods, the painter selects, abridges, modifies, or expands upon the textual content. The success of this transformation from text to image lies precisely in the fact that the image does not rigidly adhere to the text but instead captures its spiritual essence. The indirect translation from literature to image is fundamentally grounded in the heterogeneous nature of poetry and painting and must respect the inherent principles of each art form.
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(This article belongs to the Section Visual Arts)
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Open AccessArticle
Abandoned Universalism: Shen Wei and His Early Transnational Dances
by
Fangfei Miao
Arts 2026, 15(7), 158; https://doi.org/10.3390/arts15070158 - 7 Jul 2026
Abstract
This paper examines the under-researched pivotal career moment of Shen Wei (沈伟, b.1968, last name Shen and first name Wei), one of the most renowned Chinese American dance artists in the West, when he traveled from China to the United States for the
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This paper examines the under-researched pivotal career moment of Shen Wei (沈伟, b.1968, last name Shen and first name Wei), one of the most renowned Chinese American dance artists in the West, when he traveled from China to the United States for the first time in 1995 and his unacclaimed early career in New York from 1995 to 2000. Based on primary sources, I compare the divergent conceptualizations of universalism in China and the United States, as embodied in Shen’s choreographies and as manifested in the contrasting receptions of his works by Chinese and American critics. Building on existing dance scholarship on universalism and situated at the intersection of Asian studies and Asian American studies, this paper explores how Shen’s choreography of universalism convinced Chinese critics but discouraged American critics from recognizing the significant value of his art. I question the United States as a neutral platform for artistic freedom and propose that Shen must perform according to the expectations of American society—the “dress code” for Asian artists—to gain acceptance and success. In so doing, I challenge the intent that primarily examines Shen based on his widely acclaimed works. The “failures” that Shen experienced in his career contain the same, if not more, research value as his “successes.”
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(This article belongs to the Special Issue Bodies on Edge in a Globalized World)
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