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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 30.8 days after submission; acceptance to publication is undertaken in 5.9 days (median values for papers published in this journal in the second half of 2025).
- 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:
0.3 (2024)
Latest Articles
Contemporary Art on Climate Adaptation: Staking Trees and Bracing Spines in Singapore
Arts 2026, 15(6), 139; https://doi.org/10.3390/arts15060139 (registering DOI) - 12 Jun 2026
Abstract
The Singaporean government’s Green Plan 2030 aims to “galvanize a whole-of-nation movement and advance [its] national agenda on sustainable development,” transforming the Garden City into a City in Nature. The state’s #OneMillionTrees campaign, which intends to plant a million trees over a decade,
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The Singaporean government’s Green Plan 2030 aims to “galvanize a whole-of-nation movement and advance [its] national agenda on sustainable development,” transforming the Garden City into a City in Nature. The state’s #OneMillionTrees campaign, which intends to plant a million trees over a decade, seems less focused on climate adaptation, given Singapore’s unresolved environmental issues such as oil refinement, terraforming, and hyperconsumption. Instead, it appears to superficially address deeper socioenvironmental wounds inflicted on the postcolonial people and land. In this article, I explore the visual culture of Singapore’s ableist-nationalist greening campaigns alongside artworks such as Marvin Tang’s A Guide to Tree Planting and History of 39 Cuttings—Hybrids, and Woong Soak Teng’s Ways to Tie Trees and Rules for Photographing a Scoliotic Patient. I argue that Tang and Woong highlight adaptation issues in the face of eco-ableist sustainability in Singapore, challenging simplistic notions of climate adaptation by attending to vulnerable, sexed and gendered more-than-human bodies. The field of art history has an opportunity to probe ableist visions of ecological sustainability—within an emerging discourse between environmental justice and disability studies—by historicizing and interpreting such art, as it speaks to enduring, more-than-human impairment and climate adaptation.
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(This article belongs to the Special Issue Rethinking Art History and Culture: Defining an Ecological Approach)
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‘I Second that Emotion’: Modifiers as Expressive Devices in Songs by The Miracles
by
Bláithín Duggan
Arts 2026, 15(6), 138; https://doi.org/10.3390/arts15060138 - 11 Jun 2026
Abstract
By combining musicology, sound studies, and linguistics, this article goes beyond existing studies of voice and popular song to analyse vocal modifiers in four songs recorded by The Miracles in 1960 and 1967: ‘Way over there’ (1960), ‘Shop around’ (1960), ‘Who’s lovin’ you’
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By combining musicology, sound studies, and linguistics, this article goes beyond existing studies of voice and popular song to analyse vocal modifiers in four songs recorded by The Miracles in 1960 and 1967: ‘Way over there’ (1960), ‘Shop around’ (1960), ‘Who’s lovin’ you’ (1960) and ‘I second that emotion’ (1967). Vocal modifiers, a sub-category of paralanguage, are a nonverbal characteristic of speech that can alter meaning or convey emotion. By adopting a mixed methodology (spectral and music analysis alongside paralinguistics), I argue that aspects of The Miracles’ performative quality reside in their use of vocal modifiers, which occur in performance and are retained on recordings. Over time, specific uses, especially by the lead singer William “Smokey” Robinson, give rise to expressive tropes (significant or recurring themes, similar to a motive in Western art music). Expressive tropes are important for not only do they create aural connections across songs, they can also represent thematic content without the aid of lyrics and reveal subtle insights into non-lexical sounds that have long been acknowledged but have resisted analysis.
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(This article belongs to the Special Issue Creating Musical Experiences)
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Cross-Media Narrative Transformations of the “Hunter Catches Birds” Tradition in Indo-Persian and Malay Worlds
by
Siaw Hung Ng
Arts 2026, 15(6), 137; https://doi.org/10.3390/arts15060137 - 9 Jun 2026
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The tale commonly known as “Hunter Catches Birds” circulates widely across South Asia, the Islamicate world, and insular Southeast Asia. Despite linguistic, religious, and cultural differences, the narrative architecture of the Hunter Catches Birds tale displays remarkable continuities across Buddhist, Persian, Malay, Indonesian,
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The tale commonly known as “Hunter Catches Birds” circulates widely across South Asia, the Islamicate world, and insular Southeast Asia. Despite linguistic, religious, and cultural differences, the narrative architecture of the Hunter Catches Birds tale displays remarkable continuities across Buddhist, Persian, Malay, Indonesian, and Javanese traditions. Its persistence across radically different religious and cultural settings raises a broader question of how narrative meaning remains recognizable through continual reinterpretation. In early Malay renderings, particularly within the Hikayat Bayan Budiman tradition, oral materials are reorganized into framed and nested literary structures. These forms enable both textual and visual interplay while supporting ethical instruction alongside aesthetic elaboration. Frequently positioned as an introductory episode in parrot-cycle literature, the story integrates motifs such as collective escape, feigned death, interspecies conflict, and the tension between loyalty and betrayal. These narrative elements remain open to reinterpretation in different moral and cultural settings. Drawing upon Sanskrit, Persian, Uyghur, Malay, Indonesian, and Javanese materials, this study examines how the tale moved across oral, manuscript, and visual traditions. Rather than treating the narrative as a fixed folktale type, the article approaches it as a flexible modular structure whose ethical meanings were continually reshaped across changing religious and social environments. These interactions generate layered systems of meaning in which image and text jointly shape narrative tension, vulnerability, and strategic judgment. In Persian miniature traditions, scenes of entrapment, sacrifice, and escape are organized through sequential composition and spatial tension, allowing conflict, vulnerability, and narrative causality to be experienced visually as well as textually. By tracing these transformations, this study argues that the enduring vitality of the Hunter Catches Birds tradition may lie less in narrative stability than in the sustained reinterpretation of repeated narrative structures across textual and visual cultures.
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Extreme Spaces as Encounters: Images, Environments, and Otherness
by
Maria Berbara, Carolina Martínez and André Reyes Novaes
Arts 2026, 15(6), 136; https://doi.org/10.3390/arts15060136 - 8 Jun 2026
Abstract
Spaces labeled as ‘extreme’ have long fueled the imagination of those who sought to explore, conquer, and represent them. Framed in colonial narratives as terra incognita or finis terrae, these regions generated diverse forms of textual and visual knowledge while simultaneously arousing
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Spaces labeled as ‘extreme’ have long fueled the imagination of those who sought to explore, conquer, and represent them. Framed in colonial narratives as terra incognita or finis terrae, these regions generated diverse forms of textual and visual knowledge while simultaneously arousing curiosity and fear. The polar regions, Amazonian forests, and the seas and mountains of Patagonia played a central role in shaping the epistemologies of modern science and art in South America, functioning as laboratories in which ways of seeing were tested and transformed through processes of encounter. In this paper, we move beyond approaches that treat extreme spaces as fixed geographical entities defined solely by climatic severity or environmental hostility. Drawing on a pedagogical experiment inspired by Warburgian image-based research practices, we argue that extreme spaces are better understood as relational constructs, co-produced through multispecies and intercultural encounters. Through a comparative analysis of European iconographies across South America, we identify two coexisting clusters of meaning: one organised around abundance, intercultural cooperation, and extractivism; the other around scarcity, resistance, and environmental imposition. By tracing the circulation and mobilization of these meanings across different environments, we propose an epistemology of extremes, suggesting a mode of knowledge production that classifies spaces through the lens of radical otherness.
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(This article belongs to the Special Issue Rethinking Art History and Culture: Defining an Ecological Approach)
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Forest Gone Missing: Unlearning Art History, Resisting Representation
by
Tomasz Grusiecki
Arts 2026, 15(6), 135; https://doi.org/10.3390/arts15060135 - 5 Jun 2026
Abstract
This article reconsiders the methodological primacy of representation in early modern art history by shifting attention from image to material. Taking Rembrandt’s Polish Nobleman (1637) as its point of departure, it argues that narrative interpretation—long central to the discipline—has obscured the material conditions
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This article reconsiders the methodological primacy of representation in early modern art history by shifting attention from image to material. Taking Rembrandt’s Polish Nobleman (1637) as its point of departure, it argues that narrative interpretation—long central to the discipline—has obscured the material conditions that make images possible. Rather than assembling meaning from pictorial elements, the essay follows the painting’s support: a Baltic oak panel sourced from the woodlands of the Polish–Lithuanian Commonwealth. From this perspective, the artwork emerges not simply as an autonomous image but as the endpoint of an extractive chain linking forestry, peasant labour, river transport, and long-distance trade. Drawing on agronomic manuals, estate records, and economic histories, the article reconstructs these dispersed threads as “story matter”: fragments that, brought into relation, begin to cohere into an alternative mode of narration. In doing so, it advances “material literacy” as a methodological reorientation—an attunement to substances, processes, and infrastructures that precede and exceed representation. Recovering these histories does not replace interpretation but expands its scope, opening art history to ecological and infrastructural forms of storytelling.
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(This article belongs to the Special Issue Rethinking Art History and Culture: Defining an Ecological Approach)
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Choreographies of Immobility: Life Stories and Labour Migration in a Neoliberal Performing Arts Market
by
David Castillo and Sari Pamer
Arts 2026, 15(6), 134; https://doi.org/10.3390/arts15060134 - 4 Jun 2026
Abstract
This contribution engages with perspectives, concerns and experiences of artists who staged either their own life stories or the life stories of others. At its core, it challenges the idea that staging a life story is solely an empowering, self-enabling and emancipatory aesthetic
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This contribution engages with perspectives, concerns and experiences of artists who staged either their own life stories or the life stories of others. At its core, it challenges the idea that staging a life story is solely an empowering, self-enabling and emancipatory aesthetic practice. By analysing two choreographies and their respective working conditions, as well as an interview with one of the choreographers, this article reflects on the commercialisation and neoliberal extraction of personal life stories. Further, this contribution revisits the concept of ‘cultural mobility’ with two case studies. The first one, mi vida en tránsito (2022), draws on the precariousness and vulnerability experienced in times of professional mobility in the Central European dance scene. Overseas (2022), the second case study, criticises the Eurocentric assumption that mobility is equally distributed across the globe. To analyse both case studies, this article establishes ‘cultural immobility’ as a scholarly perspective on how immobility relates to the production, performance, practice and circulation of cultural artefacts and artistic works.
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(This article belongs to the Special Issue Bodies on Edge in a Globalized World)
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The Unusual Construction of Kurgans of the Scythian Elite from the 4th Century BC in a Burial Ground near the Village of Vodoslavka in the Northern Sivash Region (Ukraine)
by
Marina Daragan and Sergei Polin
Arts 2026, 15(6), 133; https://doi.org/10.3390/arts15060133 - 4 Jun 2026
Abstract
This study focuses on the construction sequence of three complex and atypical Scythian kurgans at the Vodoslavka burial ground in the Northern Sivash region, which incorporate several unique structural and ritual elements. One of the most striking features is the layer of mud
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This study focuses on the construction sequence of three complex and atypical Scythian kurgans at the Vodoslavka burial ground in the Northern Sivash region, which incorporate several unique structural and ritual elements. One of the most striking features is the layer of mud applied to the ground surface prior to mound construction, which, in several cases, formed anthropomorphic outlines. Funerary feasting, which took place both before and during the burial ceremony, was just one of the other features. So too was the deliberate shaping of soil removed from the central grave into a spherical segment, and the ritual activity associated with this prepared spoil heap. Although the mounds’ preserved height is relatively modest (originally about 3–5 m), their internal organisation and the composition of the grave goods suggest that they were used for burying individuals of high status within Scythian society. The cemetery’s proximity to major salt lakes suggests that the local elite’s affluence may have been linked to their control over this vital resource. The architectural and depositional features of the kurgans can be interpreted as elements of a ritual system designed to ensure the deceased’s proper transition to the afterlife. The design of the burial chambers and the richness of the grave goods reflect a concern for the conditions of existence in the afterlife, while the associated manipulations of the sub-mound space and mound deposits, prepared surfaces, deliberately shaped spoil heaps, and related ritual practices can be understood as material markers and procedures intended to secure the successful passage of the deceased to the afterlife.
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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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(In)visibility: The Black Body, Narratives of Identity, and the Biombos of Juan Correa
by
Kristi M. Peterson
Arts 2026, 15(6), 132; https://doi.org/10.3390/arts15060132 - 2 Jun 2026
Abstract
The question of the presence and active participation of artists of African descent is an obscure one in the art history of Mexico. We know that Black hands were vital participants in the arts of the Americas, and their contributions to Spanish American
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The question of the presence and active participation of artists of African descent is an obscure one in the art history of Mexico. We know that Black hands were vital participants in the arts of the Americas, and their contributions to Spanish American art were innumerable, but the full extent of this contribution remains frustratingly unclear. Relatively little scholarly research has focused on the Black artists of the colonial world; the most famous are the rare exceptions, including Juan Correa of Mexico (1646–1716). Even in this instance, however, misinformation and confusion abound. A distinguished painter of the late seventeenth and early eighteenth centuries, Correa was of a mixed-race family and was himself Afro-Mexican. The son of a physician from Cádiz, Spain and a free Black woman, Pascuala de Santoyo, Correa became one of the most prolific painters of his day with upwards of four hundred works identifiably of his oeuvre. He executed a number of works for the cathedral in Mexico City, while others were sent half a world away to Spain. The Correa family was one of the most active families of painters in colonial Mexico City, and his nephew Nicolás Correa was also a mixed-race artist of note. Yet, only recently has Correa’s Black heritage publicly marked his identity. While not overtly hidden from modern viewers, the assertion and emphasis of Correa’s status as Afro-Mexican is relatively new. This is the result of a long history of racial erasure(s), slippage, public disinterest, and modern narratives of Mexicanidad that began in the colonial period. Already a maestro pintor when the painters’ guild in Mexico City instituted new policies in the late seventeenth century designed to prevent artists of othered racial categories from achieving the highest levels of success, Correa stands out as an artist of Black heritage in Mexico who renders the African history of the Americas visible through his own personhood, but who participates in the invisibility of that African-ness in the visual canon. This article therefore proposes to begin from Juan Correa and cast a wide net to examine the invisibility of the Black artist in Mexico and the visibilities of race and rhetorical bodies in New Spain as the larger Viceregal territory.
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(This article belongs to the Special Issue Black Artists in the Atlantic World)
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The Pig in Pornocrates
by
Thomas Aiello
Arts 2026, 15(6), 131; https://doi.org/10.3390/arts15060131 - 2 Jun 2026
Abstract
Pornocrates (1878) is the most influential work of Belgian artist Félicien Rops. Featuring a naked woman with a blindfold walking behind a tethered pig on a marble floor, the work caused controversy on its first appearance. It has been interpreted by critics and
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Pornocrates (1878) is the most influential work of Belgian artist Félicien Rops. Featuring a naked woman with a blindfold walking behind a tethered pig on a marble floor, the work caused controversy on its first appearance. It has been interpreted by critics and art historians as representing various possibilities. While the evolution of how critics and scholars have interpreted the relationship between woman and pig is important, what none of them acknowledge is the existing status of the human relationship with pigs at the turn of the century, or the phenomenon of blind pig races that mirrored the action taken in the painting. Those races were arbiters of class and gender in fin-de-siecle United States and Europe, two elements of social standing that Rops often used his work to critique. This paper describes the history and criticism of Pornocrates in relation to interpretations of human-animal difference and compares the work to the largely unknown story of blind pig races.
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(This article belongs to the Special Issue Human-Animal Interactions in Western Art)
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Yarl: The Rolling Drumlins of Furness
by
David Haley
Arts 2026, 15(6), 130; https://doi.org/10.3390/arts15060130 - 2 Jun 2026
Abstract
A micro-commission from Signal Film & Media, Barrow-in-Furness, initiated a two-year dialogue between artist/filmmaker Laurence Campbell and ecological artist David Haley. They started with the question, ‘How did such a small stream serve the development of such a large industrial town?’ Their eco-poetic,
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A micro-commission from Signal Film & Media, Barrow-in-Furness, initiated a two-year dialogue between artist/filmmaker Laurence Campbell and ecological artist David Haley. They started with the question, ‘How did such a small stream serve the development of such a large industrial town?’ Their eco-poetic, video/sonic exploration became a freshwater odyssey, discovering the blood of extinction (chalybeate-polluted water) through arterial tributaries, from deep time to 19th-century extraction to today. Their inquiry was informed by the Cumbria Archives, a local environmental conservationist, a poet and opera singer and passersby. The emergent art form revealed a complex set of ecological narratives. The project continues to raise questions about our relationships with the Nature–Climate–Culture Emergency, and the nuclear, defence, mining and water industries.
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(This article belongs to the Special Issue The Visual Arts and Environmental Regeneration in Britain)
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The Erased Filmmaker: Nicolás Guillén Landrián and the Politics of Censorship in Cuban Documentary Cinema
by
Eliecer Jiménez Almeida and Santiago Juan-Navarro
Arts 2026, 15(6), 129; https://doi.org/10.3390/arts15060129 - 2 Jun 2026
Abstract
Nicolás Guillén Landrián (1938–2003) is often described as one of the most formally daring documentary filmmakers to emerge from Cuba’s Instituto Cubano del Arte e Industria Cinematográficos (ICAIC), yet decades of institutional censorship, including imprisonment, forced psychiatric treatment, and the quiet burial of
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Nicolás Guillén Landrián (1938–2003) is often described as one of the most formally daring documentary filmmakers to emerge from Cuba’s Instituto Cubano del Arte e Industria Cinematográficos (ICAIC), yet decades of institutional censorship, including imprisonment, forced psychiatric treatment, and the quiet burial of his films in archives, pushed him into a kind of official nonexistence. His work resurfaced unexpectedly during a 2003 screening in Havana, an event that seemed to reveal just how much had been missing from the historical record. This article examines the systematic relationship between the revolutionary Cuban censorship apparatus and the aesthetic strategies Guillén Landrián developed, from his early ICAIC shorts to his final exile film, Inside Downtown (2001). Drawing on archival materials, published interviews, critical theory (Foucault, Agamben, Bourdieu, Scott, de Certeau), and close readings of key films such as Coffea Arábiga (1968), Desde La Habana ¡1969! Recordar (1969–1971), and Taller de Línea y 18 (1971), we argue that censorship did not simply constrain his filmmaking but shaped it in ways that opened unexpected formal paths. We describe these strategies as a “poetics of obliqueness”—a mode of working that embeds critique within intermedial collage, uneasy juxtapositions, ellipsis, allegory, and double coding. These tactics exploited the gap between the apparatus’s strict monitoring of explicit ideological statements and its difficulty policing ambiguous or formally inventive gestures. Although grounded in the Cuban case, this framework speaks to broader questions about how artists under authoritarian conditions convert pressure into a generative constraint, revealing how creativity can survive, and sometimes mutate, under sustained surveillance.
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(This article belongs to the Special Issue Cinema and Censorship)
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Rebooting Death: Wes Craven’s Scream 4 as Testament Film
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Diana Neiva
Arts 2026, 15(6), 128; https://doi.org/10.3390/arts15060128 - 1 Jun 2026
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This paper examines Wes Craven’s Scream 4 (2011) as a testament film that philosophises about creative death: the process by which artistic works face exhaustion, inauthenticity, and the impossibility of renewal. Released four years before Craven’s death in 2015, the film uses the
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This paper examines Wes Craven’s Scream 4 (2011) as a testament film that philosophises about creative death: the process by which artistic works face exhaustion, inauthenticity, and the impossibility of renewal. Released four years before Craven’s death in 2015, the film uses the resources of the slasher and its sequel culture to meditate on what it means for a creative work to die. I argue that Scream 4 conducts this investigation through characteristically cinematic means, such as its metatextual architecture, the progressive collapse of the franchise’s reality across four films, the figure of Jill Roberts as an embodied reboot, and its construction of creative death as something that cannot be reversed through the mechanisms commercial culture makes available. The paper also situates this argument within the broader question of film as a medium for philosophising about death, drawing on Craven’s own account of what horror films are for.
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(This article belongs to the Special Issue Swan Songs: Philosophical Reflections on Death, Time, and Memory in Testament Films)
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Know Thy Other: Dialogic Encounter and the Presence of Self and Other in Technoetic and AI-Mediated New Media Art
by
Lila Moore
Arts 2026, 15(6), 127; https://doi.org/10.3390/arts15060127 - 1 Jun 2026
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This article examines dialogic presence as articulated by Martin Buber and explores its continued relevance within contemporary technoetic and AI-mediated new media art. Drawing on Buber’s early writings on art, theatre, and dance—particularly Daniel (1913)—the article first analyses the dialogic relations between artist,
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This article examines dialogic presence as articulated by Martin Buber and explores its continued relevance within contemporary technoetic and AI-mediated new media art. Drawing on Buber’s early writings on art, theatre, and dance—particularly Daniel (1913)—the article first analyses the dialogic relations between artist, art form, and viewer, with attention to the aesthetic principles of distance, unity, and presence that structure the I–Thou encounter. The second part explores the correlation between Buber’s dialogic philosophy and the principles of technoetic art as theorised by Roy Ascott, focusing on the telematic installation Aspects of Gaia: Digital Pathways across the Whole Earth (1989) as a paradigmatic example of dialogic encounter within technologically mediated environments. The third part examines seven artworks from the Infinite Self Pavilion, curated for The Wrong Biennale (2025–2026), as illustrative examples. These works engage AI-mediated aesthetics to interrogate the relation between Self and Other through modes of dialogic encounter and presence induced by orbital apparatus, installation, and screen practices, positioning the viewer at the centre of the encounter while challenging the limits of human consciousness. The article concludes by foregrounding Buber’s ethical stance toward advanced technologies, emphasising relational responsibility and humility in dialogue with Ascott’s technoetic ethics.
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(This article belongs to the Special Issue Presence and Media)
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The Distance from the Immortals: The Evolution of Immortals in Northwestern China During the Han Dynasty
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Luoyao Liu and Lu Jiang
Arts 2026, 15(6), 126; https://doi.org/10.3390/arts15060126 - 1 Jun 2026
Abstract
A significant transformation in the Chinese pictorial tradition took place during the Han Dynasty. Stone reliefs, considered here as a representative art form, recorded the evolution of social thought, funeral concepts, and religious beliefs. Images of immortals on stone reliefs from the northwest
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A significant transformation in the Chinese pictorial tradition took place during the Han Dynasty. Stone reliefs, considered here as a representative art form, recorded the evolution of social thought, funeral concepts, and religious beliefs. Images of immortals on stone reliefs from the northwest region of the Han Realm—an area that included both northern Shaanxi and northwestern Shanxi—combined the belief system of the Central Plains with local characteristics. This research explores how divine images in stone reliefs were adapted to local contexts and took on new functions within the frontier environment and what social forces and beliefs drove these changes.
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(This article belongs to the Special Issue Attitudes, Practices, Rituals and Funerary Arts Across Disciplines and Cultures)
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Drawing Sound: From 20th-Century Experiments to L’UPIC Ludique
by
Simon Blackmore
Arts 2026, 15(6), 125; https://doi.org/10.3390/arts15060125 - 1 Jun 2026
Abstract
This paper examines 20th-century instruments that translate visual forms into sound, focusing on Daphne Oram, Iannis Xenakis, and Fernando von Reichenbach. Emerging from diverse socio-cultural contexts, these devices offer alternative art–technology configurations that challenge dominant computational paradigms. By analysing their artistic intent and
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This paper examines 20th-century instruments that translate visual forms into sound, focusing on Daphne Oram, Iannis Xenakis, and Fernando von Reichenbach. Emerging from diverse socio-cultural contexts, these devices offer alternative art–technology configurations that challenge dominant computational paradigms. By analysing their artistic intent and technical innovation, the study positions them as speculative tools for rethinking human–machine relations and generating new technological paradigms. Extending this lineage, the author’s practice—L’UPIC Ludique—reimagines Xenakis’ UPIC as a tactile, playful instrument for children, emphasising drawing-based interaction, haptic engagement, and accessible musical creativity. Demonstrated at NIME 2024 and Rogue Open Studio 2025, the project shows how revisiting historical technologies can reconnect users with the magical, playful qualities of early drawn-sound instruments. The paper highlights the need for public investment in collaborative spaces where artistic experimentation can shape technology, reflecting Yuk Hui’s vision of art as a catalyst for epistemic transformation.
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(This article belongs to the Special Issue The Impact of the Visual Arts on Technology)
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Thingful Time: Futurist Chrontology and Socialist Chronization in Early Soviet Russia
by
Serguei Alex. Oushakine
Arts 2026, 15(6), 124; https://doi.org/10.3390/arts15060124 - 1 Jun 2026
Abstract
This study examines how early Soviet culture sought to render time perceptible, governable, and politically productive by translating Futurist “chrontology” into socialist “chronization.” Taking Aleksandr Kusikov’s 1922 polemic on the Berlin journal Veshch (Thing)—edited by Ilya Ehrenburg and El Lissitzky—as its point of
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This study examines how early Soviet culture sought to render time perceptible, governable, and politically productive by translating Futurist “chrontology” into socialist “chronization.” Taking Aleksandr Kusikov’s 1922 polemic on the Berlin journal Veshch (Thing)—edited by Ilya Ehrenburg and El Lissitzky—as its point of departure, it reconstructs a “third-way” Futurism shaped by postrevolutionary transit and exile, in which anticipatory futurity was inseparable from an intensified orientation toward materiality, technique, and constructive making. Against the backdrop of modern heterochrony—where “times” proliferate and synchronization remains contested—the essay traces how Soviet actors devised new units, comparisons, and pedagogies for living in a temporally unstable present. Two case studies anchor the argument. First, the League of Time (1923–1925) promoted multiscalar time-management practices through campaigns, memos, and didactic graphics that treated clocks, routines, and efficiency as instruments of socialist subject-formation. Second, illustrated children’s books translated variegated temporal sensibilities into a pedagogy of images, making futurity legible via “thingful” traces that recoded the past as a catalogue of obsolete objects. Chronization thus appears as an ambitious cultural technology for producing a planned, dynamic, and productive socialist way of being. By foregrounding work, visualization, and material comparison, these projects converted temporal uncertainty into actionable, collective everyday socialist practice.
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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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Women Art Collectors and Legacy: Two Case Studies Examining the Legacy-Building Strategies of Australian Women Art Collectors of Contemporary Art
by
Catherine Asquith
Arts 2026, 15(6), 123; https://doi.org/10.3390/arts15060123 - 1 Jun 2026
Abstract
This paper examines two Australian women art collectors of contemporary art, Sydney-based Gene Sherman, and Melbourne-based Naomi Milgrom, each of whom is subject to case study analysis, interrogating their role and participation in arts-related scenarios, to highlight collector behaviour and discern legacy building
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This paper examines two Australian women art collectors of contemporary art, Sydney-based Gene Sherman, and Melbourne-based Naomi Milgrom, each of whom is subject to case study analysis, interrogating their role and participation in arts-related scenarios, to highlight collector behaviour and discern legacy building strategies and mechanisms. Using observations from these trajectories and case study scholarship of historically significant women collectors as a category of evidence, in addition to theoretical concepts to frame the analysis, I argue that women collectors hold inherent ambitions to construct a legacy. By employing strategic mechanisms in the form of publishing and archiving protocols, collaborative exhibitions with museums and institutions, and philanthropic initiatives, women collectors advance legacy building. Further, women collectors develop innovative and unorthodox programs incorporating multi-disciplinary approaches to facilitate legacy. Finally, I assert that women collectors leverage their positions, connections, and collections to support these legacy-building aspirations. Through a consideration of the women collectors’ active engagement with the art market, together with a comparative analysis of historical collector behaviour present within the relevant literature, this study has revealed several key findings. Collector behaviours discerned in the case studies comprise clearly articulated and intentional legacy building, sustained archival practices to preserve histories, innovation, collaboration with actors to facilitate legacy, and assertive leveraging of position, status and collections to strengthen legacy objectives.
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(This article belongs to the Special Issue Active Women in the Art Market: 1950–2020. Mapping Gallerists, Collectors, Maecenas, Auctioneers, Curators in Emerging Markets)
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Central European Female Clothing Ensemble from the Burial Mound of the Skorobir Necropolis
by
Iryna Shramko
Arts 2026, 15(6), 122; https://doi.org/10.3390/arts15060122 - 1 Jun 2026
Abstract
One of the indicators of high social status of women in ancient societies is the funerary costume, whose main element is the headgear. In our previous work, we drew attention to several female burials in the first half of the 6th century BC,
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One of the indicators of high social status of women in ancient societies is the funerary costume, whose main element is the headgear. In our previous work, we drew attention to several female burials in the first half of the 6th century BC, which featured funerary headdresses adorned with gold plaques of several types. All of them come from the territory of forest-steppe Scythia. During recent excavations at one of the largest necropoleis of the Bilsk hillfort, a burial mound of the last quarter of the 6th century BC yielded another grave of a member of the local elite, whose funerary headdress was decorated with gold plaques. Among the objects placed in the grave was a unique set of Central European leather items (a belt and a cap), which, although not belonging to the funerary costume proper, were nevertheless used in the funerary rite. Being found among sacred objects, the belt and the cap may be attributed to female ceremonial dress, emphasizing the special position of the deceased woman in society. The state of preservation of these items makes it possible to reconstruct their shape; trace a number of features of cut and manufacturing technique, as well as the design of a previously unknown type of Central European headdress of the Hallstatt period; propose their reconstruction; discuss the probable place of manufacture of these unique artifacts and the mechanism by which they reached the barrow necropolis of forest-steppe Scythia; and extend the chronological framework of the period of burials of elite women in this region.
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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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Open AccessArticle
As Long as There Is Art: Co-Creating Voice and Resilience Amid the Institutional Gap in the Humanitarian Margins of Displacement
by
Lucie Friedrich and Stephen Pech Gai
Arts 2026, 15(6), 121; https://doi.org/10.3390/arts15060121 - 1 Jun 2026
Abstract
Co-authored by a French humanitarian anthropologist and a South Sudanese refugee and environmental activist, both writers situated across the Global North and South, this article argues that artistic practices in displacement operate as infrastructures of survival, whose conditions of existence are both enabled
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Co-authored by a French humanitarian anthropologist and a South Sudanese refugee and environmental activist, both writers situated across the Global North and South, this article argues that artistic practices in displacement operate as infrastructures of survival, whose conditions of existence are both enabled and constrained by external actors. Drawing on a case study of Tongogara Refugee Settlement, it argues that the arts—and, more broadly, knowledge production—constitute key survival mechanisms across psychological, psychosocial, and identity-related dimensions. This article further shows that artistic practices in displacement are not only autonomous expressions of resilience but also mediated cultural forms whose visibility and meaning are co-produced through humanitarian, institutional, and epistemic regimes—including the regimes of academic writing itself. First, we examine art’s three interrelated survival dimensions: psychological (personal coherence amid uncertainty and symbolic mobility), psychosocial (collective bonding and mutual support), and identity (cultural representation, memory, heritage, and self-definition in displacement). Second, we examine how these functions are shaped by interactions with external actors—including humanitarian organizations, donors, cultural platforms, and academic institutions—that may increase visibility while favoring curated representation over sustained artistic development, reflecting broader donor-driven logics of accountability. Third, drawing on reflexive notes from the co-authorship process, we show how academic narration can reproduce these asymmetries, thereby positioning co-creation as both an ethical practice and an epistemic condition of equitable knowledge production. Drawing on humanitarian anthropology, aesthetics, and decolonial epistemologies, we argue that processes of symbolic and cultural reconstruction remain structurally under-institutionalized, circulating across humanitarian, developmental, and epistemic regimes without being fully claimed by any of them. Rather than offering normative prescriptions, the article traces how co-production itself becomes a site where these asymmetries are reproduced and made visible.
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(This article belongs to the Special Issue Arts and Refugees: Multidisciplinary Perspectives (Vol. 3)—the Global South)
Open AccessArticle
Innovative Means of Artistic Expression in the Pipe Organ Music Literature and Improvisation Achieved Through the Use of Mechatronic Programmable Key Action Control System
by
Tomasz Mateusz Mońko
Arts 2026, 15(6), 120; https://doi.org/10.3390/arts15060120 - 1 Jun 2026
Abstract
The pipe organ, unlike many other instruments used in so–called classical music, is inextricably entwined with technology and contemporary improvements throughout its history. The craftsmanship of organ building is closely related to the evolution of organ music, as can be seen in musical
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The pipe organ, unlike many other instruments used in so–called classical music, is inextricably entwined with technology and contemporary improvements throughout its history. The craftsmanship of organ building is closely related to the evolution of organ music, as can be seen in musical literature. These two fields have always propelled each other. This article provides a view of the author’s invention and its effect on music. The described project comprises two parts and closely links two supposedly distant fields. The first part is the instrument: a pipe organ equipped with a prototype mechatronic programmable key action. The other is the recording of the interpretations of existing baroque and contemporary literature and original improvisations, which constitutes research material and demonstrates the improved elements of artistic expression enabled by the enhanced capabilities of the prototype. Two methods of research were used: perceptual evaluation of the innovative means of expression and simplified FFT analysis of selected samples. Research results prove that automating the key action in the described manner leads to a significant expansion of the range of means of artistic expression achievable on the pipe organ.
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(This article belongs to the Special Issue Sound, Space, and Creativity in Performing Arts)
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