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Virtual connectedness in times of crisis: Chinese online art exhibitions during the COVID-19 pandemic

When Chinese museums had to close their doors due to the outbreak of COVID-19, several online art exhibitions were created that were able to still create a sense of connectedness among their audience members during the pandemic. This article details three online exhibitions – by Chronus Art Center...
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When Chinese museums had to close their doors due to the outbreak of COVID-19, several online art exhibitions were created that were able to still create a sense of connectedness among their audience members during the pandemic. This article details three online exhibitions – by Chronus Art Center, by M WOODS, and by independent curator Yu Minhong – and explores how they communicate ‘being-in-common’ (a concept by Jean-Luc Nancy) in the online realm; it also proposes alternative forms of cosmopolitanism that do not rely on physical mobility. The exhibitions are analyzed using visual and discourse analysis and supported by semi-structured in-depth interviews with the curators. This study shows that a cosmopolitan art world does not need to rely on physical travel if connectedness is understood as being-incommon rather than meeting-in-person, digital technology is mobilized effectively, and cosmopolitanism is grounded in a relocalization. In an era when the global art world is looking for ways to reinvent itself and the mobility system on which it operates, the article contends that it would do well to look to and learn from the example of Chinese online exhibitions.
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IMAGES FOR INSTRUCTION: A MULTILINGUAL ILLUSTRATED DICTIONARY IN FIFTEENTH-CENTURY SULTANATE INDIA

When I began studying the Miftāḥ al-Fużalāʾ (Key of the Learned), Robert Skelton, the doyen of the art of the book in India, challenged me to imagine the many other manuscripts that would have been available to the artists who made this book. Attributed to the central Indian sultanate of Malwa...
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When I began studying the Miftāḥ al-Fużalāʾ (Key of the Learned), Robert Skelton, the doyen of the art of the book in India, challenged me to imagine the many other manuscripts that would have been available to the artists who made this book. Attributed to the central Indian sultanate of Malwa, the Miftāḥ is the only known illustrated Persian dictionary (farhang) in the Islamicate manuscript tradition. For its fifteenth-century makers, the Miftāḥ was a wholly new text, written in 1468–69 by Muhammad ibn Muhammad Da⁠ʾud Shadiyabadi. The Miftāḥ required its artists to search for and codify visual representations of particular words from canonized manuscript genres such as the Islamicate cosmography (ʿajāʾib al-makhlūqāt) or works of belles-lettres (adab). This process of selectively adapting from an array of genres in order to create a new one, namely the illustrated farhang, would have allowed artists to experiment with the Islamicate manuscript tradition in India. By illustrating definitions, the Miftāḥ also became a manual on literary and visual languages for students in the fifteenth century. This article demonstrates that the book was conceived as a didactic work intended to educate members of sultanate society.
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CAMERA, CANVAS, AND QIBLA: LATE OTTOMAN MOBILITIES AND THE FATIH MOSQUE PAINTING

As with many cultures around the globe, in the nineteenth century the Ottoman empire witnessed a fluidity of media, styles, objects, technologies, and themes in visual culture. Sultans’ portraits migrated across canvases, ivory, manuscripts, photographs, prints, and porcelain; curtain motifs featu...
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As with many cultures around the globe, in the nineteenth century the Ottoman empire witnessed a fluidity of media, styles, objects, technologies, and themes in visual culture. Sultans’ portraits migrated across canvases, ivory, manuscripts, photographs, prints, and porcelain; curtain motifs featured in tents, wall paintings, and architectural decorations; new and “neo” architectural styles spread via world expositions and cityscapes; depictions of buildings and landscapes reconfigured wall paintings, tombstones, ceramics, textiles, and cutout paper (ḳāṭʿı) works.1 The long tradition of depicting the Islamic holy cities also responded to these artistic and cultural changes, and images energetically circulated across different regions in shorter periods of time.2 Even though Mecca and Medina are physical places, their depictions—and by extension, the holy cities themselves—effectively traveled to far-flung audiences.
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On Black Affective Forms: A Conversation with Garrett Bradley

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Novel Assertions: A Reply to Mahon

In a recent paper, James Edwin Mahon (2019) argues that literary artworks—novels in particular—never lie because they do not assert. In this discussion note, I reject Mahon’s conclusion that novels never lie. I argue that a central premiss in his argument—that novels do not contain assertion...
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In a recent paper, James Edwin Mahon (2019) argues that literary artworks—novels in particular—never lie because they do not assert. In this discussion note, I reject Mahon’s conclusion that novels never lie. I argue that a central premiss in his argument—that novels do not contain assertions—is false. Mahon’s account underdetermines the content of literary works; novels have rich layers of content and can contain what I call ‘profound’ assertions, and ‘background’ assertions. I submit that Mahon therefore fails to establish that novels never lie.
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Feeling Fit for Function: Haptic Touch and Aesthetic Experience

Traditionally, the sense of touch—alongside the senses of taste and smell—has been excluded from the aesthetic domain. These proximal modalities are thought to deliver only sensory pleasures, not the complex, world-directed perceptual states that characterize aesthetic experience. In this paper,...
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Traditionally, the sense of touch—alongside the senses of taste and smell—has been excluded from the aesthetic domain. These proximal modalities are thought to deliver only sensory pleasures, not the complex, world-directed perceptual states that characterize aesthetic experience. In this paper, I argue that this tradition fails to recognize the perceptual possibilities of haptic touch, which allows us to experience properties of the objects with which we make bodily contact, including their weight, shape, solidity, elasticity, and smoothness. These features, moreover, may be indicative of how well-suited an object is for its function, and in feeling them we can thus feel the positive aesthetic quality of functional beauty.
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Dreaming A Public Poem

The Public Poem is a form I invented in 1967 and have performed in many European cities over the decades. For the last six years in Spain, I had been making “concrete” poems, seeing the sheet of paper as a two-dimensional surface which the typewriter could occupy spatially, then placing Letraset...
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The Public Poem is a form I invented in 1967 and have performed in many European cities over the decades. For the last six years in Spain, I had been making “concrete” poems, seeing the sheet of paper as a two-dimensional surface which the typewriter could occupy spatially, then placing Letraset letters on superimposed plexiglass sheets that provide a third dimension of depth. One day, looking about in the street, I thought, “If I can place letters on these surfaces, then I can ‘write’ on the street, as well.” I quickly discovered the cheap, light, industrial material of polystyrene which could be easily cut into letter shapes—the size of the human beings who occupy the streets—and thus enter into a dialogue with them and the urban space. At first, I placed the letters and words at strategic sites of the city, but soon I found that carrying them with a team was more eloquent, like a hand holding a pen moving across the page. I often used a classic concrete poetry device, the permutation and recombination of letters, in choosing a mother-word or matrix that could be broken up into other words and then form phrases—even entire sentences—as we moved along, like text passing across a giant electronic screen where one or two words may appear at a time, and a sentence is eventually formed.
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John Møller’s ‘Photographic Memory’ – Professional Photography of Greenlandic Inuit and Danish Administrators at the Turn of the Twentieth Century

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Unconditional hospitality: art and commons under planetary migration

In both European and non-European cities, public spaces are formed by racist and segregative politics that influence everyday life. Planetary migration flows and recently implemented border politics tend to leave the most vulnerable in precarious conditions, not only in the case of migrants/refugee...
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In both European and non-European cities, public spaces are formed by racist and segregative politics that influence everyday life. Planetary migration flows and recently implemented border politics tend to leave the most vulnerable in precarious conditions, not only in the case of migrants/refugees but also in the case of citizens. This article focuses on how artistic methodologies in the context of migration/refugeehood can experiment with “alternative modes of existence”. How can newly imagined modes of co-existence contribute to the creation of minor public spaces as well as the transformation of institutions? How can public art construct different and diverse guest-host relationships? How can artistic research and actions reveal precarious labour conditions, stage radical discursive debates, and transform existing institutional practices? This article is based on theoretical discussions of commoning and decolonization practices. It will focus on the art and activist practices, and analyse such, of Al-Madafeh/Living Room (Sandi Hilal, Stockholm) and The Silent University (Ahmet Ogut), and others.
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Breakthrough into Performance

The first public radio station in the United States, KPFA in Berkeley, California, began broadcasting in April 1949. A legendary counter-cultural enterprise, its initial program months aired a daily fifteen-minute performance of one of the most consequential literary works of late Modernist world l...
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The first public radio station in the United States, KPFA in Berkeley, California, began broadcasting in April 1949. A legendary counter-cultural enterprise, its initial program months aired a daily fifteen-minute performance of one of the most consequential literary works of late Modernist world literature, Jaime de Angulo’s ethnopoetic masterpiece Old Time Stories (announced as “Indian Tales”). The musicologist, composer, and writer Peter Garland has justly called it a “story-epic . . . unique in American literature.”1 It is unique not because of its epic extent and ambition. It is unique because of its oral performance, which in its currently authorized but incomplete state runs for some twenty-two hours
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