How we relate to orphaned space matters. Voids, marginalia, empty spaces—from abandoned gas stations to polluted waterways—are created and maintained by politics, and often go unquestioned. In Loving Orphaned Space: The Art and Science of Belonging to Earth (Temple UP, 2022), Mrill Ingram provides a call to action to claim and to cherish these neglected spaces and make them a source of inspiration through art and/or remuneration.

Ingram advocates not only for “urban greening” and “green planning,” but also for “radical caring.” These efforts create awareness and understanding of ecological connectivity and environmental justice issues—from the expropriation of land from tribal nations, to how race and class issues contribute to creating orphaned space. Case studies feature artists, scientists, and community collaborations in Chicago, New York, and Fargo, ND, where grounded and practical work of a fundamentally feminist nature challenges us to build networks of connection and care.

The work of environmental artists who venture into and transform these disconnected sites of infrastructure allow us to rethink how to manage the enormous amount of existing overlooked and abused space. Loving Orphaned Space provides new ways humans can negotiate being better citizens of Earth.

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By most accounts, the twentieth century was not kind to utopian thought. The violence of two world wars, Cold War anxieties, and a widespread sense of crisis after the 1973 global oil shock appeared to doom dreams of a better world. The eventual victory of capitalism and, seemingly, liberal democracy relieved some fears but exchanged them for complacency and cynicism.

Not, however, in West Germany. In Sustainable Utopias: The Art and Politics of Hope in Germany (Harvard UP, 2022), Jennifer Allen showcases grassroots activism of the 1980s and 1990s that envisioned a radically different society based on community-centered politics―a society in which the democratization of culture and power ameliorated alienation and resisted the impotence of end-of-history narratives. Berlin’s History Workshop liberated research from university confines by providing opportunities for ordinary people to write and debate the story of the nation. The Green Party made the politics of direct democracy central to its program. Artists changed the way people viewed and acted in public spaces by installing objects in unexpected environments, including the Stolpersteine: paving stones, embedded in residential sidewalks, bearing the names of Nazi victims. These activists went beyond just trafficking in ideas. They forged new infrastructures, spaces, and behaviors that gave everyday people real agency in their communities. Undergirding this activism was the environmentalist concept of sustainability, which demanded that any alternative to existing society be both enduring and adaptable.

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In The City in Time: Contemporary Art and Urban Form in Vietnam and Cambodia (U Washington Press, 2021), Pamela N. Corey provides new ways of understanding contemporary artistic practices in a region that continues to linger in international perceptions as perpetually “postwar.” Focusing on art from the last two decades, Corey connects artistic developments with social transformations as reflected through the urban landscapes of Ho Chi Minh City and Phnom Penh. As she argues, artists’ engagements with urban space and form reveal ways of grasping multiple and layered senses and concepts of time, whether aligned with colonialism, postcolonial modernity, communism, or postsocialism. Featuring a variety of creative production, including staged and documentary photography, the moving image, and public performance and installation, The City in Time illustrates how artists from Vietnam and Cambodia have envisioned their rapidly changing worlds.

Holiday Powers (@holidaypowers) is Assistant Professor of Art History at VCUarts Qatar. Her research focuses on modern and contemporary art in Africa and the Arab world, postcolonial theory, and gender studies.

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Art After Liberalism (Columbia UP, 2022) is an account of creative practice at a moment of converging political and social rifts – a moment that could be described as a crisis of liberalism. The apparent failures of liberal thinking are a starting point for an inquiry into emergent ways of living, acting, and making art in the company of others.

What happens when the framework of the nation-state, the figure of the enterprising individual, and the premise of limitless development can no longer be counted on to produce a world worth living in? It is increasingly clear that these commonplace liberal conceptions have failed to improve life in any lasting way. In fact, they conceal fundamental connections to enslavement, colonization, moral debt, and ecological devastation.

Nicholas Gamso speaks to Pierre d’Alancaisez about the ills of liberalism and art’s role in deciding on what may come after the impasse.

Nicholas Gamso is a writer and academic who works across theory, visual culture, performance, and space/place. He’s an editor at Places.

Pierre d’Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional.

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In 2008, the artist Renzo Martens released his controversial film Episode 3: Enjoy Poverty filmed in the Democratic Republic of Congo. The film portrayed the artist as a colonial explorer travelling around the Congo’s plantations with the naiveté of the cartoon character Tintin. Martens encounters poverty, hunger, and abuse, all the while narrating the way in which these experiences enrich him as a western observer.

In a manner now familiar in mainstream critical culture, the film was labelled as 'problematic'. Martens’ work and method were critiqued widely by an array of commentators. Some have changed their mind in light of Martens’ further work. Others - and I know this from speaking with an editor of a prominent art magazine - won’t come anywhere near it even twelve years on "for fear of inadvertently promoting the Martens' practice".

Critique in Practice: Renzo Martens' Episode III (Enjoy Poverty) (Sternberg Press, 2020), a volume edited by Anthony Downey brings together a range of responses to Enjoy Poverty, some dating from 2008, others more recent. It contains essays by the likes of Dan Fox, Ana Teixeira Pinto, Artur Zmijewski, TJ Demos, JJ Charlesworth, Ariella Aisha Azoulay, JA Koster, and Gregory Sholette. The book explores the limits of artistic practice as critique, challenging both Martens and the writers.

Because it would be impossible to speak to them and because I already interviewed Anthony Downy not long ago, I invited Renzo Martens, the subject of the book and its critiques to join me.

Pierre d’Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional.

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The Manifesto of Futurism was published in 1909, on the front page of Le Figaro, the oldest daily newspaper in France. Its author was Filippo Tomasso Marinetti, a 33-year-old Italian writer who was born in Alexandria, Egypt, in 1876 and was educated in Egypt and France. With his Manifesto of Futurism, Marinetti launched a new artistic movement that opposed what he called pastism, the worship of the past. Jeffrey Schnapp is a Carl A. Pescosolido Professor of Romance Languages and Literatures and of Comparative Literature at Harvard University. He specializes in Italian language and culture, art, and media. See more information on our website, WritLarge.fm.

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Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​

Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master’s degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas.

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The discussion about objects, human remains and archives from former colonial territories is becoming increasingly heated. Over the centuries, a multitude of items – including a cannon of the King of Kandy, power-objects from DR Congo, Benin bronzes, Javanese temple statues, Mori heads and strategic documents – has ended up in museums and private collections in Belgium and the Netherlands by improper means. Since gaining independence, former colonies have been calling for the return of their lost heritage. As continued possession of these objects only grows more uncomfortable, governments and museums must decide what to do.

Inconvenient Heritage: Colonial Collections and Restitution in the Netherlands and Belgium (Amsterdam University Press, 2022) by Dr. Jos van Beurden asks: How did these objects get here? Are they all looted, and how can we find out? How does restitution work in practice? Are there any appealing examples? How do other former colonial powers deal with restitution? Do former colonies trust their intentions? The book, provided open access, discusses the answers to these questions - which are far from unambiguous, but indispensable for a balanced discussion

This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

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Faced with waning state support, declining revenue, and forced entrepreneurialism, museums have become a threatened public space. Simultaneously, they have assumed the role of institutional arbiter in issues of social justice and accountability. The canon of Institutional Critique has responded to the social embeddedness of art institutions by looking at the inner workings of such organisations and has found them wanting.

In After Institutions, Karen Archey expands the definition of Institutional Critique to develop a broader understanding of contemporary art’s sociopolitical entanglements, looking beyond what cultural institutions were to what they are and what they might become.

Karen Archey speaks to Pierre d’Alancaisez about the histories and futures of Institutional Critique, the museum’s neoliberal catch-22, and about an exhibition that didn’t happen.

Karen Archey is Curator of Contemporary Art at Stedelijk Museum Amsterdam. Formerly based in Berlin and New York, she worked earlier as an independent curator, editor, and art critic, writing for publications such as Artforum and frieze.



Pierre d’Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional.

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In Beyond the Door of No Return: Confronting Hidden Colonial Histories through Contemporary Art (The Africa Institute and Skira, 2021), art historian and curator Selene Wendt presents lesser-known tales of anticolonial defiance in artworks and marginal histories worldwide. The artists featured in this book create compelling narratives that shed light on the entangled colonial histories that connect Europe, Africa, the Caribbean and the Americas. Collectively, these artists provide crucial insight into some of the lesser-known aspects of colonial history, such as Norwegian involvement in the transatlantic slave trade. They describe the lives of freedom fighters such as Venus Johannes, Mary Thomas, Olaudah Equiano and Anna Heegaard. By highlighting the stories of those who have been historically silenced, we encounter a more nuanced understanding of colonial history and the factors that have contributed to the continued effects of colonialism today, most evidently witnessed in the prevalence of institutional, systemic and everyday racism, poverty and forced migration. The book includes artists John Akomfrah, La Vaughn Belle, Manthia Diawara, Jeannette Ehlers, Michelle Eistrup, Sasha Huber, Oceana James, Patricia Kaersenhout, Grada Kilomba, Suchitra Mattai and Alberta Whittle.

Holiday Powers is Assistant Professor of Art History at VCUarts Qatar. Her research focuses on modern and contemporary art in Africa and the Arab world, postcolonial theory, and gender studies.

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