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The fabrication of underwater devices is necessary for the exploration of water environments and interactions in the Human–Computer Interaction (HCI) field. However, there are fewer approaches to support prototyping used in water environments. The existing prototype methods lack systematic waterproof treatments and provide insufficient software for balance and buoyancy analysis. To address these limitations, we present ElectroPaper, a new approach for the design and fabrication of prototypes used in water environments (surface or beneath) with paper-based electronic interfaces with a crease layer, hardware distribution layer, and hollow-out layer to support physical properties, such as waterproofing, foldability, and conformability. The approach includes a computational design tool for assisting in balance analysis, three-dimensional (3D) model unfolding, and circuit drawing. We describe the design and fabrication process and provide several example applications to illustrate the feasibility and utility of our approach. ElectroPaper provides an inexpensive and effective medium for the fabrication of customized digital prototypes for water environment use.

The embodied creative practice of dance facilitates a particular kind of awareness or attunement which can inform both the therapeutic and the intellectual work of the Health Humanities. This paper therefore considers dance as a way of ‘doing’ Health Humanities in two interlinked ways: dance as a way of healing and dance as a way of knowing. In bringing together carnal and the creative dimensions of human experience, dance offers us a way of making sense of our place in the world that provides us both with much needed existential security (tethering) and much needed epistemological freedom (untethering).

Live coding is an embodied, sensorial and live technological–human relationship that is recursively iterated through sonic and visual outputs based on what we argue are kinship relations between and through bodies and technology. At the same time, and in a familiar moment of déjà vu for feminist scholars, live coding is most often discussed not in relation to the lived and sensory human–technology kinship, but in terms of fetishised code or software, output and agency. As feminist scholars have long argued, emphasising and fetishising code or software, and celebrating output and agency are normatively masculine, white and Western conceptions of technology that feed into the growing valorisation of accelerationist logic whilst also negating embodied, not to mention other (non-white, Western, masculine) bodies, expertise or histories per se. In this article, we want to redress this by drawing on our empirical material on live coding to focus on human–technology kinship and, in so doing, think about failure, slowness and embodiment and about human–technology relations that are more akin to what Alison Kafer (drawing on the work of Donna Haraway) has termed ‘becoming with’ or ‘making kin’. This, we argue, has the potential to shift the focus from the potentialities of technologies on or through the body, towards the generative capacities of mediation (including failure), which are caught up in lived experiences. The question is not only about how the relations of bodies and technologies are played out in certain circumstances but about what might be played out if we reconceptualise these relations in these terms.

In my article I focus on the connection between the artistic and social spheres, the transcendence of art education into therapy and I will briefly mention the structure of art education with a focus on theatrical pedagogy in the Czech Republic. I divided the article into theatrical pedagogy in practice for younger school age, teenage and youth, adults and seniors, and the following areas: a) Theatrical pedagogy in the structure of the Czech educational system and as a part of leisure activities and Drama education as a subject for future teachers. In this part I shortly present what drama education / theatrical pedagogy in the Czech school system means and I draw the introduction on the studies and ideas of prof. Mgr. Jaroslav Provazník, who leads the Department of Drama in Education at the Academy of Performing Arts in Prague; b) The potential of nonverbal theatre techniques in communication with specific groups and theatre pedagogy in the context of integration and inclusion; c) Pedagogy of substitute subjects – performativity of objects. In this section I present a personal description of one five-year cycle with “object workshops” – drama education: empirical research, comparison, development of methodology of working with the subject in the context of drama education.

The advent of the digital age has given new forms and new connotations to artistic creation, and more and more digital media technologies have entered the stage of artistic creation and exhibitions. At present, holographic projection technology has become a hot application technology in the field of digital media art. The purpose of this paper is to explore the technical principles of holographic projection technology and its application in the field of digital media art, so as to provide suggestions for the application and promotion of holographic projection technology and the development and innovation of digital media art. First of all, this article understands the technical principles of holographic projection and its application status in various fields, especially in the field of digital media art, through relevant literature research. Then, this article introduces the digital holographic technology, virtual imaging technology, and computer simulation technology used in the realization of holographic projection technology. Then, based on the advantages of holographic projection technology in three-dimensional image recording and reproduction, this paper proposes to introduce holographic projection technology to digital art museums, digital art exhibitions, and other digital media art applications and to study the effect of holographic projection technology on art through simulation experiments, the effect of recording and reproducing the image of the work. Finally, the three-dimensional reconstruction image of the digital holographic projection experiment on the artwork is compared with the simulated image of the Contour GT profiler to verify the feasibility of applying the holographic projection technology to art exhibitions and the effect of three-dimensional image recording and reproduction. Research shows that the holographic projection technology can achieve 93.34% of the simulation effect of recording and reproducing 3D images of artworks. It is also found that 59.86% of the audience who pay attention to the art experience strongly support the application of holographic projection technology in digital media art fields such as digital art gallery. This fully proves the feasibility of applying holographic projection technology to digital art exhibitions and provides a full range of artistic experience for audiences who cannot be present.

The article is devoted to the problem of forecasting the career and competence indicators of a social worker in the context of digital transformations of the society. The paper analyzes the social and historical context of the formation of social workers’ career competence indicators. The article compares the analogue and digital system of career competence indicators of a social worker.

Surveillance has become an element of everyday life. Modern society is used to surveillance. It has become inconspicuous. But art makes surveillance apparent. In this chapter, the notion of surveillance art was debated, and surveillance art was evaluated as activist art. In surveillance art, there are artworks created by singular artists or art groups. In this chapter, two groups were analyzed: Surveillance Camera Players and Manifesto for CCTV Filmmakers. The two art groups focused on CCTV. Surveillance Camera Players tried to take attention by playing in front of the CCTV in the public sphere. Surveillance Camera Players created awareness for surveillance cameras that normalized in everyday life. Manifesto for CCTV Filmmakers also invited to make a film via CCTV footage. The manifesto noticed to determine with the act. Consequently, surveillance art creates social awareness, and it is a way to resist surveillance.

Nowadays, with globalization, dark tourism has become one of the rising stars of popular culture and tourism trends; in fact, it has existed in human life for centuries. Although the role of the media in this popularization process is great, visits to tombs and monuments, museum visits, historical sites, and places that are remembered with negative stories actually get involved in the dark tourism activity, albeit unknowingly. Dark tourism has been the subject of academic research in the last two decades, thanks to its popularity; basically, it describes travels to places famous for death, catastrophe, natural disaster, war, or legendary narratives. The heartbeat of the “storyteller,” who had an important place for Walter Benjamin and that he defended to disappear, started to be heard again in the dark tourism event. This research is the product of an effort to rethink the storyteller through dark tourism.

This paper presents a theoretical framework of the circular shift network coding system through the study of nonmultiple clustered interval music performance style conversion and the analysis of music conversion by using circular shift topology, and a series of basic research results of circular shift network coding is obtained under this framework. It reveals the essential connection between scalar network coding based on finite domain and cyclic shift network coding, designs a solution construction algorithm for cyclic shift network coding under multicast network, and portrays the multicast capacity of cyclic shift network coding. It overcomes the problem that the piano roll-curtain representation cannot distinguish between a single long note and multiple consecutive notes of the same pitch, describes musical information more comprehensively, extracts musical implicit style from the note matrix based on autoencoder, and better eliminates the potential influence of musical content on musical performance style. A two-way recurrent neural network based on the gated recurrent unit is used to extract a sequence of note feature vectors of different styles, and a one-dimensional convolutional neural network is used to predict the intensity of the extracted note feature vector sequence for a specific style, which better learns the intensity variation of different styles of MIDI music.

In thinking about the ubiquity of algorithmic surveillance and the ways our presence in front of a camera has become engaged with the algorithmic logics of testing and replicating, this project summons Walter Benjamin’s seminal piece The Work of Art in the Age of Its Technological Reproducibility with its three versions, which was published in the United States under the editorial direction of Theodore Adorno. More specifically, it highlights two of the many ways in which the first and second versions of Benjamin’s influential essay on technology and culture resonate with questions of photography and art in the context of facial recognition technologies and algorithmic culture more broadly. First, Benjamin provides a critical lens for understanding the role of uniqueness and replication in a technocratic system. Second, he proposes an analytical framework for thinking about our response to visual surveillance through notions of training and performing a constructed identity—hence, being intentional about the ways we visually present ourselves. These two conceptual frameworks help to articulate our unease with a technology that trains itself using our everyday digital images in order to create unique identities that further aggregate into elaborate typologies and to think through a number of artistic responses that have challenged the ubiquity of algorithmic surveillance. Taking on Benjamin’s conceptual apparatus and his call for understanding the politics of art, I focus on two projects that powerfully critique algorithmic surveillance. Leo Selvaggio’s URME (you are me) Personal Surveillance Identity Prosthetic offers a critical lens through the adoption of algorithmically defined three-dimensional printed faces as performative prosthetics designed to be read and assessed by an algorithm. Kate Crawford and Trevor Paglen’s project Training Humans is the first major exhibition to display a collection of photographs used to train an algorithm as well as the classificatory labels applied to them both by artificial intelligence and by the freelance employees hired to sort through these images.

Resumo: Este ensaio desenvolve uma reflexão sobre a noção de ordem pública, do ponto de vista da biopolítica. Com esse objetivo, analisa-se a resposta autoritária aos protestos contra o ordenamento moral do espaço público, tomando como exemplo o caso do movimento 15-M, na Espanha. Explora-se, então, a noção de ordem pública no seu caráter de dispositivo, no sentido dado por Foucault a esse termo. Na sequência, faz-se uma breve aproximação genealógica às relações existentes entre a ordem pública e o ordenamento sexual e racial do espaço público. Por fim, explora-se, em diálogo com Sarah Ahmed e Mary Douglas, o lugar que as biopolíticas da ordem pública ocupam na constituição e policiamento das fronteiras físicas e morais, internas e externas, que defendem ao corpo político das diversas figuras da alteridade, da abjeção e da contaminação. Abstract:: This essay addresses the notion of public order from the point of view of biopolitics. With that aim, it relates the authoritarian response to social protest with the moral ordering of public space, using the case of the 15-M movement in Spain. Then, it reads the notion of public order as a dispositive, in the Foucauldian sense of the term. Departing from there, it presents a brief genealogical approach to the relations among sexual and racial ordering o public space. Finally, in dialogue with Sarah Ahmed and Mary Douglas, it explores the role of the biopolitics of public order in the constitution and policing of the moral and physical, internal and external borders separating the political community from its various others.

Este artículo de reflexión revisa los matices entre las nociones de movimiento, movilidad y movilización, dentro del contexto de la danza latinoamericana. En la exploración de la noción de movimiento, el artículo se pregunta por la aparición de la quietud dentro del paradigma moderno que invita a moverse sin parar. Mediante ejemplos de obras de danza contemporánea, vemos cómo en América Latina esta quietud está acompañada del silencio y vemos cómo aparece de manera recurrente la idea de un piso móvil e inestable, que da cuenta de un mundo en permanente cambio. En la segunda parte del artículo, se analiza la noción de movilización, ligada al activismo y a su uso en el contexto militar. Se propone cómo el hecho de entrar en movimiento es ya un gesto político en sí mismo, que posee una enorme eficacia en los contextos de violencia donde se hacen necesarios los discursos no explícitos. La noción de movilidad se examina en la tercera parte, desde la perspectiva de la experiencia de habitar las ciudades latinoamericanas. Se propone pensar los desplazamientos en la ciudad como posibles coreografías urbanas y se propone pensar cómo los bailes amplían la noción de movilidad. Como conclusión, al revisar estas tres nociones, se busca activar un diálogo entre la danza y la danza fuera de la danza, abriendo la invitación a que los expertos en el movimiento participen del diseño de las dinámicas de todo aquello que implique moverse y/o movilizarse. Para esta reflexión se tomarán como referentes principales los planteamientos de André Lepecki y los estudios sobre el movimiento de Randy Martin, además de los trabajos de creación en danza y Artes vivas de Tamara Cubas, Olga Gutiérrez, Zoitsa Noriega, entre otros artistas latinoamericanos.

This contribution analyzes guidebooks that deal specifically with keeping a writer’s notebook, a process-document that may elude the common association of creative writing with its published literary commodities. Creative writing’s pedagogical question “can it be taught?” is complicated since this “it” is so poorly codified by the notebook. I consider three groupings of advice in the notebook-guidebooks in relation to that complexity and discuss theiruselessnesswhere writing invents part of its pedagogical needs only in the process of its own happening. Firstly, the guidebooks take on a radical process-pedagogical approach. They promote a kind of irresolute and unpredictable (“end-less”) writing that discovers its objects in the event of their coming-to-be, instead of hypothesizing them beforehand. Note-taking appears here as a self-creative event rather than a preplanned act—a meanswithoutan end. Secondly, rather than providing poietic writing recipes, the guidebooks give advice on writerly attitudes or dispositions. The elements of art are presented as existing latently in the world and the practice of note-keeping orients their drawing-out and literary becoming since its technology straddles the contextual and the textual (“creative receptivity”). Thirdly, when addressing the move from the notebook’s writing-for-writing’s sake toward an eventual literary commodity, the guidebooks resist concluding writing’s “invention phase” absolutely. Rereading and rewriting in the notebook continue to inform events that exceed and requalify the intermediate junctures of the literary work’s development (“besideness”).

Research studies exploring movement-based interactions have typically required access to physical space for workshops with multiple participants. As a result of current Covid-19 social distancing requirements, the move from live instruction and investigation to remote workshops poses both creative and technical challenges. This requires a rethink of what, and how, data is collected. This paper considers these issues applied to an early-stage research project in human–object based movement. The project integrates theatre and dance with computer vision tools, to create new, live theatrical experiences. The first case study focuses on human–object movement using improvised theatre methods, before the computer vision component is introduced to the participants. Issues facing remote workshops include restructuring to accommodate improvisation, devised theatre, and creative collaboration. Physical space and safety, camera issues, spatial awareness, impact on improvisational practices, data limitations and quality are also challenges for the project. Input is invited from the HCI community on the issues raised and the feasibility of the proposed methods, as we prepare to run our study.

This article examines Kabosh Theatre Company’s production of Dominic Montague’s A Queer Céilí at the Marty Forsythe, in Belfast, Northern Ireland, during its first run in March 2019. Based on archival research and personal accounts of a weekend surrounding the October 1983 National Union of Students Lesbian and Gay Conference in Belfast, the play depicts a moment of lesbian and gay activism largely neglected in critical and popular historical accounts of the period known as the ‘Troubles’ (1968–98). Through observation of rehearsals and performances as well as in-depth interviews with audiences and artists, we argue that the play’s situation in the venue, where many of the events portrayed originally took place, and the use of archival and found photographic imagery as key scenic elements create a sense of ‘collapsed time’ that brings the past into dialogue with the present and future, particularly regarding the relationship of LGBTQ+ rights to societal reconciliation.

This case study examines a joint project in performer training and rehearsal conducted between Coventry University (UK) and Tampere University (Finland) using a variety of telepresence and app-based technologies. In this project, two identical spaces, equipped with rear projection screens and linked by videoconferencing technology, were created in both institutions. This study reports on the adaptation of the pedagogical practices to a digital setting.

This paper looks at three short dramatic scenes by Paul Verlaine, W. B. Yeats and Samuel Beckett which all pick up that most conventional of theatrical themes, thwarted love, only in a disturbing way, by shifting the focus from the torments of the soul to the painful embodied experience of sexual frustration, and by having it performed not by youthful “star-crossed lovers”, but by ambiguously incarnated revenants, or by decrepit, nearly dead old people. I first suggest that a certain filiation, conscious or not, runs from one of Verlaine’s most famous poems, “Colloque sentimental”, through the dance of the ghosts in Yeats’s “play for dancers” The Dreaming of the Bones, to the “love scene” played out by Nagg and Nell out of their respective dustbins in Beckett’s Endgame. More importantly, I argue that the three pieces ask uncomfortable questions about the ethics of spectatorship and invite us to think critically about the conceptualising of theatre as a “face-to-face encounter with the Other”, a notion inspired by Levinas which has gained currency since the “ethical turn” hit theatre studies in the mid-2000s. This paradigm, I further suggest, is applied inaccurately to the theatrical encounter, especially in such contemporary productions as Milo Rau’s 2019 show Orestes in Mosul, which rather rests on a problematic ethics of empathy, a notion foreign to Levinas. The three scenes by Verlaine, Yeats and Beckett, on the other hand, offer an alternative model of unempathetic spectatorship which, paradoxically, may go further towards allowing the presence of radical Others on the stage. Cet article lit en parallèle trois extraits dramatiques d’œuvres de Paul Verlaine, W. B. Yeats et Samuel Beckett qui sollicitent l’éternel trope théâtral de l’amour impossible, mais de manière insolite, en insistant moins sur les tourments de l’âme que sur l’expérience douloureusement corporelle de la frustration sexuelle, et en mettant en scène non l’habituel couple de jeunes premiers, mais des spectres ambigus ou des personnages vieux, décrépits et déjà à moitié morts. Je montre d’abord qu’une filiation, consciente ou non, relie le dialogue du « Colloque sentimental » de Verlaine, la dance des spectres dans The Dreaming of the Bones de Yeats et la « scène d’amour » qui se joue d’une poubelle à l’autre entre Nagg et Nell dans Fin de Partie (Endgame) de Beckett. Mon hypothèse est que les trois passages, qui mettent tous en scène un spectateur involontaire, interrogent le rôle éthique du spectateur de théâtre. Depuis le « tournant éthique » des études théâtrales dans les années 2000, il est devenu courant de concevoir la représentation théâtrale comme le lieu d’une rencontre avec le Visage de l’autre, au sens où l’entend Lévinas ; toutefois, cette lecture est contestable, et recouvre trop souvent la notion, étrangère à Lévinas, d’empathie. Prenant pour exemple le spectacle de Milo Rau, Orestes à Mossoul (2019), je montre en quoi un théâtre qui en appelle à l’empathie du spectateur est potentiellement problématique. Les trois scènes évoquées plus haut de Verlaine, Yeats et Beckett proposent un contre-modèle de spectateur résolument dénué d’empathie, qui permet peut-être paradoxalement de faire sur scène une place à l’Autre dans toute son irréductible étrangeté.

An important influence on the foundation of the Dublin Gate Theatre in 1928 was the London Gate Theatre Studio. This chapter offers a historiographical survey concerning how the range of connections between these theatres have been treated by theatre commentators up to the present. Alongside this re-examination is a discussion of two other theatres that were also inspired by the London Gate, but established independently by the two London co-directors, Peter Godfrey and Velona Pilcher. Godfrey revived the early programming from London in 1943 at his ‘transplanted’ theatre in Hollywood, which also connected Los Angeles emigré culture back to Ireland. In London, Pilcher worked with a group of women associates to found a ‘new Gate’, the Watergate Theatre Club in 1949, which, with its avant-garde artistic ethos, had a cultural impact on the post-war London scene similar to the achievements of the earlier Gate theatres.

Choreographer George Balanchine was known for rejecting the premise that his ballets were abstract. Yet, a closer look into his comments on abstraction reveals a greater degree of ambivalence toward the concept than previously noticed. His influential words found response in dance critical writing, where the term &ldquo, &rdquo, continued to circulate, but was often applied in vague ways, such as &ldquo, so-called abstraction.&rdquo, This and other softened terminological variations formed an ambiguous collection of abstractive terms, like a vague word cloud around the dance concept. This article explores abstraction in Balanchine&rsquo, s particular ballets, and makes a two-fold argument. On the one hand, by emphasizing the visual aspects of Balanchine&rsquo, s compositions, we may uncover ways to untangle his dilemma about dance abstraction. Visual theories of &ldquo, semantic abstraction&rdquo, by Harold Osborne, and of &ldquo, the gesture of abstraction&rdquo, by Blake Stimson, may help us to understand the abstractive modes in several of Balanchine&rsquo, s black-and-white ballets. On the other hand, whether discussed or not, Balanchine&rsquo, s abstractive gestures have created powerful representational shifts in some cases. In particular, by examining the interracially cast duet from the ballet Agon (1957) as a visual case study, we may see how Balanchine&rsquo, s rejections of the concept, amplified by critics&rsquo, vague terminological invocations of, or silence about, abstractive choreographic gestures, occluded the work&rsquo, s participation in the discourse of abstraction. Simultaneously, unnoticed yet potent choreographic gestures of semantic abstraction may have promoted whiteness as a normative structure, one that relies on a hegemonic &ldquo, bodily integrity&rdquo, (as discussed by Saidiya Hartman). Such an analysis leads to a recognition that Balanchine&rsquo, s abstraction could have been a subversive form of dissent similar to Kobena Mercer&rsquo, s concept of &ldquo, discrepant abstraction.&rdquo, However, I posit that, as a result of the Balanchine dilemma and its influence, the interlinked gestures of an abstract nature that have not been recognized as such promoted the self-regulative structure identified by Bojana Cvejić as &ldquo, white harmony.&rdquo, Ultimately, a more specific and clear application of the term &ldquo, in ballet is needed, as it can help to dismantle or disrupt the system of white supremacy operative in dominant ballet structures.

Resumo: Neste artigo são apresentados a discussão e resultados de pesquisa relacionada à elaboração de uma database online para obras dramático-musicais. Frente ao incremento das produções de teatro musical surge a necessidade de se propor formas de arquivamento de materiais provenientes de diversas mídias. Como objeto de aplicação, estuda-se a database elaborada para o musical David, de 2012, criado no Laboratório de Dramaturgia da Universidade de Brasília. Résumé: Cet article présente la discussion et les résultats des recherches liées à la création d’une base de données en ligne pour les œuvres dramatiques et musicales. Compte tenu de l’augmentation des productions théâtrales musicales, il est nécessaire de proposer des moyens d’archivage des matériaux de différents médias. Comme objet d’application, nous étudions la base de données créée pour la comédie musicale David (2012), créée au Laboratoire de dramaturgie de l’Université de Brasilia. Abstract: This paper presents a discussion and research results related to the development of an online database for musical theater productions . The increase of musical theatre productions creates the need to propose ways to archive materials from various media. The database assembled for the musical David, created at the Dramaturgy Laboratory of the University of Brasilia in 2012, was studied as a methodological example.

Joint artistic performance, like music, dance or acting, provides an excellent domain to observe the mechanisms of human-human collaboration. In this paper, we use this domain to study human-robot collaboration and co-creation. We propose a general model in which an AI system mediates the interaction between a human performer and a robotic performer. We then instantiate this model in a case study, implemented using fuzzy logic techniques, in which a human pianist performs jazz improvisations, and a robot dancer performs classical dancing patterns in harmony with the artistic moods expressed by the human. The resulting system has been evaluated in an extensive user study, and successfully demonstrated in public live performances.

espanolEl teatro para la primerisima infancia, dirigido a espectadores menores de 3 anos, es un fenomeno en auge en la escena contemporanea. El numero de companias, espectaculos, festivales y ciclos que se dirigen a esta franja de edad ha ido creciendo desde su aparicion en Espana a principios del siglo XXI. Ante esta nueva manifestacion, en este articulo realizamos un inventario de companias, clasificamos sus obras, registramos su aparicion cronologica y ofrecemos un mapa con la ubicacion geografica de cada una. El analisis de todos estos datos relativos al ecosistema del teatro para los mas pequenos nos permite ofrecer una caracterizacion global del fenomeno en Espana. EnglishTheatre for the Early Years, aimed at audiences under 3 years old, is a flourishing phenomenon in the contemporary scene. The number of companies, shows, festivals and programming that address this age group has been growing since its appearance in Spain at the beginning of the 21st century. Given this new fact, in this article we carry out an inventory of companies, classify their works, record their chronological appearance and offer a map with the geographical location of each one. The analysis of all these data related to the theater ecosystem for the very young allows us to offer a global characterization of the phenomenon in Spain.

This editorial outlines the scope of this special issue on puppetry. The issue editors introduce articles that theorize the use of puppets for a purpose and present dialogues with practitioners working in the field. The authors emphasize the power of puppetry within contemporary cultural systems and the plethora of diverse practices comprising applied puppetry. The lively and developing field of applied puppetry is presented as involving new thinking and methods that have been adopted globally. The editorial argues that applied puppetry, as well as being a set of practices that can affect the lives of participants, is also a robust academic field. The authors hope for a reconsideration of objects in applied theatre practice generally, as a way to further understand networks in socially engaged performance practices.

This article draws on the dialogue between puppetry and applied drama that arose from the AHRC Objects with Objectives Research Network in 2017‐18 to explore a tentative theory of applied puppetry. A range of theoretical approaches to applied drama are examined in the light of practical examples of applied puppetry using case studies from Northern Ireland, South Africa and Australia. Morton (2013) highlights how, in performance ‘tension between the material puppet and the imagined puppet’ gives rise to a kind of ‘double vision’ (Tillis 1992), a concept that the article considers alongside Gallagher’s (2005) distinction between body image and body schema, Brecht’s (1974) V-effekt, Meyerhold’s (1998) distinction between the materiality and agency of the actor and Boal’s (1992) idea of metaxis. The article concludes that the distancing and conductive qualities of applied puppetry often work in parallel and that the puppet can be seen as the site of metaxis when used in an applied context.

This essay treats two innovative site-specific sequences produced by women in the first decade of the twenty first century. Both are explicitly interested in the relationship between geometry, writing (as material and political practice) and geo-cultural space, a relationship each finds inflected to some extent by gender emphases. Starting from the premise that any piece of writing is itself a place, the essay considers the self-conscious textualities of its primary texts&mdash, one concerned with Exmoor, the other with a sheep-farm in rural mid-Wales&mdash, in the light of their different, if similarly rural and relatively remote, contexts. Presley&rsquo, s &lsquo, Stone Settings&rsquo, explores the relationship between some of the quasi-geometrical Neolithic stone arrangements dotted across Exmoor, and the mediation of their apparently Euclidean sometimes barely visible forms in/as text. Watts&rsquo, work-in-progress Zeta Landscape mobilises in the &lsquo, analytical&rsquo, or &lsquo, projective&rsquo, (ie non-Euclidean) geometry of its title the complex weave of routine care-giving and accountancy charging the contemporary (Michel Foucault&rsquo, distributive&rsquo, ) pastoral. Both sequences wryly suggest that poetic form can finally no more adequately figure place than the abstractions of mathematical discourse can utter the cultural ecology of any environment, however concrete-seeming. Aided by Jacques Derrida&rsquo, s powerful essay &lsquo, White Mythology&rsquo, the account comes to rest on the equally equivocal recognition of the in/effectuality of metaphor in any kind of address, critical or creative.

The Broadway musical, balancing as it does artistic expression and commerce, is regularly said to reflect its sociocultural surroundings. Its historiography, however, tends for the most part to emphasize art over commerce, and exceptional productions over all else. Broadway histories tend to prioritize the most artistically valued musicals, occasional lip service, too, is paid to extraordinary commercial successes on the one hand, and lesser productions by creators who are collectively deemed great artists on the other. However, such a historiography provides less a reflection of reality than an idealized and thus somewhat warped portrait of the ways the commercial theater, its gatekeepers, and its chroniclers prioritize certain works and artists over others. Using as examples Ain&rsquo, t Supposed to Die a Natural Death (1971), Merrily We Roll Along (1981), Carrie (1988), and Spider-Man: Turn Off the Dark (2011), I will suggest that a money-minded approach to the study of musicals may help paint a clearer picture of what kinds of shows have been collectively deemed successful enough to remember, and what gets dismissed as worthy of forgetting.

This article examines the grassroots artistic initiative al-Fann Midan (Art is a City Square) in Cairo and a contrasting approach to street art organizing in Alexandria to demonstrate how each enacted a different relationship to ‘the political’ in a revolutionary moment. Extending sociologist Asef Bayat’s concept ‘quiet encroachment’, it analyzes these contrasting approaches through the sonic metaphor of ‘loud’ and ‘quiet’ politics. As a spectrum, this framework highlights how the everyday, the gestural, and the affective on the one hand can exist simultaneously, and at times in tension with, larger, more representational political expressions on the other. It thus avoids fetishizing creative ‘resistance’ or ‘dissent’, while nonetheless analyzing art in a revolutionary moment, by grounding creative expression more historically and with analytical attention to how it reanimates long-standing debates among Arab intellectuals regarding the role of the ‘artist’.

Across Africa, artists increasingly turn to NGO sponsorship in pursuit of greater influence and funding, while simultaneously NGOs—both international and local—commission arts projects to buttress their interventions and achieve greater reach and marketability. As a result, the key values of artistic expression become “healing” and “sensitization” measured in turn by “impact” and “effectiveness.” Such rubrics obscure the aesthetic complexities of the artworks and the power dynamics that inform their production. Clashes arise as foreign NGOs import foreign aesthetic models and preconceptions about their efficacy, alongside foreign interpretations of politics, medicine, psychology, trauma, memorialization, and so on. Meanwhile, each community embraces its own aesthetic precedents, often at odds with the intentions of humanitarian agencies. The arts are a sphere in which different worldviews enter into conflict and conversation. To tackle the consequences of aid agency arts deployment, the volume assembles ten case studies from across the African continent employing multiple media including music, sculpture, photography, drama, storytelling, ritual, and protest marches. Organized under three widespread yet underanalyzed objectives for arts in emergency—demonstration, distribution, and remediation—each case offers a different disciplinary and methodological perspective on a common complication in NGO-sponsored creativity. The Art of Emergency shifts the discourse on arts activism away from fixations on message and toward diverse investigations of aesthetics and power negotiations. In doing so, this volume brings into focus the conscious and unconscious configurations of humanitarian activism, the social lives it attempts to engage, and the often fraught interactions between the two.

This paper focuses on the role of mimesis and more specifically, the role of musical performance in creating communities by examining the oscillations between muthos and logos that inform contemporary thinking around community and institutions. The starting point is Jean-Luc Nancy’s (1991) intervention—or interruption— into the totalitarian or “immanentist” tendency of myth, a tendency that is especially at play in European modernity’s image of itself as a myth-less community as well as in contemporary or “(new) fascism” (Lawtoo 2019). For Nancy, the notion of myth must not be rejected but “interrupted,” so that “there is a voice of community articulated in the interruption, and even out of the interruption itself” (1991). What replaces myth in his account is “literature” a notion that arguably informs the contemporary movement of performance philosophy (Corby 2015). Why literature and not musical performance? In posing this question, this paper turns back to ancient Greek mousikē as a sonorous performance that interrupts the interruption, giving rise to the interval. Countering the myth of myth, I develop an account of mousikē that mobilizes rhythm, spacing, and iterability to suggest a notion of community that exchanges communion for performative communication, producing an intervened institution interrupted from within: an in— stitution.

This essay stages a philosophical dialogue between one of Plato’s earliest and shortest works, Ion, and Philippe Lacoue-Labarthe’s deconstructive reflections on Diderot’s paradox of the actor. It takes the rhapsodic practice of the ancient figure of Ion as a reference point for thinking about the performer’s intoxicating nature and investigates its philosophical, bodily and psychological implications as well as its critical potential. It will proceed in three stages. The first part takes a detailed look at the absolute focal point of Ion, namely the analogy between the rhapsode’s intoxication and the Heraclean lodestone. The second part addresses the ‘logic’ of the magnet specifically from Ion’s point of view, which entails a critique of Socrates’ assumption of Ion being ‘out of his wits’ when he performs. The final part shows, with the help of Lacoue-Labarthe’s radicalization of Diderot’s paradox – the actor is nothing and everything at the same time – how Ion’s intoxicating impersonations can be considered an imperative for catharsis and critical intervention. ispartof: Performance Philosophy vol:5 issue:2 pages:316-331 status: published

There seems to be an inherent tension between intoxication and critique. We tend to associate intoxication with immersion, participation, and proximity, while critique is usually connected to the distance, separation, and an outsider-perspective. In this article I want to analyze this tension, but I also want to explore the possibilities, with the German philosopher and critic Walter Benjamin as my guide, of a critical intoxication and/or intoxicated critique. What would be the social, political and aesthetic implications for such juxtaposition for both of these categories?

This article looks at the &lsquo, public&rsquo, &lsquo, place&rsquo, of drama in Britain at present by offering an analysis of a contemporary version of an ancient Greek play by Aeschylus, entitled The Suppliant Women, written by David Greig, directed by Ramin Gray, and first performed at the Royal Lyceum Theatre Edinburgh in 2016. Following an agonistic (Chantal Mouffe), rather than a consensual (J&uuml, rgen Habermas) model of the public sphere, it argues that under globalisation, three cumulative and interwoven senses of the public sphere, the discursive, the spatial, and the individual and his/her/their relation to a larger form of organisation, despite persisting hegemonic structures that perpetuate their containment, have become undone. This is the kind of unbounded model of public sphere Greig&rsquo, s version of Aeschylus&rsquo, The Suppliant Women seems to suggest by precisely offering undoings of discourses, spaces, and individualisations. In order to frame the first kind of undoing, that is, the unmarking of theatre as contained, the article uses Christopher Balme&rsquo, s notion of &lsquo, open theatrical public sphere&rsquo, and in order to frame the second, that is, the undoing of elements &lsquo, in&rsquo, Greig&rsquo, s version, the article utilises Greig&rsquo, s concept of &lsquo, constructed space&rsquo, The article arrives then at the notion of the open constructed public sphere in relation to The Suppliant Women. By engaging with this porous model of the public sphere, The Suppliant Women enacts a protest against exclusionary, reductive models of exchange and organisation, political engagement, and belonging under globalisation.

This article reconsiders Josephine Baker&rsquo, s legacy for the field of dance by emphasizing the principles of abstraction that she developed through performance. Although she is considered to be a modernist, Baker is rarely discussed as an abstractionist. Doing so requires a rethinking of the relationship between race and abstraction, a conversation revived by choreographer Miguel Gutierrez in 2018. Audiences in 1920s Paris described how Baker confounded identity categories to produce something new for the stage, but critics and scholars since have continued to define her by those very categories. Baker&rsquo, s dancing prioritized the expression of kinesthetic energy over representation or narrative, clearly fitting within the purview of abstract dance. In building upon the work of Brenda Dixon Gottschild, I argue that Baker demonstrates how abstraction is not in opposition to Africanist dance aesthetics, but rather is a constitutive part of it.

Résumé: On parle souvent, à l’égard de la danse post-moderne américaine des années 1960 et 1970, de corps, de mouvements, de procédures chorégraphiques démocratiques. Pourtant, certains traits de ces danses (déhiérarchisation des parties du corps et des virtuosités, recherche de processus de décision collectifs...) s’opposent de manière critique à la démocratie libérale. C’est plutôt de l’anarchisme qu’elles se réclament. En s’appuyant sur trois aventures collectives américaines, et en examinant les écrits de Steve Paxton comme témoin et acteur de ces aventures, cet article se demande: Qu’est-ce qu’un postulat anarchiste permet de voir dans ces danses? Que nous apprennent les pratiques chorégraphiques sur l’anarchie? Abstract: Post-modern dances of the 1960s and 1970s in the US are often associated with democracy: with democratic bodies, movements, and choreographic procedures. Yet some of their key aspects (such as the dehierarchization of creation processes, body parts and virtuosities, the investigation of new systems of collective decisions…) directly oppose and criticize representative liberal democracies. This article proposes that anarchism, as the theory and practice of rejecting and interrogating forms of domination, could be a richer term to describe their political intents. Through a case study of three collective choreographic adventures, as well as the testimony of dancer and choreographer Steve Paxton, it asks: What can we learn about post-modern dances through the lens of anarchy? And what can we learn about anarchy through the lens of those dances? Resumo: Quando se fala da dança pós-moderna americana dos anos 1960 e 1970, fala-se com frequência de corpos, de movimentos e de procedimentos coreográficos democráticos. No entanto, certos aspectos dessas danças (des-hierarquização das partes do corpo e das virtuoses, busca de processos de decisão coletivos...) se opõem de maneira crítica à democracia liberal. Elas seriam reivindicações anarquistas, mais do que democráticas. Baseando-se em três aventuras coletivas americanas, e examinando os escritos de Steve Paxton como testemunha e ator dessas aventuras, este artigo pergunta: o que um postulado anarquista permite ver nessas danças? O que nos ensinam as práticas coreográficas sobre a anarquia?

This article is aimed at exploring the political characteristics of the drama space, which reflects, juxtaposes, and opposes particular sites in a participant&rsquo, s everyday life, such as the school. By putting spatial theories to work, this article investigates the drama space belonging to an all-girls community group in Sweden, participation in which is voluntary and where the artistic work produced relies on a democratic process, with the girls&rsquo, input being vital. I conceptualise the drama room as a heterotopia that functions as an exclusive and excluding space as a well as a space of resistance. Based on interviews with the girls, this ethnographic study challenges the conventional notion that applied drama is only an interrelational matter between the drama participants. By examining the drama room&rsquo, s role as the &lsquo, other place&rsquo, in the girls&rsquo, everyday lives while being connected to &lsquo, everyday&rsquo, places, this article demonstrates the drama room as an important space for the girls to have agency, there and elsewhere. When placing space and place in the foreground, a &lsquo, dramaspaceknowledge&rsquo, emerges, the influence of which stretches beyond the drama room. This article argues that the girls&rsquo, dramaspaceknowledge is utilised when creating a performance and while challenging structures and norms elsewhere, such as in their schools and communities.

The essay employs the concept of the 'semantic image' as articulated by Czech aesthetician Otakar Zich in his book The Aesthetics of Dramatic Art in order to outline how theatre publicity relates to theatre production and performance. Theatre graphics, posters, and other promotional materials contain images that substitute or compensate for what is not to be seen and heard onstage in form of 'technical images'; thus, these graphics condition the 'representational images' of dramatic locations.1 Publicity images can be also used to manipulate imagery associations related to actors as well as dramatic characters in order to facilitate their desired reception. This article focuses on the posters produced for Prague's National Theatre opera production of Tramvestie (2019) and two stagings of Peter Shaffer's Equus (1973, 2007) along with Alphonse Mucha's posters for Sarah Bernhardt.

This chapter details the circumstances surrounding the banning of Tan Pin Pin’s documentary To Singapore, with Love. Shot in Thailand, Malaysia and the United Kingdom, the film is an intimate portrait of nine political exiles who left Singapore during the 1960s and 1970s due to their involvement in alleged Communist struggles. The government’s decision to ban the film reveals what is at stake in this specific act of censorship. The chapter also touches on the broader issue of censorship in relation to Singapore’s promotion of itself as a global creative city. While the island state promotes and encourages creative freedom, particularly when it involves international collaboration, it also seeks to considerably restrict freedom, especially among its own citizens.

Finding tools that stimulate creativity, empathy and self-confidence is one of the core challenges of the 21st century. Performative education being one of them, a need for developing convincing performative concepts arises (Jogschies, Schewe & Stöver-Blahak 2018). The improvisational role-playing technique edu-larp constitutes one such tool, combining the training of social and personal skills with the exploration of various themes. An adaptation of this format to institutional settings coined STARS (STudent Activating Role-playing gameS, Geneuss 2019) has been applied in several schools in Bavaria. To ascertain the students’ perspective on their perceived learning, data from 161 quantitative surveys were further augmented by feedback-talks. To gain insight into the teachers’ perspective on how the tool can be implemented in German lessons, which general skills can be trained and what challenges might arise when applied in formal education, we applied a qualitative design grounded upon 7 interviews. It emerges that applying edu-larp in classrooms is perceived as a meaningful tool to treat curricular topics. It also contributes to train social and personal skills, which in turn can lead to self-confident face-to-face interaction. Yet, multiple challenges keep educators from applying the technique.

British playwright Lucy Kirkwood’s The Children (2016) tackles the imaginative challenge of depicting environmental crisis, in particular the risks of nuclear destruction and climate change. With questions of intra- and intergenerational justice being at the heart of the dramatic text, this article draws on conceptions and insights from cultural risk theory to argue that human risk behaviour and decision-making is the play’s main focus and determines characterisation as well as structure. Interrogating the tension between aesthetic form and content, it shows how The Children naturalizes the (post-)apocalyptic condition and strives for a balance of scales with regard to collective and personal crisis. Characteristic of the rapidly growing corpus of contemporary “cli-fi” drama, and in accordance with many of the strategies proclaimed by climate communication theory, the play stages the catastrophic implications of environmental destruction predominantly as collective risk management and in a predominantly realist manner, discarding formal experimentation as well as futurist setting. Yet this article argues that it remains ambiguous what kind of risk management is proposed and whether we should read it as a call for action or as an imaginative means of accepting finitude.

This paper lifts the curtain on the cross-fertilization of political resistance and theatre performance in three post-socialist countries – Estonia, the Czech Republic, and Hungary – by focusing on how theatre can function as sites of resistance to right-wing populism from a cross-cultural perspective. The argument is that theatre performance can function as a critical platform that engages strategies from popular culture to reveal the voices of those who are silenced by populist institutions and actors. Although resistance to populism through critical cultural production is very seldom addressed in academic studies dedicated to Central and Eastern Europe, we claim that theatre can illuminate fresh modes of political action and critical knowledge about world politics. The impetus for this study is Angela Marino’s claim that ‘populism is inseparable from the embodied, relational, and material aesthetics of performance.’ Thus, this paper focuses on contemporary theatrical performances that are put to the opposite end, namely to resist the cultural essentialism put forth by the right-wing populist entrepreneurs in Central and Eastern Europe.

Almost 50 years ago, in the events that happened during the so-called Bloody Sunday (Derry 1972, 30th January), 13 Catholic civilians were killed because of the actions of the British army during a civil rights march against internment without trial in Northern Ireland. Other 13 civilians were injured. While the circumstances were unclear, these civilians were considered to be terrorists, which seemed to justify the gunfire. The findings on Bloody Sunday from two Tribunals of Inquiry (1972 and 1998-2010), and the reactions that their resulting reports raised are an excellent example of cultural impregnation in law. In this regard, it is possible to find a general notion of justice as truth. Guaranteeing such notion (or, at least, the willingness to ensure it) seemed to facilitate the peace process in Northern Ireland. Under the light of these events, the following pages aim to analyse how that legal culture of justice as truth is displayed in the two Bloody Sunday Tribunals of Inquiry as well as its contribution to the contestation of the British legal system or its legitimacy. This paper starts by reviewing previous studies about the conceptual framework of the analysis — it examines the concept of “legal culture” and the understanding of justice as truth, as well as the definition of Tribunal of Inquiry. Next, it argues cultural perceptions regarding Bloody Sunday Inquiries. The conclusions exposed reveal that the legal culture of justice as truth is also embodied in legalism and colonialism.

This article aims to offer one introduction amongst others to performance philosophy: an emerging interdisciplinary and international field of thought, creative practice and scholarship open to all researchers concerned with the relationship between performance and philosophy, broadly construed. The article provides an initial outline of the field’s contributors, principle concerns and activities before going on to examine key debates including questions relating to expanded definitions of performance and philosophy, the relationship of the field to notions of disciplinarity and institutionalization, and the critique of the paradigm of application. The article proposes that there is an emerging consensus amongst researchers concerned with the relationship between philosophy and the arts that scholars must find alternatives to the mutual instrumentalization and disciplinary inequalities that arise from the application paradigm, or philosophy of the arts approach, that has historically dominated approaches to aesthetics and arts theory. Drawing from Laruelle’s non-philosophy, it goes on to consider the implications of the hypothesis that performance thinks, before closing with reflections on both the fields contributions and shortcomings, particularly in terms of reinforcing Eurocentrism.

In Dinner with Friends (1999), which received the Pulitzer Prize for drama in 2000, Donald Margulies stages two couples – one of them impacted by the other’s divorce – and he uses food to evaluate the characters’ response to a marital breakup. Sociologically, food and eating rituals help characterize communities and identities, and in Dinner with Friends, the characters’ culinary choices become revelatory features of their bourgeois community. In the midst of a friendship crisis, Margulies uses culinary talks to examine East Coast intelligentsia. Beyond their specific approach to ethnic food, he sheds some light on the invisible consequences of their expertise as foodies, bearers of inflexible norms, who resort to soft power to assert their immutable principles. Viewed through the lens of Lauren Berlant’s Cruel Optimism, the enactment of eating strategies – not to mention people’s capacity to cook a good meal – will serve to analyze connections between food and power. Beyond thematic aspects illustrating a crisis, Margulies’s dramatic use of food may reveal his aesthetic strategies in performing crisis.

Resumo: Este ensaio toma como ponto de partida a afirmativa de Diderot de que o ator é tudo e nada ao mesmo tempo para repensar a formação do eu. Ao avançar além do paradoxo de Diderot como teoria da atuação, este artigo defende uma análise desconstrutiva da prática mimética do ator proposta por Lacoue-Labarthe, a qual permite que abordemos as condições ontológicas da interação entre apropriação e desapropriação, nada e possibilidade, distintividade e maleabilidade. Este ensaio mostra que a subversão indireta da distinção entre mimese passiva e ativa subjacente ao corpo em performance problematiza a questão do sujeito como tal. Résumé: Cet article part de la thèse de Diderot que l’Acteur se présente simultanément comme tout et comme rien dans le but de repenser la création du moi. Dépassant le paradoxe de Diderot en tant que théorie du jeu, cet article plaide en faveur d’une analyse déconstructive de la pratique mimétique de l’acteur, proposée par Lacoue-Labarthe, qui permet d’aborder les conditions ontologiques de l’interaction entre possession et dépossession, néant et possibilité, distinction et malléabilité. Cet article soutient que la subversion indirecte par Diderot de la distinction entre mimesis passif et actif sous-jacente au corps performant, problématise la question du sujet en tant que tel. Abstract: This essay takes Diderot’s claim that the actor is everything and nothing at the same time as the starting point to rethink the formation of the self. Going beyond Diderot’s paradox as a theory of acting, this article argues in favor of a deconstructive analysis of the actor’s mimetic practice, put forward by Lacoue-Labarthe, which allows us to address the ontological conditions of the interplay between possession and dispossession, nothingness and possibility, distinctiveness and malleability. This essay shows that Diderot’s indirect subversion of the distinction between passive and active mimesis underlying the performing body, problematizes the question of the subject as such.

What does an ancient weaver know, when she knows how to weave? How is this complex knowledge graspable and representable? The article presents the research practice of the PENELOPE project as it sets to explore the distinctive logic and order of ancient weaving - an inferential dimension embedded in the material and thus mainly implicit, which is best grasped through performing and which we address here as microperformative. In archaic Greek literary and philosophical sources, weaving is cast as a technology capable of imposing order, creating complex structure, and providing a model for cosmic generation. This pre-scientific ‘knowledge through order’ that weaving affords is in turn embedded in a performance culture where notions like kosmos and poikilia refer to woven fabrics, performances of song-and-dance, patterns in nature and in craft. The production of textile patterns incorporates the organization of elements into wholes in a way that is logical and algorithmic yet still unsuited to be laid down in writing. The mode of knowing specific to weaving is a liminal notion at the intersection of technology, knowledge, and embodied practice. Labelling this mode of ordering as microperformativity, one implication is that reflective decision-making, non-propositional knowledge, and material agency all have a bearing on how in weaving threads perform together with the algorithm employed by the weaver, who needs to make decisions on repeats and recursion to generate a coherent whole. Using self-made technology, we then attempt to convey through performances the elements included as separate acts in weaving on the warp-weighted loom of antiquity. The order and patterns of weaving circulate through a multimodal and multimedial performance where the rhythms of ancient Greek poetry, manipulated as musical pattern by the live coder, govern the choreography of a set of synchronized arachnoid robots plaiting a braid by dancing around a maypole.

In 1978, Józef Robakowski moved into the “Manhattan of Łódź:” a complex of five high-rises located at 19 Mickiewicz Street. From his ninth-floor kitchen window, he began recording footage of the courtyard below – a practice he maintained over the next two decades. The product is From My Window: a collection of black-and-white footage shot on sixteen-millimeter film and video between 1978 and ’99 and edited in 2000. Using the device of an offscreen voiceover recorded in hindsight yet seeming to narrate the footage in real time, Robakowski resets the contemporaneity of the last two decades. In this article, I discuss the film’s flexible temporality and the resultant lines of empathy binding window watcher, courtyard subject, and viewer. I make the counterintuitive claim that Robakowski’s observation of his neighbors is a form of engaged empathy. Through his past-yet-present-tense voiceover, he refunctions voyeurism into a kind of civil service.

Theatre analytics is the data-driven analysis of theatre, whether it concerns theatre history, drama or mise-en-scène. To understand what quantitative methodologies can bring to the knowledge of theatre, I propose a case study of Merce Cunningham, one of the most influential choreographers of the 20th century. From data concerning the premieres of the 183 choreographies he created throughout his career, using various quantitative analysis tools and datavisualizations, can we identify typical features, characteristics specific to the history and life of the Merce Cunningham Dance Company as well as the aesthetics of Merce Cunningham?, Les « theatre analytics » sont l’analyse des arts de la scène basée sur les données, qu’il s’agisse de l’histoire du théâtre, de l’étude des textes littéraires ou de la mise en scène. Je propose de présenter les perspectives offertes par une telle approche en présentant une étude de cas autour du chorégraphe Merce Cunningham, considéré comme l’un des plus grands chorégraphes du xxe siècle. À partir de données concernant les premières des 183 spectacles qu’il a créés tout au long de sa carrière, en utilisant différents instruments d’analyse quantitative et des visualisations, pouvons-nous identifier des traits typiques, des caractéristiques propres à l’histoire et la vie de la compagnie ainsi qu’à l’esthétique de Merce Cunningham ?

A tendency in psychodrama research is the focus on proving effectiveness. This article in the Zeitschrift für Psychodrama und Soziometrie aims to propose arts-based research (ABR) methodology through a theoretical approach by a brief literature review of psychodrama research, a glimpse into discourses in applied theatre research and an introduction to arts-based research (ABR) methodology. How moments of participation and self-identified significant experiences by the participants from a psychodrama group can be investigated through ABR methodology will be exemplified through performative inquiry (Fels 2012), inspired by poetic inquiry (Faulkner 2018). In this way, the article aims to shed light on the question:How might arts-based research methodology in combination with qualitative research methodology contribute to the psychodrama research field?The article also presents empirical and ontological perspectives relating to the pilot study and give a discussion of the advantages and disadvantages of applying ABR methodology exemplified in the article. This way, the paper aims to illuminate how ABR methodologies can be applied together with qualitative research methodology to contribute to psychodrama research.

This paper proposes a New Drastic Musicology based on the ludomusical premises of play, multimediality, and interactivity. Ludomusicology offers the exciting perspective of going beyond even the pioneering historical and technological overviews, case studies, and explorations of genre conventions that the study of game music has produced over the last decade. It necessitates innovations in three levels: (1) musical analysis, (2) musicological research themes and (3) musicological critical theory. Ludomusicology revolutionises the score analysis that musicologists have employed since the late nineteenth century. Since the concept of a score is obsolete in game music, ludomusicology must, rather, analyse the factors cooperating in the musical underlining of game plot and gameplay. I identify these as musical affect (connotation and identification), musical literacy (habituated signification), and musical interaction (play). The integration of these three factors into musical analysis leads to the genesis of entirely new musicological research fields. How does musical literacy in games relate to that in other multimedial genres? How does musical play in games relate to music-historical notions of play and performance? These new research questions, finally, evoke meta-critical reflections. Ludomusicology, with its pervasive attention to multimedial and interactive performativity, necessitates a rethinking of Abbate’s notion of “drastic” musicology. Ludomusicology can alter an entire discipline. Innovating the discipline on the levels of object analysis, research themes as well as critical reflection, ludomusicology can engender “The New Drastic”.