Materialists Embraces Its Label While Refusing to Be Tied Down

With her sophomore film, Celine Song confronts the harsh realities of finding love in the age of late capitalism.

Lucy (Dakota Johnson) and Harry (Pedro Pascal) in Materialists.
A24

text by Kim Shveka


After her success with Past Lives (2023), at only thirty-six years old, Celine Song is back with Materialists, a self-proclaimed rom-com film. Here, the use of an aging genre serves as bait, only to reveal a somber and unflinching analysis of modern dating. In many ways, it looks and acts like a rom-com, but with a realness that challenges the genre. Unlike most romantic comedies—Hollywood’s once-beloved blockbusters, Materialists startles us with the terrifying unpredictability of authentic romantic connection. It does so with such bold intention that it forces you to re-evaluate your own moral barometer. It does stick to the rom-com tradition of being a bit quirky, but without ever softening its clear focus: the harsh reality of looking for love in an increasingly vapid society.

Instead of leaning on the cliché of romance as a battle of the sexes, Song presents dating as something far more unsettling: a stage where one’s self-worth is itemized and measured, where affection is dispensed, and where frank connection risks being reduced to trade. Through the eyes of Lucy, played by Dakota Johnson, love is a game of calculation. What is usually portrayed as a series of clever lines and happy accidents becomes a negotiation of value, often cruel and exposing, where emotions are fragile collateral to the forces of status, money, and appearance. To make this point explicit, Song threads price tags throughout the film, attaching literal numbers to everything from “acts of love” to Lucy’s makeup—the mere cost of admission to the neoliberal dating market.

The film begins with a cold open scene of a prehistoric couple exchanging a flower ring, marrying without even knowing what a wedding is. Immediately, you connect this spiritual, non-materialistic moment with the film’s title. With that unexpected artistic choice, Song sets the tone for the entire story, as we watch Lucy grappling between the primitive—her true love—and the present moment—her desire for comfort.

Lucy is a failed actress turned successful matchmaker in New York City. She is instantly revealed as the best at her job, though ironically incapable of finding her own match. At a wedding of a couple she paired, the bride has second thoughts and calls Lucy to her room. The bride admits she fears that she’s not marrying her fiancé out of love but because she likes how her sister is jealous of her. Lucy reflects for a mere second and answers: It’s because you deem him valuable. What may seem like a banal answer comprises the film’s central question of value in motion. Soon, Lucy meets the groom’s brother, Harry, played by Pedro Pascal, eyeing him as a potential client. He is what matchmakers call a ‘unicorn’ —a tall, wealthy, and handsome man. He’s that enduring mythic catch made exponentially rarefied by our current era. Of course, it doesn’t take long before his value to her shifts from potential client to mate; a subtle yet significant shift in the nature of their transaction. As they flirt, they are abruptly interrupted by John, a waiter who is quickly revealed to be her ex, played by Chris Evans. Over a quiet cigarette outside the venue, they let us into the depths of their long, complicated love story.

Lucy begins dating Harry, who takes her to fancy restaurants, sends her bouquets, makes pleasant conversation, and truly is the perfect gentleman. In Materialists, not a single emotion goes unacknowledged, and in what feels like the first time in cinema history, Harry is even seen paying the bill on-screen. Lucy even comments on how elegantly he does it, leaving no room for confusion that he is the provider, which leads to an honest conversation about her underlying insecurities. She sees herself as too old, too poor, with nothing to offer, such that she finds Harry’s interest in her bewildering. Yet Harry declares that he sees value in her, and through him, Lucy begins to detach from her analytical ways, surrendering carefully to her emotions.

While everything seems perfect between the two, Lucy can’t seem to shake her feelings for John, who is a thirty-seven-year-old struggling actor living with three roommates. In a flashback to their relationship, Lucy and John are driving to a restaurant for their anniversary, arguing over financial problems. It ends with Lucy saying, “It doesn’t work between us, not because we aren’t in love, but because we’re broke.” The line is brutal in its honesty, and it represents the most succinct summary of the film’s question at hand: In today’s world, is love enough? To answer this question, Song gives Lucy two choices whose compelling contrast mirrors her inner conflict very nicely without ever attributing much to the men’s personalities.

Lucy (Dakota Johnson) in Materialists
A24

At face value, the plot screams rom-com: two men, one woman, a choice must be made. But with its emotional intelligence and honesty, Materialists defies the genre’s tendency toward guaranteeing a fun watch. It was made to confront the way that financial security governs modern intimacy and to suggest that this is just one unfortunate product of a failing economic system. It lays bare the inherent contradictions that we think love is supposed to resolve. Wanting love does not mean rejecting security; wanting comfort does not mean giving up passion. Song captures this trope without hesitation. And yet, despite its harsh message, Materialists still carries a rhythm that feels light, offbeat, and witty. Rather than shying away from ugliness, she reinforces that it is a part of being human. Even the soundtrack reinforces this paradox: instead of popular songs, the film relies on mellow piano, almost elevator-like in tone, looping through each scene. The score builds tension by refusing to release it, heightening the strangeness and unease, while simultaneously laying a cushion for our eventual realizations.

The fact that Materialists was written by a young woman is evinced throughout the film, as if we’re viewing the world through the collective lens of a frank feminine experience while dating in the modern world. It’s volatile and fierce, deep and shallow, a beautifully rendered realm of inner conflict. Song’s perspective gives the film its pulse: she captures the contradictions of wanting both freedom and security, love and stability, romance and realism. Her voice carries an honesty that isn’t trying to universalize the female experience, but rather to present it in its full complexity with a vulnerability that makes the film feel alive. In only her sophomore film, Song reveals herself not just as a strong director, but as one with a voice entirely her own. Her vision feels deliberate yet alive, her choices inventive without ever being showy. She threads value, price, and desire together with a precision that feels effortless, like she’s bending the form of cinema to her will while keeping its meaning sharp and intact.

By making Lucy a matchmaker, Song cleverly refracts the dating-app culture of our time through a more timeless form. The algorithms of swipes and stats are concealed in the guise of “intuition,” but the effect is the same: relationships are matches, profiles, and data. And yet, because the device is matchmaking rather than apps, the film resists the inevitability of dating itself. Materialists is both of this moment and cleverly unattached to it.

The Travel Agency Lets You Book A Trip To A Transportive Cannabis-Buying Experience

In the heart of SoHo, The Travel Agency’s newest store redefines what a cannabis retail space can be. Designed in collaboration with Leong Leong Architecture and Big Heavy Studios, the space blurs the line between gallery, lounge, and retail environment. Rather than presenting cannabis as a commodity, the store frames it as part of a larger cultural and aesthetic conversation—one rooted in art, design, and community.

Upon entry, visitors are welcomed into sculptural interiors that emphasize materiality and form. Curved walls, reflective surfaces, and fluid architectural gestures create a sense of movement, encouraging exploration and discovery. This atmosphere is further amplified by a kinetic installation from BREAKFAST, the New York-based studio known for merging technology, art, and motion. Their piece transforms the space into something alive—responsive, shifting, and dynamic—reminding guests that retail can also be experiential.

At the core of the store’s concept is the launch of the world’s first international Bong Gallery, a curated collection of glassworks that treat smoking devices as objects of artistry. From experimental designs to collectible pieces, the gallery challenges stigmas and elevates functional objects into the realm of fine art. This nod to craft and creativity underscores The Travel Agency’s mission: to foster a new cultural language around cannabis that goes beyond consumption and engages with design, history, and innovation.

By merging high design with interactive art and curatorial vision, The Travel Agency’s SoHo store sets a new precedent for cannabis retail. It is less a shop and more an immersive cultural destination—an environment where cannabis is positioned alongside architecture, technology, and global artistry. Here, purchasing becomes secondary to experiencing, and the future of cannabis culture is rendered not only visible, but tangible.

What I Eat In A Day: Nothing

 
 

text and images by Vermeer Ha

Open TikTok and you’re greeted with a slot machine of women not quite eating. “What I eat in a day” videos, filmed in diffused apartment light, showcase cucumber slices, matcha, a single rice cake with almond butter. It’s not framed as wellness. It’s aesthetic. It’s girl dinner!

The term began innocently enough: a can of olives, a string cheese, a handful of chips. A meal not intended for male consumption or anyone’s approval. Originally it was a joke—a playful nod to the strange, snack-like dinners many women make for themselves when no one is watching. But, as with most things on TikTok, the joke calcified into a trend, and the trend metastasized into something darker. Now it’s a quiet collective agreement of not needing much—a lifestyle built on the soft eroticism of restraint.

I’ve participated too. Once, I posted a photo of my own girl dinner: a close-up of my Prozac, a handful of cherries, a glass of red wine, the rim of the glass haloed in lipstick like salt on a margarita. Also pictured: a vibrator. The caption was self-aware, maybe even funny. I can’t remember.

 
 

I joined TikTok during the pandemic. I watched trends rise and fall. I absorbed the platform’s new vocabulary, born from censorship and irony. Suicide became “unalive.” Ass became “dat ahhh.” It was absurd but poetic in its own way. Language, like sea glass, reshaped itself to fit the medium—what was once sharp worn down into something vaguely familiar but entirely different.

These codes are legible if you spend enough time marinating in the app’s glossary of brain rot. But the more dangerous grammar is subtler. The algorithm doesn’t just reflect your preferences—it hones them, coaxing you toward extremity. As The Wall Street Journal’s Tech Briefing podcast put it, TikTok “learns your deepest desires” in an eerie few beats, feeding you more of what keeps you watching. Every observable input is tracked: your search queries, the velocity of your scrolling, the pauses between swipes. Anything over five seconds counts as a view. Each becomes a signal, aggregated and weighted against billions of others to predict your next move. The result is not a mirror, but a statistically optimized version of you—built to keep you watching.

Over time, it can feel more intimate than self-knowledge—drawn from impulse, from the hidden parts of the mind that rise only when you are certain no one is watching. The algorithm pulls from the same place as your late-night searches: the weird medical question at 3 a.m., the kink you’ve never said out loud, the idle thought about disappearing or having an affair. Your search engine has always known. Now that information lives inside every feed you open, refined and fed back until it can predict not just your habits but the outline of your most private impulses.

When I began shaping my own feed, I searched for innocuous terms like “healthy dinner ideas” or “easy meal prep under twenty minutes.” I often forget to eat—not for any alarming reason, but because decision-making can feel impossible. Just figuring out what I want, what my body wants, is enough to drain me for the rest of the day.

At first, the algorithm obliged. Between niche fashion accounts, videos of borzois, and primitive tool survivalists, it offered me recipes: smoothie bowls, salmon with blistered vegetables, quinoa in a jar. I clicked. I bought the ingredients—spirulina, colostrum, collagen powders, and various leafy greens. Everything ended up rotting in the bottom drawer of my fridge.

Then the feed changed. Slowly at first. “What I eat in a day as a model.” “How I stay thin for castings.” Then, carousels of reconstituted pro-anorexia Tumblr images, posted without comment, recycled like vintage. The descent is gentle. You don’t notice the slope until you’re already sliding.

You’d think that, at thirty-two, I would be immune. But that’s the hubris of mortals who believe age can shield us from influence. I began to feel the weight around my hips as a gravitational pull into depression. If I sat and felt a softness in my stomach, I would reach for a fiber pill and a cigarette instead of lunch. Hunger became proof of discipline. A performance of elegance.

And the app cheered me on.

What I didn’t realize was that my own behavior—clicking certain videos, searching specific phrases—was reinforcing the spiral I was already in. When I searched for “healthy” dinners, I was rewarded with aspirational videos that confirmed a deeper belief: eating less is glamorous. The more I lingered, the more the algorithm assumed I wanted proof. And so it offered me more.

TikTok’s algorithm doesn’t care if the content is healthy. It doesn’t moralize. It optimizes. In the span of a month, my vague curiosity about eating better snowballed into a kind of guided fasting: bone broth breakfasts, five-hundred-calorie meal plans, women with translucent skin and visible ribs demonstrating Pilates routines—all to the beat of a Lana Del Rey song slowed down by thirty percent.

The algorithm doesn’t ask if this is good for you.
It only asks: What will make you stay?

Inside the Fantasies of Grayson Perry’s Delusions of Grandeur

Grayson Perry: Delusions of Grandeur at the Wallace Collection.© Trustees of the Wallace Collection.

text by Poppy Baring

Delusions of Grandeur is the Wallace Collection’s largest exhibition of contemporary art to date and Grayson Perry is fully involved in every aspect of this display. From narrating the audio guides, writing the object labels, curating the exhibition from his favorite pieces in the museum’s collection, to creating a new body of work that responds to that selection, Sir Perry is threaded through this complex exploration of identity and mental health.

Through Shirley Smith, an imaginary artist created by Perry, the English artist uses ceramics, painting, textiles, and even wallpaper to bring visitors through a corridor of his mind. “The Story of My Life” tapestry shown in the second room of his exhibition extends this sentiment to museum visitors. It captures how Perry interacts and how he suspects other people to interact with artwork they see at a museum. The large tapestry includes fragments of paintings from the collection that mainly include female characters scattered throughout the canvas. These figures phase into Netherlandish landscapes that also bop and weave throughout the piece, and overall, this tapestry comments on how viewers relate artworks back to themselves and their lives.

 

Grayson Perry © Richard Ansett, shot exclusively for the Wallace Collection, London

 

The idea for the fictional Shirley Smith was influenced by the artist Madge Hill. Having navigated traumatic experiences in her early life, Hill challenged her trauma into her art and, surprisingly, considering she was an outsider artist who had no formal training, exhibited her work at the Wallace Collection in 1942. Sir Grason Perry, a title which somewhat dilutes his anti-establishment stance, then invented his own ‘outsider artist’. He envisioned Shirley to be obsessed with the Wallace Collection so much so that she saw herself as the heiress of Hertford House, home to the collection.

Complicating the exhibition even more, Perry brings in yet another identity, the Honourable Millicent Wallace, the alter ego of the alter ego (Shirley’s imagined persona). Delusions of Grandeur follows Shirley’s delusions, delving deep into her emotions and her fantasies of wealth and friendship. This exhibition underscores mental illness throughout the three rooms. For example, in the piece titled ‘A tree in a Landscape’, all the characters that are present in the Wallace collection miniature series have been compiled together into a family tree. Each of these miniature portraits has then been given a DSM-5 (the UK’s standard classification of mental illnesses) diagnosis.

Grayson Perry: Delusions of Grandeur at the Wallace Collection.© Trustees of the Wallace Collection.

Perry admits that these imagined characters were created to somewhat distance himself from the creation of the pieces presented, explaining that Shirley’s existence gave him the freedom to play with colors and pattern that you wouldn’t naturally associate with the museum. However, not all of the new work on view is made by Shirley Smith. Some of the works are that of Grayson Perry, some by Shirley, and even some by Shirley as Millicent Wallace. It’s not usual for Perry to rely on a central fantasy figure when creating an exhibition, but the identities present in Delusions of Grandeur leave you doubting who is real and, indeed, where the fantasy begins and ends.

Delusions of Grandeur is on view through October 26th at the Wallace Collection, Hertford House, Manchester Square, London W1U 3BN

Grayson Perry. I Know Who I Am, 2024. Cotton fabric and embroidery appliqué. 234 x 234 cm
92 1/8 x 92 1/8 in © Grayson Perry. Courtesy the artist and Victoria Miro

Rooted, Relevant, and Evolving: Read an Interview of Curator Rajiv Menon

 

Suchitra Mattai, Set Free, 2024. Courtesy the artist.

 

With each new generation of immigrants from South Asia making their way to the various corners of the world, so too does their culture and unique interpretation thereof. With the context of comparison, they offer perspectives on their homeland that challenge the idea of authenticity deriving from one’s geographic placement. Thus is the crux of Non-Residency, a group show that comprises sixteen artists of South Asian diasporic identity curated by Rajiv Menon. Bringing the work of non-resident South Asian artists directly to Jaipur is a first for the young gallerist and curator who opened Rajiv Menon Contemporary in Hollywood, California, in his quest to bolster representation of the Indian diaspora within the United States. He refers to these artists as the Non-Resident School, effectively defining a voice of Non-Resident Indian (NRI) taste that is both united and richly diverse by way of its orientation. Read more.

India Couture Week 2025: Threads of Identity, Echoes of Dreams

 

image courtesy of JJ Valaya

 

text by Parrie Chhajed

Every July, Delhi transforms. The city, with its bustling character and chaos, becomes home to the patronage of Indian fashion. A legacy, a staged walk by greats, it hosts the India Couture Week, a celebration of craftsmanship and couture, a sanctum where heritage meets modernity, and where the past and future walk parallel. 

India Couture Week 2025 was held at the iconic Taj Palace Hotel in Delhi, curated by the FDCI ( Fashion Design Council of India ). The week staged poetic interactions between culture and innovation, local and global. 

Since its founding in 2008, India Couture Week has become a pivotal event in the Indian fashion calendar. The event is an ethos of the Indian spirit rooted in traditions, craftsmanship, and artisanal heritage. An answer to the Paris Haute Couture Week, an interpretation derived from India’s passed down stories and values, honoring the handicrafts that characterize Indian design. 

Through the years, ICW has recognized and defined moments in the careers of Indian designers and placed India on the global stages and fashion and luxury map. It remains one of the few platforms where, every year, we backtrace further into our culture and craftsmanship while creating new stories and keeping up with today's silhouettes and innovations. 

While last year revolved around softness and sentiments, the 2025 couture week conversed about identity, urging us to look deep within. The ideologies were seen being represented through shapes, silhouettes, and styles appliqued with reimagined traditions.

Through the lenses of legacy, identity, and reinvention, stories unfolded on the runway, and the ones that shone out the most were: Rahul Mishra, Amit Aggarwal, JJ Valaya, Aisha Rao, and Ritu Kumar.

Rahul Mishra – Becoming Love

 
 

The week opened with Rahul Mishra’s ethereal collection titled Becoming Love, which unfolded like a flower in the rain. Inspired by Sufiism’s magic, Mishra’s couture offered seven stages of love, each captured in finely hand-embroidered stories across fabrics such as silk organza, velvet, and tulle.

A combination of magnificence and reality. While one moment, a gown shimmered like Klimt’s The Kiss, the next, a lehenga carried the ache of longing. Alas came Tamannaah Bhatia, walking down the runway in a sculpted floral gown—proof once again that Rahul Mishra stitches emotion into every sequin.

Amit Aggarwal — Arcanum

 
 

If Mishra spoke of emotion, Amit Aggarwal answered with introspection. His collection Arcanum—a word meaning ‘mystery’—explored identity through the architecture of DNA. Using his signature polymer techniques and handwoven metallics, Aggarwal built garments like sacred codes: twisted helixes, cocooned corsets, and chrysalis gowns.

But behind the science was softness. There was something deeply moving about how structure met surrender. Couture here was not just worn—it was inhabited. Aggarwal reminded us that even the future has ancestry.

JJ Valaya — East

 
 

No one stages drama quite like JJ Valaya, and East—his closing show and a celebration of 33 years in fashion—was an imperial epic. A curation and compilation of Ottoman silks, Rajput extravagance, and East Asian tapestries, the collection was detailed and imaginative. Catalogued a collection where there was something for all, embroidered jackets, obi-style belts, brocaded cloaks, and voluminous skirts, as if they were brought to life. 

Rasha Thadani and Ibrahim Ali Khan closed the show with old-world poise and new-world flair. It was a fitting finale—part history lesson, part fantasy film.

Aisha Rao — Wild at Heart

Making her ICW debut, Aisha Rao was the season’s freshest dream. Her collection Wild at Heart bloomed with lotus petals, banana leaves, and rose-gold mosaics—each appliqué whispering a kind of untamed tenderness. She layered nature into couture like a fable.

Sara Ali Khan was stunning in a beautiful Banarasi lehenga. Rao's world feels like a place where rebellion is subtle and fantasy is intricately woven with thoughtful details. The entire show was truly unforgettable.

Ritu Kumar – Threads of Time: Reimagined

A quiet storm came in the form of Ritu Kumar, one of the original matriarchs of Indian fashion. In Threads of Time: Reimagined, Kumar revisited and revitalized her archives, reworking iconic prints, paisleys, and kalidars for a new generation. It felt like a love letter to Indian textiles, with the wisdom of decades and the freshness of reinvention.

This wasn’t nostalgia—it was memory made malleable.

What We Saw, What We’ll Remember

This year, ICW saw a return to tactility. Couture was about touch—embroideries you could feel with your eyes, textures that moved like memories. There was structure, but also surrender. Motifs of roots, DNA, nature, and spirituality ran across collections like leitmotifs in a symphony.

We saw metallics meet brocade, corsetry meet kalidars, and flowers sprout from pleats. And above all, we witnessed a reclamation of Indian identity in high fashion—not as tokenism, but as a language only we know how to speak.

India’s couture scene is now more intimate and more international than ever before. With young voices like Aisha Rao stepping in with fresh fantasy and veterans like Rahul Mishra and Amit Aggarwal pushing boundaries between concept and craft, couture is evolving. Indian fashion today isn’t just bridal lehengas, it’s chronicles of the land, reflected in silhouettes and fabrics, expressed by the artists, with imagination for the bold futures.

The designers were encouraged to reflect, dream, and truly connect with their vision.

Lumière sur la Place: Reflections from This Year's Les Rencontres de la Photographie in Arles

text and images by Perry Shimon

It was hard to locate the disobedience in this year’s theme of disobedient images at this extremely pleasant festival, in the extremely charming UNESCO city of Arles, in the extremely agreeable Provence region. The works on view this year spanned the familiar preoccupations of affluent liberal audiences: conflicted zones, colonial histories, marginalized identities, and trauma narratives. It evokes a peculiar, perhaps Catholic, sequence of hedonism, sermonizing, and repentance. As though wandering through an artful overabundance in the palimpsestic old city, pausing for long leisurely meals on la place, must be atoned for by encounters with images of intense suffering and historical prejudice. 

The opening week coincides with the Fête du Costume, where locals dressed in 17th-century finery perform elaborate processions around the city, simulating past rites into less-violent echoes of themselves; bullgames replacing bullfights. Such transformations invite broader comparisons. One could make a case for this as a cultural evolution: perhaps the collection and trophy-like display of images, many from formerly colonized and marginalized peoples, is a less violent enactment of the collection and domination of lives, labor, and time. Is this an incremental improvement, a continuum, a contestation, or a symbolic order? The answer may shift depending on one’s vantage.

Adam Ferguson, Église Sainte-Anne

Arles has long been a seat of power: from the Celto-Ligurians, through Roman emperors, to today’s LUMA Foundation with its €150 million Gehry-designed castle and landscaped pleasure ground. The unpopular-with-the-locals architectural folly is a striking distillation of neoliberal values; the imperial and the cultural entangled through architecture, objects, history, and spectacle. Inside, exhibitions with titles like #metime, slide installations from Carsten Höller, and accounts of early industry-led collaborations between tech companies and avant-garde artists sit comfortably together: all an expression of a technocratic, individualistic, neoliberal worldview.

Wael Shawky, I am Hymns of the New Temples, LUMA

Ho Tzu Nyen, Hotel Aporia, LUMA

Also on at LUMA was Wael Shawky’s I Am Hymns of the New Temples, an immersive film installation of cosmological marionette theatre set in Pompeii, which filled La Grande Halle; and a significant retrospective of Singaporean artist Ho Tzu Nyen, offering a broad survey of his technologically situated engagements with Asian history, including a particularly haunting and fascinating work commissioned for the Aichi Triennial—Hotel Aporia—which explores wartime visual cultures and philosophical currents in Japan.

Lumière des Roses, Cloître Saint-Trophime

Some of the highlights of the photo fair this year included selections from Marion and Philippe Jacquier’s Lumière des Roses gallery in Grenoble, whose collection of anonymous, often amateur photography was installed in the cloister of Saint-Trophime. Within the austere, devotional architecture of the cloister, the effect was wondrous; small, strange pictures suggesting unknowable interiorities of past lives lived below the usual interests of history.  

Retratistas do Morro, Croisière

The Retratistas do Morro presentation, subtitled João Mendes and Afonso Pimenta: Reflections from Serra Community, Belo Horizonte (1970–1990), offered selections from a massive archive focused on two key photographers who, over half a century, documented residents of the Serra community—one of Brazil’s largest favelas. The work resists exoticization, intimately contouring the kin and cultures of this supremely syncretic, culturally vibrant era. What emerges is a celebration of quotidian life, a revealing counterpoint to the structural violence imposed upon its subjects. 

Diana Markosian, Father, Espace Monoprix

Diana Markosian’s Father was a complex, exquisite rendering of the Moscow-born artist’s reconnection with her estranged father, building on her earlier Santa Barbara project, which detailed her mother’s abrupt departure from post-Soviet Russia to marry a Californian farmer—taking both children and leaving the father behind in the middle of the night. In Father, the artist enlists her father, now living in Armenia, to participate in a staged reenactment of their reunion. The carefully lit, highly-stylized scenes stand in stark contrast to a vitrine filled with his actual, voluminous, and desperate correspondence: letters scrawled in Armenian to anyone he could think to contact in America, trying to locate his family. All above an open and bustling Monoprix grocery store.

The Louis Stettner presentation in the Espace Van Gogh showcased the underrepresented work of a resolutely twentieth-century photographer. It carried an affirm-the-canon sensibility, offering more-or-less poignant takes on familiar humanist themes and modern alienation, with highlights throughout, particularly a somber series depicting New York train commuters.

Batia Suter, Octahydra, Cryptoportiques

Batia Suter offered a hypnotic meditation on spatial resonance, projecting architectural affinities onto thin, overlapping muslins suspended within a 1st-century BCE Greco-Roman crypt. The work resisted explication, asking instead for a kind of intuitive attentiveness to form. For me it evoked underground server farms, circulating images, and a kind of visual associative learning and recombination characteristic of the age of AI. Nearby at LUMA foundation, the artist Tino Sehgal hung selections from their collection of photographs in a like fashion, determined by a surface-level visual similitude—inviting the question: after like is grouped with like, what remains outside of the data and dictates that determine them so? 

Augustin Rebetez, Primitive Manifesto, Croisière

Augustin Rebetez’s Primitive Manifesto presented an unhinged, accelerationist, Rube Goldberg machine of anarchic play, mental illness, and attention economies, unfolding noisily through the Croisière. The cursed AI images and hyperbolic memes, produced at Trecartinesque velocities, were a humorous and upsetting break from the other more measured and polished official offerings.  

Lisa Sorgini, Église Sainte-Anne

Lisa Sorgini’s sensitive and intimate family portraits shot during the ‘Black Summer’ immediately preceding the COVID lockdowns were a highlight from On Country: Photography From Australia in the Église Sainte-Anne; the beauty and terror of raising a family in troubling times. Letizia Battaglia’s Always In Search Of Life in the Saint-Martin du Méjan Chapel exhibited a powerful survey of the committed photographers' unsparing work, centered on midcentury Palermo; dark clouds of Christian passion and mafia violence tinged with quietly sublime silver linings. 

Letizia Battaglia, Saint-Martin du Méjan Chapel

This Rencontres wasn’t so much disobedient as familiar, and that which was verging on disobedience felt more like a performance to please the structures of power and privileged audiences. The title suggests simply that art is subordinate, should know its place—and if it steps out of line, it can be easily controlled, domesticated, and put back to work in service of its owners. On the whole, though, Rencontres is a marvelous, superabundance of thoughtful and beautiful images in-and-around the official presentations. There are ample opportunities to revel and wonder together in the slow plazas, myriad exhibitions, Mediterranean light, and historically rich surroundings. À la prochaine.

Libraire Du Palais

Le Sauvage

Sophie

Triangle of Rebellion: Niki de Saint Phalle, Jean Tinguely & Pontus Hulten @ Grand Palais in Paris

NIKI DE SAINT PHALLE, Repainted photo of 'Hon,' 1979, NIKI CHARITABLE ART FOUNDATION, Santee, California. Courtesy of 2025 NIKI CHARITABLE ART FOUNDATION / ADAGP, PARIS


text by Kim Shveka

Artistic couple Niki de Saint Phalle and Jean Tinguely were bound by a rare creative chemistry that defied rules and norms. They were known as the rebels of the ‘60s art scene who ambitiously pushed back against a world too eager to impose order. When the couple met curator Pontus Hulten, the three formed a rare triangle of trust and mutual vision.

Presented at the Grand Palais, this exhibition traces the rich journey of these two artists through the lens of Hulten, sharing their conception of a disruptive, multidisciplinary art in a profound historical approach.

Presented in ten chapters, blended and forming a complete journey through the intertwined lives of the three protagonists, the exhibition truly feels like a voyage. Swaying through the rooms, one cannot escape being washed by a ray of feelings: joy, frustration, freedom, injustice. The experience is curated with such intention that, if you allow the feelings to linger with you, the deeper truths within the art unravel.

 

View of the exhibition at Grand Palais, in collaboration with Centre Pompidou.

 

The first room of the exhibition tells the story of Impasse Ronsin in Paris, an artists’ colony in the Montparnasse district that was known to be an international melting pot of creativity. In 1956, Saint Phalle and Tinguely both lived and worked there, although each had been married to their previous partners at the time. Both marriages eventually came to an end, and by 1960, Tinguely and Saint Phalle embarked on a love affair that would intertwine their artistic paths. Tinguely had already known Pontus Hulten, an early believer in rebellious visionaries, and so he introduced his new partner. Hulten was immediately captivated by the young artist and encouraged her to pursue her career as an artist. After gaining traction with her Tirs (Shootings), Saint Phalle embarked on a new series depicting female stereotypes through grotesque, disturbing sculptures, establishing her artistic path and vision, which she followed until the end of her career.

Jean Tinguely, impasse Ronsin
Courtesy of Grand Palais, in collaboration with Centre Pompidou

The next rooms hum and clang with the energy of Jean Tinguely’s machines, creations of rusted steel and chaos, many of them still in active form, bursting with sounds of screeching and rattling. Hulten greatly admired Tinguely’s ability to include movement in his works, eventually setting aside his own art to focus on bringing Tinguely’s art center stage. Hulten aimed to offer artists a place in a society marked by liberty of thought and action. He imagined a world where art isn’t hiding in a museum or a studio, but shouted from the streets, quite literally. This took the form of art that refused passivity; it was uncomfortable and rebellious, taken out to the streets of Paris to address the public directly, offering them new art forms that were interactive and dynamic.

 

L’Accouchement Rose, Niki de Saint Phalle, 1964
Courtesy of Grand Palais, in collaboration with Centre Pompidou

 

Scattered like secrets throughout the exhibition are handwritten letters, correspondence between the two artists and Hulten that reveal a high degree of intimacy. Small drawings and sketches crowd the margins: filled with humor, inside jokes, and mostly love. They are love letters, and in reading them, we understand that this isn’t another collaboration between artist and curator. It was a family they formed, held together by a visceral, wild vision and belief in one another. Hulten didn’t just support their work—he adhered to it completely, with a rare kind of loyalty and conviction. Through him, their art found the space it needed and deserved; he created a space for them to grow, to experience, to see themselves without limitations. And through them, he found his true desire and ultimate purpose. From the safety of this nurturing nest, the three were capable of flight.

Niki de Saint Phalle, Pontus Hulten and Jean Tinguely.
Courtesy of Grand Palais, in collaboration with Centre Pompidou

Niki de Saint Phalle, Jean Tinguely, Pontus Hulten is on view through January 4th, 2026 at Grand Palais, Square Jean Perrin - 17 Avenue du Général Eisenhower 75008 Paris

A Good Read: Slanting Towards the Sea by Lidija Hilje

 

Cover Design by Emma Ewbank. Photograph © Nathan Landers

 

text by Poppy Baring

Ivona and Vlaho personify the often-felt but never easy human experience that is being so close but ultimately, impossibly, and frustratingly out of reach from the ideal happy ending. Told by Ivona, Slanting Towards the Sea depicts a heartbreakingly intense and oh-so-tangible love story set against the lapping Croatian sea. Passing between their youth and budding university relationship, following through a childless marriage, and divorce brought about by wider family pressures, this story tells the effects and sadness of love and longing.

Touching on themes like death, infertility, employment, and numerous other relatable life events, Lidija Hilje writes this story openly, never skimming a subject but revealing it in sharp focus. As Ivona attempts to find her feet in her homeland, she is continuously hit by attacks that seem to throw her off balance, whether it’s adoption difficulties or visa frustrations, only in the end does she realize that the life she has remained attached to has not fully served her.

This is a book that you never want to end, one that is a joy to go back to and which feels like you are zooming into a summer romance. Describing the life of Ivona and bringing readers along as the characters discover hidden and complex parts of themselves, Hilje writes with vivid imagery of Croatia’s changing seasons, where we can feel the stillness of a night at the height of summer or picture the hush of the olive grove that comes “seeping into your soul if you make your self still enough.”

While Ivona moves through the chapters of her life, which remains tethered to her ex husband’s, Marina (Vlaho’s wife and mother of his children) and Asier (Ivona’s new love, the first in nine years) provide sounding boards to her actions and inner voice. With the potential she holds looming over her head and while she’s kept by aging parents in her childhood home, our protagonist tries to claim a life of her own, free from concealed resentment.

The story ends with a poignant statement about parent and child relationships. Vlaho’s life is revealed to be “a sum of his countless confessions to others,” and in the end, he makes a decision in the hope of changing a pattern of choices that goes back generations. Slanting Towards the Sea is Hilje’s debut novel, but it feels as though it has inhabited our bookshelves for years, collecting watermarks from summers past.

 

Lidija Hilje.  Suzy New Life Photography.

 

A World With No Safe Word: Read An Interview of Nicolette Mishkan

Nicolette Mishkan
Lethe's Harem, 2024-2025
Oil on linen
48 x 60 in121.9 x 152.4 cm

What if death were just a blackout between this life and the next? With its memories wiped clean in a cycle of spiritual cleansing, your soul might carry only faint notions of who you once were, like a SIM card with a brand new hippocampus. Such is the gist of the River Lethe, an underworld tributary from ancient Greek mythology whose waters wash away all remembrance of one’s existence. In Lethe’s Tavern, the fabled Greek river becomes a watering hole where painter Nicolette Mishkan’s ego goes to slosh around, bifurcate, and eventually sing its swan song. Informed equally by Sufi mysticism wherein wine is used to symbolize the intoxicating effects of divine love, she annihilates her sense of individuality by eliminating any distinction between herself and others. Together, these figures revel in the ultimate surrender to their fate, a resplendent transcendence into the unknown where who she once was lies buried without even an epitaph. The following interview took place at Megan Mulrooney on the occasion of the exhibition’s closing and has been edited for length. Read more.

A Deep Dive into a Century of Swimming and Style @ London’s Design Museum

Exhibition Photography © Luke Hayes for the Design Museum

text by Poppy Baring

Walking into this Design Museum exhibition doesn’t feel too dissimilar to walking into an indoor leisure center. After stepping down a wide white staircase and through a small corridor, you approach Splash!, a show investigating a century of swimming and style, together with the social and cultural impacts of the sport. This exhibition was designed, unsurprisingly, with swimming environments in mind. The central plinths, located in each of the rooms, which are divided into Pool, Lido, and Nature, are scale models of the three separate swimming spaces.

In the first room, Pool, these islands are models of the London Aquatic Centre and have been made from Storm Board, a recycled plastic waste that can later be remolded into different shapes. Entering this room, you are greeted by a large, bold lithograph poster that speaks to a poolside chicness that is often associated with the sport. The late 1920s poster was one of the first attempts to ‘brand’ the seaside as fashionable, bold, and modern. Seen next to this is a 1984 poster by David Hockney for the Los Angeles Olympics. A symbol of affluence and leisure, the poster celebrates California life and shows a swimmer immersed in a pool, with a pattern that mimics the one painted on Hockney’s own pool.

Overall, this room features interesting swimming treasures, namely Olympic and Paralympic swimsuits of medal winners past. The costumes and stories of Tom Daley, Yusra Mardini, and Ellie Robinson guide you down the room, where you then meet 1920s and 30s knitted swimsuits and swimwear catalogues. Labels explain the history of wool swimmers, starting in the 1920s, initially with the intention of promoting hygienic clothing, as well as magazines that advertise the “suit that changed bathing to swimming.”

Exhibition Photography © Luke Hayes for the Design Museum

Blue arrows painted on the floor then bring you into room two, Lido, which opens into a show of swimsuits and clothing. Aiming to include an extensive range of themes and topics, from architecture to fashion, politics, and fabric development, the exhibition can feel slightly overwhelming at points and sometimes, because of its broad objectives, fails to dive fully into one topic or another. The rise of mass tourism, sun protection trends, ‘homosexual activity,’ and changing beauty ideals are all discussed before you have had a chance to fully feel like you’ve entered the room. These weighty topics are paired next to swimwear-clad light blue mannequins, which don’t naturally transport you to the beach.

 

Rudi Gernreich, Monokini, around 1964. Jersey, Tricot. Courtesy of Fashion Museum Hasselt.

 

There are, however, a few iconic pieces that are thrilling to see in person. Pamela Anderson’s iconic 1990s red Baywatch swimsuit, seen by roughly 1.1 billion viewers weekly, is one, and a 1964 Monokini by Rudi Gernreich, which was designed in a statement about liberating women from hyper-sexualisation, is another. As visitors continue, swim caps from the 1970s and from Miu Miu’s 2016 collection also stand out, and the line-up of accessories from ‘bathing shoes’ to Speedos brings a sense of charming nostalgia to the show.

The third and final section of Splash! is Nature, which touches on folklore and myths associated with the sea. Century-old tales of Merfolk are addressed before discussing the niche and unexpected contemporary trend of mermaid-core. Finally, a fascinating film about the haenyeo-women of South Korea finishes the exhibition. This film brings visitors underwater with a woman who follows her mother twenty meters below sea level with no help from a breathing apparatus. This historic exploration for seafood and seaweed has been conducted by women for centuries, and is an intense but extraordinary end to a fact-filled summer exhibition.

Exhibition Photography © Luke Hayes for the Design Museum

Splash! A Century of Swimming and Style’ is on view through the 17th of August at the Design Museum, 224-238 Kensington High St, London, W8 6AG

“Under Shadows” With Tamara Kvesitadze and Shunxiang Hu at KORNFELD Galerie Berlin

In Under Shadows, KORNFELD Galerie Berlin unveils not just a duo exhibition, but a reckoning with the unseen forces that shape us. Tamara Kvesitadze and Shunxiang Hu — artists born worlds apart — meet in a shared terrain of exile, resilience, and refusal. The result is haunting and quietly revolutionary.

Kvesitadze, from Georgia, has long used sculpture and painting to explore the female body as a site of memory, fragmentation, and myth. Her work carries the imprint of a nation on the brink — caught between past and present, repression and revolt. Shunxiang Hu, born in China during the One-Child Policy, offers an intimate counterpoint. As a second daughter, she was forced to relinquish her identity to survive. Her portraits, hushed and uncanny, hold this rupture close to the surface. Faces emerge like ghosts — fragile, luminous, searching.

The artists met in Berlin in late 2024, sharing not only a space but a sense of displacement. The dialogue that emerges is profound: two women from vastly different geographies tracing parallel lines through shadow — political, cultural, psychological. Their work does not offer answers. It offers atmosphere. Texture. A choreography of what’s left unsaid.

The shadow in this exhibition is not absence — it is narrative. It holds the things that were never meant to be seen: buried selves, censored memories, forgotten bodies. Kvesitadze’s sculptural forms resist coherence; they are part relic, part dream. Hu’s portraits flicker between presence and erasure, shaped by a history that deemed her existence illegal. And yet, here they are — visible, intentional, luminous.

Under Shadows is not concerned with spectacle. It doesn’t scream. It hums, low and steady. It reminds us that survival often takes the shape of quietness, that transformation can occur beneath the surface, where light barely touches.

In a moment where visibility is commodified, this exhibition argues for the power of what lies beneath — for the right to complexity, ambiguity, and opacity. Kvesitadze and Hu don’t just make art. They reclaim space. They make the shadow speak.

This is not just a show. It is a testimony — to lives lived in margins, and to the radical act of emerging from them.

Under Shadows is on view through August 23 @ KORNFELD Galerie Berlin Fasanenstr. 26 10719 Berlin

Otherwise Part 1: Neoliberal Realism

Image of Immersive Van Gogh, courtesy of Redd Francisco and Unsplash

text by Perry Shimon

Walk into most art fairs today and you can reasonably expect to find yourself on the outskirts of an urban area in a sterile convention center, walking through a maze of white booths selling wall hangings and sculptures. Meanwhile, visual culture in the internet age is increasingly variegated, saturating, operational and complex. In many contemporary art institutions today, we often encounter a range of aesthetic practices that, more or less, reproduce the dominant social and economic relations of today. These deserve closer examination.

The production of contemporary art in the age of neoliberalism largely articulates and legitimates the economic logics that encompass it. Today’s art world routinely rehearses and enacts the post-industrial trends of deskilled labor, the rise of the marketing and service sectors, and precaritization—particularly through on-demand labor contracts, often between the artist and institution as well as between the artist-entrepreneur and the labor manufacturing the art. It also serves the substantive agenda of neoliberalism to further the spread of its values: marketization, possessive individualism, and the dismantlement of existing social customs and protections. It engages in the same rhetorical obscurantism of finance capitalism, analogous to the specialized language applied to highly-questionable speculative assets. On the occasion that contemporary art work performs resistance to neoliberal logic, this resistance is frequently only recognized at the moment it is recuperated into the circuits of commodity exchange. For instance, Hito Steyerl’s 2015 Factory of the Sun, commissioned for the Venice Biennale and collected by MoMA, takes up themes of surveillance capitalism, data extraction, gamification of exploitative labor and ineffectual aestheticized critique, offering us a paragon of this theme.  

Installation view of Hito Steyerl: Factory of the Sun, February 21–September 12, 2016 at MOCA Grand Avenue. Courtesy of The Museum of Contemporary Art, Los Angeles. Photo by Justin Lubliner and Carter Seddon.

Contemporary art is largely determined by arbitrary aesthetic conventions, rituals, and social relations developed within a late capitalist neoliberal cosmology. The art market administers the largest unregulated global asset class—trading at tens of billions of dollars a year—and is part of a half-trillion dollar (and growing) global market. One could even say that contemporary art is the threshold where social and material relations become private property. Consider for example the now-ubiquitous photographic image, coalescing manifold relationships produced by an incalculably vast range of historical relationships and actors. Under art’s jurisdiction this social and technical image is transformed into a proprietary object, which in an art context is arbitrarily rendered into a limited edition of prints and positioned in the market as scarce and valuable commodity with a speculative character. 

Contemporary art functions in a prospective register: an avant-garde goes out in search of new enclosures, commodities and market frontiers. In this respect, the art world shares many similarities with science, which prospects proprietary financial opportunities and employs similar scopic regimes, including similar lens-based, lighting and spatial conventions. The art market necessarily omits all but the most rarefied initiates who adhere to esoteric procedures and codes, producing the scarcity necessary to command blue-chip prices. This scarcity propels the work of the small group of players who control the market, as well as their many aspirants. 

The unique features of internet capitalism, too, find expression in artistic production today. The capture and exploitation of social energies by internet capitalism is mirrored in, for example, contemporary art’s turn toward social practice. In this way, contemporary also resembles earlier periods of feudalism, where the labor of landless serfs was largely expropriated by landed lords. This historical analogy becomes more resonant as the ability to survive in the contemporary becomes increasingly dependent on one’s presence online: each so-called user is allocated their own individualized space and identity from which to competitively accumulate and transact attentional capital, in an illiberal metaversal space owned by an elite class who are the primary beneficiaries of all the subordinate social energies. The resulting spectacularized and competitive milieu is reminiscent of the Roman Colosseum, a distracting and placating arena of cruelty, competition, and violence where an anonymized and often vicious crowd administers ad hoc adjudications with their thumbs and fickle affects. These users are further subjected to relentless surveillance, advertising, and increasingly sophisticated forms of behavioral manipulation. 

Pollice Verso, Jean-Léon Gérôme, 1872.

The set of ideologies, practices, and material effects of free-market capitalism, and their expression in art and its financialized transaction, can be described collectively as “neoliberal cosmopoetics” and are a central focus of the series to follow. Beyond the fiercely-guarded confines of contemporary art, and within the general field of aesthetic interaction, exist incalculable aesthetic articulations of neoliberal cosmopoetics, sometimes jostling for a position within the art market or making themselves available to the appropriative and acquisitive mode popular among professional contemporary artists. 

A telling recent example of a neoliberal cosmopoetics, transversally articulating itself through variegated media space, extends from Angela Nikolau, who was born in post-Soviet Moscow and studied gymnastics and art before becoming a social media sensation for rooftopping—or climbing skyscrapers and taking vertiginous selfies. She began collaborating with her now partner Ivan Beerkus to make a series of images of the couple scaling the largest skyscrapers in urban capitalist centers and performing romantic tropes on life-threatening pinnacles. It’s hard to imagine a better articulation of neoliberal cosmopoetics actually: the performance of a competitive, zero-sum, life-or-death ascent up the tallest, phallocentric markers of capitalist architecture, to then be filmed with selfie sticks and drones and broadcast over social media to an alienated audience, and eventually leveraged for a Netflix streaming deal. The resulting film served to announce and promote the artist’s NFTs.

 
 

NFTs, blockchain, and Web3 more generally, are part of a project of building the infrastructure for a new frontier of capitalism that aims to commoditize every conceivable and transactional object and social relation. Contemporary art, as the most promiscuous and versatile of commodity forms, has been mobilized as an avant-garde on this new metaversal front. An infrastructure that can transact and account for the capaciousness and variability of contemporary art is suited for nearly every other conceivable form of commoditization. The realization of this infrastructural and psychological project will mark a totalizing saturation of neoliberal realism. Everything from the commoditization of hospitality and even experiences on Airbnb to the pornogrified self on Onlyfans articulate the extent and pervasiveness with which these operationalizing logics manifest themselves. 

The emerging, deterritorialized, illiberal, and almost entirely unaccountable metaversal plane of interaction is supported by an extremely large and rapidly growing supply of violently extracted and exhausted material, energetic and labor resources. The Silicon Valley model has been one of breathless Promethean marketing to raise venture capital, accumulate monopoly market positions and then make a public offering and cash out—leaving behind staggering social and ecological ruination, distributed unevenly according to class and geographical situations. In short, it functions like an enormous Ponzi scheme that requires more energy than most countries. In order to dominate these new metaversal markets and grow them insatiably, an army of behavioral scientists, interactive designers, and programmers develop libidinally-charged, dopaminergic algorithms to excite an unprecedented hyperstimulating and compulsive media environment. The net effect is perhaps the most addictive experience in human history, a never-ending hallucination of instrumentalized media collapsing history into an overwhelming, anhedonic, nihilistic, consumptive presentism.

Of course, every relation has its aesthetic dimension and so a latent and mutable artfulness.  This series of reflections will endeavor to contour the development of contemporary art coextensive with neoliberalism by examining generalized themes and conditions, engaging particular instances and protagonists, and exploring the aesthetic, ritual and social practices existing otherwise. 


Otherwise is a series on neoliberal contemporary art and its unbounded remainders by Perry Shimon.


AYA TAKANO'S World Comes to Los Angeles

AYA TAKANO’S “how far how deep we can go" exhibition at Perrotin in LA invites visitors into a mystical world which offers an escape and hope for a brighter existence.

AYA TAKANO 地球上のすべての生物のスピリット  | the spirit of all life on earth, 2025. 130.3 x 162 x 3 cm | 51 5/16 x 63 3/4 x 1 3/16 inches. Oil on canvas. ©2025 AYA TAKANO/Kaikai Kiki Co., Ltd. All Rights Reserved. Courtesy Perrotin.

text by Poppy Baring

Inspired by all art forms from Expressionism to the erotic art of Japan's Edo period, from manga artists such as Osamu Tezuka to Gustav Klimt, AYA TAKANO has been creating her own intimate fantasy since the age of three. Born in Japan in 1976, the painter, illustrator, and highly recognised Superflat artist welcomes LA residents to her new exhibition titled “how far how deep we can go”.

TAKANO presents otherworldly nymph-like characters that are extraterrestrial and yet still connected to and reflective of our reality. Drawing from the past and thinking to the future, she creates a limitless existence where time, gender, and age are undefined. Through various mediums, the Japanese artist investigates our inherent consciousness, exploring what it means to be marked by the past and connected to all life that occurred before us and will exist after us. Held in LA, home to spiritual seekers as well as recent environmental catastrophe, the exhibition offers a universe where all souls prosper as equals, a space where compassion prevails. In this interview, TAKANO provides insight into her worldview and her day-to-day life, asking visitors to look inwards and reconnect with the “radiance of all life.” Read More.

Simin Jalilian Solo Exhibiiton at 68projects by Kornfeld in Berlin

Simin Jalilian, Installation view, 68projects by KORNFELD, 2025, Photo: Andrea Katheder

At 68projects by KORNFELD, Simin Jalilian’s solo exhibition is less a show and more a visceral confrontation. Marking her debut presentation of new paintings in Berlin, the Hamburg-based Iranian artist delivers works that are both urgent and introspective — a searing combination of the biographical and the political, filtered through a painterly language that resists containment.

Jalilian’s brushstrokes do not seek perfection; they pulse with immediacy. Her canvases feel alive, caught in a moment of transformation, where figures and emotions blur into a current of expressionist intensity. The visual tension is palpable: one moment teeters on the brink of despair, another radiates fleeting transcendence.

In Please Don’t Deport, the artist places herself at the heart of a haunting tableau — a deportation scene at an airport. “That’s me,” she says, directly implicating her own fears and the shadow of displacement that haunts many immigrants. Jalilian moved from Tehran to Germany in 2016, and her work speaks directly from that liminal space between belonging and exclusion. The painting is not a plea for pity but a fierce assertion of freedom — artistic, personal, and existential.

Her painting Refugees evokes another fragile threshold: a child being passed across a divide between land and sea. The moment is suspended in light, but not safety. Danger looms, and the ambiguity of survival is never resolved. In Integration, the political becomes intimate. A casual act — opening a beer bottle — becomes a coded ritual of assimilation. The moment is undercut by blood-red fractures beneath the figures, revealing how easily identity and land can break open.

Despite their rootedness in realism, Jalilian’s paintings reject photographic precision. She conjures bodies and landscapes from memory and emotion, not from reference material. The result is work that feels fiercely personal and painterly, drawing on the legacy of German Neo-Expressionism but evolving it with a distinctly female and diasporic urgency. Her mentors may include Werner Büttner, but her voice is unmistakably her own.

In The Wow Effect, even cinema-goers are caught between rapture and blindness — a metaphor for our digital age, perhaps, but also for the dissonance between spectacle and truth. Jalilian’s paintings offer no easy conclusions. Instead, they demand we remain present — alive to instability, beauty, and the enduring human will to remain free.

On view until August 23

Simin Jalilian, Installation view, 68projects by KORNFELD, 2025, Photo: Andrea Katheder

Atlas Loved: Slava Mogutin's Photographic Curation of Queer Romance @ The Bureau of General Services—Queer Division in New York

“What is ‘My Romantic Ideal’? If there were just one, I’d have been able to stop making images searching around the borders of yearning, imagining, and lusting, many years ago. These are some recent attempts at mapping those.” – Robert Flynt

Robert Flynt. Untitled (NPCG; NYC 41), 2023 Unique inkjet photograph on found atlas page (additional image on verso) 11 x 16 inches 

text by Summer Bowie

Like Lee Oscar Lawrie’s sedulously brawny statue of Atlas lunging interminably under the weight of the world in Rockefeller Center, Slava Mogutin has taken on the ambitious charge of defining Queer romance in all of its variegated multitudes. Drawing from the work of twenty-eight artists, his curation coalesces into a comprehensive cohort across the generational and gender spectrums with searingly vulnerable takes on romanticism. Such an endeavor seems only natural considering Mogutin’s personal history of putting himself on the line for the sake of his community. Working in a plurality of media, he has always questioned and prodded the boundaries of sexual freedom, from his early Queer activism and writings for the political weekly newspaper Novy Vzglyad to making the first attempt to register for a same-sex marriage in Russian history with his then-partner, Robert Filippini. As the first Russian citizen to be granted exile in the United States for reasons of homophobic persecution, his commitment through legal and artistic means to broaden our understanding of love and its ultimate liberation remains steadfastly on the frontlines. 

In Mogutin’s “Stone Face (Brian), NYC” (2015), we see an outstretched arm holding almost identical copies of a photograph containing a man’s face partially buried in rocks. More than just a nod to David Wojnarowicz’s “Untitled (Face in Dirt),” we see lower Manhattan’s skyline at sunset on the horizon. Where Wojnarowicz quietly mourns the violent isolation of ultimate abjection, Mogutin’s figure is rendered in print and then literally held by another man in the city of his exile—a photo taken almost a quarter century after Wojnarowicz’s untimely death from AIDS at just thirty-seven years of age. In Stanley Stellar’s “Cherry Grove Kiss, Fire Island” (1990), the man’s entire face emerges from the sand in anticipation of an impassioned kiss. Where Mogutin trades dirt for pebbles, Stellar trades it for sand, making the burial feel elective and impermanent. Made at a time when the AIDS crisis was still looming large, it effectively sublimates the unthinkable trauma of carrying such an insidious burden into not only erotic, but manifestly romantic pleasure.

Slava Mogutin
Stone Face (Brian), NYC, 2015 Offset print, 20 x 27.5 inches Edition of 10 

Stanley Stellar
Cherry Grove Kiss, 1990
Archival analog tinted silver gelatin print
15 x 15 inches, 16 x 20 inches frame
Artist Proof 

Held both literally and figuratively by the Bureau of General Services—Queer Division, My Romantic Ideal implores us to define romanticism on our own terms, knowing that in the process of queering the heteronormative parameters, we normalize our queerness. He is glitching the hegemonic system, à la Legacy Russell, with an unabashed proposal to reexamine our assumed notions of tenderness, intimacy, and beauty. These images represent a disparate yet equally valid selection of possibilities for romantic encounters, both with others and with self. They are safe spaces that are not safe for work, and at times, I can’t help but blush at the thought of sharing them. Some of them are too risqué even for the press kit, like Quil Lemons’s “Untitled (Penetration)”—which is reason enough to see the show in person if you live in New York. Others, like Carter Peabody’s “Bastian Floating,” lean into dreamy ecosexual escapism with an Adonis-like figure floating in sea grass-lined, turquoise waters. “I have only known shame when it comes to love” says Peabody, “For me, romanticism is freedom from heteronormative oppression. The bodies floating in my pieces are unattached to the strict norms of our world and free to feel, explore, and play with the sensuality of the sunlight and water surrounding them. There is an innocence and wonder that takes hold when we become our inner child in search of love, and the judgement of our subconscious just melts away.” Here, romance is imbued in everything surrounding the act of love, rather than in the act itself.

 

Carter Peabody
Bastian Floating, 2025
C-print on Metallic Paper
23.5 x 31.5 inches
Edition 1/12 

 

Benjamin Fredrickson’s “Self-Portrait with Lillies” features the artist sitting nude in a brutalist wooden chair, peering out of a floor-to-ceiling window that reveals a verdant forest. He props his feet on the identical chair facing him with an enormous vase of lilies placed tightly between his legs. If we deign to inquire, we cannot help but notice that he is gently indulging himself with just the tips of his fingers. This sensual, autoerotic moment feels utterly unimpeachable. 

Benjamin Fredrickson
Self-Portrait with Lillies, 2019
Chromogenic print
15x19 inches image, 16x20 inches sheet
Edition of 3+2APs 

Bruce LaBruce’s “Hunk with Sneaker” might be having an autoerotic moment of his own. Then again, he might just be testing that theory about guys with big feet. Berlin-based American photographer Matt Lambert presents us with two new pieces from his forthcoming book If You Can Reach My Heart You Can Keep It. Luridly graphic in content, these images leave us only to imagine what kind of tantric infrared technology he is patenting in his dark room/dungeon. Pierced and penetrating, his figures find themselves interlocked in full coitus with mysteriously luminescent erogenous zones. Berlin-based Spanish photographer Gerardo Vizmanos says, “I have a complicated relationship with the term ‘Romanticism’—I see it as both something we enjoy and something that restricts us … which is why I focus on love and desire instead. They offer a more radical, utopian force—one I strive to capture in my photography.” His dancer performs a preposterously blasé hamstring stretch, his entire body giving rise to the kinds of questions often inspired by an ample-when-flaccid endowment.

Bruce LaBruce
Hunk with Sneaker, 2008
Digital C-print
11 x 14 inches
Edition of 1/5 

Gerardo Vizmanos
Dancer, 2024
Archival Pigment Print
8 x 10 inches
Edition of 7 

Matt Lambert
Warm Amour, Paris, 2017
Thermal Imaging C-print
20 x 24 inches
Edition 1/5 

Of course, no collection of photography on the subject of Queer romance would be complete without the work of Paul Mpagi Sepuya. His intimate studio portraits meditate on the vulnerable interplay of sensuality and performativity between artist and subject—that ineffable power dynamic inherent in every nude portrait since time immemorial. In all of these artists, we see an earnest motion to decouple our fantasies with any notions of shame or fear—to let them not only be conspicuous but copyrighted in our names. 

 
 

My Romantic Ideal is on view through August 31 @ The Bureau of General Services—Queer Division 208 West 13th Street Room 210, New York

A Democratic Eye On London: Dennis Morris @ the Photographers’ Gallery

 

Dennis Morris, Johnny Rotten, backstage at the Marquee club, London, 1977 © Dennis Morris.

 


text by Poppy Baring


Known mainly for his celebrity portraits and coverage of stars like Bob Marley, Oasis, the Sex Pistols, and other early punk and reggae icons, Dennis Morris’s new solo exhibition at the Photographers’ Gallery in London also features his lesser known reportage work. Music + Life is a three-floor presentation of Morris’s life documenting everything from the pride and resilience of post-war Black British culture to the rarefied inner sanctum of the music industry. 

These pictures don’t have an angle they’re attempting to make plain. Instead, they provide us with a rare and personal glimpse into the lives of mega music stars in their youth. They are candid images taken between friends. Morris thereby reveals naturally occurring gems of moments that are refreshing, intoxicating, and remarkably at ease. His approach was nothing more than knocking on a door; the door would open, and he would go from there. 

 

Dennis Morris, Oasis Backstage in Tokyo, 1994 © Dennis Morris.

 

Starting at the age of eight, and landing his first cover on London’s Daily Mirror at just eleven years old, it is clear that Morris had a strong passion for photography early on, as well as the determination to take it places. His remarkable career started when St. Mark’s church in Dalston, where he sang in the choir, started a camera club. Influenced heavily by reportage photography, which was a favored style at the time, Morris began photographing his environment in East London. In 1973, this progressed into skipping school so that he could take photos of Bob Marley as he entered sound check. Almost straight after, when Morris was just fourteen, Marley asked him to join and document the Catch a Fire tour. Young Dennis Morris accepted and, as they did for several artists, his photographs became key to the marketing and making of Marley’s career.

Dennis Morris, The Abyssinians, outtake from the photo shoot for the album Arise, 1977 © Dennis Morris.

While these authentic photographs of famous musicians provide a behind-the-scenes look into the lives of stars past, his exploration into London’s Hackney in the 1970s surveys another fascinating world. Although areas like Dalston and Hackney are now sought-after places to live, the pictures taken in his early career show just how much London has changed in the last fifty years. Morris explains his approach, saying in his interview, “If I’m in the studio, it’s like I’m on the street; if I’m on the street, it’s like I’m in the studio.” Overall, this creates a nice balance to the exhibition—one which raises East London to stardom and renders celebrity as rather quotidian.

Music + Life is on view through September 28 at the Photographers’ Gallery, 16-18 Ramillies Street, London, W1F7LW

Dennis Morris, Untitled, 1970s © Dennis Morris.

Bogotá Rising: Notes on Resilience, Conviviality, and Experimental Art

San Felipe neighborhood skies

text & images by Perry Shimon

Colombia’s art scene is in the midst of a dynamic resurgence. After a prolonged lockdown that temporarily stalled the country’s cultural momentum, activity is ramping up again in anticipation of the fall season, anchored by Bogotá’s ARTBO fair, and two biennials in Bogotá and Medellín. Despite longstanding infrastructural and political challenges, the country has maintained a vibrant landscape of artist-run spaces, project-based initiatives, and strong public engagement.

In this mountain-wreathed brick city with a breathtaking theater of clouds, I had the great pleasure of seeing and meeting much of Bogotá’s cultural ecosystem. In May of this year, I attended a curatorial intensive organized by Mahazabin Haque (All About Curating, Berlin) and The Art Dome (Miami / Bogotá), which brought together artists, curators, and researchers, with warmth and conviviality, for a tightly packed itinerary of visits across studios, institutions, collections, archives, and impromptu social spaces. What emerged was a portrait of a cultural landscape with unique presence, community, improvisation, and resilience.

Telecom Building, student graduate show

One of the most memorable visits was to the dilapidated Telecom Tower—a relic of privatization now reimagined as a vertical commons. After organizing a group exhibition in the building in 2024, Linda Pongutá, William Contreras Alfonso, and Maria Leguízamo went on to occupy several floors, establishing studios, residencies, site-specific exhibitions, and performances. They also began developing an initiative to create a rotating museum showcasing works by the building’s members. During our visit, one floor hosted a student show, several artists graciously welcomed us into their studios, and independent publisher David Medina was at work on a new book project. In the elevator, the partisan resistance anthem Bella Ciao played on loop.

Gloria Sebastián Fierro Castro

Artist and teacher Ana María Montenegro gave a tour, describing a conceptual performance in which she was visiting each of Bogotá’s eighty notaries to have officially notarized a simple and rather philosophical promise: that she would be someone different tomorrow than she was today. Artist Juan Betancurth, who administers the artist residency program, gave an impromptu tour of his studio where he sculpturally assembles found objects into disquieting meditations on power, desire, and art. Nearby, Gloria Sebastián Fierro Castro showed us their haunting textile and tar works, drawn from a family archive that traces their transition from rural life to running a gas station—a stark emblem of modernization in a sepia-toned desert landscape.

Curator Nicolás Gómez Echeverri at Museo de Arte Miguel Urrutia

The archive loomed large in other ways. At the Museo de Arte Miguel Urrutia, curator Nicolás Gómez Echeverri walked us through a collection tour that will soon be dismantled and rethought under his guidance. The planned rehanging will confront the colonial scaffolding of the existing display, seeking ways to integrate Colombia’s extensive institutional holdings into a narrative that accounts for omissions and regionalism. Among the exceptional paintings of Fídolo Alfonso González Camargo, Obregón, and Cárdenas Arroyo, was a series of anonymous 18th-century convent funerary portraits: powerful images with uncertain authorship, quietly haunting and unsettling the canon.

Hadra Waheed’s Hum in Doris Salcedo’s counter-monument

At Fragmentos, artist Doris Salcedo’s “counter-monument” to Colombia’s armed conflict, we walked across a geographic-feeling topography of thirty-seven tons of hand-hammered metal tiles made from weapons turned in after the FARC peace agreement. In the adjacent courtyard, a deteriorating colonial ruin serves as the setting for Hum, a multi-channel sound installation by Canadian artist Hadra Waheed, which gathers protest songs from across the world into a reflective, almost devotional field. 

Juan Cortés Studio Visit

Memory was also the subject of a project we encountered in the studio of Juan Cortés, who shared a recent collaboration initiated by the Colombian president: a digital map of “houses of memory”—community archives, cultural centers, and alternative institutions preserving regional histories. The ambitious and exemplary project is part oral history, part visual archive, part social cartography, and a model for a new possible infrastructure for collective memory.

María Adelaida Samper giving a tour of Gabriel Zea’s Mystic Capital at the Al Romero gallery

Elsewhere, in San Felipe, Gabriel Zea’s Mystic Capital, at the Al Romero House Gallery, staged capitalism as a religion. Tarot-inspired AI works illustrated symbolic systems of belief in the market, as well as its impoverished aims and overdetermined meanings. An accompanying video installation collaged cartoonish bull and bear imagery into frenetic and tumultuous booms and busts. Zea’s collective, Aliens, curated the show with María Adelaida Samper. It both estranged the givenness of our cosmologically proportioned faith in markets and situated it in a longue durée continuum of numerology, mysticism, superstition, power, and grave consequences.

Tienda de Esperanza, San Felipe

Chuco Candela in Lavamoa Tumba

Tienda culture emerged as one of the more poetic and socially alive throughlines of the trip. These ubiquitous corner stores often moonlight as salons, exhibition spaces, and places of convivial gathering. Artist Chuco Candela’s intervention at Tienda de Esperanza turned an already beloved Macarena landmark into an exhibition space for his and his friends’ often meme-themed ceramics. Later, in San Felipe, his second location hosted a massive street party with fireworks for its opening. He later invited us to visit his most recent exhibition in his ongoing Lavamoa Tumba project—enormous, sprawling group shows in condemned buildings, this edition featuring 150 artists, and overflowing with energy, humor, and street-rooted practices.

Trepesitos fashion show at Odeon

After a fashion show by Trepesitos at the majestic theater-turned-exhibition space and artful community center Odeón, we ended the night in a tienda playing bolirana, a barroom sport that fuses pre-Columbian tradition with contemporary nightlife, popular with both Reggaeton and contemporary artists. It is perhaps to bowling what ping pong is to tennis and invites loud and playful sociality. Odeón’s Tatiana Rais and Juan Sebastián Peláez, formerly of the Miami Gallery and Carne Collective, began sharing insights about Colombia’s commitment to public art funding and the system of rotating independent art professionals who administer allocations for artist projects and spaces. While there is not a strong enough local market to support the many practicing artists, this type of public funding supports the scene to some extent and underwrites less commercially oriented works. 

María Morán at Cooperates

Charlie Mai exhibition and talk at Plural

We visited artist-run Cooperates studios and residency in Chapinero, anchored by the painter and teacher María Morán, and the communal Plural project—part art space, part kitchen—where Chinese-American artist Charlie Mai was showing an installation with a series of performances reflecting on Chinese capital, North/South American labor, transportation infrastructure, and hybrid identity. We were sad to miss the closing party with a durational cowboy performance, Chinese dragon dancing, and DJ set by underground club hero DJ Bclip.

José Darío Gutiérrez at Espacio El Dorado

At Espacio El Dorado, José Darío Gutiérrez gave a highlights tour of his impressive collection of overlooked political Colombian art and their marginalization through Cold War-era collecting policies imposed by major Western foundations. During our visit, a young scholar from Buenos Aires working on a curatorial project about political photographers and left-wing conferences overheard the conversation and joined our group, offering a recently published dissertation called “The Cultural Cold War in Colombia: Oil and Washington’s Policies for ‘Pacification’ of Art in Conspiratorial Times” by Christian Padilla Peñuela that Jose was coincidentally trying to place with a publisher. As we were leaving I noticed the young man and Jose in a deep thoughtful conversation, Jose generously retrieving books from his collection to give as gifts. 

Taller Arte Gráfico

Subachoque

Perhaps the most moving experience of the trip was a pair of visits to Taller Arte Gráfico and Sextante, founded by Luis Ángel Parra and María Eugenia Niño fifty years ago. They welcomed us warmly to their Bogotá gallery and country atelier in Subachoque and let us marvel at the breathtaking collection amassed over a lifetime of artful collaboration. They described their printmaking and publishing practice as a ‘love story’ and shared how they met fifty years ago, moved in on that very same day, and have been together ever since. We learned a few days after our visit that sculptor Hugo Zapata—a dear friend of theirs, whose works were on display in the gallery—had passed away, making the visit a poignant and beautiful parting gift.

Subachoque

Hugo Zapata

There were countless other stops: Liz Caballero’s impressive three-story SKETCH Gallery, La Casita’s misleadingly named sprawling intergenerational and dialogic collection, Casa Hoffmann’s austere kinetic and music themed program, NC-Arte’s gorgeous design villa, Desborde Gallery’s anarchic installation and performance works by Alfonso Aguas Negras, a tour of artist duo Eduard Moreno & Andrea Marín García studio and upcoming works for the Medellín biennial, perhaps the world’s most significant pre-Columbian metalwork collection at the Oro Museum, and a very moving studio visit with the young Bogotá-born-and-raised painter Angie Vega, whose extraordinarily skillful intimate portraits of her Tunjuelito neighborhood familiars had garnered her invitations to apprentice with master painters in Europe and Saint Petersburg. The lingering impressions from this vibrant and flourishing art ecosystem were its warm hospitality, generous sociality, and a sense of experimentation that felt neither reactionary nor utopic, rather present, responsive, and open.

SKETCH Gallery

Daniela Acosta Parsons and Danilo Roa’s studio

Jeronimo Villa at La Casita

Angie Vega

Lia García in her studio

Camilo Bojaca at Galería El Museo

Miller Lagos in his studio

Studio of Andrea Marín García & Eduard Moreno

Mauricio Gallego in his studio

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Alfonso Aguas Negras at Desborde Galería

Hugo Zapata at Sextante

Theatron

Cloud theater

Put On A Face, Any Face: Read An Interview of Kenny Scharf & Curator Shai Baitel

Courtesy of Roger Davies

It’s not often that an artist and a curator connect the way Kenny Scharf and Shai Baitel do. Emotional, the biggest show of Scharf’s career, didn’t come out of a typical museum timeline or curatorial trend. It came from Baitel’s urgent feeling of injustice that the art world hadn’t given Scharf the recognition he deserved, and he wanted to change that. When we spoke, Scharf joined the Zoom call straight from his studio, answering questions with a paintbrush in hand. It felt intimate and telling: Scharf doesn’t separate art from life. His world is constantly in motion, fueled by color, feeling, and spontaneity.

The dynamics between Scharf and Baitel set the tone for a conversation that highlighted the reverent partnership between them, whose collaborative spirit is at the heart of the exhibition. What initially started as an interview about an art show quickly turned into a rhythmic conversation about friendships, personal stories, timing, and how things can easily fall into place when two people believe in the same thing.

Scharf came up in the late seventies and early eighties in New York, rubbing shoulders with Basquiat and Haring, bringing a psychedelic, cartoon-fueled energy that set him apart. He paints like he’s channeling something from another planet, but also something deeply familiar and simple. Emotional is more than a retrospective—It’s a long-overdue celebration of a singular voice in contemporary art. Read more.

BHAKTI—Krishna’s Grace Celebrates the Transformative Power of Devotion @ NMACC in Mumbai

Bhakti opens an immersive and enlightening dialogue between the viewer and devotional art. It showcases artworks made in reverence of Krishna.

 

Shreenathji in Divine Adornment – A Pichwai painting capturing the grace and splendour of Krishna in his Govardhan-lifting form, resplendent in intricate jewels and devotional symbolism.

 

text and photographs by Parrie Chhajed

In a world where devotion often lives quietly—in morning rituals, household shrines, whispered prayers, and temple bells—Bhakti elevates it to a form of collective artistic expression. It draws from the everyday but expands into the eternal. This summer, the Nita Mukesh Ambani Cultural Centre (NMACC)—a multidisciplinary arts space dedicated to preserving and promoting India’s artistic heritage across visual art, performance, design, and culture—presents Bhakti—Krishna’s Grace. The exhibition reflects on the divine power of Krishna and the devotional path of bhakti through the evolving lenses of art, history, and lived spirituality. It explores how the transformation of humankind and landscapes has unfolded through sacred narratives. Perspectives from artists, devotees, and storytellers converge to honor the enduring presence of Vishnu in Indian spiritual and artistic traditions.

Chennai-based art historian Ashvin E. Rajagopalan’s curation brings together myth, memory, and material practice. As Director of the Piramal Art Foundation, he helped establish the Piramal Museum of Art in Mumbai and founded Ashvita’s, a cultural platform for emerging and established Indian artists.

Ananta Shayana Vishnu – A sculptural depiction of cosmic repose, where Lord Vishnu lies on the serpent Ananta as creation begins, watched over by Brahma and Lakshmi in celestial harmony.

The journey begins with Vishnu’s Dream, a specially commissioned centerpiece anchoring the exhibition’s cosmological vision. A visual timeline follows—moving from early human settlements and cave dwellings to ancient temple architecture, culminating in a sensorial reconstruction of Tamil Nadu’s Vaikuntha Perumal Temple, highlighting sacred geometry and cosmic design in early Indian architecture.

One of the more thought-provoking parallels often drawn in this context is between Vishnu’s Dashavatar and Darwin’s Theory of Evolution. Though rooted in mythology and science respectively, the progression of the avatars appears to echo the arc of life—from Matsya (fish) to Kurma (tortoise) to Varaha (boar) and Narasimha (man-lion), symbolising transitions from aquatic life to mammals to early humans. The later avatars—Vamana, Parashurama, Rama, Krishna, and Buddha—map onto stages of human development, from survival and order to emotional and spiritual evolution. Kalki, the final avatar, possibly hints at a future transformation—ecological or spiritual. Whether coincidental or intuitive, the parallel adds another dimension to the global relevance of these spiritual and religious perspectives.

This theme continues in the Crafts Village, where master artisans from across India demonstrate traditional techniques—sculpting, weaving, painting—that keep devotional practices alive. Over forty rare artworks and sculptures, many publicly displayed for the first time, celebrate diverse expressions of Krishna devotion through literature, performance, and material culture.

Among the highlights is a Pattachitra painting, created on a long scroll using the traditional storytelling technique from Odisha and West Bengal. Known for its delicate linework, vibrant natural pigments, and decorative floral borders, Pattachitra was historically used by chitrakars (scroll painters) to narrate epics and myths door-to-door—functioning much like what we today call storyboards. This particular scroll illustrates the birth and early life of Lord Krishna, beginning with the divine prophecy that he would end the tyranny of his uncle Kansa. The narrative unfolds as Kansa imprisons his sister Devaki and brother-in-law Vasudeva, and kills their first seven children. When Krishna is born, divine forces intervene—the prison gates open, the guards fall asleep, and Vasudeva carries the newborn across the stormy Yamuna River to safety in Gokul, where he is raised by Yashoda and Nanda. Each sequential panel captures a moment of this miraculous tale, blending devotional intensity with visual rhythm and artistic finesse.

Raas Leela – A celebratory textile painting capturing the divine dance of Krishna and the gopis, where love, rhythm, and surrender unfold beneath celestial trees and blooming devotion.

Another striking work uses the Rajasthani miniature painting technique, likely inspired by the Kishangarh or Mewar school of thought. With detailed landscapes and a radiant saffron sky, it portrays Radha and Krishna in a divine forest encounter, reflecting the tradition’s romanticism and spiritual subtlety.

In contrast, a painting in the Tanjore style celebrates Krishna’s childhood as Nandkishor and Makhanlal. This South Indian form is known for its bold colors, raised relief work, and gold leaf detailing. The depiction captures Krishna’s playful charm and the devotional love surrounding his early years in Vrindavan.

Tying these expressions together is the philosophy of idol worship in Hinduism, where God is both formless (nirguna) and with form (saguna). Idols become focal points of devotion after rituals like prana pratishta, inviting divine presence into sacred forms. Spiritually and psychologically, they anchor memory, imagination, and connection, serving as both mirror and portal for inner transformation.

Bhakti is more than an exhibition—it is a multi-sensory invitation to witness how art, myth, and memory intertwine to express the sacred. It reminds us that devotion is not static;it evolves, adapts, and continues to offer grace in ever-new forms.

Bhakti—Krishna’s Grace is on view through August 17 at the Nita Mukesh Ambani Cultural Centre (NMACC), Mumbai 

 

Installation view of BHAKTI—Krishna’s Grace at Nita Mukesh Ambani Cultural Centre, Mumbai.