The New Museum Reopens with a Century of Speculative Futures

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

text by Hank Manning

Reopening after two years of construction, the New Museum inaugurates its 60,000-square-foot expansion with New Humans: Memories of the Future, a gargantuan museum-wide exhibition, hosting more than 700 works by 150 creators—artists, writers, scientists, inventors—from the last 120 years, providing a brute force summary of what humanity might or might have become. 

The exhibition is organized into thirteen sections, many of which have ominous sci-fi adjacent names like “Automatic Women” and “Postapocalyptic Creatures.” We begin in “Reproductive Futures,” which, in addition to focusing on human births and new eras of humanity in general, quickly establishes the museum’s maximalist mentality and its attempts to illustrate through juxtaposition. It contrasts the 20th and 21st centuries, artistic and scientific impetus and responses to change, realism and abstraction, utopia and dystopia.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

The show also frequently joins well-known artists with newcomers. The first section’s perimeter has familiar pieces: LIFE magazine’s 1965 photographs of an embryo growing into a fetus hang alongside Dalí and Picabia paintings that consider, respectively, globalization and American dominance, and the merger of man and machine. Our eyes naturally veer, though, towards the largest and most animated display in the room: Out of Body, a film by Lucy Beech commissioned by the museum that depicts waves, factories, and other phenomena that may evoke birth. In the center, Tamara Henderson’s Language of Mud, a two-meter-tall sculpture, seemingly embodies Picabia’s conception, reconstructing the female form with ceramic limbs and a faceless tube-filled head.

Replete with spinning gadgets and flashing lights, “Dream Machines” is the most overstimulating room, as well as the one that, on first impression, feels the least human. Its explanatory text (the exhibition demands substantial reading) reminds us that all machines contain some trace of humanity; after all, humans made them. They reflect our goals and thereby reorient the human condition, creating a form of traction in our ongoing development. Typewriters and computers come from the desire to transcend limitations and complete tasks more efficiently. So do slaughterhouses and weapons of war. Hito Steyerl’s film Mechanical Kurds emphasizes that even the most horrifying pseudo-autonomous machines—AI-powered drones—depend on hidden human labor for the most basic of tasks—distinguishing people, vehicles, buildings, and so on.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

World War I, the start of the exhibition’s timeline, served as a signifier of and catalyst for “new humans.” Technological developments enhanced our capabilities, enabling us to systematically dehumanize one another. Of course, other developments healed bodies and rebuilt cities. Technology facilitates both destruction and renovation, forming something of a feedback loop of rapid change. 

New art movements also developed in response to the horrors of war. Artists needed new modes to elucidate and process unprecedented levels of destruction. The Dadaists, understanding war as inherently irrational, created intentionally irrational art. Surrealists, influenced by Freud, looked inwards, exploring dreams, desire, and the unconscious mind. Bauhaus focused on rebuilding society through functional designs. Throughout New Humans, these movements appear not only as aesthetic developments, but as competing attempts to imagine what humanity could and should become after catastrophe.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

Our erratic journey ends in the “Hall of Robots,” which would resemble a haunted house if not for its bubblegum-pink carpeting. Even here, in the final room in an exhibition on humanity’s thoughts about its future, we immerse ourselves in a collection of decidedly obsolete automatons, inspiring nostalgia more than anything else. Most familiar is the animatronic skeleton of the alien from Spielberg’s E.T. We also meet Bruce Lacey’s Superman, looking like a man-cabinet hybrid, with detached spinning eyes and hands; a robot called Jogging Lady plays three videos: two on its chest and another on its belly. And there’s a third robot with a television that projects a dancing clock for its head. Somehow, the oldest design is the one that would blend in most naturally in our present day, perhaps in a biology classroom: Franz Tschakert’s Glass Man, an intricate anatomical model of the human body’s inner workings. Otherwise, this room serves as a reminder that predictions of the future generally prove inaccurate, oftentimes humorously so. Imagined futures reveal more about the fears and desires of the times of their creation than about what eventually arrives in reality.

In recent years, headlines about artificial intelligence, climate disaster, and war have continued to stoke apocalyptic fears worldwide. New Humans neither confirms nor calms any of our current anxieties. One walks away only with an acceptance that the possibilities are endless. 


New Humans: Memories of the Future is on view at the New Museum, 235 Bowery, New York

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

Hyperstitious Garments: A Treatise On Sartorial Immortality

 

earring: Tétier Bijoux

 

photography by Verity Smiley Jones
styling by
Lea Wilbrand
art direction by
Katharina Uhe
makeup by
Alice Dodds
hair by
Moe Mukai
casting by
Oliwia Jancerowicz
set design by
Jonquil Lawrence
production by
Alina Kolomiichenko
modeling by
Aworo Mayowa & India Grove @ Wilhelmina Models London
art by
Elena Hoskyns-Abrahall, Lucy Page, Janina Frye & Sophie Cunningham
text by
Julia Deutsch

photography assistance by
Grete Tuberik
styling assistance by
Katie Bishop
production assistance & on set production by
Sarah De Larue

full look: MONCLER

earrings: Panconesi x KNWLS
necklace: Matilda Little Jewellery
vest: Mainline:RUS/Fr.CA/DE

earrings: Laruicci
top: Mainline:RUS/Fr.CA/DE
trousers: Mainline:RUS/Fr.CA/DE
shoes: IOANNES
rings: Matilda Little Jewellery

earrings: Panconesi
top: Mainline:RUS/Fr.CA/DE

artwork: Lucy Page

artwork: Janina Frye

dress: Dipetsa
armcuff: Laruicci

full look: MONCLER

dress: Olivier Theyskens

artwork: El Hoskyns-Abrahal




earrings: Tétier Bijoux

earrings: Panconesi, Matilda Little Jewellery
longsleeve: Pronounce

earrings: Tétier Bijoux
sunglasses: Gentle Monster x Coperni
dress: Goomheo

earrings: Panconesi, Matilda Little Jewellery

artwork: Sophie Cunningham

earrings: Panconesi
vest: Mainline:RUS/Fr.CA/DE
skirt: MYNOK
shoes: IOANNES
belt: Mainline:RUS/Fr.CA/DE

sunglasses: Gentle Monster x Marine Serre
dress: Laruicci
dress: MYNOK
boots: Nii HAi
bag: Sophia Webster

earrings: Panconesi, Matilda Little Jewellery
longsleeve: Pronounce

earrings: Tétier Bijoux
jumper: John Lawrence Sullivan
skirt: DIESEL
bag: DIESEL
shoes: Nii HAi

dress: Luis de Javier

What would happen if a black cat crossed your path? Would your superstitious mind calculate the time that you have left before bad fortune derails your life? Or would you walk away untouched by the symbolic doom, rather, dreaming about a salary raise that’s due, or a possible new sofa that you saw on Architectural Digest? Black cats, spilt salt, and their metaphysical implications might be ideas that never come to fruition. The impending salary raise, though, may already be around the corner. It’s manifesting itself in this very moment — that is what hyperstition does for you.

Hyperstition does not only affect individuals but also organizations and whole systems (comprised of individuals, naturally). Capitalist economics are especially sensitive to this modus operandi. It seems that the most cut-throat, radical players manifest wealth with ease. Their confidence is the magic ingredient in a recipe accompanied by rational thought and acute action that act together to shape our future. This, however, stands in stark contrast with the dominant Western belief system of Judeo-Christian morality, which is predicated on obligation and duty. Capitalism sells us the future, or at least produces the very future it has presented, for example, in the form of garments. Frederic Jameson states in his writings on postmodernism and the cultural logic of late capitalism that “it is easier to imagine the end of the world than the end of capitalism. We can now revise that and witness the attempt to imagine capitalism by way of imagining the end of the world.”

Imagining the future today, we see dystopian visions. They come in many forms and shapes but many would claim that envisioning utopia is inappropriate in times of doom. Not flying cars or nutritious meals in capsules, but rather, the colors of purgatory and the depths of the abyss. Are we collectively manifesting this through recursive thoughts? What we leave behind in an apocalypse are the products we used, garments we wore, and the knowledge we documented. William S. Burroughs argued that “You were not there for the beginning. You will not be there for the end. Your knowledge of what is going on can only be superficial and relative.” Time as a concept implies that we are always at the beginning and always at the end, every second that is. Therefore, the present is not only informed by the past but also by the future. The future hunts humanity in a sense, as Nick Land puts it: “The future is a better key to the present than the past.” But then, what is real in this moment besides the knowing that we must move forward?

The apprehension of the real is conceptually organized. This editorial we call “Hyperstitious Garments” derives from the question: What happens if clothes contain an emotional and affective capacity of their own? By relaying the perspective away from death, decay and documentation — garments have the ability to outlive the human body as the host and thereby change and overcome temporalities. Clothes are imbued with their own agency, therefore they emotionally unfold over time, and possibly live an infinite life. Also, the objects shown are not dependent on a body but exist untethered. Visual spatiality is created through the play with proportions, figurative and organic shapes — e.g. a static torso that wears a moving garment, or hair that behaves like sculpture. But the hyperstitious discourse does not end there, it also lives in how this very shoot was conceived, brought to fruition through production and is now accessible online through domain. It manifests itself as often as it is approached (clicked) and unfolds in front of our very eyes to be explored…


Elena Hoskyns-Abrahall (b. 1998, Edinburgh, Scotland) is a non-binary artist who lives and works in London. Elena's practice spans a wide variety of ideas and methods, however, they work predominantly in sculpture and performance, looking at themes relating to gender, identity politics and queer theory. Looking at the world through the lens of abjection, Elena uses this as a tool for exploring their human experience. Whether it be through objects or performance, the bodily and the repulsive become excellent tools for exploring the dysphoric nature of the human condition.

Janina Frye (b. 1987, Neuwied, Germany) lives and works in Amsterdam and Leiden. Frye studied at AKV St. Joost in 's-Hertogenbosch in the Netherlands and the Royal College of Art in London. In 2020, she was a participant at the EKWC (European Ceramic Workshop Center) in Oisterwijk, NL. Her work has been exhibited at Arti et Amicitae, Amsterdam, among others; First Site, Colchester; Old Operation Theater Museum, London; Onomatopee, Eindhoven; P/////ACT, Amsterdam; Stedelijk Museum, 's-Hertogenbosch; Saatchi Gallery, London and South London Gallery, London. On the 17th of September, her upcoming solo show is opening at Kunstverein Friedrichshafen, Germany. Janina Frye’s sculptures and installations present a concept of the human – a transformative system with connections, overlaps, and entanglements linking the body to the outside world. Through the lens of new materialistic and systemic theories and personal observations, she posits that the human skin is not a border, but an interface with the outside world. Moreover, Frye is interested in 'the invisible,' where immaterial and imaginary entities, fictions, phantoms, and emergent processes influence our bodily cognitions and perceptions.

Sophie Cunningham (b. 1992, West Midlands, UK) is a London-based artist. Her work is an exploration of the irrational psychology behind the expediency and disposability of Western shopping habits. She creates sculptural arrangements using fast-fashion ordered online, which last the duration of the retailer's return policy. When the sculpture ends, she sends the clothes back with a photographic reminder of the sculpture placed in the return parcel to push her artwork directly into the supply-chain. She tries to communicate with the brands with an ‘irrational’ consumer response to start a dialogue. Often, works are not acknowledged by brands – for instance, in her video work ‘Papier-mâché Boots’ she swaps returned products for Papier-mâché versions and still receives a full refund. These absurd activities aim to raise questions about the impact of over-consumption. Recent exhibitions and talks include her ‘Systems at the Seams’ showcase at Goldsmiths MFA Fine Art Degree Show (2022) and being a guest speaker for the V&A Museum series ‘Live Conversations: Designed to Make a Difference’ (2021).

Lucy Page (b. 1995, London, England) studied Fine Art & History of Art at Goldsmiths University, and she is now developing her own sculpture practice from her studio in London. Lucy is interested in the ways that we inhabit the domestic space, from small daily gestures and routines to the motion of our bodies within this environment. Her work is bodily, exploring our use of this space. Lucy’s work centers around freezing movement and moments into tactile objects, bringing them into the home and transforming the domestic into purposeful design. In this way, the sculptor’s work bridges the gap between design and function; either meant to be kept as a piece of art, used to hold other objects, or sit on the wall. Lucy makes every piece by hand, using traditional casting and mold-making techniques. The process is very physical and each piece is unique. She works with a range of materials to create different designs including food, body parts, and clay.

Jon Rafman's Insane Ultra-Futuristic Major Solo Exhibition At the Zabludowicz Collection in London

For his first major solo exhibition in the UK, Canadian artist Jon Rafman has transformed the spaces of the Zabludowicz Collection into a playful series of new installations that immerse visitors within his video and sculptural works. Emerging from his interest in the relationship between technology and human consciousness, Rafman’s works examine ideas of desire – its simulation and enactment. The exhibition will be on view at the Zabludowicz Collection until December 20, 2015. photographs by Thierry Bal