Aaji, an aging, lower-caste storyteller, singer, spirit medium, and rice farmer from a village in northern India, uses her distinctive voice and vocal traditions to engage with the spirit of the seven Devis (goddesses). The careful cultivation of human, more-than-human, and ethnographic relationships over time reveals what multimodal anthropology might entail when collaborating with more-than-human spirits.

If computer programming languages can be used to control the movement of robots, they can therefore be used as choreographic notations. Weaving, dance, and musical forms can be taken as places of inspiration for this, bringing together patterns, computation, movement, and notation in live telematic performance involving live coding of both audience and robots.

Surveillance is gestic, in Bertolt Brecht’s sense: it constitutes and is constituted by a set of practices that police and control the social at the level of gestures. In a surveillant Gestus of the everyday, gestures conscribe bodies as subjects of surveillance, from the touchscreen scroll that operates Amazon’s Neighbors social network to the hands-over-head posture imaged by airport body scanners. Gestures, not digital devices, watch—and enforce—the bounds of a “criminal” human.

The Sino-German coproduction Mouzhong leisi yu wode didong: xinshi pianduan explores the medical process of a heart transplant and its aftermath through the Foucauldian theoretical framework of the “clinical gaze.” The doctors’ “biomedical reductionism” is caricatured for its lack of humanness; patients’ physical and emotional agony denies the possibility of peaceful coexistence of the human self and technology. Cynical irony is one way of coping with the identity loss, pain, and techno-human condition of organ-transplant survivors.

Over-60 seniors in Shanghai have at their disposal arts courses, community activities, and arts education, all geared toward their physical and mental well-being, according to the traditional Chinese theory of “artistic living.” If current university programs for the elderly accurately identify the artistic needs of the elderly, further individualizing curricula and holding more varied events at community centers, it would help to solve elderly people’s anxieties around loneliness and social marginalization, while allowing them to live in harmony with nature.

At the institutional and individual level, interest is growing in theatre and performance studies digital humanities (DH) projects. Too often, this interest fizzles out in the leap from digital imaginings to production timelines that real people must execute (with real budgets). A thorough understanding of the labor structures that drive such projects is necessary in developing realistic, sustainable models of DH work.

A literalist ecological approach to performance studies rematerializes theatre beyond a racist anthropocentricity of metaphorical representation and proposes a path to intersectional environmental justice. Escaped Alone (2016) by Caryl Churchill presents a horrifically accurate report of ecological harm. The Evening (2016) by Richard Maxwell and the New York City Players imagines an extinction of whiteness. Both productions propose new understandings of ecology through reconfiguring the theatrical conditions of representation.

In 2017, on the 150th anniversary of Canadian confederation, Anishinaabe-kwe performance artist Rebecca Belmore set a quartet of listening trumpets entitled Wave Sound on shorelines across Canada’s national parks. Her metallic instruments amplify the water’s frequencies by drawing them in close, inviting visitors to stop and listen to the found sounds. This technology operates on the scale of W.E.B. Du Bois’s rarely considered sci-fi “megascope,” inviting a new mode of listening to the vital and resilient voice of the lands and waters beyond narratives of settler colonialism.

The tendency to reduce the movements of performers in media art to data results in a flattening of identities and makes the performers’ essence seemingly insignificant. Two case studies showcase what might be lost through datafication, even as they resist it: Lucinda Childs “walking” in Bach 6 Solo by Robert Wilson, and Michael Jackson standing still at the start of his 1993 Super Bowl Halftime show. The desire to detach the body from aesthetic significance can be traced back to America’s historical racism.

Chatbots and natural language processing tools have emerged as a ubiquitous yet exceptional development of algorithmic performativity. The release of ChatGPT on 30 November 2022 signaled a sea change in language-learning technological-performative relations. ChatGPT programs human knowledge as a stylized, computational performance and rehearses the human as technological.

Sich waffnend gegen eine See von Plagen (To Take Arms against a Sea of Troubles, 2022) premiered at Germany’s Schaubühne theatre seven months after the start of the war of aggression in Ukraine. The piece comments on the broader significance of the war within Europe, while also zooming in on the protective potentialities of theatre itself, as institution and praxis.

Two Indigenous long-distance walking performances, by the Mother Earth Water Walkers and by the Standing Rock Youth Runners, employ walking as a performance of Indigenous sovereignty, generating tribal knowledge, resistance, and cultural resurgence. What can these acts of long-distance walking tell us about the ways in which Indigenous people create, embody, and perform cultural sovereignty in North America?

A poetic provocation that considers the embodied tone and feel of humans contra machines.

The former Yugoslavia was the site of fierce partisan resistance to occupying Nazi forces during WWII and of a vigorous alternative arts scene in the 1960s and 1970s. Recent books on partisan art and New Art Practices make it possible to trace connections between these two seemingly unrelated instances of radical art practices.

Kamisato Yudai’s Immigrant Ghost Stories (2022) evokes past generations that suffered violence yet nevertheless haunt the present as gentle spirits, whether as reincarnated animals, reincarnated people, or repeated patterns of physical gesture and movement. Blurring the borders between fiction and documentary, storytelling and physical theatre, the work stages transnationality as both an economic practice and a sociocultural necessity, encouraging us to acknowledge the heterogeneity of Japanese–Latin American and other Japanese transnational identities.

Discussion of “digital performance” is preoccupied with themes of fluidity, variation, ambiguity, and resistance to rigid categorization. And yet these themes correspond more closely to analog principles. The digital ethos indicates regularity, precision, and the elimination of ambivalence. The rationalized industrial practices of stage management, blocking and, in particular, lighting cues prioritize the precisely timed and accurate reproduction of stage images through the instant recall of digital memory.

Exploring diverse strategies of process-focused research from historical reconstructions of period practices to staged intimacy coaching, seven new titles offer a representative but not exhaustive overview of the expanding field of rehearsal studies.

While dance has captured attention across platforms and media, remuneration is constrained by copyright issues, a devaluation of dance as a product, and racism. Media coverage of economic, labor, and crediting concerns in popular dance is a critical part of the circuit of creation, discourse, and culture-shifts in online dance. Coverage has an important role in an age of online organizing and the exposure economy, while it simultaneously extracts value from the creators being covered.