In Knowing and Seeing, muralist Douglas Cooper reflects on his long career as a muralist in various cities around the world. Part memoir and part an examination of his art, Cooper looks back on his half-century career from two points of view. First, through personal anecdotes on site sketches and finished works, and secondly, on the intellectual roots of the works. Though the core ideas of his work began in Pittsburgh, Cooper has exhibited work and produced murals, up to 200 feet long, in Cologne, Rome, San Francisco, Seattle, Qatar, Frankfurt, Philadelphia, New York, and Washington DC. Memory has been a recurring theme in his art. All of Cooper’s works are driven by a desire to combine his conception of place with his perception of it—knowing and seeing. Knowing and Seeing features personal essays and more than 240 color images, including early Christian and Renaissance paintings as well as contemporary murals and other illustrations of Cooper’s unique work.

Pittsburgh’s explosive industrial and population growth between the mid-nineteenth century and the Great Depression required constant attention to city-building. Private, profit-oriented firms, often with government involvement, provided necessary transportation, energy resources, and suitable industrial and residential sites. Meeting these requirements in the region’s challenging hilly topographical and riverine environment resulted in the dramatic reshaping of the natural landscape. At the same time, the Pittsburgh region’s free market, private enterprise emphasis created socio-economic imbalances and badly polluted the air, water, and land. Industrial stagnation, temporarily interrupted by wars, and then followed deindustrialization inspired the formation of powerful public-private partnerships to address the region’s mounting infrastructural, economic, and social problems. The sixteen essays in Making Industrial Pittsburgh Modern examine important aspects of the modernizing efforts to make Pittsburgh and Southwestern Pennsylvania a successful metropolitan region. The city-building experiences continue to influence the region’s economic transformation, spatial structure, and life experience.

Deborah Hay is an internationally renowned dance artist whose unique approach to bodily practice has had lasting impact on American choreography. Her commitment to dance as a process is as exquisite as it is provoking. Rooted in NYC’s 1960s experimental Judson Dance Theater in New York, Hay’s work has evolved through experimentation with a use of language that is unique to dance. This book is an exploration and articulation of Hay’s process, focusing on several of her most recent works.

This book was inspired by the records made by Carolyn Heighway during the thirty years when she was archaeological consultant at Gloucester Cathedral. The survival of so much of the abbey of 1089 is remarkable, and often not appreciated by the casual visitor since it is ingeniously overlaid by Gothic alterations. Since 2000, surveys have been produced which enable accurate plans and elevations to be made which clarify the late 11th and early 12th century appearance of the building; deductions have also been made from archaeological observations. Since there are almost no documents for the abbey before the 15th century which relate to construction matters, the building itself is primary evidence, and archaeology is an important element. The book is lavishly illustrated with photographs, plans and measured drawings including accurate reconstructions; comparative scale plans of Worcester and Tewkesbury are also included. The late 11th-12th century church is described in detail, along with the surviving claustral buildings. There is a chapter on polychromy and on the surviving 11th-12th century sculpture, and a full bibliography. The whole is set in context by Malcolm Thurlby, who comments on the wider sources and associations.

Motivated by the inexorable rise of urban-industrial development and the subsequent deterioration of our planet, artists confront the contemporary vulnerability of our natural world, and illustrate the continued relevance of ecology and nature conservation to contemporary artistic practice, and global climate change. In Fragile Earth: The Naturalist Impulse in Contemporary Art, leading artists Jennifer Angus, Mark Dion, Courtney Mattison, and James Prosek make natural elements their medium conceptually and literally. From prints created with eel bodies and moth wings, to ceramic sculpture mimicking coral bleaching, cabinets filled with colorful plastic collected from oceans and rivers, and walls covered with shockingly beautiful, preserved insects, the artwork reflects an artist’s perspective to natural science, these essays and written conversations showcase the persuasive role artists can play in advocating for the preservation of earth.

For the first time, Craigie Aitchison and the Beaux Arts Generation tells the story of Craigie Aitchison’s role amongst the bright young figurative painters of post-war London. Along with Michael Andrews, Frank Auerbach, Leon Kossoff and Euan Uglow, Aitchison belonged to ‘the Beaux Arts generation’: a set of highly talented painters first shown at the Beaux Arts Gallery by Helen Lessore. Under her discerning gaze, the early careers of these five artists were launched and close friendships formed, even as a wild divergence of artistic styles took place. By the time of its closure in 1965, Lessore’s gallery had laid the foundations for the next five decades of British art. The book accompanies Piano Nobile’s exhibition of the same title. A memoir by Susan Campbell provides a first-hand insight into the student days of Aitchison, Andrews and Uglow. Herself a student at the Slade School of Fine Art and an erstwhile visitor to the Beaux Arts Gallery, Campbell contributes a vivid account of these artists and their early careers. The book further includes three definitive texts by Aitchison, Andrews and Auerbach. First published in 1959 and 1960 by the literary arts magazine X: A Quarterly Review, these short essays provide a cogent insight into the three artists’ thinking. The book also comprises a fully-illustrated catalogue of forty-eight works. A first section presents a significant group of works by Aitchison, followed by a second section with paintings, watercolours and drawings by Andrews, Auerbach, Kossoff and Uglow. Many works are drawn from private collections and have not previously been published.

Aquí and Allá: Transnational Dominican Theater and Performance explores how contemporary Dominican theater and performance artists portray a sense of collective belonging shaped by the transnational connections between the homeland and the diaspora. Through close readings of plays and performances produced in the Dominican Republic and the United States in dialogue with theories of theater and performance, migration theory, and literary, cultural, and historical studies, this book situates theater and performance in debates on Dominican history and culture and the impact of migration on the changing character of national identity from end of the twentieth century to the present. By addressing local audiences of island-based and diasporic Dominicans with stories of characters who are shaped by both places, the theatrical performances analyzed in this book operate as a democratizing force on conceptions of Dominican identity and challenge assumptions about citizenship and national belonging. Likewise, the artists’ bi-national perspectives and work methods challenge the paradigms that have traditionally framed Latin(o) American theater studies.

Revolutionary artist Mary Rogers Williams (1857−1907), baker’s daughter from Hartford, Connecticut, biked and hiked from the Arctic Circle to Naples, exhibited from Paris to Indianapolis, trained at the Art Students League, chafed against art world rules that favored men, wrote thousands of pages about her travels and work, taught at Smith College for nearly two decades, but sadly ended up almost totally obscure. In 2012, her confessional letters and hundreds of her paintings and sketches turned up in storage at a Connecticut family’s home. Her first biography reveals her as feisty, funny, self-deprecating, caustically critical of mainstream art, and observant of everything from soldiers’ epaulettes to colorful produce layered on delivery trucks. She was determined to paint portraits and landscapes in her distinctive style. The book reproduces her unpublished artworks.

Updated edition featuring a new foreword by David "Mr. McFeely" Newell.Born in 1928 in Latrobe, Pennsylvania, Fred Rogers began his television career in 1951 at NBC. In 1954, he became program director for the newly founded WQED-TV in Pittsburgh, the first community-supported television station in the United States. From 1954 to 1961, Rogers and Josie Carey produced and performed in WQED's The Children's Corner, which became part of the the Saturday morning lineup on NBC in 1955 and 1956.It was after Fred Rogers was ordained as a Presbyterian minister in 1963, with a special charge of serving children and their families through television, that he developed what became the award-winning PBS series Mister Rogers' Neighborhood.

What are the uses of musical exoticism? In Wild Music, Maria Sonevytsky tracks vernacular Ukrainian discourses of “wildness” as they manifested in popular music during a volatile decade of Ukrainian political history bracketed by two revolutions. From the Eurovision Song Contest to reality TV, from Indigenous radio to the revolution stage, Sonevytsky assesses how these practices exhibit and re-imagine Ukrainian tradition and culture. As the rise of global populism forces us to confront the category of state sovereignty anew, Sonevytsky proposes innovative paradigms for thinking through the creative practices that constitute sovereignty, citizenship, and nationalism.

Viewing Mni Wiconi (Sacred Water of Life) and the No Dakota Access Movement as an isolated happening without acknowledging historical, cultural, and systematic circumstances leading up to it makes no sense. We cannot erase this past nor change it. In order to move forward in a better way, however, we must acknowledge the truthful foundation and recurring practices complicating what to some feel like isolated incidences. The pervasive and growing presence of extreme economic inequality in America is a worsening condition. Few situations reveal this inequality more than the conditions that Native Americans live under within their own homeland. This book raises awareness of Water Protectors for those who were not at Standing Rock and honoring those who were, through experiences at the Oceti Sakowin Camp, the indigenous-led resistance movement by the Standing Rock Sioux Tribe against the Energy Transfer Partners project to build the Dakota Access Pipeline on sacred land. The goal is to acknowledge and better understand the dedication of the Water Protectors, as they chose to be called, standing up for the health of Mni Wiconi and so many other related causes for the seven generations representing the past, present, and future health of all. People throughout the world, including members from between 240–300 indigenous tribes, were attracted to the cause and came to Standing Rock in full support of the protests. Even American military veterans, distressed by what they saw, came by the thousands determined to stand between the Water Protectors and police in defense of the rights for non-violent expression of resistance.The book’s powerful photographs by John Willis are complimented by many Lakota voices and those of other allies through interviews, poetry, Lakota artwork, music through a downloadable CD, and historical ephemera. And essays by Terry Tempest Williams and Shaunna Oteka-McCovey provide new insights into age-old problems facing native people.

In the summer of 2011, in the Jemez Mountains of New Mexico, a falling power line sparked a wildfire that burned 158,753 acres of forest. From their home in Santa Fe, thirty air miles southeast, photographers Patricia Galagan and Philip Metcalf watched what came to be known as the Las Conchas fire burn day and night for more than a month.As soon as the roads reopened, they went to the mountains to see the damage this violent fire had wrought. Taking a trail to the rim of Cochiti Canyon, they passed through sections of forest that had burned so hot that nothing remained but blackened trunks and negative spaces where huge tree roots had been. The canyon and the waves of ridges beyond were black with standing dead trees.The visual chaos of the burned forest, at first daunting, pushed them to look harder, to see differently. As they did so, the forest began to look beautiful in its highly altered state. For more than seven years they were compelled to make photographs of the aftermath of the fire to draw people beyond the news-cycle images of smoke and flames into the reality of a forest after an extreme fire. Forest Ghosts is both their ode to the old forest and their gift to help us understand that, in this era of accelerating climate change and increasingly devastating wildfires all over the American West, the new forests will never be the same, but we can still find beauty and enlightenment in the aftermath.

The boundless and miraculous is what Vincent van Gogh believed we should all seek – and to be satisfied with nothing less. This is exactly what he achieved in his art, despite many profound difficulties which he recorded in his letters. These letters later became recognised for their literary virtues, such as simplicity, clarity, spontaneity and rich imagery. Such qualities are among those most prized in poetry. In The Boundless and Miraculous, extracts from Van Gogh’s letters are presented as ‘found poems’ – writing not originally intended to be a poem, reinterpreted as such – mainly in the form of sonnets. They record many of the pivotal moments in Van Gogh’s life and his struggles and emotional state at these times are evident in the content and tone of the writing. There are also his views on the work of other artists, both his contemporaries and those who went before him. In particular, the poems encapsulate much of the thinking behind the way van Gogh’s art developed, and notably the thought processes behind some of his most iconic paintings. With 87 colour plates, The Boundless and the Miraculous celebrates Van Gogh’s spectacular art as well as his wonderful writing in what could be considered a series of brief autobiographical sketches. A fabulous gift book aimed at all lovers of Van Gogh’s work, this volume will also make a major contribution to our understanding of his short and amazing life. To TheoYou must understand how I regard art.One must work long and hard to arriveat the truthful. What I want is difficult,and yet I don’t believe I’m aiming too high. I would like to reach the point where peoplesay of my work, that man feels deeply, feels subtly.What am I in the eyes of most people?A nonentity or an oddity. Very well – assuming that, I’d like to showwhat there is in the heart of such an oddity,such a nobody. This is my ambition,based less on resentment than on love. Even though I’m often in a mess, inside methere’s still a calm – pure harmony.The Hague c. 21 July 1882

After the 2018 Davos Declaration it’s been perceived as extremely urgent a return to urban transformation practices linked with cultural values. What does this mean? What kind of values should designers, planners, and public administrators put at the center of their decision-making process? We have developed these questions with the help of scholars, architects, and thinkers, with a focus on the way in which the fruitful encounter between human sciences and architecture could address this challenge - the latest issue of Intertwining is the result of this debate. Intertwining is the first architectural magazine to explore the intersections between the humanities and the empirical sciences,especially between the “art of building” (Baukunst) and cognitive neuroscience.

Celluloid Classicism provides a rich and detailed history of two important modern South Indian cultural forms: Tamil Cinema and Bharatanatyam dance. It addresses representations of dance in the cinema from an interdisciplinary, critical-historical perspective. The intertwined and symbiotic histories of these forms have never received serious scholarly attention. For the most part, historians of South Indian cinema have noted the presence of song and dance sequences in films, but have not historicized them with reference to the simultaneous revival of dance culture among the middle-class in this region. In a parallel manner, historians of dance have excluded deliberations on the influence of cinema in the making of the “classical” forms of modern India. Although the book primarily focuses on the period between the late 1920s and 1950s, it also addresses the persistence of these mid-twentieth century cultural developments into the present. The book rethinks the history of Bharatanatyam in the twentieth century from an interdisciplinary, transmedia standpoint and features 130 archival images.

Soloing on the page, choreographer Annie-B Parson rethinks choreography as dance on paper. Parson draws her dances into new graphic structures calling attention to the visual facts of the materiality of each dance work she has made. These drawings serve as both maps of her pieces in the aftermath of performance, and a consideration of the elements of dance itself. This book explores the meanings that form itself holds, and Parson’s visual maps of choreographic ideas inspire new thinking around the shared elements underneath all art making.