WAKE is a queer postcolonial ritual centering grief, healing, and solace through movement within the collective. Created by choreographer Jay Carlon with collaborator and vocalist Micaela Tobin, alongside a live electronic musical score, WAKE is a meditative performance imbued with images, sound, and objects derived from Carlon’s Filipinx heritage and dedicated to those born in the wake of US imperialism.

Writers and readers cocreate books. Over time, certain readings, even if they are misreadings, come to summarize the book so thoroughly that the book gets transformed into a chapter, a paragraph, a sentence. While chapter 7 of Unmarked, “The Ontology of Performance,” is the most frequently cited, the Afterword’s meditation on misunderstanding may be the most hopeful for future scholarship.

In the 1990s, performative writing and reading attempted to disrupt the rhetorical and ideological structure of scholarly writing. Performative readings helped expose the ways in which scholarly claims to truth-telling—as in Clifford Geertz’s influential essay on the Balinese cockfight—obscured violent or oppressive rhetorical operations. While most performative writing and reading concentrated on the essay form, experiments with public lectures and creative adaptations of scholarly texts were also undertaken. The verve of performative writing and reading tapered off as other issues came to the fore.

AI and AR do not merely coexist with the archive and repertoire as modes of transmission but profoundly alter them and prove profoundly anti-archival. “Live” transmission from body to body is radically altered by digital technologies that simulate presence. “Feeling truly present with another person,” Mark Zuckerberg stated, “is the ultimate dream of social media.” He aspires to create an avatar that can simulate an emotion that he cannot express—and make him more human. Are we being led back into Plato’s cave? Artists and humanists must be centrally involved in the epistemic, ontological, and political changes that accompany these new and evolving forms of transmission.

Digitization is taking over every sphere of life—including the arts. Through the process of digital commodity fetishism, major technology companies threaten to efface the very qualities that make creative expression—particularly the performing arts—distinct and meaningful. To resist or even question these forces, we must excavate an invisible digital politics that can displace (and replace) traditional sources of authority in the performing arts. By examining the basic mechanisms of the “creator economy,” this politics can be found and confronted—in the arts and beyond.

The Judson generation of artists (Rainer, Forti, Childs, Paxton, and others) introduced a conceptual distinction between music and sound that amounted to a soft critique of the institution of music. Dance in the 1960s was a fitting site for this critique due to the generative work of John Cage and the increasingly widespread availability of the technological means for working with sound. These two conditions undermined the institutionalization of musical expertise and opened up the field to amateurs from other disciplines.

In the 21st century, the performance culture of critique has transformed with the increasing implementation of AI technologies upon which the operative functions of data capitalism are built. Operating within the performance-based culture industry, the works of Trevor Paglen, Gerald Nestler/Sylvia Eckermann, and Vladan Joler respond critically to data capitalism’s modes of data extraction and how the societal performances of capitalism condition people’s physical and digital performances.

“Performing AI” raises new questions about creative labor. Might the mathematical entities called neural networks that constitute much contemporary AI research be expressive and “perform,” thus leveling the playing field between human beings and nonhuman machines? What human societal models do neural networks enact? What bodily, mental, and affective work is required to integrate neural networks into the profoundly anthropocentric domain of the performing arts?

The 2022 anti–zero Covid White Paper protests that erupted in China and its diaspora demonstrated the intertwinement of politics and performance in contemporary China. The symbolic dimensions of blank sheets of A4 paper and other performative tactics used in these demonstrations exemplify the shifting roles of performance art in the field of contemporary Chinese art.

The way robots move often evokes horror. Dance—as an embodied, movement-based art form open to possibility—can expand motion-based Human-Robot Interaction (HRI) beyond popular approaches based on anthropomorphism and late-capitalist efficiency. The “super-machinic” robotic system coopts human-centered movement and perpetuates neoliberal capitalist agendas. Dance offers a provocation for HRI and an invitation to reimagine how we move.

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.

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.

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.

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.

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.