In Judío, photographer Fernando Brito attempts to find an ad-hoc visual representation for the Yoremem or Mayo Indians in his native state of Sinaloa, Mexico. This portrait pays tribute to the foundational value of the community’s ritual, which combines indigenous cosmology with seventeenth-century Jesuit influence, as crucial to its survival and cohesion.

Pagiel Leviyev’s house is very sick. Built in Samarkand over a century ago, the structure was designed as a mansion for a wealthy mercantile family. Today, it stands as a crumbling reminder of the Jewish community’s long and complex history in this unexpected spot of the world.

Paintings are silent, but not to those who know how to listen. Some paintings appeal to the sense of hearing in order to stimulate the beholder’s emotional engagement. For eighteenth-century nuns living in the Viceroyalty of Peru, paintings could evoke Latin polyphony or villancicos, songs in the vernacular performed in sacred contexts.

The history of global modernity is entangled with colonial histories, which continue to inculcate the identities of colonizer and colonized. The existing methodological approaches to non-Euro-American modernist art movements risk perpetuating colonial narratives. To challenge the problematic narratives of modernity, perpetuated by both traditional and emergent approaches to modernism, Egyptian modern art should be analyzed through a new paradigm called, “constellational modernism.”

Trump has relentlessly pushed for a “monument” that cannot be torn down or simply relocated: the wall.

The architecture of New Mexican village churches is often described as vernacular, which is to say that the construction materials (adobe, stone, vigas, latillas) are local; the design reflects local taste, tradition, and resources; the construction standards are idiosyncratic, pursuant to the experience, inclinations, and skills of the builders; and the finished product represents the history and cultural identity of the community.