We want to hear from writers, artists, and critics who are paying attention to what’s happening across Atlantic Canada. That might mean spending time with an artist’s work, spending time with a show, or following an idea that keeps unfolding. We’re interested in writing that feels close to the work and rooted in the Atlantic region.

We publish features, profiles, and exhibition reviews.

We also commission online-only pieces throughout the year. These can be a good way to respond to something more immediate, whether that’s an exhibition, event, or a conversation that’s still developing.

As always, we prioritize work that challenges white supremacy and colonialism. Our approach is grounded in anti-oppression and anti-racism, and we support Indigenous sovereignty, Black liberation, Queer positivity, and gender diversity.

Pitch deadline: May 8, 2026
Draft deadline: June 10, 2026
Release date: September 15, 2026

You can find writers guidelines here.

Submit your pitch through this link.

If you have any questions, please reach out to Andrea at publisher@visualarts.ns.ca

The first thing you notice is the music, spilling out into the stairway and pulling visitors into a world shaped by movement. That sense of movement runs throughout It’s About Time: Dancing Black in Canada 1900–1970 and Now, a nationally touring exhibition at the Dalhousie Art Gallery from January to April 2026.

Curated by scholar, artist, and educator Seika Boye, It’s About Time is an archival exhibition that showcases the rich dance histories of Canada’s Black population. Using findings from recorded historical events and new research, Boye explores the power of dance as a form of expression, resistance, sacrifice, and cultural identity. 

“To date, the history of dance within Canada’s Black population is significantly underdocumented,” writes Boye in their artist statement. “Without it, we miss out on so much joy, agency, peaceful gathering en masse, resistance, artistic brilliance, and individual expression. Without it, we are incomplete in our self-knowledge, and so, our potential.”

PREPARATION AS DANCE

The dulcet tones of artists past and present pull you through the door and straight into a space reminiscent of a young adult’s bedroom. 

Clothes pile up in a corner—T-shirts, jackets, skirts, and other fabrics—seemingly tossed aside in the aftermath of a fashion montage you might see in a ’90s rom-com. Some bear Black Panther insignia, others are African kente; some fabrics are soft and diaphanous, others are black and metallic.

Beside the pile of clothes is a crisp white vanity, ready to serve the room’s occupant. A long black do-rag sits on a mannequin head, gemstones sparkling like the stars on the night out the occupant is preparing for. A tower of varied speakers sits in the other corner, filling the space with feel-good music as they get ready. A disco ball spins above, seeding its light across the textured ceiling. 

The three mixed media installations by kay macdonald, titled in this room—at the beginning of the night/at the end of the world, transport viewers into an intimate space where preparation becomes a ritual and the bedroom becomes a liminal space of expression and safety. Here, the act of getting ready becomes a dance of “what it takes to show up, and to be seen,” macdonald writes. 

Over the course of the exhibition, macdonald will periodically activate the space with a live performance, transforming the installation from still life to living ceremony. 

BLACKNESS AS PERFORMANCE

Stepping out of that bedroom, your attention is immediately captured by a bright red curtain to the right. 

Thick, red theatre curtains with carefully—almost reverently—placed pleats frame a painting, like curtains drawing closed after a show. In the centre, a dark-skinned Black woman rests after a dance of some kind. She is visibly tired, eyes downcast as she leans against her dressing table. Her red dancing shoes stand out in a sea of black, browns, and navy backstage. 

By Preston Pavlis and titled when the jig is up, when the act is finished, when the curtain descends, the link between Blackness and performance in this piece feels unavoidable. The dancer’s red shoes are a reference to a 1948 British film The Red Shoes, where a ballerina must choose between her love for dance and her life beyond the stage.  

For me, a Black viewer, the red shoes in the painting symbolize a lack of choice. Just like the protagonist in the film couldn’t remove the shoes, Pavlis’s dancer cannot shed her Blackness. She is forced to perform every day on the stage we call life, eyes critiquing her every move. In the mirror behind her, the reflection stares at the viewer in an accusatory gaze, full of both helplessness and quiet rage. 

Beside the dancer, a bunch of dried flowers rest on the table—a testament to how she has been unable to care for them, and herself. Tenderness, rest, the soft aspects of her life come second to the performance she must put on for the world. The painting is a moment of vulnerability, and the stage becomes a space where “endings, pressure and self-belief must be continually negotiated,” writes Pavlis. 

CELEBRATION AS LIBERATION

As you venture deeper into the exhibition, a spread of black-and-white photographs lines the walls on either side of the room.

On the right side is Allen D. Crooks’s Lose yourself to dance,most of which was photographed during a fiftieth-anniversary family celebration and vow renewal at the East Preston Recreation Centre. The photos pull you into a room full of joy, laughter, and celebration. Glistening suits and well-worn floors set the scene, as family members—old and young, anonymous and identified—strut their stuff, skirts swaying with the music, arms raised in jubilation. 

On the left side, a series of photographs that catch your eye are the Grange Road Dances. The photos depict scenes from social dances, house parties, concerts, and recitals in 1950s Canada. The black-and-white photos do nothing to dull the liveliness of the party. 

In one of the photographs, a crowd of Black youth dance together, happily moving to the beat of musicians, while at the perimeter, a group of white attendees look on, seemingly out of place. I couldn’t help but smile at the sight of unapologetic Black joy existing despite white discomfort. 

While both sides of the aisle depict different events, the theme is clear: Dance like no one’s watching. 

In a world where Blackness puts a target on your back, dance becomes a radical form of liberation. This was especially true in the 1950s, when social dances were one of the few sources for “positive images of Canada’s Black population,” the exhibition text explains.  

BLACK DANCE, DARK HISTORY

Moving through the gallery, it becomes clear that celebration is only one part of the story. Behind glass, objects from nineteenth-century minstrel shows sit uncomfortably still. A book on stage makeup is opened to instructions for racial caricature; beside it, a small tin of “Negro Black” face paint, with a detailed visual guide and colour palette to achieve the desired “ethnic complexions.”

A visitor’s voice cuts through the gallery: “People used to buy this?”

The answer, painfully, is yes.

These materials remind viewers that dance has also been used as a tool for ridicule and exclusion—a distortion of Black and racialized bodies designed to entertain through dehumanization. That this history exists alongside scenes of joy, ceremony, and resistance is not a contradiction but part of the exhibition’s insistence on telling the whole story. 

STILL BLACK, STILL DANCING

Just beyond this display, a small projection room offers another kind of history: short films and testimonials from dancers, neighbours, and students speaking about what dance has meant in their lives. 

As archival footage and interviews flicker across the screen, the exhibition feels less like recorded history and more like something alive—an immortal rhythm carried forward through memory.

I sink into the cushions, the tension I carried from earlier leaving my body, as I watch Ethel Bruneau merrily “hoofing” along to the beat. 

Indeed, it’s about time we had a show like this. 

Sculptor Sarah Maloney’s idea of a pleasure ground is a little more literal. It’s the title of her most recent solo exhibition, on display at the Beaverbrook Art Gallery in Fredericton, New Brunswick, until October 12, 2025. Pleasure Ground investigates both the body and sexuality (pleasure) as well as plants and other elements of the natural world (ground).

This exhibition has been seven years in the making. Maloney first started looking for interested collaborators back in 2018 and connected with Art Windsor-Essex, a gallery in Windsor, Ontario, and Mount Saint Vincent University Art Gallery in Halifax. The two organizations took on a curatorial role, and with support from Canadian Heritage’s Museum Assistance program, the Beaverbrook Art Gallery also came on board as a venue. Then, the COVID-19 pandemic shut down the world, and everything stopped. 

Leadership at the galleries changed hands, but they were still excited about the potential of getting Maloney’s work into their spaces, so in October of 2023, Pleasure Ground finally opened. 

Pleasure Ground is not a retrospective but does include pieces from all stages of Maloney’s career. The earliest piece is from 1993, when she was pregnant with her first child, and the most recent is a group of three pieces from 2021. The works in the exhibition are all vastly different from each other in size, shape, and medium and yet surprisingly cohesive in theme.

Throughout Pleasure Ground, Maloney challenges colonialism and the sneaky ways it has crept into every corner of our lives. The titular sculpture, completed in 2019, consists of a group of roughly four- to six-inch-tall, bronze Northern pitcher plants, carnivorous plants often found in bogs in Maloney’s native Nova Scotia. The plants, divorced from their natural habitat and placed in a gallery, become less recognizable as flora, calling to mind instead something vaguely suggestive of genitalia. 

The extraction of native plants and their placement in an institution are ideas Maloney toys with in other works as well. She challenges the colonial practice of collecting exotic plants through embroidery in her series of three titled Collect-Arrange (2021). These large-scale pieces are of embroidered vases, all from the British Museum collection, filled with flowers based on historical botanical illustrations. In the frame, Maloney has sculpted native Nova Scotia flowers in plaster. This both explores the exploitation due to colonialism and challenges the notion of “women’s work.” 

In her artist statement, Maloney writes, “needlework historically was a way for wealthy women to pass the time, they too were part of a collection kept at home while men went off to explore. I am drawn to embroidery because its history, process, and materiality speak to both traditional and contemporary ideas of women’s work.”

It is very difficult to choose which works to highlight, as they are all incredibly intricate and vibrant, humming with symbolism and patriarchal dissent. I could highlight Vertebrae, Sacrum, Coccyx (1998–1999), a collection of knitted organs that were created during Maloney’s second pregnancy, or Skin (2003–2012), a life-sized, beaded skin-suit that took nine years to complete. Then there’s her Reflection series (2010), which combines found furniture with bronze sculptures of orchids, their sexuality hidden behind a mirror image, and the most visually striking piece in the exhibition, Water Level (2012–2016), which reinterprets a pond landscape through a feminist lens by casting water lilies and lily pads in bronze and raising them up to eye level so you can walk through, raising questions of who is placed in view and why. 

One of the interesting things about a touring exhibition is seeing how the different gallery spaces interplay with the work. At the Beaverbrook Art Gallery, Pleasure Ground is divided into two separate spaces. One is upstairs, with incredibly high ceilings, bright lights, and white gallery walls. The other, downstairs, is darker, with dark green walls and focused lighting. The exhibition spaces lend themselves to very different themes; the pieces in the basement room, whether intentionally or not, have more of a sexual overtone, highlighting the feminist elements of her work.

This decision, however, might lead viewers to miss some of Maloney’s work. The two rooms are separated by a staircase and a hallway, but there is no signage indicating that each space is just one part of a larger exhibition, or where to find the other half. This is more of an institutional critique than a curatorial one, but I could have easily left having only seen half of the show if I hadn’t decided to keep browsing the gallery.

Even if you accidentally only see half of Pleasure Ground (which you shouldn’t, now that you know it’s in two spaces), it would still be an intellectual and visual feast for your eyes. Pleasure Ground was exhibited at Art Windsor-Essex, then Mount Saint Vincent University Art Gallery, and is at the Beaverbrook until October 12, 2025, when it will then head to the Confederation Centre in Charlottetown. 

Jericho Knopp is a writer and arts administrator based in Menahqesk (Saint John), New Brunswick, whose work explores narratives surrounding beauty, nostalgia, and mental illness. Her practice is primarily non-fiction based, but she also dabbles in poetry and prose. Her journalism has appeared in the CBC, CreatedHere, Visual Arts News, the Telegraph-Journal, and the Georgia Straight. Her narrative non-fiction has received support from artsnb and THIRD SHIFT festival, and her fiction has appeared in the FLOURISH Festival zine, and It’s Burning Off. She currently works as the programming director for ArtsLink NB.

In the fall of 2024, the Treaty Space Gallery, whose mandate is to highlight artwork that responds to the UN’s declaration of the Decade of Indigenous Languages, themes of cultural revitalization, and notions of treaty, relocated from NSCAD’s Port Campus to 1887 Granville Street, a former bridal shop. The new location is part NSCAD’s Fountain Campus, formerly the Victoria School of Art and Design, founded in 1887 by Anna Leonowens, Mrs. Jeremiah Kenny, and sisters Ella and Eliza Ritchey to commemorate Queen Victoria’s Golden Jubilee. With wood floors, white walls, and Roman pillars, the Treaty Space Gallery is a gathering space for Indigenous students and welcomes all treaty people who come together in community.

Amalkewinu’k (The Dancers), curated by Prosper and Pardy, which ran in Halifax from February 4 to 14, 2025, illustrates the evolution of Mi’kmaw regalia by inviting viewers into an exhibition space that features studio portraits of Mi’kmaw community members in regalia, black-and-white archival images, and three pieces of regalia–a beaded cap, a headdress, and a Mi’kmaw jacket. Amalkewinu’k opens at Acadia University in fall 2025 and runs throughout October in celebration of Mi’kmaq History Month. The exhibition will also open at StFX Art Gallery in fall 2026 as part of the fiftieth anniversary of the gallery. 

Amalkewinu’k is the vision of curators Prosper, an L’nu artist and health care professional from Eskasoni First Nation, and Pardy, a photojournalist and documentary photographer, and is a collaborative community project honouring the transformation of Mi’kmaw regalia.

Presenting distinctively Mi’kmaw regalia through portraiture is central to the exhibition. Keeping the focus solely on Mi’kmaw regalia challenges misconceptions and pan-Indigeneity, honours Mi’kmaw artistic heritage, and celebrates past and present community artists, including L’nu Ancestors Once Known, Mi’kmaw youth like Rory Meuse of Membertou First Nation, and Elders like renowned author and educator Dr. Marie Battiste of Potlotek First Nation. 

“The use of ‘L’nu Ancestor Once Known’ was quite intentional on our part and a bit of a critique of museum and art collections. I first saw this practice at the National Art Gallery, but I believe it might have its origins at the AGO,” says Prosper. “Basically, in many historical collections the Indigenous artist or persons represented consistently come up as ‘Unknown,’ but if a non-Indigenous person is connected to a piece—the photographer, collector, etc. —their name is known or stated.”

The intention behind the label goes deeper and opens a critique of colonial curatorial practices. As a form of Indigenous storytelling, these details are important as they offer insight into community connections, the artistic legacy of the regalia makers, and the important reciprocal relationships. It also allows for different ways to engage with the art maker and to understand who are the people being depicted in the photographs and who are their community connections. It also invites viewers to build a relationship with the L’nu Ancestor Once Known and opens up the possibility that their names may be recovered.

A wall of contemporary, full-colour portraits by Pardy features Mi’kmaw community members from the young to Elders and Matriarchs. Jacoby Battiste-Jadis of Eskasoni First Nation is wearing regalia made by his mother, Kate Jadis, and a feather cap made by Jennifer Denny with feathers gifted by his grandparents Marie Battiste and Sakej Henderson. Wyonna Bernard of Abegweit First Nation is wearing cuffs made by Mary-Jo Isaac, cap, skirt, cape, and leggings made by Ingrid Peters (gifted by Lisa Levi), and a pin by Mi’kmaw artist Melissa Peter-Paul, also from Abegweit First Nation. Michael R. Denny of Eskasoni First Nation is wearing a vest made by Melissa Peter-Paul, leggings made by Madonna Johnson, moccasins made by Nicole Travers, cuffs and aprons made by Mary Jo Isaac, a shirt made by Georgina Doucette, and a medallion created by Washonti:io Jacobs. Elders include Dr. Marie Battiste, who is wearing a jacket, skirt, and peaked cap made and beaded by Ingrid Brooks with alterations by Nina Kent; Karen Bernard, of We’koqmaq First Nation, a well-respected women’s peaked cap workshop facilitator, who is wearing a peaked cap she made herself; and Dr. Lorraine Whitman, of Glooscap First Nation, who is wearing a peaked cap passed down by Aunt Edith Peters, which was passed down to her by her grandmother (a Millbrook band member) and a beaded cape made by the wife of Noel Knockwood and is carrying baskets made by Frank Meuse.

In the didactic material for Amalkewinu’k’s, Dr. Roger Lewis, curator of Mi’kmaw Cultural Heritage at the Nova Scotia Museum, writes: “When looking at Mi’kmaw regalia, like other cultural belongings, keep in mind the ingenuity of the artists. In a changing and evolving world, they mastered the use of other materials in their art to a point where it remains distinctively Mi’kmaw. So, it therefore is more than a craft as it was often portrayed—especially with the Indian Affairs movement to market it as such. It evolves today, and that is seen in the work of contemporary artists. Things were and are made with thought and purpose.”

Lewis and Michelle Sylliboy, a multidisciplinary L’nu artist, are advisors to Prosper and Pardy, and they continue to work together on Amalkewinu’k, which is layered with stories and continues to evolve. As the storytelling aspect of the exhibition continues, the exhibition will likely be mounted in other gallery spaces in the future.

“The storytelling that came with how they presented their personal regalia was evident,” says Prosper. “Storytelling also came out in community member reactions to the historical images. The stories involved the regalia itself or things they were reminded of when talking about their regalia, and really everything in between.” 

Across from the contemporary colour portraits of Mi’kmaw community members, Amalkewinu’k also features a wall of black-and-white archival images from the Nova Scotia Museum. One of the photographs, “Queen Victoria’s Diamond Jubilee (1897),” features a group of prominent Mi’kmaw community members who attended the celebrations for Queen Victoria’s Diamond Jubilee. Viewing the 1897 photograph in the former Victoria School of Art and Design feels like a full-circle experience, both marking, as they do, the same historic event.

One of the most striking images is a black-and-white portrait of Molly Musie from the mid-nineteenth century, taken in Annapolis Royal, Nova Scotia, which is considered the earliest known portrait of a Mi’kmaw person depicted in a photographic process. While her birth and death dates are unknown, the didactic explains: “Molly Muise (the name was originally the French ‘Mius’ and is now spelled Meuse and Muse as well) is wearing a peaked cap with double-curve beadwork, a dark shirt, a short jacket with darker cuffs, over which she apparently has draped a second short jacket, its sleeves pulled inside, as a capelet. Her traditional dress with the large fold at the top is held up by suspenders with ornamental tabs. In her hands, she seems to be clutching a white handkerchief.”

From the first known black-and-white, archival image of a Mi’kmaw person to Pardy’s contemporary portraits of Mi’kmaw community members, Amalkewinu’k is a stunning exhibition connecting past, present and future generations of Mi’kmaw through regalia and culture.

While the wild green of a sunny May afternoon blazed outside, the bright white interior of a barn on a rural New Brunswick property radiated with its own kind of energy. These synergies are from a joint exhibition, Behind Moving Eyelids (May 10–11, 2025) in Rowley, New Brunswick, by Jeneca Klausen and Caitlin Lapeña, whose deceptively simple works hummed with ideas about feminine power, both surface and projected, and those of a deeper, darker, more private nature. 

I had to check Google Maps to locate the address for 13 Cedars, a new project space in rural Rowley, halfway between Saint John and St. Martins on Route 111. It was the second and final day of Behind Moving Eyelids, which featured wearable and sculptural works by Klausen, a Saint John jeweller with a dedicated following for her asymmetrical, nature-inspired, one-of-a-kind pieces. 

Her co-exhibitor, Lapeña, an artist working in printmaking and drawing, moved to the area a few years ago and co-founded 13 Cedars with her partner, Jay Isaac, a contemporary artist. She marvelled at how nearly everyone who came wore Klausen’s work, including me. On my left hand, I wear the bespoke silver wedding ring set on which she conspired with my husband. In my ears, I have a pair of wonky silver hearts I received as a birthday gift and have not removed in weeks.  

While local galleries have represented Klausen for decades, it was her first time exhibiting in a non-commercial setting. This gave the artist control over the installation and the opportunity to display her work on the wall in interesting shapes and configurations, including an installation of silver chains hung with pendants of handmade silver letters. 

Behind Moving Eyelids was also the first time Klausen showed alongside another artist. The pairing with Lapeña, who exhibited paintings, collages, drawings, and four fantastic silkscreens (she made them over the winter at Moncton’s Imago print studio), proved captivating. Their work resonated with intended connections from studio visits and an ongoing artistic dialogue, but also with serendipity, in symbols and motifs (cameos, cats, pearls) they arrived at independently. 

At a glance, there’s a risk of the show being taken merely as pretty or girly, which would be a huge miss. There’s a lot to unpack. 

The exhibition title Behind Moving Eyelids is from the late Saint John writer Gail Bonsall Kaye’s sole published poetry collection. Klausen had picked up a second-hand copy at an antiques shop and sent it to Isaac and Lapeña, who were at the time living in Toronto. Lapeña, like Klausen, was drawn to the old book as an object, with its beautifully illustrated cover. The poetic connections came later.

The artists’ shared interest in vintage objects informs their work. Lapeña repurposes images from antique women’s magazines, online archives, and found and personal items in her prints, paintings, and collages. For Behind Moving Eyelids, Klausen used sterling silver remnants from her studio, incorporating antique cameos, reclaimed coral, found beach stones, and vintage carved mother of pearl. 

This recycling speaks to the thrift of a time before fast fashion and disposable material culture, when nothing was wasted and the work of women consisted largely of making something from scraps: a quilt, a soup. There’s a strong sense of agency in the artists’ intentional reclamation of materials, images, and text. It reads as empowerment. 

Kaye’s 1973 poem “noon dream” is included in the exhibition notes. Some lines ring literally, such as the “heavy fronds of dark green ferns” in Klausen’s abstracted, organic forms and the Fundy landscape that is her first muse. Others are more of a vibe: the poem’s protagonist, dreaming in her green grotto, as in a fairy tale or myth, speaks of an ancientness Klausen’s work conveys. It is a temporal counterpoint to Lapeña’s more recent images from the capitalist age of advertising that commodifies beauty, fashion, and womanhood itself.

Jungian psychology is an influence in the deep blacks of Lapeña’s pristine prints. Oh, that midnight ink! You can disappear into it—and project onto it. The layering of the meticulous silkscreen process can be read as metaphorical, too, getting below the surface of things, abstracting, mystifying. Along with wearable art jewellery, Klausen presented several sculptural silver “spoonlets,” their cups the size of peas, perfect for a personal altar or as part of a private little rite.

Klausen says her Danish relatives often gift spoons for milestones such as birthdays or baptisms. And she explains that the expression “being born with a silver spoon in your mouth” originated during the bubonic plague, when the precious metal was believed to ward off the illness, projecting not only prosperity, but protection. With that, the work’s talismanic properties came into focus. Lapeña also depicts spoons in her work.

Some shows leave you gobsmacked at the gallery, then leave you. Others are a slower, sustained burn. Behind Moving Eyelids is the latter. The percolations began on the drive home, along the remote spruce-lined road. Weeks later, I’m still parsing its ideas about nature and industry, fashion and adornment, deep time and capitalism, beauty and power.  

You can find more content from the exhibition here.

The exhibition This Seems Personal at the Confederation Centre of the Arts centers around themes of autobiography, personal agency, and reciprocity. Featuring emerging and mid-career artists Andrew Quon, Miya Turnbull, Curtis Botham, Laura Kenney, Shauna MacLeod, Lux Gow-Habrich, and Monique Silver, it explicitly examines the connection between autobiographical art and socio-political issues. Guest-curated by Brandt Eisner, the curatorial premise asserts that the personal is inseparable from the political and that the human body and its memory hold a record of the body’s interaction with the world at large. It is through this holistic recognition of our existence as social beings that we, as a collective, have the means to enact transformative change for the common good.

The work gathered here reflects a breadth of diverse meanings and associations, from mental health and race to gender identity, the Anthropocene, and more. By mining the archive that is the body and its corresponding memory, the artists’ findings are profoundly original, investigative, and cathartic. Take, for example, MacLeod’s ceramics. The natural affinity between clay and art therapy has been explored for decades, and there’s a good reason for it. Clay quite literally entangles the potter with the earth, externalizing tension and stress away from the body while leaving space for the subconscious to work through it. MacLeod has been forthcoming about the therapeutic benefits of clay since working as an emergency medical dispatcher (EMD) in Nova Scotia. The heavy reality of works such as Emergency Medical Dispatcher Shattered Identity (2021) and PTSD Symptoms (2022) articulates the personal challenges that many first responders carry with them daily. The revealing juxtaposition between these and related pieces, such as PTSD Healing (2022) and Butterfly Healing (2022), quietly tells us just how important the process of shaping clay is before it reaches its final form. There is also a palpable sense that these and other works desire to reach out and connect with others in the first responder community.

Though personal in content, Turnbull’s array of sculptures and photographs is also inherently social, referencing the decentred and fluid spirit of identity. Inside vitrines and hung on walls are masks molded from her own face, crafted from papier mâché, and digital photographs, which are then manipulated and transformed into surrealist illusions. The most striking of these are represented in the uncanny series Self-Portrait with Skin Suit (2023), where the artist is veiled in a skin-coloured spandex bodysuit, holding or wearing masks in various guises. They evoke memories of Robyn Cummings’s brilliant series Lady Things, where women’s faces and bodies are transmuted into phantasmagoric symbols. For Turnbull, limbs and flesh contort in dynamic and impossible ways, as if the blood has been totally drained from their bodies, making them appear like spent balloons. A captivating form of self-portraiture, these otherworldly, human-like creatures remind us that the body—like the face—stockpiles meanings and classifications projected onto it by others. This is one way we come to know ourselves less.

Silver’s and Gow-Habrich’s work also concentrates on body politics, though toward different ends. On one hand, Silver’s luminous drawings from her Body Mapping (2024) series and dreamlike prints such as Head, Shoulders, Knees, and Toes… (2024) question preconceived notions of the physical body. These works can trigger aberrations from objective truth, meaning that social expectations can cloud or warp one’s perception of how the body appears and functions. Rhythmic, multi-dimensional, and electric, her work represents a methodical rediscovery of the body and its emancipatory agency.

On the other hand, Gow-Habrich’s expansive installation Queen Mothers of Eastern and Western Skies (2023–ongoing) tells a generational story of the artist’s mother and grandmother. It is not a shrine per se, but a kind of sanctum that honours their blood, experience, pain, and resilience. Stained glass tears hang above a movable wall, swaying gently with the gallery’s ambient breeze, while embroidered lungs rest above a uterus, whose negative space has been meticulously hand-beaded. A handwoven, bruise-coloured blanket frames the organs and the textiled blood that pools on the ground. The installation moves from personal narrative to the communal through tactility, as audiences are invited to touch and interact with it. Doing so allows them to process memories of mothers and motherly love experientially, while, in turn, providing space to strengthen familial bonds.

Elsewhere, Botham’s large-scale, photo-realistic charcoal drawings scrutinize economic mismanagement that pushes the working class further to the margins and systems that damage the environment. Such is the case with Land for Sale, Trenton (2018) and Coal Mine, Stellarton (2018), which depict the stark reality of a deteriorating home in Pictou County and the extent of Stellarton’s surface coal mine. Embedded in his drawings are actual quotes from local media sources, such as, “With the town’s residential and commercial tax base in decline, finances are strained,” in addition to, “Nova Scotia needs to mine coal while there’s still a market.” Though it is not overtly autobiographical in content, Botham’s empathic vision of broader social realities is shaped into a personal narrative.

These critical environmental and social obstacles also resonate within Quon’s work, most notably in the diptych Promises, Promises (2022/2023). A kind of pseudo-self-portrait, it illustrates the naked body of the artist squatting, head to knees, atop a recently felled tree. Shattered fragments and splinters of this and other felled trees blanket the ground, extinguishing all things green. Quon’s own skin tones in the photograph are echoed in the freshly cut cross-sections of trees that stack to the sky in the adjoining image. The optics are effective, interrogating the ethics of deforestation and, in particular, the clear-cutting of old-growth forests in Atlantic Canada. This is the personal, advocating for those who cannot speak for themselves.

Power disparities became more pronounced after the exhibition opened to the public, as Kenney’s rug-hookings seemed to foreshadow President Trump’s escalating threats of tariffs on Canada’s industries and natural resources. The now-prophetic rug Friends (2024), which features the submissive text “WE HAVE TO BE FRIENDS OTHERWISE YOU’LL BEAT US UP,” anticipated Trump’s bullying tactics toward his northern neighbour, the United States’ closest military ally and trading partner. Ironically, this “friend” is now instigating a future economic recession. And this says nothing of his warnings to annex Canada as the “fifty-first state” or to make Prime Minister Trudeau a “Governor”—both unprecedented threats against the sovereignty of a fellow G7 nation. In this new light, Kenney’s US-themed rugs have become a site of protest and an urgent rallying cry for collective resistance against American imperialism.

This Seems Personal is an exhibition that does not rest easy. It speaks to serious social concerns and calls for sweeping political change in Atlantic Canada / Mi’kma’ki. As such, much of the work on display is imbued with the profound weight of individual and communal responsibility and resilience. With this in mind, it shouldn’t be overlooked that the banal, the mundane, and the supposedly uneventful moments of everyday life can also be terribly interesting, since the body itself is, as the show maintains, inherently political. As often happens, it’s the most routine events in life that are the most overlooked and therefore taken for granted. Having lunch with friends, watching a movie with a lover, reading a book, walking the dog, going for coffee—whatever else you name, the personal still intersects with political forces: the land, communities, corporations, family, public spaces, and so forth. There’s poetry in these things, too. Now, that would be a different exhibition, of course, with a completely different premise, but there’s something to that idea, I think.

Danielle Hogan’s book Light and Material: Weaving and the Work of Nel Oudemans begins with a quick primer on weaving technique and terminology. The short description demystifies the craft and allows the reader to better understand the true creative genius in the work of the book’s subject: Nel Oudemans. Light and Material is a biography of the acclaimed New Brunswick weaver, but more than that, the book tells the story of weaving in the province: a tale of resilience, persistence, and mastery that mirrors Oudemans’s own.

Oudemans was born in the Netherlands in 1918 and trained in tapestry weaving and embroidery in Sweden and Norway. After putting her weaving career on hold due to the Nazi occupation of her homeland, she and her husband, Jack, moved to Fredericton, where they had accepted a contract to work at a plant nursery.

Once in New Brunswick, Oudemans worked at the nursery, raised a family, and restarted her weaving career, connecting with the New Brunswick College of Craft and Design. It didn’t take long before she’d become indispensable to the craft community in the province. The technical mastery of her weaving combined with her steadfast work ethic and boundless creativity combined to form an artistic practice that brought Oudemans great acclaim over her decades of work and a lasting legacy in the form of the Nel Oudemans Award, established by the Sheila Hugh Mackay Foundation in 2002 after she died. 

In fact, receiving that award is what first prompted Hogan to learn more about Oudemans and her work. In 2003, while in Victoria working on her MFA, Hogan received the second Nel Oudemans Award. 

“Because I had gone to NBCCD, I knew who Nel was. I did not take weaving at the college, but she was such a presence. She had a very big personality. So I knew of her. I never met her,” she says. “I made a point of learning a little more about her when I was honoured with the [award].”

Fast-forward a decade and a half, and Hogan was fresh out of school yet again and ready for another project. She’d just completed her PhD in interdisciplinary studies from UNB, and her dissertation focused on how the art world systematically undervalues textiles as art because the primary creators, historically, have been women. 

Germaine Pataki-Thériault, Managing Director of Gallery 78 in Fredericton, knew of Hogan’s dissertation and connected her with Oudemans’s long-time neighbour, acclaimed writer Nancy Bauer, who had been working with Nel’s husband, Jack, to get a book written about his wife and her work.

“It was impossible to not get excited about writing this book about Nel, because [Jack] was so excited about her and what she had done and contributed,” says Hogan. “I was really inspired by his passion for getting Nel’s story out.”

Armed with access to Jack’s incredible wealth of stories and his passion for his wife’s work, Hogan got to work in bits and pieces, fitting the research and writing of the book into her already full life wherever she could. She knew she didn’t want to write a straight biography but rather to contextualize Oudemans’s story in the cultural place and time in which it occurred. She explores the deep history of New Brunswick’s textile industry, from the first cotton mill in the province, built in Geary in the early 1850s, and the founding of Loomcrofters handweaving studio by Pat Jenkins in the 1940s up to the talented weavers and fibre artists making their mark on the province today.

The result is Light and Material, a beautiful book in both the visuals and the language. Oudemans’s work is the focus of the images, but the scope of the text is immense and sometimes overwhelming, the subject shifting abruptly in an attempt to cover a vast array of subject matter within its 145 pages. It’s easy to get lost in the endless number of people and dates that are chronicled in the book. 

But that might be by design—making sure the story was as full and accurate as possible was incredibly important to Hogan. As our interview comes to a close, I ask Hogan if there’s anything else she’d like to add that I didn’t ask about. She uses the opportunity to emphasize the heaviness of the burden when writing about history.  

“I think the weight is worth bearing, because I think it’s so important that we learn about the people who’ve walked these places ahead of us and all the successes and the challenges and the failures that they faced,” she says. “It’s such a huge responsibility that I didn’t understand until I really wrote and deleted and wrote and deleted and tried to get it ‘right.’”

By Fabiyino Germain-Bajowa

I’ve attended countless art exhibition openings in Halifax, drawn by their potential to foster community. Yet, these spaces, often claiming to celebrate cultural diversity, feel overwhelmingly white. As a newcomer committed to uplifting Black artistic production, I long to connect with people whose experiences help situate my presence on this land. Instead, I often feel isolated in my desire to see more diverse audiences—until the opening of Still Tho: Aesthetic Survival in Hip Hop’s Visual Art at Mount Saint Vincent University Art Gallery on September 21, 2024, in Halifax. At the opening, the gallery’s warmth struck me immediately: the sound of laughter and the beat of DJ DTS’s set created a palpable sense of belonging. For the first time since moving to Halifax from Toronto over a year and a half ago, I found myself surrounded by my community, which transformed the event into a celebration of presence and belonging in a space so rarely welcoming of Black people. 

Postcolonial theorist Jenny Sharpe’s concept of the “immaterial archive”—memories and practices that defy traditional modes of preservation in the face of archival erasure—came to mind as I walked into the MSVU Art Gallery. The opening of Still Tho powerfully disrupted systemic barriers in gallery spaces, echoing the exhibition’s embrace of hip hop’s transitory nature. The room seemed alive—the sounds of DJ DTS’s scratching mixed with snippets of conversations, blending into the exhibit as a dynamic, living element. Seeing the works for the first time in such a way, I was struck by the sense that, like the opening, the exhibition presented the ephemerality that has come to characterize hip hop’s aesthetic and the Afro-diasporic experience not as something to struggle against, but as a tool of endurance for diasporic cultural and aesthetic knowledge. 

Curated by Mark V. Campbell—DJ, scholar, curator, and founder of Northside Hip Hop Archive—Still Tho brings together fourteen artists from across Canada to explore hip hop’s ephemeral qualities as a response to histories of displacement and erasure within the Black community. Many artworks in the exhibition address this erasure, highlighting the need for self-determined archives of diasporic cultural production, ancestral knowledge, and daily life. This need for self-determined archives takes shape in the works of EGR and Corey Bulpitt, where the spray can is reimagined as a vessel for preserving diasporic narratives. EGR’s Art on Vintage Spray Cans transforms vintage spray cans into archives of past work, while Bulpitt’s Spray Can Carving blends ancestral Haida carving practices with iconic street art. Seeing both works reimagine the spray can as new cultural artifacts, I couldn’t help but feel giddy as if discovering a beloved childhood toy transformed into something wondrous and new. These works balance the tension between impermanence and preservation, repositioning ephemera as archival objects to form new immaterial archives of cultural production.

Experiencing this exhibition brought me an overwhelming sense of joy and pride, seeing not only Black artistry be celebrated, but also the spirit and community that sustains it. The opening of Still Tho felt so impactful as a disruption of systemic norms within the gallery partly due to the atmosphere of resistance and resilience reflected by the works in the show. Since hip hop was born from a period of socio-economic strife and systemic erasure, the genre’s ethos is rooted in a methodology of survival through creativity. These core values continue to appear in hip hop’s criticality of ongoing dispossession and violence enacted against Black bodies. 

Building on the exhibition’s central themes, many of the works in Still Tho challenge the systemic erasure and impermanence that have long haunted Black cultural production by immortalizing styles that historically resisted preservation and stillness. One example of this practice is a series of five miniature trains that have been “tagged” and encased in clear frames by Eklipz, who pays homage to early graffiti traditions, playfully linking personal expression to histories of urban art. Eklipz’s trains evoke a sense of nostalgia and resistance simultaneously; their polished glass casings seem almost at odds with the gritty, unapologetic vibrancy of the tags etched onto their surfaces. Similarly, Miss Me’s Free Cap, crafted from remnants of wheat-pasted posters, and STARE’s S to the T, a graffiti piece on cement-covered canvas, preserve works often erased by nature or lost to municipal cleanup efforts, effectively disrupting the boundaries between the gallery and the street. In doing so, these works highlight graffiti’s physical fragility while celebrating its resilience as a cultural practice. They present an opportunity to ask what constitutes art and who decides its value, sparking the question: Does enshrining the ephemeral neutralize its rebellious spirit, or does it amplify its resilience?

This dialogue between resilience and resistance continues in works by Mark Stoddart and Eklipz, which draw from hip hop’s tradition of remixing and sampling to recontextualize cultural imagery, exposing enduring systems of oppression. Through this process, they transform art into a vessel for memory and critique, challenging viewers to confront global systems of inequity. Stoddart’s Fight the Power parallels Radio Raheem’s fictional murder in Spike Lee’s Do the Right Thing (1989) and the real-life murder of Eric Garner over thirty years later, exposing the persistent realities of police brutality. Meanwhile, Eklipz’s Coltan Kills juxtaposes smart phone advertisements with the violent truth of resource extraction, critiquing capitalism’s exploitation of the Global South. By remixing cultural symbols and historical narratives, these works effectively archive the intangible yet vital sentiments of resistance and survival that originated hip hop as a genre, constructing new meanings while preserving their origins. 

At its core, Still Tho: Aesthetic Survival in Hip Hop’s Visual Art examines the tension between transience and legacy, reminding us that the act of preservation is itself a radical gesture. By exploring hip hop’s visual culture and survival aesthetics, the exhibition—and its vibrant opening event—reveal ephemerality not as a limitation, but as an act of resistance. This impermanence becomes a way of creating cultural memory in defiance of historical erasure, inviting us to ask: How can hip hop and exhibitions like this one inspire new ways of valuing, protecting, and learning from cultural expressions that resist archiving? What might such conversations reveal about the writing of history and our imagined futures? In posing these questions, Still Tho celebrates the resilience of cultural memory amid forces of erasure, showing us that ephemeral art forms within hip hop, like the African diaspora itself, persist and endure—still tho.

Fabiyino Germain-Bajowa (she/her) is a Nigerian-Canadian writer, curator, and interdisciplinary artist based in Kjipuktuk (Halifax). Her work engages Afro-diasporic archives of thought and memory inherited through oral history, food traditions, and acts of care. Centring the lived experiences of Black artists, her community-based practice seeks to build networks of knowledge as tools for cultural literacy. She earned her BFA in Criticism and Curatorial Practice from OCAD University and has curated programs such as Tell the Body (Vtape, Toronto), The Suppa Club (with Temple Marucci-Campbell, Toronto), and the upcoming exhibition Down Home at Dalhousie Art Gallery (2025). Currently, she is the TD Fellow Assistant Curator at the Art Gallery of Nova Scotia.

By Geoffrey Webster

Sackville-based artist Graeme Patterson’s third thematic exhibition Strange Birds at the Dalhousie Art Gallery, September 6 to November 10, 2024, showcased his limitless talent and ability to provide a wide range of viewers with a cutting-edge yet accessible art-viewing experience. 

From sculpture to virtual reality, Strange Birds ticked off all the boxes of an interactive and deeply engaging exhibition. As the primary art educator for Strange Birds, I found the thematic generosity of the work made my job easy. The artist’s major theme for Strange Birds explores eco-anxiety, a potent fear surrounding the planet’s unforeseeable future due to climate change. Instead of promoting panic, Patterson transforms the alarming topic into an approachable investigation of two protagonists, the heron and the Space Disco starlings. 

These two central characters are portrayed as behaviourally oppositional: the heron stoically reflected the ever-changing Tantramar Marshes, while the starlings were depicted as the frantic executors of these changes. The different interactions between the characters reveal representations of our shared experience with the world around us. As viewers, we study the landscape and try to understand the changes we have made within it, like the heron. But we’re also the dancing Space Disco starlings, coping with our day-to-day, reaping what we’ve sown.

Both complex and technical, Patterson’s Strange Birds depicts the elegance of the Tantramar Marshes while also showcasing its changing nature. Viewers can first see both central figures in conceptual conversation through Patterson’s central film, Strange Birds. The film features a stop-motion animated heron, as well as costumed live-action performances of the starlings. The film is projected on a wall in the exhibition space and acts as a portal to a new yet familiar world. Additionally, the sonic composition featured in the film acts as an ambient accompaniment throughout the exhibition space.   

Patterson presents another place, a smaller yet equally intricate one: a 1:10-scale model of his Sackville home. This artwork feels in no way a constructed miniature of the artist’s home but a shrunken-down version. It looks incredibly realistic and functional. During my time touring Strange Birds, Patterson’s miniature model generated a lot of dialogue with gallery goers, who primarily commented on how immersive it was despite its size. The carefully crafted details in every room are paired with components like flickering lights and rotating doors, which feel as though you are in the starling’s house of imagination.

The Tree is a sculpture partly made from an actual fallen tree, but it also has an important role as a character representing monoculture tree planting in the Strange Birds film. Diane Langevin, Dalhousie Art Gallery’s Indigenous consultant, explained to me the negative impact this form of tree planting has had on numerous Indigenous communities. Langevin shared how these actions have been part of how the government has made communities non-self-sufficient. 

Langevin’s attention was also struck by another sculpture, The House Core. This crisp yet stark model was a cut-out cylindrical section of Patterson’s miniature home but treated as a whole and not a part. It resembles a 3-D blueprint of what a home could look like in the future. While my tour groups and I focused on the distant possibilities of this new technology, Langevin shared that 3-D digital printing technology is currently being used in northern Indigenous communities to build home parts. As a result, Patterson’s sculptures The Tree and The House Core serve as personal and cross-cultural instruments for vibrant dialogue.

The highlight of Strange Birds was the virtual reality room. Set up in the media gallery, VR “Island” transported visitors into the world of the starlings and the heron, which enabled a more interpersonal relationship with the protagonists. I feared that the virtual reality component would detract from the narrative’s ethos, as this sort of technology has proven distractingly theatrical and forced in my past experiences. But with the already introduced and pre-existing world of Strange Birds, Patterson’s use of VR channels the spirit of the exhibition and facilitates an immersive yet appropriate viewing experience. The artist also considered accessibility; if guests were not comfortable with virtual reality or were eagerly waiting to try it out, a clever inclusion of a montage containing key aspects of VR “Island” was projected in the adjacent room. VR “Island” also brought viewers back to the gallery’s entrance, where they could revisit the pivotal Strange Birds short film. 

Patterson’s work was thoughtfully considered, but so was the choice of the Dalhousie Art Gallery as a host venue. The space’s circular nature supplemented the cyclical relationship between both principal characters and fostered a strong narrative flow. It was equally remarkable to see how all of the artworks (distinctly the media-based ones) lived within the brutalist exhibition space. Patterson is at his creative peak, and wherever he lands next, it is definite that his artistic brilliance will carry on.

Geoffrey Webster is an artist and writer based in Kjipuktuk (Halifax). Currently in the last year of his BFA in Expanded Media at NSCAD University, his ongoing artistic endeavours surround researching digital media, focusing on its interpretation, practices of preservation, and its educational properties and opportunities. Geoffrey has been part of the Dalhousie Art Gallery for almost two years, most recently working as an art educator with the goal of broadening art’s reception through critical yet accessible discussion. He has also been working as a research

I was initially attracted to visiting the exhibition based on prior interest in the work of Theaster Gates. I had first heard about his work with the Stony Island Arts Bank. The bank was built in 1923 on the South Side of Chicago and operated as such until the 1980s. After sitting vacant for decades, it was reopened in 2015 as a hybrid gallery, media archive, library, and community centre. The building houses multiple archival collections such as personal vinyls in the collection of Frankie Knuckles, known as the godfather of house music, and the Edward J. Williams Collection of “negrobilia,” approximately four thousand objects that make use of stereotypical images of Black people, now out of public circulation but available as a reminder of history and the need for ongoing analysis. I approached the exhibition with notions of archival agency hovering in the back of my mind. 

The first work I encountered was Souvenir by Chantal Gibson, part of Down Home: Portraits of Resilience curated by Fabiyino Germain-Bajowa. This work explores the “collective historical experience of Blackness” through souvenir spoons and the act of reproduction of an image. Souvenir spoons tend to bear imagery of constructed statehood and reify colonial narratives. Gibson has blacked out the spoons, evoking a myriad of different readings for the work. White’s outlines of the painted spoons, presented in an artist’s book, hover like ghosts, referring back to the colonial imagery revealed in the texture of the blacked-out spoons. The installation is neighboured by a video in which Gibson spotlights the notion of the “Black wench.” The term originated in The Stepsure Letters (1821–1823) by Thomas McCulloch, a book that is widely considered to be a cornerstone of Canadian satire. Gibson calls into question the “distortions that become entrenched in culture over time.” 

Walking through the gallery, I pass by the library tucked away in the corner of the space. I am greeted by images of splintwood basketry from Nova Scotia and Gee’s Bend quilts from Alabama, craft techniques, traditions, and objects as archives of the communities that made them. From the library I walk to another space containing tools of memory. 

Oluseye: By Faith and Grit, curated by Pamela Edmonds, weaves “a tapestry of Blackness in Canada” with objects that the artist refers to as “diasporic debris.” Through objects tied to labour, Oluseye, a Nigerian-Canadian artist, highlights stories of Black rurality. By bringing forth the basketry of Edith Clayton from the twentieth century and photographs of contemporary Black farmers from the twenty-first, Oluseye bridges narratives of “endurance and legacy.” As calluses on a labourer’s hands tell a story, so do the tools that made them. 

Meandering through the gallery space, I have arrived back to Down Home: Portraits of Resilience and its works that harness “alternative archival forms.” Nylon stockings and school photos are used in Rebecca Fisk’s work Confessions of an Invisible Sister to bring forth complexities of race, identity, and colourism in the Black community. By using an array of shades of nylon stockings, ranging from eggshell to deep ebony, Fisk calls into question the arbitrariness of damaging prejudices experienced by Afro-diasporic people. Fisk uses her childhood school photos, material from her personal archive, to invite the audience to reflect on the pressures to conform and the emotional toll of discrimination. 

The painting The Faith Catchers by Justin Augustine shows two young men in front of New Horizons Baptist Church in the North End of Halifax. Augustine’s paintings often depict figures in landscapes reminiscent of Dominica, where the artist was born, and Nova Scotia, where he emigrated in his youth. His work explores how surroundings influence identities and the depiction of local landmarks works to sustain “diasporic knowledge, sentiment, and cultural legacy.”

I then enter a dark screening room. I am lulled by the familiar tune of “Amazing Grace,” but it’s different from any other time I’ve heard it. Theaster Gates: Billy Sings Amazing Grace is a hypnotic meditation on “one of the most enduring hymns in the English-speaking world.” Vibrating riffs draw me in, stretched out and chopped apart. Baring teeth, sounding out every single micro vocal, and trying out words in every possible way. Repeating words, rhythms, sounds as if searching for hidden meanings whilst also uncovering new translations of the lyrics, almost threadbare from years of wear. Steely drum clangs, liquid saxophone trills, and clacking sticks fill the room with hypnotic energy like an ecstatic dance. Every last drop is squeezed from the song. 

In the video work, Theaster Gates and his musical ensemble The Black Monks rehearse the song with soul singer Billy Furston. The song, as an archival document of Black redemption and emancipation, is reappropriated as a meditation through drawn-out riffs and repeated rhythms, feeling out every single note and story that each word contains. Forston’s voice “reimagines grace as a continual, evolving process—realized through collective effort, community, and the pursuit of redemption.” 

The three-part exhibition Mapping Black Resilience: Three Perspectives at Dalhousie Art Gallery offers alternate practices to archiving and documenting history. Most histories are embedded into daily lives, and the exhibition reveals stories that have always been there but haven’t always been recognized in colonial structures. The exhibition becomes an archive of its own, an archive of resilience.