This thesis presents a conceptual knot, namely of how to sustain the intentionally temporary. Part of the original contribution of this thesis lies in exploring what it means for an artwork to be temporary, tracing the historical context from the twentieth century onwards, thereby establishing the category of temporary artworks, and providing thoughts on how to care for temporary artworks so that they might be known and experienced by future audiences. On the basis of this research, a practical proposal is developed for what a retrospective of temporary artworks might look like. Temporary artworks should be considered as a category unto their own because of the specific set of constraints which set them apart: they are physical works of art which exist for an intentionally limited amount of time, and are created only once. These specific constraints problematize the engagement of future audiences due to the works’ very limited and singular existence as a physical work. In order to address the issue of how to (re)visit impermanence, I develop the claim that what is passed on from a temporary artwork is contingent on the stakeholders, including the primary audience, who are posited as a group of unintentional archivists holding stock in a type of living archive. After their material unmaking, temporary artworks can be experienced through the notion that ‘the artwork is not present’, a riff on artist Marina Abramović’s retrospective work The Artist is Present (2010). A retrospective of temporary artworks would consist of memories and documents contextualizing their fragmentary nature, highlighting what Severin Fowles discusses as ‘the carnality of absence’. A clarification of what is missing assists in sustaining what I develop and describe as ‘the performance of loss’, a critical part of temporary artworks. Stewarding a temporary artwork into the future thus depends on letting the material object go, and contextualizing its presence, loss, and absence for future audiences.

The thesis aims to develop an understanding of the nature and evolution of brick temple architecture in the subcontinent, focusing in particular on terraced Hindu structures of the fourth to sixth centuries CE. It also seeks to advance understanding of the iconography and artistry of the terracotta relief panels that once graced the outer walls or platforms of Gupta period brick temples. To date, scholarship on Hindu temple architecture of the Gupta period has primarily focused on cave and structural stone temples, while brick temple architecture of the epoch, along with terracotta reliefs and sculptures, have largely been confined to the margins of historical studies. This approach has led to the formation of a somewhat distorted picture of the architectural landscape of the Gupta period. To address this shortcoming, all of the known terraced structures in the subcontinent have been mapped in order to establish an understanding of the development and dissemination of this mode of architecture. The architectural form and relief sculpture of the vast terraced brick Śaiva monument known as ACI or Bhimgaja, situated at the heart of the ancient fortress city of Ahichhatrā in Uttar Pradesh, forms the main case study for the thesis - with architecture being the subject of the first half of the thesis. ACI is compared with a terraced brick Vaiṣṇava structure at Pawāyā in Madhya Pradesh, formerly the Nāga centre of Padmāvatī, and with the only standing brick temple of the Gupta period, at Bhītargāon in Uttar Pradesh. Despite the scale and complexity of the former two monuments, neither has received adequate scholarship. A series of fifth- and early sixth-century CE ornamental terracotta pilaster and frieze fragments from Ahichhatrā, held in the reserve collections of the British Museum, are examined within the context of Gupta period temple architecture; the objective being to determine where each of the fragments would have been positioned on a temple. On the basis of these artefacts and related pieces from the site, it is possible to build up a picture of the type of décor that would have adorned the exterior of ACI. The many intriguing sculptures and relief fragments from Pawāyā and Ahichhatrā are the subject of the second half of the thesis. Some of the reliefs - especially those hailing from ACI - are of great importance since they represent some of the earliest visual depictions of myths contained in the Mahābhārata and other religious texts. These reliefs and sculptures are explored within the broader context of Gupta iconography, with particular attention paid to the numerous and fascinating terracotta reliefs of the era, most of which are divorced from their original settings. Moreover, based on style and scale, some of panels evidently share the same origin and these are collated here. In addition, new interpretations are proposed for several of the plaques.

Through creative practice research this thesis investigates the concept of touch and its application to museums with the process defined as ‘practice of touch’. The main practical outcome of this thesis is an interface between the museum visitor and an untouchable museum object as part of the object interpretation. The implementation of this idea is realised with the ‘Tactual Explorations’ project. The format of this project is a tactile exhibition consisting of virtual and conventional artworks combined. The subject of the study focuses on interaction between museum visitors and exhibits in order to create an accessible and tactile solution around museums’ ‘do not touch’ policy; without being limited to but being especially for blind and partially sighted visitors. The reason behind paying special attention to these members of the audience is the significance of the sense ‘touch’ in communicating with the world around them. While the main objective of this research is to gain more understanding of the concept of ‘touch’, on a deeper level it investigates whether or not a haptic interaction with untouchable visual information can be achieved with the aid of a creative interface between the museum visitor and an untouchable museum exhibit. By using this creative interface, the aim of the research extends to gaining a better understanding of touch through curating with information design and artistic methods. The purpose behind the idea is to form an inclusive museum experience free from assumptions of just one interpreter without rejecting the traditional methods of object interpretation. The practical outcome enhances dialogue with the existing information by paying special attention to tactile properties of a museum object through a set of artworks. The project is supported by other practical experiments in order to understand the value of visual/photographic information attached to an untouchable object and involve other scholars and artists in interpreting this information tactually. While accepting museums’ policy of ‘do not touch’, the praxis of this thesis is proposed as a method of interpretation that aims to bring in the ‘missing interactivity of touch’ through an engaging tactile exhibition of physical and virtual artworks made by various artists. In contrary to more common approaches of involving artists in interpreting museum objects, in this model created works are not inspired by the original, but directly based on its texture information in order to create haptic interaction, without using a direct replica or embossed copies. In other words, this interface is presented as an addition to the object’s formal interpretation, not to replace it. The research adopts creative practice research methodology in general; and realises it with a reflective and participatory approach borrowed from action research within interpretive research paradigm. The main research strategy deployed is practice-led. Rather than staying in the boundaries of qualitative research, the study takes guidance from the manifesto of performative research which is declared as an alternative to the qualitative and quantitative research methodologies, by offering creative approaches to conducting a research project.

This thesis explores the epistemic structures of late seventeenth- and eighteenth-century migrating image-makers with a particular regard for producers of sculpture. By means of an analysis of journals written by the sculptor Franz Ertinger (1669 – 1747) and the glazier Jacques-Louis Ménétra (1738-c.1803) this thesis identifies an epistemic order which was contingent on the worlds of mobility of seventeenth- and eighteenth-century craftsmen. In order to advance the understanding of how artisan image-makers of this period acquired, organised and developed knowledge, the concept of a cognitive tool-box is introduced. Examining a number of cognitive tools, i. e. epistemic strategies, the thesis constructs an interpretative framework through which itinerant artisans were potentially able to derive meanings from situations, objects and communities which were unfamiliar or culturally different in some ways. Due to the emphasis on cognitive aspects, the thesis‟s principal method can be described as an epistemological history of art, taking into consideration historically specific mechanisms of interpretation, exchange and knowledge organisation, such as the building of unwritten archives of artisan histories. The thesis also addresses questions surrounding the identities of migrating craftsmen and suggests the existence of a “Republic of Tools”, tracing the career of one of its highly mobile citizens, the sculptor Johann Eckstein (1735-1817).

Key pattern is a type of abstract ornament characterised by spiral shapes which are angular rather than curved. It has been used to decorate objects and architecture around the world from prehistory onward, but flourished in a unique form in Insular art (the art of early medieval Britain and Ireland, c. AD 600-1100). Ornament of many kinds was the dominant mode in Insular art, however, key pattern has remained the least studied and most misunderstood. From the 19th century, specialists mainly have relied on simplified, line-drawn reproductions rather than original artworks. These 'correct' hand-made details, isolate patterns from their contexts, and in the case of Insular key pattern, de-emphasise its important physical structures. This resulted in misunderstandings of key pattern's structure and an inability to recognise evidence for medieval artists' working processes. Postwar art historians and archaeologists then largely abandoned study of ornament structure altogether, in critical reaction to this earlier method. For two centuries, academics have overlooked the artists' role in pattern-making, and how their creative agency is reflected in patterns' internal structures. In response, this thesis presents a new, artist-centred method for the study of Insular key pattern, which adapts Michael Brennan's pioneering approach to Insular interlace (a different pattern), to suit key pattern's distinct structure. Close examination of objects and monuments, rather than idealised 'types', has revealed how Insular artists themselves understood key pattern and handled it in the moment of creation. The core of the thesis is an analysis of key pattern's structural properties, i.e. its physical parts and the abstract, often mathematical concepts that Insular makers used to arrange and manipulate these parts, in order to fix mistakes, fulfill specific design goals, or invent anew. Case studies of individual artworks support this analysis and demonstrate how key pattern is a vehicle for accessing Insular artists' thought processes, as they improvised with the pattern's basic structures for maximum creative effect. For the first time, this thesis also places Insular key pattern in its global context, via comparative analyses of key patterns from other world art traditions. This investigation has confirmed key pattern's origin in prehistoric basketry and weaving technologies and explains why Insular key pattern's geometric complexity remains unparalleled. The adaptation and expansion of this new analytical method for key pattern also proves its applicability to any type of ornament from any culture, making it immediately useful to art historians and archaeologists. This thesis therefore represents a larger paradigm shift that brings ornament study into the 21st century.

During approximately twenty-five years of the early to mid-sixteenth century, a hitherto largely unnoticed series of Caen stone tombs were erected in Sussex and Hampshire churches with designs that emphasized religious imagery. These crudelycarved but high-status monuments displayed the piety of those commemorated and included a transitional mixture of Gothic and Renaissance motifs. Strong circumstantial evidence suggests they were carved by masons in Chichester, employed within a cathedral ‘works organisation', who could offer lower transportation costs than those producing Purbeck marble tombs in London and Corfe, Dorset. The tombs satisfied the religiously conservative taste of local patrons with at least 14 tombs being designed as Easter Sepulchres. Later monuments appear incongruous when set against the backdrop of state-inspired change in religious doctrine and were among the last carved in the medieval tradition. As the pace of the Reformation quickened, the iconoclastic policies of the radically Protestant government of Edward VI constricted the masons' operations and probably brought their business to an end around 1550 - despite diversification into secular work. Employing archæological recording techniques and archival research, this project identifies and catalogues, for the first time, the 32 surviving examples of these masons' output, which demonstrate a much greater production rate and wider distribution than previously published. The project also investigates the destruction of the monuments' religious iconography by Protestant reformers, probably in 1548-53, and/or the erasure of devotional motifs by relatives in attempts to protect the tombs from damage. In addition, the project explores issues of patronage, the sources of the masons' designs, their construction methods and places them in the context of tomb production in London and the provinces in the mid-sixteenth century.

This study focuses on the relation of three Japanese artists to Fluxus: Takehisa Kosugi, Mieko Shiomi, and Yasunao Tone. In the early 1960s, these three were part of a free improvisational music group in Tokyo called ‘Group Ongaku’ (Music Group). In Group Ongaku, partly through concerns with l’objet sonore, they moved from focussing on sound only, to a concern with performing action as music. From 1961 onwards, they came into contact with Fluxus ‘leader’ George Maciunas via the experimental composers Toshi Ichiyanagi and Nam Jun Paik, and artist Yoko Ono. Kosugi, Shiomi, and Tone all participated in Fluxus activities in New York. Although their contributions have been mentioned in Fluxus publications, the relation between their early work in Group Ongaku and their later work in Fluxus has not been discussed thoroughly. This study aims to show why their work appealed to Maciunas, and bore similarities to the work of other Fluxus artists, resulting in a mutual appreciation. I wish to demonstrate that this was not just a simple matter of the Japanese artists having been influenced by Fluxus or John Cage, but that the beginnings of their experimentation and the development of their work was rooted in their own context in Japan. A view of Fluxus as an international group where specific, local concerns were also relevant to the artists that participated in it will be supported. Shared influences between some members of Fluxus, and Group Ongaku, such as Dada, Surrealism, Abstract Expressionism and ethnomusicology ensured concerns with action, chance, the unconscious and re-evaluation of familiar environments and objects. This, for Group Ongaku, was set against the social and political tension of 1960s Tokyo, where World War II was still fresh in the memory of many citizens. Millions of protesters were taking to the streets fearing another war if America were allowed to continue with military bases in Japan, and the superficial happiness of middle-class workers wishing to make a good standard of living from the economic boom was being critiqued by artists. Close readings of each individual’s work bearing relevance to Fluxus are presented in the final part. This will be the first study to present chapter-length, in-depth readings of Group Ongaku members’ work together in the context of Fluxus. As close readings of the work of these three artists are scarce, this will contribute to the understanding of them. Japanese artists in Fluxus are numerous, yet under-studied as individuals in Fluxus contexts, and it is hoped that this study will add to Fluxus studies another perspective on the relation between Fluxus and Japan. Additionally, this will provide the first PhD-length study in English or Japanese on Group Ongaku’s relationship to Fluxus.

Islamic architecture is arguably one of the greatest manifestations of Islamic visual culture. One of the defining aspects of the unique, aesthetic richness of traditional Islamic architecture has been the application of ceramic ornamentation or embellishment. There is a growing concern, however, that this legacy is being eroded. The diminishing identity of Islamic visual culture is particularly evident through current architectural developments occurring in the Arab states. The building revolution in the Gulf countries has dramatically increased momentum since the onset of the ‗oil economy‘, echoing the phenomena of globalization. This research project explores these concerns, discussing the erosion of Islamic ‗identity‘ within contemporary architecture in the Gulf States and in particularly Kuwait, as well as the ensuing decline in the use of ceramics as a defining embellishment material. The research compares the aesthetics of traditional and contemporary Islamic architectural design, whilst also examining the reasons behind this erosion in traditional design style. The diminishing identity of Islamic visual culture is investigated by combining studies in the fields of art, aesthetics, design, architecture, and the social sciences, in order to understand the nature of the research problem. A series of case-studies demonstrates how ceramics may be used to re-introduce a sense of Islamic identity within contemporary architecture. This offers design proposals, new materials and technical processes that acknowledge the rich traditions of Islamic Ceramics while also being appropriate for application within the context of contemporary Islamic architecture detailing; blending contemporary aesthetics and technical thinking with traditional Islamic design. The aim of the case-studies is to offer proposals for a new aesthetic vocabulary of architectural embellishment that is both appropriate to and innovative within, the context of contemporary Islamic architecture. This new aesthetic vocabulary III specifically blends contemporary design principals, new materials and technical processes, whilst acknowledging the rich traditions of Islamic ceramics. The PhD project, applies two types of research methodology: theoretical research and practice-based research. The former focused on social sciences and applied quantitative and qualitative research approaches, including surveys and interviews undertaken within Kuwait. The findings obtained from these surveys verified the emergence of a new cultural style of contemporary architecture and shaped the practice-based element of the project; proposals for ceramic embellishment that are contemporary, while still reflecting many recognizable aspects of traditional Islamic design. The new architectural style can be attributed to factors such as globalization, the adoption of international building styles, and a seeming unwillingness to incorporate traditional styles into new building design, all of which contribute to the currently weak identity of Arabic / Islamic ceramics within Kuwait. Despite of this, the survey revealed that Kuwaiti society maintains a strong relationship and affiliation with Islamic culture, although many seemed unaware of their own rich culture and its past legacy. The practice-based research involved two distinct phases. The first phase involved the development of a large number (172) of new glazes. The glazes were intended to reflect the palette of colours used over generations of Islamic Ceramic culture, while still being appropriate for integration within the contemporary Islamic architectural environment. The second phase of practice involved a series of case studies, embracing a wide range of contemporary architectural ceramic design processes (including 2 and 3 Dimensional geometrical patterns and interpretations of contemporary calligraphic design). The case studies utilised a number of modern technologies, such as 3D Solid modelling, CNC Rapid Prototyping and Laser-cutting, to prove that modern design and manufacturing technologies can be integrated within traditional ceramic processes. The aim being to both provide ceramic products that architects and designers can use to enhance the modern IV architectural environment of Kuwait and re-establish the creative status of ceramics.

The 1940s are undoubtedly the years most neglected by scholars of Italian Futurism. The movement had long supported Fascism, but its vocal endorsement of Mussolini’s regime and its military adventures at this time is widely considered to represent Futurism’s ultimate betrayal of those ‘progressive’, counter-cultural values popularly associated with the avant-garde. For many, the movement’s apparent engagement with the forces of reaction and conservatism is reflected in the work produced by its artists throughout the war years, which is invariably presented in terms of propaganda imagery, characterised by an unchallenging and retrogressive figurative vocabulary. However, this thesis argues that the 1940s cannot be said to reveal a rupture in either the ideological or aesthetic foundations of the movement, and that common assumptions regarding the crude, rhetorical and one-dimensional nature of Futurist painting (and poetry) during this period are not necessarily borne out by the works themselves. The text also examines the movement’s status within the cultural establishment at this time. It challenges the notion that the reverberations within Italy of Nazism’s campaign against modern art during the late 1930s were irrevocably to prejudice the Fascist regime and its institutions against Futurism. Indeed, it is argued that one can no more consider the 1940s a period of decline from the point of view of the movement’s political fortunes than one can from an artistic perspective. Of course, Futurism did not survive the war. However, it is suggested that whilst the cataclysmic events of 1943-44 were to seal its fate, they also served to liberate the imaginations of Marinetti and his followers, reawakening the movement’s original, visionary spirit, and inspiring a final burst of creativity that anticipated ‘the future of Futurism’.

This thesis investigates Dalí’s adoption of religious iconography to help represent themes that he had conceptualised through Surrealism, psychoanalysis and other thought systems. His selective use of sources was closely bound to his life circumstances, and I integrate biographical details in my analysis of his paintings. I identify unexpected sources of Dalí's images, and demonstrate how alert he was to the psychological motivations of traditional art. I find he made especial use of the iconography of martyrdom – and the perceptual and cognitive mechanics of the contemplation of death – that foreground the problem of the sexual and mortal self. Part I examines the period 1925-7, when Dalí developed an aesthetic outlook in dialogue with Lorca, formulated in his text, 'Sant Sebastià'. Representations of Sebastian and other martyr saints provided patterns for Dalí's exposition of the generative and degenerating self. In three chapters, based on three paintings, I plot the shift in Dalí's focus from the surface of the physical body – wilfully resistant to emotional engagement, and with classical statuary as a model – to its problematic interior, vulnerable to forces of desire and corruption. This section shows how Dalí's engagement with religious art paradoxically brought him into alignment with Surrealism. In Part II, I contend that many of the familiar images of Dalí’s Surrealist period – in which he considered the self as a fundamentally psychic rather than physical entity – can be traced to the iconography of contemplative saints, particularly Jerome. Through the prism of this re-interpretation, I consider Jerome's task of transcribing Biblical meaning in the context of psychoanalytical theories of cultural production. In Part III, I show how Dalí's later, overt use of religious imagery evolved from within his Surrealism. I trace a condensed, personalised life-narrative through Dalí’s paintings of 1948-52, based on Biblical mythology, but compatible with psychoanalytical theory: from birth to death to an ideal return to the mother's body.