This article investigates the artist Sin Wai Kin’s (單慧乾) speculative approach to drag through the prism of ‘transgendering-assemblages’. Influenced by the assemblage theory of Manuel DeLanda and Jasbir Puar, I propose that transgendering-assemblages actualize the properties of transness through particular trans techniques.

What do costumes do? I ask this question with two positions in mind. First, I am interested in how costumes produce a sense of atmosphere, occasion, or event. Second, I propose that costuming as a socio-material technology orientates feelings of world.

The concept of gender-assemblage is proposed as a critical framework to identify, critique and negotiate the more-than-human processes of gendering. Sin’s drag draws upon their non-binary identity to speculate renewed discourses, actions and expectations for gendered practices.

Interview with trans artist Ada M. Patterson (b. 1994, Bridgetown) based between Barbados, London and Rotterdam. She works with masquerade, performance, poetry, textiles and video, looking at the ways storytelling can limit, enable, complicate or abolish identity formation.

Whether the fit of a hat or the flow of a dress, these costumed relations can alter an individual's performance. Athletes know this same relationship. To perform in a certain way again and again, requires a bodily preparation that is inclusive of the clothes worn.

This article investigates a proposed focus of ‘critical costume’. Critical Costume, as a research platform, was founded in 2013 to promote new debate and scholarship on the status of costume in contemporary art and culture.

Beyond Scenography offers a manifesto for a renewed theory of scenographic practice for the student and professional theatrical designer. With sections on installation art and gardening as well as marketing and placemaking, this book is an argument for what scenography does: how assemblages of scenographic traits orientate, situate, and shape staged events.

Costume is subversive. It subverts the rules of a fashion system and exposes the theatricality of dress. Accordingly, the politics of costume are arguably a politics of ‘othering’: how the conscious subversion of appearance serves as an act of bodily estrangement. Yet, as evident in the Prague Quadrennial (PQ) tribes in June 2015, this othering is an active process that is undertaken equally by those engaged in the event of costuming and those who witness this act.

Costume is critical. It is critical to making performance, critical to spectator- ship, critically overlooked within scholarship, notable when in crisis, and a means of critically interrogating the body. It is therefore critical that we discuss costume. Yet, it is equally imperative for costume to find appropriate methods and frameworks to support new forms of practice. A critical discourse of costume aims to promote new questions and scholarship on the intersections between body, design and performance. This is the concern of critical costume.