Jangarh Singh Shyam’s Traditions in Folk Art Carry On Strong

 Elizabeth Prendiville of Saffronart on the continual legacy and evolution of Gond Folk Art. 

New York: The Gond tribe, one of the largest communities in India, is well known for utilizing song, dance, and arts both in times of mourning and immense celebration. There are deep seeded traditions in artistic festivals and various techniques in visual and performing arts. These include a strong attention to color and details in painting. In the 1980’s many of these artistic traditions were diluted by many of the men in these communities moving towards cities and larger areas of commerce for greater work opportunities. However, this movement for business also prompted folk traditions to be brought into the city centers. This wealth of tribal art brought into the cities prompted the Director of Bharat Bhawan, the multi-genre arts complex in Bhopal to construct the tribal art wing. With an established space for exhibiting tribal and folk work, artists in this tradition were fostered and their work became more successful.

 

Artist Jangar Sing Shyam was the first Gond artist to use paper and canvas for his paintings. The Bharat Bhawan became a jump off for Shyam’s work being shown throughout India as well as internationally. Tragically Shyam took his own life while working in Japan. Details as to why he chose to end his life so young in his successful career are still unclear. He is survived by his wife Nankusia Shyam who’s creativity was immensely sparked by her husband’s art career. Since his passing she has used painting as a way to carry on his memory and remain connected to him. While many artists have utilized his passing as a means to promote their own tribal art, Nankusia has been motivated to establish her family as the primary practitioners of true Gond art in the tradition of her husband.

 

Overtime Ms. Shyam’s work has gained confidence and she has truly defined her own independent style and aesthetic. Her work exhibits a strong narrative by utilizing fantastical elements such as mythical animals. In addition to his wife’s artistic practice, Jangarh Singh Shyam integrated his style into the community through an apprenticeship program while he was still alive. This has fostered a robust community of Gond artists in the tradition that is now termed “Jangarh Kalam”. Through the creative passion of his family and community, Jangarh Singh Shyam’s work will forever be remembered.

The Art of Jangarh Singh Shyam

Gond art is among the most popular and well-known indigenous art traditions of India. Taking its name after the tribe which practices it, Gond art is mainly centred in Madhya Pradesh. Within this form, there is a wide spectrum of artistic styles, primarily connected to certain painters and their practices. The tribe’s strong tradition of oral narrative—often focussing on their gods who corresponded to elements of nature—transposes to their paintings as well.

These indigenous art forms have now evolved in their social and cultural roles. Efforts by art historians and the government have helped push them to prominence and artists themselves have painstakingly modified a centuries-old ethos to contemporary demand. At the forefront of giving the folk and tribal arts the recognition they deserved, was Jangarh Singh Shyam, famed for his Gond paintings and for popularising the art form abroad.

Jangarh Singh Shyam at his studio in Bharat Bhavan | Wikimedia Commons

Shyam is synonymous with this art form, so much so, that Udayan Vajpeyi, in his essay, “From Music to Painting” proposes that the art be called Jangarh kalam, or Jangarh style. (Sathyapal ed., Native Art of India, Thrissur: Kerala Lalithakala Akademi, 2011, p. 33) Hailing from the Gond tribe in Madhya Pradesh, Jangarh Singh Shyam lived in the jungles of Mandla until a chance encounter with the modern artist Jagdish Swaminathan in the 1980s. Swaminathan, who was leading an Indian collective on a study tour with the aim of creating a collection of tribal art in Bhopal, came across Shyam’s house, whose walls were adorned with his art. Upon enquiring, they met Shyam—only a teenager at the time, but with a striking style of painting.

Jagdish Swaminathan with Jangarh Singh Shyam and his wife at Bharat Bhavan, Bhopal, 1987 | © Jyoti Bhatt

Swaminathan took Shyam on as his protege, bringing him to the Roopankar Museum in Bhopal, where he learned to transfer his art from walls to paper. He created a series of works on paper and canvas which are displayed at Bharat Bhavan today. “His first large works on paper from the start of the 1980s contain highly expressive forms of great simplicity redolent of primitivism.” (Herve Perdriolle, Indian Art: Contemporary, One Word, Several Worlds, Milan: 5 Continents Editions, p. 61)

Shiv – Many-headed or Shesh Nag snake, trident and lingayoni (Gond Art), 1989, Gouache on paper, 19.5 x 25.5 in, Estimate: Rs 6 – 8 lakhs ($8,220 – 10,960)

In typical Gond tradition, Shyam’s art is based on the deities and divinities of the Gond tribe, and the animist culture of worship surrounding them. Suspended in space, he renders them like silhouettes creating the effect of shadow puppets, with bright colours, dots and hatched lines. The inspiration for using fine dots comes from the tribe itself, where shamans go into a trance and imagine that the particles of their bodies disperse into space to join with those of spirits to form other beings. The intricacy and control in his dot-based designs is seen in the works of all Gond artists, as are his most common subjects – the tree of life and various animals.

Sher (Gond Art), 1990, Ink on paper, 14 x 11 in and Gughawa Pakshee (Gond Art), 1993, Ink on paper, 21.5 x 14.5 in, Estimates: Rs 3 – 4 lakhs ($4,110 – 5,480) and Rs 5 – 6 lakhs ($6,850 – 8,220)

In 2010, the Muse du quai Branly in Paris held an exhibition called Other Masters of India, which carried large works on paper by Shyam from the late 1980s and early 1990s, which according to Perdriolle, “reveal a development in the direction of a profusion of psychedelic colors and more elaborated forms. The second half of the 1990s was marked by an unusual refinement, pictorial maturity, and graphic mastery that resulted in some of his best works.” (Perdriolle, p. 61)

Birds (Gond Art), 1996, Ink on paper, 11 x 13.75 in, Estimate: Rs 4 – 5 lakhs ($5,480 – 6,850)

Shyam worked with several mediums throughout his career, including drawing and silkscreen painting, rediscovering a new style and representation every time. As he achieved fame, Shyam encouraged other artists in his community to paint, giving them access into the mainstream. His house was the studio, where he provided his students with paper, canvas and paint, encouraging them to find their own expression through new mediums.

Shyam passed away in Japan in 2001. He was in his early forties. The artist’s memory is preserved in his body of work, including the large murals he created for the Parliament building in Bhopal, and continued by the members of his family trained by him, including his wife Nankusia, daughter Japani, and son Mayank. In a short-lived but exceptional career, he left behind a powerful and dynamic legacy which reached for the new while preserving the roots of the Gond artistic tradition.


Saffronart’s Winter Online Auction features four works by the artist, and will be on auction on 9 – 10 December 2020 on saffronart.com.

Musical and visual collaboration with Dayanita Singh and Talvin Singh

Ambika Rajgopal of Saffronart shares a note on Dayanita Singh and Talvin Singh’s interaction at the Southbank Center, London.

London:  Words took second seat to visuals and music on 9th October 2013, at the Purcell Room at the Southbank Center, London. I was uncertain of what to expect when I found out Dayanita Singh would collaborate with Talvin Singh, in an interaction mediated by Chief Curator, Stephanie Rosenthal.

Talvin Singh, Stephanie Rosenthal and Daynita Singh in conversation. Image Credit: Ambika Rajgopal

Talvin Singh, Stephanie Rosenthal and Daynita Singh in conversation. Image Credit: Ambika Rajgopal

Dayanita Singh is adamant in her claim that she is first a bookmaker, and then a photographer. Her website also testifies this fact by describing her as a ‘bookmaker working with photography’. She used photography as a tool through which she can make books. Disappointed by the static nature of display of single framed photographs hung on the wall; Dayanita started creating portable ‘museums’. “Putting a picture on a gallery wall felt too passive. I wanted people to relate to my images in a more physical way”, she said.

Dayanita Singh photographed in her 'Museum of Chance' at the Hayward Gallery. Image Credit: http://www.telegraph.co.uk/culture/photography/10356315/Dayanita-Singh-interview.html

Dayanita Singh photographed in her ‘Museum of Chance’ at the Hayward Gallery. Image Credit: http://www.telegraph.co.uk/culture/photography/10356315/Dayanita-Singh-interview.html

These museums were essentially wooden structures that could display 30 or 40 images with up to 100 in reserve, meticulously being pulled out from her archives. She compared these structures to giant hardback books with flaps that open out to create walls. This display enabled her to change what was being displayed during a show.

The idea probably evolved from a ritualistic travel custom she performed. Whenever she travelled anywhere with her friends, she would perpetuate the memories in the form of a little visual book, documenting shared moments. Each book, a visual odyssey of memories relived, would be presented to the friend, while Dayanita kept the only other copy. These homemade manuscripts folded up in an accordion like manner, so that it could be folded out and privately exhibited in the quiet comfort of her friends’ homes- a domestic inclusion of the art of exhibiting.

Sent a letter, 2008, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/sent-a-letter

Sent a letter, 2008, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/sent-a-letter

This was the start of her working partnership with the German international publisher of photo books- Steidl. In Gerhard Steidl, the founder of the company, Dayanita not only found a publisher, but also a friend and an intellectual ally. Her book with Steidl- Sent a Letter published in 2008 was a compilation of seven of these visual stories, including one of her mother, Nony Singh’s photographs of little Dayanita growing up.

One of the things that struck me about Dayanita was the effervescent spirit she embodied. Small, but mischievous, she had the kind of personality that could interact with the same level of charm, intellect, humility and joviality with Stephanie Rosenthal and also the characters of some of her earlier works. The diversity of the characters she studied only gave me an inkling to the versatility of her own personality.

Myself Mona Ahmed, 2001, Dayanita Singh. Image Credit: http://sohamguptablog.wordpress.com/review/

Myself Mona Ahmed, 2001, Dayanita Singh. Image Credit: http://sohamguptablog.wordpress.com/review/

Dayanita documented Mona Ahmed, a street dwelling eunuch who was excommunicated from her already socially excommunicated community in Myself Mona Ahmed. When Mona’s adopted daughter, Ayesha was taken away from her, Mona became extremely distraught and started living in a cemetery. In the cemetery Mona adopted animals and tried to recreate a familial bond with them. The resultant visual narrative was in no means just a documentation of the life of a societal outsider; rather it exposed the commonality of human emotions. It was not a relationship between an artist and a subject; rather one between two people from very different walks of life, who have found that common thread of connection.

Privacy, 2004, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/privacy

Privacy, 2004, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/privacy

In Privacy, Dayanita’s painted a picture of post colonial opulence and regal elegance by capturing a part of India, she was more familiar with; the India with the high ceiling bungalows and the intricately carved mahogany furniture. Dayanita stepped into the worlds of these elite Indians and portrayed their social values visually- affluent and influential, yet held together by familial solidarity.

For Dayanita, rather than being about exclusion, photography is a way of including people who would normally be outside the boundaries of art. Dayanita rejects the white cube exclusionary tactic of dissemination of art and knowledge. Instead she opts for a unique way of disseminating her work. She freely hands out her work to beggars and homeless people, and exhibits it in equally unusual places. Her books are also priced very nominally. “People told me, ‘This is an art gallery, you can’t exhibit something worth £40’”, she laughed. In her usual style of engagement, discursive, yet speckled with anecdotal references, Dayanita broke off to remember her time in Kolkata. While passing through Park Street in Kolkata, Dayanita spotted a jewelry store- Satramdas Dhalamal with empty vitrines. She asked the owner if she could display her books on the shop window and he agreed. “Five years on, they’re still there. They’ve been seen by many times the number of people who have seen my other exhibitions and publications. I realised I could create my own spaces. I didn’t have to rely on established structures”, she exclaimed.

Sent a Letter being displayed on the window of a jewellery store in Kolkata. Image Credit: http://www.dayanitasingh.com/sent-a-letter

Sent a Letter being displayed on the window of a jewellery store in Kolkata. Image Credit: http://www.dayanitasingh.com/sent-a-letter

Dayanita studied visual communication at National Institute of Design, a prestigious design school in India. As part of her curriculum assignment, they were asked to capture the moods of a person. The young Dayanita, feisty and ambitious decided to photograph a concert of the renowned table player Zakir Hussain. In the concert, she was interrogated by one of the organizers about not having a permit to shoot pictures. The organizer pushed her aside, and the young photographer fell on her back in front of everyone. She picked herself and ran out the door to where Hussain, would come out through. Upon seeing him, she burst into tears and proclaimed, “someday I’ll be an important photographer and then I will photograph you”. Hussain touched by the girl’s spirit and determination invited her to photograph his practice session.

Thus started a six year long collaboration, where Dayanita documented Hussain on tour, over six winters in the eighties. The result was her first photo book Zakir Hussain, published in 1986, which discretely documented the many moods, feelings and frustrations of the maestro with an exquisitely observant delicacy. Although the book did not fare well in the market, this bond Dayanita has formed with Hussain would last her a long way. “For Zakir ji, work and life were one. From him, I learnt single minded focus and rigour.” Alongside her association with Hussain, Dayanita has been no stranger to music. She insists that the aural and the visual always coincide and interrelate- “the music I listen to while working always has an effect on the resultant visual work I produce.”

Zakir Hussain, 1986, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/zakir-hussain

Zakir Hussain, 1986, Dayanita Singh. Image Credit: http://www.dayanitasingh.com/zakir-hussain

This is perhaps a good time to bring in Talvin Singh, who for a large part of this write-up has remained unmentioned. Talvin, a mercury prize-winning musician, is widely known for his innovative fusion between Indian classical music with drum and bass. At the center of this encounter though, Talvin is a tabla player- bearded and resolute. Perhaps Dayanita and Talvin’s paths crossed because her mentor turned out to be a musician, rather than a photographer.

Talvin first encountered Dayanita through her book on Hussain, which he found in a little cornershop in London. Talvin, a budding tabla player had never seen a book on an Indian classical musician in London; especially since Indian classical music was a purely oral tradition. For Talvin, this book was more than homage to a great maestro; it had a personal reflection of his own ambition. The book became a visual account of the human aspects of the musician- something Talvin both aspired for and could relate to.

Talvin Singh in performance. Image Credit: Ambika Rajgopal

Talvin Singh in performance. Image Credit: Ambika Rajgopal

The next part of the evening reinforced the interconnectedness of music and visuals. Dayanita’s photographs were projected on screen, while Talvin responded to them aurally- his was an aural response to visual stimuli, while hers had been a visual response to aural stimuli. Talvin Singh’s performance reflected the veracity of human emotions which Dayanita’s heartfelt visual style also pays homage to.

This talk coincides with Dayanita’s major retrospective exhibition Go Away Closer at the Haywards Gallery, on view till the 15th December 2013.

Arpita Singh’s Men in Turmoil

Guest Blogger, Bansie Vasvani on Arpita Singh’s solo show at the DC Moore Gallery, New York (on view until January 5, 2013)

Installation Shot, DC Moore Gallery, New York
Courtesy of DC Moore Gallery, New York

New York: Arpita Singh’s vibrant watercolor works on paper, currently on view at the DC Moore Gallery in New York, are a departure from her signature portrayal of women. Here men take center stage, often in an uneasy stance, caught in the crossfire of urban chaos and unease. Singh subverts the conventional heroic male by depicting a slew of men plagued by the overbearing metropolis filled with snaking highways and packed motorcades that bombard the human mind with too much noise and pollution.

Arpita Singh, Cain (?) the Wanderer, 2012
Watercolor on paper, 16 x 11 1/2 in.
Courtesy of Vadehra Art Gallery, New Delhi and DC Moore Gallery, New York

In Cain (?) The Wanderer, 2012, a lone figure in threadbare Gandhian garb traverses the urban landscape. Much like his biblical counterpart, who is shamed for killing his brother and compelled to be a wanderer, Singh’s wanderer too is bereft and alone. Yet the simplicity of his appearance makes us question whether in fact he is truly ill-equipped for the modern world or if his bare upper body, stripped of cover and pretention, attains a mysterious alchemy of strength to face the world. The text inscribed on his body and the surrounding environment alludes to Singh’s cryptic, deeply personal worldview, often difficult to decipher. Is her wanderer a ruthless modern day Cain, or is his Gandhian facade emblematic of forthcoming quietude? Multi-layered and symbolic, Arpita Singh’s work is a complex configuration inundated with allusions to mythology, popular culture and current events.

Arpita Singh, The Kingsway, 2004
Watercolor on paper, 17 3/4 x 23 3/4 in.
Courtesy of Vadehra Art Gallery, New Delhi and DC Moore Gallery, New York

Informed by the tradition of miniature painting, textiles and folk art, The Kingsway, 2004,
presents a grid like structure on which five perturbed men stand and look askance at their
surroundings. Clothed in simple cotton ware, these male figures hold pistols close to their
phalluses implying a sense of impotence in their roles as guardians of their environment. The grid like formation, and the text in the densely populated cityscape that form the background of this painting, become important signifiers of a dangerous world fraught with tension. Singh’s men are caught in a current of urban disquiet where their internal psychic condition is reflected in the jarring quality of the external space thereby blurring the boundaries between internal and external, public and private, conscious and unconscious. The inner space of their minds cannot be separated from the external din and danger of the streets and highways. Her male figures appear weak and vulnerable in the face of an outside threat, making a mockery of their manhood. But like the protagonist of the previous work, we are left to wonder if their simplicity points to ineptitude in a complex world, or a blessing in disguise.

Arpita Singh, Untitled, 2010
Watercolor on paper, 14 1/2 x 11 in.
Courtesy of Vadehra Art Gallery, New Delhi and DC Moore Gallery, New York

In Untitled, 2010, and The Roadmap Creeps in the Page of my Notebook, 2012, the flat grid like structure appears as a leitmotif against which Singh places her figures, numbers, and words. Inspired by a label from a tea carton, the flat surface was conducive to her meticulous art making process of layering colors that resemble thick pastel, such that her watercolors appear saturated with pigment and tone. Through these rich tapestries dense with imagination and experience, Singh depicts a world steeped in anxiety with a sliver of hope towards a future of some peace and resolution.

Arpita Singh, The Roadmap Creeps in the Page of My Notebook, 2012
Watercolor on paper, 16 x 11 15/8 in.
Courtesy of Vadehra Art Gallery, New Delhi and DC Moore Gallery, New York

Bansie Vasvani is an independent art critic based in New York City.  She has a Masters Degree in Modern and Contemporary Art, and has traveled extensively to art fairs all over the world.

Brick by brick: Noor Ali Chagani (and more)

Hussain Khanbhai reviews recent works by Noor Ali Chagani and Aditi Singh

If you haven’t had your fill of South Asian art at the India Art Week and the Dhaka Art Summit last month, then New York has some in store for you. For those in the Big Apple, this is the last week to check out works by Pakistani artist Noor Ali Chagani and Indian artist Aditi Singh.

House of Bricks is Chagani’s first solo exhibition, on view at Leila Heller Gallery from 14 January – 13 February 2016, displaying fifteen new works that include sculpture, paintings and installations. The core of Chagani’s exhibition centres on the quintessential South Asian politics of identity, home and belonging.

In true postcolonial fashion, Chagani reappropriates an ancient art practice—Miniature painting—to create modern-day works of art that thematically explore his vision. The artist’s early training in Miniature art from the National College of Arts, Lahore, takes a three-dimensional, physical form in this exhibition, actualised through the unusual medium of bricks. Chagani builds small-scale structures that include floors, walls, stairs, pillars and even a roof—the basic foundations of a house, constructed out of tiny clay bricks.

Noor Ali Chagani 2

NOOR ALI CHAGANI, Home, 2015, Terracotta. Image courtesy of Leila Heller Gallery, New York.

“The brick is a unit that is used repetitively; it is a unit of strength, power and support. It talks about land ownership and possession. It shows a constant struggle between retaining one’s identity and yet blending with the masses. It also communicates the need to be a part of a strong organization,” he says.

Chagani’s inspiration comes from his homeland, Pakistan, where bricks were the basic component with which houses were built. Through his brick-laden artworks, each furnished with painstaking brush strokes, Chagani refers to his own longing for a stable home, the pinnacle of an individual’s struggles and aspirations: “We spend our lives developing our own house. It’s partly the greatest dream of one’s life. All the struggles, efforts, and savings are to accomplish this wish of building one’s own house.”

In New Infinity Wall, 2015, the exhibition’s largest work, Chagani has constructed a free-standing wall that blends in seamlessly with the gallery’s, save for its two brick-lined ends. Within each terracotta surface is a peep hole, turning the viewer into voyeur. The wall’s inner structure is revealed to be a corridor of many smaller dilapidated brick walls, a ravaged but mesmerizing back alleyway. The decay of the wall’s innards despite its unobtrusive white-washed exterior, remains a potent metaphor—one one that resonates in all the works on view.

Noor Ali Chagani

NOOR ALI CHAGANI, New Infinity Wall, 2016 (detail), Terracotta. Image courtesy of Leila Heller Gallery.

In contrast to Chagani’s structural composition are Aditi Singh’s abstract works at Thomas Erben Gallery. Visually amorphous, they strike one as cathartic, the result of process driven creation. On sensitively plotted surfaces of paper, Singh utilises a mixed medium of ink, charcoal and graphite. Densely rendered, the works result from the rhythmical application of materials that settle in forms both abstract and corporeal. The artist’s leitmotif, the poppy flower, a recurring symbol in many of her previous works, has the appearance of a vivid stain here, while still retaining its essence and piercing red hue.

Aditi Singh 1

ADITI SINGH, All that is left behind, 2016 (installation view). Image courtesy of Thomas Erben Gallery, New York.

Flowers form an allegory for life and death in the artist’s work. Similar experiments are evident in this series, in shades of icy blue and deep indigo. These settle like residue on the paper’s puckered surface, an allusion perhaps to the transient state of all living things.

Aditi Singh 2

ADITI SINGH, Untitled, 2015, Ink on washi paper. Image courtesy of Thomas Erben Gallery, New York.

 

Singh cites the “transcendental quality of Yoga and art” as her impetus, drawing parallels between the cathartic function that both practices stand to serve, lending the exhibition its title, All that is left behind.

 

Viewings:

Noor Ali Chagani, House of Bricks, 14 January – 13 February 2016
Leila Heller Gallery, 568 West 25th Street, New York, NY 10001
Gallery hours: Tuesday – Saturday, 10 am – 6 pm

Aditi Singh, All that is left behind, 7 January – 13 February 2016
Thomas Erben Gallery, 526 West 26th Street, 4th Floor, New York, NY 10001
Gallery hours: Tuesday – Saturday, 10 am – 6 pm