London: A new two-part film, titled ‘Let the World in’, directed by Avijit Mukul and produced by Art Chennai, intends to document the evolution of contemporary visual art in India spanning three generations of artists and their work dating from the 1980s to the present day.
The premiere of the film was held at the National Film Archive of India in Pune on the 7th of June; and it is now travelling to film festivals in the UK from the 13th-14th and returning to India for its debut in Mumbai and Delhi.
The film intends to document the depth and diversity in contemporary Indian art by outlining “the artists’ concerns reflected in their work, tracing it down to the present day,” according to the press release. The first volume begins discussing the monumental 1981 exhibition “Place For People” in Delhi and Bombay, in which a group of artists conveyed through their work and engagement with locality, class and politics and further touching on how younger artists have been impacted by the inherited legacy of this movement. Central characters in the first volume include artists Arpita Singh, Gulammohammed Sheikh and Vivan Sundaram; inputs are also heard from influential art critic Geeta Kapur and the late Bhupen Khakhar, a co-artist and close friend.
A Theory of Abstraction, T.V. Santhosh, 2001. Image Credit: http://www.saffronart.com/auctions/PostWork.aspx?l=8286
The second part of the film focuses on practitioners such as Shilpa Gupta, Atul Dodiya and T.V. Santosh; major political and social changes in India make up the backdrop of the beginning of this volume. Issues such as the liberalization of the Indian economy and the funding of dangerous religious extremist that ensued and also the lack of sophisticated educational practices in Indian artistic establishments are all topics that contribute to the setting of the second volume.
The film also conveys the new Indian artistic generations preoccupation with the past and engagement with history; one of the films main goals is to re-ignite to public consciousness the significant role played by the senior generation of Indian artists who were dedicated to forming their unique artistic styles in previous times.
If you are in Cambridge on 20 June, then you can view the film at 17:30 pm at the Center for South Asian Studies; more information here.
For details of the multi-city screening schedule, visit the film’s Facebook page. The DVD will be released shortly.
The symposium has been conceptualized by Geeta Kapur and focuses on dOCUMENTA (13) (June – September 2012). Speakers are invited to address the curatorial concept of this edition. And to address, as well, a peculiar call on dOCUMENTA curators to offer, in the very form of the exhibition, a virtual world-view.
In the second part of the symposium, there will be a discussion on Biennales that are placed within more precarious circumstances. The risks and gains of working with a meager infrastructure, social taboos, uncharted aesthetics, will be brought forward. A substantial debate on the newest, most proximate Kochi-Muziris Biennale (December 2012 – March 2013) is expected. Participants will be invited to discuss, for instance, how this Biennale offered ‘site imaginaries’ in lieu of a predetermined concept; and an exhibitory poetics largely activated by participating artists. Also the role of the State (with reference to India) in supporting large-scale, audience-friendly and ground-breaking exhibition projects such as the Kochi-Muziris Biennale will be put up for scrutiny.
Friday, April 19 2013, 11.00 am – 5.30 pm
Auditorium, School of Arts & Aesthetics, Jawaharlal Nehru University
Session I (11 am to 1 pm)
Chair: Kavita Singh: Introduction and Sum-up
Referring to earlier editions, but focusing on dOCUMENTA (13) (June – September 2012), speakers are invited to address the curatorial concept of this edition; and to address, as well, a peculiar call on dOCUMENTA curators to offer, in the very form of the exhibition, a virtual world-view.
• Geeta Kapur: dOCUMENTA aesthetics in the 21st century
• Vidya Shivdas: Brief introduction to the dOCUMENTA project
• Panel: Jeebesh Bagchi, Sonia Khurana, Shuddhabrata Sengupta
Session II (1.45 pm to 3.15 pm)
Chair: Pooja Sood: Introduction and Sum-up
Ideological Readings: from Documenta to Sharjah
A reflection on Biennales placed within newer, more precarious circumstances; the risks and gains of working through untested locations, meager infrastructures, social taboos, uncharted aesthetics.
• Amar Kanwar
• Ravi Agarwal
Session III (3.30 pm to 5.30 pm)
Chair: Geeta Kapur
The Kochi-Muziris Biennale 2012-2013
More than a ‘debate’ or even a measure of success and failure, understanding the conditions of production of the newest, most proximate Kochi-Muziris Biennale (December 2012 – March 2013) is important. Once staged, what are the meanings that accrue from the democratic mix of international and local viewers; with diverse spectatorship, is there a better case for state support of contemporary art? Can publics in relation to large-scale, ground-breaking projects (such as this), incite the art community into a discursive engagement with avantgarde art as a form of contextual combustion?
• Riyas Komu: ‘Against All Odds’; a presentation on the Kochi-Muziris Biennale (with visual documentation)
• Panel: Vivan Sundaram, Sheela Gowda, Subodh Gupta, Gayatri Sinha, Sheba Chhachhi
• Summing Up: Parul Dave Mukherji
New York: A few weeks ago, I shared an article by Susan Hapgood on performance art in India commissioned for the Guggenheim’s UBS MAP Initiative on South East and South Asian Art. The exhibition, No Country: Contemporary Art for South and Southeast Asia, features works of some of the most compelling artists and collectives in South and South East Asia today. It is on view at the Guggenheim, New York, until May 22nd, after which it will travel to the Asia Society Center in Hong Kong followed by a venue in Singapore, details of which are yet to be confirmed. All the works in this exhibition have been acquired by the Museum for its permanent collection. The exhibition’s title is drawn from the opening line of the William Butler Yeat’s (one of the foremost figures of 20th century literature) poem “Sailing to Byzantium” (1928) that is referenced in the title of American novelist, Cormac McCarthy’s 2005 novel No Country for Old Men. The use of this title brings forth the concept of a culture without borders. The concept has been emulated on the exhibition webpage, which hosts a series of essays on the different facets of art creation from South and South East Asia. June Yap, Guggenheim UBS MAP Curator, South and Southeast Asia, introduces the project in this video. We are thankful to the Guggenheim Museum for sharing this content on our blog.
Here is an article by Mumbai based cultural theorist and curator, Nancy Adajania, discussing two Indian institutions who have largely facilitated the creation of cultural knowledge in post-colonial India, Gallery Chemould in Bombay (now Mumbai) and the Centre for the Study of Developing Societies (CSDS), New Delhi. In the coming weeks, we will be re-posting more essays from this series, and also a review. Stay tuned.
Nikolaus Hirsch and Michel Müller with Cybermohalla Ensemble, Bureau of Contemporary Jobs in the Cybermohalla Hub at Sarai Reader 09: The Exhibition, Devi Art Foundation, Gurgaon, 2012–2013. Photo: Shamsher Ali . Image credit: Guggenheim Museum
Rather than conduct a general survey of contemporary Indian art, I would like to draw attention to two major and formative histories of artistic production and the creation of an infrastructure of cultural knowledge in postcolonial India. These histories, which have not so far received the appropriate degree of critical attention in the Indian art world, were brought dramatically to light by two recent events: first, the death of Kekoo Gandhy, founder of Gallery Chemould, Bombay, one of India’s earliest commercial art galleries; and second, by the fiftieth-anniversary celebrations of the Centre for the Study of Developing Societies (CSDS), New Delhi, a transdisciplinary research institute devoted to the social sciences and humanities.
The Progressive Artists Group surrounded by supporters at the Bombay Art Society Salon. Photo: Courtesy Chemould Prescott Road, Mumbai. Image credit: Guggenheim Museum
Why link two institutions—Chemould and CSDS—that, at first glance, appear to have little in common? Both were founded in 1963 and embodied the impulses of a late Nehruvian modernity, with its simultaneous emphasis on a self-critical national renaissance and an internationalist expansion of horizons. Both institutions have made important contributions to the production and sustenance of a lively public sphere, building coherent communities around themselves: while Chemould was active in mobilizing both the art world and civil society, CSDS has worked in a hybrid space between scholarship and activism.
Khorshed, Shireen and Kekoo Gandhy outside Gallery Chemould, Mumbai. Photo: Courtesy Chemould Prescott Road, Mumbai. Image credit: Guggenheim Museum
Kekoo Gandhy (1920–2012) was a visionary and cultural catalyst who shaped the contours of Indian modernism by generating cultural infrastructure. His tenacious lobbying for private and state patronage resulted in the foundation of the Jehangir Art Gallery and the Bombay branch of the National Gallery of Modern Art. A cultural entrepreneur of great foresight, Gandhy first brought visibility to the works of modernists such as K. K. Hebbar, S. H. Raza, K. H. Ara, and M. F. Husain, exhibiting them at his framing shop, Chemould Frames, in the 1940s and ’50s. From the early ’60s onward, Gallery Chemould, which he cofounded with his wife Khorshed, was housed on the first floor of the Jehangir Art Gallery, Bombay’s first public gallery. Chemould’s small space, which hosted exhibitions of work by significant artists including Tyeb Mehta, Bhupen Khakhar, Nalini Malani, Vivan Sundaram, Atul and Anju Dodiya, and Jitish and Reena Saini Kallat, greeted the visitor with a table for conversation before curving away toward a wall of paintings. At this table, Gandhy shared his dreams of political and cultural freedom with artists, cultural producers, lawyers, and activists.
Gallery Chemould does not fit into a classical gallery ecology because Gandhy did not see the production of art as separate from larger political and cultural questions. During the Emergency (1975–77), when an authoritarian regime muzzled dissent and imprisoned those in opposition, the Gandhys sheltered activists in their home. During the 1992–93 riots in Bombay, when Hindu majoritarian militants targeted the city’s Muslim community, Gandhy contributed actively to the mohalla committees—neighborhood groups that promoted interreligious amity. Whether by presenting subaltern artists for the first time at his gallery (Warli artist Jivya Soma Mashe’s exhibition in 1975, for example) or by helping secure the secular ideals of the republic, Gandhy devoted his life to the pursuit of equity and justice.
Both Gandhy and CSDS (which was founded by political scientist Rajni Kothari and funded mainly by the Indian Council of Social Science Research) believed in sustaining and strengthening Indian democracy—still a work in progress. Early on, academics at CSDS polemicized Western theoretical models of modernity, instead advocating the approach of multiple modernities. After the Emergency, Lokayan, which was linked to CSDS, propagated non-party politics and worked with social movements at a grassroots level, nurturing civil-society activists such as the environmentalists Vandana Shiva and Medha Patkar, who would go on to develop and articulate alternative, sustainable models of development.
Sarai Reader 09, curated by the Raqs Media Collective, Devi Art Foundation, Gurgaon, 2012–2013. Photo: Shveta Sarda. Image credit: Guggenheim Museum
Academic research conducted at CSDS resonates in public life, particularly in debates conducted around policymaking and the transformation of the media. In 2000, CSDS’s Ravi Sundaram and Ravi Vasudevan launched the new media initiative Sarai, working in collaboration with Raqs Media Collective (artists Jeebesh Bagchi, Monica Narula, and Shuddhabrata Sengupta), to analyze critically the impact of emergent, informal, and independent media in the public domain. Sarai, true to its name, which is taken from a word for public resting place, has become a refuge and transit point for architects, filmmakers, writers, and artists, and has avoided a narrow academicization of knowledge by adopting multiple methodologies. As a Sarai-CSDS fellow myself in the early 2000s, I found the space to generate alternative contexts for new media art and to test out what Okwui Enwezor has called the “will to globality” expressed by subaltern media practitioners in a post-national context—one in which the old certitudes of nationalism have failed, but have yet to be replaced by new interpretative frameworks.
Sarai, along with the NGO Ankur, gave birth to the Cybermohalla project, which works in the interstices between legal and illegal domains, old and new media, creative pedagogy and art, in Delhi’s working-class neighborhoods. Participants in the Cybermohalla project are today published writers and established media practitioners in their own right. In an art world that tends to fetishize creative output as commodity rather than nurture it as conversation, Kekoo Gandhy and Sarai-CSDS (more informally in the former case and more programmatically in the latter) have attempted to produce new socialities in which the Gandhian, the Nehruvian, and the Marxist, the academy-trained artist and his or her subaltern rural/urban counterpart have generated a discourse through the alternately tight and loose weave of consensus and dissensus. Especially over the past decade, when all value seems to have been dictated by the market, it is important to flag alternative frameworks and platforms that have sustained significant forms of artistic articulation and critical inquiry in the Indian art world.
Nancy Adajania is a Bombay-based cultural theorist and independent curator. She was artistic codirector of the 2012 Gwangju Biennale.
The collective Sahmat was created in 1989 in memory of Safdar Hashmi and against political violence. Sahmat stands for Safdar Hashmi Memorial Trust and it also means “in agreement” in Hindi. Hashmi was an activist, playwright and actor who was killed by a group of political thugs while he was performing in a street play called Halla Bol! (raise your voice) during the municipal election outside Delhi. Since its creation Sahmat used different forms of art to discuss political and social problems following Hashmi’s footsteps.
Sahmat believes that art, being a very immediate and accessible medium of expression, can stimulate change, and can positions itself against religious fundamentalism and sectarianism, or so-called ‘communalism’. Its principles are to defend freedom of expression and fight against political intolerance. People from any background, religion and age can participate in the several projects by the collective that celebrate cultural diversity, communal harmony and democratic ideals.
This is an exhibition not to be missed, and a great example of the power of art to affect change.
More information on the exhibition can be found here, and you can also view some of the tributes made to M.F. Husain by Sahmat below.