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Known for establishing the multi-arts complex, Bharat Bhavan, in Bhopal, and for foregrounding tribal art on the Indian art horizon, Jagdish Swaminathan took up the arts professionally later in life, despite an early aptitude towards drawing and painting. Learn More

Most shows at DAG take time to develop because of the quality of research and scholarship they require to mount, but even by our own exacting standards, Continuum has taken longer than most. This, a retrospective in a sense of the six artists who formed the Progressive Artists’ Group, is seminal because it is for the first time since 1950 that the six artists forming the core group have been brought together in an exhibition of their works. The Progressives have become the rallying point for the modern movement in Indian art, and are considered among the most important artists of the last and current century. Of these, M. F. Husain, F. N. Souza and S. H. Raza dominate the market. Alongside, works by their contemporaries K. H. Ara, H. A. Gade and S. K. Bakre, who have largely been seen to have underperformed in comparison, will help re-draw such distinctions and place them on the same platform as their better-known peers. It will re-define their historical importance and gain them the recognition that is their due. Maqbool Fida Husain M.F.Husain Hari Ambadas Gade Syed Haider Raza Krishnaji Howlaji Ara Sadanandji k. Bakre Francis Newton Souza

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A guided walk of the exhibition with historian Prof Aparna Vaidik, Ashoka University, and Dr Giles Tillotson, SVP Exhibitions and Publications, DAG, exploring the lesser-known narratives of the Independence movement through art.

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One of the pioneers of surrealism in Indian modern art, Hemanta Misra was born in Sivasagar, Assam, on 13 October 1917. He went to school in his hometown and later studied at Cotton College, Guwahati, and St. Edmund’s, Shillong. As for the arts, he was self-taught, polishing his skills through a correspondence course with British artist John Hassal. Learn More

Born in Sindgi, Karnataka, Iranna G. Rukumpur, popularly known as G. R. Iranna, grew up on his father’s farm, worked in the fields, and studied in Sarang Math (a traditional village school or an ashram) where he discovered his early interest in drawing and painting. As a child, freshly laid-out roads were Iranna’s earliest canvases on which he drew images of Hanuman, the monkey-god, with chalk. Learn More

A storytelling festival for ages 12 and above by changemakers, activists and artists, exploring the idea of freedom from various walks of life.

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A multifaceted artist who spent a lifetime exploring human suffering through his sketches, prints and sculptures, Somnath Hore was born in Chittagong in present-day Bangladesh in 1921. Studying briefly at Government School of Art, Calcutta, in the mid-1940s, Hore trained under Zainul Abedin, and, later, under printmaker Saifuddin Ahmed. A participatory practice with fellow artists like Chittaprosad led to his intellectual growth. Learn More

Francis Newton Souza, born on 12 April 1924, was expelled from school, then from his college—Sir J. J. School of art, Bombay—and later, as he insisted on saying, from his own country. Born in Goa, Souza’s catholic mother brought him up to be a priest, but he showed early signs of rebellion that would become an integral part of his life.

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Bhabhesh Chandra Sanyal lived a unique life in the world of Indian art, witnessing the huge arc it cut across the twentieth century—he was born when the revivalist Bengal School was beginning to bloom, and by the time he passed away, modern Indian art had gone global and carved an international art market for itself. Learn More

This exhibition takes us on a journey into the lives and works of artists from a diverse range of traditions and practices. Despite differences in technique, philosophy and politics, they are united by an attempt to forge a new language of Indian art which rebels against existing visual vocabularies while seamlessly combining influences from European modernism and the rich history of visual arts from South Asia. This assimilation is achieved in different ways. From M. F. Husain’s figurative renditions of Indian deities to the many languages of abstraction developed by artists like Ram Kumar, Ganesh Haloi and others—we see artists responding variously to the socio-cultural problems of a post-colonial nation.

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The medieval ages saw the rise in India and parts of Asia of philosophical, theological, cultural, literary and visual manifestations that derived from diverse faiths but with one aim—to attain enlightened liberation. Its resistance to Brahmanical texts and hegemony resulted in the creation of geometrical aesthetics that were interpreted by way of texts, paintings, and architecture and had a monumental impact on society. At the centre of its geometric configurations—the triangle, the square, and the circle—lay the idea of Creation itself, the source of primal energy that could to be diverted towards a higher consciousness, and all universe was manifest in this. Learn More

March to Freedom re-interprets the well-known story of the Indian freedom struggle and anticolonial movement through works of art and some historic artefacts. Drawn from the collections of DAG, they range from eighteenth and nineteenth century European paintings and prints, to lesser known works by Indian artists that merit greater recognition, alongside some iconic pieces. Rather than following the usual chronological path, the story is structured around eight themes. Each represents one arena, or stage, on which the anti-colonial struggle took place, to expand the story beyond politics, politicians, and battles (which also feature). Conceived to commemorate and celebrate the 75th anniversary of India’s independence, this visual journey seeks to do more. For even as we remember the struggles, the sacrifices, and the stories, such anniversaries are also occasions for reflection, including upon the scholarship that has developed on South Asian history. Some of the latter may be familiar to academics, or those with special interests. For most of the rest of us, our knowledge of this past is derived in large part from hazy memories of school lessons, which change from one generation to the next, and are influenced by concurrent national politics. We also learn from narratives on offer through public channels or in the media, to mark moments of national remembrance or controversy.

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