Search results for: 'head of a man 1961'

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

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One of India’s most important artists, Chittaprosad recorded pivotal political and social movements in the country, such as the Great Bengal Famine of 1943-44 and its fallout, in heart-wrenching sketches and drawings, alongside protests against colonialism, economic exploitation, urban poverty and depravity, just as beautifully as the many drawings, linocuts and scraper board illustrations he made for children, recording a beatific phase of plenitude and family values, and involving himself with marionettes for their entertainment.

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Hailing from an artistic family based in Bombay, P. Khemraj was fascinated with manifestations of all things fine in every aspect of life. On completion of his training in drawing and painting at Sir J. J. School of Art, Bombay, Khemraj, a fine violinist, left for New Delhi to learn the sitar from Pandit Ravi Shankar. Learn More

Born in Suri, Bengal, in 1937, Lalu Prasad Shaw obtained a diploma in painting from the Government College of Art and Craft, Calcutta, in 1959. Despite training in Company School art, traditional Kalighat pats and Ajanta cave frescos, Shaw evolved his distinctive style to work in watercolours and oil. His teachers were some of the leading artists of the time, such as Gopal Ghose, Rathin Maitra, and Maniklal Banerjee. Learn More

Born on 26 March 1934 in the village of Valod, Gujarat, Haku Shah absorbed deeply the way of life, culture and beliefs of the pastoral and the folk, which he amply manifested in his works. This understanding also moulded him into a cultural anthropologist who brought global academic focus on tribal and folk arts and culture of India. Learn More

Born into a prosperous Ceylonese family of Indo-Dutch origin, George Keyt spent his childhood in an environment where Buddhist, Hindu, Muslim, and European cultures commingled, a premise that would later appear in his work. A self-taught artist, Keyt’s success was unparalleled with many celebrities such as actor Vivian Leigh, writer Evelyn Waugh, poet Pablo Neruda, and photographer Henri Cartier-Bresson, among others, visiting him, his art, his exhibitions. Learn More

Born in Nagpur, B. Prabha became an artist at a time when not many Indian women practiced it as a profession. She studied at the Nagpur School of Art and obtained a diploma from Sir J. J. School of Art, Bombay, in 1955. Learn More

For Shanti Dave, creativity is a consistent and persistent exploration of the word or akshara—a term defined in the Natyashastra as a stroke in musical notes—which he perceives as the source of all creation. Dave’s abstract iconography, beginning in the early 1950s, adapted to modernism, aesthetic continuity and transcultural exchange. He altered, rejected and improvised the archaic image into a resonant form resembling an ancient script.

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‘Iconic Masterpieces of Indian Modern Art, Edition 02’, the second iteration of DAG’s annual exhibition that redefines the concept of modernism in the Indian context, will be on view in New Delhi this month. Timed to coincide with the launch of its new gallery in the capital, ‘Iconic Masterpieces’ brings together the finest instances of art created in the country by Western and Asian travelling artists and Indian masters spread a little over two centuries. Selected for their rarity, historicity, and excellence, each work of art in this exhibition marks the zenith in terms of the quality of art created in different periods and styles in the subcontinent.

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The idea of primitivism centres on the wish to identify with, or respond to, elements of a society that are deemed ‘primitive’. In artistic terms, it is about rejecting realism, simplifying technique and reducing the formal means of expression to a ‘primitive’ state. The term itself is borrowed from discussions of Western art, where high-profile examples include the images of Tahiti and its people made in the 1890s by Paul Gauguin, and responses to African sculpture by Pablo Picasso in 1906-09. The second thread of primitivism—the reduction of formal means—is best exemplified by the ‘cut-outs’ made by Henri Matisse in the 1940s.

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