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In the galaxy of modern masters, one name that is synonymous with twentieth century Indian art, is M. F. Husain’s. Born in Pandharpur, Maharashtra, on 17 September 1911, Husain came to Bombay in 1937 to become a painter, where he slept on footpaths and painted under streetlights. A self-taught artist, he began his career painting cinema posters and hoardings, and, in 1941, started making toys and furniture designs. Learn More

Do we view things differently as we grow older? What are the perspectives that matter most when viewing art? Do we see things differently as men and women? Do we see art differently as men and women? How does one’s gender impact the creation of art? In the months leading up to ‘Ways of Seeing’, these were some of the questions we posed to ourselves, and we wish we could say that we found a generic, universal response, for there are as many standpoints and views as there are viewers and people. Amrita Sher-Gil Anjolie Ela Menon Anupam Sud Arpana Caur B. Prabha Devayani Krishna Elizabeth Brunner Gogi Saroj Pal Jaya Ganguly Kanchan Chander Kavita Nayar Latika Katt Madhvi Parekh Mrinalini Mukherjee Nalini Malani Navjot Nilima Sheikh Rekha Rodwittiya Shobha Broota Sunayani Devi Vasundhara Tewari Broota Zarina Hashmi Akbar Padamsee Avinash Chandra B. C. Sanyal Baburao Painter Bikash Bhattacharjee D. P. Roy Chowdhury Dharamanarayan Dasgupta Dhruva Mistry F. N. Souza G. R. Santosh Ganesh Pyne George Keyt Haren Das Jagadish Dey Jamini Roy Jogen Chowdhury Jyoti Bhatt K. H. Ara K. S. Kulkarni Khagen Roy Krishen Khanna M. F. Husain M. Suriyamoorthy M. V. Dhurandhar Nandalal Bose P. T. Reddy Prokash Karmakar Sakti Burman Satish Sinha Sudhir Khastgir Sunil Das V. Nageshkar

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The DAG Archives travel to schools and colleges for the first time with a new education programme—Archive Case Files. Follow the journey of these students as they work with a collection of World War I postcards, to learn more about the role of visual archives in the classroom.

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A workshop on typography and the art of font-making, facilitated by Diptanshu Roy, Creative Director (Wunderman Thompson) and Musician, inspired by the poster art of early 20th century.

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'Iconic Masterpieces of Indian Modern Art, Edition 2' opened on 11 February, featuring fifty artworks which shaped the trajectory of pre-modern and modern art in the country. As part of the exhibition, Krishen Khanna speaks on the relationship between colors in his work and reflects on his painting ‘Woman with a Basket of Fruit’ which draws gestural elements, like the swinging posture, from South Asian bronzes. Learn More

In February, Paris' Centre Pompidou--a premier centre for modern art since its construction in 1977--mounted an extensive solo show looking back at S. H. Raza’s career in painting. It represents a historic moment for Indian modern art’s international story as it unfolded over the twentieth century, and also marked Raza's own symbolic return to the place where he stayed for most of his working life. The fertile post-independent period saw cross-cultural connections being forged by Indian artists in Europe and America on their own terms and this show is a testament to Raza’s evolving encounters with land and mythology. The curators, Catherine David and Diane Toubert, spoke to DAG highlighting some of the takeaways from this major retrospective.

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The Devi or the female power in Hindu mythology appears in various avatars in our everyday lives—as idols during the puja, on covers of magazines, product labels, calendars and posters. The modern history of visualising the Devi goes back to naturalistic depictions in oil paintings by the Early Bengal artists, which were surpassed in popularity and fame by Raja Ravi Varma and his studio. His representation, however, was regarded as too human-like by artists of the Bengal School in the early twentieth century, who created idealised forms based on a synthesis of classical visual traditions. In the twentieth century, we find artists responding to distinctive traits of the goddess to portray specific aspects of her power, or to convey the artist's own relationship with divinity. Few artists who have turned to Hindu myths have been able to escape the temptation to interpret the female power in their own way, and the diversity in style, medium, and mood is a testament to that.

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Chittaprosad (1915 – 1978) was an artist of the people. A firm believer in the power of political art to bring tangible change in society, he is remembered for political cartoons and caricatures lampooning the ruling elite while championing the cause of the working class.

He was also a dedicated journalist working for the Communist Party of India (CPI) and was sent by the party to document the effects of the Great Bengal Famine of 1943 in Bengal’s villages and towns. He would come back with harrowing stories and sketches of hunger and death and publish them in the CPI’s journal People’s War, something that would prove to be extremely important in the face of British censorship on news about the famine.

Post-Independence, Chittaprosad distanced himself from the CPI due to ideological differences and moved to the outskirts of Bombay. He continued registering protest through his art but focussed increasingly on art for children. He setup a puppet studio, Khela-ghar and created beautiful retellings of epics and folk tales in print.

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In the articulation of twentieth century art, where does one place Altaf Mohamedi? That question has probably troubled more curators than we realise. Altaf, who studied art in London before returning to Bombay (now Mumbai) was following in the footsteps of his elder sister and artist Nasreen Mohamedi, but that is where all similarities ended. Where Nasreen was an abstract, sparse artist who created a distinctive language using, for most part, rigid, inflexible lines that nevertheless sang on the paper over which they were made, Altaf’s work was intensely political and social.

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Rabin Mondal is like a striding colossus of our times, scorching up the firmament with images that reflect societal malaise and his own inner turmoil. His determination to paint in a market-unfriendly manner is characteristic of his resolve. His canvases provide no safety net for the unwary viewer. Here is a confident artist aware of his self and his role with no fig leaf to offer those seeking beauty in art—not that his work is unbeautiful.

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Born into a family of painters in Kolhapur, Vasant Anant Mali studied art professionally at Sir J. J. School of Art, Bombay, in the 1920s. It was here that he grasped the nuances of painting through academic realism. Working mostly in the medium of watercolour and oil, Mali keenly observed how some of his teachers, including Walter Langhammer, worked with various tools and applied bold brushstrokes with knife. Mali’s work had a forcefulness, a depth that was unique and could be seen, particularly, in portraits done by him. Learn More

Born in Meerut, Navjot Altaf studied fine and applied arts at Sir J. J. School of Art, Bombay, from 1967-72. A painter, sculptor, installation artist, and filmmaker inspired by Marxist ideologies, Navjot has consciously questioned various frameworks of social norms and created art to bring focus to the plight of the depressed classes. Learn More