Search results for: 'Souza C'

An unassuming trailblazer, Gulam Rasool Santosh is the most important artist from the movement known as neo-tantra in Indian art, synonymous with masters such as Biren De and Sohan Qadri. Self-taught, Santosh began his career painting landscapes in his native Kashmir before being spotted by S. H. Raza, which enabled him to study at the Maharaja Sayajirao University at Baroda under the famous artist N. S. Bendre. After a few years of painting figurative and abstract works in the mould of the other Indian Progressives, Santosh’s art changed dramatically towards tantra when he had a mystical experience in the Amarnath cave in 1964. From then on, until his death in 1997, G. R. Santosh dedicated his life to the study and practice of tantra, a yogi as much as an artist.

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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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The Art of Santiniketan showcases the work of its four chief artists—Santiniketan’s founder, Rabindranath Tagore, its first principal and the architect of the Santiniketan pedagogy, Nandalal Bose, and his two illustrious students who went on to make a name for themselves as highly original and significant artists—Benode Behari Mukherjee and Ramkinkar Baij. Santiniketan was a path-breaking educational institution Rabindranath Tagore set up in rural Bengal in the early twentieth century, and the exhibition begins by examining its genesis in Tagore’s radical ideas of basing education in freedom and in the midst of nature. Benode Behari Mukherjee Nandalal Bose Rabindranath Tagore Ramkinkar Baij

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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. A. A. Raiba Asit Kumar Haldar Alfred Crowdy Lovett Atul Bose Baburao Sadwelkar Bijan Chowdhury Biren De C. Stanfield Charles D’Oyly Charles Shepherd Charles Walter D’Oyly Chintamoni Kar Chittaprosad Dattatraya Apte David Gould Green Devayani Krishna D. Newsome Edward Orme Gobardhan Ash Gopal Ghose G. Tait Haren Das Hemanta Misra Henri Cartier-Bresson Henry Martens Henry Salt Henry Singleton Jacob Epstein James Hunter James Fraser John Gantz John Jabez Edwin Mayall K. K. Hebbar Kanwal Krishna K. C. S. Paniker K. G. Subramanyan K. Sreenivasulu K. S. Kulkarni Laxman Pai M. Eyre Proudman M. K. Parandekar M. S. Morgan Nemai Ghosh N. R. Sardesai Prahlad Anant Dhond Paritosh Sen Prokash Karmakar P. T. Reddy Radha Charan Bagchi Robert Dodd R. Vijay Satish Gujral Satish Sinha S. Dhanapal Stella Brown Sudhir Khastgir Sushil Chandra Sen Sunil Das Sunil Madhav Sen Thomas Anbury Thomas Daniell Thomas Jones Barker V. A. Mali V. B. Pathare V. Veevers William Daniell William Hodges Anonymous Artists Learn More

The Rubaiyat of Omar Khayyam by Edward FitzGerald is an anthology of four-line verses first published in 1859. The poems were inspired by Persian quatrains credited to Omar Khayyam (1048-1131), which became a global phenomenon at the turn of the twentieth century. The first edition of FitzGerald’s Rubaiyat has been uniquely published over 3700 times, and the verses translated over 1000 times.

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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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Photographer Nemai Ghosh has been the quintessential Satyajit Ray biographer through his decades-long close association with the master filmmaker. Over a lifetime of work, he has built up a vast and valuable photographic archive, now housed at DAG.

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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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Among all attempts by foreign artists to present a complete view of India, none is so focused on people as the work of François Baltazard Solvyns, who lived in Calcutta for a decade starting in 1791. While picking up odd jobs, he embarked on an ambitious project to produce a comprehensive survey of ‘the manners, customs, and dresses, of the Hindus’. The first edition contained 250 hand-coloured etchings and was published by Solvyns between 1796 and 1799.

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That Anupam Sud is one of the most prominent printmakers in the country is a given, even though it would be unfair to limit so versatile an artist to only being a printmaker. Indeed, her body of work includes paintings, drawings, sculpture, bookmaking—and as you will see through the pages of the book accompanying the exhibition, a record-keeper observing the passage of time with self-portraits that she has undertaken to make periodically. A role-model for generations of artists and printmakers through her work and for her influence as a teacher at the prestigious College of Art, New Delhi, Anupam Sud’s name evokes recognition around the world where she has admirers, collectors of her work, and students who have trained under her.

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2020 marks a special year in mankind’s history and India’s destiny. Often used in reference to development goals, 2020 has taught us to never take things for granted. While humanity has made major leaps, even conquering outer space, nature has shown us how little we know about it, and how little we appreciate what we have. 2020 has taught us to review our values. We have suffered but also been comforted, and we have learned to acknowledge that irrespective of our joys and sorrows, our triumphs and our failures, the world will not stop, it will go on. Husain Rabin Mondal Santosh Jehangir Sabavala Mohan Samant Swaminathan Paramjit Paramjeet Ramgopal Vijaivargiya Seal Singh Dasgupta Haren Das Shanti Dave Jagadish Dhanapal Dhurandhar Bipin Behari Goswami Laxma Goud George Keyt Ara Nandalal Bose Jyoti Bhatt Natvar Bhavsar Eric Bowen Shobha Broota Avinash Chandra Sanat Chatterjee Shiavax Chavda Hebbar Khemraj Krishen Khanna Walter Langhammer Jeram Patel Aroomogam Pillay Raza Reddy Jamini Roy Vasudev Viswanadhan Manu Madhvi Parekh Laxman Pai Dhirendra Narayan Dharamanarayan.

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Gogi Saroj Pal, seen often as one of the first ‘feminist’ women painters in modern Indian art, has consistently explored the condition and inner life of women. Women’s lives, their desires and compulsions, and the complex and magical world of the feminine have been Gogi’s frequent subjects. In her work, Gogi explores and responds to the vast reserve of myths, fables and lore that abound in India, interested in excavating, in particular, its religious and literary traditions. She traces and frequently creates new mythical/celestial female beings of great strength and potency, such as the Hathyogini-Kali—skilled yoga practitioner and potent female force—who assert themselves in a modern landscape where women are frequently denied agency.

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