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It is ironical that works by Tyeb Mehta, who did not attach much merit to the financial value of art, were the first by a living Indian artist to sell for more than Rs 1 crore, and, soon, for more than a million dollars, indicating a beginning of interest in Indian art in the international market. His works Celebration, Kali and Mahishasura marked the beginning of the boom in the Indian art market at the start of this century. Learn More

An early Indian abstractionist who forged his own vocabulary, distinct from the dominant forces that gripped India’s art community in the early years of Independence, Piraji Sagara came to be known for his collages made of wood relief amalgamated with abstract paintings. Learn More

A notable artist of the rebel Jubilee Art School that trained students in the British academic style, breaking away from Abanindranath Tagore’s Orientalist emphasis, Hemendranath Mazumdar enjoyed great artistic success for his academic paintings of sensuous women and portraits of maharajas done in European realist style. Learn More

Born in Jamalpur in present day Bangladesh on 9 February 1936, Ganesh Haloi migrated with his family to Calcutta upon Partition. From 1952-56, he studied at the city’s Government College of Arts and Crafts, where he acquired his personal style of sophisticated elegance and finish. Upon graduation, he joined the Archaeological Survey of India and was assigned the documentation of the cave paintings of Ajanta from 1957-63. Learn More

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 exhibition brings together important works of art spanning a wide range of genres, forms, periods and styles. They are grouped by genre and each thematic arrangement features a select collection of artworks that are milestones in Indian modernism, as well as in the development of the artistic language of several of the participating artists. A. A. Raiba Abalall Rahiman Akbar Padamsee Ambadas Amitava Avinash Chandra B. C. Sanyal B. N. Arya Baburao Painter Benode Behari Mukherjee Bikash Bhattacharjee Bipin Behari Goswami Biren De Chittaprosad Devyani Krishna Dharamnarayan Dasgupta Early Bengal (Anonymous) F. N. Souza G. R. Santosh Ganesh Haloi Ganesh Pyne George Keyt Gieve Patel Gogi Saroj Pal Gopal Ghose H. A. Gade Hemanta Misra Himmat Shah Indra Dugar Indu Rakshit J. P. Gangooly J. Sultan Ali Jamini Roy Jeram Patel K. H. Ara K. K. Hebbar K. Laxma Goud Kshitindranath Majumdar Laxman Pai M. F. Husain M. F. Pithawalla M. V. Dhurandhar Manu Parekh Mohan Samant N. R. Sardesai Nandalal Bose Nikhil Biswas P. Khemraj P. S. Chander Sheker P. T. Reddy P. V. Janakiram Paritosh Sen Pestonji E. Bomanji Prabhakar Barwe Prodosh Das Gupta Prokash Karmakar Rabin Mondal Rabindranath Tagore Radha Charan Bagchi Ram Kumar Ravi Varma School (Anonymous) S. Dhanapal S. G. Thakur Singh S. H. Raza S. K. Bakre Satish Gujral Shanti Dave Shiavax Chavda Shyamal Dutta Ray Sohan Qadri Sunil Das Surendran Nair Tyeb Mehta V. Nageshkar Vivan Sundaram

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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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'Home is a Place’ explores the visual world of the home as a physical space having both an exterior and an interior—with all its magic, hope and memories—in villages and towns. Our homes are central to our existence and society, being the reason for shaping towns and countries, civilisations and histories. The exhibition covers the complexity of lives within the jurisdiction of the home—women at their toilettes, women painted alone gazing out of the window or gossiping in a group; figures working in their library, engaged in household work, or as parents bathing children; a family posing together or feuding over a game of cards, food or egos; and those fighting tyranny or painted as embracing lovers. Altaf Ambika Dhurandhar Amit Ambalal Anonymous Anonymous (Kalighat Pat) Anonymous (Waring & Gillow) Avinash Chandra Badri Narayan Bijan Choudhary Chakravorty Chittaprosad Dattatraya Apte Dhanraj Bhagat G. R. Santosh Ganesh Pyne Gogi Saroj Pal Gopal Ghose Haren Das Hemen Mazumdar Hiranmoy Indra Dugar Indu Rakshit Jagadish Dey Jagmohan Chopra Jamini Roy Jyoti Bhatt K. C. S. Paniker K. S. Kulkarni Kisory Roy M. A. R. Chughtai M. Bulkley M. F. Husain M. V. Dhurandhar Madhvi Parekh Maniklal Banerjee N. R. Sardesai Nandalal Bose Navjot Nemai Ghosh P. T. Reddy Partha Pratim Deb Piraji Sagara Prabhakar Barwe R. B. Bhaskaran Rabin Mondal Radha Charan Bagchi Ramendranath Rekha Rodwittiya Roychaudhuri S S. K. Bakre Sadequain Sakti Burman Sanat Kar Shanti Dave Shyamal Dutta Ray Somnath Hore Subba Ghosh V. A. Mali V. Nageshkar Ved Nayar Abani Sen Paritosh Sen Sunil Madhav Sen Sushil Chandra Sen Nataraj Sharma Shuvaprasanna Muni Singh Paramjeet Singh Paramjit Singh S. G. Thakar Singh Sobha Singh Satish Sinha F. N. Souza K. G. Subramanyan Anupam Sud L. N. Taskar Vasudha Thozhur

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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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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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