Rising from the red tinted alluvial soil of Sylhet, Northeast Bangladesh, Srihatta is the future home of the Samdani Art Foundation, rooted in the plurality found in Bangladesh’s history to conjure a more inclusive future through art, architecture, and culture. A unique combination of sculpture park, exhibition, residency, and education programme, Srihatta imagines what an experimental artist-centric institution can be in the 21st Century, beyond of western-centric paradigms. Srihatta Rising from the red-tinted alluvial soil of Sylhet , Northeast Bangladesh, Srihatta is the future home of the Samdani Art Foundation, rooted in the plurality found in Bangladesh’s history to conjure a more inclusive future through art, architecture , and culture. A unique combination of sculpture park, exhibition, residency, and education programme , Srihatta imagines what an experimental artist-centric institution can be in the 21st Century, beyond of western-centric paradigms. Founded by Nadia and Rajeeb Samdani and led by Artistic Director Diana Campbell, this art centre and sculpture park will also feature works from their collection and will be free and open to the public in 2025. A lush and green rural tea district approximately 250km (or a 45 minute flight) from the capital city of Dhaka, and Sylhet International Airport has direct flights from London, Dubai, and Abu Dhabi. There are nearly 800,000 people living in Sylhet, and Sylhetis form a significant part of the Bangladeshi diaspora in the United Kingdom, United States, and Middle East. Founders Nadia and Rajeeb Samdani are both from Sylhet and Srihatta is part of their long-term dream to share their love of art and this region with artists and the public. The roughly 40-minute drive to Srihatta from the airport is a journey through the agriculture landscapes of Sylhet through villages built around winding rivers and tea plantations built on hilly mounds punctuating an otherwise flat landscape. The many paddy fields make the landscape appear like a massive waterbody during the rainy season. Srihatta’s landscaping will be inspired by the wild natural wonders of the lands around the site which include gnarled mangrove swamp forests, turquoise rivers, and multicoloured sand hills and the art gallery will appear to float within a lush grassy paddy field. Reflecting the energy and vibrancy of the Bangladeshi people, Srihatta will be a live, active, changing and dynamic space with an emphasis on process, which differs from traditional ideas of sculpture parks and artists will be at the centre of this project via Srihatta’s international residency programme. Srihatta spans across more than one hundred acres of landscape with views of India’s Assam Hills in the distance. ABOUT SYLHET EXPLORE SECTORS Our Focus Areas Sectors Aga Khan Award winning Bangladeshi architect Kashef Mahboob Chowdhury (URBANA) has envisioned the initial phase of Srihatta as an open plan design that references the vernacular brick architecture of Bangladesh, a practice dating back to 3rd Century BC. The architecture looks to the modernist legacy left by visionary architects such as Muzharul Islam and Louis Kahn, who built some of their best work in Bangladesh, including the Dhaka University Library (1953-1954) and Jatiya Sangsad Bhaban (Parliament House, 1961-1982). Aligned with the ideology of the Samdani Art Foundation, Chowdhury’s architecture is born from the land of Sylhet: the brick-dyed concrete found in Srihatta’s built environment is derived from the colour of the soil on site. Architecture 01 A 10,000-square-foot residency space houses eleven brick-dyed, cast-concrete apartments, with windows facing Srihatta’s landscape. Created as a meditative space to inspire creativity and mesmerize the senses, these apartments have 11-foot ceilings – each with a different species of local scented tree to grow inside. The apartments, dining, recreation, and reading spaces are visually linked by plazas and walkways made of local green-tinged grey Kota stone. Blending the residency space with the surrounding landscape and sculpture park, the complex will exhibit works from the Foundation’s collection on a rotating basis. The first phase of the residency will begin with the Samdani Art Award short-listed artists from 2020 and 2023 as our first invited artists in residence. In addition to residencies with local and international artists, Srihatta will also host writing and curatorial residencies as part of a wider initiative of training a new generation of arts professionals in Bangladesh. The Residency program will be organized by SAF, with additional collaborations with international foundations and cultural councils, and independent from the Samdani’s collecting activities. Residency Spaces 02 Kashef Mahboob Chowdhury has also designed the first of several future gallery spaces at Srihatta. An undulating brick façade welcomes visitors into a 5,000 square-foot gallery with 14-foot ceilings anchored by an immersive installation of video, sound, and expanded cinema works from the Samdani collection by Cardiff and Miller, Olafur Eliasson, Dominique Gonzalez-Foerster, Anthony McCall, and Lucy Raven which challenge boundaries between mediums. These expanded cinema works are also imagined as a teaching tool for artists in Bangladesh, where video/new media is not part of the art school curriculum. Future galleries will be built to allow for rotating temporary exhibitions produced by the Samdani Art Foundation. Galleries 03 Envisioned as a dynamic art centre, Srihatta embraces inclusivity with a welcoming design, an accessible public programme, and outdoor public works which engage the local community in their conception and production. More than just a private art museum, Srihatta aspires to cultivate a new community of art lovers in Bangladesh and the surrounding region. As with all Samdani Art Foundation activities, entry to Srihatta will be free, in an attempt to make art widely accessible to diverse audiences. Srihatta’s programming complements – but remains autonomous from the Dhaka Art Summit ( www.dhakaartsummit.org ). Led by Samdani Art Foundation’s Founding Artistic Director Diana Campbell, Srihatta encourages engagement with Bangladesh’s rural context. The organization will invest its roots locally – and broaden them internationally – by inviting artists, curators, architects, and writers from around the world to participate in its exhibitions, residencies, interventions in the landscape, and to engage in creative workshops with the local community. Srihatta is inspired by the ethos of Rabindranath Tagore, who created Shantiniketan in a village in West Bengal in 1901 – where the whole world could meet in a single nest. Artistic Programme URBANA’s plan for the landscape design embraces the natural phenomena that surround the site: winding rivers, a swamp forest, golden hills made of sand, and flaming natural-gas-fields with views of India’s Assam Hills and Sylhet’s tea gardens in the distance. Site-sensitive commissions by artists from Bangladesh and around the world will further transform the landscape. The first phase of architectural elements of Srihatta takes up less than a half-acre of the 100-acre property, with the majority of the grounds comprising a sculpture park. We don’t imagine a sculpture park as a space hosting static sculptures to be maintained in a landscape. Our expanded vision of a sculpture park invites artistic experiments with the weather as well as the human and non-human forms of life that inhabit our site and collaborate with the vision of artists. Over the past 9 years, Srihatta has been welcoming artists to develop long-term projects for the site, asking that each engage with the site and surrounding community. Once open, Srihatta will include a mix of permanent works, temporary works, and works on long-term loan, in an attempt to make Srihatta a living, evolving entity that changes regularly and welcomes repeat visits. All of the works in the sculpture park will be produced in Bangladesh, as part of the Foundation’s desire to engage the local community with craftsmanship and production, fostering collaboration as a tool for greater understanding. Sculpture Park While Srihatta officially opens in 2025, the first work for the Park, ‘Rokeya’, was completed in February 2017 after two years of development – and speaks to the socially engaged practices that the institution plans to regularly host. As part of the annual Samdani Seminars programme, Polish artist Paweł Althamer – along with members of his community (neighbours) from Bródno, Poland – engaged patients of Protisruti (the Promise) drug rehabilitation centre in Sylhet and the local community in an eight-day-long creative and collaborative Sculptural Congress workshop. This first project at Srihatta was realized in partnership with Bródno Sculpture Park, which Pawel Althamer inaugurated in 2009 with the Museum of Modern Art Warsaw. Bridging understanding across social and cultural divides, they created the communal work of art, ‘Rokeya’, which the village children named after the nineteenth century pioneer of female education in Bangladesh, Begum Rokeya. The resulting sculpture was a reclining woman constructed of locally woven palm fronds over a bamboo frame. She wears a colourful fabric costume stitched from local textiles by nearby village women, who also helped to drape the fabric. ‘Rokeya’ also contains a kiln inside, for village children to use in ceramic workshops. Srihatta continued its collaboration with Bródno Sculpture Park into 2019 with Polish artist Monika Sosnowska who created a monumental concrete river that becomes a walking path through the landscape. Here tributaries meander through and disappear into unexpected places, allowing for contemplation of one’s surroundings. The piece ties back to the natural terrain of Bangladesh, which has over 700 rivers (and is officially the country with the most rivers within its borders). Indian artist Asim Waqif is working on a monumental living sculpture titled ‘Bamsera Bamsi’ (meaning Bamboo flute in Bangla). The sculpture is envisioned as a living bamboo forest, consisting of several bamboo species researched and planted as part of a long-term collaboration with the Bangladesh Forest Research Institute, Chittagong. As it grows, Waqif is sculpting the forest into a sculptural wind instrument reminiscent of a flute, which will emit sound when the wind blows through it. ‘Bamsera Bamsi’ will take nearly twenty years to complete. The initial size of the work is 140 x 100 ft and will expand as the project develops. The interwoven Animist, Hindu, Buddhist, Sufi mystic, and Islamic histories that inform Sylhet’s plurality and distinct language remain powerfully visible in Bengali folk culture. Srihatta’s name is an homage to the multiple layers of history that have shaped this rich landscape; it is the ancient Indo-Aryan term for Sylhet. In this area once there was abundance of rocks know as shila. The hat (bazaar) sat on top of these rocks. The name of Sylhet was derived from the words ‘Shila’ and ‘Hat’ as Shila-Hat - to form Shilhatta. The last Hindu King Raja Gour Govinda kept large stones for protection at the entrance of his capital Shilhatta, whose name was transformed over time into Srihatta – with sri meaning, beauty, charm and wealth. The early 14th century brought the beginnings of Islamic culture and rule to Sylhet via the Middle Eastern Sufi mystic Hazrat Shahjalal and his 313 companions. On his arrival to the capital, Hazrat Shahjalal commanded the rocks to move away by uttering the term ‘Shill Hot’ (move away, stones), and local legend has it that the rocks moved to usher in a new era and the name Silhet came into existence. During the British colonial rule over the region, the word Sylhet was introduced to make ‘Silhet’ sound distinct from ‘Silchar’ (a town in Assam). Sylhet was a strategic location for the British during the colonial era because of its proximity to Burma and China. ABOUT THE NAME SRIHATTA

The Samdani Art Award, Bangladesh's premier art award, has created an internationally recognised platform to showcase the work of young Bangladeshi Artists to an audience of international arts professionals. Since it was founded in 2012, the Samdani Art Award has steadily developed into an internationally recognised platform, highlighting the most innovative work being produced by young Bangladeshi artists. Created to honour one talented emerging Bangladeshi artist, the award does not issue the winner with a monetary prize, and instead funds them to undertake an all-expenses paid, six-week residency at the Delfina Foundation in London: a career-defining moment for the artist to further their professional development. The award’s latest winner, Mizanur Rahman Chowdhury, travelled to London earlier this year in July to undertake his residency. Providing him with the time and space to revisit old ideas, and explore new, while expanding his networks. I caught up with Chowdhury while he was in residence to discuss his ongoing practice and how winning the award has impacted his career to date. Samdani Art Award 2020 INTERVIEW: MIZANUR RAHMAN CHOWDHURY Emma Sumner: You initially studied printmaking, how did your practice evolve to become what it is today? Mizanur Rahman Chowdhury: It is very interesting for me to talk about this shift. When I studied printmaking at Faculty of Fine Art, University of Dhaka. I tried to embrace the fact that many of the printing processes I learnt were all steeped in tradition, but no matter what I tried, I never felt that the process fitted with what I wanted to achieve and communicate within my practice. While I was studying, I tried to experiment with mixing and matching various print making techniques and introducing found photography into my lithograph prints, although it was prohibited in our academy at that time, so in parallel to my studies, I continued my own experimental art practice. ES: So, printmaking did not allow you to communicate what you wanted to get across to your audience? Did this change at all after you graduated and had more freedom with the way you were able to work? MRC: Even after graduating I was never really convinced that printmaking would give me the tools to communicate what I wanted through my practice. The sensibility of printmaking was a way to develop my ideas, but the outcome always became something else, like a form of assemblage, or an installation. During my study, I became interested in the moving image—especially the genres of psychedelic and experimental film—and wanted to explore them in my practice. Later, after graduation, I also began to experiment with performance, photography, collage, object sculpture and video installation. These multiple approaches helped steer my practice into the direction it has taken today. ES: Do you still make prints now? MRC: I love woodcarving, and I did begin working in this way during my graduation but my lifestyle doesn’t allow me to practice like this anymore. Its partly for this reason, and the limitations of the media itself, which have moved my practice in a very different directioN. ES: Your practice today is interdisciplinary and embraces installation and many other media. How do you decide what media you want to work with? Do you keep objects of interest to you in stock that you feel you might use later, or you source everything after you have devised an idea for a project? MRC: My work has always been sensitive to the time and space in which I create it so my processes are never fixed and I allow my intuition to guide me when developing new works. I usually find an object which forms the basis of an idea which I then begin to ‘open-up’ through my working processes to explore its core subject in greater depth I only ever select objects that appeal to me, a process which is very subjective as the same object might not appeal to others in the same way it does to me, making the process very much about my connection to the objects I work with. ES: Where do you go to source your materials? Is there anywhere particular where you feel more inspired? MRC: I find my materials in all sorts of places but generally I never go looking for things as I tend to just come across things as I go about my daily tasks, making most of the objects I source ephemeral. For one of my more recent projects I collected a lot of boxes over the period of Ramadan. The boxes contained oranges which had been imported from Egypt, but I was drawn in by the striking logo on the front of the box. Ramadan was the only time that the boxes had been in stock in my local market. As I was already familiar with the store owners, I took the time to talk to them and gained a lot of information about how the boxes had come from Egypt to Bangladesh, making me question the ideas of globalisation and international trade and how these matters might affect the everyday person. This formed the foundation for a new work which I am still developing the work in my studio now. ES: So the conversations that you have with other people as you develop your ideas are also a key part of your working process? MRC: In my project The Soul Who Fails to Fly into the Space (2017), which I exhibited during the Dhaka Art Summit, the chairs on which the television was placed were rented from a local company in Dhaka. The man who owned the company was very open and welcoming towards me, and he was very excited to be playing a small part in my project. But when he showed the chairs to me, every chair had a very shiny sticker of his company logo placed prominently in the centre of the back rest, which wasn’t part of how I’d originally envisaged the work. I thought about it all night but slowly realised that I couldn’t remove the logos, as the interactions between us had helped us to build a relationship of respect, a love that had an impact on my decision making and led to me keeping the logos as they were and allowing in the unexpected. In the end, the logo fitted magically on that installation. All the interactions and discussions that I have with the people I meet during my working process are very important to me and often influence my work in positive ways. The curator, Simon Castets also played an important role while installing the works as we discussed at length about how my work could respond to the space to create a more meditative and playful exhibit. ES: Since arriving in London for your residency at the Delfina Foundation have you started work on any new projects? or is there anything that you are working on now? MRC: I lived in London previously back in 2014 when my wife was undertaking her MA. During that time, I was struck by how many road signs there were and I began taking photos of the streets. I had began working on a project called Land, and now I am back in London for this residency, I have had a chance to restart and develop the ideas I was working on further. While I have been here, I visited the National History Museum and I saw that they had analysed Bangladesh by looking at the structure of our land, particularly our rivers, and the types of our soil. What interested me most about this display, was seeing how Bangladesh is divided by a tectonic plate that goes through the centre of the country which means that my native land could, at some point in the future, be shifted by nature dispelling the concept of land that we conventionally perceive through mapping. Overall, I am more interested in the land inside us, our spirituality and how this connects us to the cosmos and defines who we are and which land we ultimately belong to. SAF: After you have finished your residency at Delfina Foundation and return to Dhaka, what’s next for you? Do you have any upcoming exhibitions or are you planning to work on any new projects? MRC: It’s a big question, currently I’m a little overwhelmed by the spotlight of winning the Samdani Art Award and having many curators and fellow artists wanting to meet me, but it has been a great opportunity to develop my network which I know will be helpful in moving forward with my career. I am very thankful to Samdani Art Foundation and Delfina Foundation for establishing such a valuable platform for young artist in Bangladeshi artists. While I have been here, I’ve had the time and space to open up new critical perspectives on my practice and developed my approach to research and new projects. After developing them further in Dhaka, I am hopeful to show them in exhibitions soon.

The Samdani Art Award, Bangladesh's premier art award, has created an internationally recognised platform to showcase the work of young Bangladeshi Artists to an audience of international arts professionals. Since it was founded in 2012, the Samdani Art Award has steadily developed into an internationally recognised platform, highlighting the most innovative work being produced by young Bangladeshi artists. Created to honour one talented emerging Bangladeshi artist, the award does not issue the winner with a monetary prize, and instead funds them to undertake an all-expenses paid, six-week residency at the Delfina Foundation in London: a career-defining moment for the artist to further their professional development. The award’s latest winner, Mizanur Rahman Chowdhury, travelled to London earlier this year in July to undertake his residency. Providing him with the time and space to revisit old ideas, and explore new, while expanding his networks. I caught up with Chowdhury while he was in residence to discuss his ongoing practice and how winning the award has impacted his career to date. Samdani Art Award 2020 INTERVIEW: MIZANUR RAHMAN CHOWDHURY Emma Sumner: You initially studied printmaking, how did your practice evolve to become what it is today? Mizanur Rahman Chowdhury: It is very interesting for me to talk about this shift. When I studied printmaking at Faculty of Fine Art, University of Dhaka. I tried to embrace the fact that many of the printing processes I learnt were all steeped in tradition, but no matter what I tried, I never felt that the process fitted with what I wanted to achieve and communicate within my practice. While I was studying, I tried to experiment with mixing and matching various print making techniques and introducing found photography into my lithograph prints, although it was prohibited in our academy at that time, so in parallel to my studies, I continued my own experimental art practice. ES: So, printmaking did not allow you to communicate what you wanted to get across to your audience? Did this change at all after you graduated and had more freedom with the way you were able to work? MRC: Even after graduating I was never really convinced that printmaking would give me the tools to communicate what I wanted through my practice. The sensibility of printmaking was a way to develop my ideas, but the outcome always became something else, like a form of assemblage, or an installation. During my study, I became interested in the moving image—especially the genres of psychedelic and experimental film—and wanted to explore them in my practice. Later, after graduation, I also began to experiment with performance, photography, collage, object sculpture and video installation. These multiple approaches helped steer my practice into the direction it has taken today. ES: Do you still make prints now? MRC: I love woodcarving, and I did begin working in this way during my graduation but my lifestyle doesn’t allow me to practice like this anymore. Its partly for this reason, and the limitations of the media itself, which have moved my practice in a very different directioN. ES: Your practice today is interdisciplinary and embraces installation and many other media. How do you decide what media you want to work with? Do you keep objects of interest to you in stock that you feel you might use later, or you source everything after you have devised an idea for a project? MRC: My work has always been sensitive to the time and space in which I create it so my processes are never fixed and I allow my intuition to guide me when developing new works. I usually find an object which forms the basis of an idea which I then begin to ‘open-up’ through my working processes to explore its core subject in greater depth I only ever select objects that appeal to me, a process which is very subjective as the same object might not appeal to others in the same way it does to me, making the process very much about my connection to the objects I work with. ES: Where do you go to source your materials? Is there anywhere particular where you feel more inspired? MRC: I find my materials in all sorts of places but generally I never go looking for things as I tend to just come across things as I go about my daily tasks, making most of the objects I source ephemeral. For one of my more recent projects I collected a lot of boxes over the period of Ramadan. The boxes contained oranges which had been imported from Egypt, but I was drawn in by the striking logo on the front of the box. Ramadan was the only time that the boxes had been in stock in my local market. As I was already familiar with the store owners, I took the time to talk to them and gained a lot of information about how the boxes had come from Egypt to Bangladesh, making me question the ideas of globalisation and international trade and how these matters might affect the everyday person. This formed the foundation for a new work which I am still developing the work in my studio now. ES: So the conversations that you have with other people as you develop your ideas are also a key part of your working process? MRC: In my project The Soul Who Fails to Fly into the Space (2017), which I exhibited during the Dhaka Art Summit, the chairs on which the television was placed were rented from a local company in Dhaka. The man who owned the company was very open and welcoming towards me, and he was very excited to be playing a small part in my project. But when he showed the chairs to me, every chair had a very shiny sticker of his company logo placed prominently in the centre of the back rest, which wasn’t part of how I’d originally envisaged the work. I thought about it all night but slowly realised that I couldn’t remove the logos, as the interactions between us had helped us to build a relationship of respect, a love that had an impact on my decision making and led to me keeping the logos as they were and allowing in the unexpected. In the end, the logo fitted magically on that installation. All the interactions and discussions that I have with the people I meet during my working process are very important to me and often influence my work in positive ways. The curator, Simon Castets also played an important role while installing the works as we discussed at length about how my work could respond to the space to create a more meditative and playful exhibit. ES: Since arriving in London for your residency at the Delfina Foundation have you started work on any new projects? or is there anything that you are working on now? MRC: I lived in London previously back in 2014 when my wife was undertaking her MA. During that time, I was struck by how many road signs there were and I began taking photos of the streets. I had began working on a project called Land, and now I am back in London for this residency, I have had a chance to restart and develop the ideas I was working on further. While I have been here, I visited the National History Museum and I saw that they had analysed Bangladesh by looking at the structure of our land, particularly our rivers, and the types of our soil. What interested me most about this display, was seeing how Bangladesh is divided by a tectonic plate that goes through the centre of the country which means that my native land could, at some point in the future, be shifted by nature dispelling the concept of land that we conventionally perceive through mapping. Overall, I am more interested in the land inside us, our spirituality and how this connects us to the cosmos and defines who we are and which land we ultimately belong to. SAF: After you have finished your residency at Delfina Foundation and return to Dhaka, what’s next for you? Do you have any upcoming exhibitions or are you planning to work on any new projects? MRC: It’s a big question, currently I’m a little overwhelmed by the spotlight of winning the Samdani Art Award and having many curators and fellow artists wanting to meet me, but it has been a great opportunity to develop my network which I know will be helpful in moving forward with my career. I am very thankful to Samdani Art Foundation and Delfina Foundation for establishing such a valuable platform for young artist in Bangladeshi artists. While I have been here, I’ve had the time and space to open up new critical perspectives on my practice and developed my approach to research and new projects. After developing them further in Dhaka, I am hopeful to show them in exhibitions soon.

ALL PROJECTS Shoni Mongol Adda Samdani Artist-Led Initiatives Forum 2020 Responding to a lack of spaces for the exchange and debate of ideas in Bangladesh, the open-membership artist-led initiative Shoni Mongol Adda (Bangla for ‘Saturday Tuesday Debate Group’) was formed by inviting friends to come to a quiet local café and to pay for their own food and drink (with a little extra to jointly remunerate an invited speaker) and to engage with a different guest speaker twice a week to debate topics such as ‘What is public space?’ (with a police commissioner as a guest speaker). The platform became so successful that members of the group took over management of the restaurant, which is now known as Kamor Café, and which is walking distance from the DAS venue. Here, the collective presents a new question every day at DAS in a sign-based format for the audience to consider and debate in addas organised in the discussion area of this amoeba form. It also invites visitors to join them for addas at Komor Cafe on 8 February and 11 February when they will host artistic delegations from Nepal and Australia.

ALL PROJECTS Ayesha Sultana at The Delfina Foundation The winner of the Samdani Art Award for the year 2014, Ayesha Sultana completed her three-month residency at the Delfina Foundation in London as part of the award and shared her wonderful experience with us: ‘The residency at Delfina Foundation in London was an invaluable learning experience for me. Meeting and engaging with other creative people, encountering parts of the city, taking educational trips were an immersive period of reflection. The three months created some distance to pause, inquire and reassess my practice at this early stage of my career. It also gave me the opportunity to be able to tap into other, new points of interest and spend uninterrupted time doing research at public archives, which were easily accessible to accumulate and absorb material for future projects.’- Ayesha Sultana In her three month long residency, from July to September 2014, Ayesha explored through various mediums. Her work included drawings on paper, cyanotype prints, screen-prints and ongoing sound works. As part of the Dhaka Art Summit, the Samdani Art Award is given bi-annually to one outstanding young Bangladeshi artist selected from the ten finalists. The Samdani Art Foundation partners with the Delfina Foundation to give the winning artist opportunity to attend a residency at the Delfina Foundation in London. Delfina Foundation an independent, non-profit foundation dedicated to facilitating artistic exchange and developing creative practice through residencies, partnerships and public programming. For the 2nd edition of Dhaka Art Summit, There were sixteen nominators, who each elected five artists. These artists were then short listed to ten finalists. The award selection Jury panel Director of Cultural Program at Instituto Inhotin Eungie Joo (Brazil), Guggenheim Adjunct Curator Sandhini Poddar (India), Director of DIA Art Foundation Jessica Morgan (UK) and Khoj Director Pooja Sood (India). The panel was chaired by founding Director of Delfina Foundation Aaron Cezar.

ALL PROJECTS Critical Writing Ensemble Curated By Katya García-Antón, Antonio Cataldo, Diana Campbell, Chandrika Grover And Bhavna Kakar PREFACE “to reshape some histories, to bring back the forgotten others, to reassess and alter the already hazily known, to redefine some standards of writing and our understanding, thoughts and feelings of an era lost. More importantly, to allow this man to breathe his words […] Memory, collectively lost, can now be somewhat regained.” These thoughts are taken from the last pages of the publication The Art Critic dedicated to the Burmese born, India based critic and artist Richard Bartholomew. The words come from Bartholomew´s son Pablo, and they eloquently comment on the power of his father’s archive, in particular his writing, to critically build different pasts. Bartholomew’s thoughts do more than address the urgent need to fortify the interlinking of art historical narratives - many forgotten or simply unknown - within the South Asia region, but they inspire us to consider their impact beyond it. And they do more, since they demand that we persevere in new ways of nurturing critique that will strengthen regional histories of immense richness to the world. To do so we must nurture structures of empowerment, knowledge sharing and production, within which micro-histories will not just claim their place within macro-histories but also contribute to their revitalisation. It is on the wings of this impulse that Diana Campbell Betancourt, Artistic Director of the Dhaka Art Summit, together with Katya García-Antón, Director and Curator of OCA, Office of Contemporary Art Norway, Chandrika Grover Ralleigh, Head of Liaison Office India of the Swiss Arts Council – Pro Helvetia, and Bhavna Kakar, Director of Take on Art Magazine are launched the CRITICAL WRITING ENSEMBLE as part of the Dhaka Art Summit 2016. The project was curated by Katya García-Antón, Director and Curator of OCA, with the collaboration of Antonio Cataldo, Senior Programmer of OCA. Research into the processes and structures that could help to empower writers today has been a part of the curatorial practice of Katya García-Antón in recent years. She was commissioned by Pro Helvetia – Swiss Arts Council in 2012-13 to devise a programme for the discussion and activation of critical art writing in Switzerland involving cross-generation peers across the linguistic regions and traditions of the country. CWE has drawn from this valuable experience, repositioning previous thoughts and posing new questions within the context of the Dhaka Art Summit, as well as the histories and currencies of the South Asia region. CWE took a cross-regional approach and was developed in collaboration with Bhavna Kakar, who in addition to convening with the peers in Dhaka, also developed CWE-1 in an official partnership with Maharaja Sayajirao University of Baroda, by organising a series of discussions and workshops amongst regional peers during the month of December 2015 in the lead-up to CWE II at the Summit. Finally, in 2017, CWE will be developed as a further iteration within the context of Nordic Europe through a programme held in OCA, Oslo. CWE therefore brings together peers from the South Asia region and across the globe, into different working constellations to share writing histories and knowledge with each other, experiment together, and produce new critical impulses regarding art writing, which will be compiled in a specially dedicated publication with wide international distribution. Such an endeavour is positioned within a local therefore as much as a global framework, in more ways than one, for not only is this a project of some urgency regionally, it reminds us of the fact the crisis is a global one. Art writing has for some time endured challenges which vary in nature across the world. In some parts there are fewer places in which to write critically and experimentally about art and art history, there is less and less financing for this, there is less and less time; in others whilst platforms for writing may actually be on the rise, their value and impact has declined. Writing is by nature a lonely endeavour, but under these conditions, art writing is being pushed to the margins and alienated from the central and critical position it should have in our societies, as will the immediate contact it should have with our audiences. If this decline continues, art histories around the world will homogenise and the immense richness and diversity of our cultures, essential to rewrite and re-imagine present and past histories, will lose their critical edge as the very voices that should build it, which should experiment it and reinvent it, disappear over time. STRUCTURAL SUMMARY CWE seeks to foster a community of art writing peers working together. Breaking the isolation that characterises much writing practice, the platform hopes to create a lively environment for intellectual exchange. CWE seeks to connect art writers experience and knowledge of regional and national writing histories, across the South Asian region and other regions globally. CWE II seeks to develop these relations through a four-day platform of presentations, panel discussions, lecture performances, group debates and readings, within the context of the Dhaka Art Summit, its exhibitions and talks programmes. CWE views art writing as a practice in its own right. Writing in general is strongly shaped by the contexts in which it is practiced and where it appears, and so the platform will consider discussing writing in a variety of historical and formal contexts. CWE counted on access to the Asia Art Archive that was on site in Dhaka. CWE will publish the material presented during, and derived from these sessions and distribute it internationally by Mousse Publishing. The publication will include a variety of contributions from all peers. Session 1 Discussion, part 2 Al Fresco – Writing Within and Against the Art School Date: 3 February 2016, 3.30pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy With Yin Ker, Filipa Ramos, Shukla Sawant, Chus Martínez, Anshuman Das Gupta, moderated by Katya García-Antón and Antonio Cataldo Session 1 Discussion, part 2 Al Fresco – Writing Within and Against the Art School Date: 3 February 2016, 3.30pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy With Yin Ker, Filipa Ramos, Shukla Sawant, Chus Martínez, Anshuman Das Gupta, moderated by Katya García-Antón and Antonio Cataldo Rebranding Mesopotamia: The Inextinguishable Fire by Övül Durmusoglu Date: 7 February 2016, 12.00pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Turkish curator and writer Övül O. Durmusoglu will focus on the flow of information which builds our disjointed everyday life to address the reality of war and its virtual manifestations. Starting with the reading of contemporary cinematic and installative propositions she asks questions which are immanent upon us – Where did Daesh come from? How did the migrant population increase in Europe? Or, how did the populist right-wing Pegidas movement against non-Muslims and immigrants in Germany, started in Dresden, draw thousands of participants in 2014? – to morph on our future from within and outside the arts. Övül O. Durmusoglu is a curator and writer. She is the director/curator of YAMA screen in Istanbul. She works as a curatorial advisor to Gulsun Karamustafa's monograph in Hamburger Bahnhof in 2016. She also co-leads 'Solar Fantastic’, a research and publication project between Mexico and Turkey. Durmusoglu has recently curated 'Future Queer', the 20th year anniversary exhibition for Kaos GL association in Istanbul. In the past, she acted as the curator of the festival Sofia Contemporary 2013 titled as 'Near, Closer, Together: Exercises for a Common Ground'. She organised different programmes and events as a Goethe Institute fellow at Maybe Education and Public Programs for dOCUMENTA (13). Indian Printed Matters after Independence by Devika Singh Date: 8 February 2016, 12.00pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy This presentation by Paris-based art historian and curator Devika Singh (who is currently writing a book on artistic practices in India between 1947 and 1991) takes the title of this session on ‘printed matter’ as a point of departure to discuss a moment when art reviews were a critical site of transaction in India between the public sphere and contemporary art currents. For writers of the immediate post-independence period, few issues mattered more than the relation between India and the outside. Opinionated and polemical, writings on art contributed to debates on the nature of art and its dialogue with history and ideas of the nation. Commenting on Indian art of the 1950s in the pages of the review MARG in 1967, Jaya Appaswamy described this changing decade as an opening onto the world, from ‘local nationalistic idioms to a world international language’. Using the first years of MARG as a central example, the presentation explores this period of radical reconfiguration to ask what its internationalism amounted to and how we can make sense of it today. Devika Singh is an art historian, critic and curator based in Paris and an affiliated scholar at the Centre of South Asian Studies at the University of Cambridge. She holds a PhD in the History of Art from the University of Cambridge. Singh was the Smuts Research Fellow at Cambridge (2012-2015) and has held fellowships at the French Academy at Rome (Villa Medici), the Freie Universität, Berlin, and the John W. Kluge Center of the Library of Congress, Washington DC. She has published extensively in catalogues, art magazines and journals, including frieze, Art Press, Art Asia Pacific, Art History and Modern Asian Studies and is currently writing a book on art in post-independence India for Reaktion Books. She is also curating several exhibitions on photography in India. Letters– ‘The long awaited morn’ by Salima Hashmi Date: 4 February 2016, 12.30pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Artist, cultural writer, activist and founding Dean of School of Visual Arts at the Beaconhouse National University at Lahore Salima Hashmi, will read and comment letters of her father Faiz Ahmed Faiz to address the power of the epistolary form as a critical tool for resistance. Salima Hashmi is an artist, curator and contemporary art historian. Professor Hashmi was the founding Dean of the School of Visual Art and Design at Beaconhouse National University, Lahore; she taught at the National College of Arts (NCA) Lahore for 31 years and was also Principal of the College for four years. Salima Hashmi has written extensively on the arts. Her book Unveiling the Visible- Lives and Works of Women Artists of Pakistan was published in 2002, and Memories, Myths, Mutations – Contemporary Art of India and Pakistan, co-authored with Yashodhara Dalmia for Oxford University Press, India, was published in 2006. She has recently edited The Eye Still Seeks – Contemporary Art of Pakistan for Penguin Books India in 2014. In addition, Salima Hashmi curated ‘Hanging Fire’: an exhibition of Pakistani Contemporary Art for Asia Society Museum, New York in 2009, which was accompanied by an extensive catalogue. The Government of Pakistan awarded her the President's Medal for Pride of Performance for Art Education in 1999. And the Australian Council of Art and Design Schools (ACUADS) nominated her as Inaugural International Fellow, for distinguished service to art and design education in 2011.She is a practicing artist and has participated in many group exhibitions and has had six solo exhibitions at a national and international level. She is Council Member of the Human Rights Commission of Pakistan. Dislocating Authority in a Colonial Art School: critical interventions of a “native” insider by Dr Shukla Sawant Date: 3 February 2016, 4.00pm Venue: 2rd Floor Auditorium, Bangladesh Shilpakala Academy Focusing on the autobiography, periodical columns and official reports written by Madhev Vishwanath Dhurandhar (1867–1944), a ‘native’ art educator and administrator within the colonial bureaucracy of the Bombay Presidency, the presentation will examine the curricular interventions and nuanced resistance offered by him through his arguments published in English and Marathi to address different language publics. In contrast to the colonial era education policy that insisted on a revivalist typology rendered through language of academic rigor and directed towards design education for the ‘natives,’ Dhurandhar, who was to rise to the position of the headmaster of the venerable Sir Jamsetjee Jeejeebhoy School of Art, while adhering to academic means, was to make his career primarily as an independent ‘History Painter,’ illustrator and landscapist. While Santiniketan’s credentials as a site of Tagore’s resistance project have been dealt with extensively in art historical writing in India, the everyday opposition of figures entangled in colonial institutional structures have received little attention. With her presentation Jawaharlal Nehru University Professor Shukla Sawant, based in Delhi, by drawing attention to rare archival material, hopes to further the discussion on the fissures in colonial structures of power that were chiseled out from within. Dr Shukla Sawant is a visual artist and Professor of Visual Studies, School of Arts and Aesthetics, Jawaharlal Nehru University, New Delhi where she has taught since 2001. She is also currently visiting faculty at the Bhau Daji Lad Museum, Mumbai. Prior to joining JNU, Shukla Sawant taught for twelve years at the Department of Fine Arts and Art Education Jamia Millia Islamia New Delhi. After graduating in painting from the College of Art, New Delhi she specialised in printmaking at the École nationale supérieure des Beaux-Arts in Paris and later went to the Slade School of Art and Centre for Theoretical Studies, London on a Commonwealth grant. Her research interests include modern and contemporary art, art in colonial India, photography, printmaking and new media. Shukla has ten solo shows to her credit and has published various catalogue essays and contributed chapters in books on Contemporary Indian Art. She is a founding member of the Indian Printmakers’ Guild and was a working group member of Khoj International Artists’ Association between 1998–2005. She has delivered lectures at the NGMA, New Delhi; University of Heidelberg, Germany; New School, New York and Brandeis University; and has participated in the 18th International Congress of Aesthetics, Beijing University, 2010. Her recent publications include: ‘Landscape Painting a Formal Inquiry’ in The Indian Quarterly, ‘A Question of Perspective’, The Indian Quarterly; ‘Instituting Artists’ Collectives: the Bangalore/Bengaluru Experiments with “Solidarity Economies”’, Journal of Transcultural Studies, Heidelberg University; ‘Out Of India: Landscape Painting Beyond the Picturesque Frame’ in Landscape Painting, the Changing Horizon, Delhi Art Gallery, New Delhi, 2012. Art writing from below: Transversality in the country of mistranslation by Mustafa Zaman Date: 8 February 2018, 3.00pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Conceiving it as a site for raising and debating issues, Depart magazine’s editor Mustafa Zaman will offer the raison d’etre behind the art quarterly published from Dhaka, Bangladesh, whose principal aim is providing critical reinforcement to the burgeoning art scene of the country. Zaman will look at the state of art criticism in Bangladesh while simultaneously examining some of the crucial critical interventions as activities from below. Often subject to mistranslation in the artistic circuit, what some writings set in motion is a social/collective reaction, while others pass without notice. Thus, the coincidence of art as a critical praxis and art writing as a critique remains even more misunderstood. Born in 1968 Mustafa Zaman received his Bachelor of Fine Arts in 1989 from the Institute of Fine Arts (now, Faculty of Fine Arts), University of Dhaka. In the late 1990s Zaman started contributing art reviews to Observer Magazine, a weekly supplement of the daily Observer. He joined The Daily Star in 2002 and worked in the scope of a feature writer for Star Weekend Magazine for three years writing on a gamut of subject matters including art, literature and politics. He has contributed numerous art reviews and articles on major Bangladeshi artists to a number of vernacular dailies including Bhorer Kakoj and Prothom Alo. Zaman is now editor of Depart: a magazine launched in 2010 and focused on contemporary art from South Asia with special emphasis on the emerging art scene of Bangladesh. He has written numerous prefaces to exhibition catalogues of major Bangladeshi young artists. Zaman’s major curatorial efforts include ‘CrossOver’ (2011–2012), which occasioned two back-to-back workshops and exhibitions planned in collaboration with co-curator Sushma K Bahl, sponsored by Art & Bangladesh in Dhaka, and Art Mall in Delhi, with artists from India and Bangladesh as participants; two solo exhibitions in 2013 including ‘DeReal’ by Bahram, a rickshaw painter who crossed over to mainstream art circle, and ‘Gravity Free World’ by expatriate artist A Rahman; and lastly a retrospective exhibition in 2014 entitled ‘In(site)’ by Kazi Salahuddin Ahmed. As an artist Zaman had his first solo in 2002 where sourced image were placed alongside texts to interrogate the order of knowledge; his second solo showcased his large paintings on canvases in an exhibition in 2010, at Bengal Gallery of Fine Arts; and the third was a playful mix of two and three-dimensional works framed as a series of seemingly disparate yet thematically related conceptual pieces at Alliance Francaise in 2010. His most recent multimedia installations and interactive pieces were presented at Bengal Lounge in 2013, at a duo exhibition with fellow artist Rafiqul Shuvo, under the title ‘Automated Subjectivity’. Aunohita Mojumdar Date: 8 February 2018, 11.30am Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Mojumdar, editor of Himal Magazine, Kathmandu, will speak about the responsibility of the writer and the theatre of war by bringing to light stories of everyday reality in territories of conflict and violence. Aunohita Mojumdar is the Nepal-based editor of Himal Southasian: the region's only long-form independent print publication. She began her career as a freelance journalist in Delhi in the 1980s, and quickly moved onto explore the relationship between citizens and the state in Punjab and Kashmir. She worked for eight years in Afghanistan, writing on topics that ranged from the role of art in women's lives to the evolving social attitudes towards media, incarceration, and family planning. She has contributed to a wide variety of media that includes but is not limited to Eurasianet, Asia Times, Himal Southasian, The Guardian, The Christian Science Monitor, NRC Handelsblad (Dutch), Sydsvenska (Swedish), Al Jazeera, Times of India and Hindustan Times. The Artist’s Apostrophe by Mike Sperlinger Date: 8 February 2016, 2.30pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy One of the features of recent discussions of art has been the proliferation of the possessive artist's apostrophe, in phrases like ‘artists’ moving image’ or ‘artists' writing’. Thinking about the phrase ‘artists’ writing,’ Professor of Theory and Writing at The Academy of Fine Art, KHiO (Oslo, Norway), Mike Sperlinger, will briefly examine some of the practices, histories and institutional dilemmas concealed by that seemingly innocuous grammatical mark – for example, what kind of relationship between the fields of art and writing does it imply? And who is really in charge of making this kind of attribution – to whom does the possessive apostrophe itself really belong? To do that Sperlinger will present a few examples – in particular Tracks: a journal of artists’ writings, a little-known publication edited by the American sculptor Herbert George in the mid-1970s. Mike Sperlinger is Professor of Writing and Theory at The Academy of Fine Art Oslo. Before that, he worked for more than a decade at LUX: a London-based agency for artists working with the moving image, which he co-founded with Benjamin Cook in 2002. As a writer he has contributed to a variety of publications including Afterall, Art Monthly, Dot Dot Dot, frieze, Radical Philosophy and Texte zur Kunst, as well as catalogue texts for artists including Ed Atkins, Gerard Byrne and Hong-Kai Wang. He has edited publications including Afterthought: New Writing on Conceptual Art (2005) and Kinomuseum: Towards an Artists’ Cinema (2008). He has also curated a number of exhibitions, including ‘Let's Take Back Our Space’ (Focal Point Gallery, 2009) and a solo exhibition by Marianne Wex (Badischer Kunstverein, 2012); and he was the producer of the film Crippled Symmetries by the artist Beatrice Gibson, which won the Baloise Prize at Art Basel in 2015. He is currently working on a volume of selected writings by the late artist Ian White and an anthology of Tracks: a journal of writing by artists published in New York in the 1970s. The Art Critic by Rosalyn D’Mello Date: 4 February 2016, 2.30pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Mumbai based artist and writer Rosalyn D’Mello played a central role in the research that enabled the publication in 2012 of The Art Critic – a historic selection of the art writings of art critic, poet, writer, painter and photographer Richard Bartholomew (b. Tavoy, British Burma, 1926, d. Delhi, India, 1985). D’Mello will present a lecture performance addressing significant points in Bartholomew’s poetic and literary legacy, from the period of the 1950s up to the 1980s that offered an insider’s account of the little known story of Modern Indian Art. Rosalyn D’Mello is a widely published freelance art writer based in New Delhi. She was the Editor-in-Chief of BLOUIN ARTINFO India. She is a regular contributor to Vogue, Open, Mint Lounge, Art Review, and Art Review Asia. D’Mello was among five writers nominated for Forbes’s Best Emerging Art Writer Award in 2014 and was also nominated for the inaugural Prudential Eye Art Award for Best Writing on Asian Contemporary Art in 2014. She was the associate editor of The Art Critic, a 600+ page selection of the art writings of Richard Bartholomew from the 1950s to the early 1980s and was a member of the jury of the Prudential Eye Art Award 2015. Her first book, A Handbook For My Lover was published in 2015 by Harper Collins India. On Curating Webjournal by Dorothee Richter Date: 8 February 2018, 12.30pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Drawing from recent research and from her work as an editor of the independent international journal OnCurating, Dorothee Richter, Head of Postgraduate Programme in Curating at the Zurich University of the Arts, Zurich, Switzerland, will discuss hybrid curatorial models to address experiences of working and writing across online and offline platforms. Dorothee Richter is head of the Postgraduate Programme in Curating and co-founder, with Susanne Clausen, of the Research Platform for Curatorial and Cross-disciplinary Cultural Studies, Practice-Based Doctoral Programme: a cooperation of the Postgraduate Programme in Curating and the Department of Fine Arts, University of Reading. From 1999 to the end of 2003, Richter was artistic director of the Künstlerhaus Bremen where she curated a discursive programme based on feminist issues, urban situations, power relation issues and institutional critique. In 2005 she initiated, in collaboration with Barnaby Drabble, the Postgraduate Studies Programme in Curating. In 2007 she organised the symposium ‘Re-Visions of the Display’ with Jennifer Johns and Sigrid Schade at the Migros Museum in Zurich; in 2010 the ‘Institution as Medium. Curating as Institutional Critique?’ symposium cooperation with Rein Wolfs; and in 2013 the symposium ‘Who is afraid of the public?’ at the ICA London, cooperating with Elke Krasny, Silvia Simoncelli and the University of Reading. She was curator of Fluxus Festival at Cabaret Voltaire in 2012, and worked as curator at the Museum Baerengasse in 2014. In 2008 she initiated the web-journal OnCurating.org and has been Publisher since. Her most recent publication is Fluxus. Kunst gleich Leben? Mythen um Autorschaft, Produktion, Geschlecht und Gemeinschaft (2012) and the new Internet platform www.on-curating.org which presents current approaches to critical curatorial practice. In 2013 she produced a film together with Ronald Kolb: Flux Us Now! Fluxus Explored with a Camera. What we left unfinished: Shahrazade in the archives by Mariam Ghani Date: 7 February 2016, 11.30am Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy NY-based artist Mariam Ghani will give a performative, part-text-based presentation of the audiovisual material of What We Left Unfinished – a long-term research, film, and dialogue project centered around five unfinished Afghan feature films shot, but never edited, between 1978 and 1992. Mariam Ghani is an artist, writer, filmmaker and teacher. Her research-based practice spans video, installation, photography, performance, and text. Her exhibitions and screenings include presentations at the Rotterdam, ‘CPH:DOX’ and ‘transmediale’ film festivals, the Sharjah and Liverpool Biennials, dOCUMENTA (13) in Kabul and Kassel, MoMA in New York, the National Gallery in Washington DC, the St. Louis Art Museum, and the CCCB in Barcelona. Recent texts have been published by Creative Time Reports, Foreign Policy, Ibraaz, Triple Canopy, and the Manifesta Journal. Ghani’s recent curatorial projects include the international symposium ‘Radical Archives’, the traveling film programme ‘History of Histories’ and the collaborative exhibition ‘Utopian Pulse’. Ghani has collaborated with artist Chitra Ganesh since 2004 with ‘Index of the Disappeared’: an experimental archive of post-9/11 detentions, deportations, renditions and redactions; with choreographer Erin Kelly since 2006 on the video series ‘Performed Places’; and with media archive collective Pad.ma since 2012 on the ‘Afghan Films’ online archive. Ghani has been awarded the NYFA and Soros Fellowships, grants from Creative Capital, Art Matters, the Graham Foundation, CEC ArtsLink, NYSCA, the Mid-Atlantic Arts Foundation and the Experimental Television Center, and residencies at LMCC, Eyebeam Atelier, Smack Mellon, the Akademie Schloss Solitude, and NYU’s Asian/Pacific/American Institute. She holds a BA in Comparative Literature from NYU and an MFA from SVA. Ghani currently teaches in the Social Practice MFA programme at Queens College and is a Visiting Artist at the Orville H. Schell, Jr. Center for International Human Rights at Yale Law School. Forms of Address: personal testimony and public engagement by Geeta Kapur Date: 7 February 2016, 11.00am Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Art historian, curator, critic and an expert on contemporary art and theory, noted for her many accomplishments in curating and art criticism, Kapur will lecture on the importance of texts and documentation in witnessing and testimonials of the paradigmatic of the historical, political and ethical dilemmas of our times. Starting from her manuscript ‘Public Address: Citing Installation and Performance Art’ she will question the readability of texts in enhancing historical and political consciousness, and the fragility of such instances when annotating trauma, loss, and mourning. Geeta Kapur is a Delhi-based art critic and curator. Her essays on alternative modernisms, contemporary art practice and curatorial interventions in India and the global south are widely anthologised. Her books include Contemporary Indian Artists (1978), When Was Modernism: Essays on Contemporary Cultural Practice in India (2000), and Critic’s Compass: Navigating Practice (forthcoming 2016). Kapur's curatorial projects include survey exhibitions at the Lalit Kala Akademi and the National Gallery of Modern Art (Delhi and Mumbai). She co-curated the ‘Festival of India’ exhibition, ‘Contemporary Indian Art’, at the Royal Academy of Arts, London (1982); curated ‘Dispossession’, of Indian artists at the first Johannesburg Biennale (1995); co-curated ‘Bombay/ Mumbai’ for the multi-part exhibition, ‘Century City: Art and Culture in the Modern Metropolis’, Tate Modern, London (2001); curated ‘subTerrain’, for the ‘ Body.City ’ project, Haus der Kulturen der Welt, Berlin (2003); co-curated ‘DiVerge: Crossing Generations’, Chemould40, 2003; and curated ‘Aesthetic Bind’, five exhibitions in Chemould50, Mumbai (2013–2014). Geeta Kapur has been a member of the International Jury for the biennials in Venice (2005), Dakar (2006), and Sharjah (2007); she was also on the Advisory Committee of Kochi-Muziris Biennale (2012–2013). She was a member of the Asian Art Council, Guggenheim Museum, New York (2007-2009 and 2014); and is currently on the Advisory Board, Asian Art Archive, Hong Kong (since 2009). A founder-editor of Journal of Arts & Ideas, she was on the Advisory Council of Third Text for two decades and is now on the Advisory Board of ArtMargin. She is an editorial advisor and Trustee of Marg. She has lectured in universities and museums worldwide and held Visiting Fellowships at the Indian Institute of Advanced Study, Shimla; Clare Hall, University of Cambridge; Nehru Memorial Museum and Library, Delhi; University of Delhi and Jawaharlal Nehru University, Delhi. She was awarded the Padmashri in 2009. Earth Poison: Environmental Writing as Militant Research by Nabil Ahmed Date: 7 February 2016, 2.00pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Artist, writer, curator, and team member of the Forensic Architecture research project based at Goldsmiths, University of London, Nabil Ahmed will deliver a lecture which combines video, performance and sound art to address the writing of the world as an accumulation of catastrophic events. Nabil Ahmed is an artist, writer and researcher. His transdisciplinary research explores contemporary status of nature in spatial relation to the law, conflict and development. More recently Ahmed has participated in the Taipei Biennale (2012), Cuenca Biennale (2014) and Haus der Kulturen der Welt in Berlin where he has been part of the two-year ‘Anthropocene Project’ (2013-14) including the ‘Anthropocene Curriculum’ (with the Max Planck Institute for the History of Science in Berlin) that presented a range of artistic and theoretical approaches, concepts and experimental pedagogical projects addressing climate change and widespread environmental transformations. His writings have appeared in academic journals, magazines, and various art and architecture publications recently commissioned by the Office for Contemporary Art Norway (OCA), Third Text, Volume, Architecture and the Paradox of Dissidence (Routlege, 2014), Forensis: The Architecture of Public Truth (Sternberg, 2014) and many others. Ahmed is co-founder of Call and Response, a sound art organisation based in London. He initiated the Earth Sensing Association – a research organisation for the diffusion of knowledge at the intersection of environmental change, conflict and cultural production. He holds a PhD from the Centre for Research Architecture at Goldsmiths, University of London with a doctoral thesis that charted hidden narratives and evidenced the coupling of human conflict with natural environments in Bangladesh and West Papua. He is a member of the ERC funded Forensic Architecture Project at Goldsmiths, which brings together architects, artists, filmmakers, activists, and theorists to undertake research that gathers and presents spatial analysis in legal and political forums. Ahmed is a lecturer at The Cass School of Architecture at London Metropolitan and has previously taught in the department of Visual Cultures at Goldsmiths, University of London. He has been a guest critic at the Architecture Association, University of Westminster Faculty of Architecture and the Royal College of Art, London. He is a fellow at Akademie Schloss Solitude in Stuttgart. One foot in sea, and one on shore, To one thing constant never. by Chus Martínez Date: 3 February 2016, 12.30pm Venue: 2rd Floor Auditorium, Bangladesh Shilpakala Academy In recent years Chus Martínez, curator and Head of the Institute of Art at the FHNW Academy of Art and Design, Basel, has reflected upon the relation between art practice, institutions and education in the years to come. For the Ensembles Martínez will give a talk on what she calls the ‘Metabolic Era.’ She will focus on the transformation of life through physical and mental ingestion—from diets to procrastination—and explore how such metabolic processes could potentially inform the future of art. Chus Martínez has a background in philosophy and art history. Currently she is the Head of the Institute of Art of the FHNW Academy of Arts and Design in Basel, Switzerland. Before she was the Chief Curator at El Museo del Barrio, New York, and dOCUMENTA (13) Head of Department and Member of Core Agent Group. Previously she was Chief Curator at MACBA, Barcelona (2008–11), Director of the Frankfurter Kunstverein (2005–08), and Artistic Director of Sala Rekalde, Bilbao (2002–05). For the 51st Biennale di Venezia (2005), Martínez curated the National Pavilion of Cyprus, and in 2008 she served as a Curatorial Advisor for the Carnegie International and in 2010 for the 29th Bienal de São Paulo. During her tenure as Director of the Frankfurter Kunstverein she curated solo exhibitions of Wilhelm Sasnal among others; and a series of group exhibitions including ‘Pensée Sauvage' and ‘The Great Game To Come’. She was also the founder of the Deutsche Börse Residency Program for international artists, art writers, and curators.While at MACBA Martínez curated the Thomas Bayrle retrospective, an Otolith Group monographic show, and an exhibition devoted to television, ‘Are you ready for TV?’. In 2008, Martínez was the curator of the Deimantas Narkevicius retrospective exhibition, ‘The Unanimous Life’, at the Museo de Arte Reina Sofia, Madrid, which travelled to major European museums. Martínez lectures and writes regularly including numerous catalogue texts and critical essays, and is a regular contributor to Artforum among other international art journals. Bagyi Aung Soe (1923/24–1990): Attempts at a Tenable (Hi)Story of a 20th-Century Artist Straddling Nations, Traditions & Disciplines by Yin Ker Date: 3 February 2016, 3.00pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Ker, an educator and researcher on Southeast Asian and Buddhist art based in Singapore, will explore the legacy of Śāntiniketan pedagogy in the work of Burma’s most important exponent of modernist practice, painter Bagyi Aung Soe. Following his return to Yangon in 1952 and over the next three decades, through illustration, which, in place of the virtually inexistent gallery and museum, served as the site of avant-garde artistic experimentations, he examined the linguistic rationale of a plethora of pictorial idioms, ranging from the ukiyo-e to cubism. In innovating new idioms, his non-figurative illustrations published in Shumawa Magazine in January and February 1953 provoked a furore which saw traditionalists branding his art as ‘seik-ta-za-pangyi’, meaning psychotic or mad painting – an epithet that would become synonymous with Aung Soe’s works as well as modern art in general in Burma. Ker’s presentation will share the challenges of developing an adapted narrative of his art which defies the conventions of art and art history. Yin Ker owes her training to the University of Paris-Sorbonne (Paris IV), INALCO (Paris) and the International Theravada Buddhist Missionary University (Yangon). Since 2000, she has been researching on Myanmar’s trailblazer of modern art, Bagyi Aung Soe (1923/24–1990). Her research interests also include the constructs of ‘art’ and ‘art history’ beyond the Euro-American canons; the intersections of ancient and modern methods of knowledge- and image-making; as well as innovatory ways of telling (hi)stories of Buddhist art. Yin Ker continues to paint and to investigate new modes of image-making in parallel with theoretical research within and beyond the discipline of art history. She currently teaches (Hi)stories of Arts from Southeast Asia; aesthetic manifestations of Buddhist devotion and practice; and ways of seeing and thinking about pictorial strategies from different parts of the world at Nanyang Technological University (Singapore). She previously taught Art History at Nalanda University (Rajgir) and Modern and Contemporary Southeast Asian Art at Nanyang Academy of Fine Arts (Singapore), and curated at the Singapore Art Museum (National Gallery Singapore). As an independent curator, writer and translator, Yin Ker worked on ‘Video, an Art, a History, 1965-2010’, a selection from the Centre Pompidou and Singapore Art Museum collections, ‘plAy: Art from Myanmar Today’ and ‘From Callot to Greuze: French Drawings from Weimar’. Her publications include ‘Kin Maung (Bank) and Bagyi Aung Soe: Two Models of ‘Modern’ Myanma Art and the Question of its Emergence’, in Modern Art Quarterly (Taipei Fine Arts Museum, 2014); ‘A Short Story of Bagyi Aung Soe in Five Images’ in Field Notes: Mapping Asia (Asia Art Archive, 2013); ‘L’ « art fou » ou l’art moderne birman selon les illustrations de Bagyi Aung Soe’ in La question de l’art en Asie orientale (Presses de l’Université de Paris-Sorbonne, 2008); and ‘Modern Art According to Bagyi Aung Soe’ in Journal of Burma Studies (North Illinois University, 2006). Borrowing your eyes, her words, my prose—the memoirs of a memory impaired by Filipa Ramos Date: 3 February 2016, 2.30pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Writer and Curator Filipa Ramos (currently editor of Art Agenda, London) will re-imagine traditional paedagogic formats, and standard exhibition review analysis, with a reading relating to an imaginary visit through exhibition we haven’t seen, but which we can experience through the eyes of an absent spectator. Filipa Ramos was born in Lisbon and is a writer and editor based in London. Currently she is Editor in Chief of art-agenda, commissioning and publishing experimental and rigorous writing on art. She is a lecturer in Art and Moving Image at the Experimental Film MA Programme of Kingston University, and at the MRes Art:Moving Image of Central Saint Martins/University of the Arts, both in London.Ramos is co-curator of ‘Vdrome’: an ongoing programme of screenings of films by visual artists and filmmakers, which she co-founded in 2013 with Edoardo Bonaspetti, Jens Hoffmann, and Andrea Lissoni. Previously she was Associate Editor of Manifesta Journal, curator of the Research Section of dOCUMENTA (13), and coordinator of ‘The Most Beautiful Kunsthalle in the World’ research project at the Antonio Ratti Foundation, Como. Interested in the ways in which art – and in particular moving-image based work – provides a site of encounter for humans and nonhumans, she has written, lectured, and curated exhibitions and film programmes on the topic and is currently editing an anthology of art writing on Animals, to be published this coming Autumn. She has been a guest curator at several public and private institutions and her writing has appeared in diverse journals and catalogues. Location Location Location by Sharmini Pereira Date: 8 February 2016, 2.00pm Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Pereira will discuss about her organisation Raking Leaves, a complex cosmogony of forms for commissioning and publishing artists' books based in Sri Lanka. During her presentation, Pereira will open up three specific projects, one with an artist from Sri Lanka and the other two with Pakistani artists, and she will address how Raking Leaves has catalysed in relation to the socio-political and art historical context of Sri Lanka. Sharmini Pereira is the director and founder of Raking Leaves: a leading non-profit independent publishing organisation. In 2013 she founded the Sri Lanka Archive of Contemporary Art, Architecture and Design in Jaffna, Sri Lanka. The archive collects materials in English, Sinhala, and Tamil and host talks, seminars and screenings related to its contents. She curated her first exhibition in Sri Lanka, ‘New Approaches in Contemporary Sri Lankan Art’ in 1994. Selected curatorial projects have included working as co-curator (Sri Lanka) for the Asia Pacific Triennale (1999), co-curator Singapore Biennale (2006), international guest curator Abraaj Capital Art Prize (2011), and as guest curator at Aga Khan Museum where she curated ‘The Garden Of Ideas – Contemporary Art from Pakistan’ (2014). Pereira's writing has appeared in Mousse Magazine, Guggenheim’s Online, Art Asia Pacific, Groundviews and Imprint amongst others. She is currently a nominator for the 2016 Anima/AGO Photography Prize and a judge for the 2017 Geoffrey Bawa Award for Architecture. She was born in 1970 and is based in Sri Lanka and New York. Towards 2019: The futurity of a location by Anshuman Das Gupta Date: 3 February 2016, 12.00pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Das Gupta, curator and faculty member of the Art History department in Kalabhavan, Śāntiniketan (Visva Bharati University) will discuss the singular approach of art paedagogy and its relation to text at Śāntiniketan as envisioned through its founder Rabindranath Tagore. Fostered through a pedagogical programme devised by Tagore’s right-hand man Nandalal Bose (1882–1966), Śāntiniketan represented the sum of ancient Indian theories of aesthetics, Tagore’s humanist and universalist ideals transcending demarcations of national borders, and the debates on nationalist and Pan-Asianist ideologies initiated by many a luminary in the orbit of the ashram: Okakura Kakuzō (1862–1913), Sister Nivedita (1867–1911), and Ananda Coomaraswamy (1877–1947). Śāntiniketan as a Location/ site has many acquired dimensions to it; and this presentation will also consider the Location / site through some of its receptions by current scholars and past participants thus producing a discursive horizon leading to many possible directions for its future, in particular when looking at its upcoming centenary year in 2019 and beyond. Anshuman Das Gupta is a curator and currently teaching faculty in the Art History department in Kalabhavan, Santiniketan (Visva Bharati University) and is affiliated with the Curatorial/Knowledge programme in the Department of Visual Cultures at Goldsmiths, University of London as a PhD candidate. Born in 1967 in Kolkata, India, he graduated in Art History from Kala Bhavan, Santiniketan, and received post-graduate degrees in Art History from the Faculty of Fine Arts, MS University, Baroda in 1990 and 1992 respectively. Das Gupta’s essays and seminar papers have been published in several journals and publications such as the Marg publications: Art and Visual Cultures in India 1857–2007 (2009), Akbar Padamsee (in Press, 2009) and Contemporary Indian Sculpture, among others. Das Gupta has taken up several curatorial assignments at various times, which include an exhibition organised by the French Embassy in Delhi on the birth centenary of Antonin Artaud in 1996; Khoj International Artists’ Workshop events in Bengal in 2006; the ‘Ramkinker Baij Centenary’ exhibition in Santiniketan in 2007 (for which occasion he also organised an international seminar); ‘Santhal Family: Positions Around an Indian Sculpture’ for the Museum of Contemporary Art, MuHKA, Antwerp (a collaborative curatorial venture) in 2008. He has participated in around thirty national and international seminars, including ‘Patterns of Reflection: Writing Contemporary Indian Art’ (2009, Santiniketan- Lalit kala and kala Bhavan), ‘Periphery’ in Guwahati, Assam (2009), MuHKA, Antwerp (2008), as well as a seminar organised by ZKM and MMB in Delhi (2008). He was a Joint-Convener, collaborator and speaker in Black House: an international collaboration between artists, curators and architects, with participants from CEPT (Ahmedabad), SPA (Delhi), HCU (Hyderabad) and Dhaka (2015). Mad heart, be brave by Nida Ghouse Date: 4 February 2016, 2.00pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Writer and curator Nida Ghouse has been researching the Soviet-funded multi-lingual Afro-Asian magazine Lotus: a forum for short stories, poetry, reviews of books and literary essays. Lotus was a quarterly magazine that for its time was a ground-breaking literary/artistic cum political expression. The writers of the journal placed themselves in relationship to the broader social and political mechanism of imperial powers. Youssef el Sebai, was the journal’s first editor, and the journal came out of the Afro-Asian Writer’s Association, a group of African and Asian writers who spoke a multitude of languages and how met in Tashkent in 1958. Ten years later this organisation launched a journal called Afro-Asian Writings, which would go on to become Lotus. Lotus was published in Cairo and Beirut and was produced tri-lingually in Arabic, English and French. Nida Ghouse is a writer and a curator, and is currently Director of Mumbai Art Room. She has worked institutionally as co-curator for the Jehangir Nicholson Art Foundation in 2010; as assistant curator for the Sharjah Biennial in 2011; and as associate curator for the Abraaj Group Art Prize in 2014. Ghouse's curatorial projects include the ‘Kharita Symposium on Urban Trajectories with Pericentre Projects’, ‘Untitled Exhibition #1 ’ with Padmini Chettur and the Clark House Initiative, ‘14 Proper Nouns’ with Hassan Khan at the Delfina Foundation, ‘In the Desert of Images’ with Melik Ohanian at the Mumbai Art Room, and ‘La presencia del sonido' at the Botín Foundation in Santander. Her ongoing projects include ‘Acoustic Matters’, supported by the India Foundation for the Arts, and ‘Emotional Architecture’, the first publication of which, launched in 2014, We, started by calling it a summer of two fires and a landslide and whose second publication No Fantasy without Protest was published in Cairo in October 2015. Ghouse’s essays and interviews have appeared in publications such as Arab Studies Journal, ArtAsiaPacific, ArteEast, ArtSlant, Bidoun, Ibraaz, and MadaMasr, and in exhibition catalogues of MuKHA in Antwerp, the New Museum in New York, the Museum of Modern Art in Warsaw, Palazzo Grassi in Venice and the Van Abbemuseum in Eindhoven. She was the first recipient of the FICA-Delfina Research Fellowship in partnership with Iniva and Goldsmiths Curatorial/Knowledge PhD programme in London in 2011, and was a resident at Fondazione Spinola Banna per l'Arte in partnership with the Resò3 programme in Turin in 2013. A Letter From the People by Chantal Pontbriand Date: 4 February 2016, 3.00pm Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Curator, critic and Director of the Museum of Contemporary Art, Toronto, Chantal Pontbriand will discuss how writing, editing, publishing, curating words as well as works are a continuous process in her work that seeks not to make fiction out of reality but to try to see in-between what words and reality have to offer. This way of working and of seeing is closely related to what she thinks the most relevant art practices have to offer. Pontbriand says: ‘Art or art writing is an on-going investigation into the world today and its issues, socio-political as well as individual. Art has relevance if it succeeds in articulating issues, what is to be worked through in order to go beyond what is known, categorized or classified. Art is the unknown. As such, it is of relevance, in producing knowledge, in advancing knowledge. As such, art writing functions as an open letter. A letter which seeks to understand the world and propose that interpretation to others. It should not be however a letter to the people, but taking the form of an investigation, a mapping of emerging ideas, concepts and forms, it is in that sense a “letter from the people”. Our task is not to dictate a pre-formated way of thinking, but to be enabling, in the sense that we, together with others, as this cannot be done alone, seek to see what lies in-between, as that which lies ahead.’ Chantal Pontbriand is a contemporary art curator and critic whose work is based on the exploration of questions of globalisation and artistic heterogeneity. She has curated numerous international contemporary art events: exhibitions, international festivals and international conferences, mainly in photography, video, performance, dance and multimedia installation. She was a founder of PARACHUTE contemporary art magazine in 1975 and acted as publisher/editor until 2007, publishing 125 issues. After curating several major performance events and festivals, she co-founded the FIND (Festival International de Nouvelle Danse), in Montreal and was president and director from 1982–2003. She was appointed Head of Exhibition Research and Development at Tate Modern in London in 2010 and founded PONTBRIAND W.O.R.K.S. [We_Others and Myself_Research_ Knowledge_Systems] in 2012. In 2015, she was appointed CEO-Director of MOCA, the Museum of Contemporary Art in Toronto, and curator and advisor of Demo-Graphics 1 (Greater Toronto Area, May-July 2017).In 2013, she received the Governor General of Canada Award for an Outstanding Contribution in the Visual and Media Arts, in 2014, an Honorary Doctorate from Concordia University, Montreal, and the distinction of Officier de l'Ordre des Arts et Lettres in France (Officer of the Arts and Letters Order of France). Most recent exhibitions include: ‘I See Words, I Hear Voices, Dora Garcia’, The Power Plant, Toronto; ‘Mark Lewis Above and Below’, Le Bal, Paris, 2015; ‘PER/FORM: How To Do Things with[out] Words’, CA2M, Madrid; ‘The Yvonne Rainer Project’, Jeu de Paume, Centre d’art de la Ferme du Buisson, and Palais de Tokyo, Paris; ‘Photography Performs: The Body as the Archive’, Centre de photographie d’Île-de-France (CPIF); co-curated with Agency, ‘Dora Garcia, Of Crimes and Dreams’, Darling Foundry, Montreal, 2014; ‘Higher Powers Command’, Lhoist Collection, 2010; ‘HF|RG [Harun Farocki | Rodney Graham]’, Jeu de Paume, Paris, 2009. Recent publications include: Mutations, Perspectives on Photography, Steidl/Paris Photo, 2011; The Contemporary, The Common: Art in A Globalizing World, Sternberg Press, Berlin, 2013; PER/FORM: How To Do Things with[out] Words, CA2M/Sternberg Press, Madrid/Berlin, 2014; PARACHUTE : The Anthology, JRP/Ringier, Zurich, 2012-2015 (4 Volumes). Readings from Anthology: Essays or Poems, a book in process by Quinn Latimer Date: 4 February 2016, 11.30am Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Latimer is an American poet and writer based in Basel and Athens, and currently editor-in-chief of publications for documenta 14. Her work pays special attention to the literary format of the letter as a space of criticality and community occasioned by the intimacies of its address. In this session she will read from and discuss the work that comprises Anthology – a forthcoming collection of critical prose, poetry, and more hybrid texts that move between genre, and pull from history letters and fiction. She will specifically explore the form and function of the refrain, its serial ecstasies and political possibilities. Quinn Latimer is an American poet, critic, and editor based in Basel and Athens. She is the author of Rumored Animals (2012); Sarah Lucas: Describe This Distance (2013); and Film as a Form of Writing: Quinn Latimer Talks to Akram Zaatari (2014). A regular contributor to Artforum and a contributing editor to frieze, her writing also appears in recent publications for Michel Auder, Ida Ekblad, Daniel Gustav Cramer, Joan Jonas, Julia Wachtel, Kelley Walker, and in Time, for MIT Press. Her writings, readings, and video collaborations have been featured widely, including at Chisenhale Gallery, London; Serpentine Galleries, London; CRAC Alsace, Altkirch, France; the German Pavilion, Venice Architecture Biennale, Italy; Kunsthalle Zurich, Switzerland; and Qalandia International, Ramallah/Jerusalem. Additionally, Latimer is coeditor of No Core: Pamela Rosenkranz (2012); Paul Sietsema: Interviews on Films and Works (2012); Olinka, or Where Movement Is Created (2013); and Stories, Myths, Ironies, and Other Songs: Conceived, Directed, Edited, and Produced by M. Auder (2014). A Pushcart Prize nominee and a recipient of an Arts Writing Grant from Creative Capitol/Warhol Foundation, Latimer has taught and lectured at Geneva’s Haute école d’art et de design (HEAD); FHNW Academy of Art and Design, Basel; and The Banff Centre, in Alberta, Canada. She is currently Editor-in-Chief of Publications for documenta 14. Metabolistic Writing by Maria Lind Date: 7 February 2016, Venue: 2nd Floor Seminar Room, Bangladesh Shilpakala Academy Drawing from her curatorial research on abstraction, and from a number of texts by various intellectuals and artists, Maria Lind, Director of Tensta Konsthall, Stockholm, and Artistic Director of the 2016 Gwangju Biennale, has analysed how in the past few decades economic abstraction was primarily dealt with by art as a subject matter or theme which increasingly mirrored the economic, social and political condition of the world. She also analysed how this system affects spatial and temporal concepts, and the writing of a future within it. In Dhaka, Lind is taking as a starting point the writing of Keller Easterling, Paul B Preciado and Matias Faldbakken, to talk about ‘metabolistic writing.’ Such an approach implies digesting and in other ways dealing with specific material at the same time as the process of writing and the use of language make up a performative and generative way of producing text. Maria Lind has been the Director of the Tensta Konsthall since 2011 and was appointed as the Artistic Director for the 11th Gwangju Biennale 2016. She was the director of the graduate programme at the Center for Curatorial Studies, Bard College from 2008-10. Before that, she was the director of lASPIS in Stockholm (2005–07) and the director of the Munich Kunstverein (2002–04). Previous to that she was the curator at Moderna Museet in Stockholm (from 1997–2001) and in 1998 co-curated Manifesta 2, Europe’s nomadic biennial of contemporary art. Responsible for the ‘Moderna Museet Projekt', Lind worked with artists on a series of 29 commissions that took place in a temporary project-space, or within or beyond the Museum in Stockholm. She is currently a professor of research at the Art Academy in Oslo. In terms of publications, she is the co-editor of the following books: Curating with Light Luggage (2005) and Collected Newsletter; Taking the Matter into Common Hands: Collaborative Practices in Contemporary Art (2007); European Cultural Policies 2015; and The Greenroom: Reconsidering the Documentary and Contemporary Art (2008). Lind’s recent co-edited publications include Contemporary Art and Its Commercial Markets: A Report on Current Conditions and Future Scenarios (2012); Performing the Curatorial: With and Beyond Art (2012); and Art and the F Word: Reflections on the Browning of Europe (2015), all with Sternberg Press. She edited Abstraction as part of MIT’s and Whitechapel Gallery’s series ‘Documents on Contemporary Art’. In 2010 a selection of Maria Lind’s essays, Selected Maria Lind Writing, spanning from 1997-2010, was published by Sternberg Press, edited by Brian Kuan Wood. Furthermore, Maria Lind won the Walter Hopps Award for Curatorial Achievement in 2009 and was a board member of IKT from 2006–2011. Notes on Process: Writing a Life by Belinder Dhanoa (Read by Sabih Ahmed in Belinder’s absence) Date: 4 February 2018, 11.00am Venue: 3rd Floor Auditorium, Bangladesh Shilpakala Academy Dhanoa is a writer and an artist, and currently teaches Creative Writing at the School of Culture and Creative Expression at the Ambedkar University, Delhi. With a brief introduction on her singular approach to the writing of a life, Dhanoa will read excerpts from the script she wrote for artist Vivan Sundaram’s exhibition-as-play 409 Ramkinkars that opened in Delhi in the spring of 2015. The performative exhibition paid homage to one of India’s most charismatic artist, Ramkinkar Baij, and his work as innovator of sculptural form in the space, revisiting the creative milieu of sculptor-painter-scenographer-theatre artist Baij. Sabih is an art historian and currently a Senior Researcher at Asia Art Archive (AAA). With AAA, he has overseen numerous research initiatives pertaining to modern art which include putting together personal archives, digitisation projects, and bibliography compilations of vernacular art writing. Ahmed is stationed in New Delhi and has co-organised and participated in workshops and conferences in various institutions that include the Clark Art Institute Massachusetts, the Humboldt-Universität zu Berlin, Jaffna University, and Jawaharlal Nehru University among others.His recent writings have been published in volumes such as the Sarai Reader and Marg Publications, and he also delivers lectures on art and technology in Ambedkar University's School of Culture and Creative Expression in New Delhi. Sabih’s research interests include institutional histories of art, and in particular the shaping of the art field through second half of 20th century with changes in infrastructures, technologies, and shifting centres of authority.

ALL PROJECTS Monika Sosnowska at Zachęta – National Gallery of Art 24 July - 25 Oct 2020, Warsaw, Poland Monika Sosnowska's first extensive monographic exhibition in Poland at Zachęta – National Gallery of Art in Warsaw includes works inspired by her multiple visits to Bangladesh from 2017-2020, contextualized within her ongoing interest in deconstructing and reconstructing diverse histories of architecture across the world. We facilitated her research visit for the Dhaka Art Summit 2020 and her commission 'Concrete River' 2020 at the Srihatta: Samdani Art Centre and Sculpture Park which encouraged her to create new works for the summit as well as her solo exhibition at Zachęta. Monika Sosnowska's sculpture draws from the modernist architecture of Dhaka, in that particular case the inspiration comes from Muzharul Islam’s faculty of Fine Arts and the spiral staircase that he designed. Sosnowska transforms, modifies and distorts basic architectural elements. She deforms metal constructions, guardrails, staircases, beams and angle profiles, giving them unusual shapes. Deprives them of their original function and rescales them, creating expressive sculptures. These architectonic installations are meant to affect our senses, distort our sense of gravity, weight and hardness of matter, and instill anxiety with their rescaled forms, unnatural deformation. Image: Monika Sosnowska, Stairs, concrete and painted steel, 110 x 185 x 150 cm, 2020. Courtesy of the Foksal Gallery Foundation.

ALL PROJECTS Spatial Movements Curated by Diana Campbell Universes exist within us and universes exist beyond us. We inhabit our bodies; our bodies inhabit dwellings; and our imaginations inhabit limitless realms free from our mortal limitations. The artists in this movement explore the spaces that we move through (physical, social, political, discursive) and the ways we are able to transmit stories and knowledge across (life)times, building bridges from past to present to future. These stories and the belief and value systems embedded in them often speak to how humanity related to physically inaccessible worlds below the earth’s crust and beyond the sky. Certain works of art have the transformative power to make us feel and understand what is at stake, inspiring us to take action and bring new worlds into being. Your movement through the Bangladesh Shilpakala Academy was carefully considered in our design of the Summit, contributing to the activation of artworks and ideas found across the venue. By sharing your experience with others both in physical and digital space, we can make history together. Clarissa Tossin b. 1973, Porto Alegre; lives and works in Los Angeles A Queda do Céu (The Falling Sky), 2019* Laminated archival inkjet prints and wood *after Yanomami leader Davi Kopenawa’s autoethnography, and cosmoecological manifesto. Commissioned and produced by Samdani Art Foundation for DAS 2020. Courtesy of the artist, Commonwealth and Council, and Samdani Art Foundation A Queda do Céu (The Falling Sky), 2019, Laminated archival inkjet prints and wood, Commissioned and produced by Samdani Art Foundation for DAS 2020, Courtesy of the artist and Commonwealth and Council. When we talk about environmental concerns relating to the Amazon, we must consider its native peoples as part of the ecology. For instance, the terra preta, or black soil–the most fertile in the Amazon Basin–is a product of long-term indigenous land management practices, going back to ancient times. Discoveries such as this expand our perception of the forest beyond wild land myths and re-signify the ‘jungle’ as a result of human interactions with nature over time. The Amazon rainforest has been the recurring subject of Clarissa Tossin’s work, providing a rich study in the impacts of global commodity chains and by extension, the perpetuation of colonial forces enacted on the region’s environment, cultures, and people. A Queda do Céu (The Falling Sky) further engages with themes of ecological precarity and social justice. The weavings combine satellite images of the recent fires in Amazônia with Nasa images of the Mars plane named after the forest (Amazonis Planitia), the Amazon River and the Milky Way. The patterns were made to resemble the geometric partition of land created by agribusiness mostly visible from satellite images or bird’s-eye view. The triptych suggests a constellation of planets that project ambiguous visions of futurity, post-human landscapes and the ruins of a world yet to come. Clarissa Tossin uses installation, video, performance, sculpture, and photography to negotiate hybridisation of cultures and the persistence of difference. By embracing semantic displacements in given material cultural ecosystems, Tossin’s work reflects on circulation from the level of the body to the global industry. Korakrit Arunanondchai and Alex Gvojic b. 1986, Bangkok; lives and works in New York and Bangkok b. 1986, Chicago; lives and works in New York Together (Dhaka Edition), 2019–2020 Clay, Electrical Wires, Leaves and Branches activated by performance with video and sound Performance is active at 7pm on 7–8 February Commissioned and Produced for by Samdani Art Foundation for DAS 2020. Courtesy of the artists, BANGKOK CITYCITY GALLERY, C L E A R I N G, Carlos/Ishikawa. Realised with additional support from MAIIAM Contemporary Art Museum. Presented with in-kind support from BANGKOK CITYCITY GALLERY Rising up three-storeys of the DAS venue, Korakrit Arunanondchai’s monumental sculpture of a ‘naga’ (a reincarnating deity found across the mythology of South and Southeast Asia that shifts between snake and human form) transforms into a stage for the artist’s newest performance work in collaboration with Alex Gvojic that connects the river-based histories of Bangladesh and Thailand. Arunanondchai will create a soundscape within an environment based on Ghost Cinema, a post-Vietnam War ritual in Thailand where outdoor screenings function as communions between the audience and the spirits. Introduced by American soldiers stationed in Thailand who screened films in the forests, creating enigmatic projections which locals attributed to ghosts, the appropriation of the ritual by locals reflects the rich history of military coups and their effect on local folklore and rituals. Arunanondchai works with performance, video, and installation, addressing the crossing over of themes like family, superstition, spirituality, history, and politics. With an interest in collaboration, he transforms gallery spaces into arenas of connections, personal and cross-cultural. These allow him to explore relationships in recorded history while sidestepping its preoccupation with linear narratives. Alex Gvojic specialises in the interdisciplinary crossing of art, fashion, and music. Within his breath of multimedia projects, which span from entertainment production to environmental design, each embodies a signature sharpness in both imagery and concept. Minam Apang b. 1980, Naharlagun; lives and works in Goa Sisyphean Sea, 2019 Charcoal on Canvas Commissioned for DAS 2020 Courtesy of the artist and Chatterjee and Lal Minam Apang produces expansive intricate imaginary landscapes that reveal her spiritual connection to who she is and where she comes from. The artist moved from Arunachal Pradesh to Goa, mirroring the migration of large numbers of youth from Northeast India who are forced to leave due to a rampant military presence and the consequent lack of employment opportunities. Apang’s savage yet delicate drawing registers this trauma, reimagining it at a mythical scale suspended above the heads of viewers. The sea seems to lay siege to the mountains, tilting the axis of the world – alluding to the conflicted landscape of Arunachal Pradesh, but also to the many chapters of change that our planet has experienced: the same Himalayas that are melting today were once completely underwater. Apang’s practice predominantly employs drawing with charcoal. In early works, she painted scenes inspired by the folktales and myths passed down orally by her tribe in Arunachal Pradesh. More recently, her landscapes and figures are drawn from imagination and informed by hybrid experiences of the landscapes she has inhabited. Mizanur Rahman Chowdhury b. 1981, Noakhali; lives and works in Dhaka LOVE LETTER TO THE LAST SUN, 2019–2020 Mixed media Commissioned and produced by Samdani Art Foundation for DAS 2020. Courtesy of the artist and Samdani Art Foundation This newly commissioned interactive installation is composed of a combination of everyday objects and natural elements (fire, water, earth, air) and aims to recalibrate the ecological co-existence of human and non-human living organisms in our universe. The work resides between fiction and reality, between the conceptual and the concrete, between an imagined reality and the construction of it. It fights against normative expectations. The progress of modernity is leading us towards the great destruction of this planet. Through Mizanur Rahman Chowdhury’s use of cameras and projectors, the viewer is able to locate her/himself within the web and connectivity of a total magnetic force, while perceiving the energetic pulses of the universe. Immersing the viewer in his utopian world, s(he) is re-connected with planets and other beings, both human and not. Chowdhury’s interdisciplinary practice plays with different media, ranging from installation, assemblage, video, collage, sculpture, found footage, experimental film and more to conjure a multifaceted artistic universe. By creating unfamiliar space and situations for everyday mundane objects, Chowdhury creates unique interpretations while engaging new experimental territories with vast potentials. Subash Thebe b. 1981, Nepal; lives and works in London NINGWASUM- Moving Across Time and Space, 2019 Acrylic on canvas Commissioned for DAS 2020 Courtesy of the artist Memories of possible and not so possible events woven into stories have been a fundamental way of accessing and disseminating knowledge to future generations in almost all indigenous communities, including Subash Thebe’s Limbu community. In a sense, memory is more significant for the future than for the past. The glacial lakes in Subash Thebe’s new painting are rendered in actual and imaginary time frames; sometimes they freeze back into glaciers and other times they grow bigger. At times, the Himalayas are rich with snow and glaciers and at other times they are nothing but grey tectonic rocks. There’s a spaceship in the frame, its shape inspired by the object called ‘Silamsakma’ commonly used in Limbu rituals. This memory of its existence in the future explores implications previously unimaginable. Thebe works with sound, film, music, performance, painting, and podcasts, exploring the relation between art and social change. He records the sound and images of his public engagements to later incorporate them in his works. His work is inspired by science fiction, future scenarios of struggle, resistance, climate change, and indigeneity. William Forsythe b. 1949, New York Fact of Matter, 2009 Polycarbonate rings, polyester belts, ground support rigging Courtesy of the artist. Presented with additional support from ifa | Institut für Auslandsbeziehungen and the EMK Center. The development and international exhibition of Choreographic Objects by William Forsythe is made possible with the generous support of Susanne Klatten Fact of the Matter, one of William Forsythe’s ‘Choreographic Objects’, poetically speaks to the interplay of collective and individual experience in navigating the world and its challenges and forms of thinking that can be activated through movement. The object is not so much there to be seen as to be used, and engaging with the object and the artist’s instructions gives the user a new perspective of the self as they become aware of their body’s mass, strength, and coordination as a unified system. These three qualities are not as unified as we would like them to be, and we invent strategies to pull through what might seem like an unnavigable space while learning from the strategies devised by other people using the object. Forsythe is known for his radical innovations in choreography and dance. His deep interest in the fundamental principles of organisation has led him to produce a wide range of projects. Parallel to his career as a choreographer, he creates installations, film works, and interactive sculptures, known as ‘Choreographic Objects’.

ALL PROJECTS Very Small Feelings Co-curated by Diana Campbell and Akansha Rastogi with Ruxmini Choudhury Very Small Feelings Co-curated by Diana Campbell (Artistic Director, Samdani Art Foundation) and Akansha Rastogi (Senior Curator, Kiran Nadar Museum of Art) with Ruxmini Choudhury (Curator, Samdani Art Foundation) This exhibition is a collaboration between Samdani Art Foundation and the Kiran Nadar Museum of Art, and has traveled to KNMA in July 2023. Curatorial Text Going completely blind in 1956 did not keep the Indian modern artist Benodebehari Mukherjee from teaching art in Santiniketan. Students recall his lessons in sensing space when he would lead the class to observe trees and particular spots on campus, elaborately describing how light must be falling and casting shadows and other minor events, as if he had observed and sensed this rhythmic relationship in nature a zillion times. Very Small Feelings (VSF) invites us to tap into our memories as Benodebehari did, continuing to feel, experience, and believe in the world beyond what we see with our eyes, beyond linear, sequential time. To feel the far away as near, the near as far, the minute as monumental, the monumental as minute, all with a sense of magic and awe. Playful and anecdotal stories change as they travel from mouth to ear and to mouth again, animating the uneventful repetition of daily rituals into something profound, amplifying the thud of a falling jackfruit that stuns two siblings, wafting smells of disappeared places, raising a swell of questions around gender that prod a young mind, amongst many other things. The exhibition seeks to encounter the eternal ‘inner child,’ and bind us to it strongly. Interested in the spoken word, and the generative space of orality built through the telling and retelling of stories, VSF gently holds and hosts the figure of the child and childhood play as a stage. Play in formative years where the self begins, and transforms. VSF approaches childhood as a place that we can enter and exit at will, examining it through our lived experiences and biases. While there is much that is hard to remember and to reconcile, we must return to our inner child to heal traumas we may carry as adults. Loving, permeable, ambiguous, and dazed; full of stories and fables, rituals and folklore, characters, popular cartoons, children's books and illustrations, memories, and actions that produce many kinds of surfaces, we call this hard-to-define space for intergenerational conversations and entanglements a ‘Spread’. One end of the Spread highlights pedagogical experiments and creative collaborations between artists and young learners, historically looking at children’s culture and practices of select South Asian modernists as illustrators and initiators of platforms for learning and arts mediation. The other end deeply engages with idea of ‘a child’ as instinct, curiosity, play, imagination, innocence, language, future, past, and much more – a whole person with emotions, germs, feelings, pursuits, questions, silliness, joyous wonderment, inheritance, memories, and innumerable things passed down genetically and culturally. Artists in the Spread appear as storytellers, researchers, provocateurs, educators, prisms, and makers developing different methods in their unique environments. We—the curators, mediators, and visitors—build further on that Spread and turn VSF into a playground and a generative space for learning and exchange. It is here that Who the Baer, Sambras, Bonna, Tokai, Meena, Bon Bibi, a stag, crows, two not-named siblings, a young boy, a mother with her toddler, and countless other characters who are real in the imaginations of many, tease out tales, histories, emotions, big and small, through their relationships with other bodies, with family, community, and the world around them. And also in relation to our own bodies as participants inside the exhibition. So, let’s enter gently, in pairs or with a chosen group. To play, to be the play, to do what we like. There are many rituals to choose from, stories to listen to, many ears to which to tell yours, too. It is all the rhythm of a day. Night shall bring its own hum. Location: First Floor Lobby and South Plaza Ahmet Öğüt Jump Up!, 2022 Audience-activated trampolines installed with Benodebehari Mukherjee’s works from the Kiran Nadar Museum of Art Collection hung above eye-level Exhibited with the support of SAHA Audiences encounter works by the Indian modernist master Benodebehari Mukherjee that were created in the final years of his life, after he had gone blind. Rather than being hung at eye-level, the artist Ahmet Öğüt placed these works above eye-level - just outside of reach to fully take in - even with functional eyesight. Museums and galleries assume an average height of a viewer to determine how they hang things, making many works out of viewing range for children, people in wheelchairs, etc. The way that Öğüt chose to hang these works of art contributes to a sense of a distorted horizon in the room, which refers not only to the balance shifted during the earth’s displacement, but also tо the disturbances that result from political shifts and their interconnections. Viewers become performers while their history-related memories that they collectively experience through their own physical experience is activated in a jump. Öğüt is a sociocultural initiator, artist, and lecturer. Working across a variety of media, including photography, video, and installation, the artist often uses humor and small gestures to offer his commentary on serious and/or pressing social and political issues. Öğüt is regularly collaborating with people from outside of the art world to create shifts in collective perception of society. b. 1981, Diyarbakır; lives and works in Istanbul, Amsterdam and Berlin David Horvitz Change the Name of Days , 2021/2023 Poster Edition of Artist Book published by Jean Boîte Éditions & Yvon Lambert Seventeen prompts to imagine the world differently pop up across the museum – on the glass facades, windows, restrooms, near the escalator and many unexpected places in the mall. These prompts are a selection from thirty-two lessons and short teaching units developed by David Horvitz, an artist and a father, with the help of his then 5-year-old daughter, originally published in an artist book entitled Change the Name of the Days . Each prompt provides DAS visitors with an opportunity to develop performative actions, and to build new personal collections of poetic instruments and thoughts. From instructions such as "welcome the night into your house" to “exchange breaths with a plant,” this artistic intervention invites reflection on the immateriality of the world surrounding us, unlearning what we know and have been taught and, instead, learning something else, something new. We invite all museum visitors to choose any prompt and perform. Performance, the idea of the game, and exchange with the public are central to Horvitz’s practice. The concept of time in relation to the body and to paired relationships, is found in most of his work, spanning art books, photography, performance art, and mail art as well as new media, often exploring the relationship between man-made systems and natural phenomena. b. 1982, Los Angeles; lives and works in Los Angeles Ade Dianita and Aditya Novali Significant Other , 2022-2023 Interactive installation with drawings on canvas, overhead projectors, and transparencies Commissioned by Kiran Nadar Museum of Art and Samdani Art Foundation with the support of Roh projects Ade Dianita and Aditya Novali’s Significant Other is the newest iteration of an ongoing project inspired by the exchange between two artists, a sister and a brother. Ade is the younger sister of Aditya and lives with autism spectrum disorder (ASD) as well as Down’s Syndrome, which impacts how she communicates and interacts socially with her family and wider society. Ade is a full-grown woman with the mental age of a 5-year-old and, through the development of their lifelong relationship, Aditya observed that Ade finds comfort in obsessively making drawings on a daily basis at home, drawings which bear a strikingly similar visual language and orderliness to his own abstract compositions exhibited at museums and galleries around the world. This work expresses a certain communication and bond between the two in a way that goes beyond words and intellect, a deep connection between siblings. This site-specific installation brings the brother and sister pair together where Ade’s drawings, translated into overhead transparencies, are projected over Aditya’s 365 permutations of identical-sized canvases containing complex abstractions that are almost counterintuitively based on the way both Ade and Aditya were taught to draw in school, following the most basic structures of colonial-influenced Mooi Indie paintings— the sun, two mountains, and paddy fields. The images represented on each panel recall a time in Aditya’s childhood that thereafter informs the current mental state of Ade, who in the (mis)perception of society, will forever be a child. Occupying the walls of an enclosed space, these canvases are interpolated with scans of Ade’s drawings printed on transparent paper, which are projected upon the canvases through a number of overhead projectors, establishing a contextual interrelationship between the works of both Ade and Aditya Novali. Novali makes sculptures and installations using complex methods of production as well as commercial materials. Influenced by his background in architecture, his work addresses themes such as structure, space, and urban planning. Using audience participation, Novali’s works act as investigations of social issues related to space with the help of methodological techniques and orderly systems. b. 1978, Surakarta; lives and works in Surakarta Afra Eisma Poke Press Squeeze Clasp , 2021-23 Yarn, ceramics, and textiles Organized with the support of Mondriaan Funds and Kunstinstituut Melly with curatorial contributions of Sofía Hernández Chong Cuy and Rosa de Graaf Courtesy of the artist and No Man’s Art Gallery Drawing on literature by influential female authors from across cultures such as Begum Rokeya, Audre Lorde and Ursula K. Le Guin, Eisma interweaves characters from her imagination with ideas provoked by the work of the writers that she reads. Eisma creates a welcoming and lively gathering space where we can intertwine our limbs with those of the otherworldly and alien beings, taking delight in physical proximity, assembly, and embrace, core elements to our human experience. Gathered around a floor tapestry, these figures invite us to become entangled in their embrace and engage in conversation with their worlds and the worlds of other visitors, and to imagine new worlds altogether. Responding to an increasing experience of uneasiness, isolation, and uncertainty towards anything deemed extraneous to our familial environment, Eisma seeks to appease these maladies by fostering mutual understanding and shared experience through art. Using craft techniques in novel ways, Eisma explores and manifests personal stories through immersive and intimate installations of textiles, sculptures, and ceramics. Inspiring her works are characters or imaginary friends that interweave sensuality with lightheartedness. b.1993 the Hague; lives and works in the Hague Afrah Shafiq Nobody Knows for Certain , 2021-2022 Interactive Fiction and Archival Game This project was created with the support of the Garage Field Research program of Garage Museum of Contemporary Art, Moscow for the Garage Digital platform Nobody Knows for Certain is an online narrative video game and an invitation to submerge oneself in a sea of stories. The project’s point of departure was an artistic inquiry into cultural exchange between the USSR and South Asia during the Cold War, and particularly into the phenomenon of Soviet children’s books translated into major Indian languages. Decades of intense Soviet diplomacy between South Asia and the USSR in the postwar period have led to the formation of a common space where culture was shared by South Asian and Soviet peoples— translated literature, bilateral film distribution, tours by ballet companies and circus troupes saturated the collective imagination and offered mutual insights for people living in a vast geographical expanse stretching “from the Volga to the Ganges” (to borrow from the title of Rahul Sankrityayan’s collection of historical fiction short stories.) In particular, Slavic fairytales and Soviet stories formed a significant part of the childhood memories of those who grew up in the Indian subcontinent from the 1960s to the mid-1980s. Today, in a number of South Asian countries, there is a thriving subculture of collectors of these now out-of-print books, holding onto a childhood nostalgia and a deep affection for a nation that was never theirs and which no longer exists. Going beyond the imagery associated with Communist propaganda, Shafiq draws from a variety of sources such as Eastern Slavic mythology and folk traditions, book illustrations, children’s letters to editors, sound archives, lacquer miniatures, textiles, and decorative arts. She melds these characters, fragments, and disjointed elements to make an interactive game. The unique blended narrative is enriched with the presence of original characters invented by the artist such as a cat without a tail and a matryoshka doll who is empty inside. Tapping into the emancipatory potential of a storytelling unloosed, Shafiq critically revisits the morphology of the folk tale and brings essential philosophical and political updates into the narrative, inviting audiences to dive into, play, make choices, and explore. Shafiq adapts the process of research as an artistic playground. She intertwines archival findings, history, memory, folklore, and fantasy to create a speculative world born of remixed cultures. Her work moves across various mediums, drawing from the handmade language of traditional folk forms and connecting them to the digital language of the Internet and video games. When she is not glued to her computer, she makes glass mosaics. b. 1989, Bangalore; lives and works in Goa Research, Script, Animation and Art: Afrah Shafiq Lead Programmer: Kushal Neil Lead Animator: Piyush Verma Additional Animation: Eeshani Mitra Original Score and Music Production: Rushad Mistry and Zohran Miranda Sound Design & Game Audio Implementation: Horacio Valdiveso Project curators : Iaroslav Volovod and Valentin Diaconov Garage Field Research Team: Oxana Polyakova, Daria Bobrenko and Ivan Yarygin Amitav Ghosh, Salman Toor, and Ali Sethi Jungle Nama, 2021 A book and audiobook imagined as an installation with scenography by GOLEM, 2023 Courtesy of artists and Harper Collins India They say when you retell a legend or listen to one, new voices come to it to haunt the narrative. The Sundarbans—where story, myth and reality meet—earned its name from the Sundari tree, and is the planet’s largest delta and mangrove forest. It spreads across the western coast of Bangladesh and the southern shore of West Bengal in India. The Bengali story-in-verse of the guardian of this forest is the legend of Bon Bibi and her fight with Dakshin Rai , a spirit who appears as a tiger to the natives. It is popular in the villages of the Sundarbans and often enacted in Pala or Jatragaan (local epic storytelling performances), and it erases religious boundaries between Hindus and Muslims as both venerate the forest and its goddess. The Sundari trees are known for their high-value wood and are at the brink of extinction. Jungle Nama, an adaptation of one episode of the legend by author Amitav Ghosh, was published in book form with illustrations by artist Salman Toor, and narrated by musician Ali Sethi. The verse is an allegorical exploration of human greed, ecological escapades, the relationship of a people with their forest and the resources around them, together resulting in the real crisis of climate change. Ghosh’s English-language, interpretation is told entirely in the poyar -like meter of twenty-four syllable couplets replicating the cadence of the original Bengali version. Within the story, the rhyme and meter of speaking out the words has a spell-like effect of invoking the goddess. This sound and visual installation reimagine the book as an immersive space for DAS visitors to access the world of mangroves, wetlands, alligators, the mighty spirit of Dakshin Rai , the avaricious rich merchant Dhona, the poor lad Dukhey. Salman Toor’s black and white drawings are haunting images that travel with you, along with pairs of eyes of creatures and beings, gleaming through the darkness of the mangroves. Amitav Ghosh is an award-winning author of historical fiction and non-fiction books that address colonialism and climate change, particularly how they affect the people of South Asia. Salman Toor is a painter known for his small-scale figurative works that combine academic technique and a quick, sketch-like style. Recurring color palettes and references to art history heighten the emotional impact of Toor’s paintings and add a fantastical element to his narratives drawn from lived experience, as well as the imagined lives of young, queer Brown men residing between New York City and South Asia. Ali Sethi is a singer, songwriter, composer, and author noted for his ability to blend Hindustani classical ragas with contemporary Western arrangements, combining live musical performances with historical narratives, cultural context, and critical commentary. Together, these collaborators have brought words, sounds, and images together to evoke a story experienced in public space, with scenography by GOLEM, an international architecture, art, and design studio based in Paris. Amitav Ghosh b. 1956, Kolkata; lives and works in New York Salman Toor b. 1983, Lahore; lives and works in New York Ali Sethi b. 1984, Lahore; lives and works in New York GOLEM design team: Ariel Claudet and Sara Layoun Anpu Varkey Summer’s Children , 2017-19 Selected drawings from the set of 92 works made for the graphic novel Felt tip pen and brush pen on paper Collection: Kiran Nadar Museum of Art Set inside a rubber plantation in Kerala , Summer’s Children resides in the memory of a lost place and childhood seen through the eyes of two siblings as they traverse the day. Both run across the field, through ant trails, and rubber trees. They run to the river and to the rain, curious and observant, and looking alike. They pick leaves, wander into thickets, chase animals, swim and catch fish in the village pond, crane their necks to look up to the sky, trees, and adults. Dot by dot, episodic memory, plays, sounds and landscape of childhood come to touch and visit us. Childhood here is a new place of observation and inquiry, of nostalgia, smells, and stories. Made for a self-published artist book, reading these monochromatic drawings is to attune yourself to a slow, joyful, sensorial looking and passing of a day where many delicate, minor events happen around us. Up on the tree, a nutmeg pod pops. A jackfruit falls on the ground. Fire ants make a leaf-house on guava trees. Varkey took two years to complete this silent graphic novel, which is partly autobiographical and based on time spent in her grandmother’s ancestral village in rural Kerala. With each drawing, she creates a space she didn’t know she inhabited or still carries within her. Known for distinct graffiti and public murals in different cities of India, Anpu Varkey’s practice pulses with attitude: unapologetic, experimental, and not afraid to share her vulnerabilities. Over the years, she has contributed immensely to the vibrant growing street art scene in India. Graphic novels and bookmaking are another aspect of her practice. b. 1980, Bangalore; lives and works in Bangalore Anga Art Collective Khaal Gaaon , 2022-2023 Audio visual installation with bamboo, clay, earth, and jute elements Commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art with additional support from the Inlaks Shivdasani Foundation Contributors: Jugal Kumar, Anup Let, Devadeep Gupta, Gyanwant Yadav and Umesh Singh Cluster of different materials, interactive vehicles, seeds, books and intimate play spaces welcome you to Anga Art Collective’s new iteration of their installation Khaal Gaon, further evolved from its first occurrence in the Dhaka edition of the exhibition. They are inspired by sutal which in Assamese means a play-area that has multiple entry points. Creating a dense interlinkages of visual and sensory stories they have conceptually developed Khaal Gaon as a laboratory space where individual practices, observations and thoughts of members of the collective are in conversation with each other. With this evolving vocabulary of their collective kNOw school, they invite visitors to engage in the indigenous ways of knowing and further stretching the contours of Khaal Gaon. This project is derived from two Assamese words: Khaal, meaning low land or a small water body in and around a village settlement, and Gaaon, meaning village. Since the 1970s, regular floods and river erosion in the Rahmariya region of upper Assam (located in what is now India) have gradually erased water bodies, fertile fields, wetlands, vegetation, and a cluster of 35 villages, leading to villagers’ displacement and resettlement in distant villages. Submerged under the endless flow of the river Brahmaputra, Khal Gaaon disappeared from the physical geography and settled into the oral history of its people and their descendants. Remembered as an arena of community feasts, fishing festivals full of life and rural energies, as well as a music and performative space, the Khaal Gaon is now only present in stories of the elderly generation who once inhabited the land as young adults. It emerges in the exhibition as a place conjured from the collective memories of its displaced inhabitants. Members of Anga Art Collective take this invisible village and the childhood memories of its inhabitants as a lens to rethink the figure of the child as part of a depleting landscape in an ecologically and politically turbulent context. From their field trips near the site of this invisible village and conversations with the elderly generation, they invoke an immersive place loaded with the barter system practice, the playfulness associated with materials, architectures, and performances. Climate migration and seasonal displacements are common in this flood-prone region, and have altered the occupations, site, stories, and memories of the community. This installation navigates the collective psyche of a displaced community, and explores relationships connecting age and ecology, artistic language and memory, playfulness, and elderliness. Initiated in 2010 by a group of friends, Anga Art Collective came together with the vision to engage with the contemporary and the layered history of Assam in Northeast India through art. With 13 current members, Anga fosters a creative and collaborative space for practice, which is developed by sharing knowledge with other artists, village communities, ecologists, academics, and activists. Know School and the Granary are two such initiatives that are site-specific as well as pedagogical exercises in community-based learning and re-learning. For Anga, a collective is a growing process rather than a closed ensemble. Ashfika Rahman The Paper Box Gallery , 2023 Handmade paper from waste Co-commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art The Paper Box Gallery is a futurist model idea of waste turning into an eco-friendly pop-up community gallery, where the structure of the makeshift gallery is made of small paper bricks created from underwater garbage. Every year, one-third of Bangladesh experiences floods during the monsoon season. The growing amount of garbage in the water choking drainage systems is a main cause. In collaboration with invited artist Mahmuda Siddika, architect Ar. Sayon Sur and the children from the artist’s grandmother’s neighborhood—the biggest wetland in Bangladesh known as Chalan Beel—the artist and her collaborators initiate a process of taking back garbage from the water. Waste transformed into usable handmade paper becomes both material for art and an exhibition space. The pop-up gallery is inspired by traditional installations that travel around different villages and exhibit household stories, part of vernacular Bangladeshi culture, but instead exhibited here in the middle of Dhaka Art Summit. The entire process explores questions of community collaboration, representation, community access in an exhibition, consent, and inclusive and sustainable ecosystems. Ashfika Rahman is a Bangladeshi visual artist, teacher, and art initiator, who explores systemic social issues in her home country through her work. Her practice straddles art and documentary. In each of her works, she tries to challenge mainstream perspectives on complex systemic social issues, especially the unequal treatment of minority communities in the periphery of Bangladesh, raising awareness globally about these alarming threats to humanity. B 1988, Dhaka; lives and works in Bangladesh. Blaise Joseph, Atreyee Day and New Education Group - Foundation for Innovative Research in Education (NEG-FIRE) Multilingual Education Material - Books & Charts in indigenous languages, 2014 – 2015 Handmade paper from wasteBooks in indigenous languages of Konda Dhoras, Kui and Adivasi Odia, Baigani, Poraja and Gadaba Inside the Belly of the Strange, oral traditions meet pedagogy playfully via the book-form and large wordless picture charts about seasons, rural ecology and rituals. With the intention of rethinking what ‘resource’ in education means, particularly for children belonging to indigenous communities whose access to books are always in not-their-own-spoken-language, a group of artist-educators, and grassroots organizations like Neg-Fire came together to develop and publish stories and poems for children in their mother tongues. They worked with tribal elders, government schools, primary teachers, drop-out youth, as well as students and program animators to make books that attempt to honor the spoken differences in each dialect and retain the earthiness of language of daily use rather than a codified grammar-bound singular language. Blaise Joseph and Atreyee Day present a cross-section from the set of nineteen books and seven charts they developed in collaboration with communities of Araku (Andhra Pradesh) and Koraput (Odisha). These multi-use materials cover a range of everyday encounters and stories that are centuries old as well as match the current realities of the inhabitants that speak the language – ranging from a good hunt story, the beauty of changing seasons, village festivals and community celebrations, daily chores and routines at home/school/field/forest, to personal joys, losses of the child, and animal-human encounters. Very Small Feelings exhibition and its expanded platform - Transnational Folklore Research Forum - intends a slow reflection of the collaborative spirit and journey of this multilingual book project, and a process of writing and illustrating which is not antithetical to the power of the oral but a fluid tool to connect and start conversations. Process: In 2014, Blaise Joseph and Atreyee Day were invited as art facilitators and consultants to the Bhopal Chapter of NEG-FIRE, with whom they had lead community workshops on art and education since 2009 with Bhil, Gond and Biaga tribes in Madhya Pradesh and Chhattisgarh in Central India. Atreyee and Blaise approached indigenous communities via the workshop model to work with over a hundred participants from six tribal groups from the Araku and Koraput area. The first step was listening and gathering narratives and songs, local folklore, and versions important to each community. The next step progressed to editing, visualizing and storyboarding, transcribing, loosely translating, making rough drafts, cut-outs and collaging – again with the involvement of children and community members – in Telugu, Odia, Gadaba, Paraja, Adibasi/ Desiya Odia, Kondadora and Kui. This process helped the participants in this experiment reclaim their personal voice in retelling their brief human tales with humor and lightness. The freedom to express becomes primary motivation, winning over one’s oppressive situation or life conditions. Blaise Joseph is an artist, art educator, and a farmer. He has been facilitating art workshops, community-based projects, developing art based curricula for educational institutions and various social organizations for the past 12 years. He has been leading the Kochi Biennale Foundation’s Art By Children Programme since 2018. Atreyee Day is an artist educator and illustrator who draws for and publishes with independent alternate publishers in India . She was part of a small school where art was the main medium of teaching and taught in semi-rural towns in the foothills of the Himalayas, and led collaborative workshops with Blaise on art pedagogy from 2012 to 2018. Benodebehari Mukherjee Collages , 1957 – late 1960s Graphite, colored paper, newspaper and jute thread, pasted on paper Collection: Kiran Nadar Museum of Art ‘A man who has the power of sight need not be told what light is. And where there is light there is color.' - Benodebehari Mukherjee The sensory agility of these colorful collages draws one into the vision fields of Benodebehari Mukherjee. Made after he lost his vision at the age of 53, each collage was his attempt at re-constructing the world as he remembered it, re-building a visual language after a descent into complete blindness that he described as a “new feeling, new experience, and a new state of being.” Drawing from memory, sensing colors and textures, he pieced together scenes from the rural topography of Santiniketan, experiences of Jatra performances (a folk theater form of Bengal) and, responding to his environment and everyday stimuli, he created tactile surfaces with different materials like jute thread, newspaper, and smooth colored paper. With a child-like curiosity and playfulness, his inspiring daily practice of making and thinking visually, framed and re-framed the figure and its surroundings. Like the animated body of the Boy with Shell Nose, we see the fullness of the artist and what he was touching, feeling and imagining, an invitation for us to join in the act of sensing the artist’s world as well as our own worlds. An important modernist figure of pre-Independent India, Mukherjee was one of the earliest artists in modern India to use murals as a mode of artistic expression. He studied at Kala Bhavana, Santiniketan in 1919, with Nandalal Bose and Rabindranath Tagore as his teachers, later becoming an art teacher there himself in 1925 and spending his most creative phase in Santiniketan until 1949. Like many of his peers, he was influenced by art from East Asia, and visited China and Japan between 1936-37 to learn different brush and ink techniques. In 1948, he traveled to Nepal as the Curator of the Nepal Government Museum, Kathmandu, and also spent several years in Mussorie and Dehradun training artist-teachers. As a pedagogue, he has influenced generations of students in Santiniketan and wrote critical and insightful reflections on pedagogy and arts education. b. 1904, Behala; d. 1980, New Delhi Chittaprosad Angels Without Fairy Tales , 1952 Linocut on paper Collection: DAG Modern and Kiran Nadar Museum of Art Chittaprosad’s humanism makes us actors and witnesses to his questioning of unequal social relationships and ideas of progress in post-independent India. His figure of the child-worker undercuts the glorious image of childhood innocence. Angels Without Fairy Tales is an important linocut series that he first made in 1952, and later published by Danish UNICEF committee and dedicated it to the International Conference in Defence of Children . These tales of lost childhood highlight the atrocity of the daily labor of children from poor families or those orphaned and forced to share age-inappropriate responsibilities with adults. They speak of survival, deprivation, child abuse and premature adulthood: a boy-performer on the streets with a monkey, a kid with his box of shoe polish asleep on the pavement, a child rowing a boat to earn a living, another engaged in hard domestic chores of adults. Throughout his life, Chittaprosad remained an advocate of children’s rights. During his historically seminal reportage of the Bengal Famine of 1943, he documented the plight of children suffering from acute starvation, abandonment, abuse, and separation from family members, becoming beggars in order to survive. He visited orphanages that opened during the famine and reported on the conditions of children and the lack of medical supplies and relief for them. In his brush and ink famine drawings, he provocatively uses the gaze of famine-affected children with bloated stomachs, exhausted faces, malnourished bodies marked with wounds and disease to agitate the viewer into feeling empathy and taking action. Tell Me a Story Please!, 1960s Illustrations Made for Children’s Books, 1960s Kingdom of Rasagolla, Bengali Folktales Retold and Illustrated by Chittaprosad The Little Mermaid, Nov 27, 1968 The Angel, Nov 28, 1968 Holger and Dane, 1960s Linocut on paper Collection: DAG Modern Very Small Feelings exhibition literally and conceptually follows Chittaprosad’s prompt to “Tell me a story!”—inviting its artists and visitors to find spaces to tell, retell and listen to stories that are crucial to them. Chittaprosad created joyous and playful illustrations and prints for children’s books picturing a utopian and animated world of birds and animals, a stark contrast to his grim depictions of the ‘real world’ through images of child labor also present in the exhibition. Known for his socialist conviction, political fervor, and agitation, after his disassociation from the Communist Party in 1949, Chittaprosad spent most of his time in Bombay, expressing himself mostly in the medium of prints as well as making and experimenting with puppets and puppet theater. In Khelaghar (Playhouse) , he wrote, directed, and designed costumes for plays and comedy shows for children of the informal settlements around his Andheri residence, which witnesses describe as being full of hope and laughter. Whether working with Bengali folk tales or the stories of famous western authors like Hans Christian Andersen, Chittaprosad’s illustrations were designed and approached with a folk-like simplicity, carrying the rhythm of nursery rhymes, while weaving in aspects of village life to evoke immediate familiarity and intimacy. Chittaprosad was a radical artist from undivided Bengal, who spent his early years in Chattagram, Bangladesh, formerly known as Chittagong. He was greatly inspired by the Chittagong Uprising of the 1930s. His visual accounts of death, illness, poverty, and strife in pre-independent India remain relevant even today. His iconic sketches of famine-stricken children, families, and dispensaries from the Bengal Famine series (1944-45) became eye-witness accounts disseminated through communist newspapers. He was a member of the undivided Communist Party of India until 1949 and contributed immensely to its cultural wing which involved many iconic writers, poets and artists. b. 1915; Naihati; d. 1978, Bombay Driant Zeneli No wise fish would escape without flying 2019, HD Video, color, sound, 07’10” How deep can a dragonfly swim under the ocean? 2021, 4K film, color, sound,12’23’’ The firefly keeps falling and the snake keeps growing 2022, color, sound, 11′46” Courtesy of the artist and Giorgio Persano Gallery In this trilogy of films, Zeneli harnesses a narrative structure, following the model of the contemporary fairytale, to amplify human feelings such as fear, failure, isolation, and envy. These internal feelings impact how humans form the external world through politics and architecture. The chapters are developed and filmed in iconic architectural spaces of Brutalist origin in three capitals of the Balkan Peninsula: The National Library in Prishtina, Republic of Kosovo, The Pyramid in Tirana, Albania, and the Post Office in Skopje, North Macedonia. In the first film, a fish is trapped in a net, part of the architecture of the façade of the National Library of Kosovo, trying to escape from a shark. A group of children who worked with the non-profit institution Bonevet—which considers technology as a method to learn science, understand life, and increase imagination—played a game with Zeneli to imagine a solution to release the fish from the net to escape the shark. Together, they composed a narrative that portrays the Brutalist architecture of the National Library as something transformable into malleable matter, and the nature of the fish as being like a bird that can float in the sky. The film offers us a story where the art of being wise is entrusted to children and the architecture of the National Library in Kosovo becomes a network of possibilities which are there for all of us to imagine. The second film tells the story of a dragonfly that, despite being able to move its wings, is condemned to never fly, thus failing to get away from the ocean. The dragonfly, a symbol of spiritual depth, power, change of perspective, and adaptation recalls the real experience of Rilond Risto, who spent 21 years of isolation in Albanian prisons, creating mechanical insects capable of flight from various circumstantial tools during his last period of imprisonment. The dragonfly moves inside the Pyramid of Tirana, a memorial monument to the Albanian dictator Enver Hoxha built in late 1980s, and is held by it without the possibility to fly and escape from the Pyramid, a metaphor for the existential quest to escape the confines of externally imposed rules. The third film is set in the Post Office of Skopje, Macedonia, whose concrete structure, modeled in the shape of a lotus flower and completed in 1974, became the symbol of the reconstruction of the city after the devastating earthquake of 1963.The film is inspired by the fairytale of the firefly and the snake in which the snake, struck by the brightness of the firefly, tries at all costs to eat it, and reacts to that feeling of powerlessness in front of its bright glow— an allegory for the senseless, often ego-driven violence we experience in the world today. Zeneli’s work challenges physical and intellectual limits by staging and performing ironic and dreamlike situations, which are often absurd. His performative approach makes us question how we experience time and identify with dreams, playing with reason while utilizing the wider public’s participation in the creation of his work. At the core of Zeneli’s performative actions, as well his films, is the redefinition of ideas of failure, utopia, and dream that open up possible alternative readings of the world. b. 1983, Shkoder; lives and works in Turin Ganesh Pyne 10 Illustrations from Shataborsher Roopkatha/Hundred Years of Fairy Tales , 1983 Pen and ink on paper Collection: Kiran Nadar Museum of Art Saat Bhai Champa Rajkumari Poncho Pushpa Mone Mone Maniraj Ramdhanur Golpo Chandrachur Rajputra Pori-r-Golpo Buro Angul Kheede Untitled Well-known as the master of tempera technique, Ganesh Pyne’s painterly world full of dreamscapes, mysterious figures, and motifs emerges from the fairytales of Thakurmar Jhuli and similar sources.* Pyne’s childhood was spent in a crumbling mansion in Calcutta (present-day Kolkata), listening to his grandmother’s make-believe world of fairytales, folklore, and mythical stories from epics and witnessing jatra performances that sparked his imagination. He passionately drew animated illustrations and picture books for young children, a strong aspect of his practice which is only now gaining art-historical attention. He worked in an animation studio as an illustrator for almost two decades. His inclination for drawing and re-drawing figures from popular stories and mythology, rendering them into philosophical and vulnerable caveats, comes across in this unique suite of illustrations. These drawings were made for an anthology celebrating fairytales by iconic Bengali writers, from Sukumar Roy, Ishwar Chandra Vidyasagar, and many others. Each illustration captures a poetic moment from the tales: the lonely woman at the window in Kheede , the queen nursing the ill in Rajkumari Poncho Pushpa , the prince smelling the flowers Mone Mone , or the king encountering seven of his children who turned into champa flowers in Saat Bhai Champa . By creating visual parables, Pyne creates spaces for the reader to enter the stories and build their own joy, grief, and intimacy with these timeless tales. His larger body of work reflects upon the magical, mysterious world which is poetic and equally full of fear, death, darkness, and the unknown. As fellow artist Paritosh Sen beautifully observes, Pyne’s world is “where feeling becomes more important than seeing.” * Thakumar Jhuli (1907) was one of the earliest published collections of indigenous Bengali folk and fairytales, edited and compiled by Dakhinaranjan Mitra Majumdar. It was one of the earliest attempts to document and publish the indigenous folklore of Bengal to reclaim the space encroached upon by the rise of popular English fairytale books. Dakhinaranjan traveled across many villages recording verbal narrations of the folktales with his phonograph, and later edited and published them in several books. b.1937, Calcutta; d. 2013, Kolkata Gidree Bawlee Foundation for the Arts Bonna , 2022 Video, loop. Duration: 5 minutes Commissioned by Samdani Art Foundation, Kiran Nadar Museum of Art and World Weather Network Bangladesh is a place where girls named Bonna live, play, and grow with living and non-living beings of every gender orientation. Bonna literally translates to flood, but not all floods are bad. Many storms are named after people but, here, a person is named after a weather pattern. Bonna is a free spirit, and she brings chaos to the world. Sometimes chaos enables new possibilities to emerge as it breaks apart rigid structures. Violent destructive flooding in Bangladesh and other South Asian countries, due to climate change and man-made structures, is now a pressing concern and we can learn from stories that have been floating around for thousands of years in this land of rivers. The Bonna character encountered in this video was imagined by a group of children in Bangladesh whose community elders are climate migrants, many of whom have never left Bangladesh, but who acutely feel the impact of the world's carbon emissions while contributing very little to them. The children’s lives are intertwined with the community elders and their journeys of environmental migration to Thakurgaon, Bangladesh. They wrote the script for this video work interpreting the theme of the 2023 Dhaka Art Summit, re-contextualizing what it means to live with extreme weather. As a conceptual carryover from the Dhaka Art Summit 2023, Bonna joins many other characters that activate and anchor Very Small Feelings exhibition. Ghazaleh Avarzamani Stuck-in-time Time Wall , 2022-2023 Soap installation, Commissioned by Kiran Nadar Museum of Art and Samdani Art Foundation. Project supported by Canada Council for the Arts. Stuck-in-time Time Wall uses soap as a tool for both agency and discomfort. Exploring the political and domestic associations of soap as a material turned art object, this project examines the politics of education, the process of colonizing the mind and cleaning the body. It is triggered by the Point Four Program, a colonial post-war educational program to help developing nations “help themselves.” In 1949, as part of Cold War policies to combat the influence of the USSR, the Truman administration came up with the idea for a technical assistance program as a means to win the "hearts and minds" of countries “in the developing world,” sharing American know-how in various fields, especially agriculture, industry, and health. This program introduced a variety of materials, machines, and ideas through documentaries etc. Avarzamani’s intervention responds to the propaganda of the program and offers ever-changing blocks of soap as a quiet meditation on the human condition. The soaps were sourced from Cosco, one of the oldest soap-making companies in Bangladesh, and the production of this project was realized in collaboration with the organization TransEnd which supports the diverse transgender, non-binary and queer community in Bangladesh, and with further support from the team in India. Avarzamani’s practice is committed to challenging hegemonic and epistemological structures by investigating the rules and methodologies used to shape power in society. Grounded in ideas of deconstruction, replication, and transformation, her research examines how education shapes psychosocial constructions of knowledge and cultural practices. Primarily working in sculpture and installation, she often explores games and play as tools to understand power dynamics and systems that are inherent but often hidden within our shared relationships. b.1980, Tehran; lives and works between Toronto and Margate 14a Guam Bus The Guam Bus is run by brothers Michael and Jack Lujan Bevacqua from the Kabesa and Bittot clans of Guam. When both were children growing up in the 1980s and 1990s in Guam, there was very little media related to being Chamoru, or telling the stories of their people and teaching them their language. In 2015, after Michael had become a university professor and teacher of Chamoru and Jack had started a career as an artist, they decided to use their talents to create books, flashcards, comics, and games telling Chamoru stories and teaching the Chamoru language. Their initial inspiration was to create for Chamoru children today resources reflecting their heritage. To date, they have published three bilingual Chamoru-English children’s books, three comic books, produced three sets of flashcards for young learners of Chamoru, and released a Chamoru language bingo game in 2021. Today, the mission of the Guam Bus is to revitalize the Chamoru language and empower the Chamoru people. They aim to do this primarily through the production of creative and academic works designed to inspire and educate the Chamoru people about their heritage and future possibilities as a people. Irushi Tennekoon Animated Films Studying Blue Whales (featuring Asha de Vos, Marine Biologist), 2019, 3 minutes The Umbrella Thief (featuring Sybil Wettasinghe, Children's author and illustrator), 2020, 3 minutes Colombo Wetlands and the Urban Fishing Cat (featuring Anya Ratnayaka), 2022, 6 minutes Irushi Tennekon’s ongoing series Animate Her interviews a group of exceptional women living and working in Sri Lanka, sharing their paths of work and life, to lay out alternatives to patriarchal structures created (primarily by men) for women to fall into. Through modes of stop-motion and experimental animation, the series brings to life the stories of a marine biologist, a children’s author and illustrator, a wildlife conservationist, a lawyer and activist, a traditional dancer, an architect, and an ICT entrepreneur. Responding to the invisibility of working women in public spaces and the idea of future heroines and role models with brown skin and dark hair, Tennekon’s heroines come from diverse fields in the arts, sciences and technology who challenge the norms and biases of their fields. As they share their journeys, risks taken, challenges embraced, the larger social and environmental ecospheres that govern one’s life choices become apparent, along with other topics including how Colombo wetlands prevent floods and disease. Working as an artist, experimental animator, and storyteller, Tennekon strives to inspire more open-ended futures for women in Sri Lanka. While she has a background in English studies, her work seeks to bring visibility to heroines indigenous to Sri Lanka rather than imported from Euro-centric colonial traditions. b.1989, Sri Lanka; lives and works in Colombo and London Jani Ruscica Not-knot (to stain), 2023 Wood cut and mixed printing techniques The inked and their Incandescent Irreverence (New Delhi) Site-specific mural, 2023 Commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art with support from the Finnish Cultural Institute Potentially familiar, yet only provisional, symbols, stretch, twist and contort themselves towards the very limits of recognition, extending themselves across the gallery space, almost holding it in an embrace. Like tattoos or graffiti on the skin of a building, appropriated linguistic signs start to take on human, animal, and plant-like qualities, seemingly performing for an audience as they turn and stretch. Refusing their intended meaning and gesturing towards new, freer ways of existing, through illegibility, fragmentation and incoherence, these signs and symbols playfully embody the slippery nature of language and its codifications. Jani’s site-specific mural playfully responds to the architectural spaces of the museum and other installed artworks in the exhibition. Ruscica’s work spans a variety of mediums, using not only video, sound, and performance, but also sculpture, murals, and woodcuts. Looking for common ground between different and seemingly disparate art forms, their practice explores the mutability of meaning, the ties and slippages between interpretation and representation, questioning categories and binaries, and playfully collapsing boundaries of language, animacy and meaning. b. 1978 Savonlinna; Lives and works in Helsinki Jessy Razafimandimby Si Seulement les souvenirs parvenaient du futur , 2022 Found object, bed sheet, pencil on paper Courtesy of the artist and Sans Titre, Paris Chants hirsutes , 2022 Found objects, woven straw, acrylic on bed sheet Courtesy of the artist, private collection, Paris and Sans Titre, ParisPresentation supported by Swiss Arts Council Pro Helvetia Jessy Razafimandimby is interested in the stories behind objects and what they have to say about human behavior. He employs notions of the household as a metaphorical framework to question notions of taste, belonging, and power. An avid collector of domestic objects, his work has been described as an “archive of anecdotes,” where the rituals and traditions (of making) of their previous owners meet the personal history of the artist, coming alive in gestural, hybrid works that carry with them the artist’s childhood memories growing up Madagascar. Textiles are a common motif in the artist’s work; they link ornamental practices from paintings to bedsheets and play a role in concealing and revealing fictions and truths in theater and in life. These works are inspired by the artist’s childhood experience as an altar boy in Madagascar as well as his contemporary experience in Geneva. His mother continues to enact imported Christian rituals in her adopted home today when decorating altars for family ceremonies. The act of transmission fascinates the artist; many religious ceremonies use white cloth as part of rituals to purify and seal commitments to higher spiritual powers and to other human beings, as in the act of marriage. Transmission is also part of our hope for transformation, and the artist interprets ritual objects in straw, a kind of alchemy where “poor materials” can become precious through the act of belief. Razafimandimby’s multidisciplinary production encompasses painting, drawing, installations, and performance. Often, these practices converge, finding the artist manipulating fragmented decorative objects and textiles, which extend the work beyond its frame. These extensions reveal a clash between sculpture and painting, staged by the artist, as well as clashes of culture. He pays particular attention to the history of interior decoration and ornamentation, as well as social conventions of “good manners” that are traditionally linked to a conservative way of life and promoted by a classist bourgeois system. b. 1995, Madagascar; lives and works in Geneva Joydeb Roaja প্রজন্ম কল্পদ্রুম ও অনু দ্রুম, Generation-wish-yielding trees and atomic tree , 2009-ongoing Photo-drawing collage print Courtesy of the artist তরল শিকড়, Liquid roots , 2022 Pen and color pencil on paper Collection: Samdani Art Foundation Go Back to Roots 39, 2022 Go Back to Roots 43 , 2022 Ink pen on paper Collection: Kiran Nadar Museum of Art Belonging to the Tripura community from the Chittagong Hill Tracts, Joydeb Roaja’s childhood was not like that of most Bangladeshi artists. He grew up seeing army boot prints on the hills, and tanks haunted his dreams. Generation-wish-yielding trees is a response to his traumatic memories, a series which began as a performance with his daughter in 2009. His performances turned into drawings and his drawings turned into performances. These photo-drawing collage prints are mainly made from the desire to see performance documentation and drawings side-by-side as one work. The only source of water in the hilly area of Roaja’s village in Rangamati is a small stream running between two hills but, for the sake of development, the natural forest was cut down and re-planted with teak plantations. As a result, many streams in the hilly areas are drying up. The stream Roaja used to bathe in as a child now has no water except during the rainy season. This is the reason why this jhiri (stream) in Liquid roots transforms into ever-running roots in his drawings, flowing with hope for more autonomous futures. Roaja has an interconnected performance, painting, and drawing practice that highlights the challenging social and political landscape of Bangladesh’s Chittagong Hill Tracts. His works are tied to the experiences of indigeneity, often emphasizing the deep and symbiotic connection of indigenous people with their land as well as the fight for recognition and rights. His work is an empowering call to demand autonomy and ensure preservation of minority cultures. b.1973, Khagrachari; lives and works in Khagrachari Kabir Ahmed Masum Chisty The Story of Water and Labor Pain , 2022-2023 Charcoal and watercolor on paper, performance Collection: Samdani Art FoundationCommissioned by Kiran Nadar Museum of Art and Samdani Art Foundation Through drawings and body movement, Kabir Ahmed Masum Chisty explores a story of the flood created at the confluence of the Padma and Brahmaputra rivers. People living on the banks of the hundreds of rivers in Bangladesh and India have always depended on the sediments that come with the river, traveling all the way from the Himalayas. Combining mythological events and characters from the region, Chisty created his own narrative of the delta and its natural phenomena of flooding. Chisty works with performance, poetry, drawing, and animation. Based in Narayanganj and Dhaka, he explores through his art the depths of the human psyche. Often working through the intricate meshwork of the relationships between mind and body, body and matter, myth and reality, time and space, his practice attempts to install in everyday surroundings a window into imaginary spaces, dreamscapes, and parallel realities. b. 1976, Narayanganj; lives and works in Dhaka, Bangladesh Kelly Sinnaphah Mary Notebook 12: the Fables of Sanbras , 2022 Acrylic on paper Commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art Courtesy of the artist and Aicon Gallery Notebook (2) of No Return , 2018 Acrylic on paper From the Collection of Albertine Kopp Through the lens of science fiction, Kelly Sinnapah Mary often explores the so-called feminine universe; working with floral themes, soft materials, and fairytales, she uses techniques contrasting with her poignant and politically charged subject matter. From this friction, Sinnapah Mary traces her ethnic heritage, while questioning her roots as someone caught in two nested worlds— confronting concepts of ‘negritude’ and ‘coolitude’. ‘Coolie’, an expression coined by Caribbean poet Khal Torabully, is a pejorative name given to Indians who migrated to the Caribbean. Sinnapah Mary invented a character named ‘Sanbras’, a young girl who perhaps stands in for the artist as a young girl, and tries to connect the past, present, and future as a protagonist with agency over her life’s direction. Sometimes she is a schoolgirl on the run who takes a critical look at society and dreams of creating an alternative community with other children. She questions the relationship between human and animal, and thinks of the animal as an ally to build and remake the world she wants to live in the future. Sinnapah Mary creates images through drawing, painting, sculpture, and tapestry-making that refer to the tales and biblical stories of her childhood, mixing cruelty and enchantment, while exploring postcolonial dilemmas and resistance to self-invention. She embraces her own ethnic heritage as a descendant of Indian indentured laborers, and draws in sexuality, a love of craft, and the social injustice she perceives around her to create mini-worlds with science fiction and fairytale undertones. b. 1981, Guadeloupe; lives and works in Guadeloupe Lapdiang Syiem Laitïam , 2022-2023 Video and Performance Co-commissioned by Samdani Art Foundation and Kiran Nadar Museum and Art Dubai This body-based performance by Lapdiang Syiem, which visitors can experience as a video, explores the Khasi folktale U Sier Lapalang , a story of the stag who climbs up from the plains of what we know as present-day Bangladesh into the Khasi Hills of Meghalaya to find the wild herb U Jangew Jathang , only to be captured and killed by hunters. His mother also ascends in search of her son and encounters the kill. She releases a dirge, a lamentation which is said to be a sound that has taught the Khasi people how to mourn and grieve. The work focuses on memory and retelling, landscape, and grief as an emotion that drives the narrative of border-crossing and how it resonates in the Khasi community. Syiem’s embodiment of the innocent and adventurous spirit of U Lapalang and his journey to the frontiers beyond his learned geography, speaks to us on multiple levels. The performance-video made on site captures the landscape of Sohra, Sohbar (the village between Sohra and the Bangladesh border), and Wahrew (the river flowing between Meghalaya and Bangladesh) which are undergoing a process of tremendous change and erasure with aggressive urbanization, mining, and other interventions. Syiem’s practice is deeply physical, drawing on techniques from her diverse training in theatrical arts. She presents and revives indigenous Khasi folktales with a contemporary vision, engaging with questions of gender and identity. She locates her theatrical expression in her minority matrilineal community’s oral traditions, using folk as a resource and performance as a form toward the expression of the oral— where the act of performing means taking part in the passage of those traditions from one generation to the next. b. 1988, Shillong; lives and works in Shillong Leela Mukherjee Recalling Leela Organized with the support of Mrinalini Mukherjee Foundation ‘The Peacock Stage’ mural at Welhams Boy’s School, 1968. Photograph taken in 2023. Courtesy Mrinalini Mukherjee Foundation Archival material from the Mrinalini Mukherjee Foundation Archive Set of six wood sculptures, 1950s - 1970s From the Collection of Kiran Nadar Museum of Art Very Small Feelings creates a space to grasp, position and reflect on the life-long work of a pioneering sculptor and educator, Leela Mukherjee. Her art-making practice and contribution to arts pedagogy remains under-researched and overshadowed by the grand gestures of male-centric modernism; her works and her shifts were small, intimate, irregular, and in constant dialogue with her environment. Her career marks a shifting register of practice that liaises between her domestic life, her dedicated teaching practice, and her artistic journey as a life-long learner. Her bold personality, directness, and her dedication to her art—which we only know of anecdotally—becomes a starting point to recall Leela Mukherjee today. As an artist whose practice, ideas, and work are only now being archived and researched, Recalling Leela is set as a proposition inviting you to think with us on ways of approaching her practice, work, and ideas. As we continue to imagine this space in different iterations of VSF , we follow the anecdotal, incline towards the referenced, and all that can be pieced together from the memories of Leela Mukherjee’s students, colleagues, and friends, to gather details of her influence as a teacher and person of immense resource. It is a real yet conceptual leap that we take to imagine ways of approaching an artist’s body of work about which history knows very little. Recalling Leela first dives into Mukherjee’s idea of the Art Room that she instituted at the Welham Boy’s School in Dehradun, at the Himalayan foothills, upon joining the institution as an arts teacher in 1953. She is credited to have modeled the art room similar to art studios of practicing artists, accessible to students at all times including late hours, and with access to a variety of mediums. Embedding such an open invitation into a school curriculum, she shifted arts from a hobby class to a life pursuit for many of her students, filled with discovery, experiences of looking and learning together, and of course the discipline for which she is well remembered. Recalling Leela recognizes the simplicity and impact of such pedagogical efforts and gestures that move arts beyond the rigidity of class hours, percolating into life; and of art as a central motif to engagement with the world, especially for early learners. While her classes in the Art Room often spilled outdoors, having her students repeatedly sketch the hills surrounding the school, her art practice which occupied the same spaces as her students came to find permanent residence on the walls of the school. VSF anchors this reimagined space for Leela via one such work, The Peacock Stage , an onsite mural made by her in 1968 at the Welhams Boy’s School at the behest of Ms. Oliphant, the founder of the institution. The alumni, her students and the school remember it as an iconic space of “memorable gatherings, assemblies and speeches,” where “the peacock waits silently and patiently, in all its grandeur, with its wings spread wide to welcome all.” This sets the stage, both literally and figuratively, for the presentation of her archive and her work for us to ponder. Dotting this Peacock Stage in the exhibition are photographs of her students holding their drawings, school notice-board exhibitions, and figurines made from soap and wood, and her own documentation of her works. Six wood sculptures by Leela Mukherjee animate this backdrop, with animal figures complimenting the soap sculptures that one sees in the photographs. In these sculptures she draws references from the toy-making tradition and culture of rural artisans of South Asia, and her dedicated study of nature and bodies imbibed during her education at Kala Bhavan, Santiniketan. Mukherjee learned the skill of wood carving from the famous master artisan Sri Kulsunder during her stay in Kathmandu, Nepal from 1948 to 1950, and became one of the few female sculptors of her time to actively work with wood, and later with bronze. Together this assemblage of a presentation blurs the line between her practice as an artist and as an educator. She approached teaching art to children not as an isolated classroom exercise but as a laboratory for experimenting with learning methodologies and structures, from passing of skills and techniques to attitudes of engaging with the world through art. Leela Mukherjee started working at the Welham Preparatory School in Dehradun in 1953, and continued to create her own work in the same studio as her students until 1974. A graduate of Kala Bhavan, Santiniketan, she took in early on the Tagorean philosophy of the study of nature and life, and later extended this attitude into the development of her arts curriculum and classes. She was a student of Nandalal Bose and Ramkinkar Baij. She married artist Benode Behari Mukherjee in 1944 and assisted him to create the famous mural based on the life of medieval Indian saints at the Hindi Bhavan, Santiniketan in 1947. b. 1916, Hyderabad, Sindh Province; d. 2002, New Delhi Lokesh Khodke Selected pages from Comic Series The Speaking Mountain , 2022-2023 With research inputs and materials from Asia Art Archive (AAA) Co-commissioned by Kiran Nadar Museum of Art, Samdani Art Foundation and AAA Khodke’s imaginative leaps into the archive and interest in storytelling is part of a cluster of works that explores different children’s art practices, highlighting local art teachers’ life-long work and institutional histories focused on children’s arts and education. Khodke shares selected pages from his ongoing fictional comic series conjuring, through the artist’s use of humor, a rich ground for exploring different artistic practices and dialogues across geographies. He entangles Hong Kong, Bhopal, and the landscape of the children’s literary world of comics from India in the 1990s with personal insights and episodes that pull in his own earliest memories of the art scene in his native city of Bhopal. The protagonist of the comic, a young boy from Bhopal, travels through time and space, meeting real and imagined characters. He meets artist Ha Bik Chuen in Hong Kong in the early 1990s, and also Nagraj and other popular characters from the comic worlds of India, Hong Kong, and America, traveling onward into the current moment. These encounters spark many ideas and questions in the young boy’s imagination. This comic series was developed from Khodke’s online artist-educator research residency at Asia Art Archive in 2021, where he was inspired by the photo contact sheets of children's artworks and exhibitions rigorously documented by the artist Ha Bik Chuen in Hong Kong in the 1990s. This visual research material led him to initiate conversations on comics, children, and art with artists Ronnie Wong Lai Keung and Professor Oscar Ho. He also met artist Vinay Sapre who taught and worked at Jawahar Bal Bhavan from the 1980s, teaching aeromodelling and art to children and young adults throughout his life. Engaging with the archival material and stitching his research with popular visual material like children's illustrated magazines, comics, films, news articles, Khodke connects many divergent threads, and plans to further develop the comic and continue his research on Bal Bhavans in India. Khodke has been making illustrations for children’s books and comics for almost two decades. As a practicing comic-book artist and educator in the visual arts, he co-founded Blue Jackal, a platform for creating and publishing visual narratives, comics, picture books and interactive tools and programs for learners of different ages. He is also co-founder and co-editor of Drawing Resistance , a Hindi/English zine reflecting on the current socio-political climate. b. 1979, Bhopal; lives and works in New Delhi Marzia Farhana with 270 young Bangladeshi students The Equilibrium Project , 2022-2023 Video of a multipart project and installation made in collaboration with 270 young students (classes 6, 7, and 9) from Jaago Foundation, Bangladesh Presentation realized with additional support from Unilever, and was commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art The Equilibrium Project began with Marzia Farhana conducting several online workshops with children engaged in Jaago Foundation learning programs living different parts of Bangladesh, including Dhaka, Habiganj, Rangpur, Dinajpur, Teknaf, Bandarban, and Gaibandha. The installation in the Dhaka iteration of ‘Very Small Feelings’ exhibition was a result of a collaborative process developed over several months, and it drew upon historical examples of artist-run pedagogical initiatives in Bangladesh and elsewhere. Reflecting on the figure of artist-educator, and interpreting the relationship between society, art-making and young children, she explored what engaged pedagogy may mean in resource-deprived contexts. Working with underprivileged and hard-to-reach children associated with Jaago, Farhana’s work questions as well as brings into focus aspects of innovative art practice to create a platform of emancipation and resistance for those who are outliers in society. This video documentation captures some aspects of the project as it was showcased in Dhaka Art Summit 2023. Farhana works with several media including painting, installation, and video. Her practice is time-and-space based, facilitating collaborations, participation and reinforcing the possibility of co-authorship on works of art that reinvent empathy and emancipation. The pedagogical turn of her artistic practice emphasizes fostering social and environmental justice and empowering marginalized vulnerable communities. b. 1985, Dhaka; lives and works in Dhaka and Richmond Matthew Krishanu Safari , 2012 oil and acrylic on canvas Courtesy of the private collection and Jhaveri Contemporary Playground , 2020 Oil on canvas Courtesy of the private collection and Niru Ratnam Gallery Verandah (Girl and Boy), 2022 Oil on canvas Courtesy of the private collection and Niru Ratnam Gallery Presentation realized with the support of Jhaveri Contemporary While these paintings contain a sense of childlike innocence, they also speak to fraught power dynamics between white children and brown children and their parents. In Playground, the white bodies ascend over the brown ones on the see-saw— perhaps a metaphor for South Asia and other parts of the world as colonial playgrounds. In Safari , also set in Bangladesh, the two brown brothers are placed between an elephant in the distance and their towering white father in the foreground, equally alien to the landscape. Despondent, they seem unsure of who or what to aim their bows and arrows at. Krishanu’s painting practice employs shallow pictorial depth and backgrounds that often veer into abstraction, creating paintings that seem to occupy a liminal zone. His paintings exist somewhere between the precision of a photograph and something looser. He works from his imagination, which he sketches and maps out as preparatory drawings, from photographs given to him from people familiar to these scenes from the past, and from inspirations from the history of painting. This lack of specificity opens up a field “outside of time” and invites viewers to bring their own experience and readings into the work. The institution of Christian-missionary-led education links many present-day and former colonial contexts; reflecting on the indigenous knowledge and systems of producing, preserving and regenerating knowledge, via contemporary artists, scholars and practitioners' work is a noticeable part of Dhaka Art Summit and Very Small Feelings . b.1980, Bradford; lives and works in London Matthew Krishanu Crow (profile), 2018 Crow (Mumbai, green), 2019 Crow (Mumbai, light), 2019 Crow (turning), 2019 Crow (wings), 2019 Crow (Mumbai, purple), 2020 Crow (stance), 2021 oil on board Courtesy the artist and Jhaveri Contemporary Crows are ubiquitous in the South Asian landscape, understandably becoming iconic subjects in the mythology, art history, and literature of the region. Matthew Krishanu paints crows as singular figures which, like two-legged humans, also come together in groups when installed in museums and exhibition spaces, almost like groupings of relatives. These mischievous birds are inspired by the artist’s childhood growing up between the physical landscape of Bangladesh and the educational landscape of England, where Edgar Allan Poe’s raven, Ted Hughes’ crow, and other iconic trickster birds flock together as part of western cultural literacy. These crows flock to us from London, where the artist has been observing and painting this subject for the past eleven years. They are joined by other crows imagined by Joydeb and Ishaan Roaja and Murari Jha in Very Small Feelings. Krishanu’s painting practice employs shallow pictorial depth and backgrounds that often veer into abstraction, creating paintings that seem to occupy a liminal zone. His paintings exist somewhere between the precision of a photograph and something looser. He works from his imagination, which he sketches and maps out as preparatory drawings, from photographs given to him from people familiar to these scenes from the past, and from inspirations from the history of painting. This lack of specificity opens up a field “outside of time” and invites viewers to bring their own experience and readings into the work. b.1980, Bradford; lives and works in London Mong Mong Sho Songs of The Fishermen’s Children , 2022-2023 Ink on rice paper Collection: Samdani Art Foundation Co-commissioned by Kiran Nadar Museum of Art and Samdani Art Foundation Childhood in Moheshkhali is strange. In many cases, children become child laborers to help their fathers and family members earn a living, losing their childhood in the process. They touch money before touching books. They live in conditions of which urban society can never dream. Their lives are intertwined with the fishermen’s boats and the island on which they live. Songs of the Fishermen’s Children depicts the lives of such children who work and live in Moheshkhali, an island in Cox’s Bazar in southern Bangladesh. Born in a Rakhine family, an ethnic group found in Myanmar, South Bangladesh and India, Sho also spent his childhood on the coastal island of Moheshkhali. The sea determines the island people’s future professions. Some grow up to be fishermen, moneylenders, fishmongers, salt gators, tenders, brokers, laborers, boatmen, finding their destiny among hundreds of occupations around the sea. Mong Mong Sho became an artist, studied watercolor techniques in China, and currently makes art and teaches there. b.1989 Moheshkhali; lives and works in Dhaka and Kunming Murari Jha Returning to Earth, A kinder search for home , 2022-2023 Bronze, M-seal, granite, aluminum, wood, water, clay, and mirror Co-commissioned by Kiran Nadar Museum of Art and Samdani Art Foundation Murari Jha stages a seen, felt, and absorbed landscape that we carry within us. Equally, it is an invitation to approach the space around us with an intuitive, symbolic, ecological, linguistic, and psychological understanding. For the artist, landscape and the idea of return become a performative and exploratory form. He developed this work while reflecting on the desperate return of the millions of migrant laborers who started their against-all-odds homeward journeys even at the cost of their lives during India’s first Covid lockdown. Thus, a return to earth is a kinder search for and knowing of home. Jha prompts us to insert our bodies into his scattered arrangement, replenishing the memory of the landscape of one’s growing up, and our relationships with the sun, moon, mountains, earth, trees, water, and animals. Jha’s installation accumulates observations, stories, personal and social associations with each element, colloquial phraseology and idioms used for describing a landscape, such as chanda mama (moon as uncle), billi massi (cat as aunty), samay ka pahad ban jana (an insurmountable sense of time as a huge mountain to cross), zameen ka jamm jaana (sedimentation of soil). Jha works in a range of mediums, including performance, sculpture, and painting. His work opens up aspects of the personal as political, the performativity of objects/body and the psychological processing of everyday occurrences and environments. b. 1988, Darbhanga; lives and works in New Delhi Neha Choksi and Rachelle Rojany Swing for friends (used in Faith in friction), 2017 Silicon rubber and stainless steel Samdani Art Foundation Collection In the spirit of their friendship, Neha Choksi and Rachelle Rojany’s Swing for friends… incorporates 12 swings in a closed circle— as a sacred space, a chora , a well for all to draw from, a drum circle hypnotizing us with its rhythm. It is a prop for harmonizing movement used in Choksi's film Faith in friction, 2017. The circle was inspired by thinking about the self as coming into being through community energy, cooperations and tensions. 12 seats were chosen for the 12 positions of a clock face, 12 months of the lunar and solar cycles, 12 sections of the fingers, the Mesopotamian counting system, and the ancient count of a dozen. The swing has been characterized by Choksi as a baroque kibbutz. This prop evokes and epitomizes the spirit of the many friendships and interpersonal vectors underlying and refreshing Choksi’s ambitious multi-channel work, Faith in friction . Faith in friction features the artist and her friends gathered at the construction site of an expansive and modernizing Jain ashram in India. The swing was installed in the raw concrete shell for the meditation and prayer hall. Even though there are 12 seats on the swing, Choksi always intended less than 12 participants, enjoying the idea of empty spaces waiting to be occupied. With Faith in friction , Choksi tests her conviction that, to learn to be oneself, one always needs others. Working across performance, video, installation, sculpture, and other formats, Neha Choksi disrupts logic by setting up poetic and absurd interventions in the lives of all things— from stone to plant, animal to self, friends to institutions. Embracing a confluence of disciplines, she allows in strands of her intellectual, cultural, and social contexts to revisit entanglements of time, consciousness, and socialization. Trained as a sculptor, Rachelle Rojany has interests in philosophy, text-based arts, sound, and performance. In her work, she explores existential and ethical questions about one’s place in the world, relationships forged with the self and others, and the times and places one inhabits. Neha Choksi b. 1973, Belleville; lives and works in Los Angeles and Mumbai Rachelle Rojany b.1976, Los Angeles; lives and works in Los Angeles Rohingya Cultural Memory Centre (RCMC) Raani’r uggo Khowab (A Queen’s Dream) , 2022-2023 Hand-embroidered tapestries based on a Rohingya folk tale shared by Kosar Begum translated by Mohammed Rezuwan Collaborative curatorial support from Sadya Mizan Project realized with the support of IOM and the EMK Center, Bangladesh Participating artists: Roshida, Mobareka, Morijan, Shahnur, Dildar, Shonjida, Yasmin, Rokeya, Sobika, Nurnahar. Nearly a million Rohingya refugees are living in refugee camps in Cox’s Bazar, Bangladesh after having been violently driven out of Myanmar. While they cannot return to their homeland, the Rohingya are working hard to hold onto their stories and oral traditions through creative interventions by folklorists, artists, designers, and other creative practitioners. The Rohingya language is primarily spoken, without a standardized written script. Mohammed Rezuwan, a young Rohingya Folklorist (part of the Transnational Folklore Research Forum of Very Small Feelings ), spent seven months traveling the camps looking for Rohingya elders who themselves are the living repository of Rohingya oral folklore. Rezuwan spoke to 35 elders, making recordings of their oral retellings, which he later transcribed, translated, and collected into the first-ever English language book of Rohingya folktales, helped by his American collaborator and friend Alex Ebsary. More than just stories, folktales are used to teach morals and lessons to the next generation, many of whom were born in the camps. With support from Rohingya artists Enayet and Mayyu Khan, a group of ten Rohingya embroidery artisans rendered the story as a series of tapestries. Relevant for today, the story depicted in these tapestries is about a powerful queen who has a vivid dream about torrential rains following a period of drought. Everyone who drinks the rain lose their minds. When she wakes, the queen sends advisers to warn the people not to drink the rain. But no one listens, and everyone drinks and goes mad. In the end, the queen decides to end her suffering and isolation, joining her people in drinking the rain herself. According to Rezuwan, the moral of the story is that, if the majority of a people are wrongdoers, they have the power to force an entire nation into a disaster. Embroidery workshops at the Rohingya Cultural Memory Centre provide an essential outlet for women artisans, who gather to share personal experiences that are then stitched into tapestries. The embroidered tapestries presented here are references to their resilience, and an effort to add joy to their life. Rupali Gupte and Prasad Shetty Belly of the Strange III , 2023 Immersive wood structure Commissioned by Kiran Nadar Museum of Art and Samdani Art Foundation The Belly of the Strange is a transactional object/space for children and the child in you. It holds within it strange books from different geographies, both real and fictional, inviting you to add to the stories in your imaginations. Belly’s voluminous space with stage-like stepped access, is a poetic ascent to another register, to very small feelings. It becomes a place for daydreaming, a performative functional ground for multiple activities, exchanges and kinships with strangeness, strange forms, and ideas. In its first iteration of the Belly of the Strange at MACBA, Barcelona in an exhibition curated by the Raqs Media Collective, the belly took the form of a strange bulbous fruit softening the high-modern masculine space of the European gallery. The second iteration at the Dhaka Art Summit 2023 in the exhibition ‘Very Small Feelings’ was made of a bamboo skeleton and fleshed with paper mache. It responded to the carnivalesque energies of the summit with feminine form and a womb-like space that invited everyone within. Now, in its third iteration at KNMA, the Belly assumes the form of a giant toy awkwardly fitting within a tight space, creating a confusing sense of scale. One doesn’t know whether this is a large object or a diminutive space. Its whale-like interior invites you to sit in its warmth and glow, to tell and listen to stories and imagine worlds far and near. In doing so the work draws on the absurdities of transactional objects / spaces in cities that often bypass conventional narratives of capital to create logics of strange convivial encounters. Visitors are invited to enter, read aloud and project their voices from the gaping orifices of the installation. Different projects and references within Very Small Feelings exhibition find home and resonances inside the Belly. Such as the books in reference to Afrah Shafiq’s research and interactive game on Soviet Books translated in Indian languages, books in indigenous languages resulting from workshops led by Blaise Joseph and Atreyee Day, Amitav Ghosh’s Junglenama , Anpu Varkey’s Summers’ Children , among others This large commissioned work draws on Rupali Gupte and Prasad Shetty’s works on ‘transactional objects’ as the city settles, blurs and produces multiple trips and kicks through these transactional objects. Extension to shops, folding shops of street vendors, porting devices, resting apparatus, fixtures fixed on boundary walls that help occupy them, things used to claim space, orphaned furniture left for wanderers, etc. are all transactional objects. Gupte and Shetty trained as architects and urbanists. They jointly run Bard Studio, a multidisciplinary practice that traverses between architecture, art, and urban studies, and are founder members of the School of Environment and Architecture in Mumbai. Their research and practice sit at the intersection of experimental pedagogy, exploring different aspects of urban form and experience and building environments and objects inspired by functional everyday urban forms. Rupali Gupte b. 1974, Mumbai; lives and works in Mumbai Prasad Shetty, b. 1975, Mumbai; lives and works in Mumbai Sanjoy Chakraborty Shades of Flowers , 2022-2023 A participatory space based on 1950-70s children’s culture in Bangladesh Archival prints, canvas, tools Co-commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art Sanjoy Chakraborty sets up a participatory, tactile, color-coded and material-based provocation for children visiting DAS, inviting them to draw, sketch and paint. He imagines this space as a resting post in conversation with the rest of the exhibition. This invitation and intervention is based on his research on the historical formation of children’s pages in prominent newspapers in pre-liberation Bangladesh (East Pakistan), revealing their connections to the social and political situation of their time. Initiated by artists, writers and intellectuals, these children’s pages— Mukul Mahfil (Daily Azad), Khelaghor (Daily Sangbad) and Kochi Kachar Mela (Daily Ittefaq) —transformed into forms of organizations with their own focus on different activities for children over the course of several decades. This slow and everyday embedding of powerful cultural practices related to children brings to light the under-researched relationship between modernism, the new nation state, and young children as cultural citizens, and how artists and creative practitioners addressed this relationship. Drawing from his fieldwork, research, and interviews of practitioners who continue to lead these organizations, Chakraborty creates a participatory space for children to engage by drawing on a red surface, a symbol of unity in his artistic practice, giving a glimpse of the historical development of the cultural movement for children, focused on these three organizations, and the regular contributions of many iconic modernist painters, writers, and cultural figures who illustrated and conceptualized content for them. For the exhibition and its future iterations, his research developed deeper engagement into the work of each of these children-focused organizations in Bangladesh and their ideas related to the cultural citizenship of children. As an art historian, Chakraborty has a keen interest in finding new narratives of the history of Bangladesh in relation to art and its deeply rooted culture. He is also an artist who explores drawing, installation and performances derived from his research practice. b. 1984, Chittagong; lives and works in Dhaka Simon Fujiwara Once Upon a Who? Installation with stop-animation, 2021 Duration: 5 minutes Who is la Femme Cubiste? (Female Panic!), 2022 Who's a Blooming Fool? (Icon Appropriation Anxiety), 2022 Pastel and charcoal on canvas Who is She? (Biological sex procreation), 2022 Who’s Who? (Gender Questions), 2022 Who’s Patriarchy? (Distressed Diagram), 2022 Gesso, acrylic, pencil, charcoal, pastel and acetate on wood panel Courtesy of the artist and Esther Schipper Who the Bær is a cartoon character created by the artist Simon Fujiwara taking inspiration from fairytales, fantasy literature, animation and theme park worlds. “Who”, as they are known, seems to have not yet developed a strong personality or instincts. They have no fixed identity, no gender, and no sexuality. Who does not even seem to have a clear design but is a being in the making, a self-creation. Who only knows that they are an image, and they seek to define themselves traversing a “Whoniverse” of images. Who the Bær’s world is a flat, online domain of pictures, yet one full of endless possibilities. Fujiwara created Who the Bær during the first Covid-19 lockdown in 2020 as a “childlike, dada-esque response to the increasingly nonsense world of hyper-capitalist entertainment culture.” The artist elaborates that “Who is really a fairytale, in the end, one that asks ‘What if…?’ and allows us to imagine things we are not really allowed to imagine or question at the moment.” Who is la Femme Cubiste? (Female Panic!) and Who's Screaming at Who? (Eternal Influencer) are from Fujiwara's series of works recreating iconic artworks by famous, historically significant artists through the perspective of his cartoon figure Who the Bær. The former is painted in a style recalling the oeuvre of Spanish modernist painter Pablo Picasso, specifically his portraits of female models painted in a distinctly late cubist style. The depiction of Who the Bær draws on images of Picasso’s portraits of women, especially long-time companion Dora Maar. Despite the work being heavily stylized, Who’s characteristic features are clearly visible, namely their prominent pink tongue from which yellow liquid emanates in one form or another in almost all of Simon Fujiwara’s depictions of the cartoon character. Who's a Blooming Fool? (Icon Appropriation Anxiety ) is based on Vincent van Gogh’s series of sunflower still life paintings, an iconic recurring motif in the post-impressionist artist’s body of work. Closest to an iteration of the motif painted in 1888, Fujiwara’s work depicts a vase with a bouquet of sunflowers against a blue background. Who the Bær’s shape can be recognized in the depicted bouquet of flowers, with the cartoon figure’s characteristic enormously long pink tongue that circles the composition and seems to wrap around their own head. Van Gogh’s paintings of sunflowers have become one of the most popular images in the canon of Western art history. The paintings have been reproduced countless times in a large variety of media, ranging from books to consumer goods and merchandise. Who the Bær has been described by Fujiwara as lacking any form of concrete identity. Therefore, Who being integrated into images of existing works of art can be seen as part of the character’s ongoing search for identity. Who’s Patriarchy? (Distressed Diagram) depicts Who in an abstract style. The geometric lines may recall styles of expressionism or cubism, but also are reminiscent of statistical graphics and charts. The drawing is paired with a print on acetate, a diagram explaining the patriarchy’s reproduction cycle within society. Who is She? (Biological sex procreation), shows Who as a pregnant woman, rendered in a few expressive pencil strokes. The drawing is paired with an anatomical diagram printed on acetate, showing the development of a fetus. Who’s Who? (Gender Questions) presents Who in a few abstract broad strokes. Their facial expression seems to be perplexed or questioning and it is paired with a printed chart mapping the overlapping of various gender identities. Working across video, sculpture, painting, installation, and performance, Fujiwara’s practice is a personal exploration of human desire that underpins tourist attractions, historical icons, celebrities, ‘edutainment,’ and neo-capitalism. In this seductive yet fraught arena, his work reveals the paradox of our simultaneous quest for fantasy and authenticity in the culture we consume. b. 1982, London; lives and works in Berlin Susanta Mandal Odds and Ends of a Place called ‘Memari’ , 2022-2023 Performance installation with rotating stage, circuits, sensors, and motor. Duration: 6 – 8 minutes Commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art Acknowledgement Movement Programming: Himanshu Bablani Audio Editing: Anupama Srinivasan Voice Over: Sarbani Mandal Press the button to start the show. Settle into your seat and get ready to meet a string of imaginary characters from a place called ‘Memari’. The repertoire of the show consists of a magician, a tailor, a shopkeeper, a girl, a teenager, a cat, and a few unknown characters. Sometimes their gender identities are blurred. Follow the clues and feel free to take imaginary leaps. This theatrical experience unfolds on three distinct color-marked stages/scenes that are structured into two episodes. All invisible characters of the repertoire have their names marked with letters of the alphabet, and travel from one scene to another through spoken words. Sometimes the characters may not follow the described locations and, at times, appear to be glitches. These characters register themselves (or make their presence) slowly on the stage, with specific descriptions and conversations. Playing with the idea of memory and staging, or rather how memory stages itself, Susanta Mandal creates an elaborate assortment of characters that allows viewers to develop their own associations and references for each one. He maps and controls these different characters, their appearances, absences, and traces through fade-in and fade-outs, kinetic mechanisms and automated circuit programming. Inspired by the rawness of early technology of magic lantern and moving image making, Mandal constructs immersive interactive environments with spotlights and kinetic mechanisms. His works take on narrative and performative elements, echoing the tradition of vernacular storytelling in India. b. 1965, Kolkata; lives and works in New Delhi Satyajit Ray Two - A Film Fable/Parable of Two , 1964 Courtesy of the Academy Awards Film Archive Restored by the Satyajit Ray Preservation Project at the Academy Film Archive This short film shows an encounter between a child of a rich family and a street child, observed through the rich child's window. The film was made without dialogue and displays attempts of one-upmanship between the children in their display of their toys. This film was part of a trilogy commissioned by PBS (American public television) and, rather than accept the proposal to create a film in English set in Bengal, the legendary filmmaker Satyajit Ray decided to pay homage to the genre of silent cinema. Dealing with themes like loneliness, industrialization, materialism, war, inequality, and mankind’s thirst for power, this film, like many other works of Ray, could be read as an allegory for the Vietnam War, speaking to how the impoverished farmers of Vietnam put up a brave fight against America as a bullying superpower. Satyajit Ray was an Indian Bengali filmmaker, widely regarded as one of the greatest filmmakers of the 20th century. He was also a fiction writer, publisher, illustrator, calligrapher, music composer, graphic designer, and film critic, and authored several short stories and novels, primarily aimed at children and adolescents. His style of storytelling relied on emotions and humanism, connecting India to the world in new and nuanced ways. b. 1921, Calcutta; d. 1992, Calcutta Thảo Nguyên Phan Tropical Siesta , 2017 Two channel video with sound; 13 minutes 41 seconds Courtesy of the artist Speedily painted images of students sleeping on their school benches quickly appear on two screens, emerging from a rural landscape in Vietnam. A text speaking of how the communist regime has placed agriculture at its economy’s center accompanies the scene. The script tells of how children have access to only one book History of the Kingdom of Tonkin (1650) by Alexandre de Rhodes, a French Jesuit missionary, who converted not just the religion of the Vietnamese people’s but also their relationship to their own language through his introduction of Romanized script. This work recalls a dark period during which many people were deported or executed— a history that was not written, the amnesia of a people to which the innocence of children responds. Nguyên is an artist who uses painting, installation, video, and performance to depict historical events, narrative traditions, and minor gestures that challenge received ideas and social conventions. Through literature, philosophy, and daily life, she observes ambiguous issues in social convention, history, and tradition. The artist is expanding her ‘theatrical fields,’ including what she calls performance gesture and moving images. Nguyên is also a member of the collective Art Labor, which explores cross-disciplinary practices and develops art projects that benefit the Jrai indigenous community of the highlands of Vietnam. b.1987 Ho Chi Minh City; lives and works in Ho Chi Minh City Yasmin Jahan Nupur Home, 2022-2023 Participatory performance Co-commissioned by Samdani Art Foundation and Kiran Nadar Museum of Art with the support of Bagri Foundation. Courtesy of the artist and Exhibit320 Home is a safe space for conversations around childhood and memories of places, landscapes, people, objects and stories that one deeply misses. Yasmin Jahan Nupur invites all DAS visitors to pause, rest, and acknowledge those lost, disappeared feelings, connecting with other visitors and strangers, listening to their expressions and stories and while sharing their own. As prompts to build these conversations, Nupur extends and choreographs certain gestures and intentions beyond her own body to the overall collective body of DAS visitors. Be the carrier and feel free to transfer them to other corners of the exhibition. Nupur hopes that this slowness and loose passing of ephemeral shared moments, instructions and knowledge will add to our collective re-learning of how to relate to others, as we all slowly learn how to be in public spaces after the pandemic isolation. You can also join the artist as she herself searches for the smells, trees, particular fruits and roads, people, and very small feelings that she associates with her childhood in her ancestral village home, sensations that she lost when she grew up and moved away. Over nine days, as this re-constructed landscape swells with collective yearning for particular foods, games, playtime, and favorite objects from childhood that have now disappeared, readings from Thakurmar Jhuli , and many other triggers, asking what we will make of it. Nupur works with sketches, installations, and performances. Her work explores human relationships from various perspectives, reflecting her belief in democratic rights regardless of social position. She explores social discrepancies such as those of women and migrants in South Asia, hoping to support increased understanding between peoples of different backgrounds. b. 1979, Chittagong; lives and works in Dhaka

ALL PROJECTS Manifesto of fragility, 16th Biennale de Lyon 14 September - 31 December 2022, Lyon, France Munem Wasif's works were shown extensively across three venues: The Fagor Factory, Guimet Museum, and the Musée d’art contemporain de Lyon at the 16th Biennale de Lyon. Mostly comprising photographs, videos and sound installations, Munem Wasif’s oeuvre reflects a long-term engagement with the places and stories of his home country. The Machine Matter installation evokes the demise of the jute industry in Bangladesh following the transfer of power in East Bengal to Pakistan after the Partition of India in 1947, the widespread use of artificial materials, and the container and cargo-ship boom. Alternating long shots and close-ups, Wasif moves through an abandoned jute factory, amid immobile people. The echo of birdsong, the drip-drip of water and the rays of sunshine create an illusory sense of life in a space reduced to silence. The weight of memories, machinery and bodies underscores the fragility of the economy in post-colonial Bangladesh. The exhibition is supported by the Samdani Art Foundation & Project 88. Image courtesy Munem Wasif

ALL PROJECTS DOCUWALK KASSEL, GERMANY | JUNE - SEPTEMBER 2012 Mahbubur Rahman and Tayeba Begum Lipi visited Documenta 13 which was supported by Samdani Art Foundation.

ALL PROJECTS My Rhino is not a Myth, Art Encounters Biennial 19 May- 16 July 2023, Timișoara, Romania- Mizanur Rahman Chowdhury We are delighted to partner with the Art Encounters Biennial to support DAS 2018 Samdani Art Award winner Mizanur Rahman Chowdhury (Sakib) to further develop his practice as he prepares to create a new installation for Srihatta , our permanent space. The curator of the biennial, Adrian Notz shares: "I got to know Sakib in late 2021 in Zurich during his residency there, where I saw his installation “Fear of Social Bin” in real life. Immediately, I was triggered to write a small text about it. So much even, that I thought I need to be a bit poetic about it. On a skiing lift, where we went sledging in the mountains Sakib told me about how he mixes different realities and spiritualities in the research for his work. I like to call his works community based performative installations. For the 5th Art Encounters Biennial Sakib expanded the collaborative and performative community to the whole European cultural capital Timisoara. Using the eternally stretched time in his installations Sakib got to know Timisoara and its hidden stories and treasures in no time. Like a detective and forager, a hunter and gatherer he brought back small precious ingredients from different personal archives and stories around the town that composed his “Weltraum” (German for outer space, literally meaning “world room”) under the title “Waiting for the Becoming Song”. Ganda, the rhino we referred to in the title “My Rhino is not a Myth”, may have the same Bengali homelands like Sakib, but it is the subtitle “art science fictions” that describes best, what he was doing. He created a real world artistic and scientific fiction of our present and future world and reality. It was a great honour and pleurae to be working with Sakib thanks to the support of the Samdani Foundation."