Colours, only

 

A new exhibition in Delhi introduces the rare genre of ‘colour field’ painting to art lovers

Ankush Arora

How does an artist’s canvas reflect natural landscapes, without using any kind of recognisable shapes, images, forms or human figures? A good example of this style of art-making is the work of Pandit Bhila Khairnar, who is known as a ‘colour field’ artist. Delhi-based Gallery Threshold recently inaugurated a solo show of the artist, who hails from Nashik city in Maharashtra.

Nashik_Flickr_Deeku's.jpg

Nashik. Courtesy: Flickr

 

As a young man, Khairnar found himself drawn towards abstract painting, and began his training in art at Yashwant Kala Mahavidyalaya, Aurangabad, and L. S. Raheja School of Art, Mumbai. His early interest in abstract painting deeply influenced his artistic vocabulary that we see today, so much so that he is now considered one of the lesser known, but foremost, colour field painters of India.

 

Pandit Bhila Khairnar Profile Photo.png

Pandit Bhila Khairnar. Courtesy: Gallery Threshold

 

How Colour Field Painting Started

Before we discuss his paintings and other sources of creative inspiration that shaped his art, let us look at the genre of colour field painting, which is a very uncommon form of art seen in Indian galleries or museums. Colour field painting is understood to be an offshoot of Abstract Art, which was one of the most defining characteristics of the Modern Art movement that emerged during the 20th century in the West.

The term ‘colour field’ began to be associated with artists during the 1950s and 1960s in the US. These artists were in pursuit of an abstraction far beyond familiar realities. Their canvases largely depicted (deceptively) simple compositions using one or more flat colours, without adding a specific shape, form or any obvious focus of attention. Often, their art acquired mysterious, spiritual, and sometimes other-worldly proportions. One of the earliest pioneers of colour field art is 20th century American painter Mark Rothko, who is known for “significant open space and expressive use of colour” in his paintings. The result is a ‘meditative’ effect on the viewer, who is exposed to a large expanse of colour on the canvas.

The Non-Physical Art of Pandit Khairnar

When I walked into Delhi’s Gallery Threshold, Pandit Khairnar’s oil paintings had the same contemplative effect on me. His paintings are colourful explorations of his inner thoughts, without figurations, decorations or complicated patterns that we often see in art. Mounted on bare walls, these large canvases not only imbued a sense of stillness in the gallery, but the whole experience of looking at his works was no less than taking a solitary walk in the countryside. And this is exactly what the artist is seeking to convey through his paintings.

 

Gallery View of Pandit Khairnar Exhibition_2.png

Gallery view of the exhibition. Courtesy: Ankush Arora

 

Khairnar’s upbringing in the historically rich and verdant terrain around Nashik, which is known for antiquated monuments and (now) sprawling vineyards, shaped his artistic sensibilities. As a school boy, he showed a lot of interest in drawing and painting, which caught everyone’s attention. Soon, he befriended the potter community in his village, and began painting their statues for local festivals.

As a young man, he moved to Mumbai, where he stayed for 25 years. He then returned to the serene beauty of Nashik, which inspired him to paint. His Nashik memories are full of regular jaunts to agriculture fields, often helping his father cultivate fruits and vegetables on the farm. Being in regular touch with the soil made him dabble in statuette-making too. He was also taken in by the mysterious colours of twilight and dusk, which he explored in his art.

From Colour Drawings to Abstractions

Through shades of greens, oranges, blacks, reds and yellows, the artist splashes his memories on the canvas, creating an ‘infinite’ or ‘limitless’ field. In other words, he is trying to portray his experience of observing a vast natural landscape, instead of actually painting a tree, sky or river. His canvas could be showing the pigment of a leaf or the mixing of colours in the sky when night begins to fall. To such representations, he gives an ‘intangible’ or a non-physical form.

Pandit Bhila Khairnar Untitled Oil on Canvas 36x72 inches2.jpg

Courtesy: Gallery Threshold

 

Explaining his trajectory as an artist, Khairnar said he initially started with colour drawings on paper. Several of them were abstract in nature that made way for what he is doing now. “In these drawings, I was in a sense opening and discovering the substance out of the frame, to find what I am left with, which is pure and sublime,” the artist said. Interestingly, he rejects the label of being referred to as a colour field artist, calling it a “comfortable categorization” that may lead to “superficial” understanding of his art.

“How would you explain your work to the young learners of art?” I asked him in an email interview.

“Colour is something that gives character. We can’t imagine a monochromatic world. What we see on the canvas essentially arrives from the subtle observations of inner and outer world,” he wrote back, somewhat summing up his style of painting.

Pandit Bila Khairnar Oil on Canvas 84x72 (3).jpg

Courtesy: Gallery Threshold

 

It is because of the nature of colour field paintings, which are devoid of a form, the genre is not only not popular in India; there is also little awareness about it. They could be difficult to interpret too. And that is true of many other forms of abstract art. Little wonder, in India, Khairnar belongs to a small group of colour field painters, which include V. S. Gaitonde,Natvar Bhavsar, Sohan Qadri and Rajendra Dhawan. Gaitonde, Rothko and Dhawan—who are known for their powerful abstractions—inspired Khairnar to explore and question different interpretations of the ‘real’ and the ‘illusory’.

As I spent some time in the gallery, quietly sipping some tulsi chai, I noticed a few subtle forms in Khairnar’s paintings. The sudden discovery seemed very odd as I didn’t remember noticing anything like that when I walked in. Some looked like dots, seen together they could be somebody’s eyes. In other paintings, for example, the forms were far less obvious, resembling vague silhouettes of a human face. Perhaps these lingering forms pointed towards the galaxy, a theme aptly conveyed in the show’s title – ‘Cosmic Balance’.

The exhibition will be on view at Delhi’s Gallery Threshold until September 15, 2018. You can share your thoughts on Pandit Khairnar’s works below.


 

276520d7-6209-4f19-a17e-7e4d98264b55Ankush began his career as a journalist in 2008, and has since covered multiple stints in print, television and digital media in India. In 2016, he took up a communications and outreach assignment for an American social innovation organisation, which works with the Tata Trusts in India. He is currently working, in Delhi, as a media publicist for art practitioners. He tweets @artandculturediary, and shares his photography on Instagram.

Advertisements

Interwoven narratives of Indian and Thai textiles   

 

The revival of Thai’s ‘mudmee’ silk industry is the subject of a new exhibition at New Delhi’s National Museum

Ankush Arora

Between the 14th and 18thcentury, the Kingdom of Ayutthaya (present-day Thailand) began importing various kinds of Indian textiles for the local market and royal court. These included block-printed or painted cotton from Masulipatnam (Andhra Pradesh), silk brocades from Banaras, and Gujarat’s patolaor double ikat silk—the latter was believed to have been commissioned for the Ayutthaya king during the 1660s.

1024px-Gezicht_op_Judea,_de_hoofdstad_van_Siam_Rijksmuseum_SK-A-4477.jpg

Painting of Ayutthaya c.1665, painted by Johannes Vingboons, ordered by the Dutch East India Company, Amsterdam. Courtesy: Wikipedia

 

While the origin of silkworm breeding and silk weaving in Thailand remains unknown, the early hybridization of Indian-made textiles with Siamese (dated term for Thai people) royal court patterns began to take place sometime during the Ayutthaya kingdom, according to a new art exhibition at New Delhi’s National Museum. Adorned with flame motifs, which is a quintessential form of Thai visual art seen in local paintings and architecture, the textiles began to be commissioned exclusively for the royal court.

For the general Siamese public, textiles with simplified patterns (perhaps keeping in mind the cost), including Indian influences, were also produced. These Indian-Thai patterns and motifs can still be seen in mudmee silk of contemporary Thailand, which is the subject of the exhibition, titled ‘Mudmee: A Shared Silk Heritage’.

“The diamond lattice structure filled with lotus-bud-shaped motif…[was] favoured by the Siamese (Thai) court in the past. The structure…is often referred to as Mughal Indian inspiration upon the Siamese court taste,” reads a note in the exhibition catalogue, on an early 21st century natural silk dye from Surin Province. The exhibition, unfortunately, does not highlight the artistic and historic influence of other neighbouring countries, such as China, on Thailand’s textiles.

Mudmee Silk_1.JPG

Exhibition View by Ankush Arora

Presented in collaboration with the Royal Thai Embassy and the Thai Khadi Research Institute, the exhibits document the history and monarchy-led revitalization of the Southeast country’s mudmee silk, that involves tying off silk yarns, to create patterns, before setting off the process of weaving.

Intricately woven, with complex patterns and vivid textures, around 50 mudmee silk items have been mounted at the gallery, offering a glimpse into the local and royal culture of Thailand, which has been shaped by constitutional monarchy, military rule and Buddhist religion.

Mudmee Silk_3.JPG

Exhibition View by Ankush Arora

The artefacts on display, roughly covering a period of three most recent centuries, are traditional costumes for both Thai men and women; the collection comprises of tube skirts, hip-wrappers, regular skirts, and shoulder sashes. The artistic precision and detail of these textiles are accentuated by the portrayal of local themes that are related to—mythology, religion, spirituality, architecture, nature and fertility.

Since the early 20th century, however, the western style of dressmaking led to the decline of locally handwoven textiles in Thailand. With the expansion and rapid urbanization of Bangkok, Thailand’s capital city, and other big cities, mudmee silk was relegated for use by the rural and poor people only. The onslaught of cheaper and machine-made silk sidelined indigenous silk as well. One of the other reasons that may have also contributed to mudmee silk’s decline is the difficulty of wearing Thai garments on a daily basis.

With the support of royal patronage since the 1950s, led by Thailand’s Queen Sirikit, mudmee silk not only made it to annual silk festivals and international fashion runways, the quality of weaving and sericulture significantly improved. Focusing on the rural and backward parts of Thailand, she launched a livelihood campaign by initiating market reforms, introduced training in textile weaving, encouraged people to increase mudmee production, and eventually made large-scale purchases from the local market.

A fashion icon herself, the queen—who turned 86 this year—has made innumerable public appearances, both at home and abroad, wearing exquisite gowns made from Thai mudmee silk. She even hired French couturiers and Thai designers to design fashionable dresses out of mudmee, opening new doors for traditional silk.

Some of the artefacts at the exhibition, such as a collection of chic mudmee silk dresses, have been loaned by Bangkok-based Queen Sirikit Museum of Textiles, that houses the queen’s personal collection of dresses tailored from Thai textiles.

Mudmee Silk_2.JPG

Exhibition View by Ankush Arora

However, the National Museum show does not acknowledge the contribution of Jim Thompson, the American intelligence official-turned-businessman who is credited for “singlehandedly saving Thailand’s vital silk industry from extinction (Time Magazine, 2016).”

Thompson, famously called ‘Thai Silk King’, was sent to Thailand on an intelligence assignment, just as the World War II was coming to an end. Duties over, he decided to stay back in Bangkok and build a life there. Charmed by its local silk weaving industry, but equally disturbed by its near-extinct status, Thompson began investing in the market, engaged hundreds of silk weavers, and created a market for Thai silk at home and abroad.

As his silk business achieved fame and the industry witnessed a revival, he built a sprawling property of villas in Bangkok, “along the pulse of Thompson’s new world: on the banks of the khlong (canal) across which Bangkok’s silk weavers lived and worked (Time, 2016).” But it was an accusation—of having stolen five Buddha heads—that probably put his reputation at stake. Ultimately, his story ended with a mysterious disappearance, during a walk in a jungle at the Malaysian highlands. His legacy survives still survives in Bangkok, as The Jim Thompson Museum, originally his canal-side residence that is also a repository of his personal collection of local art and antiques.

The exhibition, ‘Mudmee: A Shared Silk Heritage’, was inaugurated on Aug. 10, 2018, and will be on view until Sept. 25, 2018, at National Museum, Delhi.

……………………………………………………………………………………………………………………………………………………..

276520d7-6209-4f19-a17e-7e4d98264b55

Ankush began his career as a journalist in 2008, and has since covered multiple stints in print, television and digital media in India. In 2016, he took up a communications and outreach assignment for an American social innovation organisation, which works with the Tata Trusts in India. He is currently working, in Delhi, as a media publicist for art practitioners. He tweets @artandculturediary, and shares his photography on Instagram.

Native American Art and Totem Poles: An Interview with Tracy J. Prince

Many of you are now introduced to the idea of totem poles through the Grade 3 book of Art1st. You have learnt about its symbolic functions, its aesthetics and also asked students to make their own totem poles. Most of these works were also displayed in the annual exhibitions in the schools curated with the help of Art1st mentors.

Today we will feature an interview with Dr. Tracy J. Prince who is a Scholar in Residence (Research Professor) at Portland State University in the United States. Tracy is also an accomplished writer and has done extensive research on the history of Blacks and Native americans. She was part of the Chateau de La Napoule art residency along with me and I had a chance to interact with her about her writings and research. She also did a wonderful art workshop with the kids who were visiting the museum at the Chateau on Native American art and patterns. In this interview she will talk about the Native American art, the relevance of totem poles and contemporary artists who are using totem poles and the aesthetics of Native American art in their works.

 

IMG_0160

Dr. Tracy J. Prince

Premjish: How was your experience with the students in La Napoule teaching Native American Art? What were your objectives?

Tracy:  I wanted to show the children images of Native American art from over 100 years ago to today, so that students could see that Native Americans have been an important part of American history and that thousands of Native artists are active today. I enjoyed teaching them via an interpreter. They were intrigued that I am a descendant of Pocahontas. They seemed very excited to learn about Native Americans.

 

IMG_1943

Children’s workshop with Tracy J. Prince at Chateau de La Napoule

 

IMG_1929

Children’s workshop with Tracy J. Prince at Chateau de La Napoule

IMG_1944

IMG_2021

Tracy J. Prince with the kids at the workshop on Native American art

 

Premjish: What is your experience with the Native American Art? (In terms of academics and research and outreach)

Tracy: I’ve taught Native American Art for over a decade. I’ve published about Native art in several of my books on Portland, Oregon’s history. I’m working on a book on Native American Art of Oregon, based upon my research and teaching. In outreach, I’ve advocated with the Portland Art Museum to promote the work of contemporary Native artists (though they still tend to focus on historical Native art), and I’ve given hundreds of talks to civic groups in the US on Native American art.

Navajo rugs

A collection of hand-woven Navajo blankets. Courtesy: Tracy J. Prince

 

Premjish: In the Art1st grade books we have a chapter dealing with Totem poles. You have researched a lot on totem poles. Could you give our teachers a brief overview about its functions, visual appearance and relevance.

Tracy: The most important thing to remember is that totem poles are traditional only for tribes in part of the Pacific Northwest. In the US, totem poles were made only in parts of Alaska and a small part of Washington state, and in Canada, totem poles were made only in the province of British Columbia. The Pacific Northwest areas where carving was/is most intense is a rain forest where enormous evergreen trees grow that are excellent for making totem poles—most are made from western red cedar. There are over 500 Native tribes in the US. Less than a dozen of those tribes have totem poles as a tradition. Throughout the world, totem poles have captured the imagination and have come to stand for all Native people of the US and Canada. But in reality, totem poles represent only a small part of a few western tribes in Canada and the US. They capture the imagination for good reason. Totem poles are carved of wood. They are beautiful, grand, and visually striking. They are usually enormous poles carved from a single tree. Totem poles can be found in many museums around the world. Their function was/is to celebrate a person’s achievements, to honor someone still living, to praise a great miracle, to serve as a funeral marker, to tell a tribal legend, and for many other functions. The icons carved onto the pole differ from tribe to tribe. Common imagery includes: a raven (a trickster figure—tricky, greedy, mischievous), eagle, bear, salmon, whale, wolf, frog, and mythical creatures such as the thunderbird and Dzunukwa. Dzunukwa is often depicted with pursed lips. The legend is that when children hear “who, who” calling in the forest, they should run so that Dzunukwa doesn’t capture them. This legend helped keep children from wandering into the vast wilderness of thick forests that these tribes were surrounded by.

Face_of_Dzunuk'wa_(UBC-2009)

Mask of Dzunukwa face (Museum of Anthropology at UBC), Courtesy: Wikipedia and the Museum

 

Dzunukwa

Dzunukwa holding tináa (copper shields) outside the Burke Museum of the University of Washington, Seattle, WA. Courtesy: Wikipedia.

Premjish: Do communities still make totem poles and believe in its symbolic quality?

Tracy: All tribal communities that made totem poles historically are still making totem poles today. Many Native people (in Canada the preferred terms are: aboriginal, indigenous, or First Nations) were Christianized and many of their traditional beliefs and practices were forbidden until even as recently as the 1950s. However, even with attempts to decimate cultures, many Native people still place great value on the symbolism of the imagery on totem poles. All tribes place great value on the cultural importance of the tree, taken from Native land, representing stories that have been handed down in that tribe.

Historic totem poles and village Alaska

Image of a village with totem poles in Alaska. Courtesy: Tracy J. Prince

Premjish: Could you tell us more about the contemporary artists who are working in this visual idiom? Especially abstract, geometric patterns, etc.

Tracy: Wendy Red Star (Crow tribe) satirizes and critiques stereotypical ideas about Native Americans. Sometimes using pop art style, with an underlying critique, she grapples with American history and the present story of Native Americans. She wants viewers to see that Native people are not just people of the past.

Peelatchiwaaxpaash_profile

Peelatchiwaaxpaásh/ Medicine Crow (Raven) with notations from Wendy Red Star’s research.  Reproduction of image of historically significant, famous, iconic 19th century Crow leader, altered by the artist with red pen notations explaining the symbolic significance of each element of his garb and the artifacts he holds. Courtesy: Wikipedia and Wendy Red Star

And she plays with traditional Native American geometric shapes to explore contemporary art.

252148_2107297836848_3883031_n283328_2107294876774_3415883_n

254693_2107289356636_1221556_n

Wendy Red Star, Family Portraits, Courtesy: Wendy Red Star

I like the work of Marcus Cadman (Navajo and Kickapoo tribes). He has strong regional recognition and growing national recognition. I’m especially intrigued by his paintings that use discarded bingo cards from the Navajo reservation as the background. Bingo games are pervasive throughout Native American tribes. So, he is anchoring the viewer to contemporary life on the Navajo reservation by using bingo cards.

Marcus Cadman

Website of Marcus Cadman

(To see Cadman’s works, see his website http://www.marcuscadman.com/carousel.php?galleryID=109931)

I wrote about Pat Courtney Gold (Wasco Chinook) who does basketry. Her designs are quite traditional and are meant to honor the past rather than critique it.

(See the book online https://books.google.co.in/books?id=dCYnDwAAQBAJ&pg=PA95&dq=%22lillian+pitt%22+notable+women&hl=en&sa=X&redir_esc=y#v=onepage&q=%22lillian%20pitt%22%20&f=false)

 

 

                                                                      Pat Courtney Gold

 

Premjish: Is it always necessary that Native American artists always work in their own native visual style?

Tracy: In the 1960s and 1970s, Fritz Scholder and T. C. Cannon famously exploded the idea that Native American art must reverentially harken back to the past artistic language.

TCCannon_SelfPortrait

“Self Portrait in the Studio” by the artist T. C. Cannon. Courtesy: Wikipedia

They used abstraction (Scholder) and pop art (Cannon) to play with, deconstruct, and analyze Native American art. Many contemporary artists, such as James Lavadour (Umatilla), don’t feel obliged to paint typical Native American subjects. He paints abstractions of the landscapes near his home on the Umatilla Reservation.

(Read the article on these by clicking here)

Premjish: Could you tell us what are the new interventions happening in the art of totem pole creation?

 Tracy: Being able to carve in the totem pole style and with particular figures is considered the privilege of certain tribes. These privileges are passed down through generations. It is considered cultural appropriation when a Native American person carves a totem pole but is not a member of a tribe where totem poles were carved. Rick Bartow (Wiyot and Yurok) has a fantastic piece at the Smithsonian Museum in Washington DC that shows a modern interpretation of the totem pole but is not trying to replicate traditional styles. He lives in Oregon with ancestry from  California tribes. So he is not from a tribe where totem pole carving is traditional. Bartow’s spectacular sculpture, “We Were Always Here,” was erected in 2012 at the Smithsonian’s American Indian Museum.

Cedar_Mill_Pole_from_White_House_site

Photograph of a work by Rick Bartow, part of an exhibit at the gardens of the White House; url properties list title as “Cedar Mill Pole, 1997”

Bartow says that they aren’t totem poles, but “pole sculptures.” “We didn’t want a totem pole. There is a predetermined idea of what that is going to look like, a built-in iconography. There are traditions. It reflects family stories, lineages. I have no lineage right to that … and it would be stupid of me, who is not Haida or Tlingit … to pretend like I was all of the sudden just for this job. It would look like hell, frankly.”

Rick_Bartow,_We_Were_Always_Here,_2012

Rick Bartow, We Were Always Here, 2012, carved old growth western red cedar, 324″ x 31″ x 15″

Bartow’s work explores a new sculptural form and iconography to delve into contemporary interpretations of Native American art.

Rick_Bartow_with_his_paintings_at_Froelick_Gallery,_Portland,_Oregon

Rick Bartow with his paintings at Froelick Gallery, Portland, Oregon. Photo credit: Wilder Schmaltz

 

 

 

Tracy J. Prince, Ph.D. is a Scholar in Residence (research professor) at Portland State University in the United States. She is the author of four books: Culture Wars in British Literature: Multiculturalism and National IdentityNotable Women of Portland, two other histories of Oregon, and is currently working on a book on Native American Art of Oregon. She has taught for two decades, published about, and given hundreds of public lectures on Native American art and literature. Read more about her: https://works.bepress.com/tracy-prince/

 

Art from her Heart …. by Kathy Whitehead & illustrated by Shane W. Evans

Do not wait for the perfect time to create…

A picture book biography of the remarkable folk artist Clementine Hunter, who defied all odds for her passion of painting.

An awe inspiring journey of her paintings hanging on her clothesline to hanging in museums, yet because of the color of her skin, a friend had to sneak her in when the gallery was closed.  Can you imagine being an artist who isn’t allowed into your own show? That’s what happened to folk artist Clementine Hunter.

With lyrical writing and striking water colour illustrations, that capture the essence of her life and work, this picture book biography introduces kids to a self-taught artist whose paintings captured scenes of backbreaking work and joyous celebrations of a farm life.

Art from her Heart written by Kathy Whitehead & illustrated by Shane W. Evans is a book that gives younger readers the opportunity to learn about Clementine Hunter’s important contributions to folk art and the obstacles she faced as an African American woman artist. A picture book about, dreams fantasies and the real life challenges related to farm work, human resources, and discrimination.

 

Gopa

Artist Mentor

Story, First..

 TAW-MP-coverThe Artist’s Way by #JuliaCameron

Story, First..

Books, leading to books is a calling.

A few years ago, when I picked up ‘Who will cry when you die’ written by Robin Sharma, little was I cognizant that it was my calling for a transition. Though it took a few years to realize it, the rusted levers were set in motion by the latent forces of nature, then.

Robin Sharma suggested two books to readers; Walden by Henry Thoreau and The Artists’ Way by Julia Cameron.

Unaware of the instant shift in FOC, that evening, I went to the book store and picked up both – it was not an easy decision because The Artists’ Way was a costly ledger – the trade off between entertainment, pleasure, and fun vs. addressing & rediscovering essential deeper self.

I took that chance then….

….and realized a few years later that NATURE could never go wrong. It craves for alignment, always.

I left Walden after fifty pages; my cerebral taste buds were not so accustomed to the compound and dense creation of art. So, I began reading The Artists’ Way which is much easier to eyes and brain. (Confession – I have not yet finished Walden, but plan to do it soon).

Reading through it, this is what I have come to learn about Creativity & how ignorant we are about it.

Let me ask you a questions.

As a parent, would you ever insult your own kid?

I know your answer, it is a big NO!! Isn’t it?
What if I say, You DO, we all DO it consciously or unconsciously.

Don’t believe?

Here is something for us to assimilate.

– We want to be a Singer, but we compare our voice with a celebrity’s voice, the moment we open our mouth.

– We want to be a writer, but we expect to match up to Stephen King or Lee Child, right from the time we write our first page.

….and so on and so forth…

Is this not an insult to our creative child?

Why we forget that time defines the evolution of an artistic flair. Why are we so unfair to us, not ready to give time and chance to the creative child to metamorphose into an adult.

Why do we deny the basics – pampering, grooming, nurturing and hand-holding, every creative child inside us deserves so badly.

Above all, many of us do not even realize that we have a creative child breathing inside us.

Book Review

A book that can be classified primarily as self-help by many but is more like common sense. It is designed to help readers reject the evils of self-doubt and seek for creative indulgence not as a profession or professional but as a form of therapy.

At the core of the book is a custom called “morning pages,” based on the belief that free-form writing, each morning, will unclog one’s mental and emotional channels of all the waste that gets in the way of being happy.

The other essential ritual involves taking oneself on an “artist’s date” each week – planning an outing to a museum or some other site of thought, free from the weight of responsibility or work.

Ending Remarks

Some day I will write a book on this master art, but today, I have to end my review here with two life changing lines by the Author and then my own comprehension of what this book has taught me over the years, and when I re-read earlier this year.

‘Practice Mystery, not Mastery’
‘Artistic people must learn how to emotionally guard themselves against the tides of negativity -both external and internal.’

Creativity is beyond the realms of semantics, a divine blessing guided by higher planes. Unfortunately, our limited intellect barely qualifies to decipher even a spec of it, unless, either it’s HIS will or our aspirations guided by the subconscious.

 

By Maniissh Aroraa

Artist Mentor: Mona Rai, Day 4

The last and final session with Mona Rai began at 3 pm on 27th November.

All the participants reached on time and continued their work, which they were doing in the previous session.

 

Our mentor kept a close eye on each one of them, and the moment a few said they were done!!!! Mona asked them to work over again and try to deform the image.

On sensing a subtle reluctance, in doing so, by the participants, our Mentor indulged the participants in a discussion on, having the urge to work on issues.

A thought-provoking discussion that  began with addressing the major difference between an advertising poster and a painting. The discussion continued for nearly half an hour, that left the participants thinking.

img_3042

We are sure that the participants and the Mentor Mona Rai enjoyed the experience…..

 

 

 

Artist Mentor: Mona Rai, Day 3….

The third session with Artist Mentor Mona Rai began at 3pm on 26th November.

Despite the heavy traffic everyone reached on time.

The sessoin began with the discussion about the artists that each of them were asked to look up. Post the discussion all of them took out the Materials they had collected and began working on their works.

The materials they used ranged from threads, cloth, cardboards to found objects.

All of them worked on ideas that interested them, some worked on social issues, where as others indulged in surrealist landscapes. Some tried their hands on embroidery for the first time.

By 7pm it was time to go.

They were supposed to complete their works in the next session.

 

November 2016,Day 2

img_2740

img_2738

 

All of us look outside our windows, but how many of us observe?????

Do we feel the changes in light with the seasons?

Do we observe the changing textures of the trees and the land?

Most of us click a picture to savour the moment, hoping to enjoy it later, rather than pausing for a moment and observing it then and there……..

Our mentor Mona felt that the children need to learn how to observe more keenly, through   their eyes rather than their smart phones, they need to learn to pause and grasp things.

On November 13th by 2:30 when all the participants had come in the, they were just asked to stand in the studio Balcony and observe the landscape….. the texture of the trees, the colours, the ground etc.

 

Our Mentor Mona stood with them and hinted at the ways they could look at the different textures and colours. After that they were left to their own, to sketch.

Mona asked them to use only three colours in their work, and they were also allowed to use several spices for colours and textures.

img_2800

The work that they were to do on 13th was meant to be a preparatory sketch ….

All of them quickly began their work….

 

Unlike the other days one could see a disinterest in their works. Only after much coaxing did they divulge that they did not like working on landscapes much , this revelation lead to many more discussions about their interests and reading habits.

At the end our mentor suggested names of artist that each one of them had to look up and come, for the next session.

Looking forward to see, what challenges our Mentor has for them , in the next session…..

Partner a Master: Mona Rai… Day 1

The space of painting is often thought to be one of quiet contemplation, of refuge, seclusion and withdrawal from the world. For Mona Rai it is exactly the opposite: it is a space for experimentation and risk – taking, where danger can be courted and limits exceeded.

For Mona painting is a space, which allows things that are excluded from daily life to happen with passion, rigor and even rage. Her looming, square works epitomize her artistic attitude. Textures fascinate Mona Rai; dots, dashes, slashes, directional strokes and streaks create her particular style.

Mona fearlessly uses a verity of textures, materials and techniques in her works, and this is what she wants the children to explore through this workshop.

The first session of Partner a Master with Artist Mentor : Mona Rai began on 12th November at 2:30 pm.

The session commenced with an introduction to Mona and her works, the Participants were shown a short video produced by “Art1st” on the artist. The screening of the video was followed by few discussions and questions on Mona’s practice.

 

Our mentor also asked the participants about the curriculum they follow in their schools, and then asked them to choose various materials like: Bindi, Buttons, Canvas, Cloth etc. and make anything of their choice.

This exercise was meant to get a better understanding of the participants.

All the students were quick at making their material choices, and began working on their works immediately as they were to finish their works within 2 hours…..

The influence of the previous workshops was evident in their works….

They quickly began drawing….. but were taken aback as our Mentor strictly prohibited the use of pencils and pens!!!!!!!!!

Mona wanted them to engage with the materials directly and fearlessly……

While a few worked with the on going issue of Smog, most of them made faces and eyes and had a concept behind the works……

They were asked to stop as soon as the time limit was over, one could see them hurry and put some last minute strokes, seconds before the discussion…..

During the discussion Mona left them with a question…..

Why should there always be a concept behind their work?

Can they not do a work only for the sheer joy of exploration and creation?

Well that was a lot of food for thought for one day!!!!!!!!