Showing posts with label Gallery Chemould Prescott Road. Show all posts
Showing posts with label Gallery Chemould Prescott Road. Show all posts

Thursday, 31 October 2013

Canvas of Thread - Monika Correa [Review]


I was first introduced to the tapestries by Monika Correa through the pages of ‘The India Magazine’ in the early 1980’s. Then, a student of woven textiles, I was awed by her audacity and ingenuity in removing the reed of the warped threads to weave those fluid yet structured, unforgettable images of the Banyan Tree. This technique, of removing the reed while weaving the fabric, has become Correa’s signature style. In the present body of work, ‘Meandering Warp’, exhibited at Gallery Chemould Prescott Road in Mumbai, the visual qualities of the woven pieces have moved away from representing any sense of the figurative towards a more abstract and philosophical exploration. The large woven pieces present a tactile sensuality that is evocative of a deep, intense questioning of something that seems to have no answer, because, a similar question persists throughout the works. Correa’s woven explorations meander but do not necessarily deviate from the essence of her intellectual preoccupation. The thread canvas is ascetic, yet sensual, evocative of the universal, yet intensely personal

‘Jamshedpur’ [40 x 53 inch], is woven with red-dyed cotton threads in the weft and an unbleached off-white cotton warp. This contrast both highlights the redness of the maroon and softens its bloody overtones. The warp begins, at the bottom, with a division into three, almost equal parts, where in the central portion the reed has been removed lending fluidity to the threads, while the outer ends of the warp threads, are fitted within the confines of a reed for a more structured weave. The basic construction is an open twill weave where the weft colour dominates. The artist has envisioned the work such that even though the magic of its construction lies in the way the warp threads are manipulated, the coloured weft provides the contrast in hue and texture to highlight the dancing movement of the warp threads. A quasi-Rothko-like sectional is drawn as the eye moves slowly from bottom to top, following the weft, but along the lines of the warp. Akin to a vertical river flowing upstream, the wavy threads culminate in a square of vertical waves - effortlessly contained. For, as the weaving progresses, they respond meekly to the discipline of the reed. As if a restless mind having expressed itself has been appeased. 

Each tapestry seems to be a continuum of such inner explorations. The trajectory is subtle. ‘Foggy  Day’ [40 x 70 inches] begins with the dark colours that underlie the dinginess of a day where the light is blocked by a cloudy sky. Gradually, as the weaver shuttles the weft in and out, light seems to penetrate the realms of a mind fogged out. A Black weft leads to a deep blue and then it gets lighter still until the unbleached cotton warp and weft seem to meet in a confluence of enlightened minds. There is an apparent resolution to this foggy day. However, Correa’s more successful works are those where the resolution is not quite so obvious and the warp distortions create deceptive illusions.

The optical illusion created in ‘The Sound of Silence’ [28 x 62 inches] is skilfully constructed. Woven with black cotton warp threads and a contrasting, unbleached cotton weft, the chatter of the unspoken voices seem to get louder and louder. This is denoted by a singular, precisely woven, steep chevron rising upwards, dissipating into a medley of confused lines. The chevron is still there, but the clarity of its form has dissipated. And yet only so much, for it cannot escape the essential pattern determined by way the warp has been threaded, a construction that is precisely articulated, with the help of the reed, at the commencement of the tapestry.  This piece ends with a black warp and weft woven together which obscures the detail of the fabric construction. And darkness descends, as it must when we give into the insecure chattering of the mind. The monochromatic colour-scheme and deceptively simple woven construct draw the viewer into their own mindscapes, looking for something familiar, finding it and then losing it, but without getting lost. There is clarity despite the conundrum.

The tapestries by Correa are highly evocative of the machinations of a contemporary urban mind. There is discipline, but restlessness too. There is structure, but yearning for freedom and fluidity - to just be. Sometimes there is resolve and often resolution too, but many times darkness descends before lightness dawns. The weaving is skilful. The ideas are subtle and not equivocal. Correa’s threads are open to interpretation. Each viewer must find themselves in these thread-ruminations as we do in the fluid, reflective surface of a deep pond. 
 

 I found the monochromatic pieces most appealing and the black and white ones most appropriate for the ascetic meanderings of a subtle and refined mind. The exhibition could have been more concisely edited. ‘Tree-One’, ‘Homage to Kepes’, ‘Purple Rose of Cairo’ and ‘Bethlehem’ brought much coarser elements into play. These detracted from the subtlety of the major body of work and I felt that had such works not been included, the song of Correa’s threads would have touched an unforgettable chord.








Friday, 31 August 2012

Vivan Sundaram, Gakawaka: Making Strange [ Book Review]


Book Title:   Vivan Sundaram
                      Gagawaka: Making Strange
Published by:   Chemould Prescott Road
Paperback
155 pages 
Full Colour
Size – 8 x 10.75 inches
ISBN 978-81-908879-4-6 
Price:                Rs. 2,750/- [includes DVD]


When I saw the Gagawaka presentation by artist Vivan Sundaram at Lalit Kala Academy, I was perplexed. It was neither a fashion show, nor was it evocative of art traditionally seen within a gallery space. There were dancers performing and walking alongside professional models and artists too were participants on the makeshift stage cum ramp. The garments, if indeed they could be classified as such, were bizarre to say the least, yet they were crafted with finesse and some of them were quite marvellous to see. I kept wondering how to contextualize this presentation. It was neither art nor fashion and neither was it breaking totally new ground for in the two decades that I have taught at NIFT, I have seen design students create equally, if not more creatively bizarre garments.

With the intention of finding some context to place this artistic offering within, I picked up the book ‘Gagawaka, Making Strange’, published by Chemould Prescott Road.  A slim volume, visually lush with numerous full-page colour photographs of each work, it also includes a DVD of the performance/fashion show and essays by Deepak Ananth, an art historian based in Paris, Shanay Javeri who is a PhD candidate at the Royal College of Art in London and Gitanjali Dang, an “independent curator-critic and shape-shifter” based in Mumbai.


Ananth takes us through a rich, art historical discourse beginning with a rag picker reference citing Baudelaire and later with references to the Futurists, the Dada movement, Oscar Wilde, Arte Povera, Duchamp, Andy Warhol and more. He claims that “from the ragpicker to gladrags, from the lower depths to the bourgeois salon – the contrast will appear flagrant or incongruous only to those unaware of their co-presence in the inaugural texts on modernity”. Though erudite and interesting his essay does not extrapolate this “co-presence” with clarity. He also quotes lavishly from Roland Barthes and brings in references to artists who have made some foray into the realm of fashion, but never quite manages to present the evolution of the ragpicker-fashion designer with any level of conviction. He cites the ragpicker icon in reference to Sundaram’s “delve into detritus” with an installation ‘The Great Indian Bazaar’ [1999], which is followed by ‘The Brief Ascension of Marian Hussain’ [2005] and other works that incorporate trash. Implicit in the use of ‘trash’ is the image of the rag picker, but in Gagawka, Sundaram does not use items only collated from garbage bins and kabadiwala’s. A lot of them did not seem used, but newly bought. In addition, a twist to this argument emerges when Ananth states that the initial point of Sundaram’s departure for creating this collection was the body; more pertinently, the body’s distress, which arose from the artist’s own experience of a body “punished by pain”. The argument centred on trash then becomes confusing.


During a period of convalescence Sundaram was inspired to use medical paraphernalia to create garments, transposing materials used for healing the body to create another kind of body. This was done, perhaps, to cloak the presently dysfunctional one as a way of exorcising the body’s infirmity, to present the antipode of sickness through the glamorous dimension of fashion. This disclosure lends far greater authenticity to the body of work than the historical antecedent of detritus or the on-going relay between art and fashion. However, for this most pertinent revelation Ananth does not cite historical precedence or context. Neither does he tell us about Sundaram’s experience through this venture, which we are told was both therapeutic and cathartic. He does not reveal how it benefitted the artist, which could perhaps be the most significant contribution of this venture.

Shanay Jhaveri does not delve into detritus or history but focuses upon his viewing in four episodes, of the work as a moving installation cum performance cum fashion show and also a static exhibition, beginning with his anticipation before the preview, where he was invited to engage with the artist about the work. He describes the performance evocatively, brings films into reference and also mentions fashion stalwarts such as Miyake, Rei Kawakubo, Yohji Yamamoto and others who have used garments in an architectural and sculptural way, but neither of these two writers provide a considered fashion perspective. Jhaveri however, does not try and provide answers but raises oblique questions. In discussing one particular performance consisting of a single garment, where the performer had been internally ‘miked’ and every breath amplified and broadcast to the audience he says: “Did a force to know, and not forget, guide the performance? Did it precipitate a state of knowing?” After the four encounters he concludes that Gagawaka is an “expansive practice, a constellation, a set of platforms through which a series of questions are asked.”

 Dang’s essay is placed strategically between these two and is significant because she does not allude to the work but speaks tangentially of an improbable, bizarre situation, bringing an element of fiction into play. Her essay echoes the discomfort I felt in trying to contextualize the work within the parameters of art and fashion and made fascinating reading.

This volume does not provide a reassuring context to view the work within but raises issues. Is Vivan Sundaram charting new territory, where the cathartic and therapeutic qualities inherent in art-making are the key to understanding this work? Will the art of tomorrow emphasize what artists say, not so much about the world to the world, but what the process of art-making does to the maker, revealing him to himself? Ananth’s almost casual mention of Sundaram’s convalescence as impetus for Gagawaka, generates interest, more so than the historical precedence for this work, or lack of it.