Under the artistic direction of Natasha Ginwala, the recent Colomboscope showed how the Sri Lankan art festival has swiftly become a must-visit not just for aficionados of South Asian art, but for collectors globally seeking to channel exciting new art world perspectives from a region whose global significance is rising.

Natasha Ginwala, artistic director. Photo by Victoria Tomaschko

Across venues throughout Colombo, the Sri Lankan capital, curators Hit Man Gurung, Sheelasha Rajbhandari, and Sarker Protick choreographed events and showcased the work of 40 eminent artists from Sri Lanka and the Global South, all themed around ‘Way of the Forest’.

Zihan Karim, EYE (।), 2015, Video projection on installation. Photo by Fiona Cheng

Durjoy Bangladesh Foundation (DBF), as one of the festival’s lead patrons and cultural partners, supported four artists from Bangladesh to participate: Soma Surovi Jannat; Md Rakibul Anwar; Zihan Karim; Jayatu Chakma. There was a strong theme of sustainability and regeneration in their works.

Soma Surovi Jannat, artist.

Rakibul Anwar, artist.

Zihan Karim, artist.

Jayatu Chakma, artist.

‘Urbanisation is accelerating deforestation, which removes the potential for forests to absorb carbon and put a brake on global warming. This creates political, economic and societal crises for people and harms our planet,’ says DBF’s founder, Durjoy Rahman.

The Way of the Forest Poster

It was an intriguing way to see how art is leading the challenge against post-colonial legacies and bearing witness to the effects of climate change.

See more: https://www.colomboscope.lk/

Online Editor: Isabel Phillips

Princess Alia Al-Senussi is a key figure in the development of cultural relationships between the West and the Global South, and in the growth of the art scene in Saudi Arabia. In a conversation moderated by LUX’s Leaders and Philanthropists Editor, Samantha Welsh, Alia Al-Senussi speaks with South Asian philanthropist and collector Durjoy Rahman about significant art world debates and developments at the nexus of the developed and developing worlds

LUX: Durjoy, is the relationship between art in the Global South and the rest of the world changing?

Durjoy Rahman: I have been collecting for the over 25 years, and I have always been passionate about creativity, both personally and professionally. Living in Dhaka, I have realised there is a lot of untapped creativity that can probably be moulded and presented to a wider audience, to increase visibility, benefitting Bangladesh, South Asia and, in a bigger picture, the Global South.

These days there is a very fashionable phrase: “Your West is my East”. What one person calls “West” is actually somebody else’s “East”. It depends on the position you are coming from. I have asked many scholars, and no one has been able to give me a clear definition of what the “Global South” is. I think the geopolitical or geographical definition has different meanings and narratives and I expect plenty of discourse and redefinition during the next decade.

LUX: Alia, what has your global vision of the art world been informed by?

Alia Al-Senussi: I came to the art world from a very established position, in the heart of London, so my view has been shaped by the Western perspective, an institutional perspective, a gallery art world ecosystem perspective.

I was very lucky to enter the art world at a time when these perspectives were changing. Tate Modern had just opened and revolutionised the way that we put art in context. There is no longer the “South Asian gallery”, the “Middle Eastern gallery” or the “Asian gallery”.

Alia Al-Senussi in AlUla, Saudi Arabia. She is a Senior Advisor, Arts, and Culture, to the Ministry of Culture in Riyadh

It was about showing art in conversation with itself, through the eyes of a subject, subject matter, or a generational perspective, rather than a geographical one. And, ever since, as much as I’m in the art world, my perspective on the art world is not as an art historian. It is very much about somebody looking at art, strategy and cultural strategy through the perspective of cultural diplomacy, soft power and how culture interacts with the art world ecosystem, but also very much with identities, governments and politics.

LUX: Alia, how have you noticed the art world changing in the Middle East?

AAS: My work in the Middle East started in 2007, when Art Dubai started. In the last five years, we’ve seen a rapid evolution in the Middle East, positive developments in Saudi Arabia, and Dubai becoming, in many ways, a platform for art from the Global South.

LUX: What do you think is the role of philanthropy in art. Does it engage, facilitate and shape discourse?

DR: This is what DBF is all about. From day one our approach has been very discursive, and we try to position our strategies in a very discursive manner.

For example, we work with photographers like Sunil Gupta, whose retrospective involved queer art. On the other side of the coin, we work with Wadham College of Oxford University, restoring the Holy Qurans, which we announced during the month of Ramadan.

My philosophy towards philanthropic activities and my involvement in the foundation is to challenge negative perceptions. It’s not only about Bangladesh, but the whole perception of South Asia, that I am trying to change through the activities that DBF undertakes. This is why we don’t only focus our activities in Southeast Asia but globally, be it in Europe or America.

Durjoy Rahman is a philanthropist and collector based in Dhaka, Bangladesh

LUX: Alia, could you share with us your belief about the role of art and philanthropy?

AAS: I think it is at the very heart of changing perception. I have a deep belief in – as Durjoy said – the power of culture to change people’s minds and perceptions. And I’m not just talking about the West, I mean: it’s even neighbour to neighbour.

For example, we’ve seen black art in the United States transform people’s perceptions of BLM and people’s perceptions of segregationist history. You walk around the Tate galleries, and you see two paintings facing each other in the room about conflict and war. One is about the pogroms in Eastern Europe, and one is about the massacres at Sabra and Shatila [of Palestinian refugees by Christian militias during the Lebanese Civil War in 1982]. These speak to exactly the same universal horrors that many people experience but are from two very different conflicts and parts of the world.

LUX: What responsibility or soft power do you feel you have?

AAS: I feel a deep sense of personal and professional responsibility. In any projects that I get involved in or commit to, I pay a lot of attention to professionalism. I teach a lot and one of the questions I often get asked is, “How do I get involved in the art world? How do I start my career?” I say, “Get involved, show up.”

I think the idea of showing up is really important. Someone invites you to something, go. Someone expects you to be at something, be there. Someone expects you to respond to your emails, respond; and I think that idea of showing up really illustrates a commitment to people.

LUX: What is soft power for you, Durjoy? How can you and/or art bridge discourse?

DR: Everybody wants to understand art. Even Picasso said, “Everyone wants to understand art. Why not try to understand the songs of a bird?”

An artwork from the Bhumi project, supported by the Durjoy Bangladesh Foundation that was shown at the Kochi Biennale in India in 2022/23

When I invite people to an art show and they say that “Well, we don’t understand art.” I say, “There is nothing to understand. Just be there. Just try to comprehend that it is something interesting.” An example of how it’s not about soft power, but engagement, is what DBF did during the pandemic. All the major art institutions in South Asia closed for either health or commercial reasons. DBF decided to get involved with a community from north Bangladesh, which had hardly been hit by COVID-19. The project was called Bhumi and involved a minority group in the area who were craftspeople working in textiles. The project involved 260 people from 60 families, and it supported their daily livelihood. The project didn’t end with the pandemic, it was actually taken to last year’s Kochi Biennale to exhibit the works of the craftsmen and shows what is possible during difficult times.

This is an example of how art, philanthropy and art activism can show how culture can play an important role in times of crisis.

AAS: Just like Durjoy said, you see these very different and very nimble organisations involving themselves with communities and making a difference. The Islamic Biennale did exactly that. It was really revolutionary in the context of art in Saudi Arabia. The Islamic Arts Biennale was at the Hajj terminal in Jeddah, and offered locals to come to a place that they’d never entered because the Hajj terminal inherently is a place for Non-Saudis to come into Jeddah to then go on Hajj.

The locals could see this exceptional building, feel the power of Islam, but also of spirituality and of a community coming together. For people who were not Muslim, or had no connection to the Hajj, they saw objects and works of art in a contemporary and historical environment.

The Islamic Arts Biennale in Jeddah, 2023

Certain organisations have the power to be really nimble. They can profess their politics and support artists for art and culture. I think Delfina Foundation, for example, has been very clear about their support for artists from across a plethora of humanity and does it in a sophisticated, nuanced, and empathetic manner.

LUX: Where are you seeing Next Gen concerns amplified through art?

AAS: I think you see the next generation wanting to amplify diverse voices. There is this desire that art is geographically, ethnically, and sexually diverse so people can express the totality of who they are. There is a sense of activism to it, but there’s also a sense of declaration. I don’t always read into these institutional shows or works of art as activism. Sometimes an artist just wants to say, “This is who I am, and this is the art I make.” Artists are going to make art based on their life experiences.

LUX: Durjoy, where do you think the line is between declaration and activism?

DR: I think the majority of people want to see the origin of the artist, their background and their surroundings, reflected in the work they are producing. If I show a Bangladeshi artist and his or her work looks too different or has no context, sometimes curators even question it and say it doesn’t show their struggle or their originality. I’m not an art scholar or academic: I look at art based on whether I like it. But I think it’s important for an artist or a creative practitioner to show the origin, the struggle, and the history.

I think that we want to encourage artists going forwards to show their origin and their perception. An artist should be free to express their opinion, whether they are from Iraq, Lebanon or Africa. If they are willing to they should go ahead. DBF and I always try to work with artists who have enormous creative boundaries that they want to exhibit in front of their audience.

Al-Senussi in conversation with installation and media artist Chris Cheung during Art Basel in Hong Kong

LUX: To what extent do Next Gens feel obligated to witness and pivot or create change?

AAS: What I see more in my lecturing and my academic experiences, is that the next gen is very much about wanting to change the world and wanting to illustrate that. Through their careers and artwork, they want to be a part of the change in some way. It’s a little disheartening because there is this negative feeling about the future of the world, but at the same time there is a feeling that maybe we, collectively, can change the world.

You also see artists that are just reflecting on their own childhoods, like Farah Al Qasimi. She talks about her family home and the changes shifting in the UAE. It’s an activism, but then it’s also a reflection on the changing world.

LUX: Can art collaboration bring about changes of perception?

DR: Definitely. Art has a vital influence on culture towards current situations. I think art has a very influential way to foster international connections and collaborations and can question issues that are happening.

Read more: Maria Sukkar and Durjoy Rahman on supporting artists from your hometown

When I was in Paris at Asia Now art fair, I was talking to an artist from Israel and an artist from Jordan. When these two artists sat together, they realised where the problem lies. I didn’t see a division in their opinion, and I think this is an example of art bridging divides. Art can be used as a very strong tool to solve many of our problems including sustainability and global climate change.

AAS: I think art, at this time, is one of the only tools that we can look to, to unite us or to heal us. Unfortunately, it can also be used and utilised in other ways, but I have faith and hope that we will see a change.

Find out more:

durjoybangladesh.org

aliaalsenussi.com

Durjoy Rahman, founder of the Durjoy Bangladesh Foundation

A philanthropic foundation from Bangladesh is creating powerful ties between art and culture in East and West, with a nexus in Italy. Greg Thomas reports on the remarkable dialogues and cross-fertilisation across the Global South and North being catalysed by the Durjoy Bangladesh Foundation.

“We have craft traditions in Bengal that are thousands of years old,” Durjoy Rahman tells me from his home in Dhaka, the capital of his native Bangladesh, which is part of the wider Bengal region. A vibrant abstract painting hangs on the wall behind him, and coloured beads adorn his wrist. Since launching the Durjoy Bangladesh Foundation (DBF) in 2018, the art collector and philanthropist has made it his mission to promote the creative culture of his home country and the wider South Asian region, including Pakistan, India and Sri Lanka; and to create links between the Global South and North.

Over the past five years, DBF, which grew out of Durjoy’s collecting, has supported countless creatives through residencies, exhibitions and exchange programmes. It has linked up artists, art writers and craftspeople in South Asia and Europe, but also reaching across South America, Africa and elsewhere.

Members of the Venice Bangladeshi community, from the local Bangla language school, at an open studio visit, Majhi International Art Residency, Venice, 2019

A particular concern has always been to establish ties with Italy. Or rather, as Durjoy puts it, “not Italy, but Venice. When we were making plans to build bridges between East and West, and to think about how creative people from South Asia could gain greater visibility, we felt that Venice was a perfect place to focus our efforts. Because of the Venice Biennale, it’s a gathering point for global art populations.”

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The foundation’s latest project, the DBF-KMB Award, was launched in Venice in 2022 in collaboration with London’s Hayward Gallery. Every two years until 2028, curators from the Hayward, with representatives from the DBF and the Kochi Biennale Foundation, will select one outstanding South Asian artist exhibiting at the Kochi-Muziris Biennale in Kerala, to show their work at the prestigious London gallery’s  HENI Project Space.

Members of the Venice Bangladeshi community, from the local Bangla language school, at an open studio visit, Majhi International Art Residency, Venice, 2019

The recipient of this year’s inaugural award was announced in Venice (of course) in July – creating the third side of an international triangle between South Asia, London and Venice. Amol K Patil is an artist who works with a variety of media including installations, drawings, sculptures and moving images. He was chosen for the award on the basis of his work at the Kochi-Muziris Biennale, an installation entitled The Politics of Skin and Movement; his work at the Hayward this autumn is a development of this theme. Durjoy says he admires Patil’s work for “seeking to bridge the gap between East and West, fostering an atmosphere of openness and embracing diversity.” Amol K Patil is also being supported by the DBF for his fellowship at the Rijksakademie in Amsterdam for a year from September 2023.

To complement the artist award and exhibition, in alternate years, an instalment of the Durjoy Bangladesh Lecture Series, co-curated by the Kochi-Muziris Biennale Foundation and programmed by Hayward Director Ralph Rugoff, will be held at the Hayward Gallery, introducing key themes and figures from South Asian art.

Arlecchino, Arlecchino and Mating Tigers, 2021, by Shezad Dawood, and Man in Shower, Porter Series, 2006, by William Kentridge, at the DBF Creative Studio, Dhaka

Durjoy often talks about his foundation’s work in terms of building bridges within and between countries. Indeed, references to water and crossings punctuate his discussion of DBF’s mission. Of equal and related significance are the affinities Durjoy sees between Bangladesh, with its maritime infrastructure and shipbuilding traditions, and the host city of the world’s most celebrated Biennale.

After all, Venice has an equally strong history of nautical trade and technology. And the businessman points out that it also has a “very large Bangladeshi community, because of the big dockyard industry. There are a lot of migrant professionals there: engineers, draughtsmen.” It is notable that, perhaps unlike some philanthropists in privileged positions in parts of the Global South, Durjoy considers all of his compatriots as equally important citizens.

Amol K Patil, recipient of the inaugural Durjoy Bangladesh Foundation – Kochi-Muziris Biennale Award, 2023

In 2019, Durjoy launched DBF’s first major initiative, the Majhi International Art Residency Programme, hosted at Combo, a former convent in Cannaregio, Venice. This saw Venetian and Bangladeshi artists come together over two weeks to create collaborative artworks, present and perform. “The word Majhi means ‘ferryman’,” says Durjoy. “In Venice they have gondolas on their canals and in Bangladesh we have many boats on our waterways, too, so it makes sense. ‘Majhi’ also means ‘leader of the house’ or ‘leader of a group of people’, and I’d like the scheme to show a possible future direction for artistic endeavours in Europe.”

Majhi 2019 was also about nurturing local Venetian talent. Participant Andrea Morucchio is a Venetian artist whose practice raises awareness of the impact of mass tourism in Venice. His Covid 19-era project, Venezia Anno Zero, documented the serenity of La Serenissima during lockdown. “And we didn’t work in isolation from the Venetian Bangladeshi community, either,” Durjoy continues. “There’s a school that teaches Bengali to the Bangladeshi children in Venice, and the children came to see a performance by an artist from Bangladesh.”

Sheikh Abu Naser, freedom fighter and younger brother of “Bangabandhu” Sheikh Mujibur Rahman, on the battlefield, 1971, by Raghu Rai, DBF Collection

Subsequent Majhi projects have also strengthened DBF’s connections with other European countries and institutions. DBF has a strong presence in Berlin, which made it possible to host the second Majhi Art Residency in Berlin in 2020 during Art Berlin, immediately before Berlin went into lockdown. In fact, DBF’s first collaboration, in 2018, was with German museum the Kunstmuseum Wolfsburg, to which Durjoy donated a major installation by Mithu Sen, the first work by a female Indian artist collected by a major German institution. The third Majhi residency was held in 2021 in Eindhoven, another city where the foundation has a strong presence.

A further recent major achievement of the foundation was the creation of the DBF Creative Studio. This former storage unit of Durjoy’s was converted into a gallery and space for limited gatherings during lockdown, as a way of exhibiting the wonders of the DBF collection in a safe setting.

Photographs from the 1971 Bangladesh liberation war, from the book Rise of a Nation, by Raghu Rai, images from the DBF Collection, shown at the DBF Creative Studio

Through it all, connections to Venice have remained central. In October 2019, following the first Majhi residency, artists involved in the scheme came to Dhaka to take part in the city’s first Italian Contemporary Art Days, supported by the Italian Embassy in Bangladesh and other partners. This was part of the wider programme for the 15th Italian Contemporary Art Day and “a prime example of how a cultural bridge can cross borders,” Durjoy notes. Meanwhile, in Dhaka, the Durjoy Bangladesh Foundation works closely with the Italian Embassy in other areas – notably staging a vintage car and motorbike event to celebrate 50 years of friendship between the two countries last year.

Read more: Art Dubai opens in support of South Asian artists

What is the wider context for DBF’s work? The idea of “writing back to the centre” is a common trope in postcolonial literature and theory. “Writing back” identifies a paradigm wherein liberated nations turn the tables on the cultures of their former colonisers through the critical optic of art and writing.

Black Square Breaking into Primary Colours, 2016, by Rasheed Araeen, DBF Collection

A similar idea underpins Durjoy’s thinking on DBF’s work, which is not just about building bridges but also about subverting what he calls “the Western gaze” on South Asian culture. “It’s not about blaming anyone,” he clarifies. “It’s just that when publications about South Asian art appear, the scholars have all been groomed within the Western education system, so you get a European or American perspective.” Within news culture, meanwhile, the Western gaze has been predisposed to find images of disaster and deprivation, particularly since the 1970s, when independence from Pakistan in 1971 was followed by a period of famine and hardship for much of Bangladesh’s population.

Enrico Nunziata, Durjoy Rahman, Atiqul Islam, Shahriar Alam and Anjan Chowdhury, at the opening of the DBF/Italian Embassy vintage car and motorbike event, Dhaka, 2022

Durjoy doesn’t seek to counter negative tropes within uncritically positive ones. In fact, he is keen to talk about how the British Raj and latterly the government of Pakistan – which took control of what is now Bangladesh, first as East Bengal and later as East Pakistan, after the 1947 partition of India – both subjugated national creative cultures. “It’s not only colonialism but achieving independence late, in 1971, that has hindered the cultural development of Bangladesh,” he reflects. “And the loss of connection with our cultural heritage was due to these same factors. During colonial times, craft and creative endeavours were purposely obstructed so that craftsmen could get on with work more useful to the colonial government. Then, after the 1947 partition, still other aspects of our cultural heritage started fading away, including our own language, Bengali. There was a revolution in 1952 to protect the language.”

History/Cartography/Territorialism, 2023, by Dhali Al Mamoon, participant in the Majhi International Art Residency in Venice, shown at the DBF Creative Studio

Happily, many of these traditions have been reborn in recent decades, with Bangladesh’s millennia-old textile industry an area of growth, notably through renewed production of jamdani, a fine handspun muslin cloth that has become an emblem of national cultural pride.

Nonetheless, as Durjoy points out, DBF’s programme for his country’s ongoing cultural rejuvenation remains timely and relevant in a global arts scene seeking to heal rifts caused by imperialism. As Durjoy puts it, in a phrase that is reminiscent of that ferryman again, the foundation is “on time”. All aboard for the ride, from Dhaka to Venice, London and elsewhere.

Read more: durjoybangladeshfoundation.org

Couple of Sip, 2014

Bangladeshi contemporary artist Shimul Saha experiments with a broad range of unique mediums. Here, Charlie Sokol explores how Saha shows concepts of health, political and societal issues in his works

Shimul Saha’s works and techniques are constantly inspired by changes in the world around him. From using light and shadows to engravings and using ancient sewing methods, the mediums he uses correlate to the messages he portrays through his works.

Follow LUX on Instagram: luxthemagazine

In Couple Of Sip, the artist uses light and shadow to project a mesh of male and female symbols to expose and question the inequality between men and women.

Which Face Wants To take I & II, 2022

His conceptual forms also highlight cultural changes. A recent work which merges architectural structures, Which Face Wants To Take – I & II, represents the interlinking of culture from the Mughal Empire, Britain and East Pakistan, all of which are closely tied to Bangladesh’s history. Saha was able to do this through the use of a centuries-old stitching technique, originating in the eastern Indian states of West Bengal and Orissa, to create a kantha (patchwork cloths made from rags).

Awe and Dread, 2014

Awe and Dread is a series of etchings in response to the artist’s time spent in Remakree, in the Bandarban hill district in Bangladesh, in 2014. Saha sought to understand a group of indigenous people called the Marma. The intricate prints are intended to tell stories from their daily lives and their connection to Buddhism.

“The medium is based on the concept. To develop my creative process I do select my art material according to my work’s notion because every material has its own identity and character to express something. Sometimes the material speaks on my behalf. I love to explore new mediums, because I do believe, that if creation is unique and updated then why not try new mediums for each creation,” explains Saha.

Organic to Organ – V, 2022

Organic to Organ – V serves as an exploration of the various methods employed in modern food cultivation. Saha prompts us to contemplate the methods by which we obtain our nourishment. Emphasising the importance of organicity in sustaining and safeguarding life, the work highlights the adverse effects of synthetic pesticides and toxins, which ultimately jeopardise our most vital organs.

Self Portrait, 2016

Identity is a key feature in Saha’s works. He recognises the modern era of identification for individuals in the form of biometric scans and numbers. Self Portrait explores this idea, as a series of numbers is presented on top of the image of a fingerprint. Saha remarks that “wherever I am, I am a number”.

Read more: Rafiqun Nabi: Exploring Bangladeshi society through art

Saha’s work will be displayed at Kunsthaus, Zurich as part of a show by the Britto Arts Trust from September 2023 

This article was published in association with the Durjoy Bangladesh Foundation

Fisherman at rest, 2012, Rafiqun Nabi

Bangladeshi artist Rafiqun Nabi’s diverse artworks provide a thought-provoking glimpse into social issues and the lives of the working classes in Bangladesh. Here, LUX explores his background and works

Bangladeshi artist Rafiqun Nabi is known for his diverse range of works, from cartoons, paintings, prints, woodcuts, and engravings. Renowned for his ability to blend creativity with social commentary, Nabi’s art sheds light on real issues and the lives of the working classes in Bangladesh.

Born in 1943 in Chapai Nawabganj, Bangladesh, Nabi’s passion for art developed during his school days in Old Dhaka when he began to explore his talent for drawing. Under the guidance of Bengali and Bangladeshi artists, Zainul Abedin and Quamrul Hassan, Nabi’s love for his craft continued to grow and led him to pursue printmaking.

Fisherman at rest, 2012, Rafiqun Nabi

Nabi’s famous cartoon character, Tokai, holds a special place in the hearts of many in Bangladesh and beyond. Tokai, a street urchin with a potbelly and a shaved head, embodies the struggles of poverty and destitution in Bangladesh. Despite his hardships, Tokai exudes cheerful wit, serving as a satirical reflection of the nation’s socio-economic conditions. His character became an emblematic figure for the underprivileged in the country, resonating with people from all walks of life.

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Nabi’s versatility as an artist is evident in his varied works. He departs from the cartoon style in his painting “Fishermen at Rest” (2012), which portrays hunched figures, entangled in one another as they sleep, play cards, and blow on flutes. The proximity of the fishermen contrasts with the spaciousness of the pier and the distant sea, representing the camaraderie and shared suffering within the fraught fishing industry of Bangladesh. Nabi’s ability to capture the soul of individuals amidst difficult circumstances infuses his art with life and vibrancy, and can also be seen in other works such as “After the Catch” and “Recreation”.

Fisherman, 2016, Rafiqun Nabi

In his painting “Boddho Bhumi” or “Killing Field” (2004), Nabi explores the theme of the liberation of Bangladesh. The piece offers a different perspective, utilising abstraction to evoke the emotions surrounding this significant historical event. In other paintings, such as “Rooster” (2008) he meditates on beauty and nature, focusing on animals which he depicts with a dreamlike quality.

Read more: Rasheed Araeen: The Engineer Behind The Artist

At the core of Rafiqun Nabi’s artistry lies imagination and empathy. His contributions to the art world have been recognised with numerous awards, including the Promoters Prize at Inter Graphic-80 in Berlin (1980), the Bangladesh Shilpakala Academy Award (1989), and the Ekushey Padak (1993).

Find out more: dbfcollection.com/rafiqun-nabi

This article was published in association with the Durjoy Bangladesh Foundation

Matthew Krishanu with Riverboat, in 2021. Photograph by Jean-Noël Schramm

British-Indian artist Matthew Krishanu’s paintings offer a nuanced exploration of cultural identity, memory, and personal experience. LUX looks at his works and career through an autobiographical lens

Matthew Krishanu was born in Bradford, England to an Indian mother and a white English father, before moving to Bangladesh where he spent 11 years of his childhood, returning to the UK at age 12. The experience of growing up between two cultures has had a profound impact on his work, which often reflects on the tensions and complexities of cultural identity.

Archers, 2021, part of the Durjoy Bangladesh Foundation. Photograph by Peter Mallet

His figurative paintings have a distinctive flatness, compounded by the use of vivid, block colours and ambiguous, even distant, facial expressions. He explores themes of family and grief, religion and race, childhood and memory, with many of his paintings representing his early years in Bangladesh.

For one of his most famous shows, ‘Another Country’ (2014) at the Nunnery Gallery in London, Krishanu worked from old photographs, and his own memories and imagination to reconstruct images from his childhood. The viewer is transported not only to another continent, but to another time, entering the artist’s personal past, remembered landscapes, moments, his relationship with his older brother.

Two Boys on Rocks, 2022, from the series Another Country. Photograph by Peter Mallet

When the artist was asked where feels most like home to him, the UK or Bangladesh, Krishanu responded, ““I have lived in England for over three decades, and London in particular feels like home now. However, the world of the ‘two boys’ (Bangladesh and India) feels like home to them – the places I paint are the home of my childhood.”

Safari 2021, part of the the Durjoy Bangladesh Foundation. Photography by Peter Mallet

In other works, Krishanu explores faith and religion and this way in which they relate to race and colonial history, a key part of his own personal experience as the son of a Christian missionary in South Asia. Paintings such as “Ordination” (2017) observe unsettling power dynamics relating to complex religious politics of Bangladesh, while in his contribution to Southbank’s ‘Everyday Heroes’ exhibition (2020), he pays tribute to the faith workers from different races and religions and their contributions to their communities during the COVID-19 pandemic.

Ordination, 2017, from the series Mission. Photograph by Peter Mallet

In 2021, he exhibited ‘In Sickness and Health’ at Leamington Spa Art Gallery and Museum, a series of profoundly intimate paintings, including several of his late wife at different moments throughout their relationship, and his daughter as a newborn baby. In one painting his wife appears bright-eyed in a wedding dress, while in others she is receiving hospital treatment towards the end of her life. The series acts as a quiet and calm, yet deeply emotional study of not just grief and loss, but the vulnerability and changeability of the human body.

Krishanu explains, “I am interested in how one’s emotional connection to a subject can be communicated in the paint handling, colour, atmosphere and feeling of a painting. It’s something I look for in painters I love – and I feel creates a point of entry for the viewer.”

In Sickness and in Health, Mead Gallery, 2022. Photograph by Ed Florance

The artist graduated from the University of Exeter with a BA in Fine Art and English Literature and went on to complete a master’s degree in Fine Art at Central Saint Martins in 2009. Since then, he has exhibited his work in solo and group shows across the UK and internationally, including shows in India, China, Pakistan, Germany and the US.

Read more: Sam Dalrymple and Durjoy Rahman On Cultural Reconnections Post-Partition

His work is included in numerous major collections, including the Arts Council Collection, Birmingham Museum and Art Gallery, Government Art Collection UK, Komechak Art Gallery and the Kiran Nadar Museum of Art..

Four Children (Verandah), 2022, from the series Expatriates. Photograph by Peter Mallet

Krishanu continues to invite his readers to share in the rich narratives of his personal and cultural history, as well as their own. His first trade monography was published in March 2023 and features a selection of his works, including ‘Another Country’, ‘Expatriates’, ‘Mission’, ‘House of God’, ‘Religious Workers’ and ‘In Sickness and In Health’.

Find out more:

matthewkrishanu.com

casematepublishing.co.uk/matthew-krishanu.html

This article was published in association with the Durjoy Bangladesh Foundation

The conversation between Durjoy Rahman and Sam Dalrymple took place over Zoom. We have used artistic licence to create the photo montage above

In the third of our series of online dialogues, Sam Dalrymple, Activist and Co-Founder of Project Dastaan, speaks with philanthropist Durjoy Rahman about cultural reconnections post-partition, the importance of multi-cultural artists across borders, and the rapid shift in popularity away from the West and towards the East. With an introduction and moderation by Darius Sanai and created in association with the Durjoy Bangladesh Foundation.

Raghu Rai is a Magnum Photographer who chronicled the Independence war of Bangladesh in 1971 when the territory that was East Pakistan gained independence from what is now Pakistan. The Indian army ultimately came to the aid of Bangladesh after an enormous refugee crisis ensued. We present a selection of his works within this article

LUX: Sam, could you tell us firstly what sparked your interest in Partition and inspired you to create the ground-breaking ‘Project Dastaan’?

Sam Dalrymple: Project Dastaan began when my friends Sparsh, Ameenah and Saadia were at University chatting about the fact that everyone’s grandparents had migrated from somewhere in the Sub-Continent, and how bizarre it was that in the UK you could have the easiest conversations about this.

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When you are in India, it is difficult to chat to a Pakistani, when you’re in Pakistan it’s difficult to chat to a Bangladeshi as these walls have been built up in the Sub-Continent, so that it is actually in the former colonial power where it is easiest to talk.

There were conversations about how Sparsh’s grandfather had migrated from near Islamabad, in Pakistan, and here was Saadia who was from near there and could easily go and take pictures of his old house or temple which had been impossible for Sparsh’s family for 75 years. They had no pictures of it, no idea where they were from. The ease from a London standpoint to re-connect triggered the whole thing.

Ayodhya, india 1993

The partition that is the cause of this fragmentation in India was, simply put, the largest forced migration in human history. In the course of a year what had been British India, was divided into two territories, which is now three – India and Pakistan, which later became Pakistan and Bangladesh. This was 75 years ago and for most of that time, most of the migrated people have never been able to see their homes again.

So it began as an attempt to use virtual reality to re-connect Partition survivors across borders, so if you came from Lahore and had migrated to Delhi, we would go out and find your old Mosque, your old school, your old house and, if we can, find any friends who you knew before 1947.

Chawri Bazar, old Delhi, India, 1972

We additionally wanted to translate some of these stories that we were hearing, into animations with a cross-border, collaborative studio in Bangalore and Lahore, which was in itself an attempt at cross-border with team members scattered from Bengal to Punjab. Then, we finally made a film called ‘Child of Empire’, which just premiered at Sundance. It is a VR mini-movie, a 15-minute animated journey through the Partition based on Sparsh’s grandfather’s story and another man who did the opposite journey. It is about these two men 75 years later chatting to one another and the therapeutic discussion of their two journeys which mirror each other in so many ways but, obviously, have been polarised so much over time.

LUX: In the context of Partition, what does Partition and its consequences mean to you Durjoy?

Durjoy Rahman: I come from a generation where it was my parents who had seen the displacement, twice. They were born during this time and have seen the consequences and the aftermath of partitions first hand. I grew up hearing everything that happened in 1947, the riots and so on. So between me and my parents we have seen the largest displacement in the history of these civilisations that happened in this region. These experiences have influenced me to do activities surrounding Durjoy Bangladesh Foundation heavily.

Mother Teresa at her refuge of the Missionaries of Charity in Calcutta, during prayer, India, 1979

LUX: Do people have a strong sense of national identity currently? Would you say that this is down to cultural or religious differences?

SD: It is many differences and culture definitely plays into it. I think the memories of both ’47 and ’71 play into how people remember their pasts, but it is also a generational factor. The national identities are harder for the younger generation who never knew the other side of the border, whereas for a lot of people who migrated at the time nationalism was firing up these independence movements.

Art definitely plays into how we create a nation, with national anthems and the flag which of course crystalise these ideas of nationhood. What we’re seeing now is the crystallising of losing the generation who knew undivided India as undivided.

Imambara, Lucknow, India, 1990

DR: Nationality has always been an important element in the subcontinent. We always talk about India and Pakistan, but I would also include Sri Lanka, Nepal and Bhutan in this context. Everyone holds their own nationalistic value to identify themselves and where they are from. But culture and religion, these two determined factors were also a factor when the British divided the subcontinent with the Muslims in Pakistan and left India where it was. A lot of people said ‘well, religiously you are all the same’ but religion is not the only deciding factor. We were culturally different so that was also important.

We are Bengali as Sam just said – we were never Pakistani, maybe we were all Muslims, but we were culturally different. So culture is a very important factor in defining borders and nationality. How you possess your cultural identity, this is what I believe defines you, and no matter how younger generations perceive themselves as a global citizen with a global identity, the identity borders will remain in our lifetime.

Indira Gandhi at a Congress session, Delhi 1967

LUX: Sam, Project Dastaan is ultimately a unifying project taking people virtually across borders. How has it been received among the people you deal with?

SD: It has touched people because it was something they thought was impossible, to see their old homes. The key thing has been not trying to look at the big and complex questions of Partition – We’re trying to show conflict through the eyes of an 8-year-old child. The generation that is still alive were mostly 12 or younger 75 years ago. We’re trying to show it through the eyes of the generation who’s still around. One of the things they would want to see is their old playground, their old houses, and the things that everyone can relate to. I think addressing the conflict and the great divide through these memories and nostalgia can be very healing.

Darjeeling Himalayan Railway (the Toy train), India, 1995

LUX: Durjoy, you wish to promote the art of people who may not have had a voice, without borders. How does that relate to the very definite borders in Pakistan, Bangladesh and India?

DR: Since DBF was established in 2018, our projects have been based on the concept of art without borders. We never considered ourselves a foundation that had originated from Bangladesh. We started working with creative personalities regardless of whether they were visual artists, musicians, literature backgrounds, performance artists and we did not consider which region they are from. We have always identified if their practice relates to the mandates that we are trying to highlight; displacement, disadvantage, ethnicity, some kind of challenge which probably obstructs their creative development. So, art without borders was our primary goal.

Woman pushing cart Delhi 1979

LUX: Sam, with Project Dastaan, what will make you feel like you have achieved your aim, what will you be doing in 5 years, 10 years?

SD: Who knows, is the answer! The big thing we’ve been working on is this particular year as it’s the 75th anniversary, and I think the aim has always been to raise awareness about what happened – the aim has always been to try and get people to record these stories, because they are disappearing rapidly. The foundation of our project has been oral history, and the contemporaneous generation is rapidly disappearing. I think we also have a particular aim within Britain, to get Britain aware of its role in the events.

LUX: Regarding artists and the film-making that you employ, was that something that you had conceived from the start that is not just a means of storytelling, but something that you want to focus on and encourage?

SD: With Project Dastaan, the aim has always been cross-border collaboration. For our animation teams, one of our animators had a family who fought in 71, another family was part of the trading diaspora across the Bay of Bengal. I think one of the interesting things is, and I’m not sure how deliberate it was, but the types of animators and the team we built around ourselves, seems to have brought in people whose stories kind of corroborate the stories we are telling.

Hand building highway – Hydrabad, India, 2004

LUX: Durjoy, with regard to the next generation that you’re supporting in terms of art and culture, do you feel that there’s a role for creative practitioners to break down these borders?

DR: I would say that I am not only very hopeful, but I am very optimistic. In this post-covid scenario, in this globalised atmosphere, I personally believe that we were in the right moment where we could take the entire South Asian art movement to the next level. Now the West has started looking at the East. Of course, our foundation and activities focus on promoting artists from South Asia, but we have seen a massive global increase in interest for South Asian artists. I also believe that these artists will take great advantage from the rising virtual scene within the context of the more active online and digital art scene within the past two years.

SD: I think what you said then is exactly right. One of the most interesting pieces that I’ve read recently was by Fatima Bhutto in her book ‘New Kings of the World’, which talks about the shift in the past 20 years. The biggest film industry is Bollywood, the biggest TV industry is Turkey now and the biggest music industry is now South Korea K-Pop. I think there is a lot of hope and a lot of growth in the artistic sphere here. I don’t think that will necessarily mean the borders themselves disappear; I don’t think that’s going to happen. I think there’s going to be more collaboration, more interesting art pieces and more embracing of technology for it.

Local commuters at Church Gate railway station. Mumbai, 1995

DR: Would you ever choose another region as your beaming point, other than India?

SD: I think the idea of virtual reconnections is something that you can use in an array of different countries, but we are so focused on areas affected by the Partition as that is where the personal connections of the team lie and a very specific area of interest where we can enact real memory connecting change. What’s unusual is that these countries are so close in so many ways, it’s just that trauma etc has left them severed from one another It’s a bizarre, specific situation that neither of them have ability for tourist visas, there’s no tourist visas for India and Pakistan, you can’t just visit, you have to have a reason and government approval.

Read more: Rana Begum and Durjoy Rahman on South Asian art’s global ascendancy

LUX: Possibly controversial, but I would love to hear from you both, what do you consider needs to happen for conceptions to really change around the Partition and affect the vast majority of the population?

DR: We have to perform what we believe and have to do what is good for the community, what is good for the region, despite what the supremacy wants to establish.

SD: I don’t think there is a simple solution, but I think that creating conversations and conflict resolution is always a noble aim. I think conflict resolution and actually talking about it is where to start, without bias and actually listening.

All images © Raghu Rai

Find out more: 

durjoybangladeshfoundation.org

projectdastaan.org

Durjoy Rahman is a collector of Rana Begum’s mesmerising works

The second of the LUX dialogues co-hosted with the Durjoy Bangladesh Foundation covers the hot topic of artists from a region long overlooked despite a powerful legacy and thriving local artistic culture

South Asia was, until recently, dramatically underrepresented in the global art world. Contemporary and historical artists from India, Bangladesh, Pakistan, Sri Lanka and Afghanistan had few champions on the world stage, and their home countries often lacked the infrastructure or cultural will to support them. In this fascinating dialogue, moderated by LUX Editor-in-Chief Darius Sanai, British-Bangladeshi artist Rana Begum chats with Dhaka-based philanthropist Durjoy Rahman, Founder of the Durjoy Bangladesh Foundation, about how things are changing, Western perceptions, and whether everything can be blamed on colonialism or post-colonial legacy

LUX: Durjoy, for artists from Pakistan, India, Bangladesh, is private patronage needed, with institutions not as strong as in wealthier countries?

Durjoy Rahman: Private patronage is essential for the development of art and its ecosystem in South Asia. Western art practices are organised, with support systems between government and private institutions. That’s missing in South Asia. Art and culture have historically been important, but during colonialism, what are now India, Pakistan and Bangladesh were controlled by the British, who didn’t promote them. After independence, there was the Bombay Progressive Arts Group (PAG), but no significant structural developments – and there have been religious and political tensions. Interest has grown in the past two decades but, I think, not yet into in the wider communities.

Rana Begum: I feel, in arts terms, that India got attention, Pakistan struggled along, Bangladesh was left behind. It’s only in the past decade, since people like Durjoy have created support networks, that art and attitudes towards it are changing. Durjoy, I think you have three works of mine, and that shows a seriousness that artists require to survive and grow.

LUX: Rana, as a Bangladesh-born, UK-based artist, has the perception of you and your art changed?

RB: I remember, as an artist studying and growing in the UK, being pigeonholed as a “female Muslim artist from Bangladesh”. I tried hard to not be restricted as that – you have to be careful how you and your work are perceived. I see myself as a Bangladeshi-British artist. Ironically, to make it into institutional collections you must meet certain criteria. I don’t fulfil Bangladeshi criteria for a certain institute; I fall under the British category – a bigger pond to select artists from. There are positives and negatives. In terms of my career trajectory, it really started at Dhaka, 2014. That’s where it took off.

Rana Begum’s works blur the boundaries between sculpture, painting and architecture

DR: Before that, people were aware of your practices but didn’t have access to your work. With, say, the basketwork at Dhaka, people saw you take a local material and transform it. So you have been in our ecosystem, but were not properly presented until then.

LUX: Rana, is this an historical moment for art from South Asia? Are we seeing change in its creation, perception and global transmission?

Rana Begum: I saw a shift when I first exhibited at Dhaka Art Summit in 2014. It was amazing to see an international audience. I’ve seen artists’ visibility grow since – and politics around #MeToo and race has meant female artists and artists of colour have become more visible. It’s great to see the calibre of artists in the limelight having the success they deserve.

LUX: So if we had this conversation 10 years ago, would there have been less recognition in Europe of South Asian art?

DR: For the past decade, there has been great momentum around South Asian art, so yes, there was less then. But interest in South East Asian art started around the millennium, and grew with events like Art Dubai.

The geometric patterns in Rana Begum’s works are influenced by Islamic art

RB: Curators and institutes are more aware of what to do to be multicultural and grow a multicultural audience, and galleries are looking for artists working in different ways. My relationship with Jhaveri Contemporary has opened up a wider South Asian collector base. Slowly, things are shifting in how the art worlds work in Bangladesh, India and Pakistan, and they support each other, which gives a strong base for artists.

LUX: Thinking of your 2022 show at Pitzhanger, Rana, how important is it for people to understand your history when they see your works?

RB: Not at all. My work is about experience and what the viewer achieves from it, so, for me, my culture or gender doesn’t dictate that. I can see that background can give an insight, but, for me, it’s not significant.

LUX: Durjoy, what needs to happen around South Asian art in the next ten years in Europe and the States?

DR: South Asian institutions and corporate bodies should build connections with Western institutions, so our voice is heard and our art is seen. UK-produced work is not considered as South Asian or as produced by a South Asian diaspora, so those areas need highlighting. Regional tensions also need straightening out to develop the ecosystem. And I agree with Rana about Bangladesh: we only gained independence in 1971, and there are tensions that must go to get to the next step.

Read more: Liza Essers and Durjoy Rahman on art and the Global South

RB: Having a collector, like Durjoy, is a huge factor. Some artists wouldn’t have opportunities to develop without collectors. It’s also important that artists get support from other artists in positions to give it. For me, the opportunity to go to Bangladesh to see Durjoy is a chance to see what’s going on and what can be done.

LUX: Durjoy, you have three of Rana’s works. What fascinates you personally about her work?

DR: I actually have four of Rana’s series – her paperwork came to my collection from her 2022 Cristea Roberts Gallery exhibition. Rana’s work has many elements that move me – I saw Folds as kites, which are important in Bangladesh, where we have a famous kite festival. Net reminded me of the fishing nets of Sylhet, where Rana is from. She also uses a green that resembles the green of the Bangladesh flag. There is a particular motif that looks like a river flowing, and our rivers look like that exotic pattern. Rana’s work is influenced by Islamic architecture, but I also see it from a Bangladesh perspective.

Rana Begum’s art distils spatial and visual experience into ordered form

LUX: Rana, what’s next for you?

RB: I’m working on some US projects; there’s a site-specific installation at the Dhaka Art Summit; and Dappled Light is touring to Concrete, Dubai from 26 February, then to The Box, London, and to St Albans, where I grew up.

LUX: Fantastic. Durjoy, is there anything you would like to ask Rana?

DR: I would just offer my appreciation and recommendation – keep doing what you are doing; engage through the community and your practice, especially the charity work I have the pleasure to attend. Communities need you, collectors need you. Keep doing those good things.

Find out more:

durjoybangladeshfoundation.org

ranabegum.com

Whose Sari Now, 2007, by Charles Pachter

On the 75th anniversary of the end of British rule in India, LUX’s Maya Asha McDonald speaks to Durjoy Rahman, Bangladeshi philanthropist, art collector and founder of the Durjoy Bangladesh Foundation, about the legacy of colonialism and Bengali art

At midnight on 15 August 1947, British India ceased to exist. As the British Empire receded into the history books, the vast land was divided into two dominions largely along religious lines: Hindu-dominated India and Muslim-dominated Pakistan. Marred by large-scale violence and mass migration, the controversial division of the subcontinent would be known as the partition.

With 2022 marking 75 years since the end of British rule, it is a time for reflection for many in these countries, not just about politics and history, but about the art and culture of the region, traditions that stretch back millennia but are now in the same vortex of globalisation as others on the creative planet. Durjoy Rahman founded the Durjoy Bangladesh Foundation (DBF), a non-profit organisation, in 2018, with a mission to support and promote art from South Asia and beyond in a critical, international- art context. There is, he believes, a vantage point from which we can examine the past, understand the present and envision the future.

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Speaking with me amid his art collection, in Dhaka, Bangladesh, Rahman says it is important to acknowledge the weight of the moment. “This is a big year for the Indian subcontinent: it’s 75 years since partition. 1947 may sound long ago, but my parents and many others retain vivid memories of that time,” he says. A seismic event, partition saw the migration of 14 million people and laid the groundwork for a second postwar revision of the subcontinent’s political cartography some years later: the creation of Rahman’s native Bangladesh, from what had been East Pakistan.

Durjoy Rahman, founder of the Durjoy Bangladesh Foundation, whose mission is to support and promote South Asian artists in a global context

“It is important to consider that Bangladesh was born in 1971, much later than India and Pakistan,” says Rahman. “Since we were established further along in the historical timeline, Bangladesh is behind in development compared to the subcontinent’s other countries. But our rich heritage and culture, originating in Bengal, has helped us reclaim our reputation.” The historic region of Bengal, to which Rahman refers, covers present-day East Bengal in Bangladesh and the Indian state of West Bengal.

The Dhaka-based entrepreneur turned cultural activist is playing a vital role in rebuilding his country’s national voice, working diligently to elevate his homeland’s artistic titans and emerging talents. In establishing the Durjoy Bangladesh Foundation, Rahman also committed to furthering decolonisation. By incorporating his country’s name within the foundation’s title, in place of his surname, Rahman shares the DBF’s accomplishments with Bangladesh. In fact, ‘Durjoy Bangladesh’ means ‘Invincible Bangladesh’.

A cardinal tenet of the DBF’s mandate is to preserve the canon of Bangladeshi artists who flourished throughout the 20th century. “I have consciously collected works by artists who shaped the practice of modern art in Bengal,” says Rahman, whose foundation has created the first online personal-collection resource on Bengal Masters. “Murtaja Baseer, Mohammad Kibria and Safiuddin Ahmed are among those names. They have all sadly passed, but held great artistic influence before and after partition. Today, their work continues to inspire.”

A Child’s Boat for Aylan and Ghalib, 2015, by Zarina

And so to the art collection. Pleased to share his Bengali treasures, Rahman directs my attention to Murtaja Baseer’s 1967 work, The Wall, from his series of the same name. Depicting a brick wall in the Dhaka Central Jail, the painting references the harsh realities of life in the 1960s under the dictatorship of Ayub Khan, the general who had seized the presidency in Pakistan (including East Pakistan, later Bangladesh). Composed of precise lines and balanced colours, this influential work of abstract realism is also broadly interpreted as a critical commentary on society at large.

Next, Rahman shows me two pieces by Mohammad Kibria and Safiuddin Ahmed, both created in 1980. At a glance, it is clear that Kibria and Ahmed share Baseer’s desire to visualise history. Ahmed’s copper engraving, aptly named The Cry, is a witness to the volatile period, including partition, that the artist lived through. Similarly, Kibria’s painting, Memorial, functions as precisely that, a visceral ode to the many souls lost during Bangladesh’s bloody Liberation War of 1971. In recent years, Kibria’s emotionally charged netherworlds have realised prices far above estimates at Christie’s auctions. It would seem Rahman has prophetic instincts.

Executed with a Bacon-esque flair and featuring baroque-like figures, Rahman’s masterwork by Bangladeshi artist Shahabuddin Ahmed, Untitled, 1975, is instantly one of my favourites in the collection. “His style may be slightly more European,” says Rahman, “but his subject matter is always something close to home.” With its dynamic composition, the scene emanates a kaleidoscope of emotions. Ahmed’s cosmic dancers at once invite the viewer to come closer, while alluding to the turbulence surrounding the 1975 Bangladesh coup d’état.

Herself, 1983, by Andy Warhol

To a large extent, Ahmed’s seminal work epitomises what Rahman believes art ought to be at its highest ideal. “Art should address the common man. It should not be completely detached from our daily life and society; if it is, then art won’t survive,” he expounds decisively. “That being said, creativity should be exercised with tolerance. Artists should look outside themselves and respect all peoples, regardless of race, religion or region.” Unsurprisingly, Rahman’s collection reflects his artistic philosophy.

Consequential and bewitching, Rahman’s modern works by South Asian artists offer a powerful visual chronology of the Indian subcontinent. I stare at them in awe. To my right, Nandalal Bose immortalises the struggle against British colonial rule in India with his 1936 portrait of a freedom fighter, Untitled (Khan Abdul Ghaffar Khan). Further down, Sayed Haider Raza sharply illustrates the Bangladesh Liberation War, with partition as its antecedent, in a lithograph, Untitled (Bangladesh), created around 1971. And hanging above where Rahman stands, Atul Dodiya takes on the mantle of decolonisation by reversing the Western gaze, in his 1999 diptych, German Measles: Kiefer’s Cell. And that is only to examine three artworks out of hundreds.

From the ‘Soaked Dream’ series, 2013 ongoing,
by Firoz Mahmud

Rahman has a special place in his collection for those artists of South Asian origin who left the subcontinent and settled in the West. “The legacy of partition is fundamentally linked with the concept and experience of displacement,” he explains. “This concept applies to diaspora artists, too, such as Rasheed Araeen and Zarina Hashmi, known professionally as Zarina.” Araeen is a celebrated Karachi-born conceptual artist living in London, and the late Zarina was a trailblazing Indian-American minimalist active in New York City. Both artists are in the permanent collections of Tate Modern and The Metropolitan Museum of Art.

German Measles: Kiefer’s Cell (diptych), 1999, by Atul Dodiya

Another prominent artist from the South Asian diaspora community for whom Rahman is a patron is the rising star Firoz Mahmud. Originally hailing from Khulna, Bangladesh, Mahmud lived in Japan and now lives and works in New York City. “The DBF is always engaging with projects that deal with the topics of migration and displacement,” says Rahman. “Mahmud is an expert at tackling these issues in his multidisciplinary exhibitions.”

Noakhali, November 1946, 2017, by Atul Dodiya

Indeed, Mahmud’s ongoing series, ‘Soaked Dream’, begun in 2013, which features displaced minorities including the Rohingya people, has received critical acclaim and was nominated for the 2019 COAL Prize at the Centre Pompidou, Paris. The harrowing yet hopeful photo-sculpture series depicts migrant families envisioning their dreams through green sci-fi glasses, crafted with found objects from shelters and symbolising each family’s resilience and commitment to making a better life. It was photographed in Bangladesh, which has accepted more than 900,000 Rohingya refugees. Rahman says the series helps bring awareness to an issue that has largely faded from the West’s consciousness.

Untitled, 2015, by Rasheed Araeen

Several works in the collection address both Eastern and Western canons. One such piece is Atul Dodiya’s monumental 2017 collage, Noakhali, November 1946, which was shown at Art Basel 2018. As part of his series ‘Painted Photographs/Paintings Photographed’, Dodiya juxtaposes Europe’s first half of the 20th century against the same period in British India. “A dramatic shift took place, particularly in France, with artists such as Henri Matisse, Pablo Picasso and Marcel Duchamp,” Dodiya wrote of the work. “During this period, India was fighting for freedom, which resulted in Independence from British rule and ended with Gandhi’s assassination.” Feeling almost inconsequential in its presence, I would suggest that this is Rahman’s most significant artwork.

Portraits by Matt Holyoak

As a cosmopolitan figure, the DBF founder’s collection also contains works from the Western canon that often wink at the Global South. These include enviable acquisitions, such as Charles Pachter’s witty 2007 painting, Whose Sari Now, and Andy Warhol’s iconic 1983 screenprint of Ingrid Bergman, Herself. Both Pachter and Warhol famously travelled to India, voyages that would inform Pachter’s subject matter and influence Warhol’s affinity for using vibrant swathes of colour in his work.

Untitled (Khan Abdul Ghaffar Khan), 1936, by Nandalal Bose

Unexpected links arise, too. Even Ingrid Bergman has a connection to the subcontinent through her one-time husband, Italian film director Roberto Rossellini. Rossellini rather publicly left the Casablanca star in 1957 and eloped with Bengali screenwriter Sonali Dasgupta, to whom he remained married until his death in 1977. Clearly, Rahman’s collection is saturated with buzzworthy creations, rich in historical and cultural intrigue.

Untitled (Bangladesh), c 1971, by Sayed Haider Raza

Tearing my gaze from a brightly coloured Bergman, our conversation flows away from Rahman as collector to his ever-expanding identity as an international change agent. With the continued reverberations of the partition top of mind, the philanthropist draws a straight line between the largest mass migration in human history and the DBF’s mandate.

Read more: Shezad Dawood: Out Of The Blue

As a fledgling foundation itself, Rahman believes the DBF can empathise with the South Asian struggle of trying to gain purchase on the global stage. To help others avoid the similar exclusionary effects of colonialism and partition, he says, “many DBF initiatives work to help individual South Asian artists claim recognition outside the Global South. Part of that process means taking up space, both physically and metaphorically.”

Find out more: durjoybangladesh.org

This article first appeared in the Autumn/Winter 2022/23 issue of LUX

Artists from around the world, including Bangladesh, Indonesia and Italy, came together for the Third Majhi International Art Residency in Eindhoven; and their installations on show in the 1918 Steentjeskerk church

Like many organisations, the Durjoy Bangladesh Foundation saw its programming curtailed during the pandemic. In the second of this two part feature, Mark C O’Flaherty reports on the Majhi Residency, in which he saw artists from South Asia take over a church in Eindhoven, overcoming travel restrictions and bureaucracy to do so

Sometimes art takes on a significance and poignancy through timing and circumstance, like Andy Warhol’s ‘Sixty Last Suppers’ silkscreens, completed shortly before the artist’s death in 1987, or the ballerinas of Tchaikovsky’s ‘Swan Lake’ performing their pas de chat on a loop on Russian state TV, marking the end of the Soviet Union. The theme of the Third Majhi International Art Residency, held at the historic Steentjeskerk church last October, was ‘Land, Water and Border ‘–inviting a group of artists from a broad range of geographic locations, to explore their individual and collective experiences of the roles played by each of the elements in the title in their lives, along with the politics, culture, heritage, nature and technology associated with them.

Interactive installation by Yu Zhang, ‘3 Screens [land; water; border]

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“The response to Covid showed just how easily the Western world can open and close borders on a whim,” says Durjoy Rahman, the initiator and founder of the residency. “We faced a travel ban for certain Asian countries, and Bangladesh was among them. I had to solve the logistics of numerous travel permissions before concentrating on the content. We were proud to be able to create the only art event of its kind in the Netherlands during the period.”

Audio-Visual Installation by Anon Chaisansook, ‘Lands with no Volcanoes’

Once the artists had managed to cross their various borders, there were other issues. “Many of the artists have vaccination records that the local authorities don’t recognise,” explained the UK-based event organiser Eeshita Azad at the launch event. “They weren’t able to access cafés or restaurants.” At the time, even the McDonald’s in Markt, the centre of town, was off limits to anyone without an EU-accredited pass, excluding Azad as well as the artists from the Indian subcontinent. Periodically, Durjoy hosted private dinners of hot meals and wine. There is a symbolism inherent in breaking bread together around a table that a snack from a street vendor simply doesn’t have.

Mixed media installation and performance by Joydeb Roaja, ‘Poolang, melody of the flute that brings unity’

The artists in Eindhoven bonded over a shared outsider status, but also the challenge of creating work for an imposing space that they were unfamiliar with. The church, built in 1918, stopped being a place of worship in the 1970s. Its pews are long removed, leaving a grand interior of tiling, marble and pillars. “It was overwhelming when we first arrived,” said Moch Hasrul, the Indonesian artist who created an interactive installation entitled ‘Protypo #2’, chronologising flour production and distribution within the agricultural industry using microcontrollers, sensors and Play-Doh. The work, conceived before coming to Steentjeskerk, was engulfed by the space in which it was exhibited. But, like everything else on show, it was one facet of a greater story.

Audio-Visual Installation by Anon Chaisansook, ‘Lands with no Volcanoes’

The curator of the most recent residence–the third in an annual series, following Venice in 2019 and Berlin in 2020 – was Kehkasha Sabah, who wanted to explore the idea of “decolonising the Anthropocene”, essentially taking the human race as a geological force, and establishing the idea of many worlds within one.

Read more: Durjoy Bangladesh Foundation: Bridging Global South And North

“We need to listen to the earth and help others to listen to what we hear,” explains Sabah. “We have shared histories of colonialism, dictatorship, crisis, emergencies, and recently, the pandemic. How can we think about the new world order and, as cultural practitioners, contribute to a better world? How can we use technology and at the same time save nature?”

Interactive installation by Moch Hasrul, ‘Prototypo #2’

Some of the artists used the church as a performance space, complementary to their installations. Giulia Deval created physical theatre with her ‘Phonotransparence’, transmitting sound from her garments as she walked around. Joydeb Roaza played a wind instrument made by members of the indigenous Mro community in Bangladesh as part of his installation ‘Poolang, the Melody of the Flute That Brings Unity’; and Satch Hoyt, who has lived a nomadic life from Jamaica to Berlin, played a composition linked to his topographic-style painting ‘Crossing Paths that lead to Cultural Amalgamations’. Hoyt has spent his career creating maps generated by sonic forces that encompass the African diaspora, with work ranging from installation to traditional vinyl.

Sound Installation Pier Alfeo, ‘The Blind Age’

While the artists found their time in Eindhoven challenging –living on supermarket sandwiches and working in temperatures close to zero –the residency represented a unique opportunity to create work together at a time when international communion

was a difficulty and a privilege. Flicking on a constant loop on the half-domed ceiling above the old altar was a film by Jog Art Space, recording a performance by the Bangladesh-based Yuvraj Zahed A. Chowdhury: a figure moves rhythmically on the banks of the Karnaphuli River, representing the great priest Khoaib Khazi, overseeing the purification of all who gather at the bay. As Chowdhury said of the work: “Humans are fragile. Everyone seeks refuge through sharing pain, and sometimes that sharing makes us happy.” Land, water and borders have become a shared experience in ways that we may never have imagined. And the fragility of our place within them has never been of greater concern

Find out more: durjoybangladesh.org

This article appears in the Summer 2022 issue of LUX

Durjoy Rahman, the founder of the Durjoy Bangladesh Foundation

Like many organisations, the Durjoy Bangladesh Foundation saw its programming curtailed during the pandemic. In the first of this two part feature, Rebecca Anne Proctor reports on plans to make up for precious lost time in its mission to bridge different geographic and conceptual worlds of art

When the Nepalese artists and curators Hit Man Gurung and Sheelasha Rajbhandari staged ‘Garden of Six Seasons’, a group exhibition at Hong Kong’s Para Site (15 May – 15 November 2020), they couldn’t have imagined that just two years later a version of the show would be held in Berlin during the summer of 2022. Held at SAVVY Contemporary, an independent art, cultural and community space (from 10 June to 10 July), the exhibition, which is now titled ‘Garden of 10 Seasons’, brings the work of Gurung and Rajbhandari full circle: from the Far East to the West in the effort to promote art from the Global South and flip a Western-centric vision of the world.

Artworks by Joydeb Roaza. Courtesy of Durjoy Bangladesh Foundation and the artist

A precursor to the recent Kathmandu Triennale 2077 – that took place in Kathmandu, Nepal, from 11 February to 31March – the Hong Kong exhibition, which they presented with the artistic director Cosmin Costinas, displayed artworks showcasing various interpretations of the garden as a metaphor for mankind’s relentless efforts to control nature and reconstruct the world order. The show in Hong Kong, then Berlin, critically looks at diverse Indigenous knowledge as a source for decolonising power structures, marking, as its curators state: “a much-needed intervention in our understanding of what constitutes art.” The exhibition also brings together South Asian partnerships, sponsored by Bangladeshi entrepreneur, art patron and collector Durjoy Rahman and his Durjoy Bangladesh Foundation (DBF). His aims, like those of Gurung and Rajbhandari, are precisely to forge cross-cultural dialogue and exchange between the Global South and international art community.

Works by Shilpa Gupta. Courtesy of Durjoy Bangladesh Foundation and the artist

Since its founding in 2018, DBF has been on a mission. The foundation’s forthcoming roll-out of events depicts a desire to transcend the challenges of the past few years and set the world order straight – through art and creativity. “The post-Covid scenario will be looked at differently by everyone regardless of whether or not they are involved in art,” said Durjoy from Dhaka. “From curated exhibitions to awards and symposiums, our effort to connect, convene and sustain a global art ecosystem is now stronger than ever.” From the founding of the foundation, Durjoy states that its aim was to “highlight and support artists and creatives in diverse mediums from South Asia and foster cultural exchange with the West and beyond.” With more than 25 years as an art collector, he says that while he has seen the art landscape of South Asia progress and transform, he believes it has “seldom received due recognition”.

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Over the next few months, the foundation will stage and support the Asia Arts Game Changer Awards India as a benefactor of the DBF Asia Art Future Award, presented to Sri Lankan Jasmine Nilani Joseph. In December2022, the first edition of the DBF Kochi-Muziris Biennale (KMB) Award (announced in April 2022 during the Venice Biennale) will recognise ground breaking contemporary visual artists or collectives, predominantly from the South Asian region.

Works by Rana Begum. Courtesy of Durjoy Bangladesh Foundation and the artist

On 6 March, DBF-supported Indian artist Pallavi Paul’s first solo exhibition in Berlin, newly commissioned by SAVVY Contemporary and shown in the framework of the Berlinale’s Forum Expanded 2022. Additionally, DBF will help stage ‘Garden of 10 Seasons’ in the summer at SAVVY Contemporary. The fourth edition of the foundation’s Majhi International Art Residency will also take place from the end of September to early October this year, with the location still to be decided.

“Our aim is to create epistemological diversity by organising exhibitions, symposia, performances – the body as a site of discourse– radio programmes, discussions, poetry and literature events,” says Elena Agudio, the artistic co-director of SAVVY Contemporary, founded in 2009, that engages with the ideologies, politics and daily practices of oppression by deconstructing the history and continuity of Western hegemony, and by reconnecting with forms of co-existence and togetherness.

Culinary art by the ‘MasterChef Australia’ finalist Kishwar Chowdhury. Courtesy of Durjoy Bangladesh Foundation

‘Garden of 10 Seasons’ will be co-curated by the artists Gurung and Rajbhandari, and explores the meaning of gardens and their impact on culture. “Since 2009 we have been trying to undo Western systemic violence through creative means; we are trying to understand the world through multiple perspectives,” added Agudio. The show at SAVVY Contemporary will depart from the themes presented in Kathmandu. “At its core are image- and object-making lineages that transversed or unfolded in parallel to what the West has deemed as modernity,” said Rajbhandari and Gurung. In effect, the exhibition attempts to build frameworks of understanding and bridge together multiple aesthetic and cosmological conceptualisations.

Works by Hamra Abbas. Courtesy of Durjoy Bangladesh Foundation and the artist

Many practices, such as Paubha painting in Nepal, ink wash in East Asia, and bark cloth in the Pacific, have been side-lined within Eurocentric discourse, added the curators. Most recently, DBF sponsored a symposium titled ‘Coming to Know’ on occasion of the opening of ‘A Slightly Curved Place’. Curated by Nida Ghouse and Brooke Holmes, the exhibition presented the first ambisonic, or three-dimensional, surround-sound installation staged by the UAE’s Alserkal Arts Foundation at Concrete, in Dubai, and based on the practice of the acoustic archaeologist and sound technician Umashankar Manthravadi.

Read more: Durjoy Bangladesh Foundation: Layers of Meaning

The exhibition offers new ways of thinking about curatorial practice, thus pushing the boundaries of what an art exhibition can offer– while also remaining open to the critical debate revolving around the importance and expansion of new technologies. “As an art foundation, our endeavours cannot be confined within the exhibition of our collection,” says Durjoy. “We wanted to fulfil our social purpose of building a greater awareness for South Asian artists in the global arena.”

Works by Rashid Rana. Courtesy of Durjoy Bangladesh Foundation and the artist

The symposium, in line with DBF’s greater aims of forging inter-cultural dialogue and exchange, was jointly staged by Alserkal Arts Foundation in collaboration with the Department of Classics at Princeton University, in the US. Through discussions led by art and culture experts from the Arab world, South Asia and internationally, it gathered the public together through critical discourse relating specially to the realm of new technologies, culture, and art from the Global South. Creative expressions from South Asia deserve acknowledgment, DBF believes. The foundation thus aims to help bridge the cultural gap and represent such creatives to an international audience through programmes and events. These are intended to engage artists, communities, academics, and critics working in the creative space, as well as support them and advance the connection between art-making and important social and cultural issues in the region.

Durjoy Rahman at a DBF-hosted classic car event

Durjoy, always a man on a mission, with boundless energy and ideas, ultimately hopes to change the world through art, elevate artists from global areas that have been, until now, largely left out from the international art scene. “The idea of changing perspectives through art practice is something the DBF stands for,” explains Durjoy. “Our dynamic calendar of art events, exhibitions, residency programs, awards and symposiums works towards the mission of empowering artists and to rekindle our hope for a better future. We will continue to support art practitioners and their creations as we work to push forward the ideals of an open society.”

This article appears in the Summer 2022 issue of LUX

Durjoy Rahman with Kiefer’s Cell (Diptych) (1999) by Atul Dodiya. Courtesy of Durjoy Bangladesh Foundation

Bangladeshi entrepreneur and art collector Durjoy Rahman is on a mission to make the world a better place through artistic dialogue and cultural collaborations between artists from the Global North and South. Rebecca Anne Proctor reports

It was mid March 2021 and the world was slowing waking up from a long sleep after the global lockdowns and travel restrictions that had been enforced to curb the deadly coronavirus pandemic. Dubai, the megalopolis Gulf city, was already open and it was kicking off with Art Dubai, one of the first in-person art fairs the art world experienced in the past year. As big art-world personalities flocked to the United Arab Emirates, so too did a rising star from Dhaka, Bangladesh – Durjoy Rahman. The art collector and textile and garment entrepreneur used the occasion of Art Dubai to present one of his latest art initiatives that uses contemporary art to champion social issues. The Dubai Design District featured a large-scale installation of elephants by Bangladeshi artist Kamruzzaman Shadhin and Rohingya craftspeople from the Kutupalong refugee camp. Titled Elephant in the Room, it made its international debut in Dubai. The work, unmissable by those visiting the futuristic Dubai Design District, originated in the desire to forge a dialogue about human and environmental displacement. The Rohingya are a stateless Muslim minority in Myanmar’s Rakhine state thought to number around one million people who remain unrecognised as citizens or as one of the country’s 135 recognised ethnic groups by the country’s ruling party. By exhibiting a work with the involvement of Rohingya people, Durjoy hoped to draw attention to their cause.

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From the Indian subcontinent, the Durjoy Bangladesh Foundation (DBF), founded in 2018 in Berlin and Dhaka, is one of a handful of collector-led foundations in South Asia working to support creatives, the majority of which have been set up during the past decade. There’s the Bengal Foundation, founded in 1986 and based in Dhaka, which acts as a non-profit and charitable organisation; the Cosmos Foundation, the philanthropic arm of the Cosmos Group conglomerate; the HerStory Foundation, a not-for-profit that supports gender equality through storytelling, illustration, design, and dialogue; and the Samdani Art Foundation (SAF), a private arts trust based in Dhaka, founded in 2011 by collector couple Nadia and Rajeeb Samdani. In neighbouring India, several collector-led foundations have sought individually and collectively to foster India’s rich art scene. These include the Gujral Foundation, founded by Mohit and Feroze Gujral; Kiran Nadar Museum, founded by collector Kiran Nadar; and the Devi Art Foundation, founded in 2008 by Anupam Poddar and his mother, Lekha Poddar. In Pakistan, the Lahore Biennale Foundation and the Como Museum of Art, the country’s first private museum of contemporary art that opened in 2019, are notable.

Elephant in the Room (2018) by Kamruzzaman Shadin and Rohingya craftspeople from the Kutupalong refugee camp, installed at the Dubai Design District in 2021. Courtesy of Durjoy Bangladesh Foundation

Despite the region’s fast-growing economies, major gaps between rich and poor still exist, as does a lack of infrastructure and funding for arts and culture. Art foundations such as the DBF have been pivotal in supporting artistic research and practice. What defines these foundations, which are critical to the expansion of modern and contemporary South Asian discourse, is their ability to take risks and to experiment. For a world increasingly defined by borders, this approach is crucial and one that Durjoy has not taken lightly over the past several years. Cultural awareness and collaboration has been key to his vision for the DBF’s mission.

His support for the exhibition ‘Homelands: Art from Bangladesh, India, and Pakistan’, which opened at Kettle’s Yard in Cambridge in 2019, is a case in point. Through sculpture, painting, performance, film and photography, the exhibition told the stories of migration and resettlement in South Asia and internationally, engaging with the painful memories of displacement and the challenging notion of ‘home’ following the Partition of India and Pakistan in 1947 and the independence of Bangladesh in 1971.

Gbor Tsui (2019) by Serge Attukwei Clottey. Courtesy of Durjoy Bangladesh Foundation

Passionate and energetic, Durjoy never stops, not even during a global pandemic. In a year when many art collectors, galleries and institutions had to do business at a slower pace, Durjoy was busier than ever in Dhaka. The textile entrepreneur, who runs the Bangladeshi garment and textile-sourcing business Winners Creations Ltd, was actively staging new exhibitions, online and live, to support his foundation. Its mission is to promote art from South Asia and beyond, part of the so-called Global South, to forge a critical dialogue within an international context.

Cultural exchange, particularly between artist and arts practitioners from South Asia and beyond, is paramount to the DBF’s vision. Its recent projects, such as ‘No Place Like Home’, a Rohingya art exhibit consisting of Shadhin’s Elephant in the Room and pieces created by Rohingya refugees living in the Kutupalong camp in Bangladesh, aim to raise awareness of the plight of displaced communities, is just one of many that Durjoy and his foundation have initiated over the past three years.

Read more: In the Studio with Idris Khan

“Art creation can keep the conversation going on important issues,” said Durjoy from his office in Dhaka. “The Rohingya crisis is an example. When it first took place, the news was everywhere. Now, three years on and it doesn’t make the headlines. Through exhibition art made by Rohingya we can keep the conversation alive and hopefully it will result in some change.”

Durjoy, who since 1997 has been collecting art with a strong focus on supporting artists from Bangladesh and South Asia, has long believed that artists from the sub-continent haven’t been given the recognition they deserve on the global stage. The first work he bought was by Bangladesh Modernist Rafiqun Nabi, a famous cartoonist and visual artist known for his creation of the character Tokai, a street urchin. “He produced this character to show the everyday struggle in Bangladeshi society,” explains Durjoy. “He used Tokai to express his visions about what was happening around him. I have been a big fan of his ever since I was young.”

Works in Durjoy Rahman’s collection include Le Baron Fou (2009) and La Baleine (2014) by Novera Ahmed (top), (below, on the wall) Gasp (2013) by Charles Pachter and (sewing machine) 100 Years Old (2018) by Tayeba Begum Lipi. Courtesy of Durjoy Bangladesh Foundation

Durjoy now has more than 70 works by Nabi in his collection of 1,000 or more works of South Asian and international art by the likes of David Hockney, Lucian Freud and Bangladeshi modernists such as Safiuddin Ahmed, as well as South Asian antiques including Ghandharan art and works from the Pala Dynasty dating from the 9th to 11th centuries in Bengal. His collection exemplifies his worldly interests, his love of art and other cultures, and his desire to bring artists from around the world together in unison and creative dialogue. Since his first purchase of Nabi’s work, he has sought to support and collect works by emerging and established Bangladeshi artists in particular, which has become the prime objective of the Durjoy Bangladesh Foundation.

Over the years, Durjoy noticed a shift in attention from the global art community towards what was taking place in South Asia. “The heightened curiosity towards the East and what is taking place has influenced many artists from the sub-continent to produce works that are more socially charged, that illuminate post-colonial thought and impressions and the continual struggle with notions of identity and statehood,” Durjoy explains. In 2018 he finally took the plunge and established his own foundation with the mission to further the visibility of artists from the Global South – those, as he says, who are often disadvantaged, who don’t come from areas with much art education or infrastructure. Durjoy staged projects, art residencies and exhibitions that support his cause and, importantly, foster creative and cultural dialogue between the artists of South Asia and other areas in the Global South with those elsewhere in the world.

Read more: Helga Piaget on educating the next generation

“I sensed that there needed to be a platform that could represent artists from South Asia as I felt they had not yet been recognised internationally in the way that they should have been,” he says. He admits that at first it was challenging, given his hybrid role of collector and director of a foundation. “It might have looked in the beginning like I was trying to promote the artists in my collection, but then I realised that I could work with artists who were not already in my collection and whose practice and work I appreciated. I truly believe we need to play a more important role in shaping the art system originating from the sub-continent and making a bridge between South Asia and Europe.”

Durjoy first set up a base for the foundation in Berlin in 2018. He was advised on the decision by well-known art advisor Marta Gnyp, known for her work with contemporary African artists. “I admire Durjoy’s curiosity, open-mindedness and his ability to learn extremely fast,” said Gnyp. “This, in combination with the ambitious, focused and very well structured programme of his Durjoy Bangladesh Foundation, makes him one of the forces that will shape the future of the South Asian art world.” Later that year Durjoy set up the office in Dhaka where he now has a team of 10 people working for the foundation. He launched his initiative with the unveiling of his donation of Indian artist Mithu Sen’s powerful and nostalgic installation MOU (Museum of Unbelongings) (2011–18) to the Kunstmuseum Wolfsburg in Germany as part of their permanent collection. “This was how we made the announcement of the Durjoy Bangladesh Foundation, by having Sen’s installation mark one of the first times that a work by a South Asian artist who happens to be female is in the permanent collection of a European institution,” he adds.

MOU (Museum of Unbelongings) (2011-18) by Mithu Sen. Courtesy of Durjoy Bangladesh Foundation

This gift to the Kunstmuseum followed a serendipitous meeting between Durjoy and Dr Holger Broeker, head of the collection and senior curator there. Earlier that year, the museum had staged ‘Facing India’, a show marking the first museum exhibition in Germany to present works by women artists from India. The works included in the exhibition, by Vibha Galhotra, Bharti Kher, Prajakta Potnis, Reena Saini Kallat, Mithu Sen and Tejal Shah, questioned the idea of borders of all kinds, whether political, territorial, ecological, religious, social, personal or gender-based. Broeker and Durjoy met by chance one evening in Berlin at GNYP Gallery. “When I asked him about the focus of his collection,” remembers Broeker, “he told me about his project to promote art from the Bangladeshi region and India in Europe and America, and that he himself had already exhibited Western art in Bangladesh in return. He wanted to intensify this idea of cultural exchange within the framework of foundation. An extraordinarily intensive and fruitful communication developed between us and Durjoy donated Sen’s magnificent work to us for our collection.”

Sen’s powerful installation forms the beginning of the Kunstmuseum’s Indian art collection, which now includes works by Tejal Shah, Gauri Gill and Prajakta Potnis. Uta Ruhkamp, the museum’s curator, said, “Mithu Sen finds an international but unconventional visual language that reaches beyond markers like nationality, religion, wealth, skin colour, caste, family, education and language that people use to distinguish themselves from others in both ways, whether feeling superior or inferior. Sen’s installation contains a personal collection of objects and artworks from all over the world. She curated it her way, creating ‘joint’ artworks by combining objects, narrating stories, and suggesting a colourful world free of hierarchies. No label, no categories. It is a global statement, the vision of a world that does not yet exist.”

Artist Serge Attukwei Clottey with his work Gbor Tsui during the exhibition ‘Stormy Weather’ at Arnhem Museum. Courtesy of Durjoy Bangladesh Foundation

Durjoy, an entrepreneur, lets nothing get in the way of his goals. The number of projects, exhibitions and residencies his foundation has staged in just over three years is startling and impressive. One is example is DBF’s support of Ghanaian artist Serge Attukwei Clottey in the production of a large artwork featured in the 2019 exhibition ‘Stormy Weather’ at the Arnhem Museum in the Netherlands on the theme of climate change and social justice. After the show, Clottey’s work entered the museum’s collection.

Testament to Durjoy’s desire to support artists in need are two initiatives he launched during the pandemic. One is called Bhumi, which was a collaboration with the Gidree Bawlee Foundation of Arts aiming to help rural communities that make crafts, art and land art. The other programme is Future of Hope, for which Durjoy asked nine artists to create work in response to present global challenges. The works were displayed at the Durjoy Bangladesh Foundation last October 2020. “The crux of Durjoy’s mission is to raise awareness of the Global South and supporting and promoting emerging and established artists from that region, but to do so in dialogue with artists from other places around the world,” said Iftikhar Dadi, artist and a professor in the Department of the History of Art and Visual Studies at Cornell University in New York. “I love his energy, dynamism and openness.”

Shapla from the series ‘Efflorescence’ (2013-19) by Iftikhar Dadi and Elizabeth Dadi. Courtesy of Durjoy Bangladesh Foundation

One example of Durjoy’s mission to raise awareness of such artists is the 10-year Majhi International Art Residency Program. ‘Majhi’ in Bengali means boatman or the leader or guide. He is the one, explains Durjoy, who steers people on the boat on a certain course. “My vision is to take artists from South Asia and the Global South to Europe every year to work with artists there so that they can exchange thoughts and ideas.” The first edition of the Majhi International Art Residency took place in Venice in 2019 and the 11 artists selected included Dilara Begum Jolly, Dhali Al-Mamoon, Rajaul Islam (Lovelu), Noor Ahmed Gelal, Uttam Kumar Karmaker, Kamruzzaman Shadhin, Umut Yasat, Chiara Tubia, Cosima Montavoci, Andrea Morucchio and David Dalla Venezia. They are from different regions of the world: six were born in Bangladesh, one is of mixed Turkish and German heritage, and four are Venetians. During their stay, the artists were invited to reflect upon the question: “Does life in these uncertain times of crisis and turmoil make art more interesting?” The question was a response to the title of Ralph Rugoff ’s 58th Venice Biennale that year, ‘May You Live in Interesting Times’. The first residency resulted in a dialogue of works that achieved exactly the aims of the foundation, with the artists choosing the title of the final exhibition.

The residency continued in Dhaka as part of the annual 15th Contemporary Art Day organised by the Association of the Italian Museums of Contemporary Art and supported by DBF. ‘The Scent of Time’ exhibition was hosted at Edge, The Foundation and featured work by the residency’s artists.

The Mahji International Art Residency in Venice, 2019, with artists David Dalla Venezia (top) and Umut Yasat. Courtesy of Durjoy Bangladesh Foundation

Durjoy recently acquired a second work by Morucchio for his collection, a digital print on aluminium titled Merlyn. Durjoy says he was attracted to the artist’s work that drew attention to the dangerous effects of mass tourism in Venice, the subject of Morucchio’s project ‘Venezia Anno Zero’ documenting the serenity of the city during lockdown.

“Majhi, the boatman, travels from one destination to another – just like the artist going to the residency, he does not stop in one fixed place,” explains Durjoy. While 2020 posed numerous challenges, Durjoy made sure the Majhi residency continued. “When 2020 closed the world, we didn’t stop,” he says. “Because we already have a strong presence in Berlin, we decided to stage to residency there as part of Berlin Art Week.” The residencies, like Durjoy’s multifaceted vision, always involve numerous factors. For the Berlin exhibition, he invited a food and music collective to enliven the venue.

Read more: Gaggenau’s Jörg Neuner on embodying the traditional avant-garde

The foundation is now gearing up for its next location, Eindhoven in the Netherlands in October 2021. The theme is ‘Land, Water and Borders’. While Durjoy admits it is a challenging topic, it is ultimately one that reflects the present post-colonial struggles the world continues to experience. He says that, like the residency in Berlin, they will incorporate sound and acoustics into the residency that will take place during the Dutch Design Week. “It’s important that we make everything current,” he adds.

Durjoy’s cross-cultural efforts to elevate artists from South Asia are also apparent in his foundation’s recent partnership with the Rijksakademie in Amsterdam, where international artists join a residency programme with an emphasis on experiment and critical engagement. “The objective of this partnership is to promote the exchange between artists from South Asia and the international artists’ network of the Rijksakademie and the strengthening of the position and visibility of artist from South Asia,” explains Susan Gloudemans, the Rijksakademie’s director of strategy and development. The first Fellowship is for Rajyashri Goody from India, who started her residency in September 2021. Rajyashri has been selected from 1,600 artists from 115 countries for one of the 23 residency positions available. The Fellowship covers the living expenses of the artist and is a direct way of contributing to the professional development and breakthrough of a promising artist. “The importance of DBF’s support of the Fellowship programme goes beyond the individual artist,” Gloudemans adds. “We know from experience that this line of support will increase the participation of other artists from the region in the Rijksakademie programme and that the local art scene in Bangladesh and South Asia will be able to benefit from the exchanges and collaborations that result from it.”

Durjoy Rahman with the artists and curators from the residency’s 2019 edition. Courtesy of Durjoy Bangladesh Foundation

Durjoy’s passion and endless enthusiasm for his foundation’s mission is contagious. A silent artistic revolution seems to be taking place in Dhaka and Berlin, one that is urging artists and arts practitioners to become more open-minded in their approach and vision through artistic and creative dialogue. These are results, as Durjoy knows, that can only come about when people from various cultures and nations are brought together to speak, work and learn from each other. In March 2021, the DBF hosted ‘From Here to Eternity’, a one-day online symposium looking at topics such as gender, sexuality and race in relation to art and photography; the transnational consciousness in cities of the UK, North America and India; and artistic responses to social and political change. Along these same themes was DBF’s support for renowned Indian photographer Sunil Gupta’s show ‘From Here to Eternity: Sunil Gupta. A Retrospective’ at The Photographer’s Gallery (TPG) in London in 2020–21. “Given the scarcity of cultural organisations promoting the work of visual artists from the Global South, the Durjoy Foundation is filling an important vacuum within cultural relations,” says Francesca Pinto, the director of business development at TPG.

The North-South divide is a present reality reflecting centuries of colonialism, tensions and political feuds. If trauma is inter-generational, then to heal the resulting pain means looking at its origins, and Durjoy’s work through DBF attempts to make past wounds less painful through an understanding and recognition of the other through art. It starts, as he is demonstrating so passionately, by raising awareness about challenging socio-political and economic subjects. As he puts it: “When the headlines no longer carry these stories, then art can continue the narrative.”

Images from Sunil Gupta’s series ‘Christopher Street’ (1976) from Durjoy Rahman’s collection. Images courtesy the artist and Hales Gallery, Stephen Bulger Gallery and Vadehra Art Gallery. Copyright Sunil Gupta. All Rights Reserved, DACs 2021. Courtesy of Durjoy Bangladesh Foundation

How to define the Global South?

There is still much discussion over how to define the ‘the Global South’, a term coined in the late 1960s but being increasingly used today. The concept of the Global North and Global South (or North-South divide) describes a grouping of countries according to socio-economic and political characteristics. The Global South usually denotes lower-income countries, once referred to as Third World countries, while the Global North is often equated with developed or First World countries. However, this distinction can be misleading. Nations in the Gulf of Arabia, for example, are in the Global South but can be characterised as Global North countries. “During the Cold War we had the Third World model, which referred to the first world, second world and third world,” explains Ifkhtiar Dadi, a professor in the Department of the History of Art and Visual Studies at Cornell University. “Since the 1990s, the Global South has emerged as a working definition to look at the realities of these regions over the past 30 years since the end of the Cold War. I feel it is the most neutral and effective term today but the critique against it is that it evacuates the politics of an unequal world.”

As borders continue to be disputed despite an increasingly globalised world, the ideas of ‘home’ and ‘belonging’ continue to be questioned. Dr Devika Singh, a curator of International Art at Tate Modern who specialises in art from South Asia, illuminates the paradigm in the book Homelands: Art from Bangladesh, India and Pakistan, published to accompany the exhibition of the same name at Kettle’s Yard in Cambridge, UK. “The notion of homeland belongs to the realm of the imagination and to seemingly distant, yet constantly revisited, pasts,” she writes.

“It also belongs to our present times of suffering and anxiety often spawned by national borders. The imposition and safeguarding of borders disrupt not only the long histories of human movements and exchanges, but also shared pasts, languages, and cultures. Displacement, whether forced exile or voluntary expatriation, and the notions of home and nation, therefore, appear intrinsically connected.”

Find out more: durjoybangladesh.org

This article was originally published in the Autumn 2021 issue.

Durjoy Rahman is an art patron and collector, and the founder of Durjoy Bangladesh Foundation

Art collector and patron Durjoy Rahman founded the Durjoy Bangladesh Foundation in 2018 to promote South Asian art and artists to global audiences by hosting exhibitions, commissioning new works and facilitating cross-cultural residencies. As part of our ongoing philanthropy series, he discusses the business of art philanthropy and why artistic narratives play an essential role in documenting history

LUX: How does giving fit with your beliefs?
Durjoy Rahman: Giving has been engrained in me since childhood. My parents instilled the importance of money management by giving me an allowance from a very early age. I was always told to save, use and give from that amount. It’s something I teach my children. The gift of knowledge is often held in high esteem in Asian culture more so over monetary ones. Due to limited availability of wealth to majority of the people and the long history of colonialism, the patronage of the arts and culture was very scarce and I wanted to contribute in a meaningful way. I feel privileged to be able to promote artistic endeavours from southeast Asia.

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LUX: Why were you compelled to collect art as opposed to another valuable asset type?
Durjoy Rahman: I started collecting by chance not by a scheduled plan. We received a beautiful painting as a wedding present from a prominent artist. I wanted a few more paintings for my walls, so I started to visit galleries to find things I liked. Then I started reading more about the artists whose works spoke to me. I collected pieces that were notable and told stories about their artistic journey. Most pieces were passion buys just because I loved them. The inherent value of art lies in the pleasure of acquiring it and holding on to it. If one goes in with the mindset of building assets, the fun of collecting evaporates in entirely. Of course, the collection is valuable not because of its market value but because many were done by artists who introduced new techniques in Bangladesh and played an integral part of our art history. Many works were destroyed due to lack of preservation so not many notable works remain.

LUX: What triggered your decision to advocate for South East Asian artists?
Durjoy Rahman: South Asia has a rich cultural heritage. Art, music, and dance are a part of our daily life, but because of the long history of colonialism, artistic patronage was scarce. After independence, more and more art institutes were established and art movements were started. Now, the world is becoming more connected and the traditional hubs of art in Europe are also encouraging more diversity. This has made the global art scene very interesting and not limited to only European schools. The South Asian art scene is becoming more established with the growing number of art events and institutions, but still the artists need a lot of support to be able to establish themselves internationally. Patronage is essential for art to thrive and survive. Our artists are very talented and I hope that the individual like myself can contribute to introducing these artists to an international audience.

Joydeb Roaja, The Right to Relief, 2020 – one of the artworks included in Durjoy Bangladesh Foundation’s 2020 online exhibition Future of Hope

LUX: Western narrative discourse about South East Asia is dominated by tragedy, conflict, schism, floods, famine, genocide. What is the relevance of art in crisis?
Durjoy Rahman: South Asia was under colonial domination for centuries. The postcolonial period has been plagued by border and religious conflicts. Conflict, famine, tragedy has happened in every country in the world; the Great Depression in the United States, Europe after World War I and II. Every country has experienced suffering but the Western narrative about our region was most remembered because of globally televised news that emerged in the 60s and 70s that established these stereotypes for South Asia. All crises always inspired the creative community. It’s their narrative that makes us understand human suffering better. Otherwise, it’s just historical information. The birth of Bangladesh in the 70s was followed by a famine. Many artists depicted horror with their artworks. I think these artworks depicted suffering for generations to come and understand what the country went through. Only humans can create beautiful things out of a painful experience. The narrative creates history.

Read more: Jewellery designer Tessa Packard on charity & creative thinking 

LUX: Where will the voice of truth and art tell the history in these dark times in Myanmar?
Durjoy Rahman: It is said the history is often written by victors but it is little relevant now due to global access of information to everyone. Every narrative is available and it is up to reader to draw their own conclusions. Documentation and witnesses about Rohingya plight made the world change their views. The sufferings are established fact result from the autocratic activity by the ruling regime. The quarter that caused these past miseries have solidify their position with the new situation that recently unfolded in Myanmar.

Artworks and tapestries created by Rohingya women and children depicting the horrors they endured will always be a part of history; they have cast aside the “official” narrative .

Mong Mong Sho, Songs Of Covid 19, 2020 from the Future of Hope exhibition

LUX: Why did you headquarter DB Foundation in Dhaka and Berlin?
Durjoy Rahman: Berlin and Dhaka are both thriving art cities filled with many talented artists. DB Foundation aims to be a conduit for art and artists across Europe and South Asia. Berlin is an international city for art and design and a perfect place to build greater awareness for South Asian artists on the global stage while Dhaka remains DBF’s epic centre for activity.

LUX: Your focus is ‘to promote art from South East Asia and beyond in a critical, international art context.’ Which countries particularly?
Durjoy Rahman: Bangladesh, India, Pakistan, and Sri Lanka.

LUX: Are there examples from this rich art heritage you are excited to have introduced to the West?
Durjoy Rahman: Bengal has thousands of years of heritage in art and craft. Textiles were one of the wonders from this region and played a dominant role in our glorious past. Historically, the intricate weaving in Muslin fabric from Bengal received an appreciation from the West and also became a sign of superior craftsmanship in many European royal courts.

Through the DBF’s outreach program and artist residency program, we aim to show the world once again the skill and creativity of Bengal. I have the privilege of donating a work by Mithu Sen from West Bengal, India to the Kunstmuseum Wolfsburg, Germany. Her work is based on a collection of memorabilia that people normally collect as souvenirs. It was a great accomplishment to help bring Mithu’s work to the western audience according to the Museum press release the first work of a female contemporary artist collected by a major public institution in Germany.

Currently, we are working on a project that will tell the story of displaced elephants due to the Rohinga crisis where the artist used sustainable material like bamboo and quilt making skills to tell a story about this plight of humans and animals caused by conflict. The work will be displayed internationally with the support and initiative from DBF.

LUX: Your archive of artists, past and present is acclaimed and you mentor emerging artists. What was the game-changer for DB Foundation in a critical sense?
Durjoy Rahman: The real challenge for us has been to find a niche in the global art events and to make a meaningful contribution to the artist community. We adopted the model of a residency program centred around an idea or a burning issue. Artists from different parts of the world interpret the central theme. For two weeks the artists live and work together. For artists in southeast Asia, it’s a unique opportunity. For artists from Europe, this is also an experience to work with the brilliant artists from Asia and understand their perspective. So I would say our Majhi Art Residency program is a game-changer for DBF foundation which we have been hosting since 2019 and plan to continue for the next ten years.

Sujan Chowdhury, Wings of Hope, 2020 from the Future of Hope exhibition

LUX: How did the pandemic affect upcoming exhibitions, commissions and residencies?
Durjoy Rahman: We have ventured alternate art space to exhibit art on a limited scale while major public exhibition spaces were closed. We continued our International Art Residency in Berlin during Berlin Art Week 2020 despite pandemic and to maintain consistency of the continuation of our supported projects internationally. However, the pandemic has really brought forward the need to use technology in every aspect of our lives and the focus has shifted to connecting virtually. We too are focusing on remote initiatives and found the many ways one can connect to a greater audience. We still tried to engage artists and marginalised artisans during the pandemic while observing safety protocols. Last year, at the peak of the pandemic, many craftsmen and their families in Bangladesh were greatly affected due to the economic downturn and low tourism activity. We created an initiative to support traditional craftsmen and their families by offering practical and financial support so that they can continue the creative process.

Read more: Alia Al-Senussi on art as a catalyst for change

LUX: Circularity could be said to future-proof giving. How can business support art philanthropy at the level of helping people help themselves as opposed to funding them top down?
Durjoy Rahman: The business of art philanthropy has been historically top-down going back to how art and crafts were supported by royal and affluent patrons in the Europe, Americas and Asia. I think that to create a more sustainable and self-sufficient model, the public needs to get involved and be motivated. While I think that the top-down approach will always be a critical part of art philanthropy, businesses can create public demand by creating programs for the public (especially virtual events) meant to keep the public engaged and inspired. As long as this demand exists and businesses are meeting it, they will become partially self-sustained in funding channels.

LUX: 2020 was Covid-dominated, hopeless, until the point of vaccines’ licensing, as will be seen when lexicographers list the vocabulary we used most. What can art philanthropy offer in a wider sense to humankind?
Durjoy Rahman: The Covid pandemic has really focused the public on the importance of one’s mental health. Creativity, art, and culture are the ultimate mind healers, and art philanthropy supports that. Being a cultural foundation DBF were probably the first organisation in Bangladesh got involved with front line workers to equip them for better safety and serve people more confidently.

Here & above: Durjoy Bangladesh Foundation launched its philanthropic project “Bhumi” in 2020 to support rural creative communities in Bangladesh. Courtesy Durjoy Bangladesh Foundation and Gidree Bawlee Foundation of Art

LUX: Your passion to connect extends to activism through your support of satirists and the rights of minorities. What do you feel was particularly relevant to defend in 2020?
Durjoy Rahman: Migration, displacement, and supporting minorities. We focused our activities with minorities in 2020 through one of our major initiatives “Bhumi”, where we worked with artists and craftsmen from a marginalised ethnic group. We are currently working with Rohingya refugees and the environmental consequences of this mass migration. We are trying to build awareness among the international community about the plight of this ethnic group and its impact on the fragile hills of our border and the already dwindling elephant herd which inhabit that area.

LUX: Where has DB Foundation facilitated public discourse and created the climate for political change?
Durjoy Rahman: Diversity has been at the centre of the creative field, especially now. We have done several initiatives across Europe and Asia aimed towards actively facilitating our activity in the arts and culture from South Asia. Durjoy Bangladesh Foundation wants to bring representation to these artists, give them the recognition they deserve, and bring their voices into the art conversation, so they are heard. Our initiative “Future of Hope” has also highlighted a key word “hope” during the early break of pandemic. Now, “hope” has become a global slogan.

LUX: What one piece of advice should an art philanthropist share with the next generation?
Durjoy Rahman: Be generous when thinking of art and culture – a small contribution can make a significant impact on the art and artist.

Find out more: durjoybangladesh.org

Last year, 13-year-old Dagmar Rothschild travelled to Bangladesh to visit the Rohingya refugee camps with the non-profit organisation BRAC. Here the young writer reflects on her journey and the impacts of discrimination

All photography by Dagmar Rothschild

I walk along the narrow dirt paths with sewage flowing through the gutters, the sound of screaming children fills the air. The roads are lined with huts held up by thin pieces of bamboo. I turn around looking at the thousands of tents that seem to go on forever as no matter how far I look it seems as if the people and the tents don’t stop. Standing in the centre of one of the largest refugee camps in the world which holds nearly a million Rohingya refugees, I feel as if I have been transported into another world.

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A large number of Rohingya refugees fled from Myanmar to Bangladesh in August 2017 because they claim that the Burmese government was persecuting them for their religious (Muslim) beliefs. They say that fleeing the country was the only option since their jobs were being taken away, their houses were being burned down and the military had been using violence against them. The refugees reported shootings, beatings and rapes.

As I travelled through the camps, I began to realise that although nobody could ever call a place like this home, at least it provided the refugees with a feeling of safety, which is something that many of them have rarely experienced. Although the Rohingya have no form of citizenship (the Myanmar government did not issue them passports), they do have shelter, healthcare, food, water, and primary education. Yet, I still sensed a profound feeling of loss. Not only had they lost everything they had treasured most in the past, but they also had lost all hope for the future. What I wanted to find out is: how you could provide such a significant number of people with the essentials to live in such a short amount of time and what the future might look like for the Rohingya people.

I was a guest of BRAC (formerly known as Bangladesh Rehabilitation Assistance Committee), an NGO that has long been effectively active in Bangladesh working in the areas of healthcare, education, and micro-finance. BRAC was one of the first NGOs on the scene in Cox’s Bazar when the Rohingya started coming over and they are able to work quickly and efficiently because they know the country and the people. There were people from all walks of life in the refugee camp showing how the Burmese government was discriminating against a religion, not a class. The Bangladeshi government does not allow the refugees to go outside of the camp, so their opportunities for work are minimal. The adults are permitted to open a food stall or do small jobs around the community. People want to work, they want to support their family and not sit around all day because they have nothing to do. Throughout the camps many people are being trained on how to prevent disease spreading by washing their hands regularly in clean water and cooking food in a sanitary way.

I spent four days touring around the refugee camps, but I didn’t come close to seeing all of it. One of the things I was interested in is talking to young children. Children in the camps are encouraged to spend their days in a child-friendly space where they have access to a safe child-friendly environment and can get a standard education and interact with children their age. However, as I talked to these kids with a translator, I could tell that they were still afraid. They didn’t know whom to trust and when they would be able to sense the feeling of safety again. Although some children do spend their time in the child-friendly spaces, many other children spend their days either sitting in their tents or wandering the streets desperately looking for something to do, someone to talk to. Many children, girls in particular, are too scared even to leave their tents because they fear that they will be kidnapped and will have to relive their horrifying memories.

Read more: Model and stylist Mouchette Bell on Buddhism and Anna Wintour

I left these camps with questions and thoughts whirring around my brain. I’ve grown up in a world where I don’t have to worry about having to flee my country or having access to clean water. For me, these essentials to life were just handed to me, and I tend not to even think about it. From a young age, my parents always tried to teach me how lucky I was because there were people all around the world who were struggling, and it didn’t have anything to do with what they had done. I guess a lot of it is due to luck. I definitely would not be sitting here right now in my air-conditioned house typing on a laptop. Instead, I would be crunched up in the corner of a tent with 20 other people  wondering why I was there, what I had done. The Rohingya refugees did nothing wrong; they were persecuted and discriminated because of their beliefs. How could anyone let this happen?

We hear about acts of violence and discrimination every day. A lot of us think that something needs to change, but still most of us carry on with our everyday lives. That’s where the problem is, nothing is going to change if we don’t change it.

Find out how you can help: response.brac.net