Sunday, February 23, 2020
Friday, February 21, 2020
Friday, February 14, 2020
'Butterflies, Bandages & Balm' Paintings by Kapila Nahender
Symbolically,The butterfly represents spiritual rebirth, transformation, creativity, endless potential, and an ability to experience the wonder of life.The cycle of the butterfly in and of itself holds spiritual symbolism and insight for us.In our own beliefs of rebirth in India the butterfly is central ,we can look at it as a metamorphosis of the body and personal transformation.
The latest body of work of Kapila Nahender is a homage to her beloved mother ,and she uses the Butterfly as a central motif in her work. The artist's earlier figurative works were intensely graphic with contrasting colours in the figurative narrative style prevalent in Baroda.But much has changed in her work and life; and this flux has made her look at the world and the fragility of life from her lived experience of loss and moving on.
There is celebration of life through brilliant colour, pattern and movement in her painterly canvases.From the physical connection with flowers and butterflies her images move to represent the symbol of infinity.The image of butterflies become incidental and nature based abstraction takes over her preoccupation.How do we come to terms with memory and loss? We need to reflect, nurture memories and weave it together to reclaim loss through creativity.As we witness the cycle of life with hope we need to remember "What the caterpillar calls the end of the world the master calls the butterfly"
Sunday, February 9, 2020
Fading memoirs and I am the witness
Director's note
In today’s violence ridden world it is a prime responsibility of a creative artist to engage with issues which have created a catastrophe for the innocent human beings, who are brushed aside as a collateral damage of wars. The wars that are fought for hegemonic sovereignty of the autocratic regimes thrown up in the name of democracy and propelled and propagated as patriotic expositions and seen as collective will of the populace which is manipulated through jingoistic and agenda setting corporate media. This manufactured consent, seen as a popular will, is actually greed driven by the economics of war mongering and arms economy.About the Group
Theatre for Kashmir is an initiative aspiring to provide a space where voice of Kashmir can resonate and create a free and independent theatre movement with a focus on quality rather than quantity. The group which believes in quality theatre and strives to create a new language of theatrical experience blending Kashmir’s age-old tradition with contemporary themes, thus creating unique tapestry of art, culture, and history while taking inspiration from the vast treasure of Kashmiri as well as the world literature.
Bea Chus Shahid - I am the Witness | 30 mins | Kashmiri
This play lays emphasis on the importance of memory and responsibility of every generation to take it forward. Performed multiple times across Kashmir since 2011 the play has been instrumental in creating a debate around contemporary issues. The performance has travelled to proscenium and found spaces like old factories, under the flyovers, in ex- centres of detention, abundant houses or places of historical value
Wednesday, January 8, 2020
CAA : How it violates the Indian constitution
CAA: How it violates the Indian constitution
A talk by Arvind Narrain
Wednesday 8 Jan 2020, at 6pm
@ 1.Shanthi Road Studio/ Gallery,
First Floor, Shanthinagar,
Bangalore 560027
About the Talk:
The CAA has to be opposed by all concerned about Indian democracy because it differentially between migrants entitled to Indian citizenship based on religion. If the real interest of the government was for India to open its doors to persecuted persons, then citizenship should not have been grated on the grounds of religion but on the basis of persecution, whether on the grounds of religion, race, ethnicity, sex, sexual orientation or gender identity. That would have showed a genuine interest on the part of the government to see India as a beacon for persecuted groups in our neighbourhood, and not just in Bangladesh, Pakistan and Afghanistan as the CAA prescribes.
This classification on grounds of religion contradicts the principle of equality in Article 14 and therefore at the foundational values of the republic.
Also, we cannot separate the CAA from the effort to compile a National Register of Citizens, which compels all Indians to prove their citizenship. Those Hindus who cant prove their citizenship and are from Pakistan, Bangladesh and Afghanistan can potentially become citizens, while Muslims who can’t prove their citizenship will end up in detention camps. The CAA and the NRC together will end up disenfranchising those Muslims who cannot provide the necessary documentation. This discriminatory treatment of India’s largest religious minority also violates constitutional morality.
About the Speaker
Arvind Narrain is a founding member of the Alternative Law Forum in Bangalore, India, a collective of lawyers who work on a critical practice of law. He has worked on human rights issues, including mass crimes, communal conflict, LGBT rights and human rights history. He has been a part of many fact-finding reports on sexual minorities in India and was also part of the litigation team, which argued the constitutionality of Section 377 before the High Court and the Supreme Court.
Arvind’s association with advocacy at the international level has involved significant collaborative work at the Human Rights Council and he has seen first-hand, how international and domestic advocacy can be mutually reinforcing, and how international instruments like the Yogyakarta Principles have a role to play in domestic litigation.
A talk by Arvind Narrain
Wednesday 8 Jan 2020, at 6pm
@ 1.Shanthi Road Studio/ Gallery,
First Floor, Shanthinagar,
Bangalore 560027
About the Talk:
The CAA has to be opposed by all concerned about Indian democracy because it differentially between migrants entitled to Indian citizenship based on religion. If the real interest of the government was for India to open its doors to persecuted persons, then citizenship should not have been grated on the grounds of religion but on the basis of persecution, whether on the grounds of religion, race, ethnicity, sex, sexual orientation or gender identity. That would have showed a genuine interest on the part of the government to see India as a beacon for persecuted groups in our neighbourhood, and not just in Bangladesh, Pakistan and Afghanistan as the CAA prescribes.
This classification on grounds of religion contradicts the principle of equality in Article 14 and therefore at the foundational values of the republic.
Also, we cannot separate the CAA from the effort to compile a National Register of Citizens, which compels all Indians to prove their citizenship. Those Hindus who cant prove their citizenship and are from Pakistan, Bangladesh and Afghanistan can potentially become citizens, while Muslims who can’t prove their citizenship will end up in detention camps. The CAA and the NRC together will end up disenfranchising those Muslims who cannot provide the necessary documentation. This discriminatory treatment of India’s largest religious minority also violates constitutional morality.
About the Speaker
Arvind Narrain is a founding member of the Alternative Law Forum in Bangalore, India, a collective of lawyers who work on a critical practice of law. He has worked on human rights issues, including mass crimes, communal conflict, LGBT rights and human rights history. He has been a part of many fact-finding reports on sexual minorities in India and was also part of the litigation team, which argued the constitutionality of Section 377 before the High Court and the Supreme Court.
Arvind’s association with advocacy at the international level has involved significant collaborative work at the Human Rights Council and he has seen first-hand, how international and domestic advocacy can be mutually reinforcing, and how international instruments like the Yogyakarta Principles have a role to play in domestic litigation.
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