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Trends in Modern Indian Art is a study of Indian Art from the end of 19th century to 1990. Indian Art started with academic realism of Raja Ravi Varma at the close of the 19th century. Abanindranath Tagore who was trained by Samuel Palmer and Japanese artist. Okakura, established the wash process of water colour painting known as the Bengal School in the beginning of the 20th century. His disciples like Nandalal Bosa and Ventappa further elaborated the style of the Bengal School later known as the Oriental Style.
Following India’s independence in 1947, Indian artists creating modern works of art sought to maintain a local idiom, an “Indianness” representative of their newly independent nation, while connecting to modernism, an aesthetic then understood as both universal and presumptively Western. These artists depicted India’s precolonial past while embracing aspects of modernism’s pursuit of the new, and they challenged the West’s dismissal of non-Western places and cultures as sources of primitivist imagery but not of modernist artworks. In Art for a Modern India, Rebecca M. Brown explores the emergence of a self-conscious Indian modernism—in painting, drawing, sculpture, architecture, film, and photography—in the years between independence and 1980, by which time the Indian art scene had changed significantly and postcolonial discourse had begun to complicate mid-century ideas of nationalism. Through close analyses of specific objects of art and design, Brown describes how Indian artists engaged with questions of authenticity, iconicity, narrative, urbanization, and science and technology. She explains how the filmmaker Satyajit Ray presented the rural Indian village as a socially complex space rather than as the idealized site of “authentic India” in his acclaimed Apu Trilogy, how the painter Bhupen Khakhar reworked Indian folk idioms and borrowed iconic images from calendar prints in his paintings of urban dwellers, and how Indian architects developed a revivalist style of bold architectural gestures anchored in India’s past as they planned the Ashok Hotel and the Vigyan Bhavan Conference Center, both in New Delhi. Discussing these and other works of art and design, Brown chronicles the mid-twentieth-century trajectory of India’s modern visual culture.
An engaging exploration of the quest for individuality within the rich tapestry of artistic traditions, by one of India's best-known artists. "The fulfillment of a modern Indian artist's wish to be part of a living tradition, i.e. to be individual and innovative, without being an outsider in his own culture, will not come of itself, it calls for concerted effort." In Living Tradition, a critical study of modern Indian art as it has evolved through continuous interaction with several traditions--foreign and indigenous--K. G. Subramanyan, one of India's most celebrated artists, offers a theoretical groundwork for that "concerted effort." In the course of his study, he explores the distinctions between Indian and European traditions, the continuities in India's folk traditions, and the attempts of several thinkers and artists to identify an Indian artistic tradition or to deny it altogether in a quest for personal expression or universality. With over seventy-five illustrations in color complementing Subramanyan's thought-provoking essay, Living Tradition provides readers with a visually engaging exploration of the vibrant tapestry of Indian art. Subramanyan played a pivotal role in shaping India's artistic identity after Independence. Mani-da, as he was fondly called, seamlessly blended elements of modernism with folk expression in his works, spanning paintings, murals, sculptures, prints, set designs, and toys. Beyond his visual artistry, his writings have laid a solid foundation for understanding the demands of art on the individual. In the year of his centenary, Seagull is proud to publish his writings in special new editions.
The Making of the Modern Indian Artist-Craftsman is intended to be a biographical and critical insight into the work of the potter, painter and photographer Devi Prasad. Apart from the making of his personal history and his times, it leads us to why the act of making (art) itself takes on such a fundamental philosophical significance in his life. This, the author explains, derives directly from his absorption of Gandhi’s philosophy that looked at the act of making or doing as an ethical ideal, and further back to the impact of the Arts and Crafts Movement on the ideology of ‘Swadeshi’ and on the milieu of Santiniketan. This book examines his art along with his role in political activism which, although garnered on Indian soil made him crisscross national borders and assume an important role in the international arena of war resistance. Devi Prasad graduated from Tagore’s Santiniketan in 1944 when he joined the Hindustani Talimi Sangh (which promulgated Nayee Taleem) at Gandhi’s ashram Sevagram as Art ‘Teacher’. His political consciousness saw him participate actively in the Quit India Movement in 1942, in Vinoba Bhave’s Bhoodan and later from 1962 onward as Secretary General (later Chairman) of the War Resisters’ International, the oldest world pacifist organisation based in London. From there he was able to extend his Gandhian values internationally. All of this, while continuing with his life as a prolific artist. Rather than view them as separate worlds or professions, Devi harmonises them within an ethical and conscionable whole. He has written widely on the inextricable link between peace and creativity, on child /basic education, Gandhi and Tagore, on politics and art, in English, Hindi and Bangla. In 2007 he was awarded the Lalit Kala Akademi Ratna and in 2008, the Desikottama by Visva Bharati University, Santiniketan.
This lavishly illustrated art history situates the work of pioneering mid-twentieth-century Native American artists within the broader canon of American modernism.
Dehejia has tried to create a place within the main frame of culture and philosophy of Indian art for a legitimate analytic theory called despair. Dehejia's effort creates a space for the modern within Indian classicism by negotiating the philosophy of despair in classical terms. As a result the basic schism that has grown in recent years between the philosophy and history of modern art on the one hand and the philosophy and history of traditional arts is today cloder to being breached.
This magnificent, lavishly illustrated book by India’s most eminent and perceptive art historian, B.N. Goswamy, will open readers’ eyes to the wonders of Indian painting, and show them new ways of seeing and appreciating art. An illuminating introductory essay, ‘A Layered World’, explains the themes and emotions that inspired Indian painters, the values and influences that shaped their work, and the unique ways in which they depicted time and space. It describes, too, the characteristics of the different regional styles, the relationship between patrons and painters, the milieu in which they created their works, and the tools and techniques the painters used. The second part of this book consists of ‘Close Encounters with 101 Great Works’. Carefully selected by Prof. Goswamy and spanning nearly a thousand years, these works range from Jain manuscripts, and Rajasthani, Mughal, Pahari and Deccani miniatures, to Company School paintings. His description and analysis of these works unlock the treasures that lie within them and show us how to ‘read’ each painting, as he points out its finest features, explains its visual vocabulary and symbolism, and recounts the story, legend or event that inspired it. Combining deep scholarship with great storytelling, this is a book of enduring value that will both educate and delight the reader. It is destined to become a classic.
Partha Mitter's book is a pioneering study of the history of modern art on the Indian subcontinent from 1850 to 1922. The author tells the story of Indian art during the Raj, set against the interplay of colonialism and nationalism. The work addresses the tensions and contradictions that attended the advent of European naturalism in India, as part of the imperial design for the westernisation of the elite, and traces the artistic evolution from unquestioning westernisation to the construction of Hindu national identity. Through a wide range of literary and pictorial sources, Art and Nationalism in Colonial India balances the study of colonial cultural institutions and networks with the ideologies of the nationalist and intellectual movements which followed. The result is a book of immense significance, both in the context of South Asian history and in the wider context of art history.