Glass containers in which Arora has collected soil from different parts of Aarey. PICS/ABIGAIL D’Souza 

A conversation with artist Vikram Arora throws up a vital piece of insight into the issue of deforestation at Aarey Colony. Arora, along with four artists from Hong Kong and a Serbian national based in Mumbai, is spending a few days living with locals in the city’s jeopardised green cover, and he tells us, “The tribals here have a family that doesn’t include only the people they live with. It includes the trees they planted, the animals and birds that depend on those trees, the leopards around them and so on. So everything is inter-dependent, and the fallout [of deforestation] is ecological in nature, because the birds don’t have those trees any more. And the leopards will confront humans because their habitat has been taken away.”

This is the issue that forms the backbone of a project called Forest Tales: Mysteries Hidden in Concrete. It involves the six people creating individual works of art based on their experience of living in the heart of Aarey Colony, immersing themselves in the local culture by tilling the soil that nurtures the food that their hosts cook for them.

Chim Chi Ho tilling soil

Arora tells us that one of his projects, for instance, requires him to collect 33 types of soil from different parts of Aarey, symbolic of the 33 hectares of land in the area that is lost to the demands of construction work for the disputed Metro project. “I will put these bits of soil into 33 different containers on which I will draw Warli art, a traditional tribal style. The idea is to archive the memory of the soil in case that land is also taken away in the future. I will present the different glass containers as an installation to show how, if we proceed without long-term planning, we will end up building a fragile future for ourselves,” he says.

The other project he has embarked on is called Cut Me a Slice of That. For it, he will bake a pie inspired by savelya, a local sweet dish made with coconut and jaggery, which his host taught him to make. He will then serve that pie cut into different pieces when the various works of art are showcased to the public at an event later this week. “It’s meant to reflect the sentiment of how the land grab is taking place, piece by piece. For example, every time there is an emergency in the city, the NSG commandos are given a space in Aarey. A veterinary college is also given space here if they want it. Now the Metro wants its chunk too for the car shed. So, they keep taking this land away piece by piece, through rampant deforestation,” he explains.

(From left) Michael Leung, Vikram Arora, Gum Cheng, Yip Kai Chun and Chim Chi Ho, the artists living in Aarey. Katarina Rasic is not in the photo

Arora adds, however, that not everyone in the local community is against displacement. A few padas (settlement clusters), he says, are happy because they think they will get a house in a tower, though they eventually might never get to reach this carrot being dangled before them. “They are driven by economic sensibilities, thinking they will be moving into high society when, and if, they get those houses. But the whole idea is not only about them shifting base. Instead, it’s about the trees that are being cut to facilitate that process,” he says, pointing out how unless this urbanisation challenge is managed in a sensitive manner, ecological concerns are bound to be sacrificed at the altar of rampant concretisation.

Vikram Arora

ON May 20 AT Keltipada, Adivasi Pada, Unit no 18, Aarey Milk Colony, Goregaon East.
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Photographer and graphic designer Anusha Yadav started the Indian Memory Project, an online, visual, narrative-based archive in 2010, to trace the history of the subcontinent via photographs and letters. Pic/Ashish Raje

EarLier this week, artist and oral historian Aanchal Malhotra, 28, travelled nearly 240 km to Chandigarh from Delhi, to meet a nonagenarian, who had lived through the Partition of 1947. As she speaks about it now, there's a lump in her throat. "I couldn't sleep that entire night," Malhotra confesses. "Even 70 years on, the woman is so afraid to talk about it. It had everything, from gun fire, to fleeing from her home in Pakistan, to her brother and mother being taken as prisoners, and to giving birth in a forest on her way to India. When she first delivered the baby, her immediate response was to throw it away. You can imagine what trauma she was experiencing." What surprised Malhotra most was when the 90-year-old asked her what she would do with her story. "I said that I wanted to publish it. The woman's immediate response was, 'who will read this?'. They really think that nobody cares. But, this is the story that has shaped the future of contemporary India."

The jewellery Aanchal Malhotra is wearing, was made in the North-West Frontier Province and was given to her great-grandmother, Lajvanti Gulyani, by her in-laws on her wedding to Hari Chand Gulyani in the year 1919. But it could have been in the Gulyani family before that as well. Since she became a widow quite young and was a single mother at the time of Partition, it was carried by her to India in 1947 because she thought she would be able to sell it and earn money to put her children through school. She then gave it to Malhotra’s grandmother, who has now given it to her. Pic/Nishad Alam

Malhotra is the author of Remnants of Separation (HarperCollins India), a book that revisited the Partition through objects carried across the border, and the co-founder — along with Navdha Malhotra — of The Museum of Material Memory, a digital repository of material culture of the Indian subcontinent, tracing family histories and ethnography through heirlooms and objects of antiquity. Since the launch of the archive last year, the founders have put together over 35 heartwarming object stories. Closer home, photographer and graphic designer Anusha Yadav's Indian Memory Project — an online, visual, narrative-based archive, founded in 2010, which traces the history of the subcontinent via photographs and letters — has helped us see history in another light. There is also Paris-based perfumer Jahnvi Lakhota Nandan, whose recently-published book, Pukka Indian: 100 objects that Define India (Roli Books), documents the most coveted symbols and designs representing our culture, by tracing its origin and significance in our lives. All three projects while different in essence and form, have one common intent — to record untold stories from our history and preserve them for posterity. But, as Malhotra's subject asked her, why should anyone be curious?

The chakla and belan originated in 7,500 – 6,000 BCE in Punjab. At the time, this region was cultivating wheat and barley extensively. Rather than using the flatness of the chakla and the pressure of the belan to what we might expect to be used around the country to make flatbread, whatever the ingredient might be, it is only in this region of north India that the chakla and belan were used simply because wheat and barley lend themselves to kneading. What must have been perceived as a high-technology kitchen tool then, the chakla and belan soon spread to other parts of the country. Text courtesy/Pukka India by Jahnvi Lakhota Nanda, Roli books; Pic/Shivani Gupta

Celebrating the mundane
Nandan, an alumnus of the School of Art and Design at Tsukuba University, Japan, admits that her project stemmed out of her curiosity to find out about the designs that define us an Indian. "Design is a mirror of our attitudes and habits. Through the course of writing this book on Indian design, I found that uniquely Indian gestures like churning, combing and calculating were reflected in it," she writes in the book. From the dabba, agarbatti, and kulhad, to Babuline gripe water, most of the objects Nandan chose for the book, have "either been made or originated in India, or have an element that is very Indian, or are being used in a very Indian context".

This picture is of Purvi Sanghvi’s grandfather Dwarkadas Jivanlal Sanghvi (extreme right in a black coat) and his brother Vallabhdas Jivanlal Sanghvi with their business partners at a Pen Exhibition in Bombay around 1951. The family ran Wilson Pens that quickly rose to huge fame and became a preferred choice of pens across the country. All government offices, law court, used the Wilson pens. The Wilson Pen Family made the orange, thick-nibbed pen that wrote the most fundamental document that defines the state of India: The Constitution of India written by Dr Babasaheb Ambedkar. Pic, Text Courtesy/Indian Memory Project/Contributed by Purvi Sanghvi, Mumbai

It's while working on the book that Nandan realised how "our own homes are a repository of history". Here, she relays an incident when Shivani Gupta, the photographer for Pukka Indian, had been anxious about finding a mandira — a butter churner — that Nandan had mentioned in the book. "She went home, and realised that she had five of them in her kitchen. She didn't even know she was sitting on so much wealth." Nandan adds, "We don't tend to celebrate the mundane. What we celebrate are things that have obvious value, like jewellery, the beautification of the body or the exotic."

Paris-based perfumer Jahnvi Lakhota Nandan's recent book, Pukka Indian, documents the most coveted symbols and designs representing Indian culture, by tracing its origin and significance in the lives of its users. Pic/Suresh Karkera

Object as a catalyst
Malhotra's interest in people's histories began while working on Remnants of Separation, which was an extension of her Master of Fine Arts thesis project for Concordia University, Canada. Malhotra's research began after she came across a gaz (a measuring device) and ghara (a pot), which belonged to her nana's family, and had crossed the border. "Sometimes the Partition is too traumatic to speak about. When I started my research, I didn't know where to begin or what I could ask, without sounding frivolous. The object became a catalyst to enter into that conversation. So, rather than me saying 'Oh! You lived through the Partition, that must be awful,' I was now asking relevant questions, like 'why did you choose to take this gold bangle with you?'. The object then, didn't become something that recessed into the background, but something around which the entire background was arranged."

That's when she and Navdha decided to start The Museum of Material Memory. The duo encourages everyone to contribute, provided the object is from or before the 1970s. The archive comprises everything from a 5-inch-long, mottled sewing needle to a chaddar with traditional baagh and phulkari embroidery and a former Class II Income-Tax officer's diary filled up with the repeated words 'Sri Rama Jayam', meaning Jai Sri Ram. Each post is accompanied with the story behind the object. "Material ethnography is so vastly explored in the West, especially when it comes to events of trauma and crisis. What we are recording here, will never be found in any textbook. We need active memoralisation, not just of traumatic events, but of our tradition and culture, which is primarily oral."

Not just for nostalgia's sake
The indianmemoryproject.com, says Yadav, started off as a book idea, where she wanted to collect old, wedding photographs. "I wanted to document the idea of weddings in different cultures, and explore the entire phenomena behind the crew that makes it possible," she says. "While the book didn't happen, the pictures stayed with me." That's how, her archive, a first-of-its-kind in India, took off. "If you are fascinated with history, you will know that India really is a melting pot. Every civilisation has passed through it. And so we have all kinds of DNA in us. And considering photography was discovered two centuries ago, we did have a lot of content to discuss," says Yadav.

She admits that it wasn't as easy to get people to share their photographs or talk about their stories. "But, there needs to be integrity, transparency and you need to earn the trust of your subject. When you have these value systems in place, people are more open. I always thought of the archive as an institution." Funding for the project has been tough, says the archivist. "When I began, I was very clear that I didn't want to become a trust. Unfortunately, that's the channel through which most of the money comes from. But, there's a server and maintenance cost and the site constantly needs to be upgraded. Now, I have started putting in requests for honorariums. The only way I will get money is through a private funder, who is fascinated with the idea, and wants to back it as well. Sometimes, when a good sum comes from my own work as a photographer, part of the profits go to it. At the end of the day, it is an unofficial record of history, and I'm doing my best to sustain it."

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The eight-year-old's name floats about in your head like a fly - not so long ago, buzzing around insouciantly - fallen into a cup of tea gone stale and cold. A child, who would have perhaps stared at you with demurred confusion were you to read the chargesheet for her abduction, rape, and murder to her. "Myean beyni! Emuk matlab kya chu may wann te (My sister! Tell me what does that mean)," she would have asked in Kashmiri. The case sparked widespread national outrage, and social media was taken by storm. However, amid much of the hammering that has taken place after the Kathua rape, a relatively quieter means of dissent surfaced in the form of art on Instagram. Meet its makers.

Orijit Sen,
A veteran artist based in Delhi
"I had been hearing things but I was busy with deadlines so I wasn't aware of all the details until I took a break. When I read about the case and the chargesheet, it made me sick, but then I saw her photograph and it left a deep impact. It haunted me. I added the horse because I read that she had been abducted when she was out herding horses.

It was like her guardian spirit. The wildflowers in her hand signify flowers she may have collected and the meadows around, because I read that playing in the meadows was her favourite thing to do. The shadows on her face are to obscure her identity and in all, I was just trying to capture the vulnerability and innocence of a child her age. I think to me, the image portrays a child of the meadow, returned," he explains.

Abhilash Menon,
visual artist and illustrator from Mumbai
"When the agony gets too much, the voice inside me takes over. The hands of a criminal are always eager to touch flesh, with insane brutality. Such criminals don't shy away from wearing the mask of cast, creed, colour, religion or politics - as depicted by the five fingers in the image - but when the masks come off, they are all the same.

The five fingers here are in the shape of the male genitalia, establishing the mindset of such criminals - decadent and unbeknownst to human values and pain. Irrespective of their background, they should be delivered the harshest common punishment, so that others abhor an act such as this. Punish these delinquents and bring peace to the soul of that little girl."

Sourabh Basu,
Student and Kolkata-based graphic designer
"My illustration focuses on the multiple thoughts running through her head in the moments before her death. She might have cried, struggled in pain, the pitch of her voice might have been unbearable. She might have cried out for her mother, hence the text 'Ma'.

But it also depicts that she was in a temple, a goddesse's shrine, which to most of us is also an abode of the mother. In those last minutes, she must have been filled with hatred toward the world and its cruelty."

Satish Acharya,
Well-known Kundapur-based cartoonist
"I couldn't believe that people could be so cruel to an eight-year-old. Her thoughts started haunting me. I was saddened to see that some people were shamelessly defending the rapists. I did a series of three cartoons. The first one was about how the little girl is receiving so much love from us, but what she deserves more is justice.

The next two panels are about how nothing has changed since the brutal Delhi gang rape. In spite of a revised law named after the victim, rapes continue to be used as a tool to scare and hurt women, to settle political scores, to impose age-old gender biases and caste hierarchy. What was also worrying was how divided the country was unlike in the case of Nirbhaya which was protested in one voice."

Saira Khan,
Toronto-based Health Studies and Psychology student
"This artwork is not only dedicated to the eight-year-old, but to every child who has been a victim of rape and physical and psychological harm. The news of the Kathua rape reminded me of Zainab, a six-year-old Pakistani girl who was raped and murdered in January.

The illustration is that of a faceless and nameless girl and the hashtag #Justicefor, has been left incomplete to depict that in a society where rape and violence against women is ingrained, one name can soon be replaced with another. The shards represent brutality and crimes against women and children. The use of red paint is to depict the urgency of the message," she explains.

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Palash Kothari. Pic Courtesy/Fahama Sawant

It's a hot, toasty afternoon in Mumbai. We can see bits of the pumpkin-coloured sky through the window blinds. The phone rings once, twice. On the other end is 21-year-old Palash Kothari aka Sparkle and Fade. "I really don't know what to expect," Kothari admits, speaking about his upcoming gig with Bengaluru-based producer-drummer duo Nikhil Narendra and Shreyas Dipali.

The Fringe is a new gig series to be launched in the city, which will feature artistes who create hybrid music. "Hybrid is very open. It can be analogue or digital, classical or jazz, acoustic or electronic, basically the coming together of conventional and non-conventional methods," explains Sainath Bhagwat, programmer at Mixtape, a Mumbai-based artist and event management company.

Nikhil Narendra + Shreyas Dipali. Pic courtesy/Mayuresh Vartak

"In the current scenario, there's a bulk of electronic and live music being made, which cannot be performed/consumed in a traditional club space. The idea for this night was born out of a collective desire to create a platform to showcase these artists in the right environment," Sainath adds.

Unsure of what to call Kothari's music, we dawdle between electronic and bedroom producer (a term used for musicians making and producing experimental music in their bedrooms) hoping to understand the use of Hindustani classical samples in his older EPs. "I am not sure what to call my music either. I began playing the synth when I was three and then, I trained in Hindustani classical. That was my first step into music, so the influence comes from wanting to put a little bit of me as a child into the music I make now," he elaborates.

"I was listening to pop and EDM in high school. Swedish House Mafia's concert in India inspired me to finally put my music out. Then I got bored, because it wasn't satisfying. So, I started making music that I felt right about. I mellowed down a little as a person and I guess that comes through in the sound, which is more solitary now," he says.

For Kothari, while the influences are aplenty, not mimicking takes conscious effort. "I am working on something now. So, I am going to stop listening to other music because it's difficult not to emulate them. I don't see any point in making music that already exists. In effect, this will probably also be my last gig before my new stuff is out," he signs off.

ON: May 10, 9 pm onwards
AT: The Quarter, Royal Opera House, Girgaum.
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