ALL PROJECTS Art Around the Table ​ We at the Samdani Art Foundation see our community as a body that is nourished by a constant flow of ideas, provocations, care, debate, and curiosity. For nearly ten years the Samdani Art Foundation has built an intellectual movement, punctuated every two years by a thought-provoking, joyous physical event: The Dhaka Art Summit (DAS). Today we announce the launch of a new programme: Art Around the Table. Via our social media channels, we will serve up activities, things to look, listen and react to, around thousands of literal and figurative tables across Bangladesh and the globe. The diverse group of artists, curators and writers who make this possible have one thing in common: in exchange for their contributions, they have generously agreed that food will be provided in their name to be shared around the tables of people in need in Bangladesh through a partnership with the JAAGO Foundation. Over nine days in February, half a million of us dressed up, went out, and explored together the euphoria of being part of a movement. The Dhaka Art Summit (DAS 2020) may have been one of the last major embodied gatherings of makers and thinkers this year and for some time to come, but its real purpose has always been to set the stage for what comes next. “Unless this kind of wonderful effort is supplemented by another kind of effort [meaning activism outside of the exhibition], we cannot achieve the impossible possibility of a socially just world,” said Gayatri Chakravorty Spivak in her speech at Dhaka Art Summit 2018. We have always sought to sustain the momentum of the fresh thoughts, innovative ideas and new relationships made possible by the Summit; to make sure the thousands of physical interactions and exchanges flourish and grow into actions after everyone has gone home. Working together across the global majority world, we must come up with ways to overcome political and geographical challenges as well as the isolation some of us encounter, often without formal infrastructures. Art Around the Table aims to unite us and to set the table for a more equal world. We have built a school (of thought) and will continue to make sure it prospers because we believe we are all students. We are commissioning new work from which we can all learn. As members of our movement gather round to take part, the JAAGO Foundation, will be using Art Around the Table activities in their schools in Bangladesh, which they run in addition to responding to the Covid-19 crisis. We're hoping the ideas, projects, and further provocations will be as diverse as the tables they pile up on. On Friday 12 June, we launched the first Art Around the Table digital workshop with the Sylhet born artist Rana Begum, who is the first Bangladeshi artist to be a member of the Royal Academy in London. This workshop is available via the social media channels of Samdani Art Foundation and our dedicated Instagram page @artaroundthetable ; new programmes contributed by artists and thinkers from Bangladesh and around the world will be released every Friday. ABOUT JAAGO FOUNDATION The JAAGO Foundation is a registered civil society organization with a vision of eliminating poverty and illiteracy from Bangladesh and rebuilding the nation. JAAGO (founded in April 2007),is among the few organisations which provides free-of-cost schooling exclusively for underprivileged children living in Bangladesh. JAAGO started with only 17 children and a single classroom and overthe past 13 years its platform has grown to accommodate learning for 3500 children currently enrolledin its 11schools all around Bangladesh. JAAGO also works to empower the youth of Bangladesh with its youth development program- Volunteer for Bangladesh. This program was established in 2011 with the purpose to create a platform that would allow youth to raise their voice and come together to reduce social and economic inequalities to build a better Bangladesh. JAAGO Foundation and its team of over 3500 volunteers across Bangladesh have come together to provide needed relief in these challenging Covid-19 times. Through collaborating with various organizations who have been helping out financially, as well as providing food items and transportation services, JAAGO Foundation has been able to reach out to a vast number of people through its network. JAAGO’s school venues are being utilized as hubs to distribute packages of food (containing rice, flour, pulses, potatoes, salt, soap, and other needed supplies) to people in need in locations including Dhaka, Chittagong, Rangpur, Dinajpur, Gaibandha, Madaripur, Rajshahi, Habiganj, Bandarban and Teknaf. JAAGO and its collaborators are working to keep families in Bangladesh from facing the crisis of hunger while ensuring the safety of its volunteers through social distancing. Artists' contributions to Art Around the Table The first artistic contribution to #artaroundthetable is by the Swiss based design non profit common interest who designed our logo. Learn more about it below: Rana Begum Our first family artmaking workshop as part of our new initiative 'Art Around the Table' is presented by Rana Begum. Habiba Nowrose Bangladeshi artist Habiba Nowrose inspires us to consider our leftover food and the potential found in waste. Gidree Bawlee Our third video workshop comes all the way from Balia village in Thakurgaon, Bangladesh and is our first workshop in Bangla (with english subtitles). Led by seven amazing children, the workshop inspires to make puppets out of objects found in nature - like leaves and seeds. Gisela McDaniel Our fourth video for Art Around the Table is presented by Detroit based artist Gisela McDaniel. Soma Surovi Jannat Our fifth video for Art Around the Table is presented by winner of the Samdani Art Award 2020, Soma Surovi Jannat. Tsherin Sherpa Our 6th Art Around the Table video workshop is presented by Tsherin Sherpa. Tsherin Sherpa presents us one of his drawings from the 'Protector' series to fill the colour out and make one-of-a-kind piece in collaboration with Tsherin Sherpa. Yasmin Jahan Nupur Our 7th Art Around the Table video is presented by Bangladeshi artist Yasmin Jahan Nupur. Yasmin Jahan Nupur has also arranged a virtual tea party through a performative process. Joydeb Roaja Our 7th Art Around the Table video workshop is presented by Bangladeshi artist Joydeb Roaja. In the video he shows the how he uses natural materials from his surrounding in his performance. Tahia Farhin Haque Our 8th Art Around the Table is presented by Bangladeshi artist Tahia Farhin Haque. Tahia Farhin Haque’s work shatters traditional stereotypes about women, specifically in Islamic countries, by bringing women’s unique perspectives to the forefront of her photography practice. She hopes to lend a voice to issues that are unheard of and unseen in the rest of the world, while making her viewers question their paradigms on a personal level. Dr. Nurur Rahman Khan This #artaroundthetable session brings in a lecture presented by architect, educator and researcher Dr. Nurur Rahman Khan on 'Architect Muzharul Islam: Politics and Architecture'. Najmun Nahar Keya Samdani Art Award 2020 shortlisted artist Najmun Nahar Keya is a multidisciplinary artist who employs old photographs, gold gilding, drawing and printmaking in her work - which she juxtaposes to create nostalgic settings. Grace Grace Grace Our fourteenth Art Around the Table is presented by Grace Grace Grace featuring Bangladeshi famous singer Momtaz! Grace Grace Grace is a collective of artists who focus on the politics of everyday life, gender and ageing through their performance. Their newest piece CLUB addresses gender and ageing which involves sequins, movement and the disconnect of older women clubbing, owning/taking up space ON THE DANCE FLOOR. Diana Campbell As the Artistic Director of the Samdani Art Foundation and Chief Curator of the Dhaka Art Summit since 2014, Diana shares the transformation of Dhaka Art Summit as a South Asian event to a platform that connects global art with Bangladesh in this session of Art Around the Table. Bishwajit Goswami, Tania Sultana Bristy and Barisho Dhora This Art Around the Table is presented by artists-trio Bishwajit Goswami, Tania Sultana Bristy and their daughter, Barisho Dhora.

ALL PROJECTS BEYOND BORDERS | WHITWORTH ART GALLERY May 2017 - June 2018 | Whitworth Art Gallery Yasmin Jahan Nupur Performance | A tailor is sewing the dress of Tipu Sultan 19 - 20 May 2018 Beyond borders, explored south asian textiles bringing together four artists working on issues around post-colonial identity, ruptured spaces, authenticity, displacement and belonging. Beyond Borders highlighted the changing landscape of the subcontinent in the 21st century, post independence and partition, across the Whitworth's main textile gallery. Each artist’s new work is debuted alongside textiles and/or objects from the Whitworth's textile collection. Pattern books and vibrant textiles are selected to responded and resonate with themes captured in the artist’s own creations. As part of this exhibition, there will be a special two-day performance by Bangladeshi artist, Yasmin Jahan Nupur. In this performance, Nupur used specially handwoven muslin-jamdani as a signifier of power and consumption embedded in the contested and violent history of the subcontinent. A highly revered, translucent cotton cloth from Bengal, muslin embellished with jamdani (woven pattern) has been celebrated over the centuries for its mesmerising allure and feather-light texture, often compared to moonlight or the morning dew. This fine cloth made from a labour-intensive process historically adorned the richest of rulers in the subcontinent and attracted a lucrative overseas trade. Growing up in Bangladesh Nupur was aware of how muslin had been celebrated across the world but equally, was deeply affected by the legacies and impact of British colonialism. “There are entire generations of Bengali men and women who have grown up with legendary stories of how the British cut off the thumbs of weavers so they could no longer produce muslin and were forced to buy British goods. This history constantly hurts me”. The exhibition was part of the New North and South, a network of eleven arts organisations from across the North of England and South Asia celebrating shared heritage across continents and develop artistic talent. Performance Still of A Tailor is sewing the dress of Tipu Sultan (2018). Photo courtesy: Ashley Van Dyck and Whitworth, the University of Manchester.

ALL PROJECTS Metropolitan Museum of Art Donation The Met, New York, 2019 An untitled tapestry by Rashid Choudhury (1932–1986), recently gifted to The Met by Nadia and Rajeeb Samdani, is the first work of art made by a visual artist in independent Bangladesh to join the Museum's collection. While The Met does hold pre-modern works that are attributed to the region of Eastern Bengal, Untitled (1981) is a significant and major addition to the Museum's collection of modern and contemporary art because it broadens the department's remit of collecting and preserving important modern works from South Asia. Untitled, now on view in gallery 399, presents an abstract and multifaceted twist of earth tones, with hints of orange and sections of light blue. I find that there is an arresting dynamism to the central component of the tapestry: it appears as a symphony of elongated and fragmented vertical shapes, which intertwine with each other in a way that is remarkably evocative of a body—or perhaps numerous bodies—in motion. This important work is a telling example of Choudhury's visual language, which is distinctly modernist and aesthetically innovative, but is also situated within a particular historical and cultural context. Choudhury dedicated himself to the modern art movement in his country through his work as a teacher and community facilitator. In his own work he sought expression through a medium that was very demanding in practical terms and that was less-highly regarded as fine art when compared to painting and sculpture at the time. Nevertheless, he developed his own visual idiom, which drew from the rich, historic traditions of South Asian iconography as well as his studies in Europe. As is evident in his three tapestries at The Met, Choudhury distilled these varied pre-modern and modern forms to create works with a phenomenological impact—one that feels not only effortless, but also transportive. The whole text written by DAS 2016 curator Shanay Jhaveri can be found here. This is the second donation from the Foundation's collection, distributing the knowledge of Bangladeshi art history through the research conducted during the Dhaka Art Summit. Image: Installation view of three tapestries by Rashid Choudhury. At center is a recent addition to The Met collection, and at left and right are two loans from The Samdani Art Foundation. Image credit: MET

ALL PROJECTS A Beast, A God, And A Line Kunsthall Trondheim, Norway, 30 Nov 2019 - 8 Mar 2020 Dhaka Art Summit 2018 exhibition, A beast, a god, and a line travels to Kunsthall Trondheim in Norway for its fifth iteration, featuring many works commissioned by the Samdani Art Foundation as part of exhibition's the initial edition during DAS 2018. This exhibition was organised by the Samdani Art Foundation in collaboration with Para Site, Hong Kong and the Museum of Modern Art in Warsaw. Image Courtesy: Aage A. Mikalsen/ Kunsthall Trondheim

ALL PROJECTS Lifeblood Curated by Rosa Maria Falvo Water is the lifeblood of all living things, of humanity itself, and the very lifeblood of our planet. Satellite images reveal its tireless circulation and intricate connectivity, unifying the earth’s surface and sustaining its populations. Bangladesh is home to the largest delta in the world, and the single most important resource in the Subcontinent. Majestic rivers intersect across the entire country, at the confluence of the Ganges (Padma), Brahmaputra (Jamuna) and Meghna rivers, and their countless tributaries. Travelling through this region you quickly become aware of the fluidity of nature and the comparatively contorted predicaments of human urbanisation. Dhaka’s overpopulation, relentless traffic, open air burning, and industrial wastes are just some of the many, growing reminders of what it means to impose ourselves on our environments. And yet Mother Nature eventually self-corrects, like the homeostatic processes found in all living organisms. Across the Bay of Bengal, the wet season systematically washes away debris, and sometimes its people, powered by rain bearing winds from the Indian Ocean. Major flooding is a recurring reality. At the same time agriculture is heavily dependent on such rains and delays severely affect the surrounding economies, as evidenced in the numerous droughts over the ages. Bangladeshis have a unique relationship with water. Their urban and rural sensibilities to its bounty and destruction are a tangible part of the national psyche, which is inevitably reflected in its artistic expressions. The Bangla axiom •(‘water is another name for life’) aptly demonstrates the unique and determinative influences of the more than fifty transboundary rivers it shares between India and Myanmar, with all their hydrologic, cultural, social, economic, and political ramifications. This new century has ushered in the kind of development that is literally choking waterways and wreaking havoc on Bangladesh’s cultural patrimony and its people. Focusing on water as the ultimate protagonist, Bangladesh’s native photographers are also its vital and most compelling storytellers. They too are the lifeblood of national and international perceptions about this country, its beauty, potential, and problems. Through their insiders’ perspectives we can access more intimate sensations and insights than previously clichéd and foreign representations of local realities. These photographers speak the language of their subjects, share their culture and concerns, and even some of their experiences; frequently they are welcomed into homes and individual lives. The photographic movement in Bangladesh began in the mid-1970s, largely as a camera club where professionals and amateurs shared ideas. Early pioneers such as Golam Kasem Daddy, Manzoor Alam Beg, and Anwar Hossain played an essential role in shaping a strong humanistic style of image-making. Documentary photography practice was later pioneered by Shahidul Alam, who went on to set up the Drik Picture Library, the Pathshala South Asian Media Institute, the Chobi Mela Photography Festival, and the Majority World Agency. The scene has since blossomed into some of the best photographic and multimedia practice found and taught in the world today. This exhibition aims to present various angles on this nation’s sensibilities to water, and the palpable and often precarious existence of living in and around the water’s edge. It explores how that same water, in very specific and profound ways, determines our landscapes – physical, social, economic, political – and sculpts the very psychospiritual architecture of a people and a region. As if on a river boat through life, we are metaphorically subject to its rhythms and struggles, constantly at the central source of destruction and renewal. Offering a floating record of Bangladesh, these brave artists challenge our awareness of and empathy with the world around us. Abir Abdullah Abir Abdullah is a Dhaka-based photographer and a well-known figure in Bangladeshi photography. He is one of the most acclaimed graduates of the Pathshala South Asian Media Institute, where he now teaches. He is a photojournalist for the European Press Photo Agency (EPA) and its sole Bangladeshi correspondent. Abdullah’s work has appeared in numerous publications worldwide, including The New York Times, Asia Week, Der Spiegel, The Los Angele s and a book entitled New Stories , published by World Press Photo. Among his many achievements are winning the 2001 Phaidon 55 photography competition, and the first prizes in the South Asian Journalists’ Association Photo Award and the Asian Press Photo Contest. Hinduism is the second largest religious affiliation in Bangladesh, with more than 8% of the population, according to the Bangladesh Bureau of Statistics. Ritual bathing, vows, and pilgrimages to sacred rivers, mountains, and shrines are annual practice. In this series of images Abdullah looks at the Hindu festivals developed around the rivers of Bangladesh, such as Punnyosnan (holy bath) and Bishorjwan (‘immersion’), as well as the vibrant cultures along the water’s edge. Shahidul Alam An internationally renowned photographer, teacher, writer, curator and activist, Shahidul Alam obtained a PhD in chemistry at London University before switching to photography and returning to his hometown of Dhaka in 1984, where he made his base. He set up the Drik Picture Library (1989) and the Pathshala South Asian Institute of Photography (1998), and is also the founding director of Chobi Mela, the biggest photography festival in Asia. His work has been exhibited at various galleries and museums, including MoMA (New York), Centre Georges Pompidou (Paris), and Royal Albert Hall (London). Alam is also an acclaimed public speaker, with frequent appointments throughout the world. This series of images began as a creative longing to transcend boundaries, reaching beyond issues of time, political space, race, culture, and religion; to return to nature and retrace the ancient origins of the great Brahmaputra River (son of Brahma), the ‘main artery’ of the Bangladeshi way of life. Over a period of four years (2000-2004), Alam travelled to the source of this great river, from a small glacial trickle at Mt Kailash to Lhasa, through Assam, and down into the Bay of Bengal, and the warming seas of the Indian Ocean. He followed this mighty river through some of the most inhospitable regions in the world, witnessing its many incarnations and the myriad cultures and landscapes of Tibet, China, India, and Bangladesh. Rasel Chowdhury Rasel Chowdhury is a young documentary photographer represented by MoST Artists Agency in Bangkok, currently based in Dhaka. A graduate of the Pathshala South Asian Institute of Photography, he has gained important professional recognition, including the finalist for the Magnum Expression Photography Award (2010), nominations for the Joop Swart Masterclass (2011 and 2012), the Ian Parry Scholarship Award (2011), nominations for the Prix Pictet Award (2012 and 2013), and the Getty Image Emerging Talent Award (2012). Chowdhury is dedicated to representing changing landscapes and the chronic environmental issues affecting his generation. He has documented the dying city of Sonargaon and newly transformed spaces around the Bangladesh railway, exposing the increasing degradation of nature and human culture. Chowdhury’s work has been published in a book entitled Under the banyan Tree, and in The Sunday Times Magazine, Courier International, 6Movies, Punctum Magazine, Business Times and Daily Star . He has shown in Chobi Mela VII (Bangladesh, 2013), CACP Villa-Porochon (France, 2013), Photoquai Festival (France, 2013), Mother Gallery (UK, 2012), Dhaka Art Summit (Bangladesh, 2012), Photo Phnom Penh Festival (Cambodia, 2012 and 2013), Getty Image Gallery (UK , 2011), Noorderlicht Photo Festival (Netherlands, 2011), and Longitude Latitude (Bangladesh, 2011). This series on the Buriganga River (‘Old Ganges’) in the southwest outskirts of Dhaka reveals a dying river; with his characteristically pallid and atmospheric imagery. The impact of tanneries, sewerage waste, industrial chemicals, dockyards, and brickfields portend the death of the natural world and the ultimate unraveling of communities. Khaled Hasan Khaled Hasan is a documentary photographer based in Dhaka. He received his Masters in Accounting from the National University of Bangladesh, and then graduated from the Pathshala South Asian Institute of Photography in 2009. He has worked as a freelancer for several daily newspapers in Bangladesh and international magazines and newspapers, including The New York Times, The Sunday Times Magazine, American Photo, National Geographic Society, Al Jazeera, Better Photography, Saudi Aramco World Magazine, The Guardian, The Telegraph, The Independent, The New internationalist, Himal Southern and the Women’s e-News . Hasan won the National Geographic Society All Roads Photography Award for this ‘Living Stone’ documentary project. He aims to cultivate a deep communication and trust with his subjects, and believes in the educational power of images to penetrate “the lives and experiences of others” in order to effect social change. Hasan is now also working as a filmmaker and artist in the residency programme of the Samdani Art Foundation in Bangladesh. This series of poignant images documents the ravaging effects of the stone-crushing industry in Jaflong, north eastern Bangladesh, endangering the health of workers, causing sound and air pollution, and shrinking the biodiversity of the region. Hasan’s direct relationship with his subjects and portrait style is a strong indictment of failing government interventions. Saiful Huq Omi Saiful Huq Omi is a documentary photographer and activist based in Dhaka. He first studied telecoms engineering, before taking up photography in 2005 at the Pathshala South Asian Institute of Photography. His images have been published internationally, including The Arab, News, Asian Photography, FotoFile USA, The Guardian, New Internationalist, Newsweek, and Time . Omi’s first book, Heroes Never Die: Tales of Political Violence in Bangladesh, 1989-2005 , was published in 2006. Among others he has exhibited in Bangladesh, Germany, India, Nepal, the Netherlands, Pakistan, Russia, the USA, China, Norway and Japan, and received the National Geographic All Roads Photography Award (2006), the China International Press Photography Contest silver medal (2009), and the DAYS JAPAN International Photojournalism Award special jury prize (2010). Omi was selected for the World Press Photo’s Joop Swart Masterclass (2010) and was a finalist for the Aftermath Project (2009) and the Alexia Grant (2009 and 2010). The Magnum Foundation Emergency Fund, European Union, Equal Rights Trust, Open Society Institute, and the Royal Dutch Embassy all support Omi’s ongoing and much acclaimed work on Rohingya refugees. He set up an international photography school named Counter Foto in Bangladesh in 2013, which aspires to be a global platform for photographers and activists. This series of evocative images documents life in a ship-breaking yard in Bangladesh, where whole stretches of beach turn into a hellish vision of human exploitation. Caught up in a veritable parable of the worst consequences of globalised industry, hundreds of young men brave extremely dangerous conditions, clambering off the hulk of a ship to cut and tear away at its carcass with their bare hands and oxyacetylene torches, feeding a world market for everything that can be retrieved. Manir Mrittik Manir Mrittik – from the ‘Soul Flow’ series, image courtesy of the artist Manir Mrittik is a Dhaka-based artist, who graduated with a Masters in Fine Arts (painting) from the University of Chittagong in 1996. He is a member of the Britto Arts Trust in Dhaka and has participated in various initiatives involving the representation of ethnic groups from Bangladesh. His uses photography to explore notions of hyper reality and utopian issues, and aims to dissolve the usual distinctions between art forms. This series of images explores the theme of natural beauty through a dream-like state. The central focus is on the relationship between the human body and soul, and vis-à-vis with water bodies. Mrittik’s fascination with ‘unnatural’ light photography (ultraviolet, infrared, and full spectrum) calls our attention to a myriad of details and Mother Nature’s mutable contours, which together offer a more holistic and fluid representation of the physical world. His work aims to project and promote the beauty and symmetry both within and beyond ourselves. Munem Wasif Munem Wasif – from the ‘Salt Water Tears’ series, image courtesy of the artist Munem Wasif grew up in the small town of Comilla, but later moved to study photography in Dhaka where he has since been based. An acclaimed graduate of the Pathshala South Asian Institute of Photography, his work has been nothing short of life changing for him. Dedicated to telling stories as they evolve ‘on the ground’, he photographs his own culture and people with an intensely intimate and humanistic eye. Wasif won the ‘City of Perpignan Young Reporter’s Award’ (2008) at Visa pour l’image, the Prix Pictet commission (2009), the F25 award for Concerned Photography from Fabrica (2008), and participated in the Joop Swart Masterclass (2007). His images have appeared in various publications, including Le Monde, The Sunday Times Magazine, Geo, The Guardian, Politiken, Mare, Du, Days Japan, L’espresso, Liberation, and The Wall Street Journal . His work has been shown at the Musee de Elysee and FotWinterthur (Switzerland), Kunsthal Museum and Noordelicht Festival (Netherlands), Angkor Photo Festival and Photo Phonm Phen (Cambodia), Whitechapel Gallery (England), Palais de Tokyo and Visa Pour l’Image (France), and Chobi Mela (Bangladesh). He is represented by Agence Vu in Paris and recently published his book Belonging, (Galerie Clémentine De La Féronnière, Paris, 2013). This series explores Bangladesh’s tragic paradox of abundance and scarcity: water is everywhere, but in several subdistricts in the southwest of the country there is not a drop to drink, with entire families having to walk miles for their daily supply of fresh water, as a result of the voracious shrimp farming industry. Having lived among these communities for substantial periods, Wasif’s poetic images narrate their daily struggle and impossible environmental predicament.

ALL PROJECTS To Enter The Sky Curated by Sean Anderson (Associate Professor and Undergraduate Program Director at Cornell University’s Department of Architecture) Weather, when visualized, relies on the interaction of multiple forces enacting potential acts of benefit as well as destruction. Sometimes predictable, and even mapped, more often, spaces inherit weather in unpredictable patterns that suggest tumult, a conjuring or a question, in defiance of the unknown. For example, airplane pilots depend on degrees of turbulence to achieve lift, to enter the sky. Likewise, for architects and builders, turbulence presents a manifold of acts for the body and the landscape to confront, with which to bend and flex, and from which one may achieve improbable balance. With sea level rise and the increased intensity of unprecedented weather systems, the world has witnessed recent devastating floods in Northern Pakistan and Bangladesh, the ongoing strengthening of cyclones in the Bay of Bengal, and the anticipated disappearance of Maldivian atolls as well as those throughout the South Pacific. The invention of land for real estate development adjacent to the oceans and seas simultaneously destroys sensitive ecosystems while displacing vulnerable human and non-human settlements. A perpetuation of cataclysmic events tear at the definitions of geography, of fixed temporalities, for an architecture and urbanism subject to extremes continually redefined on the ground, in the water and the air. Recent years have also shown us that a global pandemic can challenge nearly every aspect of humanity and expressions of collectivity. Refugees and asylum seekers traverse the planet while confronting the fixity of imposed boundaries. Architecture can be reimagined to consider how and with whom we seek common grounds among spaces of repair, comfort and joy. With livelihoods unfolding over screens large and small, and those landless and nationless continue to seek refuge, the built environment presents itself as a backdrop, stage and as an agent for change. We all share one sky. Drawings by children situate both the vulnerability and strength of future selves who, in a spirited display of potential, of beauty, of imagined spaces and buildings, can also aspire to elevate and share possible futures. Just as we navigate the unknown, architecture must activate new encounters with economies of materiality, ecology, community, sovereignty, and citizenship. How do we design and build for the inevitability of conflicts, past and future? How does architecture establish belonging in landscapes of devastation and transit? This exhibition responds to those insecure conditions that allow architects, artists and designers to engage with the dimensioning of turbulence as a catalyst for addressing how we encounter each other. To Enter the Sky brings together examples of architectures and artworks of resilience, of trust, while not discounting fear, entropy, and destruction. The exhibition centers Bangladesh as part of a broader reckoning of what it means to be human in and of the built environment today. We know that various turbulences will persist. Architecture need not be resistant. Rather, the exhibition asserts how a spatial medium, with its multitudes of hope and chance, can begin to disseminate radical stories of becoming to help us understand our own fragile inheritances as individuals, communities, nations. LOCATION: FIRST FLOOR SOUTH PLAZA Sumayya Vally Ceramic vessels activated by performance Performance 7pm daily Commissioned by Samdani Art FoundationCo-curated by Diana Campbell and Sean Anderson as an overlay of “To Enter the Sky” and “Bonna” Pavilion and performance conceptualisation by Sumayya Vally Sound in collaboration with Shoummo SahaChoreography in collaboration with Arpita Singha Lopa oletha imvula uletha ukuphila Translation: “They who brings rain, brings life” IsiZulu proverb Wielding the comings of rain is a tradition practiced by cultures across geographies. To possess the power to command rainfall is by inference possessing the power to dictate the flow of the natural cycle and climatic conditions. Across Southern Africa, rain-making rituals are directed towards royal ancestors because they were believed to have control over rain and other natural phenomena. One of these rare and powerful individuals is the Moroka of the Pedi tribe in South Africa: the traditional rain-making doctor. Here, a series of fired and unfired clay vessels are assembled as a temporal space to hold gatherings. Over the course of DAS, a series of performances which draw on the traditions of rain-making and harvest are performed in the space where the hands that formed the pots also work to un-form them. The rituals include the use of water, which allows the un-fired pots to dissolve over time, revealing areas and niches of gathering contained by the pots, as well as rhythmic drumming that evokes the sound of thunder at the end of each day. Vally’s design, research and pedagogical practice is searching for expression for hybrid identities and territory, particularly for African and Islamic conditions. Her design process is often forensic, and draws on the aural, the performative and the overlooked as generative places of history and work. b. 1990, Pretoria; lives and works in London LOCATION: SECOND FLOOR Ali Kazim Untitled (Cloud Series) 2018 In his 1949 novel, A Sheltering Sky, Paul Bowles writes about the precarities of individuals: “How fragile we are under the sheltering sky. Behind the sheltering sky is a vast dark universe, and we're just so small.” The sky, that which envelops us, is an arbiter of all life on the planet. It is that which comforts or destroys and always reminds us of where we are and where we can be. While the horizon is a measure of the sky, clouds, as condensations of molecules, are signs of life and its potentials; they signal transformations. The cloud is a sky’s signature. Detached from the ground and horizon, the clouds presented in these drawings suggest both movement and stasis. Caught in a moment of change, the clouds are suggestive of temporary presence, just as the weather conditions that they indicate and the individual lives that may be affected among spaces below. What may be discovered behind these scaleless formations? They are emboldened by forces large and small while also having the capacity to reveal new worlds. The works of Ali Kazim are embedded in the spatial histories of Pakistan’s landscapes and the civilizations that once inhabited the region. In works that use a variety of materials and techniques to evoke bodily and emotional experiences, Kazim’s work reimagines multiple narratives that are at once metaphors for human connectivities that may be hidden among unexcavated remains, long-abandoned cities, and the spaces that may be exposed or still buried. Ali Kazim b.1979, Pakistan Agnieszka Kurant Risk Management Commissioned for the New York Times 2020 Post-Fordite Fossilized automotive paint, epoxy resin, powdered stone, steel 2021-22 Sentimentite Digital NFT and physical sculpture Various pulverized objects, powdered granite stone, resin 2022 How can we redefine methods for understanding and responding to precarity at multiple scales throughout the world today? Materials extracted from the ground are but one illustration of how natural resources are continually pillaged in order to support unsustainable population growth and unfair labor practices, which is coupled with environmental devastation. The works in this exhibition speculate about the consequences of economies in parallel with digital capitalism, in which entire societies have become distributed factories of data production and exploitation, where everyone is a worker producing digital and carbon footprints. Risk Management presents a geographical map of a history of outbreaks of social contagions based on fictions spanning the last thousand years. The work draws on the inability of risk-prediction models to consider irrational human behavior and other largely impactful social phenomena. Post-Fordite takes up a recently discovered hybrid, quasi-geological formation created as a natural-artificial byproduct, through fossilization of thousands of layers of automotive paint accumulated and congealed on production lines at automobile factories since the opening of the Henry Ford Motor Company manufacturing plants in the early 20th century. Recently, these fossilized-paint configurations , named Fordite or Detroit Agate, by the former workers of now defunct factories, began circulating online and accruing value. Since Fordite can be cut and polished, it is often used like precious stones to produce jewelry. Post-Fordite embodies more than 100 years of amalgamated human labor and the collective footprints of workers, past and present, translated into geology. S entimentite is a speculative mineral-currency investigating the relationship between digital capitalism and geology in which a future mineral could become more precious than gold and become a currency. Kurant collaborated with computational social scientists who used Artificial Intelligence sentiment-analysis algorithms to harvest data from hundreds of thousands of Twitter and Reddit posts related to recent historic seismic events, including the Fukushima nuclear disaster, Brexit, the Arab Spring, Black Lives Matter, the pandemic global lockdown, and Bitcoin’s meteoric rise. These aggregated emotions of millions of people shaped the forms of 100 sculptures, which were cast in a new mineral created by pulverizing 60 objects used as official and informal currencies throughout the history of humanity: shells, Rai stones, whale teeth, corn, Tide detergent, electronic waste, soap, beads, mirrors, batteries, playing cards, phone cards, stamps, tea, and cocoa pods. Invested in exploring how “economies of the invisible” bolster fictions about humanity’s survival in the face of such destructive socio-political and economic processes, Agnieszka Kurant’s sculptural and mapping works speculate on how value is translated and can transgress conventional definitions. Her work challenges how objects today are mutated through their global circulation and production while also questioning modernist conceptions of aura, authorship, production, and hybridity. Many of her works emulate nature and behave like living organisms and self-organized complex systems. b.1978 Łódź; lives and works in New York Aziza Chaouni Projects Rehabilitation of Modern Public Buildings in Africa Sidi Harazem, Morocco Old Fourah Bay College, Sierra Leone (1827) CICES, Dakar, Senegal (1974) Throughout the world today, modern architecture, especially those examples in rapidly developing areas of the Global South, remains at risk of demolition due to economic, political, and societal forces that consider its buildings not worthy of preservation. Modern buildings are often judged unattractive, too far removed from “traditional” architecture and building types while overlaid with memories of a traumatic colonial past. How do contemporary architects reimagine the ways in which modernism is understood today? How can spaces imbued with societal traumas be rewritten with the goal of transforming their value to communities and publics? These three rehabilitation projects are actively engaging with and responding to the design of community-centered spaces that are envisaged as cooperative, reparative and responsive for all that participate in their making. In Morocco, Sierra Leone and Senegal, like in other areas subject to the simultaneity of post-colonial transition meeting neoliberal economic drivers, buildings and landscapes are continually being questioned as productive zones for living today. Designed between 1959 and 1975 by prominent Moroccan architect of Corsican origin, Jean-François Zevaco, the Sidi Harazem Thermal Bath Complex, located near the city of Fez, is the first example of public post-independence leisure architecture designed for Moroccan inhabitants. Unfortunately, villagers whose ancestors had lived on the same land for generations were forcibly moved several miles away to accommodate the new tourist destination.Deploying a long-term phased masterplan that accounted for the memory of these historical events while also attending to environmental sensitivities with the use of water in a drought-prone area of the country, the Complex moves beyond the rehabilitation of the buildings themselves to adaptively reuse the spaces for the local population. Since 1827, Old Fourah Bay College was a laboratory and educational setting in which western ideas of governance, political organization and public service were shared as experiments with populations across Sierra Leone and West Africa. The onset of conflict throughout the 1990s radically altered this building and it was occupied by displaced families fleeing a brutal ground war. Working with local school and university groups to rethink what a “dream school” might look like, new methods of design centered in active conversations and designed interactive spatial exercises have established new shared narratives from which the College can once again return to being a space of civic and educational learning. Designed by the architects, Jean-François Lamoureux and Jean-Louis Marin, the CICES was commissioned by the first president of Senegal Léopold Sédar Senghor, who sought a universal African architectural language, shed from Western referents. The CICES complex uses Modernist principles in its circulation and layout, and simultaneously embraces Senghor’s ‘asymmetric parallelism’ theory, that he defines as "a diversified repetition of rhythm in time and space,” which allows for unique spatial experiences. Working with local stakeholders to reconsider what a “masterplan” for such an iconic complex affected by environmental and economic issues will be, ensures its continued use as a productive site for international exchange and commerce into the future. Aziza Chaouni was born and raised in Fez, Morocco and is trained both as a structural engineer and as an architect. Through the integration of users and stakeholders across the design process, Chaouni’s office, Aziza Chaouni Projects, offers alternative processes for imagining and designing empathetic spaces that move past staid aesthetics to articulate human and material-centered approaches to sensitive areas throughout North and West Africa. b.1977 Fez; lives and works in Fez and Toronto Coral Mosques of Maldives Mauroof Jameel and Hamsha Hussain Among the Maldivian atolls and islands, there are at least 26 documented mosques and compounds that have been constructed using coral stone. Assembled from porite coral stone ( hirigaa ) hewn from the reefs and integrated with interior structures fashioned from timber and crafted by lacquer work, itself a unique Maldivian artform, these buildings represent an architecture of resilience found nowhere else on the planet. Akin to other monumental structures found in India and Southeast Asia, the mosques coalesce building, material and artistic practices that point to the transit of ideas and typologies. While historical uses of coral in building construction have been discovered among the Mayan communities of Central America between 900-1500 BCE and among the coastal communities of the Red Sea between 146-323 BCE, among the Maldives, the coral used is both unique to the islands while the building conveys spatial and spiritual resonances found across the Indian Ocean and its sub-continent. These buildings illustrate how the use of localized materials at any scale can maintain long standing spaces for communities. The continued use of the coral mosques today is emblematic of a nation’s peoples and their unwavering faith in the face of environmental calamity. The images of six primary coral mosque compounds included in this exhibition are in use across the islands today and were nominated for UNESCO’s World Heritage List in 2013. Each example embodies architectural forms that are both specific to their island location while also expressing discrete art practices including exterior coral carving, calligraphy, and lacquer work that speak to the movement of Islamic artistic practices across the ocean. With carpentry techniques in the mosques no longer extant and coral mining forbidden for environmental sensitivities, these buildings are recognized for their integration of construction techniques and artforms that speak to the Indian Ocean realm as a space for visual, material, and spatial exchange. Ihavandhoo Old Friday Mosque Miskiy Magu, Ihavandhoo, Haa Alifu Atoll6º 57' 17.33" N and 72º 55' 38.33" EIhavandhoo Old Friday Mosque was completed in 16 December 1701 CE (15 Rajab 1113 A. H.) during the reign of Sultan Ibrahim Muzhiruddin (1701-1705). Meedhoo Old Friday Mosque Hiyfaseyha Magu, Meedhoo, Raa Atoll5º 27' 27.80" N, 72º 57' 16.41"EAccording to local oral history, the mosque was probably built during the reign of Sultan Muzaffar Mohamed Imaduddin around 1705. It is the only surviving coral stone mosque with Indian clay roofing tiles. Malé Friday Mosque Medhuziyaaraiy Magu, Henveiru, Malé, Kaafu Atoll4º 10' 40.77" N, 73º 30' 44.57" EMalé Old Friday Mosque and its compound comprise one of the most important heritage sites in the country. It is also the biggest and one of the finest coral stone buildings in the world. The present mosque was built in 1658 during the reign of Sultan Ibrahim Iskandhar I, replacing the original mosque built in 1153 by the first Muslim sultan of the Maldives. Fenfushi Old Friday Mosque Hiriga Goalhi, Fenfushi, Alifu Dhaalu Atoll3°45′15″N 72°58′35″EFenfushi Friday Mosque was built during the reign of Sultan Mohamed of Dhevvadhu (1692-1701) on the site of an earlier mosque. It is a well-preserved compound with a unique coral stone bathing tank, coral stone wells, a sundial, and a large cemetery with grave markers of fine quality. Isdhoo Old Mosque Isdhoo, Laamu Atoll2° 7′ 10″ N, 73° 34′ 10″ EIsdhoo Old Mosque was built prior to a renovation in 1701 during the reign of Sultan Mohamed of Dhevvadhoo (1692-1701). This is the mosque where the 12th century royal copper chronicles 'Isdhoo Loamaafaanu' was kept in a special chamber. The mosque is built on a pre-Islamic site and analysis of the architectural details of the mosque indicates that the stonework could be even older. Hulhumeedhoo Fandiyaaru Mosque Koagannu, Hulhumeedhoo, Addu City0º 34' 51.6" S and 73º 13' 42" EHulhumeedhoo Fandiyaaru Mosque located in the Koagannu area in the island of Hulhumeedhoo (Addu City) was probably built around 1586 during the reign of Sultan Ibrahim III. The Koagannu area is the largest and the oldest cemetery in the Maldives with more than 500 coral grave markers, a sheltered mausoleum and 15 open mausoleums. It had six small mosques but now four small mosques remain. They are Koagannu Miskiy c.1397, Boadhaa Miskiy c.1403, Athara Miskiy c.1417 and Fandiyaru Miskiy c.1586. Felecia Davis and Delia Dumitrescu Computational textiles are textiles that are responsive to cues found in the environment using sensors and microcontrollers for the making of a textile that uses shape-shifting properties of the material itself to communicate information to people. In architecture, these responsive textiles are transforming how we communicate, socialize, and use space. For instance, they can be used in making temporary and more permanent manifestations of shelter in conflict and environmentally devastated areas. Davis, a trained engineer and architect, with Dumitrescu, a textile designer, asked with this project, ‘How can we design lightweight textiles for use in architecture that can translate responses to their environment? Further, how might we make textiles that dilate if the temperature surrounding the textile becomes hot, or if one wants more transparency in that textile to see the view?’ With her experimental lab, SOFTLAB@PSU, Davis creates responsive textiles that defy conventional structural and representational modes for the material itself and its applications. At the Smart Textiles Lab in Sweden, Dumitrescu has been developing responsive artistic effects in textile design that reshape an understanding of textile as a material that operates at different scales. In this project they consider ‘how’ and ‘what’ textiles can be ‘when’—much like individuals and communities. The first typology of material developed for this work was pixelated, designed with yarn that melts at high temperature; accordingly, the fabric opens or breaks when it receives current. Openings allowed the designers to ‘write’ upon the fabric making apertures, collecting foreground and background through the qualities of the material. The second material has been designed with yarn that shrinks or closes into solid lines in the fabric when it receives current. Shrinking is activated by the material while also revealing more opaque patterning in the textile closing parts of that textile off, transforming the material and the quality of space framed by that material. Davis’ work bio responsive textiles questions how we live while she re-imagines how we might use textiles in our daily lives and in architecture. Davis and her lab are interested in developing computational methods and design in relation to bodies in locations that simultaneously engage specific social, cultural and political constructions. Her collaborative lab is dedicated to developing soft computational materials and textiles alongside industry and community partners to establish a culture of hands-on making and thinking through computational materials not only as a future but also as a holistic approach to living within uncertain circumstances. Central to Dumitrescu’s research is the topic of material and textile design, focusing on new materials expanding from computational textiles to biodesign and biofabrication. Through the notion of textile design thinking, her research expands the textile methodology; it includes systematic work with: colour, materials, texture, structure, pattern, and function to explore and propose new design futures for sustainable living from material to spatial design. b. United States and Romania; Lives and works in State College, Pennsylvania and Borås Marshall Islands Navigation Charts Beijok Kaious The Marshall Islands in eastern Micronesia of the Southern Pacific Ocean consists of thirty-four coral atolls composed of more than one thousand islands and islets spread out across an area of several hundred miles. The islanders have mastered an ability to navigate between and among the almost-invisible islands—since the land masses are all so low that none can be seen except from a short distance away. In addition to closely observing wave and swell patterns, the Marshallese used the celestial constellations to navigate the ocean. They also determined the locations of the islands by observing the flight of the birds that nested on them. Song was also used to estimate the distance that the navigators traveled. Navigation is a form of storytelling and placemaking. For thousands of years Marshall Islanders used complex navigation techniques with charts made from coconut midribs and seashells. There are three kinds of Marshall Island “stick charts”: the Mattang , the Rebbelib , and the Meddo . The mattang was specifically designed to train individuals in the art of navigation while the Rebbelib covered a large section or the entirety of the islands. The charts consisted of curved and straight sticks. The curved sticks represented ocean swells and the straight sticks represented the currents and waves around the islands. The seashells represented the locations of the islands. Marshallese navigators memorized the charts and did not take them with them on their canoes. Each chart was unique and could only be interpreted by the person who made it. Today, different configurations of the charts are still being produced across the islands and used by young navigators learning to “read” the ocean. Beyond maps, the charts are thus built stories that speak to the past, present and future simultaneously. The examples of charts ( meddo ) presented in the exhibition, while made as souvenirs on the island of Majuro by Beijok Kaious and facilitated by others, still speak to the continuities and difficulties of navigating across oceans and territories that are rapidly disappearing with the onset of global climate crises. Olalekan Jeyifous How can one envision and design potential? Rather than observing historically overlooked areas of cities such as Crown Heights, Brooklyn or within megacities such as Lagos, Nigeria as impoverished, exclusionary, and open to demolition, as is commonly depicted for underserved areas throughout the world, Jeyifous’s immersive images and spaces speak to the potential for questioning present conditions and future possibilities. Many of the spaces in such locations are also subject to the extremes brought about by environmental instability. Such alternative futuristic visions are simultaneously based in real spaces and conditions while also shifting the gaze of top-down “development” efforts in the same cities that gentrify, displace and erase. These works recenter individuals and collectives as plural complex communities understood as fundamental contributors to the forging of the built environment. The politics of architecture is presented as an extension of how people build themselves as much as their communities. Recognizing that architecture can be built and imagined by these communities, buildings and infrastructures are configured not in opposition to each other but appended to and effectively built among existing real estate projects, socially-constructed spaces and historical monuments. Trained as an architect, and now working at the intersection of art, spatial practices, and public art, Nigerian-born Olalekan Jeyifous explores how the conventions of immersive digital renderings, collages and videos open spaces for critique and revelation of the contemporary built environment. b.1977 Lagos; lives and works in New York Rizvi Hassan Collaborators: Minhajul Abedin, Khwaja Fatmi, Prokolpo Shonapahar, Rohingya Artisans: Kamrunnesa & Jaber, Khairul Amin, Aminullah, Hosna Akhter & Shofiq, Nurul Islam, Shahabuddin, Imam Hossain, Ali Johor, Faruk, Artisans from Sylhet & Shonapahar: Rehana Akhter, Khatun begum, Rita akther, Nikhil Architecture, for Rizvi Hassan, has the capacity “to connect life, to strengthen mental health, to enhance culture, to mitigate conflicts, to enrich the ground, or just to ensure the basic but very important needs to have a better quality of life.” Among the sustainable structures constructed in the world’s largest refugee camps housing Rohingya refugees in and around Cox’s Bazar, Hassan approached these community-centered designs that amplify quality of life for both non-human and human beings. Each of the buildings is responsive to regional climate and environmental precarities, including cyclones, while also establishing safe spaces for vulnerable women and children. Collaborating with members of these communities as well as those building the structures often without the aid of technical drawings, Hassan deploys tools and processes that may be considered antithetical to conventional Western-based architecture practices. His work is as much a facilitator as a designer. Rather, utilizing regenerative materials such as bamboo and thatch, but also overlooked products including mattresses for insulation, Hassan’s buildings emphasize how the use of non-extractive materials alongside minimal industrial intervention encourages sympathetic design processes, dynamic interior spaces, and much-needed shelter and respite for countless individuals. Rizvi Hassan and his collaborators established their practice to work in precarious zones including camps as well as flood-prone districts in Bangladesh. He has stated that “the nation didn’t prepare me to be just an architect, but to be an educated person who can contribute to society. For that, it is important even just to be present, in places where people will need us.” His work reimagines buildings and spaces that empower all community stakeholders while also creating inclusive spaces for the perpetuation of beauty, belonging and survival. b. 1993 Dhaka; Office based in Dhaka and Cox’s Bazar Rohingya Cultural Memory Centre (RCMC) Camp Life, 2022-2023 Hand-embroidered tapestry with stories of Rohingya refugee camp in BD. Participating Artisans: Yasmin, Shobika, Shomima, Roshida Facilitator: Sadya Mizan, Khurshida Permanent collection of RCMC Future Life, 2022-2023 Hand-embroidered tapestry with dream of future life of Rohingya refugee’s in BD Participating Artisans: Yasmin, Shobika, Showmima, Fatema, Ajida, Hosne Ara, Setara, Shamsunahar, Rokeya Facilitator: Rowson Akter, Asma Permanent collection of RCMC British physician and geographer, Dr. Francis Buchanan-Hamilton, published an article in 1799 that states, “the Mohammedans, who have long settled in Arakan, call themselves ‘Rooinga’, or natives of Arakan… the other are Rakhing … who adhere to the tenets of Buddha.” This early description not only establishes that there was an indigenous Muslim minority in the Arakan province of present-day Myanmar with the name Rohingya, but it further distinguishes them from the majority Rakhine Buddhist population. In 1982, the Burmese government enacted the 1982 Citizenship Law with a document that identifies 135 ethnic groups, which the government asserts had settled in Burma prior to 1823. The Rohingya, however, are not included as one of them. Subsequent decades of displacement and discriminatory policies incited by military coups and political brinkmanship has led to more than a million Rohingya refugees settling across numerous camps in Cox’s Bazar. Underlying their mass exodus into a country and spaces that are not their own, is the risk of negative psychosocial impacts stemming from, among other factors, a loss of cultural identity. Rohingya people have many stories, knowledge and wisdom that are rooted in mutual cooperation and care. “There is a dominant narrative that the Rohingya are poor and simple village people who don’t really have art or a developed material culture, and we want to show the world that this is not true,” describes Shahirah Majumdar. In 2022, the estab lishment of the Rohingya Cultural Memory Centre (RCMC) in Camp 18 was designed in tandem with extensive community participation and led by architect Rizvi Hassan. The RCMC is a Rohingya-led institution that collects, preserves, and disseminates the importance that knowledge narratives create goodwill among displaced communities. Even in the most unsettled conditions, cultural practice expressed through art is a significant mode through which generations of displaced communities can maintain their identity. The RCMC encourages empowerment across gender and social lines. Embroidery workshops provide an essential outlet for women artists, who gather to share personal experiences that are subsequently then stitched into tapestries. These are stories of being and becoming that further confer Rohingya histories into tangible forms. Women are trained by Bangladeshi artists who have helped them expand their artistic repertoire beyond traditional floral and faunal motifs, to even include human depictions. The embroidered tapestries presented here are powerful evocations that move past fear, anguish, and insecurity to illustrate stories of building that cannot be erased or forgotten. Sarker Protick jxb, OF RIVER AND LOST LANDS 2011 – 2023 [Ongoing] Inkjet Prints on Archival Paper ‘Of River and Lost lands’ is a series of photographs that surveys the River Padma (Ganges) and the waterborne land of Bangladesh. Made over a period of 12 years and continuing, the series describes a complex relationship of intimacy and ruthlessness between nature and humans on the margins. The life and ecology of rural Bengal, like much of both non-urban and urban worlds, have seen a continuous slow decay. It is a story of loss which begins with a hostile river resulting in devastating frequent erosion. With these occurrences, the landscape disappears and along with it, its many ways of life. Residents witness the river making abrupt changes in its course, drowning their villages, and resulting in forced migrations to other parts of the banks which too can erode without warning. Overnight, a stretch of land, and with it houses, farmlands, and livestock, will collapse and flow off in different directions. As uncontrolled sand mining proliferates, erosion increases at a fast pace. Now the River is not only a potential source of hostility, but also of casualty. Masses of land vanish and the river’s ecosystem changes in ways that cannot be undone. Shallow mud banks (chars) will emerge along with the influx of new sediments. The shore forms new land with the possibility to restart and build new communities for environmental and ecological refugees. Most places seen in these photographs have ceased to exist. As a result, the photographs survive as visual documents of these vanished and vanishing lands. Protick's works are built on long-term surveys rooted in Bangladesh. To make decaying memory tangible, to define the disappearance of a place without confining it, Protick’s often minimal, suspended, and atmospheric photography, video, and sound, explore how form and materiality often morph into the physicality of time. Accompanying its raptures and our inability to grasp or hold time, the process of image-making is a way to expand time, to make space for more subdued moments, or hint at the possibility of an embodied life. b. 1986, Dhaka; lives and works in Dhaka Storia Na Lugar / [un]Grounding NarrativesPatti Anahory and César Schofield Cardoso Among the islands that comprise the nation of Cabo Verde in the eastern Atlantic Ocean, increasing territorial segregation, socioeconomic disparities, a general lack of quality of the built environment, are all present despite development indices for the country indicating one of the best performances in Africa. Ongoing phenomena including the rapid and asymmetrical growth of cities, large investments in mass tourism, the lack of alternatives of materials and construction techniques, are having an irreversible effect on people’s lives throughout the world. Coupled with an increasing desire to build tourist resorts on already environmentally sensitive areas of the archipelago, this video work explores how both sea and sky are becoming compromised in the pursuit of unsustainable, destructive economies. Given this, [un]Grounding Narratives focuses on communities facing exclusion, insecurity, or marginalization, while engaged with various forms of negotiation that reflect how social and natural environments can be repaired through cultural practices of affirmation and belonging. Storia Na Lugar merges the analytical visual languages of an architect and a visual artist alongside a joint pursuit of social and environmental ethics with multidisciplinary art and architectural works that explore forms of environmental and structural precarity in West Africa. Through engaging an international network of researchers, social activists, artists and professionals to engender action, Anahory and Schofield Cardoso seek to influence policy makers and promote a more inclusive development approach for the world’s cities and islands. Patti Anahory b. 1969 aboard a ship at Latitude 26o 50’ N Longitude 17o 05’ W; Based in New York City and Praia César Schofield Cardoso b. 1973 Mindelo; Based in Praia, Cabo Verde Suchi Reddy Reddymade Architects Between Earth and Sky Experiences found within architecture and the (built) environment play an essential role in shaping our capacity to engage with agency, equity, and empathy. Suchi Reddy’s guiding principle is “form follows feeling,” privileging human engagement as a mode for conceiving, designing, and building architectures that invite wonder and discovery. While working toward broader yet critical notions of “design justice,” alongside investigations of machine learning, the holistic design of spaces is recognized as an asset for the benefit of all and not just for some. Reddy considers how we, as individuals and collectives, encounter space as both a constructed and imagined phenomenon. The “mirages” installed as part of this exhibition are an exploration of how belief and the reimagining of boundaries through architectural intervention may contain limitless possibilities. Mirages become metaphors for societal rupture and repair. What is a building or space but an extension of who we are and who we wish to become? Uniting the architect’s wide-ranging portfolio of architecture and artistic work is a multidisciplinary approach guided by a belief in the power of architecture and spatial experience to impact how we feel, how we shape society, and the positive contribution we can offer through design. Interested in the complexities of uniting scientific studies of neuroaesthetics with overt spatial and haptic experiences found in building, the experiential works of Suchi Reddy and her office Reddymade, are at once built manifestations of extensive research of the interplay of human behavior with the material, metaphysical and structural forms that build us. b. Chennai; lives and works in New York We Are From Here Collective Conceived with the collective We Are From Here based in the Slave Island (Kompannaveediya) area of Colombo, Sri Lanka, this work highlights how deeply interconnected communities continually find their homes threatened by gentrification for State and corporate interests. Focused on Slave Island, a rapidly developing location in the center of Colombo where Rahman grew up and now resides, the ongoing project explores the threat of socio-political intersections that are gradually being erased for inequitable economic and political drivers that subsequently are displacing residents. While many residents are of Malay origin, the suburb has been home to multiple cultures, languages, and religions for generations. The area was first described under British Colonial rule as a holding area created by the Portuguese to hold slaves from the African continent. Such historically rich yet seemingly overlooked areas are not only disappearing throughout Colombo but also across cities throughout the world due to the misalignment of definitions of value based on land and property and not for humans. The collective’s multi-media work spotlights how entangled threads of multiple narratives that offer both sources for and representations of intimacy, precarity and memory. The project focuses on mobilising a creative peace-making movement that would help participants and beneficiaries alike to socially engage in their own unique realities through artistic and spatial production. We Are From Here is a multidisciplinary artist’s collective formed by Firi Rahman in 2018 including Parilojithan Ramanathan, Manash Badurdeen (and earlier including Vicky Shahjahan) whose work includes drawing, photography and sculpture, considers the threatened codependent relationships that people and endangered species have with their natural, lived and built environments. Their work has questioned the rise of endangered species in Sri Lanka. The collective and Rahman are particularly interested in the interactions between animals and urban environments, and the responsibility societies share in protecting biodiversity. b. 1990(Firi Rahman), Colombo; Collective established in 2018; lives and works in Slave Island (Kompannaveediya), Colombo Jaago Foundation One Thousand Futures Drawing has been a universal language that both children and adults share since time immemorial. From one’s first attempts at drawing, including the random marking with lines and scratches, and even after the first representations of the world around them, individuals are communicating to establish reciprocal meanings through images. Children of all ages use drawing to express their individual interpretations of experiences near and far. Yet, drawings, as language, can also be “read” and translated. For architects in particular, drawings are tools with which to imagine, capture and define ways of inhabitation. They possess scale, contain volumes, indicate varying temporalities, relay environmental considerations and “speak” to multiple audiences through commonly accepted forms. Our eyes and bodies can occupy the spaces found in a drawing. The project at the heart of this exhibition relies on drawing, as both an artform and as perhaps the most widespread language in the world, to transcend age, gender, background, culture, and other markers of identity. One thousand school-age children from schools across Bangladesh were asked by the Curator to respond to one question with their drawings: What might the future look like? According to governmental agencies in 2022, with around 98% of Bangladeshi “children of primary school age” enrolled in school, many students still have difficulty with basic reading skills. While education is essential to improving the economy of any nation, many people lack foundational lessons for living if they do not receive proper schooling. But all children, when provided with the materials, can draw—or at least create a visual means by which to communicate and thus establish complex meanings for both themselves and others. The drawings presented here are not fictional as they are responsive to an individual’s personal experience and vision while also sharing in multiple images of hope, of joy, of the possibility for becoming and living without the fear of environmental catastrophe. The drawings are active reminders that beyond the structures and boundaries that continually define us, we can draw a future for and about ourselves. JAAGO Foundation began in a single room in the Rayer Bazar slum area of Dhaka. In April 2007, Korvi Rakshand and a group of friends rented a room in Rayer Bazar, with a vision of improving the lives of the local youth. Rakshand and his friends began teaching 17 local children from the area. The first project of the JAAGO Foundation was born from providing relief supplies in response to a flood that destroyed part of the Rayer Bazar in 2007. Since then, the JAAGO Foundation has expanded to actively work toward the integration and participation of all youth in nation building through activities that support inclusion, transparency, and accountability. More than 50,000 volunteers today are working across the country in 11 schools and other sectors to ensure the participation of youth to support and ensure equitable access to education, environmental stability, and women’s rights throughout Bangladesh. Neha Choksi Sky Fold 2, 2013 Sky Fold 8, 2013 Folded paper and light cyanogram Collection of the Samdani Art Foundation What might be the dimensioning of the sky? Across time and geography, the sky has been both a backdrop and a foreground for countless civilizations. Centuries of song and poem have accessed the sky as an arbiter for the faithful and is never complete. It can be made invisible and while at other times, it is a preface for events to come. For some, the sky is a limitless expanse, continuous, open. And yet, for many others, the sky cannot be accessed, it is felt as the origin of sorrow, or even imminent danger. These works at once suggest the fragility and difficulty to contain the sky, its temporalities, and its power. While the grid may be understood as an ordering system, a mathematical invention that is supposed to relay equanimity while also potentially demarcating both economic and political conditions upon the ground; when imposed upon the sky, one is confronted with the possibility of its boundaries, both real and imagined. Choksi’s interest in forging temporary presence is, for the artist, “an affirmative act of destruction.” The Sky Fold cyanograms are photographic works that are embodiments of the means of their own production, folded paper, and light. Like a blueprint of the sky, these photographic prints capture those creases in time—perhaps moments of rupture—when the sky which we all share is made a reflection of the multiple worlds in which we live and dream. Neha Choksi deploys interdisciplinary approaches including performance, video, installation, and sculpture to redefine the poetics and transience of everyday life. Often reflecting on absence, her works employ an uncertain gravity that suggests an uneasy groundedness. Centered among logics that respond to the dialectics of socio-cultural contexts and their variable scales, Choski’s interdisciplinary multi-format works are both interventions into and responses to intersections of time, consciousness, and context. b.1973, USA and India

ALL PROJECTS JOG and ruangrupa Dhaka Art Summit 2020 Jog Art Space is based in Chattogram, in south eastern Bangladesh. Unlike Dhaka, Chattogram has no commercial galleries and no network of contemporary art collectors, leaving artists to find alternative ways to sustain themselves. Jog Art Space provides the local visual arts community with mentoring support, exhibition opportunities, platforms for exchange and discussion, and access to international artistic exchange programmes. Some members of the group are teachers at the Institute of Fine Arts and see themselves as a bridge to experimental ways of working outside the confines of the academy, thus the name Jog, which translates as ‘connect.’ They advocate taking art out of the gallery, and into public spaces, which they refer to as ‘the emancipation of art.’ Since its establishment in Jakarta in 2000, ruangrupa has founded a video art festival, an online newspaper, music festivals, a library, a radio station, and an art school, among numerous other projects. ruangrupa also create installation works and other devices to investigate how the population of a city of more than 10 million people and lacking in infrastructure can appropriate the public space. ’Ruang‘ means ’space‘ in Sanskrit and Bahasa Indonesia, and ‘rupa’ means ’visual form‘. The collective includes artists, curators, architects, and writers, varying in number from 6 to 50 according to the project. Through programmes and interventions in urban space, ruangrupa exposes how knowledge is produced and shared through informal social situations — in line with their motto ‘Don’t make art, make friends’. Gerobak Cinema is a mobile rickshaw screening station created through a collaboration between Jog and ruangrupa, producing screening sessions in several spots around the Bangladesh Shilpakala Academy on 14 February, taking the energy from inside the venue out into the streets of Dhaka. The equipment was collaboratively designed by artists, designers, IT technicians and created by the community according to local aesthetics to screen their own videos or selected Bangladeshi films.

ALL PROJECTS A Sculptural Congress: Pawel Althamer and the Neighbours Srihatta- Samdani Art centre & Sculpture Park, Sylhet, 20 - 28 February 2017 Polish artist Paweł Althamer, along with members of his community (neighbours) from Bródno, Poland—Maciej Karbowiak, Brian Halloran, Marcin Althamer, and Michal Parnas—travelled to Bangladesh to engage alternative communities in an eight-day-long creative and collaborative Sculptural Congress workshop as part of the Samdani Art Foundation's continued Seminar programme. Paweł and his neighbours engaged with patients of Protisruti (the Promise) drug rehabilitation centre in Sylhet, creating the communal work of art, Rokeya , with the aim of bridging understanding across social and cultural divides through the power of creativity. Arriving in Sylhet with only a basic sketch and a rough concept for the final sculpture, Pawel spent the first three days of Sculptural Congress in a series of workshops with patients from Protisruti and local school children. Together, they created elements of a communal sculpture in clay. These elements were then merged into one sculptural form and fired within Rokeya ’s internal kiln—a creative fire at the heart of the sculpture’s structural belly—around which the community’s, Paweł’s and his neighbours’ collaborative sculptures were exhibited. To create Rokeya ’s main form, a group of patients from Protisruti came to Srihatta to assist Paweł and his neighbours with weaving the bamboo frame, alongside children from local schools. Rokeya ’s colourful fabric costume was stitched from local textiles by nearby village women who also helped to drape the fabric. The title Rokeya was given by the village children after Paweł shared his concept for this communal work of art—its interior space—to become a place for creative activity within the community, which reminded them of Begum Rokeya Sakhawat Hossain (1880 – 1932), a Bengali writer, educator, social activist, and advocate of women's rights who pioneered female education in Bangladesh. The interactive sculpture has already engaged hundreds of local school children and community members and will continue to do so as a collective space for art workshops. Althamer's Rokeya is the first project completed for the Samdani Art Foundation's new home, Srihatta – Samdani Art Centre and Sculpture Park, to open in late 2018. PAWEL ALTHAMER Pawel Althamer is a contemporary Polish sculptor and performance artist working with video, installation and action art. Some of his work is based on live sculptural and performative traditions, which hardly leave any material trace. His primary focus is on art that is communicative, believing that art can impart changes in society. For 20-years, Pawel has run workshops for the Nowolipie Group—a group of people suffering from multiple sclerosis. Here, he discovered a different kind of academy. Pawel uses his work to activate a broader concept of community in an increasingly isolating world. The “Sculptural Congress” workshops, which he initiated in Sylhet, were heavily informed by his prestigious works, The Neighbours and Draftsmen’s Congress , focusing on the essential role of collaboration and community. In 2007, Althamer incited a community project involving both his neighbourhood in Brodno and other artists. This resulted in the creation of Brodno Sculpture Park, an ongoing project in which everyone is invited to discuss and share ideas for this public space. Pawel studied at the Warsaw Academy of Fine Arts. He was a co-founder of the Kowalnia ("Smithy") group, a leading collective of young Polish artists in the 1990s. In 2004, Althamer received the prestigious Vincent Van Gogh Biennial Award, founded by the Broere Charitable Foundation of the Netherlands. His most recent solo exhibition was held in New Museum, New York in 2014. He also participated in many international group exhibitions including the 2013 Venice Biennale, 8th Gwangju Biennial (2010), Skulptur Projekte Münster (2007), 4th Berlin Biennial (2006), and the 9th Istanbul Biennial (2005).

ALL PROJECTS Monika Sosnowska at Zachęta – National Gallery of Art 24 July - 25 Oct 2020, Warsaw, Poland Monika Sosnowska's first extensive monographic exhibition in Poland at Zachęta – National Gallery of Art in Warsaw includes works inspired by her multiple visits to Bangladesh from 2017-2020, contextualized within her ongoing interest in deconstructing and reconstructing diverse histories of architecture across the world. We facilitated her research visit for the Dhaka Art Summit 2020 and her commission 'Concrete River' 2020 at the Srihatta: Samdani Art Centre and Sculpture Park which encouraged her to create new works for the summit as well as her solo exhibition at Zachęta. Monika Sosnowska's sculpture draws from the modernist architecture of Dhaka, in that particular case the inspiration comes from Muzharul Islam’s faculty of Fine Arts and the spiral staircase that he designed. Sosnowska transforms, modifies and distorts basic architectural elements. She deforms metal constructions, guardrails, staircases, beams and angle profiles, giving them unusual shapes. Deprives them of their original function and rescales them, creating expressive sculptures. These architectonic installations are meant to affect our senses, distort our sense of gravity, weight and hardness of matter, and instill anxiety with their rescaled forms, unnatural deformation. Image: Monika Sosnowska, Stairs, concrete and painted steel, 110 x 185 x 150 cm, 2020. Courtesy of the Foksal Gallery Foundation.

ALL PROJECTS বন্যা (Bonna) Curated by Diana Campbell DAS 2023 is told through the voice of বন্যা (Bonna), a character who speaks from Bangladesh to the world. She is a bold young girl who expresses her dynamic personality fearlessly, refusing to be silenced by her brothers, uncles, or forefathers. Bonna is a common name in Bangladesh, and it also means ‘flood.’ In Bangladesh, a flood does not simply translate into a singular connotation of “disaster.” The DAS concept of বন্যা (Bonna) challenges binaries - between necessity and excess, between regeneration and disaster, between adult and child, between male and female. DAS 2023 invokes and interpretsবন্যা (Bonna) as a complex symbol-system, which is indigenous, personal and at once universal, an embodied non-human reversal of how storms, cyclones, tsunamis, stars, and all environmental crises and “discoveries” are named. বন্যা (Bonna),the young girl, is an activating creative force who offers us an invitation to join her in sharing stories and asking questions. She asks why the words for weather are gendered, what the relationship between gender, the built environment, and climate change might be…why her namesake has been deployed as a weapon against indigenous people for centuries across the continents. She is filled with wonder when she sees that the traces of her physical growth and traces of floods are measured with similar horizontal lines marked vertically on a wall. She wonders if her name might mean something different now, as the floods she encounters in traditional as well as modern forms of artistic expression are very different from the ones she witnesses outside with her own eyes today. “বন্যা (Bonna)” is joined by over 1,200 Bangladeshi children who made artistic contributions to the exhibition as part of the production process and education programming of DAS 2023. As with the movement of peoples and ideas, languages travel too, often embedded in songs and stories from which we can try to trace their point of origin. DAS 2023 considers the ways in which humans form, inherit, and establish vocabularies to understand the world around us, and the mistranslations that can ensue when we try to apply singular terms to unfamiliar contexts. The same word can migrate from positive to negative connotations and back depending on how and where it travels. Weather and water are shapers of history and culture, as well as being metaphors for life in general. The aim is to see past the limits of translation which can be incapable of conveying the different ways we negotiate the world, while opening new channels for transcultural empathy. How do you tell the story of multiple crises, while facilitating hope? Storms have eyes and eyes have storms. We can be flooded with emotions, yet reduced to singular drops of tears. We give storms human names; we describe human emotions using terms that are also applied to weather. Extreme weather and the absence of state management was the tipping point for Bangladeshis to declare independence in 1971 and fight for the right to express themselves in their own language. As the Ghanaian-Scottish designer, thinker and educator Lesley Lokko insightfully points out, “When you are in the eye of the storm, this is often the right point to push for maximum change.” For millennia, humans have invoked their minds and bodies through prayers, rituals, songs, and dances to summon rain from the sky. Bonna is now learning that humans with power are not only filling the earth with genetically modified seeds, but also now seeding the sky with clouds. During Bengali New Year, Bangladeshi people sing a song written by Rabindranath Tagore, Esho hey Boishakh, which calls upon the first month of summer to bring storms to wash away any residue of ugliness from the previous year. When considering this, and the traditional ways of coping and celebrating polar forces, we must acknowledge that climate change is accelerating and causing even more dramatic events, often beyond the capacity of even the most resilient people’s ability to survive. Climate change is not unidirectional. It is a systemic and episodic transformation of ecologies, systems and structures over time. While these same conditions once historically evolved to be considered as protective, today they are fragile, imbalanced and precarious at multiple scales. DAS 2023, in collaboration with its artists and curators, presents the work of organizations from across the country who are realizing the capacity for more meaningful, just, and beautiful forms of life in situations some may misguidedly see as “hopeless.” Bonna is the overarching narrative of DAS 2023; made up of works of art that tell a story across the venue of the Bangladesh Shilpakala Academy, also containing chapters within it which are complete exhibitions in themselves: Very Small Feelings; Samdani Art Award; To Enter the Sky; and Duality, which are also part of Bonna and are told through the voice of guest curators in dialogue with Chief Curator Diana Campbell and Ruxmini Reckvana Q Choudhury and Swilin Haque. ARTISTS: LOCATION: GROUND FLOOR Joydeb Roaja Submerged dream 8 (জলমগ্ন স্বপ্ন ৮), 2022-2023 Ink on Paper and board Commissioned by Samdani Art Foundation for DAS 2023 Courtesy of the artist and Jhaveri Contemporary This immersive installation submerges visitors in a metaphorical lake of tears. In 1962 under Pakistani rule with American financial and technical support, the construction of the Kaptai dam flooded 400km of Chakma land in what is now Bangladesh, even submerging the Chakma royal palace. Today, tourists in Bangladesh take boat rides over these beautiful waters, mostly unaware of the trauma submerged below the reflective surface that mirrors the sky. To the local indigenous Chakma people, this lake is the site of a heartbreaking event called Bor Porong, or “the great exodus.” Over 100,000 people from about 18,000 families, mostly from indigenous communities, were displaced, resulting in the forced migration to neighboring India of over 35,000 Chakmas and Hajongs. Dams and flooding are a shared weapon of violence against indigenous people all over the world. Roaja’s installation imagines people from the Chittagong Hill Tracts raising the submerged palace from the bottom of the lake back up to the surface, a promise of hope for renewed ways of life after the flood. Part of the artist’s making process involved interviewing multiple generations of indigenous people who remember life before the dam, and also younger generations who have only heard about life before the dam via storytelling and oral tradition. Roaja has an interconnected performance, painting and drawing practice that highlights the challenging social and political landscape of Bangladesh’s Chittagong Hill Tracts. His works are tied to the experiences of indigeneity, often emphasizing the deep and symbiotic connection of indigenous people with their land as well as the fight for recognition and rights. His work is an empowering demand preservation of minority cultures. b.1973, Khagrachari; lives and works in Khagrachari Kasper Bosmans No Water, 2019/2023 Instruction based mural Courtesy of the artist and Gladstone Gallery No Water refers to the descending level of the ground water table, otherwise known as the boundary between water-saturated ground and unsaturated ground. This descent is partly the result of sand mining and the proliferation of concrete architecture. These works were produced according to the instructions of the artist Kasper Bosmans, which are always the same: the uppermost segment of the painting must be blue, the lowest one brown. Specific hues of each color are chosen by people who have a connection with the place where the work is being shown, in this case, nine people who have been working on Dhaka Art Summit since 2012. They also determine the height of the horizon, but this may never be situated precisely in the middle of the wall, giving rise to playful involvement to create a portrait of Dhaka Art Summit and its surroundings. This is part of a series of instruction based, participatory works found across the Summit. Bosmans is a storyteller; a keen observer of the many ways in which images probe the boundaries between nature and fiction, art and craft. From an intuitive, playful, as well as anthropological approach, he takes the remnants of local traditions, tales, and mythological iconography to speak about global questions in today’s world. b. 1990, Lommel; lives and works in Brussels Matt Copson Age of Coming, 2021 Laser animation with 16 minute audio soundtrack Samdani Art Foundation Collection Formed by a laser machine that flickers in nearly every color, a naked baby created by the artist Matt Copson faces storms inside and outside of his shapeshifting body, which sings to us about his existential conflicts. This work is inspired by the iconic self-help book Diary of a Baby that follows the journey of a baby discovering the world step by step until he turns four years old. The baby expresses how he feels hunger as a storm: “A storm threatens. The light turns metallic. The march of clouds across the sky breaks apart. Pieces of sky fly off in different directions. The wind picks up force, in silence. There are rushing sounds, but no motion. The wind and its sound have separated. Each chases after its lost partner in fits and starts. The world is disintegrating. Something is about to happen.” Copson’s ravenous baby swallows a chair, then a gun, then a plane and grows larger and larger until disintegrating into an abstract work of art. Copson talks about this shift: “The baby wants it all: every color possible, to grow and grow and this is impossible. The laser projector is a mechanical device and the growing density of information eventually means that it can no longer even depict an image and becomes a barrage of spinning broken lines.” This work captures the struggle of trying to obtain something impossible, and the beauty that can be found in these existential quests. Based on theatrical elements and artistic tropes, Copson broaches notions of contemporaneity, abstraction, automation, recurrence, the eternal, and the strange in his work as an artist and a director. He uses elements ranging from classical philosophy to traditional folklore to introduce familiar characters, sometimes partially sketched or whose process of abstraction is incomplete. Generally expressed in the form of a monologue, these characters are perceived through perpetual questioning as to their state or present situation, always hard to pin down and impossible to resolve. b. 1992, Oxford; lives and works in London and Los Angeles Miet Warlop Chant For Hope, 2022-2023 Participatory performance Commissioned by Samdani Art Foundation in partnership with KANAL, Centre Pompidou, Brussels with support from the Flemish Region of Belgium and EUNIC Inspired by the history of the language movement and movement of language in Bangladesh, visitors get swept into the trance conjured by a participatory dancing sculpture which injects energy to propel makers (of history) past exhaustion. Chant for Hope is an incantatory ritual that aims, literally and figuratively, to convey hope for a better world. The performers act as cheerleaders and freedom fighters, injecting energy and meaning into the struggle for life. A group of performers sculpt a series of words in Bengali by flooding molds with plaster, which become moving sculptures that can be rearranged and find new meaning as they are passed between the performers and the audience. The audience thus becomes a participant: spectators are asked to take all the words out into the 'real' world, into the street and/or into their homes. The content of Chant for Hope thus spreads, literally, as a critical reflection and as an invitation to connect ourselves more with each other, as human beings. Warlop’s work is about making the static-dynamic and making the dynamic-static. She treats art as an experience, like ritual concerts or objects animated by choreography. She works in cycles rather than in projects and believes in the attitude that accompanies an idea, using a combination of performance, choreography, theater, and sculpting skills to make her shows. Her work amplifies the dynamics of personal relationships that are created between memories, skin, objects and sounds. b. 1978, Torhout; lives and works in Brussels LOCATION: SOUTH PLAZA Afrah Shafiq Where do the Ants Go?, 2022-2023 Immersive game installation This project was created as part of the "to-gather" international collaboration of Pro Helvetia, Swiss Arts Council with curatorial support of Diana Campbell, Fernanda Brenner, Chus Martinez, Daniel Baumann, and Iaroslav Volovod Where do the Ants Go? is a large-scale sculpture of an anthill that the audience can enter and interact with a colony of ants that live within it. Using real time inputs the “players” within the anthill make choices that affect the behavior of the individual ants and the collective outcome of the colony. The anthill is imagined as a real-life rendering from the game Minecraft, using the logic of voxels and referencing immersive environments, speculative futures and web3.0; the ant colony set within it translates ant behaviors from the natural world into algorithms and data sets. As more and more of human existence continues to play out in the virtual space where conversation is mediated by seemingly invisible algorithms, the installation creates a meeting ground between the physical and digital, the algorithm and consciousness, the virtual world and the natural world and offers a space to step back, observe patterns and perhaps even re-set. Shafiq uses the process of research as an artistic playground. She intertwines archival findings, history, memory, folklore and fantasy to create a speculative world born of remix culture. Her work moves across various mediums drawing from the handmade language of traditional folk forms and connecting them to the digital language of the Internet and video games. When she is not glued to her computer she makes glass mosaics. b. 1989, Bangalore; lives and works in Goa Ahmet Öğüt Balanced Protest Banners, 2022-2023 Bamboo stilts, Digital Print, Performance Commissioned by Samdani Art Foundation, Kiran Nadar Museum of Art, and Latvian Center for Contemporary Art with support from SAHA and Goethe Institut Bangladesh and the curatorial contribution of iLiana Fokianaki Performers walk across the South Plaza on bamboo stilts that are both support structures and also protest banners highlighting difficult-to-find goods and commodities in Bangladesh such as cherry blossoms, avocados, blueberries and kiwis. This precarious balancing act invites us to consider what we might take for granted as we exert ourselves in the world. Bangladeshis in villages, as well as Indians in similar climatic contexts, address their rising water levels by creating tools for living similar in form to these stilts, finding new ways to walk on unstable ground.Öğüt is a sociocultural initiator, artist, and lecturer. Working across a variety of media, including photography, video, and installation, the artist often uses humor and small gestures to offer his commentary on serious and/or pressing social and political issues. Öğüt is regularly collaborating with people from outside of the art world to create shifts in collective perception of society. B. 1981, Diyarbakır; lives and works in Istanbul, Amsterdam and Berlin This work is also part of Very Small Feelings Antony Gormley TURN, 2022-2023 A 2.5km line of bamboo Commissioned by Samdani Art FoundationCourtesy of the artist and Xavier Hufkens Bamboo, the world’s largest grass, can be a metaphor for generative transfers of energy in Bangladesh. It grows high out of the earth powered by photosynthesis and when harvested, is bundled and tied together to form large rafts that float down Bangladesh’s many rivers, then unbundled and transferred to construction sites across the country to be transformed into architecture, a kind of second-body for human and non-human bodies to dwell in. Antony Gormley and a team of Bangladeshi artisans have transformed 2.5km of bamboo into a drawing in space that could also be seen as a sculpture or as a second skin for the visitors passing through it. It is an energy field, exploding like unfurled springs and seemingly boundless orbits, a line transformed into an infinite loop without beginning or end. It makes us think about time, which can be perceived as linear in some contexts, circular in others. Our bodies, and how they move in making drawings, sculptures, and architecture are interconnected in their role in world-building. How can we create and collaborate on the same scale that society has the capacity to destroy? Continuing along the shapeshifting journey of bamboo in Bangladesh, the work will be recycled into other forms after Dhaka Art Summit is over. Antony Gormley is widely acclaimed for his sculptures, installations and public artworks that investigate the relationship of the human body to space. His work has developed the potential opened up by sculpture through a critical engagement with both his own body and those of others in a way that confronts fundamental questions of where human beings stand in relation to nature and the cosmos. Gormley continually tries to identify the space of art as a place of becoming in which new behaviors, thoughts and feelings can arise. He studied meditation in South Asia in the 1970s prior to attending art school, and this is his first return to the region since 1974. b. 1950, London; lives and works in London Ashfika Rahman বেহুলা আজকাল (Behula These Days), 2022-2023 Community-led photography and textile installation Commissioned by Samdani Art Foundation Courtesy of the artist বেহুলা আজকাল (Behula These Days) is a collaborative community project articulating the violence against women around in one of the most flood-prone areas in Bangladesh, which is also the birthplace of the mythological figure Behula. Behula is the protagonist of one of the most popular epic mythological love stories in Bengal - Behula and Lakhindar - written between the thirteenth and eighteenth centuries. In the plot line, Lakhindar (Behula’s husband) lost his life on their wedding night through the curse of the Hindu goddess of snakes, Manasa. In the hopes that a victim of a snake bite could miraculously be brought back to life, it was customary that the dead body would float down the river rather than be cremated. Behula accompanied her husband’s dead body on a raft towards heaven, facing many dangers and praying to Manasa and all of the gods to revive her husband. Once in heaven, Behula pleased all of the gods with her beautiful and enchanting dancing and earned her husband's life back. Behula’s sacrifice and isolation from society are regarded as the epitome of a loving and loyal wife in Bengali culture. This popular mythological love story is translated through the lens of feminism in Ashfika Rahman’s work. Idolizing such a sacrifice and celebrating such isolation through the reverence of Behula, while villainizing Manasa (the goddess of the snakes) who needed devotion from a man in order to reach heaven, speaks to ongoing systemic violence against women. Behula and the many women she represents float without agency on their own lifes’ paths. Rahman’s epic investigative project traces the footprints of Behula through the riverline and landscapes mentioned in the epic story. She collected stories of violence against women on the river bank, which is isolated and almost impossible to navigate during the many floods there. The women illustrated their stories on their own portraits displayed here, which reconsider this epic love story from the lens of contemporary reality. Death rates during floods do not have gender balance; more women die in floods, speaking to the gendered nature of climate-based violence, which is tied to societal beliefs about a woman’s role at home. Rahman’s practice explores and experiments with photography, using media ranging from historical techniques like 19th-century printmaking to documentary approaches and contemporary media. Photography is the predominant medium that she uses to express her views on complex systemic social issues such as violence, rape, and religious extremism – often overlooked by the administrative machinery of the state. In her practice, she creates a conceptual timeline of the stereotypes of victims, repeated across history, notably in regard to minority communities in Bangladesh. b. 1988, Dhaka; lives and works in Dhaka Bhasha Chakrabarti নরম অতিক্রমণ (Tender Transgressions), 2022-2023 Site Specific Installation Made from Jute, Bamboo, and Tropical Plants Commissioned and Produced by Samdani Art Foundation with support from EMK Center, Dhaka Courtesy of the artist and Experimenter নরম অতিক্রমণ (Tender Transgressions) is a site specific installation which explores the concept of Bonna as the feminine form of bonno, meaning wild, untameable, and excessive, all words historically used to denigrate women’s sexuality. The large-scale work transforms nine columns that structurally hold up the building of the Bangladesh Shilpakala Academy into a jungle of anthropomorphic feminine forms. It materially references Navapatrika, a Hindu practice common in Bengal, where plants are wrapped in sarees and worshiped as embodiments of the goddess Durga. Here, the plant being venerated is jute: essential to the economy of Bangladesh, dependent on excessive rainfall, and commonly used as a fabric support in Western painting. This transformation of rigid architectural supports into supple caryatids of cloth and crop, breaks down binaries of strong and soft, functional and decorative, necessity and excess. Chakrabarti engages with art-making as a process of mending, which is primarily associated with clothing, and then extended to relationships. As opposed to other forms of repair, traditionally undertaken by men in a professional capacity, mending is largely non-transactional and often delegated to women. Working across painting, weaving, sound, and installation, her work explores how art can function as a mode of public discourse rather than being a self-contained discipline, bringing feminist ways of being to the fore in a patriarchal world. b. 1991, Honolulu; lives and works in New Haven Bishwajit Goswami ঋতু, 2022-2023 Mural and interactive performance Commissioned by Samdani Art Foundation Courtesy of the artist The word ঋতু(Reetu), meaning ‘seasons’, is also a commonly used first name for Bengali girls, culturally and symbolically related to the name ‘বন্যা (Bonna)’. Bangladesh has six seasons (and some would argue “had” as climate change has made two of the seasons difficult to recognize anymore) each harkening a particular mood, feelings and cultural practices. (Human) life can also be measured in seasons. Goswami connects these personal stories of land, nature and seasons with words, pigment and touch. Fragments of memory enable a sensorial, intimate exchange of feelings and words to take place with the artist, and within the self, manifesting in moving drawings connecting our inner and outer worlds. Bishwajit Goswami began his career as a figurative, hyper-realist painter. Inspired by the Bangla language and its written formation, the artist has been breaking down and rearranging and reconstructing his artistic language into abstract forms and shapes. Institution building and education is also a core-part of his creative practice as the founder of Brihatta Art Foundation and as a professor at the Faculty of Fine Arts, University of Dhaka. B. 1981, Netrakona; lives and works in Dhaka Roman Ondák Measuring the Universe, 2007/2023 For the whole duration of the exhibition, gallery attendants offer to the exhibition visitors marking their height on the gallery walls along with their first name and the date on which the measurement was taken. Performance, felt-tip pens, guards, audienceFrom the collection of the Museum of Modern Art (MoMA), New York As we grow(up), our scale to the world and our understanding of time changes. Flood lines and people are measured in similar ways; vertical markings on walls. Measuring the Universe extends out of Roman Ondák’s interest in blurring lines between art and everyday life, and using simple means to create complex images that can metaphorically compete with cutting-edge technology. Ondák got the idea to create this work after frequently taking measurements of his sons’ heights at home as they were growing up, and he created this instruction-based work by extrapolating this personal, intimate act into an exhibition space where guards write visitors’ measurements on the wall, creating the presence of people into a physical object. The work begins with a blank, white, room, but over time, a thick black band of names will begin to encircle the walls, almost resembling a galaxy where each black mark of a visitor’s name could resemble a star. These marks are part of registering the passage of time, the public experience of Dhaka Art Summit. Ondák’s artistic interventions blur the boundaries between art and the everyday, challenging traditional hierarchies between artists and non-artists, the artwork and the spectator and between public and private domains. In presenting elements of everyday life in an art context, new perspectives on social relations and human experience arise. Ondak’s relational art practice breaks with the traditional idea of the art object - the constructed social environment becomes the art. Choosing immersion over representation, he invites viewers, friends and family, to play a vital role in his work, enlisting their own creativity in the process of following his instructions. The result is a controlled study of collective discovery and imagination. b. 1966, Zilina; lives and works in Bratislava Sumayya Vally They who brings rain, brings life, 2022-2023 Ceramic vessels activated by performance Performance 7pm daily Commissioned by Samdani Art FoundationCo-curated by Diana Campbell and Sean Anderson as an overlay of “To Enter the Sky” on the 2nd floor of DAS oletha imvula uletha ukuphila Translation: “They who brings rain, brings life” IsiZulu proverb Wielding the comings of rain is a tradition practiced by cultures across geographies. To possess the power to command rainfall is by inference possessing the power to dictate the flow of the natural cycle and climatic conditions. Across Southern Africa, rain-making rituals are directed towards royal ancestors because they were believed to have control over rain and other natural phenomena. One of these rare and powerful individuals is the Moroka of the Pedi tribe in South Africa: the traditional rain-making doctor. Here, a series of fired and unfired clay vessels are assembled as a temporal space to hold gatherings. Over the course of DAS, a series of performances which draw on the traditions of rain-making and harvest are performed in the space where the hands that formed the pots also work to un-form them. The rituals include the use of water, which allows the un-fired pots to dissolve over time, revealing areas and niches of gathering contained by the pots, as well as rhythmic drumming that evokes the sound of thunder at the end of each day. Vally’s design, research and pedagogical practice is searching for expression for hybrid identities and territory, particularly for African and Islamic conditions. Her design process is often forensic, and draws on the aural, the performative and the overlooked as generative places of history and work. B. 1990, Pretoria; lives and works in London LOCATION: SECOND FLOOR, GALLERY 4: STORMS HAVE EYES AND EYES HAVE STORMS Antora Mehrukh Azad Ground Zero, 2022-2023 Oil on Canvas Commissioned by Samdani Art Foundation Courtesy of the artist Ground Zero is a large-scale landscape painting that depicts the modern relationship between nature and humans. The work depicts how the natural Bangladeshi landscape has gradually been subdued and replaced by citified objects such as traffic signs, poles, and neon colors. It is a stylized, exaggerated rendition of common Bangladeshi flood scenes. Bangladesh is suffering from severe floods and rising sea levels, more extreme than in the past as a result of global warming. With the next flood perpetually around the corner, Bangladesh is frequently referred to as “ground zero for climate change.” The bright neon pink water body symbolizes how this situation is not entirely natural but rather manmade, and how silently Bangladeshis are metaphorically treading water as the sea level rises, finding new ways to survive. Azad’s work is based on the modern connection between nature and humanity. Exaggerating the increased toxicity in this relationship with an overtly artificial color palette, her paintings reveal how urban life is gradually taking over the natural world. b. 1994, Dhaka; lives and works in Dhaka Ayesha Sultana Breath Count, 2019 Mark-making on clay-coated paper Samdani Art Foundation Collection Nightfall, 2022 Acrylic and oil on canvas Samdani Art Foundation Collection Untitled, 2023 Aluminum Commissioned by Samdani Art Foundation with support from Experimenter Courtesy of the artist and Experimenter Untitled, 2023 Aluminum Commissioned by Samdani Art Foundation with support from Experimenter Courtesy of the artist and Experimenter Ayesha Sultana’s recent work negotiates space and distance by measuring the space between things – such as the breaks between taking breaths – marking the rhythm of the day. She contemplates the relationship between her hand, her body, and the rest of the landscape surrounding her, making visible the motion of rhythm without being seen. Through a body of scratch drawings on clay-coated paper, Breath Count are personal explorations of movement, mark-making and corporeality. Ayesha reveals staccato patterns that represent a delicate inward probe of her own body using count, distance, motion and removal in breath in these works. Like the marble lines in Louis Kahn’s parliament building, which mark the labor of a day’s work casting concrete, Sultana’s marks measure the labor of internal bodily systems, which are related to the toxicity of the world outside which are internalized as we breathe. Floor-based aluminum sculptures seem to freeze a flood of acid rain, holding toxicity back from its onward journey. A painting depicting the sea and a seemingly infinite space beyond can be seen as a portrait of the artist’s personal emotions as well as her constant return to looking at water as an amorphous, shape-shifting medium that holds more than what is apparent on its surface. Sultana works with drawing, painting, sculpture,and sound, through processes that translate notions of space. She employs drawing as a tool of inquiry, through cutting, folding, stitching, layering, recording, and tracing applied to her series characterized by repetition, variation, and rhythm. Sultana often draws inspiration from architecture and the natural environment. b. 1984 in Jessore; lives and works in Dhaka Hana Miletic Materials, 2022 Hand-woven and hand-knit textile (azure blue cottolin, cobalt blue repurposed mercerised cotton, dark blue peace silk, deep blue organic cottolin, gold repurposed polyester, indigo washed rub- ber cotton, ocean blue organic linen, variegated blue recycled wood, and white peace silk) Materials, 2022 Hand-woven (barley white organic cotton, beige repurposed mercerised cotton, brown variegated recycled wool, gold metal yarn, and organic hemp) Materials, 2022 Hand-woven textile (beige peace silk, and white repurposed polyester) Materials, 2022 Hand-woven and felt textile (copper repurposed polyester, dandelion yellow, dark brown, cinnamon brown, russet brown, and white-yellow raw wool) Commissioned by Samdani Art Foundation with the support of the Flanders Region of Belgium Courtesy of the artist, LambdaLambdaLambda and The Approach The positions, shapes, colors and textures of repairs and transformations in public space, often made in quick and improvised ways on buildings, infrastructure and vehicles as the material consequences of economic and political actions, can also be seen as marks of gestures of care and repair. They are core to the way the artist Hana Miletić experiences the world, and these woven sculptures are based on repairs and transformations that the artist observed after a recent flood in her home country, Croatia. The museum quarter where the artist was exhibiting flooded due to heavy rainfall combined with rising sea levels. As is the case of Bangladesh, but admittedly to a lesser extent, this huge influx of water is the result of climate change. The world outside seeped into the museum world inside, a normally pristine, utopian space. The artist photographed the repairs and transformations made by the city authorities and the individual residents the morning after the flood, and based on these photographs, she produced these works for Dhaka. Through these hand-woven textiles, Miletić is sharing in Bangladesh the soft power of care and resilience from her homeland, and proposing a dialogue between these two geographically remote yet familiar practices of repair. Miletić reflects on issues of representation and social reproduction by making linkages between photography and weaving. The artist models her handwoven textiles after her photographs that document vernacular, often do-it-yourself, repairs in public space. Remaking these repairs allows Miletić to understand and participate in the complexity of society, striving to tell alternative feminist stories of technology and progress stemming from the loom, the precursor of the computer today. Miletić uses the weaving process – which requires considerable time and dedication – as a way to counteract certain economic and social conditions at work, such as acceleration, standardization and transparency. b. 1982, Zagreb; lives and works in Brussels and Zagreb Krishna Reddy River, 1959 Whirlpool, 1963 Samdani Art Foundation Collection Krishna Reddy’s prints consider elements of nature and his life experiences in diverse landscapes. Early representational works including Insect (1952) and Fish (1952) explore the physical structure of those animals, physically bringing about the image by mixing liquid inks of different densities together at the same time, freezing them in time by printing them on a single plate. Through the 1950s, his works became progressively more abstract, and River (1959) refers to the movement of its subject but avoids direct representation. Reddy’s prints of the 1960s reflect a strong sense of dynamism, as Wave (1963) and Whirlpool (1963) each reveal the immediacy of water in motion, and through color variation and modulation of line show the fleeting collision of water with air and light. Reddy was born in rural Andhra Pradesh, India and educated at the idyllic Kala Bhavan at Santiniketan. As a student of pioneering artist Nandalal Bose at Santiniketan in the mid 1940s, Reddy absorbed India’s great heritage of figuration by traveling to historical sites including Ajanta and drawing the goddesses represented at the caves. He later studied sculpture under famed British artist Henry Moore, whose work shaped Reddy’s abstracted figurative sculptures. Reddy then moved to Paris where he joined Stanley William Hayter’s intaglio printmaking studio, Atelier 17. He approached the intaglio plate from the perspective of a sculptor, lending a sculptural quality to his printmaking throughout his career. At Atelier 17, Reddy invented the technique of simultaneous color printmaking by experimenting with the use of several colors of different viscosities on a single plate. Reddy is best known for this innovation, and it can be seen in the fluid layering of colors in the works on view here, especially from the 1960s onwards. b. 1929, Nandanoor; d. 2018, New York Lala Rukh Mirror Image II 1, 2 & 3, 2011 Graphite on carbon paper Samdani Art Foundation Collection Gazing deep into the dark black carbon paper, subtle, almost flickering glimpses of water’s movement on a moonlit night reveal themselves to the viewer. In the words of the artist and art historian Mariah Lookman, the subtle graphite markings appear “like phosphates that are able to absorb and reflect back barely visible traces of light. The marks one can see are like those signs of life that are reflected back onto the paper by hand of the artist, who [was] living through perhaps the bleakest of times in Pakistan’s history. Given the high level of violence that is perpetrated on innocent civilians, the darkness in the work speaks volumes of the horror and tragedy that is witnessed in everyday life. And yet, in the fine lines against the darkness of the paper, I can see signs are still symbolic of hope, of anticipation, expectation, and a force and belief against pure forces of nihilism.” One of the foremost feminist activists of South Asia, Rukh’s contribution to art and culture spans far beyond the visual arts and into politics, music, and countless other parts of civic life in Pakistan and the wider region. Her works often chart horizons and draw together the waves we experience in nature as sight and the waves we experience within as sound, bridging inner and outer worlds and asking for heightened sense of perception from the viewer. b. 1948, Lahore; d. 2017, Lahore Lucas Arruda Untitled (from the Deserto-Modelo series), 2018 Untitled (from the Deserto-Modelo series), 2020 Untitled (from the Deserto-Modelo series), 2020 Untitled (from the Deserto-Modelo series), 2021 oil on canvas Courtesy of the artist and Mendes Wood DM who also provided support for this presentation The first image of Earth taken from outer space, Blue Marble, captures the image of a cyclone over the Bay of Bengal; it is fitting that Arruda’s cyclones find their debut here in Bangladesh.“Light constitutes an essential aspect of Lucas Arruda’s paintings, even though it’s never as much a representation of light as a representation of the presence of light; indirect, subtle, glowing not shining. Only a hint of the sunlight, whose rays struggle through dark clouds above the seas, is nervously reflected by countless waves. Or are these foreboding images of impending climate change, of toxic skies and a world void of inhabitants?” “The small format, the repetitiveness of Arruda’s imagery may strike one as minimalistic, yet it is anything but mechanical. There’s a physical dimension: Arruda presses his brush into the paint, roughens it up. Turned and turned while pressed, the brushes move in circles and in angular strokes. They scratch the paint. The handle of the brush incises the paint, cutting the surface up like with a knife or a burin, revealing what lies below the surface, revealing more than meets the eye. It reminds us on an etching and yet the quality of the engraved paint is not a one-dimensional image as in a print. The landscape visibly becomes a painted construct. The hair of the brush transforms into bristle scratching the wet painting away in a manner that is as forceful as it is elegant. Arruda’s subtractive method of painting is like writing a story in beautiful calligraphy, one that goes under the skin. Paintings that glow from within.* ” *Text by Till-Holger Borchert edited by Diana Campbell Between sky and earth, ethereal and solid, imagination and reality, Arruda presents meditations on the infinite drawn from his memory while highlighting the materiality of the media he works with, from paint to film. As we move above and below horizon lines, the artist puts us before atmospheres that are charged with visual as well as metaphysical questions. b. 1983, São Paulo; lives and works in São Paulo Marina Tabassum Photograph of Khudi Bari structure photo credit: Asif Salman, 2022 Marina Tabassum and her team are among a generation of architects and designers who see the power of design as a generative resource; a significant creator of value even in the face of meager financial resources and plentiful contextual challenges. To quote her, a paucity of means should not limit hopes and dreams. The Khudi Bari (Bengali for ‘Tiny House’) is an example of this kind of thinking and action, a modular, mobile home that can be fabricated for as little as 500 dollars that provides elevation to save goods and lives in the wake of flash floods on tiny “desert islands” of sand known as 'chars' that are dotted precariously across the Bengal delta (and also visible in the background of SM Sultan’s painting exhibited next to this photograph). Land is fluid on the floodplains of Bangladesh, and these islands often break off and erode into the water, making it necessary for people to physically move their home as the land it was originally placed on may no longer exist. Tabassum’s design mimics the traditional language of architecture on the Bengal delta to create modular mobile housing units that are low cost, durable, and can be assembled and disassembled within a short time with minimum labor, taking advantage of a rigid space-frame structure. Khudi Bari reminds us to look to locally rooted knowledges to innovate solutions for uncertain futures. As an architect, Marina Tabassum has established a language of architecture that is contemporary to the world yet rooted to the place. She rejects the global pressure of consumer architecture, a fast breed of buildings that are out of place and context, pledging to root architecture to the place informed by climate and geography. She and her team engage in extensive research on the impacts of climate change in Bangladesh, working closely with geographers, landscape architects, planners and other allied professionals. The focus of her studio, Marina Tabbasum Architects (MTA) and the Foundation for Architecture and Community Equity (FACE) which she founded, also extends to the marginalized ultra-low income population of the country with a goal to elevate the environmental and living conditions of all people. b. 1968, Dhaka; lives and works in Dhaka Marzia Migliora Paradoxes of Plenty #51(Big Wave), 2022-2023 Ink on paper Courtesy of the Artist and Lia Rumma Commissioned by Samdani Art FoundationPresentation realized with the support of ARAV s.r.lSilvian Heach, SH, John Richmond, JR kids, Trussardi Kids, Marcobologna Marzia Migliora’s ongoing series of drawings, I Paradossi dell’abbondanza (Paradoxes of Plenty, 2017-2023), is a continuation of the artist’s studies over the last years reflecting on the relationship between food production, commodities and surplus value of the capitalist system and the exploitation of natural, animal and human resources. A visual exploration of the paradoxes that govern consumer society, this series outlines the limitations of an anachronistic model antithetical to present-day environmental and social emergencies. Reflecting on the dramatically visible consequences of climate change in Bangladesh, such as frequent flooding, tropical cyclones, riverbank erosion, and high salinity levels in groundwater, Paradoxes of Plenty #51 is a large-scale drawing depicting the rush of a giant wave that reveals the depths of a sea. Ecosystems of a multi-species universe are animated in this work by schools of fish realized using the gyotaku technique, used by Japanese fishermen in the nineteenth-century. This technique is a direct printing method that involves fish covered in cuttlefish ink as a matrix imprinted directly on Washi rice paper. The presence of fishing nets lying on the bottom of the work points to the consequences of intensive fishing and the phenomenon of ghost nets, which constitute 85% of the plastic waste in the world's marine waters. In the metaphorical sense, the words ‘Big Wave’ in the title also refer to the surfing practice of looking for the perfect wave. The artist pays homage to Ayesha, a young surfer from Cox's Bazar, who defied social norms and dared to surf in the ocean, becoming the subject of the award winning Bangladeshi documentary Nodorai (I'm not Afraid). Marzia Migliora uses a wide range of media including photography, video, sound, performance, installations and drawing to focus on everyday life. She investigates themes like identity and desire, delving into present and past history and putting memory into relation with places and spaces. Her projects are like questions that trigger the active engagement of the observer, who becomes the protagonist without whom the work cannot be resolved. The artist’s goal is to propose an experience that can be lived and shared by the audience. B. 1972, Alessandria; lives and works in Turin Michael John Whelan And they did live by watchfires 1, 2020 pigment print on paper, 50 x 40cm, edition 1/3 And they did live by watchfires 2, 2020 pigment print on paper, 200 x 160cm, edition 1/3 Courtesy of the artist and Grey Noise These analog photographs explore light pollution, specifically skyglow, as an eco-marker of humanity’s unbridled global population growth and subsequent effects on the environment. Today over half the world’s population live in cities. According to research from the UN, by 2050 2.5 billion more people will be living in cities. Michael John Whelan has been documenting urban densification from an array of locations (including Dubai, Vienna and Dublin) and elevations, focussing on the abstract visual gradient caused by the artificial light refracting in the night sky. The light sources themselves are excluded from the image, focusing only on the effects. Abstraction becomes a tool for accessibility and contemplation on how our ways of life affect the circadian rhythms of the planet. Working across film, video, photography and sculpture, Whelan’s practice asserts the landscape as a place where traumatic narratives overlap with the evidence of anthropogenic processes. Whelan undertakes extensive long-term projects documenting elusive but ever-present phenomena like light pollution or darkness. Animals, people or places, like the last Irish wolf, a young marine biologist struggling with the effects of climate change, or the world’s most radioactive ocean, are given agency within his work. b. 1977, Dublin; lives and works in Berlin Pol Taburet Out the womb, 2022 Parade, 2022 alcohol based paint and raw pigment Courtesy of the artist and Mendes Wood DM who also provided support for this presentation with alongside Alliance Francaise de Dacca For millennia, humans have invoked their minds and bodies through prayers, rituals, songs, and dances to summon rain from the sky. These bold, spiritually charged paintings depict that age-old human desire to extend our power of movement on earth to universes above us. Ghostly figures in the foreground dance and pulse with the energy of thunder and lightning inside of them to make it rain and bring about abundance. There is something haunting, even sinister about these figures, who seem to conjure dark magic. In the language of hip-hop, the term “make it rain” refers to a hypothetical relationship between the rapper and the devil invented by fans, where the rapper conjures the devil in a quest to make money manifest itself as if falling from the sky. Taburet’s work brings a complex range of reference including his Caribbean background and its syncretic voodoo traditions and belief systems, wider contemporary culture, and Western classical painting. He developed his unique painting style by incorporating the use of airbrushing alongside traditional brush painting with acrylic colors, symbolic of his work which mixes the old and the new. Working across painting, sculpture, installation, and performance, his work speaks of life and death, and the passage from one state to the other. b. 1997, Paris; lives and works in Paris Rithika Merchant Transtidal, 2022 Gouache, watercolor, and ink on paper Commissioned by Samdani Art Foundation Courtesy of the artist and Tarq who also provided support for this presentation River deltas are environments, gateways between rivers and seas that offer challenges and opportunities, where the conditions for sustaining life change throughout the days and seasons. Deltas are cradles of life and tell a story of evolution from the sea, by the river, to the land, possibly representing what the future holds. We now have to go backwards as the sea gains ground and makes land hostile. Like the mudskippers floating in the foreground of this work, we too will have to learn to be amphibious as waters rise. This watercolor is inspired by the nomadic river based Bede community of Bangladesh. They reap the benefits of water as a life giver and have adapted to overcome the more destructive aspects of the water. As waters rise, their amphibious way of living on the river is something many of us may have to adopt on our ever flooding planet in order to survive. Figures from Bangla lore such as crocodile djinns and snakes appear in the work, speaking to fertility, prosperity, and abundance tied to river based life. Snakes are a source of livelihood for the Bede community who earn income from snake charming, snake catching and snake selling, generating possibility from a place others may cower away from in fear. Both the Goliath Heron and the Peregrine Falcon inhabit the mangrove and can be seen as sacred animals integral to the ecosystem, immortalized here as constellations and stars reflecting in the winding rivers connecting the desert to the mountains to the sea to the sky. Merchant is fascinated with navigation. She is inspired by how old maps and celestial charts are folded and stored, and how they are built up with water-based paint on paper, transformed by exposure to the sun and the elements over time, appearing very different to us now than when they were originally made. After she finishes her paintings, she folds them up into geometric shapes and unfolds them to create and reveal a narrative of the paper’s journey. She imagines that in the future, someone might come across her folded drawings in a book or in a drawer and when they unfold them, they would find strange and otherworldly maps, with creatures and clues from another time. b.1986 Mumbai, lives and works in Barcelona and Mumbai Safiuddin Ahmed Flood, 1994 Flood 8, 2004 Gusty Wind, 2005 Bare Trees-2, 2004 Charcoal on paper The Cry, 1980 Copper engraving print Courtesy of the Shilpaguru Safiuddin Ahmed Memorial Storms have eyes and eyes have storms. Safiuddin Ahmed emblazoned the relationship between Bangladeshis and the storms plaguing them from inside their bodies and outside through floods and wars in his iconic prints and lesser-known, haunting charcoal drawings, which are rarely exhibited. Pulsing with emotion, these works speak to Bangladesh’s ongoing cry for freedom from both natural and manmade violence. Their symbolism speaks to the entanglement of human and non-human life on the Bengal delta. Ahmed helped raise the profile of printmaking in Bangladesh, a discipline often considered of secondary importance, by adopting it as his main medium and inspiring others to engage with the medium through his teaching practice. His work addresses the violence of water and the storms, literal and metaphorical, that Bengali people live with culturally. Many of his titles address strong emotions such as anger, sadness, and fear paired with symbolic scenes of water, fishing, and flooding. b. 1922, Calcutta; d. 2012 in Dhaka Sana Shahmuradova-Tanska The Womb of the Land, 2022 People of De-occupied Territories, 2022 Oil on Canvas Courtesy of the Artist Voluptuous female forms keep a violent sky at bay, feeding and fuelling a counter-apocalypse with their life-giving energy. Sana Shahmuradova-Tanska has been painting harbingers of life in the midst of war-torn Ukraine, depicting the role that women play in keeping the world alive in the midst of man-made horrors, both today, and also historically in her homeland with countless injustices including man-made famine, the Holodomor, which parallel histories in Bangladesh when it, too, was a colonially occupied territory. As a visual artist, Shahmuradova-Tanska she mainly works with graphics and painting, searching for the barely explored roots of her ancestry through collective and personal archetypes. Women are the main protagonists in her work, which is also inspired by her experience training in ballet and studying drawing with an elderly Jewish artist who introduced her to Jewish frescoes, among other references. b. 1996, Odessa; lives and works in Kyiv SM Sultan Untitled, 1987 Natural dyes on unprimed jute canvas Samdani Art Foundation Collection While South Asian art history describes him as a landscape painter, S.M. Sultan is remembered in Bangladesh for his energetic paintings of bulbous-muscled farmers made after 1975. These large-scale paintings, primarily made with natural pigments on unprimed jute canvases, celebrate the strength of Bengali peasants, both male and female, in their struggle against colonial and ecological disasters. Famine had been plaguing the country on and off from the era of the British Raj until just the year before Sultan first painted these icons of physical might. In this context, his depiction of the weak and downtrodden as invincible forces cultivating the future of Bangladesh can be seen as subversive. Small islands, known as chars, dot the landscape in the background of this painting, an integral part of the Bangladeshi landscape. While still violent, the storms and floods impacting Bangladesh’s landscape during Sultan’s time are different from those experienced now, yet architects and designers are turning toward traditional solutions from Bangladesh’s wetlands to imagine ways to survive on wetter and wetter land. Sultan’s work as both an artist and an educator highlight the importance of rural culture in the collective identity of Bangladesh. After traveling extensively as a celebrated artist both internationally and within South Asia, Sultan retreated from urban life, moving to his home village of Narail, where he founded the Shishu Shwarga art school. His devotion to rural art education has had a lasting legacy, inspiring many initiatives to promote personal growth outside of urban centers through art. b. 1923, Narail; d. 1994, Jessore Veronika Hapchenko Shelter, 2022 Acrylic and Ink on Canvas Samdani Art Foundation Collection This painting is Veronika Hapchenko’s contemporary interpretation of the mosaic Windfighter, a depiction of a bird fighting the wind that was created by the legendary artist Alla Horska in 1967 for Mariupol’s restaurant Ukraina, recently destroyed by shellings in July, 2022. This work commences a new series by the artist devoted to the topic of Soviet avant-garde mosaics and murals from the 1960s and 1970s located on the territory of Ukraine. These works of art once spoke of a bright, peaceful future of the republic, and are now being destroyed in the course of the Russian invasion and bombardment of Ukrainian cultural heritage sites. A first glance at this painting reveals two figures of long-haired women flanking a mysterious shape placed in the center of the scene. Upon a closer look, one notices that the women’s strands of hair form a roof over the heads of the multitude of figures whose faces emerge from the body outlines. With silhouettes infinitely looped in the composition, it is difficult for the viewer to establish the number of people who are sheltered in this painting. Like Bengal in the 1940s, Ukraine also suffered a man-made famine in the 1930s known as the Holodomor. Responding to violent, ongoing histories of oppression, Hapchenko, as well as the iconic Bangladeshi painter SM Sultan, paint figures with bulging muscles of epic strength, refusing to be reduced to skin and bones by occupying forces and rising up to protect their communities and ways of life. Coming from a stage design background that migrated into painting and object making, Hapchenko’s practice has a strong research foundation. Looking to philosophical theses, cultural archives and oral history in her work, the artist traces legends and taboos surrounding revolutionary artists and political gurus to deconstruct and rethink the cultural tropes of the former USSR, which oscillated between esotericism and militarism throughout the twentieth century. This work was commissioned by KANAL- Centre Pompidou, Brussels to mark their inaugural feminist conference and garner support for the crisis in Ukraine. B. 1995, Kyiv, lives and works in Krakow LOCATION: SECOND FLOOR Amit Dutta Mother, Who Will Weave Now?, 2022 Digital AnimationCommissioned by MAP (Museum of Art and Photography) Bangalore on the Textile Collection of the Museum Mother, Who Will Weave Now? attempts to sample and mirror the grand tapestry of Indian textile traditions and histories by interweaving snippets of Indian cloth on an editing table, using poetic elements of classical Indian literature sewn together with the words and motifs of the weaver-saint Kabir. Dutta attempts to create in film what he sees in painting, and describes all of his formal work as an attempt in that direction. Whether examining India’s contemporary artists, traditional weavers, or classical painters and the scholars who know their every brushstroke by heart, Dutta’s process-oriented films attest to the ardor of art history. b.1977, Jamu; lives and works in Palampur Kamruzzaman Shadhin Irrelevant Field Notes, 2020-2023 Two-channel video, sound, sculptures Commissioned by Samdani Art Foundation Courtesy of the artist This installation traces the seasons and cycles of indigenous rituals, poetry, myths, and practices that have been intertwined with agricultural landscapes and the act of cultivation in Bangladesh. Drawing from Kamruzzaman Shadhin’s childhood memories of deeply ingrained community practices rooted in agriculture, the work tells the story of how the move towards an extractive nature of cultivation has slowly rendered a disconnection in the intimate/intrinsic ties between humanity and land. Incorporating sculptures, video, and sound and using materials related to land and rituals, Shadhin creates an imaginary landscape where the old rhymes, songs, fables, and other “irrelevant beings” hover around in apparent aimlessness, disconnected from the earth. They are displaced, but linger on as a distant and fragmented memory of a forgotten link, almost as if to stage a secret rebellion against this capitalist aggression on soil, water, and many ways of life. Made over a three-year period, this two-channel video chronicles the fields at different seasons through movements of masked figures who also appear in this space as various forms, linked through an immersive soundscape where the disappearing songs and rhymes come alive again. Shadhin's participatory practice incorporates installation, sculpture, performance, video and public art interventions. His work is shaped by long-term engagement with communities, exploring themes of the environment, migration and local history, and their connection to personal and collective memory. He usually works with locally sourced materials, drawing inspiration from the techniques and practices of the past to comment on the present. He is the founder of the Gidree Bawlee Foundation of Arts (f. 2001). b. 1974, Thakurgaon; lives and works in Dhaka and Thakurgaon Najmun Nahar Keya বর্ণগীতি(Symphony of words), 2022-2023 Soft Sculptures Made from Antique Sarees Commissioned by Samdani Art Foundation Courtesy of the artist and Aicon Gallery Bengali script seems to drip from the ceiling as rain, or flow through space like a river, similar to how the words of Khana have flowed across time in Bangladesh. Khana was a poet and an astrologer active in Bengal somewhere between the 9th and 12th centuries, and her verses are among the earliest compositions of lyrical Bengali verse and tied to wisdom gleaned from observing nature. According to legend, Khana attracted the attention of King Vikramaditya by solving problems that neither her husband nor her father-in-law, who were both court astronomers, could answer. Threatened by her knowledge and divinatory power, her father-in-law had her tongue cut off and forced her into exile. In another version, Khana cut off her own tongue to spare her father-in-law the shame of being upstaged by a woman. Both scenarios speak to how the fragility of male egos threatens the basic wellbeing of women. Putting Khana’s words into the air as sayings and/or writing them into physical form as text, or inscribing them as an artwork as the artist Najmun Nahar Keya has, speaks to the power of orality and of collective memory to keep alive the wisdom that oppressive forces, such as patriarchy, have tried in vain to silence. These sayings that are still alive in rural Bangladesh today, known as Khanar Bachan (Khana’s words), are also a collective memory of climate, and how human behavior and weather could interact to produce fruitful results. These adages must have worked at some point; otherwise it is unlikely that they would have been carried across so many generations, but they don’t all make sense anymore as weather does not move over the lands in the same way it once did. Like the Tangail sarees that Keya and her elder sisters used to craft these sayings into soft sculptural form, they are likely to become obsolete as these generationally passed down wisdoms are at risk of being forgotten. Najmun Nahar Keya is primarily a painter, but also employs old photographs, gold gilding, drawing and printmaking, which she juxtaposes to create nostalgic settings. Having grown up in the old part of Dhaka, Keya draws her inspiration from the rapid social, economic and environmental changes happening in the area as a result of urbanization. She is interested in the duality of society focusing on lifestyle, culture, cityscapes, urban motifs, customs and architecture. b. 1980 in Dhaka, lives and works in Dhaka Miet Warlop The Board II, 2014/2023 Performance Commissioned by Samdani Art Foundation with support from BGMEA In a dynamic collaboration with female garment factory workers in Bangladesh, this performative installation challenges preconceptions of “who wears the pants” in society. A group of trunkless, armless, and headless pants in heels walk across the Dhaka Art Summit venue, taking stock of the artworks and the exhibition, laughing hysterically that anyone could take life so seriously and releasing their own irreverent gestures in paint for the audience to take in. Warlop’s work is about making the static-dynamic and making the dynamic-static. She treats art as an experience, like ritual concerts or objects animated by choreography. She works in cycles rather than in projects and believes in the attitude that accompanies an idea, using a combination of performance, choreography, theater, and sculpting skills to make her shows. Her work amplifies the dynamics of personal relationships that are created between memories, skin, objects and sounds. b. 1978, Torhout; lives and works in Brussels Rana Begum No.1234, 2022-2023 Fishing Net and Bamboo Commissioned by Samdani Art Foundation with support from British Council BangladeshCourtesy of the artist and Jhaveri Contemporary Inspired by the fragile drape of fishing nets and the filtered reflections of light across water, No. 1234 Net is closely connected to Begum’s childhood memories growing up in Bangladesh. The work sweeps above the visitors, layering veils of color and form. This organic expression marks a departure from Begum’s language of ordered geometric abstraction, growing in the space to create a dramatic, site specific installation. Begum utilizes industrial materials such as stainless steel, aluminum, copper, brass, glass, and wood in her minimalist sculptures and reliefs. Her contemplative works explore shifting interactions between geometry, color, and light, drawing inspiration from both the chance encounters of city life and the intricate patterns of Islamic art and architecture. b. 1977, Sylhet; lives and works in London Sahej Rahal Black Origin, 2022 Digital Collage Courtesy of the artist and Chatterjee and Lal This series of images, rising from the artist’s imagined world of digital “storm sisters,” gathers a collection of digital collages conjured in collusion with AI-driven image generation programs. The images portend visions of an Earth exhausted of all human life. In this aftermath, new denizens populate the planet, petroleum-drenched beings, draped in the ruins and refuse of humankind. They rise under mangroves that rest over ramshackle housing complexes, highway lines, boulevards, banks, and bureaucratic enclaves, mounting insurrections on the other side of extinction. Rahal’s work builds up mythology that he weaves together by drawing upon local legends and hidden histories and bringing them into conversation with the world today. He manifests his myth-making in sculptural installations, paintings, performances, films, and video games that he creates using found materials, ranging from digital technology as well as ephemera, found footage, salvaged furniture, and scrap material. b. 1988, Mumbai; lives and works in Mumbai Shawon Akand ধীরে বন্ধু ধীরে (Slow friend, be slow), 2022-2023 Hand-woven installation Commissioned by Samdani Art Foundation Courtesy of the artist Turtles are icons for slowness, and slowness is necessary to keep certain cultural practices alive that fall outside of the speed necessary for mechanical reproduction. Shawon Akand worked with traditional jamdani weavers to transform turtle motifs in his paintings into a woven installation. ধীরে বন্ধু ধীরে (Slow friend, be slow) questions where in the fast paced world the need for slow process work falls, and how slowness can be adapted in this timeline of urgency. When a slow-pace culture merges with a fast paced life, will any good come out of it? Akand’s body of work questions cultural norms with a critical perspective on social and political structures through painting, printmaking, installation, photography and video. He is passionate about empowering and amplifying the reach of Bangladeshi craftspeople in his creative work which extends from art making to curating to entrepreneurship. He founded the organization Jothashilpa which has been a melting pot where various categories of arts (such as fine art, folk art, native art, crafts etc.) are brought together to create a new art language rooted in cultural history. Since its inception Jothashilpa has been working with artisans and traditional folk artists living in rural as well as urban areas. This includes women who are experts in hand embroidery, jamdani weavers, cinema banner painters and rickshaw artists who he regularly collaborates with. b. 1976, Kushtia; lives and works in Dhaka Tanya Goel Botanical Studies (Monsoon Flowers), 2020-2023 Crushed pigments on paper Commissioned by Samdani Art Foundation Courtesy of the artist and Nature Morte who also provided support for this presentation Like flowers, we are formed by feelings that follow our relationship to sunlight and moonlight that illuminate our time on this planet, transforming what we perceive with our eyes into emotions that we feel with our hearts. The artist Tanya Goel has been meditatively studying flowers and the role that color plays in lived experience especially when it comes to the “laws of attraction.” As part of that process, she has been building what she refers to as “a collection of dust”; an archive of pigments that reminds her that color is ground. Ground: both in the sense of being a pulverized material (a physical process she actively engages with when making pigments), but also as coming from the surface beneath our feet (such as chalk and titanium dioxide). This series of Botanical Studies is inspired by monsoon flowers, forms that grow when the ground is wet and flooded with rainwater, just as beautiful as flowers blooming in the spring, but often overlooked when the global imagination around flowers relates to a world of “four seasons” that does not correspond with the seasons in South Asia. The artist perceived new universes when observing the pistils of flowers under a magnifying glass, zooming closer and closer in order to understand how the interplay of color around the reproductive parts of flowers serves to attract bees while also attracting our eyes. Goel reminds us that color is a powerful harbinger that life will go on in a duration that defies the limits of the optics of a human life-span. Goel’s compositions, noted for their density and complexity, are mathematical formulas which are established and then violated, resulting in a balance between structure and chaos. The artist makes her own pigments from a diverse array of materials including charcoal, aluminum, concrete, glass, soil, mica, graphite and foils, many sourced from sites of architectural demolitions in and around New Delhi. She is interested in the textures of her pigments as well as their colors, which is a direct result of how they reflect light. b. 1985, New Delhi; lives and works in New Delhi LOCATION: THIRD FLOOR Anthony McCall Line Describing a Cone 2.0, 1973/2010 Digital projection with fog machine Samdani Art Foundation Collection Like watching the sunset, experiencing the work Line Describing a Cone requires a duration of 30 minutes to watch a white curve appear and transform in space. This iconic work by Anthony McCall, key to the artistic movement that opened up the visual arts towards cinema, was inspired by the artist observing how projections in a cinema hall - where dust swirling in the air interacts with light spewing from the projector - can produce sculpture-like effects. Here, a thin mist flows into the room, allowing the viewer to progressively see a large cone of light which simultaneously becomes a light sculpture that the audience can walk into, almost like a portal into another universe. This work is not just something to watch, it is a universe to be absorbed in and to participate in. The artist inverts the relationship between the projector and the audience. Here, the public faces the projector, not the movie, destroying the illusion of a moving image while opening up another kind of space of wonder. The process of the realization of the film becomes its content. During the 1970s, Anthony McCall was one of a number of filmmakers who rejected the narrative demands of Hollywood cinema as well as the more abstract content of independent films, addressing instead the specific properties of the film medium itself–light, surface, projection, frames, and time. His work spans across drawing, installation, and performance, one of his preferred mediums. He is an indispensable reference to a younger generation of artists working in video and installation, including Matt Copson whose work is found at the entrance of DAS. b. 1946, Saint Paul's Cray; lives and works in New York Daniel Boyd Untitled (GPS Coordinates), 2022-2023 Vinyl on glass Co-commissioned by Samdani Art Foundation and Artspace Courtesy of the artist and Roslyn Oxley9 Gallery with Curatorial Contributions from Alexie Glass-Kantor and Michelle Newton Daniel Boyd’s works often explore the ways in which Indigenous people and histories are seen, interpolated, and represented within a western or colonial vision. In this site-specific window installation, circular cut outs re-frame the views outside, transforming them into a web of illuminated dots, and spilling new light patterns across the gallery. As in Boyd’s artworks re-working colonial imagery, he uses a simple technique for mediating the audience’s vision to transform and reorient how things are seen. The work disrupts any kind of passive consumption of the landscape as usually framed by the architecture, while creating a new immersive visual spectacle. These circular forms are used to perform a complex re-envisioning wherein dark matter becomes part of a total image, connecting a multitude of flashes of detail beyond. Daniel Boyd is an Indigenous Australian multidisciplinary artist. His paintings, installations, and sculptures are informed by his Kudjla/Gangalu heritage, and examine Eurocentric narratives around Australia's colonial history. Through his signature 'dot' painting technique, Boyd presents visual manifestations of Indigenous collective memory and perception, suggesting a form of lens with which to view the world. b. 1982, Cairns; lives and works in Sydney Marina Perez Simão Untitled 1-9, 2022Oil on canvas Commissioned by Samdani Art Foundation Courtesy of the artist and Mendes Wood DM who also provided support for this presentation In a world where we are supposed to know everything through the touch of a screen, Marina Simão paints in order to conjure the wonder and awe that comes with experiencing a sense of being that was previously unthinkable. Her paintings open up possibilities for new states of matter beyond known solids, liquids, gasses, and plasmas. What colors might suffuse the smoldering gasses of yet-to-be-discovered atmospheres in far-off extraterrestrial landscapes? These paintings could be window portals of a spaceship, imagining rivers and waterbodies in yet-to-be-known planets in yet-to-be-known galaxies. Our minds are left free to wander in the myriad paths that open up in her paintings and reach far beyond the limits of the canvas. She takes us to the edge of an abyss with no solid place to step, but with no need to touch the ground. Simão uses a variety of techniques, such as collage, drawing, and oil painting, as starting points in order to marry interior and exterior landscapes, she composes visual journeys that sometimes traverse the unknown, the abstract and the nebulous, but also include visions and memories. With interests ranging from science to literature, the artist is on a constant quest to surprise viewers and herself by creating new worlds with visions we might have never imagined before. B. 1980, Vitória; lives and works in Sao Paulo Munem Wasif পতন / Collapse, 2021-2023 Spatial design in collaboration with Architect Salauddin AhmedArchival pigment prints, Variable sizesMetal structures, Wooden frames With additional support from Samdani Art Foundation Courtesy of the artist and Project88 Munem Wasif brings forward the conflicted relationship between the idea of development and the larger ecosystem. On one side flows a mighty river while on the other stands an intrusive structure made out of rods, cement, sand and stones. In these photographs, we see a man-made structure, geometric, brutal and monumental in scale, standing tall against the forces of vigorous currents of the Jamuna river that race down on the horizontal plane amidst soft and fragile elements of nature. Bangladesh is born out of the nerves and veins of numerous rivers spurring out of the Himalayas. These rivers move through the mountains, deciding the very nature of the land they pass through, the ecology, human character, life’s rhythm, politics and economy. Neo-liberal development processes in the last few decades have neglected the natural flow of water, climate and the lives around these areas. With human-centric notions of development, economic gain and consumption of natural resources as the basis of modern life, the voices of other species have been excluded resulting in the consequent loss of biodiversity. Grains of sand particles glisten like stars in these black and white photographs, a ferocious body of water bends hurriedly down the curves, and tall mutilated parts of the structure pierce through the skin of the river silently witnessing the flat plane. Bringing forward this juxtaposition of a horizontal and vertical axis, Munem Wasif’s image based installation discloses a contradictory tale of climate, life, nature and development. One can’t help but ask “What is the definition of development?” Wasif’s image-based works explore the notion of trace in its various forms. His complex installations often mix photographs with moving images, archive documents or collected paraphernalia to reveal notions of impermanence and insecurity. Never exhaustive and always open to interpretation, the narratives they develop simultaneously test the limits of documentary representation and the possibilities of fiction. b. 1983, Dhaka; lives and works in Dhaka Shahzia Sikander Singing Suns, 2016 Digital animation with music by Du Yun Samdani Art Foundation Collection Shahzia Sikander recontextualizes traditional motifs from Indo-Persian miniature painting, such as the hair found on gopis (female worshippers of the Hindu god Krishna), into dynamic forms in motion in her animation practice that makes painting sing and dance. Gopi hair swirls in orb-like-forms of varying densities, reminiscent of the shape-shifting movements of flocks of birds or colonies of bats, creating an illusion of singing suns that light up the room. We often think about the sun as singular, but every star is a sun and there are billions of stars in billions of universes. The music accompanying this piece by the Chinese composer Du Yun rejects linearity, and through working cross-culturally across musical traditions, her collaboration with Sikander speaks to the way that cultural practices have developed new forms in circulation, taking new paths by way of collision and deep integration. Sikander reinterprets the tradition of Indo-Persian miniature painting in a vibrant multimedia practice that considers colonial legacies, orientalizing narratives, and current events, pairing ancient traditional painting techniques with the latest digital technology. She introduces postcolonial and feminist perspectives into rigorous compositions that feature scenes and abstractions related to trade, migration, and imperial histories. b. 1969, Lahore; lives and works in New York

ALL PROJECTS ART BASEL HONG KONG 2018 RAMESH MARIO NITHIYENDRAN 27-31 MARCH 2018 | ART BASEL HONG KONG HAVING NOTICED THAT THERE ARE NOT VERY MANY PUBLIC MONUMENTS THAT CELEBRATE NON-WHITE OR NON-COLONIAL FIGURES, RAMESH MARIO NITHIYENDRAN TRIED TO ENVISION A DIFFERENT KIND OF WAY OF MEMORIALISING PEOPLE WHO SLIP THROUGH THE CRACKS OF WHAT IS CONSIDERED ACCEPTABLE. Following their debut at the Dhaka Art Summit 2018, Ramesh Mario's, Idols (2016-2018) travelled to Art Basel Hong Kong where they formed part of the Art Fair's Encounters , curated by Alexie Glass-Kantor. Commissioned and Produced by Samdani Art Foundation and Artspace, Sydney for DAS 2018 with support from the Australia Council for the Arts. Courtesy of the artist, Samdani Art Foundation, Artspace Sydney, and Sullivan + Strumpf.

ALL PROJECTS রিক্সা শিল্পীদের পাশে ​ Part of the Samdani Art Foundation’s ongoing work is supporting research into pre-colonial knowledge of South Asia and blurring boundaries between art and life by empowering Bangladeshi artist led initiatives. Artists from around the world often take motifs from vernacular artistic practices, and through our initiatives, we partner with artists and artist led initiatives to support the practices of artists who often do not have the privileges of resources and mobility found in “the art world”, such as Cinema Banner painters, Rickshaw painters, weavers, and other talented artisans who create the vibrant visual culture of Bangladesh. Dhaka Art Summit is a platform which has realized Bangladesh’s largest cinema banner painting in collaboration with Jothashilpa, SAVVY Contemporary in Berlin, and the Goethe Institut, and kantha stitched renditions of Bangladesh’s six seasons realized in collaboration with Art Pro have recently been acquired by the Whitworth Museum in Manchester after their display at Dhaka Art Summit 2020. Protecting the heritage of Bangladeshi traditional arts also means supporting the people behind these arts in their daily lives, so they are able to continue their practice once the world heals from the Covid-19 pandemic. Samdani Art Foundation is proud to have partnered with Britto Arts Trust to support 23 Rickshaw painters and Cinema Banner painters to produce each produce an artwork that highlights the unique talent of each maker, while also financially supporting this at-risk community in a time when there are few opportunities for them to continue their work animating public spaces of Dhaka. The artist community forming Britto Art Trust has been working with Rickshaw painters and Cinema Banner painters for a long time. They have exhibited the works of the painters in Paris at Palais de Tokyo, and at other leading institutional platforms in Bangladesh and abroad. Britto Arts Trust has generously lent their talent and infrastructure to help bring 23 artists into the fold of Britto and give them a platform to share their work with the world during this difficult time. The artists have painted on cut-outs representing parts of the human body, speaking to the fact that together, we are one collective body as residents and contributors to life in Dhaka. “The mission of samdani art foundation is to empower artists and to make art available for everyone to enjoy. It was a pleasure to support these wonderful artists during this difficult time, and we invite you to join us in this mission to show these artists how much the city of Dhaka values their talent and imagination. I am a proud collector of works from this project myself.” nadia samdani “Bangladeshi art owes a lot to the inspiration of its cinema banner painters and rickshaw painters, who we have worked with closely in our own artistic journeys in bangladesh and abroad. We are proud to share their work with you and look forward to these works finding permanent homes in offices and residences across Bangladesh, including our own.” Tayeba Begum Lipi and Mahbubur Rahman