How artist Jyoti Bhatt questioned power hierarchies and chronicled his times

What are your memories of being taught by Jyoti Bhatt at MSU?

I have always said that while I was studying at FFA (1976-1981), Jyoti Bhatt was the only teacher who exemplified, through his teaching and conduct, a lived and practised understanding of feminism. He addressed his responsibilities of being an educator very seriously, exposing his students to varied areas of articulation within the arts – yet never preferencing anything as being more or less deserving of attention to curiosities. He has been a major contributor to defining the pedagogic content of the syllabi at the faculty, and with students from varied cultural backgrounds he insisted that an openness to diverse cultural practices was respected within the classroom. He loved to deconstruct methods and techniques to share with us, and was wary of anyone holding things as too precious to be questioned. All students were equal to him. He disliked any display of power hierarchy, and always stated that he learned from his students because their questions led him to new areas of inquiry.

At a personal level, one of my most impactful experiences was when as his student, after a particularly gruelling submission session, he said to me that I could view critique as damning or I could view it as a compliment that indicated that people held an expectation of me.

A major dimension of Jyoti Bhatt’s oeuvre and the exhibition is his photographic documentation of indigenous traditions of rural India, beginning in the late 1960s and continuing for over four decades. What, in your view, is the significance of this archive?

These works of the artist are known as the series ‘Living Traditions’. This archive is hugely significant because it serves to document, what he himself refers to, as vanishing practices. However, for me this archive serves another less obvious factor of importance. The wanderings of his travel create this journeying back and forth between the many worlds of ‘his India’. It positions his engagement with plural and parallel existences that otherwise get ignored. He is, however, never the outsider or the voyeur – he is within the images he takes despite his physical absence, because he has the connect of empathy that allows him to be the sutradhar of these other worlds. He brings them to you to also belong within. The camera therefore isn’t a device to “record” but to perpetual memory.

The Tree (Kalpavruksh -1978) Edition: 18/27, Etching: 9.75 x 9.75 inches

In a note on the exhibition, you note that Jyoti Bhatt’s graphic works often employ “subversive inflections as a means by which he positions his politics, and the critique he has of establishments that he views as retrogressive to the ideals of pluralism and liberal thinking”. Could you please elaborate?

Jyoti Bhatt is never shy of what constitutes his value system and therefore the personal politics that shapes his thinking. He grew up in Bhavnagar, where he was exposed to the changes India was experiencing through the Independence movement, and through the industrialisation that the British Raj had swept to our shores. Extraordinarily, he displays his political alertness at the tender age of 12, when he paints an image that references the reality of a lower caste Dalit man having to proclaim his presence to the upper castes by wearing a broom what sweeps away the imprint of his existence, so as to avoid polluting them even in passing. As an artist he continues to exhibit an informed understanding of how visual language provides a vocabulary that can be read, and which accommodates a commentary with referential indicators that are infused with specific meaning. We see this very clearly in the works he did in 1975-77 that holds the commentary of censure in which he refers to MF Hussain equating Indira Gandhi as mother India, during the time of the Emergency.

Do you feel that by choosing to work in mediums often considered peripheral or less celebrated, such as printmaking and photography, he also attempted to interrogate established hierarchies between artistic mediums?

Jyoti Bhatt has always been someone who discredits systems of elitism and hierarchies. He worked outside of any need to hold attention to any personal space of self-glorification. However this did not mean he did not see his art practice as holding relevance and belonging within the discourses around him. What he positioned was the idea of disseminating a work of art through an edition, therefore becoming a means and method by which his art could reach and belong to many people. He also strongly believes in the idea of democratising his art practice by keeping his prices very nominal and not playing up to the manipulations of an art market. Perhaps this is because Jyotibhai has never cared to be prescriptive. Respectful of the choices and functioning of other artists and art institutions, he nonetheless configures his own operative systems as an artist, to what his personal beliefs adhere to.

Even after his formal retirement from MSU, the doors of his home remained open to young artists and students. Could you reflect on this commitment to the spirit of teaching?

Jyotibhai and Jyotsnaben’s doors have always been open. When I was a student and on one occasion when I needed to attend a theory class, both of them babysat my infant son. It is a tradition within Baroda where the communication and relationship with students or young artists does not end at the college front gate, or at the exit of an exhibition gallery. Jyotibhai, in his belief of equal relationships, views his interaction with all whom he interacts with, with the greatest of openness and humility. There is never a time that I have visited him, when my favourite dish of Batata Poha isn’t made and kept ready for me. This, I think, best exemplifies the platform of how he engages with those who visit him. His genuineness and his comfort with who he is, allows for others to find their comfort in their discourses with him.