#and i finally figured out the technique of simply tying the thread up

[theskyexists]

Finally found a way to wear high-waisted pants. By ripping out the elastic waistband in the front. HOW DOES ANYONE STAND the squeeze on their internal organs??? 'no i love it' they tell me, do they not have intestines???

[theprojectschool]

The Circularity of Time

The Infinitesimal and The Monumental Duration Spin & Weave: An Exploration of the Themes of Nationalism, Social Fabric & the Circularity of Time ‘ 

- interview with architect and interior designer Aarushi Kalra.

AM - Could you give a bit of context about the Gandhi project of using the hand spinning of cotton as an instrument to raise awareness of the independence from England? 

AK ‘ In 1909, in an anti-colonial move towards Indian self- sufficiency, against the British, Gandhi decided to revive a craft many saw as already dead: the hand- spinning of cotton into thread, using the Charkha - the Spinning Wheel of India. He saw spinning as an economic and political activity that could bring together the diverse population of the country and was a defining symbol in the struggle against the British rule. It was a symbolic call towards a self- sufficient India, highlighting the ‘Swadeshi Movement’ - a part of the Indian independence movement that contributed to the development of Indian nationalism. This movement aimed to make Indians rediscover their sovereignty and strengthen their pride in Indian heritage, while also disengaging with the imposed British norms and boycotting all British goods. Gandhi claimed that spinning thread in the traditional manner could create the basis for economic independence and the possibility of survival for India’s impoverished rural multitudes.  His choice to stand in solidarity with the poor of the country, while East India company was systematically exploiting them became a powerful symbol that then became the face of the movement and urged his more privileged followers to copy his example, and discard, or even burn, their European-style clothing, proudly returning to their ancient, precolonial culture. This simple act of spinning pierced through the varied Indian community, uniting all classes, caste, gender and creed into one cause and fabric. However, today it seems to be reduced to a static symbol; as a part of history and as a part of the India national flag. It lost its efficacy once its dynamic performance ceased to anchor a political movement. We retain now only the echo of its circular rhythm. 

AM - How did you come up with this idea of exploring the idea of the spinning wheel as a tool for reflection, almost crafting through time? 

Having grown up in India, Gandhi’s presence is all around us. Not necessarily as the figure we have studied throughout history, but as an integral subconscious symbol in day to day life – on the currency notes, names of the streets, etc. Moving out of India, for the first time, to pursue my post-graduation in London made me acutely aware of of my heritage. Moreover, at the time the news was flooded with updates on Brexit, the election of Donald Trump as the president, the building of the wall between US and Mexico and more news of the same nature from Russia, India etc. When we were presented with the brief that asked us to expose a political space of production that spanned the ‘infinitesimal to the monumental’, the symbol of the spinning wheel almost instantly came to my mind, as it was a simple machine and a simple activity that united the entire nation. I wondered how today the term nationalism has been broken and twisted to divide rather than unite. And as an extension of this thought, can it be argued that the spinning wheel that once spun the fabric of unity now spins the fabric of division? What once symbolized inclusivity now takes pride in furthering exclusivity? And that for me was the starting of “Spin & Weave”- a project that explores the theme of Nationalism, Social Fabric & the Circularity of Time. I was interested in investigating how a symbol, so intrinsically part of my own culture, can be revived to interact with present-day political, global occurrences. How a symbol of unity, can now represent boundaries? Based on my new insight into nationalism, this project was a way to explore whether this symbol out of its original context remains the same static image while showcasing the change of ideologies, or does it take on a new form and new meanings? The end piece was envisioned as a scaled model of an experiential installation which showed the two sides of the wheel. One, where a multitude of threads converge at its centre, representative of the people that would once come together to unite, while the other showed the same threads diverging into multiple directions disrupting the spectator's path and field of vision. To be able to traverse this space you might have to go over the strings or under them, cut them, tie them up, loosen them; but you have to make an effort to navigate this stretch. At the centre of all, is this spinning wheel, entangled in the boundaries it continues to weave. A wheel that cannot spin any longer but continues to monumentalise the act of spinning. 

AM - Did you consider/imagined the meditative properties of spinning when you created your project? 

“Take to spinning. The music of the wheel will be as balm to your soul. I believe that the yarn we spin is capable of mending the broken warp and weft of our life…”   – Mahatma Gandhi 

The process of spinning yarn is inherently meditative. It’s not something I originally considered at the beginning; however, it was hard to ignore it as I sat for days threading yarn, creating scaled models of the final output. There is a rhythmic cadence to it. It is monotonous, repetitive, but just as when you’re meditating it allows you lose yourself into it. It is a wonderful process to instil patience, stability and peace in an individual. Which in my belief had been of utmost importance at a time when the people of India needed to be level headed and find the strength to stand against the colonial rule. One of my biggest takeaways from this project was the lesson of patience and discernment. I learnt the importance of each individual’s effort in fuelling a collective power; which during the colonial time, created this beautiful, peaceful and unified fabric of my country. 

AM - Do you think that there is a connection between crafting/identity and narration? 

AK - In terms of physical and tangible materials, for sure. Every region, city and village boast of its own handmade traditions and skills, the ancestral knowledge embedded deeply in our cultures. The geographical location, environmental factors, and the available local materials initiated certain ancient practices that slowly got imbibed within the fabric of the place, which inherently defines its identity and a specific cultural viewpoint. Local materials are used to tell local stories in a particular cultural context. The way of using them only further adds to that. Anything that becomes tangible has an identity, and everything that has an identity has a narrative. Crafts are a way of giving shape to new forms, building a whole new database of identities and narratives in design. It enables the piece to embody the history, culture, socio economic political expression and the various personal stories and aspirations of the designers/ craftsmen. Art and design by nature are a form of storytelling. In no two cities or zones can the same art or craft be practiced in the same way. It is always adapted, and with this adaptation the story changes immensely across boundaries. This is the beauty of context in art, design and narratives. Any small change brought to any one aspect has a ripple effect on all the others, leading to a completely new personality of the base identity. An example of this is how from Japan's kimonos to Scottish tartan, and from Uzbekistani Suzani to Gandhi's push for Indian khadi, the culture of the world is woven, quite literally, into local fabrics. Though the machinery and techniques have been similar, yet throughout human history one look at a man’s clothing could tell you more than his words: his social standing, wealth, class, military rank and more. Historically cloth was unique to its region and country, sometimes literally tying in elements of the land and the people that live there. Even today in a globalized society where one can swipe through countries in no time, all groups of people have secrets hidden in patterns, dyes and fabrics that are waiting to be explored. - How do you think that we could share ancestral forms of knowledge without commodifying them? This is a very difficult conversation to have in the world today. There is a very fine balance between conserving and commodifying. We have lost so many art-forms simply because we haven’t been comfortable in the idea of commodifying them. There are various ways to share knowledge but as soon as they become quantifiable, it becomes a commodity. It almost seems to me as though we might need to change the way we understand commodities and become more mindful of the exchange of these. As a designer I believe in sharing ideas and culture, and I see no harm in others doing the same even if it comes at a certain cost. One can’t ignore the fact that one needs an income to enable these storytellers to run their own lives while comfortably dedicating their lives to the craft. This constant debate between conserving and commodifying, impacts the simplicity and the purity of exchanging stories and emotions through craft. 

AM - How do you deal with the idea of orality associated with tradition? For instance, in African countries, many times traditions are never recorded, so, we lose them, but on the other hand that is how they evolve naturally... so, if we record them, we somehow kill them in the sense that they no longer transform/evolve... 

AK - India has a very rich oral tradition. Take Indian Classical Music for example, where the original tradition of imparting knowledge over thousands of years was through recital with a minimal use of the written word. Recorded and written material developed, but only as a key to absolute basics. Beyond that, Indian classical music is still almost entirely improvised, improvisations based on these certain written ground rules. The same is true for most of our forms of Art, Dance and Scriptures. The oral tradition is in a sense trapped within the confines of a culture’s collective value system. It is first and foremost a group activity, and reinforces bonds within the culture, but it also depends on that group’s willingness to further keep the art of practicing and sharing alive. Writing, on the other hand, is an individual pursuit. Writing transmits ideas from other cultures that reside outside the local sphere and allows the individuals to interpret those ideas for themselves. Written or documented references not only cater to a wider audience, but also to a more distant generation; enabling them to enjoy, learn and reinterpret past stories, leading to a natural evolution that keeps these traditions relevant. The only drawback being the loss of understanding, guidance and the radicalizing of the written knowledge. I feel, this documentation must allow the artist to freely interpret and improvise this knowledge. The need of the hour today is also to learn the subtle language of symbolism and essence, not only to keep the traditions and rich stories alive as they were, but also to strengthen our understanding of each other’s thought processes and maintain a better harmony. 

AM - Do you think that it would be possible to create a project that would connect young artists with old craft studios to create sustainable projects in India? What is missing in terms of business channels that could render these local projects visible worldwide? 

AK - Every craft form is based on shared information that is continuously evolving. Formulating more and more collaborations where old traditions and skillsets are funnelled into the younger artists, along with a freedom to reinterpret them through their own experience and insight, might help bring these traditions to new light. Take for example how a khadi wheel works - the wheel is a form of analogue technology and weaving is a cultural idea. The practice pushes the technology and cultural idea embedded in it forward. Now, for a ‘young’ artist, some of these technologies or cultural practices may present a space of possibilities that may connect to their own practice; or a possibility where they can combine it in with the latest technologies - retaining its roots but giving the product a more global and widely accepted appeal. This may perhaps be a way to find a common ground and explore further. To a certain extent this has already started to happen. However what concerns me is that in the collaborative effort between the designer and the artisan, the designer gets all the credit and possibly the profit while the artisan has gained nothing more than what they always had. The need of the hour is to evolve the stature of the craft and the craftsman enough to give the artisans an incentive to believe in what they do, and for the younger generation to be willing to learn and continue this process. Now as far as contemporising the traditional crafts go, I believe it requires work in two divergent directions. One is that art forms and crafts become a natural part of life again, as they once were. An extremely simple example is how in parts of the country and world over plastic plates are being replaced by banana leaves. This was a common traditional way of eating in southern parts of India, and now again there are people working on spreading it across the country, not as a tradition or luxury, but as an absolute basic awareness. On the flipside, craft must also be innovated and made a part of high-end design. One that celebrates the craftmanship for its glory, and adds an aspirational ramp value to these ancient crafts. An example of that is furniture designers today are reviving and reinventing the dying craft of making utensils and artefacts by hammering brass—traditionally practised by a community of Assamese artisans, to create high end, contemporary and innovative products that are highly global in their appeal while the manufacturing techniques belong to the Indian handicrafts’ tradition of the country. Government, innovators, investors, crafts organisations and designers need to come together and work closely with the craftspeople; listen to their voices, build on their strengths, think out of the box and possibly create a regulatory body that connects various craftsmen to designers all over the world, almost like an open source. However, it needs to have its own regulations in place to ensure that artisans and craftsmen are not exploited, and can also gain from the exposure and the innovation, giving them a reason to believe in the craft they have spent their lives mastering, again.

AM - Ana Mendes

AK - Aarushi Kalra

Aarushi Kalra is an architect and an interior designer, recently graduated from the MA Interior Design at Royal College of Art. Currently she is in the process of setting up her own design wing based in New Delhi, India, by the name of I'mX - that aims to work fluidly between multiple disciplines. One that challenges and immerses viewers into provocative, layered and experimental environments.