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At one point Indu Antony had 37 chairs in her house. Each one was named. James, for instance, had three identical legs and one that didn’t match
“Once upon a time, my father ran away from home.”
That’s how Indu Antony begins—not with a quote, but with a spell. Like many origin stories in Indian households, hers starts in the past but lives entirely in the present. Her father, just eighteen then, left home and eventually found his way to the Gulf. He stayed, made a life, sent money back, and—most importantly, for this story—began to collect. Photographs, souvenirs, fragments of familiarity that softened the sharp edges of foreignness.
“I think I absorbed that tendency,” Indu says, noticing her tendencies with some attention. Her practice of collecting began early: a toy from a Kinder Joy egg, a sharp stone that cut her and drew her first blood, her first real scar. Nothing too precious, nothing too planned. Just kept. Intuition did the choosing, not analysis. Significance was felt, not argued.
There’s no manifesto here. No aesthetic rationale, no theoretical scaffolding. Indu collects like she breathes—without deliberation, but never without care.
There was no language for it back then. No flatlays, no Pinterest boards, no Insta feed to curate. Just a child who didn’t throw things away. Objects were not kept for posterity or display. They were companions. They stayed because they mattered—often for reasons even she couldn’t name. Meaning wasn’t assigned. It revealed itself, quietly, over time.
This orientation hasn’t changed, even if the collection has. For the last 24 years, Indu has lived alone. The objects around her have accumulated, dispersed, returned. “At one point,” she says, “I had 37 chairs in my house. You couldn’t walk without bumping into one.”
They came from the street, from resale stores, from friends who left town and never asked for their furniture back. Some were cracked. Some didn’t sit right. Each one was named. James, for instance, had three identical legs and one that didn’t match. “I liked him for that,” she shrugs.
Eventually, the chairs had to go. But not before a farewell—documented, remembered, archived. She used the wet plate collodion process, a 19th-century photographic technique that creates rich, dreamlike images on glass or metal. It’s a laborious, unpredictable method—one that insists on slowness and imperfection. The final images, ghostly and amber-toned, felt less like records and more like moods. Portraits of things already half gone.
There’s a tendency to see collecting as a form of possession, of keeping things in pristine isolation. But Indu’s objects don’t sit behind glass. They live with her. They’re touched, lent out, spoken to. Her sari collection, for instance, is regularly raided by her nieces. “They’re growing up. They want to wear saris now. Of course, they take them. That’s what they’re for.”
Objects move in and out of her life. Some stay. Some return in altered form. Others disappear completely. She doesn’t mourn their loss. “They’ll do what they need to do,” she says, like they’re sentient, stubborn creatures. They come and go on their own terms.
What binds them is not sentimentality, but valuation—an internal, idiosyncratic system of worth. What matters is not how rare or costly something is, but where it came from, who it belonged to, what was happening in her life when it arrived.
In Indu’s world, value is relational, not financial. The worth of an object lies in its intimacy. Has it been leaned on? Repaired? Reused? Did it ever offer comfort, texture, disruption? Objects that have lived with her accrue meaning simply by staying close.
There’s a quiet politics here. A refusal of the collector as gatekeeper. Instead, she becomes caretaker, cohabitant, accomplice. Her objects are not stored for later—they are witnessed. Spoken to. Allowed to become.
“They’re what I come home to,” she once said.
A few years ago, Indu went to the south of France to train in the olfactory arts—the chemistry, poetics, and memory of scent. It transformed her practice. Smell, unlike sight or sound, is volatile. It resists capture. It lingers, then vanishes. It is both intimate and unruly. And yet, she began to collect it.
Back in Bangalore, she started bottling smell—temple incense, rain on hot pavement, petrol at 2 p.m., cigarette butts crushed under feet, fresh dosa batter, Mysore sandal soap, saccharine filter coffee. These scents, ephemeral as they were, became her archive. A collection that could not be kept, only experienced.
This project culminated in Vāsané, a limited-edition book published by Maazhi books. It contains ten vials of smells that readers can inhale, each one part of an ethnographic and sensorial archive of the city. A new form of citizenship to a growing metropolis asserting its regional identity.
Her taste, as always, is precise. She’s not drawn to prestige or luxury, the kind of fragrances hoarded by connoisseurs. She’s interested in specificity. Smells that tell stories, that cling to bodies and walls. She is currently waiting for a custom fragrance from Alessandro, an Italian perfumer whose practice is as slow and exacting as hers. It takes time, it is expensive. Indu is not in a rush.
“I know I’ll get it,” she says, unfazed. “I’ve already called.”
During the lockdown, Indu—accustomed to solitude—felt a different kind of absence. Not of company, but of contact. Solitude wasn’t empty. It was tactile. She craved touch, not in the abstract, but through surfaces. Fidgeting. Stroking. Skimming. Holding.
Each object offered its own intimacy. Cold metal. Splintered wood. Satin, chipped enamel, velvet, jute, cotton, rubber, a stone smooth from years of handling. Collecting became not just an aesthetic or archival act, but a sensorial practice. A way of making contact with the world when the world was suddenly out of reach.
In Indu’s hands, nothing remains static. Objects shift states. Pickle jars become lamps. Broken ladles are recast as sculptures. Torn saris turn into stitched canopies. An ornate frame might hold an image—or nothing at all, cradling absence with the same reverence.
She keeps a living materials library—a working archive of textures, fragments, leftovers. A place of potential, not permanence. Some of these become formal artworks. Others remain gestures, nameless but significant.
Meaning, in her world, is not imposed. It accrues. Everything finds its place. Eventually.
Indu’s world is one of impermanence. Things fade, scatter, return. Chairs leave. Smells dissolve. Perfumes arrive years late. Textures wear thin. And still, something remains.
Not the object itself, but the way it was held. The way it changed her. The relation it made possible.
Her archive is not a museum. It is a memory palace without doors. A studio of sensorial fragments. A life that refuses to draw hard lines between art and living, between what’s disposable and what’s worth keeping.
Perhaps that’s why her story began the way it did. Once upon a time. Not to signal fantasy, but because time, for Indu, is fluid. Circular. Smells return, objects speak, chairs walk out and come back.
Nothing is truly gone. It just changes form.
All images by Ritesh Uttamchandani
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DEC 2023
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17 Oct 23, 03.00PM - 04.00PM