• KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
  • KGS/USD = 0.01143 -0%
  • KZT/USD = 0.00191 0%
  • TJS/USD = 0.10833 0.28%
  • UZS/USD = 0.00008 0%
  • TMT/USD = 0.28575 0%
09 November 2025

Viewing results 1 - 6 of 18

From Rare Collectibles to Mainstream Chic: The Suzani’s American Story

At the turn of the century, a suzani, the traditional embroidered textile from Central Asia, was almost impossible to find in the United States. These pieces, once given as dowries in Uzbekistan and Tajikistan, were the kind of object you might stumble upon in the back room of a rug gallery or in the private collection of a well-traveled dealer. To collectors, they were mysterious and precious, valued partly for their rarity as much as their beauty. Today, in New York and across the U.S., suzanis are everywhere. They hang in boutique hotel lobbies, appear in glossy interior design magazines, and are sold by the dozen on Etsy and Instagram. The journey from rarity to ubiquity is both cause for celebration and reason for reflection, and reveals how cultural objects travel, are reinterpreted, and can carry heritage into new contexts. Rooted in family life and ritual, suzanis were traditionally embroidered by brides with circular and floral motifs, each stitch carrying symbolic meaning. They were displayed at weddings, passed down through generations, and treasured as heirlooms, remaining within Central Asian households for centuries before appearing on international auction blocks or design blogs. Shortly after the collapse of the Soviet Union, suzanis began appearing in the U.S., arriving primarily through Istanbul’s antique textile markets. These textiles - once private heirlooms - caught the eye of auction houses in London and New York as rare examples of artistry. As design editors and boutique retailers rediscovered their vibrant motifs and handmade quality, suzanis shifted from decorative obscurity to sought-after global accents. Collectors quickly prized their vivid palettes and dense embroidery, and museums displayed them as artifacts of a little-known artistic tradition. At auction houses, the most exceptional pieces commanded astonishing prices. For instance, a Shakhrisabz (Green City) suzani from eighteenth-century Uzbekistan was recently valued at up to £50,000 ($67,000) at Sotheby’s in London. As someone who once ran a family Persian rug gallery in the Midwest, I remember the excitement when a genuine suzani appeared. It was almost mythical, a piece that drew genuine excitement from serious buyers and curiosity from casual visitors. In New York, designers showcase suzanis as bedspreads, wall hangings, and upholstery, while fashion houses borrow their patterns for prints. The mainstream embrace is a sign that a once-overlooked textile is now celebrated as part of the city’s design vocabulary, and that Central Asian culture is being appreciated in new ways. Hand-embroidered suzanis take months of work, with their thread tension, symbolic motifs, and slight irregularities forming part of their beauty. Machine-made copies, now sold widely online, mimic the look but erase the artistry; selling for a fraction of the price, they may look authentic but have no connection to Central Asian makers or traditions. Yet the enduring appeal of hand-stitched suzanis shows that authenticity continues to matter, and that the artistry behind these textiles cannot be replaced by machines. As suzanis find their way into new settings, they show that traditions remain vibrant as they adapt and endure. Their symbols...

Kazakhstan’s Cultural Reawakening: Almaty Opens Its New Museum of Arts

First, a young Kazakh schoolgirl in a black dress with a starched collar, her hair tousled by the wind of the Aral Sea, clutches a large Russian book tightly to her chest as she stands before a lonely school building in the middle of nowhere. Then, a camel speaks: “Give me back the sea!” “No!” cries a woman, her face hidden beneath a military hat. She stands before an abandoned edifice, her head wrapped in fur, her body strangely adorned with eggs. [caption id="attachment_36257" align="aligncenter" width="900"] Image: Almagul Menlibayeva[/caption] This series of surreal images is from the video Transoxiana Dream, by one of Central Asia’s pioneering contemporary artists, Almagul Menlibayeva. The Times of Central Asia attended her major solo show, I Understand Everything, curated by Thai curator Gritiya Gaweewong, a powerful exploration of memory, trauma, and identity, which provides the “treble clef” for the opening of the Almaty Museum of Arts. The show brings together works spanning decades, from Menlibayeva’s early paintings and collages in the 1980s, to her recent internationally recognized video and photography works. Through a variety of mediums, she charts the collapse of the Soviet Union, the ecological devastation of Kazakhstan, and suppressed cultural memory. [caption id="attachment_36258" align="aligncenter" width="2560"] Almagul Menlibayeva, People Talking against a Blue Background, 1988; image: Almaty Museum of Arts[/caption] As always in her practice, the feminine and feminist narratives are at the forefront. Menlibayeva’s women are at times bound with nature or with military rule, alternately merciful or merciless. Her works tackle ecological concerns, tying them directly to the destruction of patriarchy. “For us, opening our program with Menlibayeva’s show was highly significant,” says Meruyert Kaliyeva, the museum’s artistic director. “She is a pioneering Central Asian artist who is known internationally but at the same time has always dealt with topics and themes that are important locally.” A New Museum in Almaty The inauguration of the Almaty Museum of Arts represents a decisive step in shaping Kazakhstan’s creative future. As the country’s first large-scale contemporary art museum, it houses over 700 works collected across three decades, offering a panoramic view of modern Kazakh art while opening pathways to Central Asian and international dialogues. [caption id="attachment_36265" align="aligncenter" width="2560"] Almaty Museum of Arts; image: Alexey Poptsov[/caption] Its mission extends beyond exhibitions: the institution positions itself as a center for education, research, and collaboration, aiming to nurture local artists and connect them to global networks. For Kazakhstan, long without a dedicated contemporary art museum, this moment signals a new era, one in which cultural identity is asserted with confidence, and the arts are recognized as a vital force for national memory as well as international visibility. Kaliyeva emphasizes how essential it is that Kazakh artists now have a platform where voices once peripheral to national culture can take center stage. She also stresses the urgency of the moment: in a world reshaped by geopolitical fractures, climate crises, and cultural decolonization, this opening is necessary: “It’s a moment for Kazakhstan to assert its own narratives, to host...

Threads of Power: Women, Heritage, and the Art of the Silk Road

From June 24 to July 10, 2025, the Minerva Association will be presenting the exhibition Weaving the History of Central Asia at the Centre Paris Anim’ Espace Beaujon. This exhibition brings together the artworks of Fatimah Hossaini and the textile creations of Beltepà, paying tribute to the women of the region through the motifs and textile skills inherited from the Silk Road. In Central Asia, weaving, embroidery, and sewing have long been passed down from mother to daughter, practiced within the home and shared among craftswomen. These domestic yet deeply skilled practices embody an often-overlooked heritage, one that is both intimate and monumental. The exhibition sheds light on how art and fashion can transcend cultural and geographic boundaries, revealing stories of resilience, identity, and creativity. The exhibition celebrates women not only as artists and artisans but as powerful custodians of heritage. The handmade garments by the women of Beltepà, paired with Fatimah Hossaini’s striking photographic portraits, convey a sense of strength, dignity, and continuity. Together, these works send a compelling message: that of women’s empowerment and the intergenerational transmission of ancestral knowledge. Fatimah Hossaini’s artwork delves into themes of gender, identity, and cultural resilience. Her portraits of women in Central Asia illuminate lives and traditions that are often rendered invisible, offering a bold visual language that honors their presence and voices. The suzanis featured in the exhibition are rich with meaning. Every motif, color, and pattern tells a story, echoing the layered influences of the Silk Road and the women who continue these traditions today. Beltepà reinterprets traditional Uzbek fabrics — atlas, adras, bakhmal, and suzani — through a contemporary lens. Her collections merge craftsmanship with innovation, turning textiles into wearable artworks that reflect a living, evolving cultural identity.

Central Asian Perspectives Take Center Stage in Milan

A pale Milanese dawn draped the city in shifting greys, as visitors crossed the threshold into the space of Fondazione Elpis, a foundation created to promote dialogue with emerging geographies and young artists. This time, it was Central Asian artists who were in the spotlight, claiming a shared history fractured by Soviet rule and global currents. The show YOU ARE HERE: Central Asia redraws a regional map, allowing artists to redraw the borders of their belonging beyond nation-states. At the same time, it invites each visitor to relate to the works by locating its place within these stitched, erased, and reconfigured narratives. Curators Dilda Ramazan and Aida Sulova orchestrated twenty-seven artists into a living constellation: from Munara Abdukakharova’s rolled patchwork, its golden hammer-and-sickle motifs softened by the hand-stitched curves of Kyrgyz kurak korpe, to Vyacheslav Akhunov’s furious erasures of scraped notes, the show reassembled in unexpected patterns stories of resilience, resistance, and reimagined belonging. YOU ARE HERE not only reframed Central Asia for a European audience but asserted that the region’s histories are neither static nor singular, they are stitched, erased, reconfigured, and claimed anew by the very people who live them. The Times of Central Asia spoke with Kazakh curator, Dilda Ramazan. [caption id="attachment_31541" align="aligncenter" width="2560"] "YOU ARE HERE. Central Asia", installation view, primo piano, Fondazione Elpis, Milano © Fabrizio Vatieri Studio[/caption] TCA: Can you tell us about the genesis of the show? The show emerged after the invitation of the Fondazione Elpis, whose founder, Marina Nissim, became interested in the region and its artists after seeing one of the Central Asian pavilions at the Venice Biennale. By presenting the complex Central Asian landscape to a European public who might not know it very well, we wanted to give artists the platform for free expression without framing the region from the stereotypical perspective, as is often the case in the Western context. We wanted the artists to reflect on the idea of space and belonging through the idea of locating oneself. TCA: Do you feel there is a growing awareness of Central Asia in Europe? Yes, I can feel and see it, but it is a natural process one should expect within the logic of globalization. The exhibition addressed the impact of Soviet and post-Soviet transitions on the cultural identities of Central Asian nations by showcasing artists of several generations. Some of them had a direct experience of living under the Soviet regime, so again the artists spoke for themselves and the region’s past through their works. [caption id="attachment_31542" align="aligncenter" width="2560"] Emil Tilekov, Traces and Shadows, 2024 © Fabrizio Vatieri Studio[/caption] TCA: How is the theme of migration explored in the exhibition, particularly concerning its economic and emotional implications for Central Asian communities? Migration was one of the key aspects evoked in the show because it is still an experience lived by the artists and/or their relatives and families. Two Kyrgyz artists, for example, raised this issue in their projects. This was the case in the video by Chingiz...

Interview With Sara Raza – Director of the Tashkent Centre for Contemporary Art

Sara Raza is a litmus test for the spirit of the times in the shape of an art curator.  In simple terms, art crowds can count on her direction for the Tashkent Centre for Contemporary Art (CCA) to bring the most pressing issues in contemporary art to the foreground. Indeed, the author of the book Punk Orientalism - and the namesake curatorial studio - has been just appointed as Artistic Director and Chief Curatorial Director of the CCA Tashkent, set to open in September 2025. It’s a strategic move for the Centre, which has aspirations of becoming a global arts and culture hub and is aiming at international artistic and creative exchanges, which include residencies, exhibitions, workshops, and educational programmes, and contributing to Uzbekistan’s cultural ecosystem. Transversal in her curatorial approach, London-born, New-York-based Raza is coming from a mixed Central Asian/Middle Eastern background, but she is also steeped in the heart of the Western art system, in institutions such as the Guggenheim – having taken care of a project called UBS MAP Global Art Initiative, curating the Middle East and North Africa section. Over the years, the curator has worked with artists from Asia, the Caucasus, the Middle East, Europe, and North America, and has curated shows at the Mathaf: Arab Museum of Modern Art in Doha and the Rubin Museum of Art in New York, but it is truly her book, Punk Orientalism: The Art of Rebellion, which brought a fresh approach to the sometimes highly academic field of art criticism. For Raza, artists from the former-Soviet countries and beyond hold a strong punk DIY ethos, by which they counter the Orientalist gaze they have always been subjected to by both the West and Russia. Their art is often a form of bricolage, an unexpected connection of disparate ideas used to create something entirely new. Will she bring this original approach to the direction of the museum, too? TCA spoke with Raza to find out about how she’s planning to foster cultural and educational partnerships and to support local, regional, and international artists while engaging with Uzbekistan’s rich cultural heritage. [caption id="attachment_29451" align="aligncenter" width="2560"] Centre for Contemporary Art Tashkent Artist Residencies; image: Namuna[/caption] TCA: The Centre for Contemporary Art in Tashkent is poised to become a major hub for artistic discourse in Central Asia. As its first Artistic Director and Chief Curator, how do you envision defining the institution’s identity from the ground up? My vision for CCA is less of a ground up approach, but rather one that builds on an historical and visual cultural foundation established in the 20th century that included a robust relationship with artists, intellectuals and others from the Global Majority World [a collective term for people of African, Asian, indigenous, Latin American, or mixed-heritage backgrounds, who constitute approximately 85% of the global population]. This included relationships between Harlem Renaissance figures [The Harlem Renaissance was an African American cultural movement that flourished in the 1920s and had Harlem in New York City as its symbolic...

Simurgh Self-Help: Slavs and Tatars’ New Show Rethinks National Symbolism

“It’s interesting that in Western symbolism you never see a delicate female eagle,” notes Payam, one-half of the artist collective Slavs and Tatars, from his studio in Berlin. “But the central-Asian Simurgh is gender-fluid, metaphysical. It doesn’t belong to this world.” The mythological figure of the Simurgh is the focus of Slavs and Tatars’ latest show at the gallery The Third Line in Dubai called “Simurgh Self-Help”. The show speaks of the importance of reclaiming and reframing cultural memories in a fractured world, and an invitation to think beyond the artificial, top-down confines of nationalism, to find cultural unity. [caption id="attachment_28951" align="aligncenter" width="2560"] Slavs and Tatars Samovar Vacuum-formed plastic, acrylic paint; Image: Courtesy of the artist and The Third Line, Dubai[/caption] The exhibition extends a lineage of conceptual inquiry, drawing upon the mystical bird Simurgh, ever-present in Persian and Central Asia mythologies, as a counterpoint to the ubiquitous, secularized eagle of Western heraldry. A constant companion of Zeus in Greek mythology, the eagle is a recurring symbol in the Western world: “Everywhere you look in the West, you find eagles,” notes Payam. “It’s on the German flag, on American football teams, on the Albanian flag. It’s a tired, secularized symbol, heavy with the weight of imperial history.” In contrast, the Simurgh exists on a different plane, one that rejects hierarchies in favor of collective transformation. [caption id="attachment_28952" align="aligncenter" width="1874"] Slavs and Tatars Samovar Vacuum-formed plastic, acrylic paint; Image: Courtesy of the artist and The Third Line, Dubai[/caption] Today the Simurgh is going through a similar secularization to the Western eagle, with Turkish SIM cards and Azerbaijani soccer teams called Simurgh. "It's easy, in some sense, for as an artist to take something which is very high and important, let's say spiritual or religious, and make it make fun of it, bring it down in a caricatural way,” says Payam. “What's very hard as an artist is to take something which has been debased and make it high again." In the show, we see works that go in either direction, presenting an alternative mythology, one that shows that cultures are fluid and interconnected. “Simurgh Self-Help,” which had previous iterations in Warsaw, Athens, and Baden-Baden, was originally started two years ago as a conceptual echo of Marcel Broodthaers’ Musée d'Art Moderne: Département des Aigles. This was a conceptual museum/artistic project created by the Belgian artist in 1968, full of artworks referenced by Slavs and Tatars in their show. [caption id="attachment_28953" align="aligncenter" width="2500"] Slavs and Tatars, Soft Power_2023, Woolen Yarn; Image: Courtesy of the artist and The Third Line, Dubai[/caption] The Simurgh, Payam explains, traverses territories from Kazakhstan to Ukraine, yet remains absent in Poland. “It’s a question of defining a region not through imposed political structures but through the myths that bubble from the ground up,” remarks Payam. The Simurgh becomes a cipher for alternative cartographies, a challenge to the top-down imposition of nationhood. If the eagle stands for conquest and dominance, the Simurgh stands for the dissolution of categories and unity...