Pramod Thomas is a senior correspondent with Asian Media Group since 2020, bringing 19 years of journalism experience across business, politics, sports, communities, and international relations. His career spans both traditional and digital media platforms, with eight years specifically focused on digital journalism. This blend of experience positions him well to navigate the evolving media landscape and deliver content across various formats. He has worked with national and international media organisations, giving him a broad perspective on global news trends and reporting standards.
A NEW dance-theatre production explores how women enforce patriarchal rules upon their daughters and the consequent impact on family and societal structures, its artistic director said.
Choreographer Amina Khayyam uses Kathak, the classical Indian dance in her new production – Bibi Rukiya’s Reckless Daughter – to raise awareness about gender prejudice in ethnic communities.
In an interview with Eastern Eye, Khayyam also stressed the importance of mutual support among women during challenging situations.
Loosely based on Federico García Lorca’s The House of Bernarda Alba, the 70-minute show is set in modern, inner-city migrant communities.
The story centres on widow Bibi Rukiya, who restricts her three daughters’ freedom to maintain family honour and secure marriages. One daughter challenges her mother’s authority and questions her role as a woman.
Khayyam said, “I have a fondness for Lorca and the subjects he covers, particularly because they still resonate in our communities and culture. I work with women’s groups across the UK, particularly those who have difficult backgrounds like domestic violence or mental health issues, and I find those stories from Lorca really resonate with these communities,”
Bibi Rukiya was created over 18 months through workshops with women’s community groups across Britain. Participants collaborated with professional artists from the Amina Khayyam Dance Company to explore mother-daughter relationships.
Khayyam said these shaped the content and ensured the production reflects genuine experiences.
“I take the subject to them and then explore it through movement and storytelling, hearing their perspectives. When these women come back to see the performance, they see themselves and can relate to the stories,” the artist said.
Workshops were conducted in London, Luton and Birmingham for the production and more than 250 women took part.
Khayyam said, “Our show examines how women impose patriarchal rules on their daughters and the consequences thereof. We investigate why women perpetuate these structures and whom they serve by doing so, facilitating self-discovery, rather than providing answers.
“Centuries of conditioning have established clear, hierarchical gender roles in our society. Women who’ve experienced lifelong suffering often expect their daughters and daughters-in-law to endure similar hardships, following the principle, ‘I suffered, so you suffer now’, rather than breaking this cycle.
“We express these revelations through dance, movement and storytelling, bringing professional dancers and female musicians to the stage. Participants are encouraged to articulate their experiences in their native languages – Punjabi, Gujarati, Bengali, Hindi and English – which we then develop into poetry or narrative.”
She added, “We teach Kathak basics and mudras, providing theatrical elements that combine movement and text. While some participants initially resist dancing due to cultural taboos, most ultimately embrace it upon discovering its emotional benefits. We maintain women-only environments to ensure participants feel safe to express themselves freely.”
Khayyam, who is British Bangladeshi, began her Kathak dance training with Alpana Sengupta and progressed to professional level with Sushmita Ghosh at The Bhavan in London.
She then made her professional debut at the Southbank Centre.
Describing the use of Kathak to express complex emotions in the show, she said, “Kathak comes from katha, which means storyteller. We explore many different emotions within our form, and as we are storytellers, it lends itself to tell those stories. “In Kathak, we have many different tools – like spins with rhythmic footwork – as well as storytelling mudras, head gestures; all of this can come into play when we’re creating stories.”
Khayyam said the show uses music, movement and footwork to depict complex themes.
“In one scene there’s a conflict between the mother and the three daughters. We’re adapting it to three daughters as opposed to the five daughters originally in the book. There’s something called sawal jawab – question and answer.
“Through the footwork, the daughters are having a huge head-to-head with each other, and one of the best ways to bring that positively and impactfully is through sawal jawab – asking questions and giving answers – only through footwork.”
Set up in 2013 and based in Slough, the Amina Khayyam Dance Company has 15 pieces of work to its credit, with 160 shows in 40 venues in the UK and abroad.
Khayyam said her hope was for audiences to “go away and think about what they just saw”.
She added, “Sometimes we’re quite blinkered; we just carry on with life without questioning things, and I would like people to be able to question.
“Second, I’d like those south Asian women, both those we’ve worked with and those we haven’t, to be able to stop and think, ‘This is something we have in our community. How do we deal with this? How do we change it? How do we evolve this situation and empower these women who are trapped in it?’ With every show we’ve done in the past, we like to leave a question with the audience.
“It’s also about awareness. Sometimes we walk down the street and there’s a huge tree, but we never notice it – we take it for granted. Then suddenly we look up and think, “Wow, this tree is amazing.” We want to bring this kind of awareness into their lives, to recognise what’s happening and how we can help each other.
“In the workshops with women, I stressed that they need to support each other, because often that support isn’t there. We’re judging a lot, gossiping, and we need to support each other when we see difficult situations. That’s what I would like the show to bring about.”
Bibi Rukiya’sReckless Daughter will have its premiere at the Birmingham Hippodrome next Thursday (22) and Friday (23), followed by a national tour starting in autumn 2025
THE theme of the Royal Academy’s Summer Exhibition 2025 is “dialogues”, prompting the question: can art help bring together the people of India and Pakistan? Or, indeed, Israel and Iran – or Israel and Palestine?
It so happens that the coordinator of this year’s Summer Exhibition is the internationally celebrated artist and Royal Academician Farshid Moussavi, who is of Iranian origin.
She said: “The Royal Academy Summer Exhibition 2025 is dedicated to art’s capacity to forge dialogues and to nurture sensitivity towards societal concerns, such as ecology, survival and living together. These dialogues can be between people of different races, genders or cultures; between humans, other species and the planet; or across disciplines – art, science, politics, for example.
” In an interview with Eastern Eye, Moussavi stressed that art exhibitions alone cannot solve political problems.
But, she added: “Art exhibitions are about developing sensibilities and giving people the opportunity to see things differently – different from how they are presented, perhaps, in the media, on social media and general media.
“That’s all we can do. There is so much more that unites us than divides us.”
Asked whether art could help temper the anti-immigrant sentiment being stirred by some politicians in the UK, she replied: “The reason why I set the theme of dialogue is to encourage and nurture compassion and understanding. Yes, there is a lot of anti-immigrant [sentiment] – and it’s not just the UK, by the way, it’s everywhere.”
“Sometimes I feel that part of the negative feeling stems from simple ignorance – from not knowing or understanding each other. When you do not understand someone, you become afraid, or you see them as a threat. The more we come together – perhaps by going to exhibitions together, sitting around the table – the more we realise we can cohabit the world while being different. But we need to respect each other.”
The Story Teller by Ley Roberts
In his remarks at the opening of the 257th Summer Exhibition, Andrew Tarsia, director of exhibitions at the RA, said: “It has been held every year without interruption since it was first inaugurated in 1769. The theme of this year’s exhibition is dialogues – a theme which Farshid and the [hanging] committee have explored through more than 1,700 works displayed in the galleries. “Something that really marks this edition is the thoughtfulness with which the theme has been explored – through specific combinations of works that have been carefully curated, selected and hung across the galleries.”
He said Moussavi had worked with other members of the hanging committee, including “Tom Emerson and Stephanie Macdonald of 6a Architects, Vanessa Jackson, Christopher Le Brun, Helen Sear, Caragh Thuring and Richard Wilson. And, of course, the committee was chaired by the president of the Royal Academy, Rebecca Salter.”
This year, there has been a particular focus on architecture.
Tarsia was followed by Moussavi, who said that being the coordinator had given her “a wonderful opportunity to test art, and I’m including architecture as part of that capacity to forge dialogue between people, ideas and things.
Summer Exhibition coordinator Farshid Moussavi, with Royal Academy director of exhibitions Andrea Tarsia in the background
“We live at a time of unprecedented polarity, whether cultural, social or political. Since the world out there is focused on those polarities, here we have the opportunity to dwell on what is common to us.”
She was trying to “find conversations between artworks or within artworks as a way to inspire us to come together and address the many problems we face, which arise from multiple spheres.
“In order to address them, we need to think across things, rather than treat them in isolation. The first such separation we have tried to address is that between architecture and art at the Summer Exhibition. You will notice there is no dedicated architecture room – instead, architecture is treated as art and displayed throughout the galleries.” She added: “Pairing art and architecture has definitely been a theme.”
An installation by Ryan Gander
She referred to the large inflatable balls designed by Ryan Gander, with questions inscribed on them such as, “How much is a lot?” and “When do you know you’re right?”
The RA said: “A playful, large-scale installation by Gander is on display in the Annenberg Courtyard. Featuring five three-metre-diameter inflatable balls inscribed with questions developed with children, the work represents the inquisitiveness of kids, who ask what grown-ups often dismiss as nonsensical or illogical.”
“Raising questions is the start of addressing our problems,” commented Moussavi. “You will notice his inflatable balls in the courtyard and one inside the gallery. They confront us with questions raised by children, but which are very difficult to answer. They make us think. They make us reflect.”
A sectional model of DY Patil University Centre of Excellence, Mumbai, by Spencer de Grey
One ball inside the building had blocked the usual route taken by visitors to the Summer Exhibition. This was deliberate, forcing them to choose between two routes instead of three.
“Some people apparently take the [exhibition] book and go through the numbers,” she quipped. “I do not do that. I go with what I feel like.”
She referred to a building in Ukraine that had been painted by Jock McFadyen: “For an architect, the elevation or façade of a building is like working on a canvas. We see these kinds of dialogues. We have also discovered other themes. The open submissions come in, and we begin to identify issues that seem to be on the minds of artists and architects. One recurring theme is reuse.
“I can point you to an area where artists are working with found materials. There is an existing building that has been transformed or repurposed for a different use, and you can see the old ceiling and the new ceiling side by side. We can take what already exists – perhaps something lifeless or no longer useful – and transform it, give it a new life.
” Committee members Tom Emerson and Stephanie Macdonald of 6a Architects “have, in response to the theme, invited architectural submissions that explore how architecture can bring society together and reconnect with nature and its entangled global past and present”.
On display is work by a number of architects, including London-based Arinjoy Sen. “His work and interests have an acute focus on contested landscapes, citizenship, migration, narrative and spatial justice,” his studio said. “Sen brings a contemporary take on narrative painting, specifically evoking traditional forms such as Mughal miniatures, Kalighat paintings and pattachitra. He revisits the idea of the ritual through and beyond its association with religion.
Rituals and Identity and Theatre of Resistance by Arinjoy Sen
“Sen uses the digital medium combined with traditional craft practices like kantha embroidery and carpet weaving.”
In addition to the large number of public submissions, Royal Academicians exhibiting work include Rana Begum, Frank Bowling, Grayson Perry, Lubaina Himid, Cornelia Parker, Veronica Ryan, Conrad Shawcross, Yinka Shonibare and Rose Wylie.
Suspended works are a recurring theme throughout the exhibition; hanging above visitors in the largest gallery is an installation of textile carcasses by Argentine American artist Tamara Kostianovsky. Other invited artists this year include Lucy and Jorge Orta, Hussein Chalayan, Anya Gallaccio and John Walker.
n The Summer Exhibition is currently open to the public at the Royal Academy of Arts and will run until August 17, 2025
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It was part of a global promotional campaign for Jackson's HIStory: Past, Present and Future, Book I album
Ten giant Michael Jackson statues were built in 1995 to promote his HIStory album
The 32ft figures appeared around the world and followed him on tour
Some remain visible in places like Switzerland, Italy, and South Africa
Others have been removed or stored due to controversy after Jackson’s death and allegations
Owners now face challenges selling, relocating or preserving the monuments
A colossal promotion campaign
In June 1995, Londoners witnessed an unusual spectacle: a 32ft statue of Michael Jackson being floated down the River Thames. It was part of a global promotional campaign for Jackson's HIStory: Past, Present and Future, Book I album. A total of ten fibreglass statues were made, all modelled on the album cover image, and they accompanied the singer on his worldwide tour.
The statues were the product of a transatlantic effort. American sculptor Diana Walczak worked closely with Jackson to design a clay prototype. In the UK, artist Stephen Pyle oversaw the construction of the fibreglass versions, assisted by sculptor Derek Howarth and a team based at Elstree Studios. Built in just four months, the statues bore some differences from the original prototype due to limited access.
A statue above a Dutch McDonald's
One of the most well-known statues stood for years above a McDonald’s car park in Best, a village in the Netherlands. Restaurant owner Peter Van Gelder purchased the statue from Sony at a 1996 charity auction and installed it as a promotional feature.
The monument became a local landmark, drawing Jackson fans who visited regularly to celebrate the singer's birthday or commemorate his death. However, in 2019, following the release of the Leaving Neverland documentary which raised new allegations of child sexual abuse, McDonald's corporate headquarters in the US requested its removal. It now lies in storage, hidden under a tarp.
Van Gelder has considered donating it to a fan club, but due to its size, relocating it requires a building permit. “The interest in the statue is decreasing,” he notes.
From nightclub attraction to unsold collector’s item
In Austria, another statue stands in the courtyard of a closed nightclub west of Vienna. Franz Josef Zika, the former owner of The Baby'O, bought the statue at a radio charity auction in 1998 for around £9,300. Initially met with scepticism by family members, the statue eventually became a feature at the venue, placed in the smoking area and surrounded by bars.
The club closed in 2023 due to nearby residential development. Zika is now looking to sell the statue and has received interest from Sweden and Hungary but cites cost as a barrier. “Maybe I’ll send it to Mars. Elon will do this for me!” he jokes.
Fairground fixture in Switzerland
Another Jackson effigy resides with Luna Park, a long-running fairground event in Lausanne, Switzerland. Purchased in 2008 from a previous owner, the statue has been lightly refurbished, with gold accents added to its uniform. Although it has not been displayed in recent years, organisers confirmed it is not for sale.
Out of place in South Africa’s miniature world
Santarama Miniland in Johannesburg, once a popular educational park showcasing miniature replicas of South African landmarks, also hosts one of the Jackson statues. Despite the park being largely abandoned, the statue still stands, oddly juxtaposed against the park's "miniature" theme.
Blogger Heather Mason, who visited the park in 2013, described the scene as strange but memorable. “The MJ statue was the best photo op in the park,” she wrote.
Repainted and on sale in Italy
In Milan, Europark Idroscalo unveiled a freshly restored version of the Jackson statue in June 2019, just months after Leaving Neverland aired. A flash mob accompanied its reintroduction, and the statue was given new paint and sunglasses.
Park officials revealed the statue had previously been covered due to the allegations, and at one point modified to resemble a robot to distance it from Jackson's image. It is now up for sale once again.
Legacy in limbo
The statues were the product of a transatlantic effortGetty Iamges
While some of the statues remain visible in unlikely corners of the world, many have been removed or hidden due to shifting public sentiment. For others, storage, cost, and controversy have made preservation difficult. Thirty years after their creation, the towering monuments to Michael Jackson's legacy now stand as both relics of a global pop campaign and reminders of a career clouded by enduring debate.
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Each painting is visually vivid and scientifically supported
The exhibition Swara Raga Chitra by HN Suresh, Director of Bharatiya Vidya Bhavan, Bengaluru, was inaugurated on 14 June by Supreme Court advocate Sri Santhana Krishnan. Open daily until 22 June, the exhibition runs from 11 am to 7 pm at The Bhavan.
Artworks grounded in cosmology and music
The 50 digital paintings showcase a blend of cosmology and Indian classical music, with a focus on their scientific and metaphysical links. Featured works include Navagraha Mandala (nine planets) and Rashi Mandala (twelve zodiacs), grounded in astronomy and astrology.
Inspired by tradition, enriched by research
Each painting is visually vivid and scientifically supported, resulting from Suresh’s collaborations with leading scientists in India and abroad. Central themes of time and space tie the exhibition to deeper philosophical ideas.
The 50 digital paintings showcase a blend of cosmology and Indian classical musicThe Bhavan
The compositions accompanying the artworks were created by scholar-musician Dr. T. S. Sathyavathi, drawing inspiration from the Sri-Tatva-Nidhi of Krishnaraja Wodeyar III.
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Drawings by Victor Hugo on display include Ecce Lex
The moment I walked into the Royal Academy to see Astonishing Things: The Drawings of Victor Hugo, I thought of Rabindranath Tagore.
Both men were giants of literature, but they were visual artists as well.
Victor-Marie Hugo (February 26, 1802- May 22, 1885) is best known for his novels The Hunchback ofNotre-Dame (1831) – many will have seen the 1939 film adaptation starring Charles Laughton and Maureen O’Hara – and Les Misérables (1862), which BBC TV adapted in 2018, with a starring role for Adeel Akhtar.
The Cheerful CastleParis Musees
Rabindranath Tagore (May 7, 1861-August 7, 1941) was a Bengali poet, writer, playwright, composer, philosopher, social reformer and painter. He was the first non-European to win the Nobel Prize for Literature in 1913, for the poetry of Gitanjali.
Gallery owner Sundaram Tagore, who had flown over from New York to attend Eastern Eye’s Arts, Culture & Theatre Awards (ACTAs) at the May Fair Hotel on May 23, said: “Before leaving London, I managed to visit the Victor Hugo exhibition, which moved me deeply.”
Sundaram’s father, Subhogendranath Tagore (1912-1985), was the grandson of Hemendranath Tagore, the third son of Debendranath Tagore and the elder brother of Rabindranath Tagore.
The Victor Hugo exhibition is definitely worth seeing before it ends on June 29.
Giving a tour of the exhibition, Andrea Tarsia, director of exhibitions at the Royal Academy, said Hugo left behind some 4,000 works on paper, of which 70 were chosen for display.
“But they really are 70 of his most remarkable drawings,” commented Tarsia. Hugo often used brown ink and wash and graphite on paper.
OctopusParis Musees
Notable works include The Town of Vianden Seen Through a Spider’s Web, 1871; Mushroom, 1850; Lace and Spectres, 1855-56; The Cheerful Castle, 1847; The Town of Vianden, with Stone Cross, 1871; Mirror with Birds, 1870; Chain, 1864; Octopus, 1866–69; and The Lighthouse at Casquets, Guernsey, 1866.
There is also Ecce Lex (Latin for “Behold the Law”), 1854, done after the hanging of John Tapner in Guernsey; and The Shade of the Manchineel Tree (notes from a trip to the Pyrenees and Spain), 1856, where the shade is made to resemble a skull to denote the poisonous qualities of the fruit.
The Shade of the Manchineel TreeParis Musees
There is a photograph of Hugo seated on the Rocher des Proscrits (Exile’s Rock), Jersey, 1853, which was taken by his son, Charles Hugo.
“Hopefully, together, they will give you an intimate sense of Hugo’s remarkable, multifaceted imagination. Perhaps people are less familiar with his work as a visual artist. The exhibition is the first to be held in the UK with Hugo’s drawings in just over half a century.”
MushroomParis Musees
He explained it was “a rare chance to see these works because the inks and the paper are so fragile that once exhibited, even at these very low lighting levels, they then need to be kept in the dark for an extended period of time”.
The exhibition’s curator, Sarah Lea, said: “We made a decision to arrange these spectacular works in a thematic structure, because although Hugo drew across his lifetime, he often returns to similar motifs. And it’s really interesting to be able to see, for example, the collections of the castles, one of his great passions. Despite writing so much, he doesn’t leave us very much direct commentary on the drawings themselves. He was inspired by the way ink moves on paper. He was never intending to be an artist.”
She referred to his “mysterious” drawing of a mushroom: “Who knows what was really meant by the mushroom? It appears to us as a total enigma.”
“We have him exploring nature on the monumental level with mountains, and a minute level with spiders’ webs and birds’ nests,” she went on. “The drawings were largely private during his lifetime. Sometimes he made works that he would send to friends. But the drawings themselves weren’t exhibited until three years after his death. They’re first shown in a public exhibition in Paris in 1888.”
A photograph of Hugo taken by his son, CharlesParis Musees
Hugo lived in exile from 1856 to 1870 on the island of Guernsey, where he bought a house. “He redecorated it from bottom to top in a most extraordinary manner of eclectic collecting and reassembling different pieces of furniture and decorative arts. And it was from the lookout, which was a vast conservatory that he constructed at the top of this house, that he would be able, on a clear day, to see the coastline of France. And it was there that he completed some of his most important literary works. A profound source of inspiration for Hugo was the ocean.”
He strongly opposed the death penalty. After the execution by hanging of convicted murderer John Tapner in Guernsey in 1854, Hugo made many drawings of a hanged man, including Ecce Lex.
He also appealed – unsuccessfully – to the US to pardon John Brown, an abolitionist who had been sentenced to death in Virginia on charges of treason, murder and conspiracy to incite a slave insurrection. Hugo appeared to be an early supporter of Black Lives Matter.
Hugo’s brother-in-law, Paul Chenay, made print reproductions of his earlier Ecce drawings, which were published with a new title, John Brown, and circulated in protest at Brown’s execution.
In a letter to Chenay in 1861, Hugo said: “John Brown is a hero and a martyr. His death was a crime. His gallows is a cross. Let us therefore once again draw the attention of all to the lessons of the gallows of Charlestown. My drawing, which through your fine talent has been reproduced with striking fidelity, has no other value than this name: John Brown – a name that must be repeated unceasingly, to the supporters of the American republic, so that it reminds them of their duty to the slaves: to call them forth to freedom. I shake your hand.”
When Hugo died in 1885, aged 83, over two million people lined the streets of Paris to see his funeral procession. But many of Hugo’s admirers wouldn’t have been aware of his private love of drawing.
Incidentally, the Royal Academy last week announced that Simon Wallis, currently the director of The Hepworth Wakefield, will take over in September as its new secretary and chief executive. In his earlier career, he held curatorial positions at Kettle’s Yard, Cambridge, and Tate Liverpool. He was the director of Chisenhale Gallery, London.
Wallis, who succeeds Axel Rüger, said: “The Royal Academy of Arts is at a pivotal moment of development and positive change. The RA is the central London home for artists, art and art lovers, generating powerful experiences and innovative teaching about art in a rapidly changing society. As the UK’s oldest and foremost artist-led organisation, the extraordinary talent and vision of the Royal Academicians and their team lead the creative conversation on a national and international stage.”
Now that Hugo has been featured at the Royal Academy, maybe Tagore, too, will merit an exhibition one day under Wallis’s leadership.
The Royal Academy won the ACTA for community engagement last year. It was collected by Tarsia.
In Astonishing Things: The Drawings of Victor Hugo, at the Jillian and Arthur M Sackler Wing of Galleries at the Royal Academy, ends on June 29.
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The Ancient India: Living traditions exhibition at the British Museum
The British Museum’s Ancient India: Living Traditions is among the most significant displays for Hindus, Jains, and Buddhists living in the UK.
Eastern Eye was given a tour of the exhibition by its curator, Dr Sushma Jansari, the Tabor Foundation curator of South Asia at the British Museum, and Kajal Meghani, the project curator, who has completed a PhD on the contributions of South Asian collectors to the museum.
A seated Jain enlightened teacherAshmolean Museum, University of Oxford
Highlights in the exhibition include: Ardhanarishvara, “lord who is half woman” – Shiva and Parvati combined in one deity – dated about 1790–1810; the Bimaran casket, about 1st century; Gaja-Lakshmi (“Elephant Lakshmi”), goddess of good fortune, about 1780; Ganesha made in Java from volcanic stone, about AD 1000–1200; the head of a grimacing yaksha, about second or third century; Naga, about 17th century; a sandstone figure of Ganesha from Uttar Pradesh, about AD 750; a seated Jain enlightened teacher in meditation, about AD 1150–1200; and a silk watercolour painting of the Buddha from China, about AD 701–750.
Ganesha from JavaAshmolean Museum, University of Oxford
Jansari said one of the aims of the exhibition was to connect the figures with visitors, especially practitioners of Hinduism, Jainism and Buddhism in the UK.
She said: “Most of them don’t know a great deal about Indian religions, so (this is) just to say that these might be ancient images, but they are and have always been under veneration. People do venerate them. This isn’t all about just one religious tradition. It’s about three of the indigenous religions of the subcontinent. You’ve got the Buddha, Ganesh and a Jain enlightened teacher (in close proximity).
A Chinese silk painting depicting the BuddhaAshmolean Museum, University of Oxford
“It was important for me, as a member of the South Asian diaspora, that I didn’t want to split up these traditions. I wanted very much to look at our collections and ask, what are the commonalities between Jainism, Hinduism and Buddhism.
“What are their artistic origins? Just as we live alongside each other, it was the same in the ancient past. It was even more fluid because you didn’t subscribe to just one particular religion. You would venerate at different shrines. You’d subscribe to different aspects of these different religions.”
ArdhanarishvaraAshmolean Museum, University of Oxford
She stopped at one point: “We wanted you to feel the atmosphere of ancient India. We’re in early India, maybe about the second century BCE. Most of the population live in the countryside. There are obviously some amazing cities as well, but we’re looking at the countryside.
Head of a grimacing yakshaAshmolean Museum, University of Oxford
You’re living in an agrarian society. The failure of your crops means famine, and the success of your crops means you are likely to survive another year with your family, and you will prosper. And we’re just trying to evoke that.”
In Indian mythology, a yaksha is a class of supernatural beings, often nature spirits or deities, that can be benevolent, mischievous, or even malevolent. They are frequently associated with water, fertility, trees, the forest, treasure, and wilderness. Yakshas are often depicted as guardians of places or treasures and can be found in Hindu, Jain, and Buddhist texts, as well as in temples throughout South and Southeast Asia.
“You can hear the sounds of nature,” continued Jansari. “Maybe you’re walking through a dappled forest, and then you encounter the yakshas, the yakshis and the (snake gods) nagas and the naginis. And these are some of the earliest images of deities in the subcontinent, shaped in human form, which is incredibly important, but it doesn’t mean that they’re consigned to the past. This is not ancient and long gone, like an exhibition of beautiful Greek or Roman art, but those deities are no longer under active worship. These have a long continuous life.”
NagaAshmolean Museum, University of Oxford
The yakshas and the yakshis were “not all lovely, happy figures,” said Jansari. “Actually, they need to be placated. You’ve got these grimacing yakshas here, and they’re clutching sacrificial animals.”
She pointed out a figure of “a voluptuous woman draped in jewellery. There’s lots of floral imagery. You are thinking about fecundity and plenty. But then you look a bit more closely at her hair, there are weapons emanating out. These are powerful, independent goddesses with a martial quality.”
The Bimaran casketAshmolean Museum, University of Oxford
Jansari spoke about snakes and why in many societies in India, particularly in rural parts, they tend not to be killed.
She explained: “The nagas and the naginis were independent, really powerful gods. And in a society where the monsoon is incredibly important for the success or failure of your crops, the snakes are vital. You’ve got lovely plenty of water, which means your crops are growing, which means there are more rodents and frogs. So having lots of snakes around is a really healthy sign. They were venerated. They were not killed. It was considered very bad karma to kill a snake. And even now, you still don’t kill snakes. Within nature spirits, it’s not only yakshas and yakshis and nagas and naginis it’s also animal-headed deities.” She talked about the genesis of the exhibition: “I really wanted to show the connections between this ancient religious art and nature, but also the religions themselves. There are so many similarities. There are also key differences. I wanted to make sure that this exhibition is not seen as ancient objects from abroad which have no meaning or purpose here in the UK. They absolutely do for large portions of our society. This is very much part of British culture. That’s how Belgrave Road (in Leicester) happens.”
Meghani looked at “how these faiths and the practices travelled, not just from India to the UK, but there is this weaving through East Africa and other places, and how these traditions change and are adapted to these spaces, how it allows people to maintain a sense of connection with their families and also their faith.”
The curators had consulted places of worship in the UK. They included the Buddhapadipa temple in Wimbledon, the BAPS Shri Swaminarayan Mandir in Neasden in north London, as well as the Oshwal Association of the UK in Potter’s Bar in Hertfordshire.
Meghani said: “This is one of the films we created with a community partner in Potter’s bar. Manjula Shah, who volunteers at Potter’s Bar, wakes up at the crack of dawn to get to the temple for 7 am. She’s preparing sandalwood paste, and she’ll use that in the ceremony.
“And we wanted to include sites in the UK to show how South Asians are still carrying on their veneration practices within Britain today.
” In Ancient India: Living traditions is at the British Museum until October 19, 2025.