ARTIST FUSES NEON LIGHTS, HINDU DEITIES AND BOLLYWOOD GLAMOUR IN COLOURFUL DISPLAY
by AMIT ROY
THE celebrated British Asian artist, Chila Kumari Singh Burman, has spoken to Eastern Eye about how she has decorated Tate Britain in London for Diwali with a swirl of neon lights, Hindu deities, intrepid royalty from Indian history and Bollywood glamour.
Asked by Tate Britain, one of the country’s most popular museums, whether she would like to undertake the annual “winter commission” starting in mid-November, it was Burman herself who suggested that the timing coincided with the festival of Diwali.
The artist’s idea of turning the “winter commission” into a celebration of Diwali because of the coincidence in the timings was warmly endorsed by the director of Tate Britain, Alex Farquharson, who said: “Although our museums and galleries remain closed, I’m delighted that we are still able to unveil Chila Kumari Singh Burman’s new commission. I hope this spectacular transformation of Tate Britain’s façade can act as a beacon of light and hope during dark lockdown days and bring joy to all those who live or work nearby.”
The installation, which can be seen from across the Thames, will remain on view right through Christmas until at least January 31 next year. It is hoped the colourful display will lift the spirits of patients in St Thomas’ Hospital.
Burman said of her nod to the Hindu pantheon: “I have got Lakshmi, Ganesh, Hanuman and bows and arrows to symbolise the Ramayana.”
She has also gone back into Indian history to the brave queen who was a prominent figure in the rebellion against British rule in 1857 and also made use of popular culture: “I’ve done a whole collage of Jhansi ki Rani on one column that is wrapped in vinyl and Bollywood girls on another.”
As to how she managed to decorate the highest reaches of the building, Burman said: “Cherry pickers were used rather than cranes.”
At the very top is a statue of Britannia with a Union flag, but Burman has superimposed that with a depiction of the Goddess Kali, alongside the words, “I’m a mess.”
Burman joked: “That’s how I and so many other people feel when we get up in the morning, but it’s also a political message to reflect the state of Britain today.”
She has characterised her work as “messy, surreal, abstract, zen, feminist, anarchic, figurative, textured, layered and all blinged-up with a razor-sharp political awareness”.
The artist, who likes to smuggle provocative or political messages into her work, took note of “all this discussion about systemic racism and colonialism”.
She used silicon neon lights which are flexible and could be bent into the shapes she wanted rather than ones made in glass.
The museum also pointed out: “In the centre of the installation is a depiction of the third eye, suggesting the route to higher consciousness.”
Incidentally, the van at the bottom is a tribute to her late father who was an icecream vendor when he arrived from the Punjab in India in the 1950s.
This is the fourth in Tate Britain’s series of outdoor commissions to mark the winter season, following works by Alan Kane in 2017, Monster Chetwynd in 2018 and Anne Hardy in 2019.
Burman’s Remembering a Brave New World has been curated by Clarrie Wallis, senior curator at Tate Britain.
The mayor of London, Sadiq Khan, also paid tribute both to Burman and to Tate Britain: “Even when its doors are closed, Tate Britain is able to make a powerful cultural impact on our capital with this bold new work. Chila’s colourful tribute to her Punjabi and English heritage is a great way to mark Diwali’s celebration of light over darkness and will be a symbol of hope during these difficult times.”
Born in Liverpool, Burman’s practice is often inspired by her childhood, according to the museum, which also said: “In this new commission, Indian myths and customs are combined with memories of family visits to the Blackpool Illuminations and her parents’ ice-cream van.
“The façade is resplendent with neon sculptures, including Hindu deities such as Lakshmi, the goddess of wealth and purity, and Ganesh, the god of prosperity. Hanuman, the monkey god, and several illuminated animals, including a life size tiger and a peacock, are juxtaposed with luscious lips eating an ice cream cornet and winter snowflakes.
“The installation also includes the figure of Rani (queen) of Jhansi, a fierce warrior and symbol of Indian resistance after she led a battle against the British in 1857. The figure of Britannia is also fused with the neon image of Kali, the Hindu goddess of liberation and power.
“The opening of the Winter Commission coincides with Diwali, the Festival of Light, celebrating new beginnings and the triumph of good over evil. Remembering a Brave New World draws inspiration from personal, social and mythological histories, while offering a sense of hope for the future.
“The commission references mythology, Bollywood, radical feminism, political activism and family memories, bound up in a celebration of neon light and swirling colour.”
The museum said that “Burman is celebrated for her interdisciplinary practice which spans printmaking, drawing, painting, installation and film. Drawing on feminist perspectives and her Punjabi heritage, Burman’s work explores the heterogeneous nature of South Asian identity within a British context while challenging stereotypical notions of Asian women.”
Chila Kumari Singh Burman’s Remembering a Brave New World is at Tate Britain until January 31, 2021
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
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