ANIMALS FROM REAL AND WIZARDING WORLDS ON DISPLAY IN FANTASTIC BEASTS EXHIBITION
by AMIT ROY
IN INDIA, some politicians are ridiculed for mixing up fact and fiction – they claim that the Hindu epics anticipated flying machines by thousands of years and the god Ganesh is proof of transplant surgery.
But perhaps the Natural History Museum in London has come up with an innovative solution – to have an exhibition where myth and reality are displayed side by side, both clearly labelled.
Depictions of supersonic chariots from the epics could be shown alongside models of Rafale fighter aircraft India is buying from France, or an idol of Ganesh alongside the latest techniques in transplant surgery.
On any day of the week, long queues of school children can be seen going into the Natural History Museum, but from the spring, they will be able to see an unusual exhibition that displays “fantastic beasts” from the world of JK Rowling alongside equally amazing specimens from real life.
In the exhibition, Fantastic Beasts: The Wonder of Nature, which will open in London before going on international tour – India is not ruled out – children will be able to see an Erumpent horn, for example.
This has been carried carefully into the museum by Roberto Portela Miguez and Efstratia Verveniotou, two scientists at the museum.
For those familiar with wizardry and the wisdom of magizoologist Newt Scamander, who made his first appearance in Fantastic Beasts and Where to Find Them, “the Erumpent is a large grey African beast of great power from the wizarding world. Weighing up to a tonne, the Erumpent may be mistaken for a rhinoceros at a distance.”
“Visitors will see creatures, specimens and artefacts from the museum’s world-leading scientific collection displayed side by side with elements from the wizarding world – which will be immediately recognisable to fans of Rowling’s Harry Potter and Fantastic Beasts stories and the film series of the same names,” a museum statement said.
But won’t the children get a bit confused by this mixing of myth and reality?
Fear not, was the reassurance from a museum spokesman. He told Eastern Eye: “As a scientific institution, the museum will be presenting the facts that are associated with the real-world animals that will be on display in this exhibition alongside the fantastic beasts of the wizarding world and mythical animals. This exhibition will inspire a greater connection with all creatures, real and magical.”
There was an upbeat comment, too, from Stephen Fry, who will present an hour-long documentary commissioned by the BBC Studios Natural History Unit.
Fry, who narrated the Harry Potter audio books, said: “I could not be more delighted to be part of this magnificent opportunity for us Muggles to show the wizarding world that the fantastic beasts in our world are more than a match for theirs.”
Clare Matterson, executive director of engagement at the museum, explained the seriousness of the project. “Bringing characters from the wizarding world together with some of the most fantastic creatures from the natural world will produce a captivating experience that will show how the natural world has inspired legends and stories that have enthralled generations,” she said.
“A spectacular celebration of science and nature packed full of surprises and mesmeric experiences, it will be impossible to leave without wanting to learn more about the wonders of our planet and how we can all better protect it.”
There is a third partner in the exhibition. Josh Berger, president and managing director of Warner Bros Entertainment UK, and president, Harry Potter Global Franchise Development, said: “I hope both fans of the wizarding world and the natural world will enjoy the exhibition and documentary immensely.”
“In the museum’s breathtaking Waterhouse Gallery, viewers will encounter legendary beasts next to dazzling specimens and historic objects from the world-leading scientific collection,” it was also announced.
“Spellbinding digital installations and iconic wizarding world elements from the Fantastic Beasts film series will add an extra touch of magic.
“For the first time, visitors will see a tiger and a Galápagos marine iguana alongside wizarding world specimens, including an Erumpent horn and the dragon skull from Professor Lupin’s classroom.”
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.”
By clicking the 'Subscribe’, you agree to receive our newsletter, marketing communications and industry
partners/sponsors sharing promotional product information via email and print communication from Garavi Gujarat
Publications Ltd and subsidiaries. You have the right to withdraw your consent at any time by clicking the
unsubscribe link in our emails. We will use your email address to personalize our communications and send you
relevant offers. Your data will be stored up to 30 days after unsubscribing.
Contact us at data@amg.biz to see how we manage and store your data.