New play adapts Dicken's novel to explore empire’s impact on India
Pooja Ghai, Tamasha Theatre's artistic director, will helm a fresh adaptation of playwright Tanika Gupta MBE's 2011 take on Great Expectations
By Pooja Shrivastava Aug 25, 2023
CHARLES DICKEN’S classic work, Great Expectations, has been adapted to an Asian setting in a new production to be staged next month at the Royal Exchange Theatre in Manchester.
Pooja Ghai, Tamasha Theatre’s artistic director, will helm a fresh adaptation of playwright Tanika Gupta MBE’s 2011 take on the 19th century, rags-to-riches London-set story, which moves to the British Raj, just ahead of the partition of Bengal.
Speaking to Eastern Eye, Ghai described how the new play will be different from the previous adaptation in its attempt to explore the influence and impact of the British empire on India.
“Dickens wrote this in the late 1800s, and even though he was talking about British society, the way it was behaving was influenced by this imperial system growing around the world,” Ghai said.
The Great Expectations cast and crew
A decade ago, Gupta had set the play in colonial Calcutta (now Kolkata), but according to Ghai, that version “wasn’t as brave as this adaptation”.
She said, “We realised that 10 years on, there was so much more to do with this adaptation. And when Tanika read it again, she felt the need to revisit it and put more of her voice in there.
“It (2011 original adaptation) wasn’t as nuanced and definitive. I think it is a reflection of the times we are now in as a society, which is more open to these nuanced conversations.”
The play lays significant emphasis on how farmers in India were forced to grow opium for British traders, the resources that were taken out of the country and the manner in which such practices depleted India’s economy, Ghai, 48, said.
“It is really shocking that we don’t know these stories. We tiptoe around the dark side of empire, but we celebrate the glory. It’s very easy for us to talk about how great it was and the kind of civilization that was brought to the world. But when it comes to the darker side of our colonial history, it has taken a lot of time to unpick those layers and be brave enough to talk about the stuff that is difficult and challenging.”
Great Expectations boasts a 12-strong cast led by Esh Alladi as Pipli, Catherine Russell playing Miss Havisham and Asif Khan (Jagu). One of the characters, Malik (Abel Magwitch in the original book), is from the African community that has been living in Gujarat for thousands of years.
“Within all of this are the subjects of colorism and identity. Even today, we have issues of colorism within our Indian diaspora. There is still some kind of hierarchy of black, white and brown – to put it crudely,” Ghai told Eastern Eye.
The play “touches on all of that”, she said. “I hope it opens all of these conversations. I think it’s important for us to understand this 400-year relationship between Britain and India, and what that means for both countries.”
Ghai added that people in Britain were an integrated yet diverse community and if they supported each other, there was potential for great friendship and greater things.
“But, before that, we really must understand this construct of imperialism and the drain that has happened to India. We don’t really talk about the amount that was taken from the country, so much that it was depleted to nothing.”
As a director, bringing Great Expectations to the stage feels like completing a full circle, said Ghai, who was a part of Gupta’s 2011 adaptation as an actress.
“It kind of completes a full circle. But in a way, it is a brand-new adaptation and I feel very blessed to have got the opportunity to direct it.”
Born in Kenya, Ghai fell in love with theatre at the age of 11 when she acted in her school’s Tom Sawyer play.
“I fell in love with the idea of storytelling and the power it held, both in the rehearsal process and for an audience. But my parents were never ok with me going into the arts. For them, it was a very difficult thing to understand.”
She later moved to England, went to university and set up a drama society where she was producing, directing and acting. “My professional acting career kind of kicked off, but around 2012-2013, I wasn’t satisfied as I wasn’t getting the kind of parts I wanted. I also strongly felt that our voices were under-represented and our stories were getting diluted with toxic stereotypes,” she said.
“For me, somebody who was Indian by heritage and east African by birth, I came from two different British colonies. I knew the impact, but I couldn’t see it in stories anywhere – our stories were being written by our white counterparts [and seen] through a white lens.
“That was when I thought I could not carry on being an actress if I couldn’t even have my own voice. So that is how I moved into directing.”
Great Expectations is the latest in a series of artistic collaborations between Gupta and Ghai which began with Lions And Tigers and most recently included The Empress.
Ghai said of Gupta, “We have got a long-standing collaborative relationship and a great friendship. I love her voice and the world she opens up, so for me, it always feels like a real gift to be able to get inside her stories.
“Tanika is one of the most prolific south Asian playwrights in this country, having a body of work of over 40 plays.” Ghai took over the role of Tamasha’s artistic director in late 2021 with an aim to create a home for a new generation of artists from around the world.
A scene from the play
“Tamasha Theatre is a company that has been around for 35 years, but somehow, we are still on the fringes.
“We have been on the same standard funding for the past 13 years. It’s impossible to grow,” she said.
“However, if we can find co-producing partners, where we can share knowledge and resources and grow our visibility, then we can reach more people.”
Tamasha has launched a three-year programme in partnership with regional organisations to rebalance a “Eurocentric approach” to dramaturgy.
“Excellence in theatre is equated to a Eurocentric model of work. However, all plays aren’t necessarily a three-act play or a two-act play,” said Ghai.
“We will be working more on global storytelling, especially Indian and African forms and of different diasporas within that continent. This programme will allow writers to write stories with a global lens.
“As a leader, I can either stay in the narrative or I can try and find my way around it.”
Great Expectations is on at the Royal Exchange Theatre in Manchester from September 8 until October 7.
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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