THIS year’s annual exhibition of the Royal Society of Portrait Painting, with over 200 works on display, drives home that this is a genre where British Asian artists appear to be missing out.
There are a few, to be sure, such as Shanti Panchal, Suman Kaur and Akash Bhatt but not enough.
This is a quintessentially English and middle-class world. But perhaps British Asians will be inspired by the exhibition at the Mall Galleries in London, which this year marks the Queen’s Platinum Jubilee with a selection of her portraits, big and small. Seven of the artists were present at the exhibition’s launch to mark the seven decades of her reign.
There are so many British Asians who deserve to have their portraits painted. The Nobel Prize winner Amartya Sen had his done when he became Master of Trinity College, Cambridge, and one of Cipla boss Yusuf Hamied hangs in the Hall of his alma mater, Christ’s College, Cambridge. A portrait of the author Salman Rushdie can be seen in the National Portrait Gallery. But all these were done by non-Asian artists.
Maybe the Royal Society of Portrait Painting should make a pitch for greater diversity among its members. It is, after all, open to all. It says that “since 1891 the Society has been devoted exclusively to the art and development of portrait painting. The selection of work on display, both from its members and from the open section, make it the perfect destination for those wishing to commission a portrait. The individuals portrayed span every age and every field of human activity. Portraiture is a fascinating barometer of current trends and holds a mirror up to nature in reflecting life in contemporary Britain.”
It does that – but only up to a point.
The exhibition, it says, “celebrates the diversity of this fascinating genre. It also shows the popularity of commissioning painted portraits by institutions and individuals. All human life is celebrated here and the exhibition always includes some famous faces.”
No one is more famous than the Queen, now 96, who has been painted over the years. The images are always respectful. A note explains that the Queen, the Society’s patron, “has reigned for over half of the time the Royal Society of Portrait Painters has existed. As one of the most painted figures in history, her epoch has been intertwined with portraiture, and as such, intimately connected with members of the Royal Society.
Portrait by Ryder
“To mark the Queen’s platinum jubilee, the Royal Society of Portrait Painters is honoured to show a curated selection of portraits of our monarch by past and present member artists, alongside our annual exhibition.
“Throughout her seven decades of service the Queen has sat innumerable times, each painting a unique vista into a remarkable life and person.
“The selected paintings exhibited at the Jubilee Exhibition 2022 represent her reign to the present day, demonstrating a wide array of artistic styles, sizes, mediums and methods.
“Each artist who receives such an illustrious commission confronts diverse challenges in painting the monarch. Primarily, they are presented with a figure of state, embodied in tradition – an emblematic position that transcends the everyday to take a place in history. Conversely, and most salient to a portraitist, each painting looks for the intimate expression of a human being.”
Painting the Queen must be a daunting experience but she appears to put the artists at ease.
Portrait by Escofet
Miriam Escofet revealed that her “portrait was commissioned in 2019, the year I won the BP Portrait Award with a portrait of my mother. So in my mind both works are somehow linked. I wanted to paint a portrait of the Queen that felt intimate and aimed to express her human qualities, rather than a more traditional and regal representation of her.”
When she met the Queen, “I was struck by several qualities: firstly by her radiance, but also her keenness, her down-to-earthness, her humour and her warmth. The first sitting took place at Windsor Castle in July of 2019, the second sitting in February of 2020, just a week before the country went into lockdown.”
Benjamin Sullivan, who won the BP Portrait Award in 2017, said of his work which was started in February 2018 and finished in 2020: “Set in the white drawing room at Windsor Castle, the work seeks to capture the Queen relaxed and comfortable. The background is gently simplified so as not to detract from the portrait itself.”
Sue Ryder said of her work commissioned in 1997 by the Royal Automobile Club: “I painted Her Majesty over four sittings in the magnificent Green Drawing Room at Buckingham Palace, the Queen kindly often extending her sitting time. I was also able to paint on after the sittings had ended for as long as I liked. Not taking photographs of this was very important for me as I work from what I see and from memory.”
Clearly, sought-after portrait painters can make a good living.
Portrait by Festing
Andrew Festing, who “has painted some 750 portraits in the last 30 years”, said of his regal representation: “When you paint someone like the Queen you have to change the way you do things, so I did a sketch of the Queen and then transferred that onto the larger canvas, since you can’t really turn up at Buckingham Palace with a seven foot canvas. The two pensioners who also appear in the portrait, RSM Daley & RSM Loat, came to my studio in London to sit for me for studies.”
Inaugurating the exhibition last Wednesday (4), the broadcaster Gyles Brandreth told the artists present: “You are civilised people in an uncivilised world.”
He also said that portraits ensured that those who were painted were “not forgotten” and continued to be remembered by family and friends.
The Royal Society of Portrait Painters annual exhibition in honour of The Queen’s Platinum Jubilee runs until Saturday (14). Admission £5, free for under 25s and Friends of Mall Galleries.
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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