THE year 2024 has been deeply sad for Indian music, marked by the loss of some of its greatest artists: Ustad Rashid Khan, Pandit Ramnarayan, Ustad Ashish Khan, and now Ustad Zakir Hussain. The connection to the “golden age” of Indian music is now almost entirely gone.
The loss of Hussain will be acutely felt by many who loved and admired him.
He had achieved celebrity status in the global music world, adding glamour to his performances with his youthful appearance and charisma, charm.
He was fortunate since childhood in having opportunities which others craved. His father Ustad Allah Rakha was already famous as the accompanist to the great sitar maestro Pandit Ravi Shankar. I think it was Ravi Shankar who gave Hussain a huge boost to his career by introducing him and having him accompany his sitar concerts, as indeed Ustad Ali Akbar Khan and Pandit Shiv Kumar Sharma did.
Living in California, Hussain was exposed to a variety of music styles beyond Indian classical traditions. This exposure led him to develop a performance style that appealed to younger audiences, lovers of jazz, and fans of contemporary music. Incorporating Western jazz and African rhythms into his repertoire, he became one of the most versatile Indian tabla players. His career also expanded into acting and composing for films.
Some purists might argue that there are tabla players in India as skilled as, if not better than, Hussain. These artists, while equally exciting and innovative, lacked the opportunities and support Hussain enjoyed. His detractors noted that some of his compositions were learned from other tabla players in India – a fact Hussain himself acknowledged.
I think he was somewhat unhappy that people in India followed musicians outside India, but not the ones in India. They loved and praised fusion music and Hussain was one of the most famous and finest of fusion musicians.
He played in the ‘Punjab’ gharana or style - something that evolved out of the pakhawaj and tabla styles of Varanasi, and, of course, Punjab. So, there was an element of power and technical virtuosity built into his performance, but this lacked the delicacy and emotional performance of the Delhi, Lucknow, Farukhabad and Ajrada table, so much demanded by listeners of solo performance as well as accompaniment.
Hussain acknowledged he could not stop people copying him – his hairstyle, his facial expressions, appearance on stage typically with his mouth open on occasions, his performance content which was slightly removed from the traditional classical tabla playing, but everything the younger generation loved. While he enjoyed all the adulation, he was concerned that tabla playing might get stuck in a certain groove far removed the from its great classical heritage. Some may say he was responsible for taking the tradition away from its heritage.
I first met Hussain formally in 1983-1984, when I sat on the music advisory panel of the Arts Council of Great Britain. ACGB had just formed the Contemporary Music Network (CMN) and its first years programme included a tour by Shakti, led by Hussain with Larry Coryell the great jazz guitarist.
I asked a question in a panel discussion as to whether they considered Indian music to be contemporary or traditional, but did not get any sensible answer.
However, I was asked to do an interview of both Hussain and Coryell at the South Bank Centre in London, where they were to perform later that evening in the Royal Festival Hall. The interview was successful as both were responsive to questions and discussion and were very professional.
Later, I was fortunate to have worked with Hussain, inviting him to UK and Europe with Pandit Hari Prasad Chaurasia, Pandit Shiv Kumar Sharma, and, of course, his famous group Shakti and Remember Shakti.
The Asian Music Circuit was commissioned by the BBC to produce a concert of Remember Shakti in Mumbai, which we did successfully. The concert tours in the UK were hectic, often involving travelling between venues in “sleeping coaches”, resulting in concerts on consecutive evenings up and down the country. The stamina needed was phenomenal, but the musicians relished the experience.
When Ustad Allah Rakha passed away, I organised a meeting at the Bhavan and also to speak there in his honour. Hussain also attended. I quoted a passage from the Bhagvad Gita, which invited us not to grieve for something that has not perished. The soul may have left the body it had occupied for some years, but had finally left it and moved on its journey to join the universal soul and conciousness. Hussain is on his way to join the universal soul and will live on in our memories and in the vast body of work he has left behind in films, recordings and friendship.
I send my most sincere condolences to his sister, Khurshid Auliya and her husband Ayub, and to his brothers and wider family in India and around the world. We pray to the Almighty and that his soul will rest in eternal peace.
Viram Jasani is the former Chairperson and CEO of the Asian Music Circuit
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.
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The image shows a stencilled lighthouse on a plain beige wall
A new artwork by Banksy has been unveiled on the artist’s official Instagram account, but the exact location of the piece remains undisclosed.
The image shows a stencilled lighthouse on a plain beige wall, accompanied by the phrase: “I want to be what you saw in me.” The piece features a cleverly drawn false shadow from a nearby bollard, creating the visual effect that the lighthouse is formed by the silhouette of the street furniture.
Despite the post, Banksy has not provided any indication of where the artwork is located. A second photograph shared on Instagram shows two people walking dogs near the piece, though it does not offer significant clues about the setting.
Speculation online has suggested that the street could be somewhere in Marseille, France, but this has not been confirmed. Another version of the image circulating online shows a blurred figure on a scooter passing the wall, which also features a tag that reads "Yaze". The same name is used by Canadian graffiti artist Marco The Polo, who has referred to Banksy as a source of inspiration.
Banksy, who has maintained anonymity throughout his career, typically confirms the authenticity of his work via his verified Instagram account. Many of his previous artworks have tackled political and social themes, including immigration, conflict, and homelessness.
In December 2024, Banksy posted another piece showing a Madonna and child, incorporating a wall fixture that resembled a bullet wound in the figure’s chest. Last summer, he also released a series featuring animals across different locations in London, though their meaning was not explicitly stated.
The new lighthouse piece has sparked widespread interest, but until its physical location is confirmed, it remains one of Banksy’s more mysterious contributions.
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Sundaram Tagore with Sebastião Salgado in Venice (2015)
When film director Danny Boyle saw Sebastião Salgado’s photograph of Churchgate Station in Bombay (now Mumbai), he knew this was where he would end Slumdog Millionaire with the rousing Jai Ho dance sequence, writes Amit Roy.
This was revealed to Eastern Eye by Sundaram Tagore, who owns art galleries in New York and Singapore and is about to open one in London (he is moving from the previous smaller venue in Cromwell Place).
Tagore, who has flown in from New York to attend Eastern Eye’s Arts, Culture & Theatre Awards (ACTA) on Friday (23), last week participated in a photography exhibition called Photo London at Somerset House.
Now in its 10th year, “the UK’s leading photography fair” said that Photo London 2025 was “dedicated to the past, present, and future of photography”.
Salgado’s iconic 1995 photograph of Churchgate Station in Bombaygetty images
Tagore had a booth where he showcased work by several celebrated photographers, including three – Salgado, Steve McCurry and Karen Knorr – all of whom have drawn inspiration from India.
The work of the Brazilian-born Salgado has been described by Andrei Netto of The Guardian as an “instantly recognisable combination of black-and-white composition and dramatic lighting”.
“He’s a world-renowned photographer who has a deep relationship with India,” said Tagore, standing in front of Salgado’s famous photograph of Churchgate railway station in Mumbai (previously Bombay).
The photograph was taken by Salgado in 1995 (when Bombay was renamed Mumbai) as part of a decade-long series on the subject of “migration”, said Tagore, who explained the circumstances in which the picture was taken.
“When he got to the station, he knew he wanted a vantage point higher up,” said Tagore. “Then he was told he’d need to go to an office to get clearance (because everything in India is bureaucratic). He was looking around, thinking ‘Where can I take a photograph of Churchgate?’ Just then he saw this scene and, without waiting for official clearance, just snapped the picture. And in the migration context, if you look carefully at the picture, only two people are static. There is this man who appears to be looking across the crowd to a woman sitting down.”
MF Husain in his Bombay studio (1993); Karen Knorr with her works shown at Photo Londongetty images
Tagore said Boyle happened to come across the picture when he was shooting Slumdog Millionaire in 2007, with Dev Patel and Freida Pinto in the lead roles. Boyle is reported to have said, “This is where I will end the film.”
Tagore added, “This is where the Jai Ho dance scene takes place. That was the inspiration. It was all a bit accidental.”
In his booth, Tagore had also included photographs by McCurry, who is just as famous for his images captured in India.
He caught a boy running down a lane in Jodhpur in 2007. On a taxi journey between Jodhpur and Jaisalmer in 1983, he captured a group of women caught in a sudden sandstorm. He photographed the painter MF Husain in his Bombay studio in 1993. And, in China, in 2004 he took a photograph of Shaolin monks in training in the city of Zhengzhou.
The Opium Smoker, Chitrasala, Bundi (2017) by Knorr and Steve McCurry’s photograph of women caught in a sand storm in Rajasthan in 1983getty images
Present alongside Tagore was photographer Karen Knorr, who talked to Eastern Eye about her striking images – she takes pictures of lions, tigers, peacocks, horses, deer, elephants, cheetahs and swans, for example, and inserts them into photographs taken separately of ornate rooms in palaces and forts in Rajasthan.
She is a German-born American photographer, “the product of a photojournalist mum and a father, who was an editor of a Stars and Stripes American paper in Frankfurt am Main, where I was born”.
She grew up in Puerto Rico and now lives in London.
Her website says that her “photography explores cultural heritage and its ideological underpinnings. Questions concerning post-colonialism and its relationship to aesthetics have permeated her photographic work since the 1980s. Her acclaimed work, India Song, researched the stories and myths of India, photographing animals and placing them in temples and palaces across heritage sites in India. In 2024 Sundaram Tagore Gallery held a solo exhibition of her work, Karen Knorr: Intersections.”
Works shown at Photo London included The Opium Smoker, Chitrasala, taken in Bundi in 2017.
Standing in front of two of her photographs – one called The Transgressor, taken at Takhat Vilas in Jodhpur in 2022, and another titled A Moment of Solitude at Amer Fort in 2021 – she spoke about how India had changed her life.
A British photographer called Anna Fox introduced Knorr to Abhishek Poddar, head of the Museum of Art in Bangalore (now Bengaluru).
She remembered: “He picked up the phone and said, ‘Why don’t you come to India?’ And I said, ‘Why not?’”
getty images
There have been numerous trips to India since her first visit – a “very long road trip across Rajasthan”.
“I immersed myself in India. I would revisit places I had visited before. I am very interested in how time changes a building. I just sort of fell in love with the country. Its hybridity is what really interested me, this idea that architecture could be there for diversity, reconciliation, different cultures coming together. I read most of William Dalrymple’s books and his very critical and alternative history of India that didn’t glorify the British empire. Some of the spaces are older than British rule. What interested me were the Muslim inflections in the buildings. I read the Mahabharat and the Ramayan, everything from (American Indologist) Wendy Doniger to Dalrymple.”
As for the animals inserted into her pictures, she said: “I found the animals were as important as the cultural heritage. I use them as transgressors and disrupters. They are not supposed to be there. I didn’t photograph the animals in situ. That would never work. The animals would move. So, I became a wildlife photographer. Often, I wouldn’t know which animal goes where. I would work on that in London. The animal chosen has to work within the space. It’s about designing an effective image.”
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Seated Jain enlightened teacher in meditation (1150-1200)
seated Jain enlightened teacher in meditation (1150-1200)
PRAYERS by representatives of the Hindu and Jain faiths, followed by Buddhist incantations, echoed through the Norman Foster-designed two-acre Great Court at the British Museum last Monday (19).
The occasion was a significant and auspicious one for Eastern Eye readers and the wider British Asian community – the opening of the British Museum’s landmark exhibition, Ancient India: Living traditions.
Curated by Dr Sushma Jansari, head of the British Museum’s south Asia department, the exhibition looks at how Hinduism, Jainism and Buddhism influenced each other over a 600-year period of Indian history.
The Buddhist incantations of monks from the Buddhapadipa temple in Wimbledon followed prayers offered by Kirtan Patel, cultural engagement volunteer at the BAPS Swaminarayan Mandir in Neasden, north London, and Jayeshbhai Shah, a priest from the Oshwal Association of the UK in Potter’s Bar in Hertfordshire.
George Osborne, chairman of the trustees at the British Museum and chancellor of the exchequer when David Cameron was prime minister, said: “Compared with these religious traditions, the 250-yearhistory of the British Museum, this temple of enlightenment, is relatively short.”
He quipped: “We probably never had an exhibition blessed before in quite that way by three different religious traditions.”
Standing at the podium in front of a poster featuring the elephant-headed Hindu deity, Ganesh, he said: “Everyone who ever speaks from this podium complains about the acoustics in the hall, but I think it was designed for a wonderful kind of echoing of the chanting.”
He said the curator and her team had taken some difficult decisions in not doing the exhibition in a traditional manner. Osborne was referring to the way in which the story of the three faiths was shown.
Seated Jain enlightened teacher in meditation (1150-1200)
“They’ve tackled this 600-year period of Indian history not in a boring, straightforward, chronological way, which museums have done before.
“Instead, it plunged into this very complicated story of three different religious traditions and how they emerged, how they interacted with each other at this crucial period of Indian history – this was a difficult exhibition to create and conceive.”
Osborne pointed out that the British Museum “is famous is for its monumental sculptures from India and Egypt and the near East and so on. And, yet, this show is all about the personal. It’s all about trying to connect with what people thought, believed, and what was intimate to them 2,000 years ago.
Naga sculpture (17th century)
“And again, this is a museum that is trying to introduce new audiences to our collection and the collections that we draw on from around the world, and make that human connection to people.”
He stressed: “The clue is in the name of the exhibition. We are not just a museum of the past, and not just a museum of relics, of dead traditions, of dead empires, things that have gone before us. There is a deliberate effort here, in this show, as indeed in many other things, to connect to the today and to the future.
“These great religious traditions are followed by many billions of people in the world today. And that, again, is something we’ve deliberately chosen to do. It’s something it would be easier to stay out of. And a lot of people would say, ‘Let’s not talk about religion. Let’s back off.’ And we stepped forward. That shows that the British Museum is really at the top of its game at the moment.
“What you’ll see in this show is a lesson in collaboration – collaboration with religious communities, collaboration with museums in the Indian subcontinent and beyond that. And it shows us doing what I think we were supposed to do, which is draw people through these doors, and hopefully when they leave, they know a bit more about the world, they understand a bit more about the world and they’re a bit more sympathetic to the world.”
Buddhist monks
The British Museum’s director, Nicholas Cullinan, explained: “The visual traditions of ancient India were adopted and adapted to new settings and cultures. And, of course, this exchange was never one way. As these traditions spread (to south-east Asia, China, Japan and other parts of the world), they encountered and absorbed local influences, creating rich artistic dialogues and images that can still be traced in the objects on display. In doing so, they helped to shape religious life in many parts of the world, creating shared visual languages that connect to distant communities across oceans and continents, as they still do today.
“This is not just an exhibition about the past. These living traditions and the art objects on display are as relevant and meaningful today as they were when they were first made. This exhibition has been developed in close collaboration with members of practising Hindu, Buddhist and Jain communities (in the UK). I’d like to express my sincere thanks to the members of our community advisory panel who generously shared their knowledge, insight and perspectives throughout the development of the exhibition. Their voices are woven into the exhibition and have shaped how we present powerful works to new audiences.
“We’re also deeply grateful to our lending partners who have made this extension possible, and, foremost among them, is the CSMVS Museum (Chhatrapati Shivaji Maharaj Vastu Sangrahalaya, formerly the Prince of Wales Museum) in Mumbai, the National Museum of New Delhi and many other global and national partners. Their generosity has enabled us to gather more than 118 exceptional objects, each with its own story.
“Of course, I’d like to express particular appreciation to Dr Sushma Jansari, the curator of this exhibition. Her expertise, commitment and vision have guided this project from the early stages to the extraordinary experience you’ll have this evening.
“In a time where we’re often focused on division, I think this exhibition reminds us of our shared narrative, the real desire to seek meaning in our lives, to create beauty and to honour something that is far greater than ourselves.
“These works are not just relics or sculptures. They are real and genuine expressions of devotion, compassion, creativity and connection. They are reminders of this common heritage that crosses time, languages, belief and nations, and so I hope you will find joy and wonderful inspiration in this exhibition, and leave with a deeper appreciation of the truly extraordinary cultures that created them and have shared them in the world.”