Opinion

Buddhist theatre in South Asia and beyond

Published

2 years ago

2022/12/24

By Syed Jamil Ahmed, PhD

Considerable research conducted by renowned Orientalists such as Moriz Winternitz, Heinrich Lüders, Arthur Berriedale Keith, Sylvain Lévi and Sten Konow between the 1880s and 1960s have established that between the 1st century CE to the 7th century CE, a tradition of Buddhist theatre flourished in South Asia. This tradition, generated by a host of Buddhist scholars and practitioners, is an important source for the study of the indigenous theatre not only of Bangladesh, but also of Pakistan and Afghanistan. The problem with Bangladesh is that very few scholars and practitioners engaged with theatre demonstrate any interest in the tradition. Consequently, the Indian State, media and academia have exerted their hold on the tradition to such an extent that the world recognises ancient Buddhist theatre in South Asia as an exclusive intellectual terrain of modern India. Although Bangladesh can lay a rightful claim to the tradition, it has failed to do so, mostly because the State, media and academia in Bangladesh are hardly enthusiastic regarding the non-Islamic past of Bangladesh. This piece presents a summary of current research on ancient Buddhist theatre in South Asia, in order to serve as a catalyst that hopefully will trigger enough interest in establishing Bangladesh’s rightful claim to its Buddhist past.

Existing evidence indicates that Aśvaghoşa (c. 80-150 CE) was not only the earliest Buddhist playwright, but also the earliest Sanskrit playwright in South Asia. He was a renowned Buddhist philosopher and poet at the court of Kushan emperor Kanişka, whose capital was situated in Puruşapura (what now is Peshawar in Pakistan). Another important playwright from the 5th century CE was Chandragomin. It is now certain that he was not only a famous Buddhist scholar-monk renowned for his work on Sanskrit grammar but also the composer of a play titled Lokānanda. As the famous Buddhist traveler-monk Yijing (I-Tsing) observed, he was from the eastern part of South Asia. Other scholars are in agreement that the eastern region referred to was ancient Bengal. Besides these two playwrights, scholars also believe that a mysterious Buddhist acharya named Rāhula composed a treatise on theatre (nāţya), which is now completely lost. It is also argued that Buddhist theatre beginning with Aśvaghoşa in the first century CE, down to Emperor Harşavardhana in the 7th century CE, was not only well-developed theoretically but was also quite popular among the people. When an exact accounting is done, the corpus of Buddhist plays is found to include the following eight texts, one extant in original, one in translation, five in fragments, while one has been completely lost. Given below is a brief account of these works.

1. Śāriputra-prakaraņa (a play in 9 acts) by Aśvaghoşa. Only fragments of the last two acts are extant. Recovered by Lüders at Turfan in Tarim Basin, in 1911, the play is based on the legend of Śāriputra and Maudgalyāyana ordaining as monks under the Buddha, as related in the Mahāvagga of the Vinayapiţaka. As shown in the last two acts of the play, Śāriputra has an interview with Aśvajit, the Buddha’s first disciple. Then he engages in a conversation with his friend the Vidūşaka (jester), on the merits of the teachings of Gautama Buddha. The Vidūşaka advises Śāriputra against accepting Buddhist teachings, since Śāriputra is a Brahman and the Buddha hails from the kştriya (warrior) caste. But Śāriputra rejects the Vidūşaka’s argument on the ground that the Vaidya (physician) is capable of healing the sick despite belonging to a low social caste. Next, when he meets his dear friend Maudgalyāyana, the latter enquires as to why Śāriputra appears radiant. Śāriputra informs Maudgalyāyana about the Buddha and his teachings, and they both decide to seek refuge in Buddhism. The Buddha receives them warmly and foretells that the two will be the highest in knowledge and magic power among his disciples. At the end of the play, Gautam Buddha and Śāriputra engage in a philosophical dialogue which rejects the belief in a permanent self (ātmā).

2. Fragment of a play, possibly a nāţaka, with allegorical characters such as Buddhi (Wisdom), Dhŗti (Firmness) and Kīrti (Fame). It was found at Turfan in Tarim Basin, but the playwright’s name is unavailable. Nevertheless, because the fragment has been recovered with Śāriputra-prakaraņa and because it demonstrates remarkable linguistic similarity with the same play, it is believed that the playwright of this fragment is also Aśvaghoşa. The fragment shows the three allegorical characters conversing in Sanskrit. At one stage, the Buddha enters the stage. It is uncertain whether he engages in a dialogue with the allegorical characters, because the play is fragmented at this point.

3. Fragment of another play that appears to be a prakaraņa like the Mŗcchakaţikā by Shudraka. It was also recovered at Turfan. The author remains unknown but this too is believed to have been authored by Aśvaghoşa. The characters of the play are a heterogenous lot: a courtesan named Magadhabati, a Vidūşaka named Komudhagandha, a hero named Somadatta, a rogue named Duşţa, a prince named Dhanananjaya, a maid-servant, Śāriputra and Maudgalyāyana. One scene of the play takes place at Magadhabati’s home and another at a park. The play also mentions a festival held at a hilltop.

4. Rāşţapāla-nāţaka by Aśvaghoşa, which has disappeared completely, but its existence is confirmed by references found in a Chinese translation of Sri Dharma-piţaka-sampradāya Nidāna (472 AD), titled Fu fa tsang yin yüan ch’üan, and two other Buddhist liturgical texts. The plot was possibly based on the Raţţhapālasutta in the Majjhimanikāya, showing how Raţţhapāla, after renouncing worldly life to become a monk, could not be enticed back to worldly life even with heaps of gold and alluring advances of his ex-wives. As recounted in Fu fa tsang yin yüan ch’üan, a performance of the play, in which Aśvaghoşa himself conducted the orchestra, was so successful that five hundred kştriyas renounced worldly life to become Buddhist monks. In order to make sure that such a mass exodus is not repeated, the king of Pataliputra forbade all future performance of the play.

5. Lokānanda-nāţaka by Chandragomin, a play in five acts composed in the 5th century CE. The original text in Sanskrit has disappeared. In the first half of the 14th century, the play was translated from Sanskrit into Tibetan in Kathmandu. Michael Hahn used the Tibetan version to translate it in German in 1974, and in English in 1987 as Joy for the World. The play shows how Prince Maṇicūḍa (later the king) of Sāketa, who is gifted with a benevolence-showering jewel implanted on the crown of his head, sacrifices all his possessions including his kingdom – and even his wife and son – in order to remain steadfast to his commitment to munificence. He dies when he sacrifices even the jewel implanted on his head to a wicked Brahmin, but is revived by the gods because of his commitment to munificence.

6. Nāgānanda-nāţaka, a play in five acts attributed to Emperor Harşavardhana (reigned 606 – 648 CE). It is based on King Jimutavåhana’s self-sacrifice to save the Nagas (a race of semi-divine half-serpent beings who live in the underworld). The play is still extant in original Sanskrit. Nāgānanda-nāţaka may demonstrate signs of Buddhist lineage superficially, but a close reading demonstrates that its religio-philosophical inclination is a curious blend of Hinduism and Buddhism.

7. Maitreyasamiti-nāţaka (lit. “Encounter with Maitreya”), a play in 27 acts bearing a Sanskrit title but written in the language known as Tocharian A. Quite a few fragments of the play were recovered from Turfan and Yanqi (Tarim Basin), all dated to the 8th century CE. Maitreyasamiti-nāţaka is based on Buddha Maitreya, the future saviour of the world. An Old Uyghur translation of the Tocharian text, dated to the 10th century CE, has also been recovered.

8. In 2007, fragment of an unnamed another play was recovered in Afghanistan and has been published by Uwe Hartmann. The recovered fragment shows that it was composed in Sanskrit and Prakrit, in prose as well as verse. It appears to indicate dialogue among three characters: Vidūşaka, King, and Minister.

The significance of the corpus of Buddhist plays is immense. Firstly, it indicates that the genesis of theatre in South Asia is well before the 2nd century CE, because when Aśvaghoşa emerged as a playwright at this juncture, he was already well-adapted to the craftsmanship of playwriting, and appears to have inherited a long tradition that flourished before him. Secondly, and more importantly for Bangladesh, ‘the genesis of theatre in the country can now be firmly pushed back to the 5th century CE, since we have Lokānanda-nāţaka as a piece of ‘hard’ evidence. It may be recalled that hitherto, the earliest evidence of theatre in ancient Bengal was dated to the 8th-10th century, as ascertained by the occurrence of the term ‘Buddha-nāţaka’ in a caryā song by Vīnā-pāda. Thirdly, by the 10th century CE, Buddhist theatre appears to have generated the growth of a lively world of performance not only in what today is Bangladesh, India, Pakistan and Afghanistan, but also in Central Asia. Indeed, the Silk Road was key to this transmission. As I argue elsewhere, Buddhist dramaturgy also ‘travelled’ to Tibet, where it was rejected by Vajrayana Buddhism. However, nurtured by Mahayana Buddhism, it prospered in the Tarim Basin and the adjoining oases kingdoms, where it was transmuted into Buddhist plays in Tokharian and Khotanese Saka. These plays were produced during Buddhist festivals in Khotan and Kocho, at mass public gatherings in the vicinity of temples. The Khotanese Buddhist theatre may have met with a sad demise at the hands of the Muslim Kara-Khanid rulers. Nevertheless, Tokharian Buddhist plays, possibly performed in pavilions in temple precincts, travelled on to the Northern Song empire (China), and were further transformed to give rise to zaji, and the performance pavilions such as those in temple compounds located in Shanxi and Zhejiang provinces in China. Towards the end of the T’ang period and during the political upheavals of the 10th century, when Buddhism lost favour of the state, and subsequently in early 11th century, when the Muslims began to control the Silk Road in central Asia, all traces of Buddhist plays were erased by neo-Confucianism and Taoism. Nevertheless, the performances continued to live in transmuted forms.

Laying aside the ‘scholarly’ importance for the academics to ponder over, it is important to turn to Lokānanda-nāţaka, the miracle-recounting Buddhist play from ancient Bangladesh, to recognise that its significance extends beyond that of a heritage object preserved in museums. Let us begin by acknowledging that miracles have been recounted in all major religions, such as Islam, Christianity, Hinduism, Jainism and Buddhism. It is pointless to argue about the validity of any of these miracles, for their worth are embedded deep in the belief system of the devotees. Instead, I argue that a particular significance of Lokānanda-nāţaka lies in its validity as a root paradigm. As the cultural anthropologist Victor Turner explains in Dramas, Fields, and Metaphors: Symbolic Action in Human Society, root paradigms are not univocal concepts nor stereotyped guidelines, but extend beyond the cognitive and the moral to the existential domain.

Paradigms of this fundamental sort reach down to irreducible life stances of individuals, passing beneath conscious prehension to a fiduciary hold on what they sense to be axiomatic values, matters literally of life or death. Root paradigms emerge in life crises, whether of groups or individuals, whether institutionalized or compelled by unforeseen events. One cannot then escape their presence or their consequences.

The root paradigm that Lokānanda-nāţaka posits is Maṇicūḍa’s commitment to munificence. Similar root paradigms may also be found in Raja Harishchandra’s sacrifices as projected in Hinduism and Prophet Ibrahim’s qurbani as articulated in Islam. Faced with endemic corruption in Bangladesh, to the extent that it is ranked 147th out of 180 countries in Transparency International’s Corruption Perception Index, perhaps we would do better if we draw on all the root-paradigms of munificence and sacrifices that our tradition offers us.

(The Daily Star/ANN)
Syed Jamil Ahmed, PhD is Honorary Professor at University of Dhaka and Theatre Director at Spardha: Independent Theatre Collective

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Opinion

Mrs Hemamali Kanthi Jayasinghe

Published

16 hours ago

2024/11/24

Thilina Walpola

Mrs. Hemamali Kanthi Jayasinghe known by all her friends and relations lovingly as ‘Bunchi’, left us on August 20, 2024, leaving an unfillable void for her husband Lal, daughter Chanika and grandchildren Isurika and Pavith. I know from Bunchi’s narratives related to me of their success stories in Australia. her grand- children Isurika and Pavith had a special place in her heart. This is natural, and as should be.

Bunchi was a rare individual who left a void in all groups whom she came across in life- both among her friends and relations. It was especially true for her sister-in-law and family, her aunts, cousins and their spouses. Bunchi and Lal were a couple who never abandoned their cousins in good times or bad. The two of them were all-weather relations. She had an open house for her friends and relations, and a sympathetic heart that inwardly motivated her to be helpful to others.

We live in Kelaniya. Over the last so many years, whenever there was a public warning about floods in Kelaniya, like a prayer, a call would come from Bunchi- ‘Aiya if there is any threat of floods, both of you, please come and stay with us’; usually this invitation is also repeated by Lal. About four months ago, when a flood warning was issued to all major river basins, Bunchi even though sick, gave us a call followed by Lal, and invited us to come over to Kadawatha. Although she was ill and weak, she did not forget to offer help to others.

Lal was the family doctor for all families of Bunchi’s cousins and aunts. When a call came for help, if it was found to be medically necessary to visit, Bunchi always accompanied Lal to their relations’ homes. Lal looked into the medical side, while Bunchi’s concern and ‘recuperative words’ provided psychological help to the sick. So, in most instances it was the doctor accompanied by his wife, who came to the patient instead of the patient going to the doctor. The service was totally free.

I still vividly remember this day in, I guess 1984, I was getting ready to go to USA on official duty. Our elder daughter complained of a severe stomach ache. I phoned Lal who examined her and said that there was some tenderness, but asked me to go as planned and that even if surgery was needed, he would arrange everything including showing our daughter to a surgeon and following up. Bunchi told me ‘we will look after everything – you just go’. This was one instance of help that Bunchi and Lal did for us. It was a great responsibility that they decided to shoulder to help a cousin. And I know that some other cousins or relations of Bunchi can also relate such magnanimous instances of offering help.

Bunchi and Lal were well known among friends and relations for giving dinners at their Kadawatha home. Their home was well- equipped for such occasions. Her mother Irene who was also living at Bunchi’s (Irene ‘nanda’ to us) also helped in bringing out culinary delights.

I am bringing the above entertainment story in order to highlight another deep- seated side to Bunchi and Lal that was perhaps only known to their close relations and cousins. At the ‘Mathaka Vastra pinkama’ this was well articulated by the two Nayaka Theros who conducted the religious ceremony at her funeral. Bunchi and Lal were both religious and Bunchi helped Lal to continue with all the traditional ‘Pinkamas’ that Lal’s parents had been conducting for so many years. Bunchi also started new ‘Pinkamas’. And in these merit acquiring activities they involved their daughter and grandchildren and nephew and niece from their young days to inculcate in them the importance of spiritual reinforcement in addition to practicing their vocations.

It was heartening to note that Chanika and Lal (despite being handicapped without Bunchi’s support) continued to participate in the’ Katina pinkama’ of the Bimbaramaya Temple, Kadawatha, by preparing some items for the ‘dana’ at the ‘Katina Pinkama’. I believe there were about 70 bhikkhus at the alms-giving.

When they were at home, Bunchi and Lal would do the morning and evening ‘Buddha Puja’ and other worship without a break. Lal now continues with the tradition by himself.

However, they were also open to the modern world and its necessities and responsibilities. They were a very cosmopolitan couple; they had close friends belonging to all religious denominations, both in Sri Lanka and abroad. They kept in close contact with them. What they accomplished over a substantial period of time through their diverse relationships and hospitality, was an important sociological need for Sri Lanka- that is to go forward in unity while being diverse. Lal also worked for many years for NHS in UK, and both of them were happy to receive friends and relations from Sri Lanka at their Lincoln home. They decided to return home to be with their aging parents.

Another positive aspect of Lal and Bunchi was the sincere, helpful, and long-standing- relationship they had with their domestic aides. The domestic-aides in turn were strongly loyal to Bunchi and Lal.

Throughout Bunchi’s some-what long illness, Lal and Chanika looked after Bunchi with love and tenderness.

Hemamali Kanthi Jayasinghe was the daughter of the late Dr. Gilbert Gajanayaka and the late Mrs. Irene Munasinghe Gajanyaka. She was the sister of the late Mr. Gamini Gajanayaka.

May Bunchi attain the Supreme Bliss of Nibbana.

Lakshman Wickramasinghe

Opinion

Significance of Tamil vote in 2024 general election

Published

3 days ago

2024/11/22

Thilina Walpola

Apart from the resounding victory by the NPP, the most significant election outcome is the remarkable change in the voting pattern of the Tamils in the North, the East, and the Central province not to mention Colombo that brought defeat to most of the Tamil political stalwarts like Sithatharan, Sumanthiran, Palani Thigambaram, Mano Ganeshan et al. This is the first time that such a change has happened in a general election where usually the ethnic political parties hold sway over minority votes. It is of vital importance for everybody including Tamil politicians, the present government, international community, hegemonic powers, ultra-nationalists and separatists to understand and correctly interpret this change in the Tamil political fabric.

The decisive factor that was apparent in the pre-election period was the need for a change which manifested in a weaker form at the presidential election that brought in a new president with 42% of the national vote with the majority of Tamils voting against the NPP candidate. In less than two months the whole picture had changed and a majority of Tamils who did not vote for the NPP at the presidential election took the unprecedented step of going against their own ethnic parties and voted for the NPP. Although it appears to be a sudden change of attitude obviously such changes on such a wide scale cannot happen overnight. The need for a system change must have been slowly and steadily growing in the minds of Tamils over a period of time, like it had in the Sinhalese. The latter was obviously weary of suffering under the governments of the two major political parties since independence. The former however had hitherto been loyal to their ethnic parties who pursued divisive communal politics appealing to the ultra-nationalist sentiments of the Tamils. What was the reason for the Tamils to change in this manner?

Presidential election may have shown the Tamils that the Sinhalese had decided to bring about a radical change. This would have been the cue for them to come out into the open and demonstrate the change that has been slowly taking place in their minds. The change that appeared to have taken place in less than two months was probably catalyzed in this manner.

Tamils suffered during the thirty-year war. It is probable that the new generation of Tamils have realised the futility of war and confrontation and decided to chart a different course and deviate from the main sociopolitical stream from the time of independence though there were times of convergence and cooperation albeit of short duration. Independence and universal franchise have driven a wedge between Sinhala and Tamil leaders which was rather unfortunate for they were together in the struggle for Independence. Tamil politicians enjoyed parity of political power and suddenly they realized that their privileged position was in danger due to universal franchise which would make them a minority in the parliament. They could not reconcile with the fact that they were representatives of a minority community. What is most unfortunate is that they could not see the opportunities that were there for them to play a vital role in the development of the whole country. The mistake the Tamil leaders committed at that time was to abandon the opportunity that was available to jointly participate in the central government and contribute to the development of not only the Tamils but also the whole country and instead choose the narrow parochial path of communal politics. This blunder has continued to plague the country and even caused the birth of terrorism and a bloody war.

These historical mistakes must have dawned on the new generation of Tamils who, like the Sinhalese want a change in their lives which could come with economic development rather than ultra-nationalist dogma. Further they may have realized the fact that Tamil ultra-nationalism was flawed, unjust, parochial and does not belong in the modern world. Communal barriers have to be breached to achieve connectivity, interaction and networking which are capable of opening new vistas in the modern electronic era. All communities who have made Sri Lanka their home must unite and develop their country. The absence of this unity may have been one of the reasons for the country to lag behind in economic development and finally end up being bankrupt which would have affected all communities alike. In this regard the Tamils have taken the first step and it is now up to the other communities to suitably respond.

The government must know that the Tamils have significantly contributed to their massive victory. The government must understand what these Tamils who have rejected their own political parties and leaders want. They, too, like the Sinhalese are affected by economic mismanagement and poverty. Their problems are same as those of the Sinhalese majority. All communities are in the same boat. Tamils have realised this truth and would want urgent attention to their immediate needs. Their nutrition, health and education should receive immediate and sufficient attention. Tamils have abandoned their own parties and embraced the governing party expecting urgent redress to their burning problems.

There is a lesson for the international community as well, especially for the imperialist western powers. The latter had made use of the lack of unity among the communities to destabilise the country in pursuance of their geo-political ambitions in the Indian Ocean region. The LTTE was a tool in their hands, and after the demise of its leader, other separatists moved in to fill the vacuum. The western powers must realise the futility of such policies in view of the radical changes taking place within the mind-set of the Tamils. Tamils may no longer see the Sinhalese as their oppressors and the Sinhalese may not harbour the fear that Tamils are demanding a separate country.

It is hoped that the time may come when the Tamils realise that the whole country belongs to all communities and it is their duty to participate in the development of the whole and not just the North and parts of the East. True Tamil national leaders may emerge who would want to share power at the centre rather than at the periphery and contribute to the governing of the whole country. It is hoped that this is the end of divisive communal politics and the beginning of a new era of unity and prosperity.

N. A. de S. Amaratunga

Opinion

Revolutionary elections

Published

3 days ago

2024/11/22

Thilina Walpola

By Dr Upul Wijayawardhana

No doubt, it is the ‘election like no other’ in the ‘country like no other’ that would top the league of revolutionary elections, of which there were three, just this month. Much has been written about two; the one in Sri Lanka and the second in the US but the third, in the UK, had hardly any mention in Sri Lankan media, perhaps, because it was not a general election but the election of the leader of a major political party, which I would come to later.

The NPP/JVP deserves to be congratulated on its unprecedented, massive victory and it is hoped that the new government will succeed. All ‘communal’ parties, save a few, faced humiliating defeats. The NPP won 21 out of 22 districts, the only exception being Batticaloa. Its win in Jaffna sends a clear message to the communal parties, whose leaders have been taking the people of the North for a ride to further their own interests. Do hope the new government makes good use of this golden opportunity to bring about reconciliation.

It is not only the results in the North that gives hope but also from the South. It was gratifying for me to note that my home district Matara, which is predominantly Sinhala, has elected a Tamil MP as well as a Muslim MP. Not only that, out of the 6 NPP MPs elected, the Tamil MP got the second highest and the Muslim MP got the fourth highest preferential votes. A district once well known to elect on the basis of caste and creed, a concept encouraged if not engineered by the Communist Party, has gone a full circle, thanks to another Marxist party! Perhaps, this demonstrates that voters are no longer misled by man-made differences and are achieving a degree of political maturity, which bodes well for the future. Yet another ray of hope for true reconciliation!

As far as the US election is concerned, even the bitterest critic of Donald Trump has to concede that he achieved the impossible, not once but twice. On both occasions, it was not that Trump was selected by the Republican Party but he got the party to rally round him. In fact, Trump started life as a Democrat and was not a professional politician. He achieved fame as a sharp businessman and a TV personality and decided to be president. One man’s ambition succeeding is unprecedented in US history, as far as I am aware. Though Trump won the 2016 election on the collegiate vote, he was almost 300,000 behind Hilary Clinton in the popular vote. In the 2020 election which he lost to Biden, he polled 74,223,975 whereas Biden polled 81,283,501. In the 2024 election though his popular vote increased to only 76,768,490 votes (according to the last count, as counting in US elections is very prolonged), he had a landslide winning 312 collegiate votes. Kamala Harris polled only 74,194,538, staggering 7 million less than Biden. Do these results give credence to Trump’s accusations of vote rigging in the 2020 election, I do not know. When he was portrayed as a bitter loser, no one ever imagined that Trump would have a comeback. Multitude of court cases he faced made the prospect even dimmer. His dramatic win, perhaps, adds weight to his claim that some of these cases were politically motivated.

The other important aspect of the US presidential election is that all polling organisations got their predictions totally wrong. Up to the last moment, it was too close to call they said, but as the counts proceeded, it was obvious that Trump has achieved the impossible again. However, the most important lesson for the rest of the world is that the US voting system is nothing worth emulating!

Whilst the USA is still waiting for the ‘glass ceiling’ to be broken, the UK has had three female prime ministers and recently elected another lady as the leader of a major political party. Interestingly, it is the Conservative party that seems to be progressive, the Labour Party still waiting to elect a female leader, in spite of two having acted as leader!

Kemi Badenoch, who was elected as the leader by the members of the Conservative Party early this month, is the Leader of the Opposition and may well be next Prime Minister, if the Labour government continues to mess up, as it is doing now. She may well follow Margaret Thatcher, Theresa May and, of course, the disastrous Liz Truss.

Kemi Badenoch’s election is revolutionary in two more aspects. She is the first Black leader. male or female, of a major UK political party. Further, she is the first immigrant to be a leader of a major political party. Though the US constitution stipulates that only a person born in the US could hold the highest political position there is no such stipulation in the UK. If that was so, Boris Johnson would not have been PM, as he was born to British parents in New York, while his father was studying in Columbia University!

Kemi Badenoch’s family is from Nigeria, her father being a GP and her mother a professor of physiology. Theoretically, though she spent the first sixteen years of her life in Nigeria and USA where her mother lectured, she could be classed non-immigrant as her mother travelled to London from Lagos to have her in a private hospital in Wimbledon, to return shortly after the delivery of the baby. In fact, in her first speech in parliament Badenoch declared that “to all intents and purposes, I am a first-generation immigrant”. Whatever it may be, hats-off to the UK for achieving this degree of political maturity, which is hoped we would be able to emulate ultimately.

What a revolution would it be, if a Black immigrant lady became the Prime Minister of the UK!