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Midweek Review

Revisiting Humanism in Education:

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Tagore

Insights from Tagore – III

by Panduka Karunanayake

Professor in the Department of Clinical Medicineand former Director, Staff Development Centre,

University of Colombo

The 34th J.E. Jayasuriya Memorial Lecture

14 February 2025

SLFI Auditorium, Colombo

(Continued from18 Feb.)

Tagore had an important answer to the question of whether the economic or the political should enjoy the primacy of place, in designing educational policy. He said: “Economic life covers the whole base of society, because its necessities are simplest and the most universal. Educational institutions, in order to obtain the fullness of truth, must have close association with this economic life.”

Sometimes I have difficulty understanding why Tagore, in spite of his appreciation of science and disdain for superstition, still lavishly exalted his traditional dieties and the scriptures. I think he did so because he saw a remarkable practical utility in them for the organisation of society and because they carried innumerable lessons for human conduct – for which science and technology, or even modern administration, had not yet furnished any suitable alternative.

Besides, it is clear that he admired religion’s potential to bring peoples together. In The Religion of Man, he wrote: “On the surface of our being we have the ever-changing phases of the individual self, but in the depth there dwells the Eternal Spirit of human unity beyond our direct knowledge.” But of course, religion seldom brought humanity together. And whenever it played the divisive role, he did not blindly follow its precepts.

The stickiest issue in India for the modern philosopher is probably its caste system, and Tagore had no qualms about repudiating it:

“…differentiation and separation of vocations and trades, professions and callings on which the caste system originally rested has become totally extinct and it is altogether impossible to maintain it any longer. Yet all the taboos, external restrictions and customs associated with the varna system are still in place, static and intact. It seems we must put up with the cage with all its iron bars and fetters though the bird for which it was made is dead and gone. We provide bird feed every day but no bird feeds on it. In this way, due to the cleavage between our social life and social customs, we are not only being inhibited and obstructed by unnecessary, outmoded arrangements, we cannot live up to our professed social ideals, either.”

Prof. Carlo Fonseka / Dr. Abrahm T. Kovoor

I wish that for our country, we could replace the phrase ‘caste system’ with our own ‘outmoded arrangements’ – such as astrology, superstitious rituals and harmful so-called healing practices – and carefully re-read that quote. Sadly, our populace is filled with superstition, myth and pseudoscience – as a cursory glance at the supplements of any weekend Sinhala newspaper would show. Here, the high literacy rate actually works against the nation! Our public intellectuals must also take the blame, because they have failed to sustain the good work that had been done in the 1970s by intellectuals like Dr E.W. Adikaram, Abraham Kovoor and Professor Carlo Fonseka.

Another interesting point in his ideas is his desire to see education as a tool for everyone, not just the educated few. Reminding us on ancient Indian education and learning, he said:

“There was a regular traffic between specialised knowledge and ordinary knowledge. Scholars, pundits or learned society did not have an antithetical relationship with the less learned segments of society…There was hardly a place in the country where the Ramayana, the Mahabharata, the Puranic myths and religious discourse did not spread in a variety of ways. Even the theoretical philosophical issues which were rigorously, relentlessly discussed and debated in philosophy and metaphysics always filtered down to the mind of the people…In those days learning was the asset of the entire society and not the acquisition of the learned few.”

In our own country, in contrast, I wonder whether expanded access to education has had a similar effect. In spite of decades of education in swabhasha and wide access to education, knowledge is a tool of separation, seclusion and self-aggrandisement for the few who win the lottery. Is this the fault of the education or the educated? Perhaps both. The educated use their learning as a weapon rather than as a tool to serve, a manifestation of the fierce competitiveness and the fixed mindset that pervades the successful products of our education. At the same time, as Tagore pointed out, it is the fault of education too:

“The rains of our education are falling a long distance away from where the roots of our whole life lie…Our ordinary daily life has no use for the education we acquire…It is unjust to blame this on students. Their world of books and the world in which they live everyday are poles apart…That is why it is seen that the same person who has formidable erudition in European philosophy, science and ethics tenaciously clings to the age old superstitions…We are no more amazed when we see that on the one hand he is separately enjoying literature full of varied sentiments while on the other he is busy only with making money…”

These are a few fundamentals that can be gleaned from Tagore’s second phase. They aren’t many, and perhaps they aren’t as earth-shattering as one might expect. But I feel that they are exactly what we are lacking today and prevent education from playing a nation-building role. If we can get these right, we actually need to get very little else right.

Phase 3: ‘Freedom from bondage’

Tagore’s role and position as an unrepentant internationalist at the time when India was demanding swaraj is well known. He was opposed to nationalism, and in fact correctly identified colonialism itself as a manifestation of the nationalism of the British – so he asked, if one were anti-colonialist, how could one be nationalist also?

But his internationalism was not a rootless existence floating aimlessly in the air. He was clear that one must be rooted in one’s own soil, strongly and firmly – it is from here that one must reach out to the wealth of the world. In another beautiful simile, he urged us not to fear the wind, and to open the windows of our house to let that wind in. He would assure us that we would be able to retain the good that the wind blew in and get rid of the bad. He also said that as long as our house had a firm foundation, the wind will not blow it away. So for him, the first step of being an internationalist is studying one’s own soil and placing a firm foundation for one’s existence. He admired and studied tradition without being a traditionalist.

With regard to Indian universities of his day, he lamented the fact that these were European grafts and nothing like India’s ancient intellectual heritage, such as Nalanda, Wikramshila or Takshasila. He lamented the type of intellectual this would produce. He wrote in 1932:

“We receive European learning as something static and immutable and consider it the height of modernity to cull and recite sentences from it. For this reason we lack the courage to reconsider it or think about it from a new angle. Our universities have nothing to do with and are cut off from the acute questions, dire necessities and extreme hardship facing the people of the country…Like parasites our mind, attached to text books, has lost its ability to find its food and invent by itself.”

These words seem no less relevant to our own universities, 90 years after they were written.

Tagore’s belief in internationalism and its effect on his philosophy of education is captured by his description of Visva-Bharati, the higher education institute he set up in 1921 using the Nobel Prize money: “Visva-Bharati represents India where she has her wealth of mind which is for all. Visva-Bharati acknowledges India’s obligation to offer to others the hospitality of her best culture and India’s right to accept from others their best.”

Conclusion

Prof. J. E. Jayasuriya / Dr. E. W. Adhikaram

Ladies and Gentlemen: I am afraid time would not permit me to cover the whole breadth of Rabindranath Tagore’s complete educational philosophy, and I wouldn’t even pretend to cover it in depth. For example, I didn’t touch on other important aspects that Tagore spoke of, such as school administration, advice for teachers, maintaining discipline without corporeal punishment, carrying out research and promoting creativity, women and education and so on. Forgive me for only scratching the surface. But the topic of Tagore’s educational philosophy is so vast that nothing wider would be possible in a short time.

You will also note that my talk was not filled with anecdotes of incidents and peculiarities at Santiniketan – like how classes were conducted under trees or how the gurudev once conducted a class in the rain for cattle when the students didn’t want to come out and get wet. These are not the timeless substance of the tale; they are only its time-sensitive ornaments.

If, on the other hand, I have been able to whet your appetite for his educational philosophy, and also convinced you that he had patiently worked on and presciently invented an antidote to today’s problems of education, I would be content for now. Balance was his antidote. My goal this evening was to place the seeds of his ideas in your minds, and hope that they will grow, be nourished and be pruned and manicured into a contextually appropriate shape in the months or years to come.

Selected bibliography

Dasgupta, U. (2013). Rabindranath Tagore: A Biography. Oxford University Press. (Translated by hiisß ckl l=udr- mßj¾;l (2024).rúkaøkd;a ;df.da¾-udkj ksoyi iy úúO;ajh kqf.af.dv iriú m%ldYlfhdaව)

Dore, R. (1976). The Diploma Disease: Education, Qualification and Development. London: George Allen & Unwin (republished in 1977 by Institute of Education, University of London).

Gunasekara, P. (2013). moaud .=Kfialr – kkaofiak .%duSh wOHdmk l%uh^1932-1939) lkakka.r;=udf.a wu;l l< fkdyels w;ayod ne,Sula fld<U iQßh m%ldYlfhda: කන්නunasekara, S.P. (2012). iuka mqIamd .=Kfialrම(2012). rúkaøkd;a ;df.da¾ fld<U tia f.dvf.aසහiyifydaorfhda(Basedon Rabindranath Tagore: The Myriad Minded Man (1995) by Krishna Dutta and Andrew Robinson, and other works.)

Illich, I. (1970). Deschooling Society. USA: Harper & Row (republished in 1973 by Penguin Education, Harmondsworth, England).

Iyengar, K.R.S. (1987). Rabindranath Tagore: A Critical Introduction. London: Oriental University Press.

Kripalani, K. (1961). Tagore: A Life. New Delhi: National Book Trust, India (author publication, republished in 1971 by National Book Trust, India).

Maithra, S., translator (2014). Education as Freedom: Tagore’s Paradigm. New Delhi: Niyogi Books.

Navaratnam, R. (1958). New Frontiers in East-West Philosophies of Education. Calcutta: Orient Longmans.

Neogy, A.K. (2010). Santiniketan and Sriniketan: The Twin Dreams of Rabindranath Tagore. New Delhi: National Book Trust, India.

Samuel Ravi, S. (2024). Philosophical and Sociological Bases of Education (2nd edn). Delhi: PHI Learning. (Chapter 13: ‘Rabindranath Tagore’, pp. 163-179.)

Sarathchandra, E.R. de S. (1942). ‘Through Santiniketan eyes’. Kesari People’s Weekly (Jaffna) serialised from 2(9) to 2(17) and compiled by Goonetileke, H.A.I., also available translated to Sinhala ^iqpß; .ï,;a-mßj¾;l ප(2001). ශYdka;s ksfla;kfha weiska fld<U tia f.dvf.a iy ifydaorfhda).

Venn, G. (1965). Man, education and work. In, Cosin, B.R., editor: Education: Structure and Society. Harmondsworth: Penguin Books. (Chapter 6, pp. 97-107.)

Venn, G. (1971). Preparation for further preparation (editorial). Educational Leadership 1: 339-341.



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Midweek Review

Year ends with the NPP govt. on the back foot

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President Dissanayake addresses Parliament as PM Dr. Harini Amarasuriya looks on. Dissanayake is the leader of both the JVP and NPP

The failure on the part of the Janatha Vimukthi Peramuna (JVP)-led National People’s Power (NPP) government to fulfil a plethora of promises given in the run up to the last presidential election, in September, 2024, and a series of incidents, including cases of corruption, and embarrassing failure to act on a specific weather alert, ahead of Cyclone Ditwah, had undermined the administration beyond measure.

Ditwah dealt a knockout blow to the arrogant and cocky NPP. If the ruling party consented to the Opposition proposal for a Parliamentary Select Committee (PSC) to probe the events leading to the November 27 cyclone, the disclosure would be catastrophic, even for the all-powerful Executive President Anura Kumara Dissanayake, as responsible government bodies, like the Disaster Management Centre that horribly failed in its duty, and the Met Department that alerted about the developing storm, but the government did not heed its timely warnings, directly come under his purview.

The NPP is on the back foot and struggling to cope up with the rapidly developing situation. In spite of having both executive presidency and an overwhelming 2/3 majority in Parliament, the government seems to be weak and in total disarray.

The regular appearance of President Dissanayake in Parliament, who usually respond deftly to criticism, thereby defending his parliamentary group, obviously failed to make an impression. Overall, the top NPP leadership appeared to have caused irreparable damage to the NPP and taken the shine out of two glorious electoral victories at the last presidential and parliamentary polls held in September and November 2024 respectively.

The NPP has deteriorated, both in and out of Parliament. The performance of the 159-member NPP parliamentary group, led by Prime Minister Dr. Harini Amarasuriya, doesn’t reflect the actual situation on the ground or the developing political environment.

Having repeatedly boasted of its commitment to bring about good governance and accountability, the current dispensation proved in style that it is definitely not different from the previous lots or even worse. (The recent arrest of a policeman who claimed of being assaulted by a gang, led by an NPP MP, emphasised that so-called system change is nothing but a farce) In the run-up to the November, 2024, parliamentary polls, President Dissanayake, who is the leader of both the JVP and NPP, declared that the House should be filled with only NPPers as other political parties were corrupt. Dissanayake cited the Parliament defeating the no-confidence motions filed against Ravi Karunanayake (2016/over Treasury Bond scams) and Keheliya Rambukwella (2023/against health sector corruption) to promote his argument. However, recently the ongoing controversy over patient deaths, allegedly blamed on the administration of Ondansetron injections, exposed the government.

Mounting concerns over drug safety and regulatory oversight triggered strong calls from medical professionals, and trade unions, for the resignation of senior officials at the National Medicines Regulatory Authority (NMRA) and the State Pharmaceutical Corporation (SPC).

Medical and civil rights groups declared that the incident exposed deep systemic failures in Sri Lanka’s drug regulatory framework, with critics warning that the collapse of quality assurance mechanisms is placing patients’ lives at grave risk.

The Medical and Civil Rights Professional Association of Doctors (MCRPA), and allied trade unions, accused health authorities of gross negligence and demanded the immediate resignation of senior NMRA and SPC officials.

MCRPA President Dr. Chamal Sanjeewa is on record as having said that the Health Ministry, NMRA and SPC had collectively failed to ensure patient safety, citing, what he described as, a failed drug regulatory system.

The controversy has taken an unexpected turn with some alleging that the NPP government, on behalf of Sri Lanka and India, in April this year, entered into an agreement whereby the former agreed to lower quality/standards of medicine imports.

Trouble begins with Ranwala’s resignation

The NPP suffered a humiliating setback when its National List MP Asoka Ranwala had to resign from the post of Speaker on 13 December, 2024, following intense controversy over his educational qualification. The petroleum sector trade union leader served as the Speaker for a period of three weeks and his resignation shook the party. Ranwala, first time entrant to Parliament was one of the 18 NPP National List appointees out of a total of 29. The Parliament consists of 196 elected and 29 appointed members. Since the introduction of the National List, in 1989, there had never been an occasion where one party secured 18 slots.

The JVP/NPP made an initial bid to defend Ranwala but quickly gave it up and got him to resign amidst media furor. Ranwala dominated the social media as political rivals exploited the controversy over his claimed doctorate from the Waseda University of Japan, which he has failed to prove to this day. But, the JVP/NPP had to suffer a second time as a result of Ranwala’s antics when he caused injuries to three persons, including a child, on 11 December, in the Sapugaskanda police area.

The NPP made a pathetic, UNP and SLFP style effort to save the parliamentarian by blaming the Sapugaskanda police for not promptly subjecting him for a drunk driving test. The declaration made by the Government Analyst Department that the parliamentarian hadn’t been drunk at the time of the accident, several days after the accident, does not make any difference. Having experienced the wrongdoing of successive previous governments, the public, regardless of what various interested parties propagated on social media, realise that the government is making a disgraceful bid to cover-up.

No less a person than President Dissanayake is on record as having said that their members do not consume liquor. Let us wait for the outcome of the internal investigation into the lapses on the part of the Sapugaskanda police with regard to the accident that happened near Denimulla Junction, in Sapugaskanda.

JVP/NPP bigwigs obviously hadn’t learnt from the Weligama W 15 hotel attack in December, 2023, that ruined President Ranil Wickremeinghe’s administration. That incident exposed the direct nexus between the government and the police in carrying out Mafia-style operations. Although the two incidents cannot be compared as the circumstances differ, there is a similarity. Initially, police headquarters represented the interests of the wrongdoers, while President Wickremesinghe bent over backwards to retain the man who dispatched the CCD (Colombo Crime Division) team to Weligama, as the IGP. The UNP leader went to the extent of speaking to Chief Justice Jayantha Jayasuriya, PC, and Speaker Mahinda Yapa Abeywardena to push his agenda. There is no dispute the then Public Security Minister Tiran Alles wanted Deshabandu Tennakoon as IGP, regardless of a spate of accusations against him, in addition to him being faulted by the Supreme Court in a high-profile fundamental rights application.

The JVP/NPP must have realised that though the Opposition remained disorganised and ineffective, thanks to the media, particularly social media, a case of transgression, if not addressed swiftly and properly, can develop into a crisis. Action taken by the government to protect Ranwala is a case in point. Government leaders must have heaved a sigh of relief as Ranwala is no longer the Speaker when he drove a jeep recklessly and collided with a motorcycle and a car.

Major cases, key developments

Instead of addressing public concerns, the government sought to suppress the truth by manipulating and exploiting developments

* The release of 323 containers from the Colombo Port, in January 2025, is a case in point. The issue at hand is whether the powers that be took advantage of the port congestion to clear ‘red-flagged’ containers.

Although the Customs repeatedly declared that they did nothing wrong and such releases were resorted even during Ranil Wickremesinghe’s presidency (July 2022 to September 2024), the public won’t buy that. Container issue remains a mystery. That controversy eroded public confidence in the NPP that vowed 100 percent transparency in all its dealings. But the way the current dispensation handled the Port congestion proved that transparency must be the last thing in the minds of the JVPers/NPPers holding office.

* The JVP/NPP’s much touted all-out anti-corruption stand suffered a debilitating blow over their failure to finalise the appointment of a new Auditor General. In spite of the Opposition, the civil society, and the media, vigorously taking up this issue, the government continued to hold up the appointment by irresponsibly pushing for an appointment acceptable to President Dissanayake. The JVP/NPP is certainly pursuing a strategy contrary to what it preached while in the Opposition and found fault with successive governments for trying to manipulate the AG. It would be pertinent to mention that President Dissanayake should accept the responsibility for the inordinate delay in proposing a suitable person to that position. The government failed to get the approval of the Constitutional Council more than once to install a favourite of theirs in it, thanks to the forthright position taken by its civil society representatives.

The government should be ashamed of its disgraceful effort to bring the Office of the Auditor General under its thumb:

* The JVP/NPP government’s hotly disputed decision to procure 1,775 brand-new double cab pickup trucks, at a staggering cost exceeding Rs. 12,500 mn, under controversial circumstances, exposed the duplicity of that party that painted all other political parties black. Would the government rethink the double cab deal, especially in the wake of economic ruination caused by Cyclone Ditwah? The top leadership seems to be determined to proceed with their original plans, regardless of immeasurable losses caused by Cyclone Ditwah. Post-cyclone efforts still remain at a nascent stage with the government putting on a brave face. The top leadership has turned a blind eye to the overwhelming challenge in getting the country back on track especially against the backdrop of its agreement with the IMF.

Post-Cyclone Ditwah recovery process is going to be slow and extremely painful. Unfortunately, both the government and the Opposition are hell-bent on exploiting the miserable conditions experienced by its hapless victims. The government is yet to acknowledge that it could have faced the crisis much better if it acted on the warning issued by Met Department Chief Athula Karunanayake on 12 November, two weeks before the cyclone struck.

Foreign policy dilemma

Sri Lanka moved further closer to India and the US this year as President Dissanayake entered into several new agreements with them. In spite of criticism, seven Memorandums of Understanding (MoUs), including one on defence, remains confidential. What are they hiding?

Within weeks after signing of the seven MoUs, India bought the controlling interests in the Colombo Dockyard Limited for USD 52 mn.

Although some Opposition members, representing the SJB, raised the issue, their leader Sajith Premadasa, during a subsequent visit to New Delhi, indicated he wouldn’t, under any circumstances, raise such a contentious issue.

Premadasa went a step further. The SJB leader assured his unwavering commitment to the full implementation of the 13th Amendment to the Constitution that was forced on Sri Lanka during President JRJ’s administration, under the highly questionable Indo-Lanka Accord of July, 1987, after the infamous parippu drop by Indian military aircraft over Jaffna, their version of the old gunboat diplomacy practiced by the West.

Both India and the US consolidated their position here further in the post-Aragalaya period. Those who felt that the JVP would be in a collision course with them must have been quite surprised by the turn of events and the way post-Aragalaya Sri Lanka leaned towards the US-India combine with not a hum from our carboard revolutionaries now installed in power. They certainly know which side of the bread is buttered. Sri Lanka’s economic deterioration, and the 2023 agreement with the IMF, had tied up the country with the US-led bloc.

In spite of India still procuring large quantities of Russian crude oil and its refusal to condemn Russia over the conflict in Ukraine, New Delhi has obviously reached consensus with the US on a long-term partnership to meet the formidable Chinese challenge. Both countries feel each other’s support is incalculably vital and indispensable.

Sri Lanka, India, and Japan, in May 2019, signed a Memorandum of Cooperation (MoC) to jointly develop the East Container Terminal (ECT) at the Colombo Port. That was during the tail end of the Yahapalana administration. The Gotabaya Rajapaksa administration wanted to take that project forward. But trade unions, spearheaded by the JVP/NPP combine, thwarted a tripartite agreement on the basis that they opposed privatisation of the Colombo Port at any level.

But, the Colombo West International Terminal (CWIT) project, that was launched in November, 2022, during Ranil Wickremesinghe’s presidency, became fully operational in April this year. The JVP revolutionary tiger has completely changed its stripes regarding foreign investments and privatisation. If the JVP remained committed to its previous strategies, India taking over CDL or CWIT would have been unrealistic.

The failure on the part of the government to reveal its stand on visits by foreign research vessels to ports here underscored the intensity of US and Indian pressure. Hope our readers remember how US and India compelled the then President Wickremesinghe to announce a one-year moratorium on such visits. In line with that decision Sri Lanka declared research vessels wouldn’t be allowed here during 2024. The NPP that succeeded Wickremesinghe’s administration in September, 2024, is yet to take a decision on foreign research vessels. What a pity?

The NPP ends the year on the back foot, struggling to cope up with daunting challenges, both domestic and external. The recent revelation of direct Indian intervention in the 2022 regime change project here along with the US underscored the gravity of the situation and developing challenges. Post-cyclone period will facilitate further Indian and US interventions for obvious reasons.

****

Perhaps one of the most debated events in 2025 was the opening of ‘City of Dreams Sri Lanka’ that included, what the investors called, a world-class casino. In spite of mega Bollywood star Shah Rukh Khan’s unexpected decision to pull out of the grand opening on 02 August, the investors went ahead with the restricted event. The Chief Guest was President Anura Kumara Dissanayake, who is also the Finance Minister, in addition to being the Defence Minister. Among the other notable invitees were Dissanayake’s predecessor Ranil Wickremesinghe, whose administration gave critical support to the high-profile project, worth over USD 1.2 bn. John Keells Holdings PLC (JKH) and Melco Resorts & Entertainment (Melco) invested in the project that also consist of the luxurious Nüwa hotel and a premium shopping mall. Who would have thought President Dissanayake’s participation, even remotely, possible, against the backdrop of his strong past public opposition to gambling of any kind?

Don’t forget ‘City of Dreams’ received a license to operate for a period of 20 years. Definitely an unprecedented situation. Although that license had been issued by the Wickremesinghe administration, the NPP, or any other political party represented in Parliament, didn’t speak publicly about that matter. Interesting, isn’t it, coming from people, still referred by influential sections of the Western media, as avowed Marxists?

 

By Shamindra Ferdinando

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Midweek Review

The Aesthetics and the Visual Politics of an Artisanal Community

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Through the Eyes of the Patua:

Organised by the Colombo Institute for Human Sciences in collaboration with Millennium Art Contemporary, an interesting and unique exhibition got underway in the latter’s gallery in Millennium City, Oruwala on 21 December 2025. The exhibition is titled, ‘Through the Eyes of the Patua: Ramayana Paintings of an Artisanal Community’ and was organized in parallel with the conference that was held on 20 December 2025 under the theme, ‘Move Your Shadow: Rediscovering Ravana, Forms of Resistance and Alternative Universes in the Tellings of the Ramayana.’ The scrolls on display at the gallery are part of the over 100 scrolls in the collection of Colombo Institute’s ‘Roma Chatterji Patua Scroll Collection.’ Prof Chatterji, who taught Sociology at University of Delhi and at present teaches at Shiv Nadar University donated the scrolls to the Colombo Institute in 2024.

The paintings on display are what might be called narrative scrolls that are often over ten feet long. Each scroll narrates a story, with separate panels pictorially depicting one component of a story. The Patuas or the Chitrakars, as they are also known, are traditionally bards. A bard will sing the story that is depicted by each scroll which is simultaneously unfurled. For Sri Lankan viewers for whom the paintings and their contexts of production and use would be unusual and unfamiliar, the best way to understand them is to consider them as a comic strip. In the case of the ongoing exhibition, since the bards or the live songs are not a part of it, the word and voice elements are missing. However, the curators have endeavoured to address this gap by displaying a series of video presentations of the songs, how they are performed and the history of the Patuas as part of the exhibition itself.

The unfamiliarity of the art on display and their histories, necessitates broader explanation. The Patua hail from Medinipur District of West Bengal in India. Essentially, this community of artisans are traditional painters and singers who compose stories based on sacred texts such as the Ramayana or Mahabharata as well as secular events that can vary from the bombing of the Twin Towers in New York in 2001 to the Indian Ocean Tsunami of 2004. Even though painted storytelling is done by a number of traditional artisan groups in India, the Patua is the only community where performers and artists belong to the same group. Hence, Professor Chatterji, in her curatorial note for the exhibition calls them “the original multi-media performers in Bengal.”

‘The story of the Patuas’ also is an account of what happens to such artisanal communities in contemporary times in South Asia more broadly even though this specific story is from India. There was a time before the 21st century when such communities were living and working across a large part of eastern India – each group with a claim to their recognizably unique style of painting. However, at the present time, this community and their vocation is limited to areas such as Medinipur, Birbhum, Purulia in West Bengal and Dumka in Jharkhand.

A pertinent question is how the scroll painters from Medinipur have survived the vagaries of time when others have not. Professor Chatterji provides an important clue when she notes that these painters, “unlike their counterparts elsewhere, are also extremely responsive to political events.” As such, “apart from a rich repertoire of stories based on myth and folklore, including the Ramayana and other epics, they have, over many years, also composed on themes that range from events of local or national significance such as boat accidents and communal violence to global events such as the tsunami and the attack on the World Trade Centre.”

There is another interesting aspect that becomes evident when one looks into the socio-cultural background of this community. As Professor Chatterji writes, “one significant feature that gives a distinct flavour to their stories is the fact that a majority of Chitrakars consider themselves to be Muslims but perform stories based largely on Hindu myths.” In this sense, their story complicates the tension-ridden dichotomies between ethno-cultural and religious groups typical of relations between groups in India as well as more broadly in South Asia, including in Sri Lanka. Prof Chatterji suggests this positionality allows the Patua to have “a truly secular voice so vital in the world that we live in today.”

As a result, she notes, contemporary Patuas “have propagated the message of communal harmony in their compositions in the context of the recent riots in India and the Gulf War. Their commentaries couched in the language of myth are profoundly symbolic and draw on a rich oral tradition of storytelling.” What is even more important is their “engagement with contemporary issues also inflects their aesthetics” because many of these painters also “experiment with novel painterly values inspired by recent interaction with new media such as comic books and with folk art forms from other parts of the country.”

From this varied repertoire of the Patuas’ painterly tradition, this exhibition focusses on scrolls portraying different aspects of the Ramayana. In North Indian and the more dominant renditions of the Ramayana, the focus is on Rama while in many alternate renditions this shifts to Ravana as typified by versions popular among the Sinhalas and Tamils in Sri Lanka as well as in some areas in several Indian states. Compared to this, the Patua renditions in the exhibition mostly illustrate the abduction of Sita with a pronounced focus on Sita and not on Ravana, the conventional antagonist or on Rama, the conventional protagonist. As a result, these two traditional male colossuses are distant. Moreover, with the focus on Sita, these folk renditions also bring to the fore other figures directly associated with her such as her sons Luv and Kush in the act of capturing Rama’s victory horse as well as Lakshmana.

Interestingly, almost as a counter narrative, which also serves as a comparison to these Ramayana scrolls, the exhibition also presents three scrolls known as ‘bin-Laden Patas’ depicting different renditions on the attack on New York’s Twin Towers.

While the painted scrolls in this collection have been exhibited thrice in India, this is the first time they are being exhibited in Sri Lanka, and it is quite likely such paintings from any community beyond Sri Lanka’s shores were not available for viewing in the country before this. Organised with no diplomatic or political affiliation and purely as a Sri Lankan cultural effort with broader South Asian interest, it is definitely worth a visit. The exhibition will run until 10 January 2026.

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Midweek Review

Spoils of Power

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Power comes like a demonic spell,

To restless humans constantly in chains,

And unless kept under a tight leash,

It drives them from one ill deed to another,

And among the legacies they thus deride,

Are those timeless truths lucidly proclaimed,

By prophets, sages and scribes down the ages,

Hailing from Bethlehem, Athens, Isipathana,

And other such places of hallowed renown,

Thus plunging themselves into darker despair.

By Lynn Ockersz

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