ALICE BONER - SCHOLAR OF INDIAN ART.

                                    

            The Assi Ghat in Varanasi where the River Assi joins the Ganges, is the Alice Boner Institute, which was the home of Alice Boner a Swiss painter, sculptor, art historian and Indologist for four decades from 1936 -1978. It is a residential Cultural Centre for young artists to study the fundamental principles of Indian Art and pursue Academic Research.

            Alice Boner was born at Legano, Italy on 22^nd July 1889, to Swiss parents. After her basic education, she studied painting and sculpture in Brussels, Munich and Basel between

1907-1911. By 1916, she was an independent artist and exhibited her work at the Museum of Modern Art, Zurich.

            Alice was 47 years old when she witnessed a dance performance by a noted Indian dancer Udaya Shankar at Kursaal, Zurich. She was enchanted by his elegant dance movements and made quick sketches of him on paper, which she later transformed into sculptures at her studio in the Rokoko Pavilion, very close to the University of Zurich.

            In 1929, Alice met Udaya Shankar again in Paris where he was performing. He was planning to go to India to form a troupe of dancers and musicians. Alice accompanied him to India. There was not much encouragement for Udaya’s plans to take Indian dance to the West.  In 1931, he and his troupe which consisted of some of his family members, gave their first performance at Theatre des Champs Elysees in Paris. Alice became his co-director, administrator and costume designer. But after five years, Alice returned to India and settled down in Varanasi in 1936.

“This place is so warm and welcoming,” she said, “It encloses me with love and opens the world to me…..I feel fulfilled, happy settled and supported like a gentle stream.”

The place where she lived was called “Alice Boner Ghat” by the locals.

            As her interest in Indian Art and her fascination with the human body with its ‘intersections and tangents’ grew, she gave up sculpting. She thought it was a slow process and she had much to study systematically of the Sacred Scriptures and Temple Architecture. She spent months studying the sculptures of Ellora, Mahabalipuram and Badami. Her analytical sketches made her aware of the methods used by ancient artists to create well proportioned figures. Her in-depth study resulted in a book “The Principles of Composition of Hindu Sculptures,” which was published in 1968.

            Inspired by the study of Shilpa Prakasha, she learnt that the sculptures were carved around geometrical concepts and principles underlying all temple art. These principles, she absorbed into her own art, specially seen in her Tryptych – three large paintings titled Shristi, Sthithi and Samskara.  The paintings portrayed people around her as well as mythological figures, as if ‘entire Creation wanted to break forth from her subconscious.’  Alfred Wuerfel a German Sanskrit scholar said she painted from the ‘profane life around her and reached out to the sacred and numinous.’

            These large paintings are displayed at the Alice Boner Gallery in Bharat Kala Museum at the Benares Hindu University. The gallery was set up in 1989 to mark her birth centenary. A visitor to the gallery travels through the various phases of her life, culminating in the central Tryptych. Each exhibit is accompanied by quotations from her books. Part of her collection is also exhibited at the Reitberg Museum in Zurich.

            In 1969 Alice received an Honorary Doctorate from the University of Zurich. In 1974 she was awarded the Padma Bhushan, India’s third highest civilian award.

            Alice Boner lived a busy life. Apart from painting, she organized concerts for musicians like Ali Akbar Allaudin Khan, and dancers like Shantha Rao. She was also interested in the Kathakali dance form of Kerala. She entertained artists, intellectuals, scientists and important men like Nehru, Tagore and even Carl Jung the famous psychologist.

            In 1937, a French musicologist and artist Alain Danielou moved into her neighborhood. They became good friends and he described her as a ‘beautiful woman, tall and stately, haughty and strong willed.’

            In 1981 while visiting Zurich, Alice fell ill and died on April 13^th at the age of 91 years. The world has not given this truly visionary artist her due acclaim.

Amy Carmicheal – ‘Amma’ Of Dohnavur

 

The story of Amy Carmichael is fascinating for its sheer grit and immense faith that led her to a life of service to the poor, the downtrodden and the exploited. Unpredictable and independent by nature, she did not fit into any Missionary community who usually separated themselves in “other worldly” bubbles, keeping their distance away from the very people they wished to serve. Through her unflinching trust in God, she led a life of faith and victory.

            Amy Carmichael was born on 16^th December 1867, in County Town, North Ireland, to David and Catherine Carmichael. They belonged to the Presbyterian Church. Her mother was a woman of strong faith and Amy inherited her ‘apostolic spirit’. Her father owned several flour mills and the family was fairly well off. She attended the Wesleyan Methodist School. They moved to Belfast because of changes in the milling business. However, not very long after, her father’s business collapsed. The shock brought about his death in 1885. Amy now had to drop out of school to help her mother take care of her brothers and sisters. She was the eldest in a family of seven children.

            One Sunday while returning from church, Amy saw a poor old woman straining under the bundle she was carrying. With the help of her brothers, the woman was relieved of her bundle and escorted to her house. She was moved by the woman’s poverty. It brought about a change in her life’s values and she decided that her calling would be to help the poor.

            Amy would often accompany her pastor to distribute food and tracts in the poor quarter of town. She had a burden for the poor girls who worked in the mills and started a ministry among them, beginning with Sunday school. She even moved into their neighborhood and slept in their bug infested beds. They were called ‘shawlies’ because they couldn’t afford to buy hats and wore shawls instead. Through her efforts she found a hall where they could meet. It later became the Welcome Evangelical Church. Her time here prepared her for full time ministry.

            In 1886, Amy was invited to the Keswick Convention in Glasgow. It was here that she became convinced of her calling for missionary work. She was sent abroad by the Keswick Convention, and her first trip abroad was to Japan in 1893. However, it lasted for only 15 months due to ill health. She then moved briefly to China and then to Ceylon, but had to return to England in 1894.

            It took her just a year to set out again, and on November 9^th, 1895, she sailed to India under the authority of the Church of England’s Zenana Ministry Society. Amy’s idea of service and ministry did not go down well with other missionaries. She wanted to pattern her work along the lines of Hudson Taylor’s ministry in China. The blue print for her work dropped unexpectedly into her lap.

            On March 6^th 1901, a girl of seven called Preena, landed on her doorstep. She had absconded from a temple where she had been initiated into the life of a temple prostitute. Her parents had sold her into the service of a Goddess. This was just a smoke screen for prostitution. The girl had sought protection in the Mission compound.

            Amy was aware of the risk she was taking in sheltering the girl. She could have been charged with kidnapping which invited imprisonment for seven years. But in spite of brushes with the Law, this brave lady made the rescue of ‘devadasis’ like this girl, her life’s mission.

            And so began the Dohnavur Mission – an orphanage for girls who were saved from defilement and prostitution. She became ‘Amma’ (mother) to these girls. She began to wear a sari and even dyed her skin with coffee decoction, to blend with her protégés. Amy did not solicit funds for her work, but whatever donations came in went into the Missionary account to be dispensed ‘as the Lord directed.’ The Mission never borrowed money or went into debt.

            Amy chose her helpers carefully especially as she espoused a “no salary policy.” They had to be committed to Christ and work for the welfare of the inmates. Her little band was called “Sisters of Common Life.” Young women who wished to serve at Dohnavur were cautioned “Missionary work is simply a chance to die.”

            In 1904 there were 17 children. But by 1918 the number increased to 130. Then babies were also brought to her. In 1918, a section was opened for boys who were also sold into temple slavery. Some of them were children of prostitutes. Earlier, in 1912, a hospital sprung up on the campus, which was funded by Queen Mary.

            Amy was an avid reader. She read not just different translations of the Bible, but history of the Church fathers, of mystics and even Greek philosophers. It was her way of relaxing after a day of heavy work. She was also a prolific writer. She wrote 52 books of various kinds – the story of Dohnavur, stories of children who were rescued, poems, devotionals and meditations. Her staunch but simple faith echoed through her writings.

            Amy lost her usual activity after she suffered a fall on October 24^th, 1931. She was physically confined to her
room, but continued to direct her ministry. During the next 20 years she wrote 13 books and many letters. But when she fell for the second time in 1948, she was confined to her bed until her death on January 18, 1951, at the age of 83. No tombstone marks her grave. A bird bath with a simple inscription “Amma” stands over the spot.

            The work of Dohnavur Fellowship continues even today. It is now functioning under the CSI Tinnevelly Diocese.

KESAR DEVI SETHIA – THE FACE OF COURAGE.

            

Kesar Devi Sethia of Sujangarh was a woman of extraordinary courage and compassion. During the partition of India, when violence flared up in her little town of Sujangarh, she bravely averted a Hindu-Muslim riot that might have resulted in a massacre of Bisayathi Muslims. Her story was brought to light by her grandson Umrao Singh Sethia, who learnt of her bravery directly from the lady herself.

Kesar Devi belonged to the influential Baid family of Ladnun, whose forefathers were hereditary Dewans of the State of Cooch Bihar. Like the male members of her family, she was trained in martial arts, horse riding and other outdoor sports.

She was married off at an early age to Srimant L.C.Sethia, a member of the Advisory Council of Maharaja Sardul Singh of Bikaner. During the reign of Akbar the Great, Srimant Sethia’s ancestors were bestowed the title of ‘Sethia.’ The family was always close to the seat of power and so enjoyed de facto status of a local ruler. Tragically Srimant Sethia died at the early age of 32 years, leaving Kesar Devi to involve herself in the welfare of the people of Sujangarh.

Sujangarh is about 150 kilometers from Bikaner. In those days the population of the town was about 30,000. It was a peaceful town famous for its havelis, temples and ancient forts. People of all sects and religions lived in perfect harmony for generations.  About 30% of the population were Muslims and belonged to different communities like the Bisayathis, Mohils, Chippas and others. They occupied the eastern and southern parts of the town and were mostly labourers, hawkers and petty traders.

The Bisayathi Muslims were a peace loving community who lived on the northern side of the Sethia Mahal. Some of them were employed in the gardens and stables of the Mahal. Kesar Devi was known for her kindness and generosity to deserving people and felt responsible for their welfare. She was looked upon with respect and reverence and was popularly referred to as Maaji Saheb.

In 1947, when the partition of India took place, the line of partition ran through Sujangarh. A small part of the town went to Pakistan. Even though Maharajah Sardul Singh had assured the Muslims of safety and protection, some of them opted to go to Pakistan.

Simultaneously, there was an influx of Hindu refugees from Sindh, who came with frightening stories of brutality and murder of Hindus in Pakistan. For a while there was calm in Sujangarh. But as the Sindhi population grew, the local Hindus were influenced by their stories of gory atrocities. Together they planned to attack the Muslims and get rid of them. As the Bisayathis were a quiet people, they were the first group to be attacked. Their houses were torched and many lost their lives.

Kesar Devi was woken up one night by shouts and screams of people crying “Bachao, Bachao.” From her window she saw flames of fire spreading through the Bisayathi ghetto. Men, women and children both old and young were frantically running towards the Mahal, which was their only hope of refuge from their attackers. Some had already reached the gates and were crying out for protection.

Maaji Saheb rushed down towards the gates and ordered the security guards who were poised to shoot, to lower their arms.

“Open the gates at once,” she shouted, “Let the people in.”

“But this is a dangerous crowd,” they protested.

“At once,” she shouted.

The frightened Bisayathis rushed into the compound. Then the gates were firmly closed.

There were about 150 of them. Maaji Saheb ordered her staff to herd them into the underground store rooms of the Mahal where they would be safe.

            A few minutes later, the menacing attackers arrived with sticks, staves and burning torches.

“Open the gates before we break them down,” they shouted, “Send out those people you are hiding in your compound.”

Maaji Saheb stood there like Goddess Durga, an unleashed sword in her right hand.

“Get out – Go home at once. These Bisayathis are like my own children. I will see that no harm comes to them.”

But the crowd shouted louder. “We will break down the gates if you don’t send them out at once. We will rid Sujangarh of everyone of their tribe.”

Now Maaji Sahib was furious. “If you don’t disperse within ten minutes, I will ask my guards to shoot all of you. You will drown in your own blood.”

The anger reflected in her eyes showed that she meant what she said. Turning to the guards she ordered, “Just 10 minutes. After that you must shoot them all down.”

The crowd quickly dispersed, but Maaji Saheb stood at the gates all night to make sure that they did not return.

            The Bisayathis enjoyed her hospitality for over a month. They had food, clothing and shelter. They were even given money and assistance to rebuild their homes.

            The local authorities rounded up the trouble makers and sent them to prison. The refugees from Sindh were warned that if they continued to stir up trouble, they would be sent back to Pakistan.

            Ever since then, Sujangarh has remained an oasis of peace. The population of the town today is about 1.5 lakhs. As a sign of gratitude to the lady, the Bisayathis came to the Mahal at every Eid to receive her blessings.  At Muharram, they brought the Tazia to the gates of the Mahal as a sign of respect. Though Maaji Sahib died in 1965, the Bisayathis still continue the practice.

ISLON - RANI OF NANCOWRY.

                                                

            Nancowry is a group of islands in the middle of the Nicobar Archipelago. Islon an illiterate tribal woman from this region improved her social status by marrying a Tahshildar of Nancowry who acted as a British administrator. He was a generous man who helped his tribal wife to command respect from her fellow-Nicobarese. When disputes were brought before him, he referred them to Islon to settle, conferring on her the dignity of a magistrate. In time Islon grew in importance and became a British agent in Nicobar.

            In 1914, the German cruiser Emden struck terror in the heart of the British Empire. The cruiser commanded by Karl Freiderich Max von Muller would sneak into Indian waters and raid British ships plying on busy trade routes. The cruiser was called the ‘swan of the East.’ One of its funnels was camouflaged to look like a British ship. In two months the German cruiser had intercepted 23 merchant and naval ships and destroyed 74000 tonnes of goods.

            In October 1914, the Emden sailed to the Nicobar Islands. Islon mistook it for a British ship and hoisted the Union Jack to welcome the ship. Commander Muller was fooled into thinking there was a strong British presence in the islands, and hastily withdrew and sailed off to Penang. Islon soon realised this was a German ship. She immediately dispatched a messenger to the nearest signal station to tip off the British, who were able to capture the elusive ship with its commander and crew. Islon’s information led to the capture of Emden, and Muller remained as a prisoner of war in England until the end of the war in 1918.

            The grateful British conferred on Islon the title “Rani of Nancowry.” She lived with her family in three buildings which came to be known as the Rani Ghat (Queen’s Palace.) Her contact with the British ended in 1945.But Islon continued to remain an important person even after Indian Independence. She was the link between the Nicobarese and the newly independent India. She continued to head her unique political institution and appointed her brother Ramakrishna as her Chief Captain. Even the Japanese held Islon and her brother in great respect.

            Rani Islon died in 1954, and her daughter Lachmi became the next Rani. She ushered in a period of economic prosperity. The people of Nancowry started a regular trade with merchants in South East Asia. Lachmi died in 1989 and was succeeded by her daughter Fatima. But the tsunami washed away this small peaceful world.

            Rani Islon was one of the tallest leaders of the Nicobarese. But belonging to a historically isolated community not much is known about her life.

EMILY HALE - HER ENIGMATIC LOVE LIFE.

                                    

            A sudden interest in the life of the American Drama teacher Emily Hale has cropped up,

with the opening of her cache of 1131 love letters, fifty years after her death. These letters had been deposited in the Princeton University Library in 1956, and was opened in January 2020, in accordance with her wishes. The letters will be of interest because they will reveal the secret love life of a woman, who was not just the muse of the poet T.S. Eliot, but also his lover and confidante.

            Emily Hale was born on October 27^th 1891, in New Jersey, to Reverend Edward Hale a Unitarian minister and his wife. But she was brought up by her aunt Edith Perkins and her uncle Reverend John Carrol Perkins in Boston. She attended Berkley Street School in Cambridge and Miss Porter’s School in Farmington, Connecticut, but did not go to college. She became a Speech and Drama teacher and worked in many universities in the US. Emily always wanted to be an actor but was prevented from doing so by her conservative aunt and uncle. She became a member of the Amateur Cambridge Theatre and took part in many plays that were well received.

            Emily first met T.S. Eliot the poet in 1912, at his cousin’s house. He was then doing a course in Philosophy at Harvard. In 1913, the Amateur Theatre group produced a scene from Jane Austen’s ‘Emma’ in which Emily and Eliot performed. Eliot seemed to have fallen in love with this slim, graceful girl with a smiling face, and he professed his love for her before he returned to England in 1914. However, in spite of his confession of love for Emily, he went back and got married to a girl called Vivienne Haigh-Wood.

            In 1932-1933, Eliot visited Emily and decided to seek separation from his wife on grounds of sexual incompatibility. He could not divorce her because he was of the Anglican faith. Vivienne became mentally ill and had to be admitted to a mental hospital, where she died in 1947.

            Emily spent her summers with her uncle and aunt at Campden, Gloucestershire between the years 1935-1939. During these visits, her friendship with Eliot was revived and they spent many hours together. In 1935, he even wrote a poem ‘Burnt Norton’ named after a home in England which they had visited. He said it was his love poem to her. This was the first of many poems he wrote, declaring that Emily was his muse. It was the beginning of their epistolary romance which saw many letters exchanged between them. But the contents of her letters to Eliot were never known as he burnt them all. Emily preserved each one carefully, secretly exulting in the love he professed. Their correspondence lasted from 1930-1956.

            If Emily hoped that Eliot would marry her after Vivienne’s death, she was sorely disappointed. Many of his friends thought she was too prim and boring. She had to settle for platonic love in their relationship. Eliot’s last letter to her was in 1956.

            But when Eliot married his secretary Valerie Fletcher, thirty years his junior in 1957, Emily could bear it no more. She came to know of it through a mention in the Boston Globe. She had a nervous breakdown and had to undergo therapy. Some wise man had cautioned “Never date a poet. He’ll always do a dirty on you,” and that is what happened. Was it Emily’s lack of self love and self esteem that permitted Eliot to ride roughshod over her emotions? In the end Eliot had the gall to say “Emily would have killed the poet in me.” He died in 1965.

            In time, Emily snapped out of her ‘Broken Heart syndrome’ with surprising resilience. She began to work again and continued to teach at the Abbot Academy of Drama from 1947- 1959.

            Emily led a quiet life after her retirement until her death on October 12^th 1969. Unworthy as he was, she kept a photo of Eliot on the bureau in her apartment. Though her life was nothing but emotional chaos, she never bared her heart to the world. Now that those letters from Eliot are open to scrutiny, the literary world will have more details of that ambiguous relationship. As Anthony Curd an Eliot scholar said, “This is perhaps the literary event of the decade. I don’t know anything more awaited or significant. It is momentous to have these letters come out.”