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21 August 2024 at 10:20:16 am

Beacon Blues

India in general and Maharashtra in particular have long waged a rhetorical war against VIP culture. Yet every few months a small incident reminds the country that the old habits of privilege die slowly. The recent controversy over flashing lights on the official vehicle of Mumbai’s mayor, Ritu Tawde, offers another glimpse into the stubborn afterlife of political entitlement. Social media posts earlier this week showed red and blue flasher lights mounted on the bonnet of the mayor’s official...

Beacon Blues

India in general and Maharashtra in particular have long waged a rhetorical war against VIP culture. Yet every few months a small incident reminds the country that the old habits of privilege die slowly. The recent controversy over flashing lights on the official vehicle of Mumbai’s mayor, Ritu Tawde, offers another glimpse into the stubborn afterlife of political entitlement. Social media posts earlier this week showed red and blue flasher lights mounted on the bonnet of the mayor’s official vehicle and its escort car. The images quickly spread online, prompting activists and citizens to question why such lights had returned to the streets. The Brihanmumbai Municipal Corporation soon stepped in, announcing that the lights had been removed and even the designation plaque on the vehicle covered. The explanation offered by the civic body was procedural in tone. Vehicles, it said, are allotted to office bearers by the administration once they assume office, and the lights were removed as soon as the issue came to public attention. Chief Minister Devendra Fadnavis, defending the mayor, suggesting she was being unfairly targeted for something she had not personally authorised. Yet the controversy is revealing precisely because of its banality. Nearly a decade ago, the Union government took a clear decision to abolish the red beacon culture that had come to symbolise the distance between India’s rulers and its citizens. In 2017 the cabinet amended the Motor Vehicles Rules, banning the use of red beacons atop government vehicles except for emergency services. The reform was widely hailed at the time as a symbolic blow against a culture of entitlement. For decades the red beacon had functioned as a badge of power. Mounted on the roofs of ministerial cars, it parted traffic like a royal standard. Drivers were expected to yield, police to salute and citizens to step aside. In a democracy that prides itself on egalitarian ideals, the spectacle sat uneasily with the rhetoric of public service. The abolition of the beacon was meant to change that psychology. The reform had a theatrical flourish to it, but symbolism in politics often matters. Removing the red light was meant to remind officials that authority flows from the people, not from flashing bulbs on government vehicles. When a mayor’s car is seen sporting the very symbols the law sought to abolish, it suggests that the instinct to mark status visibly still lingers within the machinery of governance. India’s struggle against VIP culture has always been about more than traffic privileges. From airport queues to police escorts, public life still carries traces of an older hierarchy in which the powerful glide past rules that bind everyone else. The removal of a few lights on a municipal vehicle will not transform that culture overnight. Yet the episode is a reminder that vigilance matters. Laws abolishing symbols of privilege are only the first step; ensuring that officials internalise their meaning is a longer battle.

Say Cheese! The Artist Will See You Now

Updated: Mar 3, 2025

Be it a king or a commoner, the portrait remains a paradox, reflecting reality and illusion in a single frame.


caricature
Jonathan Yeo, King Charles III official portrait, 2024

A caricature artist beckons you to sit for a few minutes as you wander along a tourist avenue. You indulge them and leave with a permanent marker drawing on paper. The exaggerated facial features make you smile. The next day you are at a studio for a passport photo in harsh white light. “Don’t smile,” the photographer tells you as you sit stiffly against a white backdrop. Very few would be fortunate to have an artist paint their portrait, notwithstanding the playful lament of John Singer Sargent, the leading portrait painter of the Edwardian era: “Every time I paint a portrait I lose a friend.”


Juan Gris, Portrait of Pablo Picasso, 1912
Juan Gris, Portrait of Pablo Picasso, 1912

A portrait goes to the core of one’s very being, forcing a confrontation between existence and perception. Photographer and writer Paul Caponigro states the dilemma: “It’s one thing to make a picture of what a person looks like, it’s another thing to make a portrait of who they are.” Can any medium truly capture a person as they are? As they perceive themselves to be? Fashion photographer Richard Avedon goes further: “A portrait isn’t a fact but an opinion - an occasion rather than a truth.”


The daguerrotype changed the fundamentals of portraiture, introducing a novel way of being documented in a two-dimensional format. Photographs could capture a subject as no realist painter could, and photographers became a new kind of artist. Modern portrait artists who use photography as their medium would consider the poignant belief that a photo steals a person’s soul, a compliment of the highest order. To be able to convey the true and complete essence of a person is a formidable, if impossible task. Henri Cartier-Bresson said, “In a portrait, I’m looking for the silence in somebody.” His portraits of Mahatma Gandhi are now iconic. In photojournalist Raghu Rai’s black and white portraits of Mother Teresa, Ustad Bismillah Khan, and leading figures from all fields, he in his own words, “picked up a fact of life, and that fact will live forever.”


But even with the ubiquitous presence of photography, a painted portrait continues to offer something unique and intangible. Sitting for a portrait is an intimate act between an artist and their model. Even if they are working off a photograph, allowing someone else to represent who you are takes courage and faith. Artists from Mughal durbars created exquisitely detailed, stylized royal portraits, replete with symbolism. They represent ideals of beauty, wisdom, statesmanship and power, aesthetically sublime, yet conveying the gravitas of the emperor, portraying him as he wanted to be seen and remembered. President Obama’s portrait by Kehinde Wiley shows him on a chair almost engulfed by “nature and symbolic flowers that reflect both his personal and professional history.” In the 2024 official portrait by Jonathan Yeo, King Charles III seems to emerge like a phantom from a background constructed of violent, red brushstrokes. This jarringly contemporary rendering is an especially enigmatic choice for a man who has spent decades as king-in-waiting while advocating for a return to traditional and conservative architecture and art practices.


Portraits of those not necessarily running the world offer even more room for artistic freedom and interpretation. There’s Leonardo da Vinci’s Mona Lisa, a portrait so popular that poems have been written about her beguiling smile. M.V. Dhurandhar’s portrait of his wife, is a masterpiece of academic realism, and yet conveys something deeper lurking beneath the surface. Raja Ravi Varma portrays his models with finesse, while also imbuing them with classical virtues sometimes dictated by the commissioning client. Whistler’s portrait of his mother is an intently observed study of motherhood, austerity, and the melancholy of ageing. Grant Wood’s American Gothic, is more than a portrait of a farmer and his daughter, it is also a statement on the mid-western rural ethos of the 1930s. Colleagues and friends – Husain and Ram Kumar’s – portraits of each other have an informal ease, exuding warmth and compassion. Juan Gris’ 1912 Portrait of Pablo Picasso pays homage to Cubism, with the torso, neck and head deconstructed into planes that defy the structure of a human body - and yet he is identifiable as Picasso. Each of these portraits is as unique a representation of its subject as it is a revelation about the mind of the artist who painted it.


Picasso once asked, “Who sees the human face correctly: the photographer, the mirror, or the painter?” The conundrum lies in defining the word “correctly.” Whether royal or plebe, we persist in wanting to be portrayed as something we feel we are, in our hearts and souls, through whatever medium is available to us in our lifetime. In Camera Lucida, his book on semiology and photography, Roland Barthes writes, “great portrait photographers are great mythologists.” A portrait, quite simply, is a story about a person, told by the artist. The inimitable Salvador Dali however claimed, “I do not paint a portrait to look like the subject, rather does the person grow to look like his portrait.”


(The author is an architect, writer, editor, and artist. Her column meanders through the vibrant world of art, examining exhibitions, offering critiques, delving into theory and exploring everything in between and beyond.)

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