The British “comic paper” Punch (subtitled The London Charivari), ran from 1841 to 2002 and used humor and caricature to comment on the follies and pretensions of the nineteenth and twentieth-century British society. It was the Punch magazine that introduced the term “cartoon” as we understand it today. Fashioned after the French satirical magazine The Charivari, it, in turn, inspired a host of “vernacular Punches” in several British colonies including the Oudh Punch, the Hindi Punch and the Parsee Punch inIndia.
In its ridicule of British society and the British government, the magazine usually steered clear of being brazenly seditious. Barring that, the magazine mocked and challenged British institutions, symbols, monarchs, politicians and other authorities quite mercilessly. The magazine often took aim at the British aristocracy and later at the middle classes. It also ridiculed colonial rule and politics. While covering India and the Raj, the editors of Punch found to their delight, Indian equivalents of both British nobility and the British bourgeoisie.
The impotent Maharajas of India, further emasculated by the failed Indian mutiny of 1857, found, upon the British crown taking over from the East India Company, that they’d become even less influential and ever more reliant on the good graces of their British overlords. Accustomed to opulent lives but without any political power, these maharajas had to ingratiate themselves to the British for their lifestyles and settle for the crumbs dished out to them. They were often summoned and hauled up to London to meet with those in charge.
“I came to London, P’rhaps I’d better say how I’d begun, For, no nabob, was half such a nob, As the Shallabalah Ma’rajah. I took three spacious mansions and I threw them into one, With a door for you, and the other two, For the Shallabalah Ma’rajah.”
The sort of self-indulgent but lightweight Maharaja, on one such trip to England, is gleefully impersonated in the January 1888 issue of Punch, as the Shallahbalah Maharajah. This bejeweled caricature captures both the frivolity and the piteousness of the diminished Indian Maharaja of the time. But the Maharajah is not all fluff. He’s perceptive enough to realize that his fate and fortunes are in decline. He notices after all how he’s often snubbed, kept waiting at the castle, sneered at, shown only “some tapestries” and given “much to look at, ‘tho not much to eat.” Yet he is loathed to abandon his extravagant ways and so swallowing his pride, is determined to take whatever he can get, even if only “a ninepenny hock placed in stock.”
Fully aware that he might only be a novelty to Britain’s upper classes, he goes along and plays his part, meeting with British elites always looking for some fun and a chance to hobnob with a real “ma’rajah”. For this road show, the Shallabalah Maharajah receives from colonial India’s real arbiters, the only gifts that our sad, fading maharajahs ever would – “a precious badge and star”. And for being a good sport while at it, the added bonus of one whole “bad cigar!”
“I’m overwhelmed with gold, and so can while away my time, My suite is large, my costumes grand, My jewels too sublime, And I look like Harry Nicholls in a Christmas Pantomine.”
Indian royalty was not the only group lampooned by Punch. The British administration in India, needy of a whole host of office workers and functionaries, created a class of Indians —the Baboos, who took on these roles and then went on to assume along with their clerkships and office duties, the pomposity of their British bosses toward other Indians. The self-important Baboo who used long-winded sentences and simultaneously fawned over all things British was best caricatured by Thomas Anstey Guthrie as Baboo Hurry Bungsho Jabberjee, B.A in 1897.
[Baboo Jabberjee makes a pilgrimage to the shrine of Shakespeare.]
An Indian law student in England, “Hurry Jabberjee” aims to please by speaking highly ornate and fussy “Baboo English” and is obsequious to the point of being cringe-worthy. Yet he is oblivious that his language and manners, rather than being impressive, elicit mostly ridicule. Interestingly, an American traveler to India, author Mark Twain in the very year (1897) that F. Anstey created Baboo Jaberjee had remarked on the “language of fawning and flattery” used by Indians toward Westerners (primarily the British). Referring to employment letters that he received for the position of “bearer” in India, he’d noted in his memoir, Following the Equator: “strange as some of these wailing and supplicating letters are, humble and even groveling as some of them are, there is still a pathos about them as a rule, that checks the rising laugh and reproaches it.”
He might as well have been referring to the groveling Jabberjee who generated many laughs among readers or those who knew similar poseurs. Take, for instance, the reverence that a trip to William Shakespeare’s birthplace in Stratford-upon-Avon elicited in the awestruck baboo—
“I have frequently spoken in the flattering terms of a eulogium concerning my extreme partiality for the writings of Hon’ble William Shakespeare. It has been remarked, with some correctness, that he did not exist for an age, but all the time; and though it is the open question whether he did not derive all his ideas from previous writers, and even whether he wrote so much as a single line of the plays which are attributed to his inspired nib, he is one of the institutions of the country, and it is the correct thing for every orthodox British subject to admire and understand him even when most incomprehensible.”
But while the sights and denizens of Britain might have left other awestruck but less precocious Indians (“I am a Kulin Brahmin”) lost for words, Baboo Hurry Bungsho Jabberjee B.A. delights readers with regular streams of gobbledygook as he holds forth on everything he encounters. Here he describes an inter-collegiate boat race:
“The notorious Intercollegian Boat race of this anno Domini will be obsolete and ex-post facto by the time of publication of the present installments of jots and titles, still I am sufficiently presumptive to think that the cogitations and personal experiences of a cultivated, thoughtful native gentleman on this cerulean topic may not be found so stale dry as the remainder of a biscuit. First I will make a clean bosom with the confession that though ardently desirous to witness such a titanic struggle for the cordon bleu of old Father Antic the Thames, I was not the actual spectator of the affair, being previously contracted to escort Miss Mankletow (whose wishfulness is equivalent to legislation) to a theatrical, matutinal performance which…………”
F. Anstey was not the only one to notice the pretensions of the Indian Baboo. Other Brits had remarked on this too including F.M. Coleman, owner and editor of the Times of India who described the Baboo (in this case also the Bengali Baboo) thus: “wanting both in physical strength and moral courage (…) it is to the Bengali Baboo that we are indebted for furnishing a name for the many curious examples of English composition with which most of us are familiar.” Thomas Williamson, an East India Company official had remarked: “(the clerks) affect great erudition, which they are desirous of displaying on all occasions”. But it was the Punch magazine that immortalized the ultimate brown sahib, a peculiar product of colonial rule, as Baboo Jabberjee!
Shefali Chandan is an educator and editor of Jano, the online history magazine for Asian Indian families. She has worked for 2 decades in children’s media at organizations like Scholastic, Time Inc. and PBS Kids. Shefali has always been a history buff and now brings her extensive experience in education to craft high-quality content taken from stories in history for South Asians in America and elsewhere. She lives in Reston, Virginia with her husband and daughter. You can reach her at firstname.lastname@example.org.
January 16, 2023January 16, 2023 6min readBy Sejal Sehmi
I was a mere 14-year old on the fateful night of 22 April 1993. The night that witnessed black teenager Stephen Lawrence brutally murdered in a racially motivated attack as he waited for a bus. The night that cemented my fear, that the colour of my skin does matter. The same night that confirmed my indifference as a British Asian in the United Kingdom — were we really united? Fast forward to May 25 2020, the murder of African-American George Floyd by a white policeman was the turning point for British Asian author and my lovely friend, Shweta Aggarwal to finally break her silence and narrate her story of colourism, in her new book, “The Black Rose.”
Aggarwal’s gripping memoir emits so many emotions; that of an awakening, a voice that has been suppressed for years, filled with anger, mistrust and guilt. But most importantly, “The Black Rose” successfully disrupts the narrative that consistently allows society to box someone as indifferent based on a visibility factor. For Shweta, this factor was the colour of her skin. The injustices she consistently endured via some family members and fellow South Asian peers throughout her life, was as a result of her skin tone failing to qualify as ‘acceptable’, or as she often quotes in her book, not ranking high enough on the ‘fairometer.’ Whether she was in India, Japan or London, the scale was never too far behind.
Within the first chapter, she recalls as a child in India, the distinct lack of subtlety displayed by certain family members through direct taunts of her duskier appearance in comparison to her parents. She realised that she wasn’t in complete isolation from this prejudice, as her maternal aunt and uncle were also harshly nicknamed on the basis of their skin colour — Kaali (black) and Savla (wheatish). Aggarwal was left mortified by what many South Asians sadly still continue to casually exercise. Echoing similar incidents within my social proximity, it’s infuriating witnessing the recipients of such remarks surrender to laughing at themselves too.
Except it isn’t funny. Born into a culture where conversations on religion, caste and hierarchy in India are still so prominent, the comparison of Aggarwal’s skin colour being as dark as that of the domestic help (often from poorer families), prematurely planted seeds in her mind that she simply didn’t belong with her family, especially when she was sent to boarding school. Her lack of self-worth coupled with these taunts, gave her a whole new vocabulary for the letter B, that grew in parallel with the ongoing prejudice and anxiety. B for blackie, beggar’s child, bedwetter! Not funny, but derogatory. Post her book launch that Brown Girl Magazine attended, she tells me,
I personally feel we are way behind when it comes to understanding the importance of mental health. Name-calling was normalised and if you objected, you were ridiculed further with remarks such as ‘So sensitive! Can’t you take a joke?’ Body and colour shaming can lead to a feeling of inadequacy in the victim, which can further lead to depression and much worse mental illnesses.
During the 1984 Hindu Sikh riots in India, where over 3000 Sikhs lost their lives, Aggarwal recollects the frightening moment when she and her classmates fled into hiding to escape the violence during a school trip. As a means to save all the students from harm, the Sikh boys were forced to remove their turbans and long hair — their visible identities stripped to keep them alive. Yet, ironically, even in this horrifying situation, Aggarwal felt least at risk, attributing this self-assurance to her darker appearance.
The crux of her self-loathe was the love-hate relationship she formed with skin whitening creams. The birth of Fair and Lovely, India’s most renown brand (now known as Glow and Lovely following a backlash) was notorious for selling the damaging message that fairer skin equated to a happier and fulfilling life. For it was fairer skin women that would qualify for marriage — clearly their only sole purpose!
Tactfully using famous fair-skinned Bollywood actresses in television ads and posters, their so-called perfection would scream out to vulnerable young girls. (Men were targeted much later on, but the importance seemed less). Akin to the wretched beach body posters plastered on every corner in January — because apparently bikinis only look good on a certain body type — the damaging message remains the same. Social acceptance comes at a cost, and that cost is to look a certain way.
It’s an extension of the dated methods imposed on women from the womb, where mothers are lectured on drinking milk with saffron to ensure the baby is fair, traditional matrimonial sites asking women to specify skin colour, and women being told to stay out of the sun. These socially ingrained views are eventually developed into modern day methods in the form of cleverly marketed consumables. Aggarwal admits,
Most people only use the cream on their face just as I did. At that time, I didn’t even think about the rest of the body. I felt that if the face becomes fairer, that will be enough for acceptance. My mum noticed the difference for sure and I was lighter by the time I met my husband, Amit. I must admit the addiction is a combination of three factors: the justification in your own head, the strong marketing message that ONLY fair is beautiful, and the ‘compliments’ from those around you.
I admired Shweta’s honesty on admitting what essentially was a dangerous obsession that she remained faithful to throughout her teenage and adult life. A ritual that, whilst prompted gradual results in her appearance, was never going to eliminate the insecurities she felt within herself. Moments of joy with her husband and children on holidays abroad, would be broken up by the need to ‘fix’ any damage the sun may have inflicted i.e. reverse her tan. The booming tanning industry in U.K., her now home, and admiration of her ‘sun-kissed’ look by Brits initially surprised Aggarwal — as if her colour had now gained acceptance.
But who are we seeking acceptance from? A society that is still deep rooted in patriarchy forcing women even now to adhere to dated rites of passage that holds no relevance? Or a society that seeks to point out one’s indifference because of how they look — their skin, their religious attire, their weight? Or a society that passes judgement on a woman’s self-worth, and continues to abuse that same woman behind closed doors under the eyes of Goddess Kali? Aggarwarl goes on to explain,
The more damaging perceptions of colourism, are that ‘fair is rich’, ‘fair is successful’ and ‘fair is better educated’. Essentially, ‘fair is supreme’ in every sense. And if that’s the case, where does that leave dark-skinned people? In Ukraine, for example black and brown people were discriminated against and not given a fair chance to save their lives. Is it fair to be denied a basic human right — survival — based on your colour?
I personally was curious to know from my family what the definition of prejudice in the Hindi vocabulary is and how it is/was applied to in India. “Pakshappat” (taking sides) or “poorva dhaarna”, were the closest pure Hindi definitions known to my cousin, yet rarely used. However, my dad stated that “hum bedh bhau nahin hai” was the common term used to state amongst family and friends when someone was not biased and believed in equality. Somehow, colourism never really came under that category. A sentiment echoed by some of my Chinese and black friends . Even in parts of China and Africa, the belief that darker skin is perceived as inferior, is accredited to stereotyping certain groups of people as manual labourers working under the sun, and therefore of a lower class or caste. Does Shweta believe we can change this attitude?
A couple of my aunts are still reluctant to help me with my mission. One even said ‘it’s pointless fighting it’, while one said, ‘everyone has the right to define beauty for themselves and being fairer is what beauty is for some.’ The problem with this is that people then start to look down on people who aren’t. Colourism, casteism and classism divide people, creating more unrest in society. If we continue to aspire to be fairer, we’re still encouraging white skin privilege, and encouraging colonial values. The more we allow ourselves to succumb to these social constructs, the more enslaved we feel internally. Melanin is crucial for protecting our skin against the harmful radiation of the sun. Feel blessed that you have it and wear it with pride!
I wonder how we can dare to walk shoulder to shoulder with our black friends in the Black Lives Matter movement, if we refuse to face up to our own biases against colour? We seek equality in the U.K., but deny our deep-rooted prejudice, whilst a white privileged man lectures the world on the difference between racism and unconscious bias (yes Prince Harry, I’m looking at you!). “The Black Rose” has paved a way for many more voices to speak out against the damaging impact of colourism, and in my view, rightly belongs under the definition of prejudice in the collective South Asian vocabulary.
“The Black Rose” is available to purchase on Amazon.
Featured Photo Credit Kevita Junior | Left to Right: Tu hiya ka kare he, Tu kaha bate, Tu hamar ke bate
Thundering waves clawed on the body of the vessel as the sea swallowed the voices of terrified passengers. They clung to the shreds of the Eagle Speed as each hour submerged the ship deeper within the kala pani (dark waters). Steamer ships were sent for rescue, finding two children alone, clenching to the remains of the mast. The unscathed captain and crew fled in boats, leaving the lives of coolies (indentured laborers) to the fate of the dark waters. TheEagle Speed set sail on August 19th, 1865 from Calcutta to Demerara. This tragedy took the lives of over 300 hundred indentured laborers. The coolies onboard were not just casualties of the kala pani, but a larger system of British colonialism.
The crossing of these tumultuous seas wasforbidden for Hindus, as it meant the severance of reincarnation and the unraveling of caste. Yet more than 2 million Indians were taken across the kala pani. The forbidden water carried stories along its transatlantic waves, bearing witness to history lost against its tides. The restraints of caste drowned along the voyages as surnames and relations were cast across the seas. They became Singhs (lions) and Maharaj’s (great kings), Brahmins by boatinstead of birth.
These indentured workers were mainly taken from regions of Bihar and Uttar Pradesh to different corners of the globe, with some of the largest to the Caribbean. Guyana experienced around238,909 workers, Trinidad 143,939 and Suriname 34,304. With 399 Indians, the Lalla Rookh docked on June 5, 1873, at Nieuw Amsterdam in Suriname, later becoming known as the coolie depot. As workers poured out of ships and onto plantations, they experienced violence and oppression at alarming rates, especially against women.
They were nameless and barefooted with gold jhumkas and bangles adorning their bodies. As tourism increased in the Caribbean’s, photographing indentured women on postcards became part of its selling point. These women became subjects to appease the white colonizer gaze and fetishized exotic ‘Coolie belles.’ A bulk of these postcards were shot in Trinidad and sold in local shops to visiting tourists. Yet these postcards failed to translate the hierarchy of power between the photographed and those behind the camera. The white European men who carried out these photoshoots chose backdrops that masked the real conditions of sugar cane fields and living quarters. Who were these women? What were their names? The women were juxtaposed with the term ‘Coolie,’ a slur for laborer and ‘Belle,’ the French word for beautiful. They were coined as laborers of beauty, yet their eyes tell a story of fear of pain.
Tu hamár ke bate? (Who are you to me?) Tu hiyá ká kare he? (What are you doing here?) Tu kahá báte? (Where are you?) Artist Nazrina Rodjan posits these questions that rummage through the minds of many Indo Caribbean descendants. Who were my ancestors? What did they experience? Rodjan aims to explore the experiences of indentured women through her oil painting series “Kala Pani.” In this series, she reimagines the postcards of indentured women alike the depictions of European nobility. In conversation with Rodjan she mentions,
I’ve thought long and hard about whether it would be ethical to reproduce these staged images of women who might have felt scared and uncomfortable being brought into these studios to be photographed by men. I will never know their true experiences and how they might have felt knowing a stranger in the future will decide to paint them in the same positions they were put in for the original photograph.
Rodjan’s art series started as a way to commemorate 150 years since the first indentured workers arrived in Suriname and expanded to include regions like Guyana, Trinidad and Jamaica.
Wanting to reclaim these images comes from feelings of injustice whenever I see these postcards. They were made from a dehumanizing perspective. Reclaiming these images becomes necessary knowing how the violence Indo-Caribbean women still face today is just a continuation of the violence brought onto indentured Indian women then. To me, creating this piece, symbolized the acceptance of questions remaining unanswered, stories being lost forever, and realizing that after a history full of trauma, there’s a treasure in the women that are still here to tell their stories.
The ratio of men to women arriving on these ships left little to no autonomy for women. Experiences of violence on ships and plantations were common throughout the Caribbean. Despite this, indentured women became trailblazers and pioneers in uprisings against poor working conditions.
Everything about these women seems to be a question we can never answer, but I decided to give them titles in Hindustani that are questions they might have for me as the painter who looks at them and sees both a stranger and a loved one. Tu hamár ke báte? Who are you to me?
Living in the Netherlands, Rodjan talks about her experiences tracing her ancestry and honoring this history:
Unfortunately, in the Netherlands learning about the history of Dutch colonization only meant memorizing all the different spices they brought in and listening to teachers talking proudly about the Dutch East India Company in elementary school. Tracing back my ancestors has so far only led to a picture of my parnani and a few more names in the family tree.
OnMay 5, 1838, Anat Ram stepped foot on the rich grounds of Berbice, becoming the first Indian laborer in Guyana. The Whitby and Hesperus departed from Calcutta on January 13 and arrived in Berbice first then West Demerara. Over the course of 79 years, approximately259 ships voyaged from India to Guyana. While the experiences of these ancestors may remain unknown, artists like Suchitra Mattai aims to revitalize the voices of our indentured ancestors.
Suchitra Mattai is an Indo Guyanese multi-disciplinary artist. Through her work, she uses the experience of her family’s migration and the history of indentureship to rewrite and expand our notions of history. In her piece, Life-line, a rope of saris pours out of a tilted boat, mirroring the experiences of her ancestor’s journey across the transatlantic. The saris serve as both water and a connection to two lands, India and Guyana. Mattai further explores indentureship in the piece “Coolie Woman,” depicting a woman seated with a sari, embellished with jewelry and flowers.
I wanted to reimagine the photo to give her agency. I also wanted to address the desire for people of the diaspora to connect to their homelands and ancestral pasts. The painted wallpaper drips and fades to parallel the way my memory of Guyana ebbs and flows, Mattai says.
Anchoring at the Port of Spain on April 22, 1917, the last ship to ever carry indentured Indians made its final stop. A system that bound Indians to an unknown land finally ended after 79 years.
To invoke conversation and pay homage to their memory, artist Gabrielle Francis creatively analyzes indentureship. Gabrielle Francis is an Indo Trinidadian queer interdisciplinary artist, writer and organizer from Queens, New York. In her piece “206:21 Queer Altar Mixed Media Performance,” Francis pays homage to her indentured ancestors with a focus on queer identities. The title 206:21 reflects the ratio of men to women that journeyed on the Fatel Razack, the first ship from India to Trinidad. A mirror is decorated with the colors of Trinidad’s flag along with six candles embodying the pride flag and vibrant red carnations. Written across the mirror is, “I wonder how many of you were queer?” A question that allows for openness and conversation around potential queer ancestors. Written records around indentureship were translated and produced by European men, leaving little to no room for women or queer folks. Francis’s work aims to transform and challenge Eurocentric narratives surrounding indentured history.
As descendants of indentureship, it becomes difficult to sit with questions that may never have answers. Visiting National Archives or exploringdigital databases can help connect descendants to learn about their own history. As we unravel difficult experiences of the past it’s important to ask, how do we carry the legacies of our ancestors? How do we honor their sacrifices?
As they were stripped of their identities and reduced to passenger numbers, they fostered new relations—jahaji bhai and jahaji bhain (ship brother and sister). From shipmates to family, to present-day melodies of chutney music to the stew of pepper pot on Christmas morning, these bonds of community have evolved and are seen across the diaspora today.