Dear Jeyamohan
As you know, we have been conducting a series of classes through Muzhumai Arivu, introducing different aspects of Indian civilisation and its intellectual and artistic traditions. These include Indian painting, sculpture, music, philosophy, religious thought and various spiritual traditions. Each subject is approached independently, with an emphasis on understanding its historical background, aesthetic principles and intellectual foundations.
We have been conducting these classes not only in Tamil Nadu but also in other parts of India and abroad, including the United States and the United Kingdom. There is considerable scope to extend these programmes to other countries and to conduct them in English and other Indian languages. People from different linguistic backgrounds who are interested in Indian art and intellectual traditions could participate. We could also explore the possibility of organising these classes in different cities through local cultural organisations and interested groups.
I believe there is a significant opportunity here, particularly for people who have an interest in Indian art and culture and who wish to develop their ability to communicate their knowledge to a wider audience.
You have now acquired a reasonable degree of proficiency in English. I feel you could gradually develop this further and begin to engage with these subjects in English as well. There is a considerable demand at the national and international levels for people who can speak authoritatively and meaningfully about Indian art, sculpture, music and philosophical traditions. Unfortunately, there are very few people today who are equipped to do this.
As far as I can see, outside the Tamil intellectual and literary world, there is hardly anyone who can introduce Indian sculpture and the larger traditions of Indian art in a serious and informed manner. Even when religious sculpture is discussed, the approach is usually confined to devotional interpretations. The aesthetic, historical, philosophical and cultural dimensions of these works are rarely explored.
This is a serious limitation in our cultural discourse. Indian religious traditions cannot be understood merely through devotional practices or religious beliefs. They have to be approached as complex cultural and intellectual formations. Their relationship with art, architecture, literature, philosophy, mythology and the evolution of human imagination needs to be understood. We need people who can explain these connections to contemporary audiences without reducing them either to religious propaganda or to superficial cultural presentations.
Unfortunately, we do not have sufficient institutions today that provide such training. There are very few systematic programmes that equip people to understand Indian traditions deeply and communicate that understanding to a wider audience. This is precisely the space that an initiative such as Muzhumai Arivu can address.
I would therefore suggest that you consider this as a possible area of serious engagement. You could begin by developing a sound understanding of one or two specific subjects, such as Indian sculpture or the history of Indian art. Alongside this, you could work on your ability to present these subjects in English. The classes conducted through Muzhumai Arivu could provide an opportunity to develop this knowledge systematically.
In time, we could build a group of well-trained speakers who can introduce different aspects of Indian civilisation to audiences in India and abroad. Such people would be able to conduct classes, give lectures and participate in cultural programmes and academic discussions. This could become a meaningful cultural initiative with a national and international reach.
I think this is an important possibility worth exploring. I would like you to think seriously about it.
G.K.Jawahar
