In the 19th and the early 20th century, Kalighat paintings served as great mementoes and were one of the most sought-after souvenirs bought by foreign tourists and domestic pilgrims visiting the much revered Kalighat Temple in Kolkata. With bright colours, bold strokes, realistic figures, religious, as well as secular and civil subjects; these paintings caught the eyes of the visitors in a jiffy.

The paintings derive its name from the Kalighat Temple which flourished as a popular art form with the rise of a settlement around the temple. Legend has it that Sati slew herself after Lord Shiva was insulted by her father Daksha. Following this, Shiva wandered with her body on his shoulder threatening to destroy the universe. Vishnu, the preserver of Earth, intervened and shattered Sati’s body into 51 pieces which fell at different spots across the Indian subcontinent. These sites are known as Shakti Peethas. The toe of her right foot is said to have fallen at the site of the Kalighat Temple, associating it with Goddess Kali- the ferocious form of Sati.

The artists of the Kalighat paintings traditionally known as patuas from nearby villages started settling around the temple area as Kolkata was a thriving economic and religious centre. Primarily, the patuas made these paintings on scrolls of handmade papers. In this precursor to the Kalighat paintings, long narratives showcasing Hindu mythology were composed and sections of these scrolls were unrolled as they narrated the stories, roaming around rural Bengal, before the villagers. The paintings were made using natural dyes that were extracted from vegetables and minerals.

Initially, in the sprawling metropolis of Kolkata, the scrolls were replaced with small-sized paintings of single images from the Hindu pantheon as they could be made in a shorter period. Besides, they were easier to sell. Gradually, the handmade papers were substituted with standard-sized papers that were milled and watercolours superseded traditional dyes. To yield more such paintings, the chief patua outlined the image using bold strokes while the other members of the family filled in the colours. Furthermore, the subjects in the paintings were coloured but the base was left untouched. These characteristics came to be known as the key elements of Kalighat paintings.

Kalighat paintings reached its zenith between 1850 and 1890 with representations of varied styles, compositions, and colours. While images of Hindu deities dominated the artist’s impressions, Islamic themes featuring prophets, angels and taziyas (tomb models) and other secular depictions were set in motion. The portrayals inspired by life in a colonised society included compositions wherein the growing European influence in Kolkata was highly satirised, evils prevailing in the society were brought to the forefront, and figures of heroes supporting the freedom movement were illustrated. Owing to Kali, the embodiment of women's power, the painters depicted empowered women figures lording over their suitors. Following this, the Kalighat Paintings were divided into two schools: The oriental school wherein Hindu gods and mythological figures were seen, and the occidental school that projected social evils and other secular themes.

However, the painting tradition saw a slow death during the early 20th century with printed reproductions making their way. This led the patuas to leave Kolkata for their respective villages or to resort to other means for sustenance. Kalighat paintings in the present day, are practised by a small number of artists in rural districts of West Midnapore and Birbhum in West Bengal. These artists mainly focus on religious, secular, and contemporary themes by incorporating modern styles.

Today, the Victoria and Albert Museum in London houses the largest collection of Kalighat paintings in the world.

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