Aditya Prakash: Introspection and an immersive search for identity
The classically trained singer speaks about his collaborations, touring with Ravi Shankar and debut solo album Isolashun
By Asjad NazirOct 19, 2023
WHETHER it was his first music class as a six-year-old, debut Carnatic music concert at 12, collaborating with world-class artists, releasing music and receiving wide acclaim, Aditya Prakash has had a career filled with memorable moments.
The first great high was touring with music legend Ravi Shankar as a teenager. He has fond memories of the late sitar maestro’s immense humility. “I remember rehearsing at his house; the nervousness before it started, excitement and waiting for him to come into the room. As soon as he came in, his smile and warmth eased all the tension and nervousness. He was someone that really made you feel at ease, despite the age gap, seniority, and respect,” explained Aditya Prakash.
The young talent spoke with great wisdom, maturity, and a clear passion for music. He recalls learning a lot while touring with the Indian classical music icon and recalled: “He would strike up conversations and reminisce about his earlier touring memories. He loved sharing stories with us. The fact that he, being in his eighties, was willing to strike up a conversation with a 16-year-old about music was very special.”
The classically trained singer has since collaborated with big names like sitar queen Anoushka Shankar and world-renowned dancer Akram Khan, along with delivering stunning solo work. This creative path has led him towards his newly released debut solo album Isolashun. The terrific music talent describes the album as a milestone moment in his journey and transformative, in that it’s very different from any other music he has created before.
The starting point for the stunning collection of songs on Isolashun was the Covid-19 pandemic cancelling his engagements and forcing him to stay in one place, feeling unmotivated. Being forced to see the realities within, including social inequalities and division, ignited a spark of musical inspiration. He said: “The political happenings in my two homes – India and the US – made me painfully aware of the one-sidedness of history that we are taught since childhood – in school and in the learning of our Indian ‘classical’ art forms, which are glorified as infallible and divine but built on discrimination and oppression. It made me aware of my apathy – made possible by my privilege – that until now had allowed me to look away from my own complicity in these systems.”
During a show
In-depth research and work of his mentor TM Krishna, coupled with the investigation of his own personal and artistic choices made him aware of the tension in his identity. “On one hand, I am a brown artist trying to find accessibility and assimilation in a white world. On the other hand, I am an upper-caste practitioner, claiming ownership of the Carnatic form which is steeped in social hierarchy and caste-discrimination.”
By asking himself multiple questions, including about the aesthetics of sound, its accessibility, fusion, power, and depth, he dug deeper into Indian music to create a unique album. “Isolashun is a self-critique album that explores the tension in dual-identity and questions notions of beauty tied to the ‘classical’ aesthetic. As an artist of a form of music where the aesthetics centre around beauty, divinity and upliftment – how do I explore chaos, tension, division, violence – feelings that are also at the centre of our life today?
“How do I find a connection with my art form that tends to centre around the lofty and the spiritual, while living in a world that is divisive, hypocritical, ugly and messy? How do I find the space between these two, where my music can lie? Isolashun veers towards the experimental side and pushes against the boundaries of genre and form.”
Prakash hopes the album connects with anyone willing to go on the immersive musical journey he has created and also those who are discovering new things within themselves. “I want to connect with anyone who is interested in the search for identity, who asks questions about themselves, about who they are, where they come from, about their own choices and someone who wants to change and evolve, because that is where this album stemmed from personally.”
Being able to generate a lot of emotion in his voice has won Prakash a lot of admiration and it is apparent on the awesome album. While recording vocals for this album he used a lot of dancing techniques learned from his sister Mythili Prakash and Akram Khan, who have been his mentors.
“They don’t act emotion; they feel it and embody that feeling when they’re dancing and choreographing. I tried to use the same technique. So, for a song about boredom or waiting like Maya, which gives a sense of an endless wait, and which we all felt during Covid, I waited until I felt that boredom or listlessness.
“For some songs which were about anger, disappointment or rage, there was enough fodder and fuel around that time in the news that I could easily get to that place. So, it wasn’t about creating an emotion, it was about embodying an emotion and letting that flow through me when I sang, performed, or produced the music. So rather than portraying an emotion, it’s about embodying an emotion, and that makes it easier because it’s more honest. You’re not acting, you’re being.”
The cover of his debut solo album
Looking ahead, Prakash has no plan and wants to have the ability to create music from an honest place, while still being inspired by everything around him. These inspirations include nature, the news, interactions with friends,loved ones, and conversations with artists he admires. “But what inspires me the most is witnessing and being part of the creative process of another artist.
“For me that’s been my sister Mythili Prakash, Akram Khan, TM Krishna and Vincenzo Lamagna; all of whom have been mentors on this album. And watching how they create inspires my own process as well.”
Prakash has a profound reason for people to pick up his new album and who he wants it to connect with: “In today’s technology age, endless choice and doom-scrolling, someone who just wants to be in the moment, centred and immersed in something as simple as just listening to music. Right now, listening to music is on in the background while we do other things like cooking, studying, or writing a paper. But what has happened to just sitting and listening to the music itself?”
“I think there is a lot of move[1]ment towards more simplicity, being more mindful and doing one thing at a time. This album is meant to be that – to be an anchor in a space of immersion, so if one is willing to do that. If one wants to go to an immersive space, then I think it’s worth picking up this album and giving it a shot.”
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
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