The Indian director discusses his new movie The Buckingham Murders, creativity, working with Kareena and getting great performances from his cast
By Asjad NazirNov 09, 2023
WHETHER it is web serials or films, Hansal Mehta has been daring to do things differently as a director and producer.
He continued that run of unique projects with his latest movie The Buckingham Murders, which had its world premiere at the recent BFI London Film Festival and marks the English language debut of Kareena Kapoor Khan. With more big projects on the way, the hardworking filmmaker is looking forward to expanding his creative horizons further.
Eastern Eye caught up with him in central London to discuss his new movie, creativity, working with popular actress Kareena and getting great performances from his cast.
All your recent projects have been different from each other. Has that been a conscious decision?
It’s like finding a new high every time. It’s new stories, new characters. I think it’s more subconscious and conscious also. It’s my writers. People motivate me.
What drew you towards your film The Buckingham Murders?
I heard this subject in 2019. So, Aseem, who’s written the story, narrated it to me, and I immediately wanted to explore it and do a murder mystery. But it explored much more and went beyond that. It spoke about community, grief, trauma and closure. I found those themes really interesting. So, it’s sort of almost an extended exploration like Aligarh. You deal with your own trauma, which is so internal.
Most Bollywood stars are reluctant to do English language projects. How did you persuade Kareena Kapoor Khan to star in it?
It’s not just English, but a mix. Kareena was waiting for a project like this. (Producer) Ekta (Kapoor) spoke to Kareena, and she then came onto a Zoom call in 2020 when India was in a complete lockdown. She said, ‘I want to do this’ and was charged about it. I felt there was a chance to sort of push the boundaries with her. She let that happen and really pushed herself.
People see her as a commercial movie star and forget about her acting talent. Are you hoping this film makes people take notice of her performance ability?
I always hope that because people like her are such good actors. Kareena is such a good actor and people will see her for that.
How do you draw such great performances from your cast?
(Laughs) I get good actors, Asjad. I don’t know, I think it’s giving them the space to explore and sort of connect the film and characters, to something that is very personal to them.
You know, each of us processes some emotion within. So, I think somewhere I give them the space to explore that. I create an environment where actors are able to blossom.
Kareena Kapoor Khan in The Buckingham Murders
Do all the great reviews put pressure on you?
They do, but I try not to take it. I do feel anxious. I’m human, but try to be a bit chilled about it.
Do you have a favourite moment in this movie?
Many. I mean, you know, I still can’t decide what it is. But I will. There are some absolutely priceless moments in the film.
The BFI London Film Festival has become like a second home to you now, what was it like getting your third film selected here?
I love it. I mean, I feel so good, you know. They are very picky and have embraced my kind of films. They are all three such diverse films from an Aligarh, to a Faraz to Buckingham Murders. The crowds are just growing. So last year Faraz was completely sold out. The Buckingham Murders was sold out thanks to Kareena, the moment it was announced. It’s very nice.
Is this movie aimed at a cross-cultural audience?
I think it’s for a global audience, including Indians because, for years, we’ve seen one kind of NRI story. You know, Indians living abroad, in those big mansions. This is a more realistic look into a community that is us, essentially.
What is driving and inspiring you as a director right now?
Just getting up every day and being able to work hard. I think that is my only motivating factor. I’m really enjoying it. It’s a phase where I’m feeling very mentally fertile.
You do many subjects like Aligarh that no one would do. Where does the root of your fearlessness as a filmmaker come from?
I don’t know. I mean, I’m lucky that I’ve had people like (production house) Balaji and Ekta who have supported my work. I can be as fearless as the system allows me to be. So, I’ve had a system which also supported my work. I think my fearlessness also comes out of intention. My intention is not to sensationalise or just unnecessarily create. So, I’m neither a propagandist nor an activist. These are stories of our times that I’m telling.
Mehta with Asjad Nazir
You have a global sensibility and have taken a step into the west with The Buckingham Murders. Can you see yourself working in the west?
Not consciously, but I enjoyed this. I enjoyed working on this and didn’t see it as any kind of stepping stone, I just wanted to work with the international crew and explore the story through their eyes. And sort of make it more authentic. I believe this whole experience should be authentic. The procedural should not feel wrong. Otherwise, we often as filmmakers, when we tell stories about other countries, we sacrifice authenticity for drama. I try to balance that.
What can we expect next from you?
I’m doing a show on Mahatma Gandhi. That begins filming in a month. It’s based on Ramchandra Guha’s books. Finally, why do you love creativity? I don’t know. It’s oxygen and keeps me living. It gives me a life.
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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