The only half-Indian, half-Irish, gay stand-up comedian in the world regularly makes cross-cultural audiences of all ages roar with laughter.
By Asjad Nazir Sep 15, 2023
RISING British star Dane Buckley has made good use of the fact that he is (probably) the only half-Indian, half-Irish, gay stand-up comedian in the world.
By mining comedy gold from the three identities, the sparkling London-based talent regularly makes cross-cultural audiences of all ages roar with laughter.
The award-winning comic and writer was featured as one of Skiddle’s best up-and-coming stand-up comedians in 2023. He will be supporting popular British comedian Rosie Jones on the autumn leg of her upcoming tour and his first split-hour performance will take place on September 28 at Angel Comedy in London.
Eastern Eye caught up with a fabulous talent you will be hearing more about to discuss comedy, performing live and the funniest person he knows in life, along with his most Irish and Indian qualities.
What was it that first connected you to stand-up comedy?
I’ve always loved watching comedy on TV and going to see it live. I’ve always enjoyed making my friends and families laugh - they had said for years I should try it professionally, but I kept putting that dream to bed. And then one morning, I woke up and thought, I’ll regret it if I don’t give it a try.
How would you describe your brand of humour?
Fun, mischievous, sassy and confident. I do like to play with emotions, make an audience feel moved with a heart-warming story and then trick them with something playful they weren’t expecting – that’s my favourite.
How much of your comedy is inspired by your own experiences?
More or less 100 per cent. There are parts I might expand or carry on with the narrative – but they all come from something in my life, or family stories my elders have told and taught me.
Who is your own comedy hero?
Hard to pick just one but I’ll say Dawn French. Her physical comedy is so good and what she can do with a simple movement of the eyes, or an intonation of voice is amazing. She’s a great actress and not afraid to be authentically silly.
Does the fact that you are probably the world’s only Irish, Indian, gay comedian lend itself to great stand-up comedy?
(Laughs) I think so. It certainly is a good starting point. Three different houses I can play inside and weave those narratives together. I feel like I have three strong identities that I can tap into and that is great for comedy.
What do you reckon is your most Indian and Irish quality?
Love this question. My most Indian quality is my love of food, particularly Indian food. My grandmother taught me to cook – she was an amazing cook, even other Indian grandmothers admitted defeat in her presence. I’d watch her make jalebis from scratch and honestly thought she had magic powers with the things she could make. I season my food the way she taught me and my tarka dhal is nearly as nice as hers. I use her spoon to make it, which takes me straight back to her kitchen and our lessons together.
What about your most Irish quality?
My most Irish quality is the love of song and storytelling. I think Irish people are the best storytellers in the world and will sing at the drop of a hat. I grew up with Irish music and loved the stories Irish elders would tell me. The colour, humour and meaning behind the words always moved me and stayed with me.
How do you feel being on stage?
I feel the happiest I’ve ever felt in my life. I have such fun on stage and feel excited, grateful and honoured to be there.
What has been your most memorable live performance?
The are many gigs that were very special for different reasons but the stand-out is being the tour support for Tom Allen in my hometown. A year previous I’d bought tickets to go to that show and watch as an audience member and suddenly here I was being part of it. I’ll never forget it.
Do you know a joke will work before going on stage?
The more comedy you do, the more you get a sense of what may work – but you never really know until you are in front of a live audience and sometimes, they surprise you. One part you thought would work really well doesn’t and then another part that wasn’t intended to be funny proves popular. It keeps you on your toes and the audience gives you a very clear answer.
Who is the funniest person you know in real life?
My mam – Irish mothers are a continuous source of fun and carry on. Also, my pensioners in the day centre I used to run. We laughed every day, even when times were difficult. I’m currently writing a sitcom about them. The memory of them makes me smile ear-to-ear.
Has being funny ever got you out of trouble in life?
My sass and quick wit certainly helped me in school. If people tried to pick on me, I’d give them a ‘reading’ and they normally left me alone. I feel like I can use humour to turn most situations around. I wrote my first jokes by the bedside of my pensioners – if I could make them smile or laugh when they needed it, that felt like an achievement.
Why do you love stand-up comedy?
See all of the above. I really do feel like it is what I’m meant to do. To make a room full of people laugh really is a gorgeous feeling. It is one of those rare occasions whereby, even though the other person is getting the majority of the benefit, you feel it too and that’s delicious.
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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