Diya Kotecha-Lodhia: Family recipes to a MasterChef dream
The kitchen queen discusses her journey, MasterChef appearance, future plans and top cooking tips
By Mita MistrySep 21, 2023
BEING selected as a contestant on the most recent season of MasterChef UK was a happy and sad moment for Diya Kotecha-Lodhia.
The talented chef’s late mother had wanted her to apply for the show but passed away years before that dream became a reality. Although she didn’t win the iconic show, the memorable appearance was a homage to her beloved mother and a personal victory.
What she describes as a fun and fantastic experience added to a cooking story, which began as a child and has exciting chapters ahead.
Eastern Eye caught up with the kitchen queen to discuss her journey, MasterChef appearance, future plans and top cooking tips. She also revealed the importance of her Gujarati heritage and the power of food to bring people together.
What first connected you to cooking?
I have been cooking since the age of four. I’ve always thoroughly enjoyed it. While other kids played with dolls and toys, my favourite hobby was literally watching my mother cook up a storm in the kitchen and letting me have a go. After 35 years of cooking, I’m learning so much more about food with each day.
How has working in the travel industry fuelled that passion?
Having travelled to more than 50 countries, the different cultures and cuisines inspired me significantly. Working in the travel industry for over 22 years has given me the opportunity to see the world, which reflects in my style of cooking.
As a British-born chef with Gujarati roots, how has your Gujarati heritage been influential?
Being born in a Gujarati family, food is an integral part of our daily lives. If it’s not cooking, it’s thinking about what to make for our next meal. I have very fond memories of my mother making a full three-course meal every single day, which had so much variation, with all the traditional much-loved Gujarati dishes. Until today, I try to make as much variation as possible, despite having a busy life, because it’s imprinted in me.
What was the most challenging aspect of competing on MasterChef UK?
There were loads of challenging aspects of competing on MasterChef. A significant one was having to produce a number of dishes in a limited amount of time, in a kitchen that is not yours, surrounded by cameras, and with other people cooking as well, while being interviewed. Once all that is over, it’s that long wait to find out whether you have done enough to make it through to the next round.
What was your most memorable experience from the show?
My most memorable moment was getting my very first apron. That alone for me was a moment of victory. I didn’t think I was going to even go through to the next round, but then to be told I’ve made it, with the very top dish of the day, was the happiest and ecstatic moment for me.
What has been the biggest source of inspiration in your culinary journey?
My biggest inspiration for my cooking journey has to be the very first person who taught me how to cook, my mother. My travel experiences have been a great inspiration behind my dishes. Also, watching famous TV chefs such as Jamie Oliver, Gordon Ramsay, Michel Roux Jr, and Rick Stein only made me want to cook even more, as they made it look so easy.
What are some cooking tips or techniques that you can share?
The most important thing with food is that it shouldn’t be a chore. It should be fun. When this becomes a fun thing, your food will naturally start tasting so much better. Another important aspect is to take risks and play with ingredients. Not everything works, but at least you know what works for you, and how it can be improved for next time. Pushing the boundaries will push you to do better.
Diya Kotecha-Lodhia
What role do you think food plays in breaking down cultural barriers and building understanding between communities?
Food is absolutely everything. It brings everyone together, unites people and cultures, and builds understanding in people’s minds, of the world that we live in. I have even mentioned from the very start on my blog that food brings people together. There is something about cooking for everyone and seeing them appreciate your food - it is the most fulfilling and happy feeling.
What’s next for you in your culinary career?
Being part of MasterChef was a major confidence boost and helped me believe that there is more I can do to follow my cooking passion. At this stage I have two children, a five-year-old and a one-year-old, so life is a little stressful. But in the next year, I hope to write a cookbook with different cuisines that come together in a celebrated amalgamation of cultures.
What else do you have on the way?
I am also currently working with a few brands that have approached me to create recipes, which I’m excited about. I’m also looking forward to working with an organisation that promotes women’s empowerment.
Finally, if you could cook a meal for anyone in the world, who would it be?
I would take it back to my past, and re-create recipes my mum made, growing up. Waking up on a Sunday morning, to the smell of full nasto of puris, ghatiya, jalebi, dhokla and thepla. That was a moment of pure bliss, which I would like to recreate for my dad, sister, husband and children. Ultimately, it’s about remembering who you are and where you’ve come from, which is the most important life lesson my mother taught me.
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.”
By clicking the 'Subscribe’, you agree to receive our newsletter, marketing communications and industry
partners/sponsors sharing promotional product information via email and print communication from Garavi Gujarat
Publications Ltd and subsidiaries. You have the right to withdraw your consent at any time by clicking the
unsubscribe link in our emails. We will use your email address to personalize our communications and send you
relevant offers. Your data will be stored up to 30 days after unsubscribing.
Contact us at data@amg.biz to see how we manage and store your data.