Irfan Shamji: 'Playing a new dad left me shaken and stirred'
The Cord offers brutally honest insights into the challenging truths of family dynamics following the birth of a child
By Sarwar AlamApr 15, 2024
ACTOR Irfan Shamji is known for portraying intense characters in plays such as Chasing Hares and Hamlet. However, he admitted that his latest role in The Cord took an emotional toll, and he felt its impact for days.
The Cord offers brutally honest insights into the challenging truths of family dynamics following the birth of a child. Shamji plays Ash, who deals with complex emotions after he and his wife welcome a baby, including his connection with the newborn and the troubled history with his own mother.
“I did a scene the other day and broke down afterwards,” Shamji told Eastern Eye. “I was afraid of going into this specific emotional place the scene required. I’d been doing it all kinds of different ways, probably just trying to avoid it. And, then, finally, when I went there, I just needed a break - because it affected me for two days afterwards. It does get under your skin - this stuff. You have to learn to separate things, which I’m trying to do.”
Shamji said it was tougher during rehearsals, as actors rehearse the scene multiple times. “It’s such a marathon getting the play ready for press night and it’s easy to forget what you’re doing it for. Sometimes, in rehearsals, I’ve been thinking ‘why am I putting myself through this? Why have I signed up to shout at my wife all day or cry about my mum - it is not fun’”, he said.
Bijan Sheibani
“But you realise it’s not going to be like this and then eventually you’ll be in a theatre and people will watch, people will connect, and they will in some ways be nourished and that makes it rewarding.”
In The Cord, Ash and his wife Anya are a happy couple before the baby is born. The play then examines how the sleepless nights, the relentless crying and hushed arguments take their toll on the family, and how a chasm widens between Ash and his son, his wife and his mother.
Shamji, 30, said he took on the role to show the struggles fathers go through after the birth of a child. “Ash and Anya are very much solid together, they love each other and they’re as prepared as they can be to welcome their first child. But Ash starts to crumble and suffer in ways that he didn’t quite expect,” said Shamji.
“We all know about the struggles that mothers face. We could know more about them, but it is well represented. The father’s struggles - less light is shone on that.
I talked to a lot of men, who when they were having their first kid, don’t remember being asked how they were by midwives and nurses. It’s important to reflect a little bit on what the father of a newborn child might be going through. This play shines a light on the first stage of parenthood.”
Ash feels alienated from the bond between his wife and newborn; Shamji explained it’s because the mother and child relationship is “so deep and so connected”.
While Ash’s happy that his wife and son are bonding, it brings back memories of his own childhood and thoughts of how he didn’t have the same experience with his mother.
He reflects on his mother suffering from post-partum psychosis and how that affected him as a child.
He struggles with feeling empathy for what she went through, but is also angry at her for not being able to overcome it.
“What I’ve learned playing Ash’s character is that a lot of his pain comes from thinking that he’s a burden on his mum. He caused her a great deal of pain.
At the same time, there’s anger, ‘other mothers could cope, why couldn’t you’? There are some things that are unaddressed and unresolved, which he doesn’t realise are going to really affect how he raises his child and how he feels about the baby,” he said.
Irfan Shamji
“He’s worried about when he introduces the newborn to his own mother, will it bring up dark, emotional, complicated feelings?
He talks about how his mum has always been on his mind, assessing how she feels, where she is, what her state of mind is.
“He is nervous about what the introduction of his own baby will do to his mum. It forces both of them to have this chat about how he was as a baby and how she was as a mother.
There is something unbalanced and really emotional that happens to him during the course of the play,” he said.
The Cord sees Shamji reunite with acclaimed Olivier winning director Bijan Sheibani, their fourth collaboration. The pair previously worked together on Dance Nation (Almeida Theatre), The Arrival (Bush Theatre) and Sons of the Prophets (Hampstead Theatre).
“Bijan is fantastic director, because he has a tremendous amount of patience and flexibility. He has strong ideas, but at the same time he’s very open. I always feel safe working with him. I’m very grateful he keeps bringing me back to do his plays, because he makes me a better actor. I don’t think I’d be half the actor I am without working with Bijan. When I graduated from drama school, I didn’t imagine I would have a relationship with the director that’s this close and this intimate, in some ways,” he said.
Having done 13 plays since graduating from Rada in 2017, Shamji said theatre work is “who I am”, but said he wants to do more TV and film work in future. He has a recurring role in the hit HBO series Industry and will be seen in the upcoming Disney+ series Shardlake, alongside Sean Bean.
Shamji also had film parts, including an appearance on the film Murder on the Orient Express, where he reunited with director and actor Kenneth Branagh, whom he worked with on an adaptation of Macbeth, with actor Tom Hiddleston.
On working with two Hollywood stalwarts, Shamji said: “It was so surreal. It came at a point where I was in my final year of drama school and I was hoping I could get an agent and I wasn’t quite finding one.
“And this blessing just opened up when I was told I was going to be in this play. It was the perfect start to my career, performing with these legends. It’s still all a bit of a blur to me. I wish when I did it that it wasn’t at the beginning, I wish I could do it again now. At the beginning, it’s just a whirlwind and you’re trying to take it in, but you’re a bit green. You’re a bit naive.”
“I’d been a student, so to be among professionals for the first time who are at the top of that game was really eye opening and really inspiring,” he added.
The Cord runs at the Bush Theatre from April 12- May 25
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.