Eastern Eye caught up with the British author to discuss her books in the Bollywood Academy series, inspiration, and great storytelling
By Asjad NazirJul 28, 2023
SHE may have had a prolific career, but Puneet Bhandal never planned to be a writer.
After completing an MSc in Information Technology, she realised it wasn’t the right path and decided to pursue journalism.
She landed a job as a production assistant at a leading newspaper and became the entertainment editor within six months.
Covering all areas of entertainment, including Bollywood, fuelled that writing passion and triggered a 20-year career, working for a range of publications. This eventually led the London-based author towards her debut novel Starlet Rivals. She has followed up that Bollywood-inspired children’s book with the recently published Melody Queen. The working mother of four balances that writing passion with running an occasion-wear boutique.
Eastern Eye caught up with Bhandal to discuss her books in the Bollywood Academy series, inspiration, and great storytelling.
What inspired your debut book Starlet Rivals?
Being on film sets as a Bollywood film journalist and interviewing the actors, directors, and producers, I realised just how rife nepotism is. I knew about star kids, but the industry felt like one big family where very few outsiders are welcomed or even entertained. That formed the basis of Starlet Rivals, a story about a star kid up against a talented ‘outsider’.
What made you want to create stories centred on a young protagonist?
Children are much more mature than we give them credit for. They see everything with a clear mind and are unpolluted by the world. I like the innocence and strong sense of morality and justice that children have.
Tell us about your newly published second book?
Melody Queen was so fun to write. It is centred around a musical band at the Bollywood Academy stage school. The protagonist, Simi, is the child of a famous Tollywood hero while her mother was a Cgrade Bollywood actress. Her parents want her to act in Bollywood, but she has other ideas.
How does this compare to the first book?
While Bela, the central character in Starlet Rivals, is an ‘outsider’, with working class parents, Simi from Melody Queen has had a privileged upbringing. So, we experience the Bollywood Academy with two very different characters, and they have very different experiences there.
I hope both characters are liked by my readers.
Who are you hoping connects with Melody Queen?
Anybody who wants a certain career but are being told they can’t do it – especially if that’s because their chosen career is not usual for their gender. I hope we can help to break down gender barriers a little bit. I also hope that the book highlights how awful it is for ageing actresses in an industry that is so obsessed with physical appearances.
Tell us more about that?
When they hit a certain age – as with Simi’s mum, Radhika – things get tricky. Getting roles is tough and women can be pressured into holding onto their youthful looks for as long as they can, by any means necessary. I hope the next generations can fight against this ageism and gender discrimination.
What made you want to connect the stories from your first and second book to Bollywood?
I loved Bollywood growing up as a kid and used to search libraries for stories about India or Bollywood. They were impossible to find. So, I hope that for kids like me, who yearn to know more about the film industry and India, will enjoy the Bollywood Academy series.
What do you enjoy reading?
I love thrillers and have story ideas for two adult thrillers myself. When I get time, I will write them.
the cover of her new book
What according to you makes for a great story?
You have to make sure the reader identifies with, and feels empathy for, the protagonist. That will keep them immersed in the story. The more emotions you can invoke, the more likely they are to remain gripped by the book. And of course, add a generous dollop of entertainment, glamour, and sweet moments too.
Is it easier or harder to write for younger readers?
It can be harder to write for a younger audience because you have to keep reminding yourself what young people can or cannot understand. You have to go back to the eight-to-12-year-old you, in my case, because that is my target age range.
What inspires you?
Hearing about people who were never expected to make it, to actually make it.
What can we expect next from you?
Another middle grade series, which I have just started writing. And then, of course, the third book in the Bollywood Academy series.
Why should we pick up your new book Melody Queen?
Music is the soul of Bollywood movies, and this book is all about the music[1]making side of the industry. I think the characters are very relatable and you get to sneak a peek into Tollywood too. Also, the significance and role that social media plays in our lives forms a nice part of the story.
Melody Queen (Lantana Publishing) and available to buy online and in all good bookshops. www.puneetbhandal.com
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.