Yami Gautam: ‘If I like a script, I just go for it ’
Eastern Eye spoke to the actress to talk about OMG 2, her journey from television, being self-made and the art of choosing good projects.
By Mohnish SinghAug 26, 2023
WITH her most recent films Chor Nikal Ke Bhaga, Lost, Bhoot Police, A Thurs - day, Dasvi and Ginny Weds Sunny having streaming site premieres, Yami Gautam returned to cinema screens with the new release OMG 2 after a gap of four years.
The satirical comedy-drama sequel sees her star opposite Akshay Kumar and Pankaj Tripathi. She plays a no-nonsense lawyer in the story that combines a legal battle, morality, sex education and di - vine intervention. Eastern Eye caught up with the actress to discuss the film, her journey from television, being self-made and the art of choosing good projects.
You play a lawyer in OMG 2. What kind of preparation did you do for the role?
My preparation in - volved a lot of reading. I like to be very thorough with my script to the point where I am tired, but every time I read it, I feel that there is something different I felt this time. For this part, I worked on my diction, my enunciation and in what different way you say a line as a lawyer. You are not just delivering lines. Your audience should feel that emotion and diction. You play a lawyer in the film, who goes up against the everyday man played by Pankaj Tripathi. How was that? Well, he is very entertaining. He is very funny and that was just because the char - acter has to be. It is Pankaj Tripathi, he has his own style of comedy. There is no exaggeration but only situational comedy.
Did you have any apprehensions be - fore signing a film that talks about sex education?
As an actress, I have never shied away from taking up such roles. I spoke with Akshay Kumar also that it’s very important that the kind of audience this film is catering to should not feel embarrassed or shy away at any point. I feel very happy that I decided to go ahead with this film. When I read a script and if I like it, I don’t over analyse, I just go for it. I just go with my first instinct. So far, it has been in sync with the audience. So, I hope even this one does too.
You started on television before venturing into films. What was that experience like?
My first TV serial (Chand Ke Paar Chalo) didn’t do well. It ran for just three or six months. But, a lot of people told me, ‘You were very good in it’. I have very faint memories of television. I just re - member working at a stretch for hours and hours, without going home. I didn’t know what to do or cry without glycerine. You need to cry a lot on TV.
Is that why you decided against working for TV?
I took a sabbatical. I said, ‘I want to try auditioning to see the world now which is beyond this, because I am not enjoying what I am doing creatively’. Of course, television comes with its own financial security but that’s not my priori - ty. I wanted to do something else. Films are, of course, altogether different.
Was transitioning to films easy?
You feel, ‘oh, what’s so difficult?’ If you are a good actor, that’s it. First film hit, what more can go wrong? Fantastic! But that’s not how it is and we all know that. It takes a lot to be here and come to a point where you can give voice to your choices.
Do you feel proud of the fact that you are a self-made actor?
There is nothing called a self-made ac - tor. Even though I am from another city with no background, there are always people behind you and rooting for you. Be it your family, certain fans, that one producer, or a director who is willing to take that punt on you, saying, ‘I want to cast her and let’s see what happens’.
You have always chosen characters that are different from one another. Are all these choices intentional?
They are very much intentional. It is not possible that you’re making these choices and not be aware of what you are doing. In fact, a lot of work and thought goes into it. Maybe that thought was always there, even when there weren’t many opportunities. I am very proud of that phase also. Now where I have the choice to make those choices, I pick good films. OMG2 is definitely a part of it.
The uniqueness started with your debut Bollywood film?
I started my career with a film like Vicky Donor. If I tell you, a lot of people had said, ‘what a time is this, that a film on such a (taboo) subject is being made’. But it turned out to be a family enter - tainer and a cult film because of the path-breaking writing.
How do you make sure that you don’t repeat yourself?
It come from nuances. It comes from depth, your speech, how good your Hin - di is or whatever language you are speaking, for that matter. Even if you are not talking, sometimes silences are more powerful than words. So, all that comes from, I think, your director and the actor’s understanding.
Your films have performed well on multiple platforms, but is the joy of a theatrical hit more powerful than a streaming platform success?
This just reminds me that OMG 2 is my first theatrical release after Bala in 2019. 2019 gave me Bala, URI: The Surgical Strike and my husband (director Aditya Dhar). Absolutely, the joy of a theatrical release is unparalleled. It’s something else. Films were meant for the big screens and made to be enjoyed in a dark hall, where you are sitting next to strangers, your family or friends. You are just transported to this whole new world. Times change. We never saw it (Covid-19) coming and completely changing the viewer watch - ing experience.
Did this in - form your choices?
As an actor, when I sign a film, I don’t think even one bit that okay, this is for OTT and for theatrical. If it’s like that, then I don’t do that film. A film has to be good and should be. It’s a producer’s prerogative, a hard call that what should we do next. Unless it’s already a pre-sold with
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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