In a world saturated with the glitz and glamor of social media influencers at prestigious events like the Cannes Film Festival, one cannot help but reminisce about the golden era of the ’90s and early ‘2000s, when India’s socialites reigned supreme. These captivating individuals shaped an intriguing culture of exclusivity and scandal, epitomizing the delicate dance between the symbiotic relationship of socialites and Page 3.
Reflecting on the past, I recently engaged in a passionate debate, ardently arguing that Sunny Leone, a prominent Bollywood actress, was the sole deserving attendee at Cannes, compared to the influx of Instagram influencers sponsored by various brands. This led me to ponder whether these social media influencers are ascending to the throne once reserved for the glamorous socialites of the bygone era.
Kishin Mulchandani, a legendary figure on Mumbai’s social scene, mourned the demise of the Page 3 culture in a poignant Hindustan Times article back in 2015. Mulchandani reminisced about the days when gracing the pages of Page 3 held immense significance, as it bestowed a certain cachet upon individuals. Intriguingly, he may have hinted that the allure of the era was not tarnished by superficiality or pretentiousness.
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Mulchandani, described as a vivacious man who would change his outfit several times in his car throughout the night, was part of a constellation of stars known as the socialites of ’90s and early ‘2000s India. Defining the term “socialite” while disentangling it from its gendered implications and synonymous labels like “celebutante” or “party girl” proves to be a complex and expansive endeavor. Simply put, a socialite is someone who transcends mere partying, engaging in activities such as supporting charitable causes or establishing educational institutions, all while possessing the means to indulge in such pursuits.
These socialites, known for their nocturnal lifestyle (strictly from evening to dawn), were the offspring of economic liberalization, the rise of market-centric societies, and the emergence of a more sensationalized media landscape. In the present year of 2023, who can nonchalantly proclaim, as socialite Nikki Bedi did when asked about publicizing her nose job, “So that people like you [gesturing to the interviewer’s disproportionate nose] would realize it’s a painless, easy thing to do.”
For some, these socialites were a delightful cup of morning tea, injecting vibrancy into the otherwise monochromatic pages of newspapers. Yet, others dismissed them as mere semi-famous partygoers. Their rise coincided with a transformation in the nature of Indian dailies, particularly the English newspapers, during the late ’80s. Anthropologist Sahana Udapa chronicles how The Times of India, under new leadership, shifted its stance, treating news no longer as a public good but as a commercial product to be marketed to the masses, akin to toothpaste.
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India, like many other nations, has long been acquainted with the opulent lifestyles and extravagant soirées hosted by the wealthy and privileged. Post-independence, India witnessed a wave of party-loving socialites navigating a freshly liberalized nation. The previous 44 years had been devoted to befriending Nehruvian socialism and nation-building ideals. However, the late ’80s and early ’90s ushered in a wave of celebration, aspiration, and newfound wealth that traversed various class strata. Scandalous sex and sensational controversies abounded. The world revolved around catfights, gossip, champagne, power, and hierarchy, captivating the attention of individuals like Nona Walia from The Times of India, who found herself drawn to socialites much like melittologists to beehives.
These exclusive parties, where select guests reveled without enduring multiple security checks or facing scrutiny from PR executives, were the essence of Page 3. The relationship between Indian socialites and Page 3 was a delicate dance, intertwined through mutual reliance and calculated avoidance.
Although the ’90s socialite epitomized urban modernity, she clung to the virtues of old money. A gossip columnist once unveiled to Walia in 2012, “Power in this stratum is inversely proportional to visibility. So, the socialites you see in the papers frequently are low in the pecking order.”
Over time, the landscape of socialite parties transformed. Yet, did the mischievous spirit of the noughties’ socialite truly fade away? Sadly, one of the queen bees met her demise, leaving the exact moment of the party’s end elusive. The departure of Parameshwar Godrej, an Air India purser-turned-socialite renowned for her hospitality and illustrious soirées, seemingly closed the doors on that era. However, these doors have since been reopened, albeit in a different form, by the rise of Instagram and the reinvention of yesteryear socialites.
In the new hyper-managed world, stylists, social media managers, PR experts, and persona handlers leave little room for gossip and scandal. The liberalization of over-the-top media has normalized formerly scandalous topics like sex. Catfights are now waged through social media unfollows.
The notion of social hierarchy is swiftly eroding, and even when it is displayed, it fuels countless critiques (cue the infamous “Bollywood Wives” series). Vir Sanghvi, in his tribute to Godrej, recalled her ability to bridge the gap between Bollywood and non-film socialites. As early as 2015, Mulchandani blamed Bollywood for monopolizing celebrityhood, ultimately supplanting India’s socialites.
In this era, the concept of social importance no longer hinges solely on wealth. It is now shaped by talent, effort, and the ubiquitous presence of smartphones. The democratization of fame, sex, and even failure has birthed an entirely new realm of celebrity experiences in the 2020s. The observer and the observed have never been closer.
As a new generation of online socialites emerges to fill the void left by the erstwhile aristocracy, we can affirm that time moves in tides, constantly reshaping our cultural landscape.
