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Arthita Banerjee 

New Wave is essentially an art word that came to be defined by the French trailblazing directors who exploded in the film scene in the late 1950s. These young directors reshaped the cinematic narrative by rejecting the traditional linear fashion of storytelling and ultimately creating a whole new language of film. The movement had a vibrant influence on international cinema and it might just be responsible for bringing out the Kazakh film industry from obscurity to that of critical acclaim. 

It might be interesting to look at the history of Soviet Russia and understand how Lenin was instrumental in bolstering the ‘Bolshevik Cinema’. According to the Bolshevik government’s first Commissar for Education, Anatoly Lunacharsky, Lenin remarked that, ‘Film for us is the most important of the arts’. He understood early on that possibilities of cinema as a means for propaganda, agitational and educational tool and went on to nationalize the film industry exercising complete control over the productions.   

Moreover, Lenin and other Bolshevik leaders looked on the motion-picture medium as a means of unifying the huge, disparate nation. The young Soviet Union was faced with  a large population made up of many nations and ethnicities. To top it off, most people were illiterate and the means of communication in the country was largely undeveloped. The Bolshevik leaders also faced the daunting task of explaining the revolution to the people. Therefore, the promise of the medium of film – although only a silent medium, at the time, held endless possibilities. 

Post the revolution, Moscow exercised tremendous control over all of its Soviet citizens we’ll try and trace the complex history of Kazakhstani culture in a time when communism was permeating through the fabric of their native culture. In the late 20s the west and the rest of the world were on a steady diet of all American, Cowboy ‘Westerns’. It is interesting to note that during the same period the Kazakh filmmakers came up with their own brand of ‘Easterns’. It gloriously chronicled fights between The Red Army against the Basmachis, who are the Kazakh nomads and essentially were anti-communist units interested in the Old Islamic Order.

The films from that period were considered so scandalous in nature to the communist regime that when they were finally re-released 10, 20, even 30 years later the dialogues were completely redacted to the point of complete mutilation. Evgeny Lumpov, a documentary filmmaker, despite investing his personal fortune to the tunes of thousands, could not retrieve the original copy of ‘It happened in Shubla’, an iconic work of Kazakh Cinema.

In a limited amount of time, Kazakhstan managed to build its own cinematic world which was quite distinct from Uzbekistan, Georgia or Russia. The dominant component of their universe was a constant civilizational tension between the city and the countryside, Kazakh customs and Russian traditions. Kazakhstani cinematography is also worth paying attention to. The great camera men such as Akshat Ashrapov and Mikhail Aranyashev were responsible for creating the distinct visual peculiarities. 

The Kazakh New Wave was a reaction to the very harsh and authoritarian censorship of the Soviet order. All artists were being railroaded into working within ideological guidelines and sometimes the whims of the State officials. Russian was the primary choice of language in most Kazakh films but The Needle was the first film to take the route of exploring the native language. The film was a thriller about a young man’s fight against the local drug Mafia, directed by Rachid Nugmanov. In a still, we witness a village elder trying to speak with the protagonist in native Kazakh but both of them fail to understand one another. The scene is an attempt at depicting the severed cultural connection between the country’s culture and its people. The film was rereleased in 2010 as Needle Remix with several additional scenes that had been previously cut from the film.

The renowned Kazakh director, Abai Karpykov’s film, The Little Fish in Love tries to portray the harsh realities of urban life in the USSR. The film mainly tracks down the wanderings of an aimless young man through an unnamed Kazakh city. There is an element of resilience to any kind of art that is made under circumstances of repression and the metaphorical qualities of the directors then reflect in the art work, which on the contrary can’t be said at a point blank.

Despite being in the thick of the regime, freedom did exist and the filmmakers were for the first time detailing out the societal problems through the medium. The movement was not an accidental explosion. Yermek Shinarbaev’s “Revenge,” is also a favorite among many cinephiles. The critics describe it as  “violence versus the life of art and peace.” 

Darezhan Omirbaev might be one of the few remaining directors from the New Wave era who is still working. Kazakh new wave burned out pretty quickly after exploding into the international scene. The movement breathed its last by the time the country gained its independence in 1991 and the Soviet collapsed. Though, there is no denying that the cinema of the region evolved owing to the paradigm established by the New Wave.

From early Soviet censorship days, to now exploring gender norms, immigration issues, and the brain drain that Russia is experiencing, the Kazakh Cinema has indeed come a long way. Aushakimova’s groundbreaking film, ‘Welcome to the USA’ follows 36-year-old woman – Aliya’s journey, who has just won the US Diversity Visa lottery, as she gets her affairs into order and prepares to immigrate. The film was named the Best International feature at New York’s NewFest LGBTQ Film Festival. It makes astute observations about feeling foreign in your own country.

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By Kanika Bhatia  

A very hardened rule of any right wing political government lives upto to the hammer analogy. If all you have is a hammer, everything looks like a nail problem. The hammer, every strong armed government possesses is -censorship. 

Unless you’re living under a rock, you have heard about the Cinematographer Amendment Bill, 2021. The new draft proposes to amend the Cinematograph Act of 1952 with provisions that will give the Centre “revisionary powers” and enable it to “re-examine” films already cleared by the Central Board of Film Certification (CBFC). It empowers the Centre to revoke a certificate granted to a film by the Central Board of Film Certification (CBFC), if it is found to violate Section 5 B (1) of the Cinematograph Act, 1952, which discourages certifying a film that is “against the interests of the sovereignty and integrity of India, the security of the state, friendly relations with foreign States, public order, decency or morality, or involves defamation or contempt of court or is likely to incite the commission of any offence. In layperson terms, it allows the State to revisit certification already guaranteed to a film, truncating its existence. It gives the state absolute control, especially after the abolition of Film Certificate Appellate Tribunal which was the last place of appeal for filmmakers. 

Termed as “super censor” by filmmaker Adoor Gopalkrishnan, the proposed draft raised questions and understated fury amongst the film fraternity. Nearly every big wig took to Twitter, leveraging their fellow directors and actors to raise support against it. Of course, like any bill, there are parts of it which either draw no or milder reactions. The draft Bill also includes provisions to penalise film piracy with jail term and fine, and introduce age-based certification. Currently, films are certified into three categories — ‘U’ for unrestricted public exhibition; ‘U/A’ that requires parental guidance for children under 12; and ‘A’ for adult films. The new draft proposes to divide the categories into further age-based groups: U/A 7+, U/A 13+ and U/A 16+. Somehow this age classification mirrors the intent behind the new IT rules announced in February this year: infantilising of the citizenry. 

Censorship works on a basic belief system of the state, viz. ‘we know what is best for you’. It’s the state managed form of age old patriarchy, if I may stretch a tad bit. It’s based on the belief that citizens have no premise on how to decide what to consume in data. Anything can stir emotions against the ruling regime (whichever it maybe), and hence censorship remains an ideal way to propagate ‘control’. A very interesting article by LiveMint from 2018, titled “100 years of film censorship in India” discusses how narratives were controlled in different time periods based on different ideologies that were ruling at varied times. Whether it was the British who were vary of nationalistic themes in Indian movies; Amrit Nahata’s ‘Kissa Kursi Ka’ which stirred sensitivity amongst Congress leaders who eventually publicly burnt reels of the same; or modern day Padmavat which made a particular community sore. India is a country where offence taking is synonymous to religious and political ideologies – i.e. if you have one. If you don’t, a right wing form of art might offend some liberals, you can never say. Post emergency, revival of stifled art of that period was hoped for by Janta Party that came to power. However, no such thing happened because censorship is any governments strongest weapon. 

However, is democracy really under attack with this proposed bill? Shyam Benegal begs to differ. “If a film is given a certificate, does it mean that it is forever,” he said in an interview. He believes cinema needs to adapt to changing times, and some movies will be redundant when they don’t adhere. The bill also faced criticism as it bypassed a basic law regarding bills. Any bill proposed should offer thirty mandatory days for public consultation. A mere 14 days till July 2nd were offered on the same. This authoritarian discrepancy in basic protocols is also brought into question when consulting the abrupt censorship we have seen since 2014, in nearly every sphere. Recently, Italy removed its 108 year old law on censorship because they believed they have advanced as a society to accept that censorship goes against the basic tenets of Democracy. 

Resonating thoughts of the industry at large, an open letter written by 1400 filmmakers, including the likes of Shabana Azmi, Anurag Kashyap, Farhan Akhtar and others, has been addressed to the government demanding a withdrawal of this bill. The fate of the Bill remains in question as of now. 

To close, here’s where I think I would leave you. With questions, like any good citizen. What is the end goal and where does it end? Is our citizenry so incapable of self-regulating and deciphering art that State control becomes imperative? For a government that proclaims to be pro-democracy, where does censorship and control on art lie on the scale of zero to masked dictatorship? Will filmmakers bank on International film festivals and OTT platforms to release their work? Is candy floss films the future of India’s large movie bank? And lastly, is it possible, at all, that released and approved cinema ahead of this bill being passed, will gain more renown in India and abroad once it passes the baton of our cultural gatekeepers? Because to quote Federico Fellini, a renowned director from Italy, “Censorship is advertising paid by the government.” 

Image Courtesy: Racolblegal

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By Intekhab Hassan

It is always said that Indian cinema is a male dominated industry where movies are made keeping in mind the role of male actors. They are considered as revenue grossers. To be brute honest I agree with this prevailing perception because ultimately cinema is made for the viewers and these viewers themselves come from the patriarchic society. These viewers are in general influenced by the politics, economic structure, the culture and the wide perception about the women in the society. But aforesaid facts or perception cannot undermine the contribution of women’s participation in the evolution of Indian cinema. 

 At a time when women working in the cinema was considered no less than a sin or taboo, actresses like Devika Rani, Shobhna Samarth, Zubaida in early 1930’s entered into movie business and changed its face forever. It was the legendary Devika Rani, co-founder of famous Bombay Talkies and a powerful actress herself who gave India’s own Marlon Brando to Bollywood in the form of Dilip Kumar. It may be unbelievable for some to know that she gave Hindi cinema’s first kissing scene way back in 1931. Zubaida the daughter of an affluent nawab family gave Hindi cinema its first talkative film “Alam Ara”. These actresses paved the way for young generation females to enter into the world of  Cinema to showcase their powerhouse talent.

As a result  new generation actresses like Meena Kumari, Suraiya, Madhubala, Waheeda Rahman, Nargis got an opportunity to redefine the Indian cinema by marking the importance of women in the movies. Time and again these actresses have seldom let down the audience, the society  and the cinema industry whenever movies are made keeping in mind the women centric roles. After viewing many movies here is my pick of  top 10 Hindi Movies where the leading actresses have set a benchmark for the otherwise male dominated film industry by their powerful performances and made these movies as forever Classics.

1) Mother India (1957) : This movie is no 1 in my list. Mother India is a path breaking classic  film of Indian cinema coming from very early years of Bollywood. Nargis Dutt as Radha did an iconic performance that would be remembered by generations after generations. It’s a story of Radha’s sacrifice for integrity, her fight against all odds in the society, her firm believe in truth, justice and equity. Mother India was nominated for the Academy Award for best International film in 1958 thus becoming first Indian film to be nominated for Oscars.

2) Sahib Bibi Aur Ghulam (1962) :  Undoubtedly one of the best classic movie of Indian cinema. Expertly-crafted, aesthetically breath-taking and profoundly disturbing. It was way ahead of its time. The movie  exposed the ugly reality, hypocrisy and degeneration prevalent in the patriarchic Zamindar Families of pre-independence Bengal. Mina kumari  as an alcoholic ‘Choti Bahu’ has literally immortalized her role, which till today remains one of the best performances in the Indian Cinema. All that the lonely, sad choti bahu wants is to be loved and cherished which was against the set norms of patriarchal feudal society. 

3)  Bandini (1963) : Another classic movie by the legendary Bimal Roy. Like most of the Bimal Roy movies, Bandini is a women-centric, feminist one,  based on a Bengali novel. Nutan as Kalyani is a jilted lover who murders her lover’s wife and is subsequently wracked with guilt, remorse and anger. With a broken heart, she gets ready to face any punishment to achieve atonement. Nutan dominates the film with her elegant, demure powerful performance. Bandini is the story of travesty of many shades of a suffering woman that can have resonance with most of the women in our Society.

4) Pakeezah ( 1972) : I call this movie a magnum-opus, a movie whose making started in mid 1950’s and was finally released in 1972. The legendary tragedy queen Meena Kumari has made this film an ever classic. There are some movies whose name instantly brings to mind just one  actor of that movie who becomes synonym with it, and Meena Kumari in  Pakeezah is among those league of extraordinary actors. The tragic story of a courtesen Mehjbeen has been immortalized by the Meena Kumari. Ironically just one month after the release of Pakeezah Meena Kumari died a tragic death.

5) Sujata (1959): Sujata is another classic master-piece by Bimal Roy along with Nutan. Nutan as Sujata is an un-touchable orphan brought up by an educated middle  class Brahmin Family. While growing up Sujata falls in love with Aseer, a brahmin boy. Sujata depicts the prevailing rigid caste system in the society, B.R Ambedkar’s fight against untouchability and the social dogmas for an upper caste boy to love a lower caste girl. Nutan with her powerful performance has kept alive the character of Sujata still relevant in the Indian Society.

6) Aandhi (1975) : Loosely inspired from the life of  India’s former prime minister Indira Gandhi, Aandhi is considered as a classic movie. Legendary bengali actress Suchitra Sen essayed the role of Aarti Devi a leading politician of the country. The plot of the movie  is about love story of a hotel manager and the daughter of a prominent politician. They got married  and later on they get separated due to their mutual differences. Years later they meet again when she is an established politician. The film looks at the life of Suchitra Sen as  Aarti Devi a career minded women in the political arena, which is largely dominated by men.

7) Umrao Jaan (1981) : Just like Meena Kumari in Pakeezah, Rekha in Umarao Jaan is synonym to this movie. Rekha as Umarao Jaan personified the role and brought this movie into the list of classic cinema.

8) Arth (1982) : The Story of  a husband, a wife and the ‘other woman’ have been explored earlier too in the Indian cinema but what sets Arth apart is the layered, complex characterisation of the three principal characters, Shabana Azmi as Pooja, Kulbhushan Kharbanda as Inder Malhotra  and  Smita Patil as Kavita.  Both Shabana Azmi and Smita Patil are phenomenal in the movie but there’s one person who owns Arth and makes it the memorable picture it is today. Yes,  it is  Pooja as Shabana Azmi, who delivers one of the finest performances of the Indian cinema.

9) Mirch Masala ( 1987) :  It tells the story of a beautiful confident woman – Sonbai played by Smita Patil who is sought after by a subedar, the tax collector. She continuously resists his advances and ends up hiding in a spice factory as the subedar doesn’t intend to take her rejection of him. Thematically, the film deals with resistance to colonial oppression, with the subedar serving as the symbol of British colonialism and Sonbai representing the ordinary Indian woman who has the courage to stand against the oppression. She is an inspiration for every women to fight against injustice and to save their modesty.  On the centenary of Indian cinema in April 2013, Forbes included Smita Patil’s performance in the film on its list, “25 Greatest Acting Performances of Indian Cinema”.

10) Chandini Bar (2001) : The Story of Mumtaz, a bar dancer  played by Tabbu depicts the lives of several women who either  due to the poverty or other compulsions join this underbelly profession. The performance of Tabbu in the movie gives a reality check about the sufferings and apathy of women in the society. The  acting of Tabu has set a benchmark for next generation of actresses.

It was very difficult for me to pick up top 10 out of several good movies. The list doesn’t end here. But these are my favourite movies where actresses have outshined all male actors with their sheer performance.  With their excellent crafty acting these movies are among the league of Classical Cinema.

  • Writer is a lawyer by profession and an avid movie watcher by passion. 
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By Dr. Elsa Lycias Joel

Kalaignar’s political ambitions have trickled down to the third generation for good.

Tamil Nadu knows of Muthuvel Karunanidhi (popularly referred to as ‘Kalaignar’ – Artist), as a leader who established himself as a screenplay writer, scriptwriter, actor, writer and poet with more than 100 books to his credit, an enormous intellect of our times and above all elected as chief minister for five times. Dr. Karunanidhi, more than most others, knew what it’s like to come up the hard way.

In a sense Karunanidhi’s fame was first cemented with his participation in the anti-hindu agitations at the age of 14 followed by his maiden attempt as founder and editor of ‘Manavar Nesan’ (friend of students), a handwritten newspaper circulated among members. A penchant for classic literature motivated Dr. Karunanidhi,  to write screen plays for five epics marked by a caustic wit and elegant script that demeaned primitive ideas that subjugated women in particular. Through his writings, this stalwart implored a change in public values in favour of supporting everything from arts and literature to better living for the poor, and he compelled the governments at the centre to pay heed. He had the guts to call the mother organization of the ruling party at the centre as a controversial organization based on religion.

Tamil Nadu celebrates this man, as he uniquely focused on the issues of Indian widow and untouchability, considered taboo topics, through his screenplays, thereby ushering in widespread social reforms. Thanks to him, Tamil Nadu does not any longer accept the custom of breaking of bangles by women on the death of their husbands, or dis-figuration and maltreatment of such women and does not accept any abuse of widows by conjoining the cultural, caste and property imperatives that were tolerated in this state of India, for so long. 

Tamilians have reasons to be grateful for his life. DMK Patriarch renounced religion and fought religious patriarchy tooth and nail because it worked as a means to coerce women into accepting gender oppression through religion.Even after being reformed, Hindu personal laws denied women of co-guardianship rights over her children, right to ancestral property and wealth. Movies like ‘Panam’ and ‘Thangarethnam’ conveyed strong ideas of him as a screenwriter. In 1952 through the movie ‘parasakthi’ he vindicated illiteracy, early marriage, social inequality, casteism, social dependency and stigma of widowhood. In Tamil Nadu, Dr. Karunanidhi is still seen as greater than God by many. For countless, the fact that they can boast of a lifestyle that was earlier considered a prerogative of the rich and privileged, is a matter of considerable satisfaction and pride and they owe it to Dr. Karunanidhi.

To appreciate Dr. Karunanidhi’s role as champion of the oppressed, one needs to take a glance at the holy city of Vrindavan near Mathura and Varanasi. The sight of abandoned widows begging, in addition to tolerating the cruel slings of societal indifference is pathetic. Can a widower survive on a dole of a handful of rice and Rs.8/ day by singing bhajans? How widows are treated in our country is an open refutation of the belief that in our culture a mother occupies a higher position than anybody – Matru devo bhava, Guru dev bhava. These ostracized widows are living symbols of the failure of our already inadequate systems.

Not only was a woman’s legal protection within a family made true under the Tamil Nadu Marriages Act in 2009 but bearing the expenses of inter-caste marriages by the DMK was another move to weaken the casteist forces. The first big move that the DMK made under the leadership of Karunanidhi was to pass a law calling for the legalization of self-respect marriages in 1967,  which is also reflective of the man’s premeditated attempt to banish religious hierarchy. This paved the way for Hindu marriages minus the presence of a Brahmin priest. Social reforms in the eyes of DMK chief centered on the secluded downtrodden people and widows. Social equality was DMK’s flagship. The two dozen and odd welfare boards set up during the DMK’s regime aimed at equality. Reservations and quotas created were so sensitive to the plight of the suffering lot who are segregated in other parts of India on the basis of the  Dharmaśāstras of Hinduism. By introducing the Women Entrepreneurs scheme and Women’s Small Trade Loan with saving scheme, he ensured to promote social capital, equality and social justice. 

As first among equals, he secured a precious right for all the Chief Ministers and on August 15, 1974, Mr. Karunanidhi became the first Chief Minister of Tamil Nadu to unfurl the national flag at the historic Fort St. George. The highest point of his “avatar” as a proponent of the Tamil language was marked by the Union government’s declaration of Tamil as a classical language in October 2004. The idea of State autonomy was perceived by him and it still flourishes for the good of all the State governments, and not to any particular party. 

With such a strong leader as Dr. Karunanidhi, whose focus was also on demolishing the caste hegemony over society, it remains to be seen if other states have understood Tamil Nadu’s political dynamics. In whatever he did, there was a sense of social justice. Kalaignar’s atheism never conflicted with his ideology and he stood by his credo, that,  discriminating against fellow beings in the name of religion and caste is inhuman. There are no questions or doubts as to how he presented himself as the savior of the oppressed and downtrodden and how he set a precedent for the future.

Twelve years after the Tamil Nadu government’s order, a person belonging to the so called non-creamy layer was posted as ‘Archaka’ at the famous Meenakshi Amman temple in Madurai. The war has just begun and Dr. Karunanidh’s legacy will live on. 

“May every sunrise hold more promises “

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Ashmi Sheth

On Sunday night, the 93rd Academy Awards ceremony was attended only by nominees, owing to the COVID-19 norms in place. The Los Angeles Union Station was the main set piece for the show, and attendees rotated in and out of the ceremony to limit the number of people gathered at a time. Filmmaker Chloe Zhao scripted history by becoming the first woman of color to win the best director award and only the second woman to win in the category. Zhao won the award for her intriguing drama, “Nomadland,” about a woman in her sixties, who embarks on a journey through the American West, living as a van-dwelling modern-day nomad after losing her job in the Great Recession (IMDB). The movie also bagged the Best Picture Award as well as Best Actress for Frances McDormand. Zhao becomes the second woman ever to win a directing Oscar, more than a decade after Katheryn Bigelow for her 2009 Iraq War drama, “The Hurt Locker.” In its 93-year-history, the Academy Awards have witnessed only seven women nominations for best director, and Zhao is the first woman of color to even be nominated in the category.

The nominees list for the 93rd Academy Awards also created history with its diversity and several other women winners will be remembered as part of history. Ann Roth won the Best Costume Design award for Ma Rainey’s “Black Bottom” and became the oldest woman to win an Oscar. South Korean actress, Youn Yu-jung became the first Korean actor to win an Oscar as she was awarded Best Supporting Actress for the film “Minari.” Emerald Fennel became the first woman in 13 years to win the Best Original Screenplay Oscar. Mia Neal and Jamika Wilson are the first Black women to receive a nomination for best makeup and hairstyling, and now, first to win. Indian celebrities Irrfan Khan, Rishi Kapoor and the first Indian to win an Oscar for Best Costume, Bhanu Athaiya, were honoured in the “In Memoriam” segment at the 93rd Academy Awards.

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