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women-centric

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

As we celebrate Buddha purnima (on 26th May, 2021), I am reminded of a great quote — ‘Women are the sun of the family.’ With the sun shining bright and beautiful in Tamil Nadu and DMK’s long engagement with women’s welfare programmes, be it micro credit or several assistance schemes for women, women are hopeful. Beyond the good and bad of the poll promises, women-centric government schemes have undoubtedly changed lives. 

On 14 October 1956, at Deekshabhoomi, Nagpur, over 20 years after he declared his intent to convert to Buddhism, Dr. Ambedkar along with 365,000 of his followers  decided to embrace Buddhism. He is perhaps one of the biggest champions of women empowerment to have existed in India. His roar, “I measure the progress of a community by the degree of progress which women have achieved” is still heard all over. The Hindu Code Bill  challenged the basic patriarchal foundation. Women’s empowerment in the Buddhist period, even before 25 centuries, carried a contemporary significance because empowerment would bring enlightenment irrespective of gender and thus enable humanity as a whole to tread the path of righteousness, truth, peace, progress, prosperity and justice. Going by history, Buddhism is known to have flourished in Tamil Nadu in two phases, firstly in the early years of the Pallava rule 400-650 AD, and secondly in the Chola period mid 9th to the early 14th century AD with centres of Buddhism in Kanchipuram, Kaveripattinam, Uraiyur and Nagapattinam. At some  point of time, Buddhism declined in Tamil Nadu after contributing a great deal to the enrichment of Tamil culture and spiritual consciousness. 

Teachings and practices of Buddhism assert that in the woman lies the womb of progress. Progressive societies owe a lot to this ideology that enabled women to have control over their own life.  To give women full freedom to participate in a religious life inspite of being criticized by the prevailing establishment is a task and Buddhist teachings are halfway there.  People still live to tell the history untold in textbooks. That is, people who resisted the imposition of Hinduism’s varna system were marginalised. Existential issues facing marginalized women are subjugation and arbitrariness masquerading as cultural practices. Lakhs of people are embracing Buddhism in various parts of India going on to prove the relevance of the faith in today’s society. Almost 87% of the 8.4 million Buddhists in India are converts. According to an IndiaSpend analysis of 2011 Census data, female literacy among Buddhists in India is higher (74.04%) than the total population average (64.63%). 

India being the birthplace of Buddhism, this religion is part of India’s spiritual heritage. Indian women must be proud to know that the core Buddhist doctrine and its salvific path are essentially inclusive and do not discriminate between genders as much as the major religion of India. That’s why women were admitted into the monastic order. Today, centuries after Buddha advocated the right of women to be ordained, I’m not surprised to know that the status of nuns has declined. Sadly, deep sexism exists in religious institutions although the founder of the religion made sure the influence of Buddhism should be such that women must always have fair play. In a country where women are reminded in no uncertain terms that this is no ideal country for women — within or outside the home, it’s not unusual to know that nuns are placed at an inferior position as compared to monks like in every other religion. That nuns should speak after the monks have spoken, sit behind the monks in rituals and ceremonies, cannot hold the highest positions in any ceremony and bow down to a monk who has just been initiated shows how inferior the women have been placed in Buddhism too.  Above all, the religious assertion that a female nun can never reach Buddhahood though she can become an arhat is farcical. Modern scholars are unsure if these rules even go back to the times of Buddha at all.  

Many a time I wonder if a religion that went beyond times to lay the essential foundations for eradicating discrimination towards women has patterns of misogyny in the form of Eight Garudhammas or  it is the cultivation of the mind (bhāvanā) that ultimately uproot the innate conditioning of all genders. There were times when nuns of Ladakh had no food to eat and a few even served their own families as domestic help. Despite the region being home to 28 nunneries, nuns never had a designated place to pray or live until 2012. Chattnyanling nunnery built by the Ladakh Nuns Association with the help of local villagers came as a much needed relief. Before the champions of women’s emancipation who advocated educational facilities and opportunities for women to make them efficient and active units in the process of religious, socio-economic and political development ushered in, women were considered inferior in India. And men seemed to have influenced the compiling, editing and interpreting of the religious doctrines. That’s why we see shades of misogyny in Christianity, Islam, Sikhism Jainism and Judaism and a whole lot in Hinduism. This inferiority issue is sure to have a greater impact in the Indian society for a long duration of time. Whatever be the Buddhist ethos, it’s effect will be negated in varying degrees by masculine superiority, by misinterpreting at least. I wish I could ask Buddha the reasons behind his initial refusal to grant the request of his aunt and foster mother, Prajāpati Gautami and her women to become monastics three times. Blame it on societal pressure and emotional barriers. After all, interacting positively with society and it’s prevailing norms helps a religion to thrive, doesn’t it!  About the 85 extra rules for the nuns and eight special rules  influencing the position of women in Asian societies that are slow to evolve, one must know that the teachings of the Buddha were only committed to writing long after his demise and whether the accounts had any veracity is still debatable. 

Leaders of Buddha’s Light International, Taiwan have publicly rejected part of the Eight Garudhammas and other rules and teachings that imply that women are inferior to men. Before and after the pandemic hit, the world has come to know Taiwan fares better with a woman at the helm of affairs. Fortunately, Buddhism has found its way everywhere. In Sweden organized Buddhism has its roots in the 1970s and traditions flourish. Sweden has almost closed 82% of its gender gap. In highly modernized societies, deeply rooted Buddhist traditions have persisted, have been adapted to changing conditions, including only those which are necessary for an inclusive society and ignoring few writings of disciples prejudiced towards women. As the most trusted religion in New Zealand, Buddhism has in a way, directly or indirectly, contributed towards a rapid social and economic change wherein women are well treated and respected and  discrimination on the basis of gender is illegal. Examples are many. So, Buddhism is also like a seed. If it falls on good soil, then it produces a crop, yielding a hundred, sixty or thirty times what was sown. 

Ideals of unconditional loving kindness and respect espoused by Buddhism will be relevant today if the gap between the ideal and practice is bridged with wisdom and nobility. Discriminatory practices and attitudes still exist in Buddhist spheres as doubts about the accuracy of the scriptures exist and misrepresentations are not clarified but viewed through the opaque prism of each culture as it spread across different regions. In India, monastic women are taking on key roles and with feminism gradually evolving, outdated religious prejudice and barriers are beginning to crumble. Virulent passages that present an ambiguous view of women must be ignored if not removed for Buddhism to flourish, so that more women walk the path of liberation to become arhats and to educate all about the consequences of discrimination. Around the world, an unacceptably large number of women are the victims of domestic violence, rape and even murder each year. Buddhism at its pristine and transformative core is genderless. It’s high time we promote any ethico-psychological system that facilitates the innate moulding of minds that makes social reforms a reality. On this Buddha Purnima, may we all reiterate the belief in Ahimsa (non-violence) and Karuna (compassion).  

To this day, religious scholars and feminists are trying to figure out what it was about that time or moment when Prince Siddhartha Gautama decided to leave behind his wife, Yasodhara, and son, Rahula to pursue enlightenment. 

Practicing an ideology/religion can sometimes be like maintaining, operating and flying a helicopter irrespective of  its design and manufacture. If someone decides to fly one, its design and manufacture doesn’t absolve the right minded aviator the responsibility of ensuring that safety and quality controls are given the highest priority. Just as insurance agencies must play a constructive role in support of better safety norms, religious leaders can choose what they profess or advocate for the betterment of humanity. Ultimately, it is the person who maintains/flies the machine, irrespective of the make, must ensure that the highest professional standards are adhered to at all times. Or don’t choose to fly it. 

May good seeds fall on fertile soil. May the dark, darker and darkest holes of religions shrink and disappear. Happy Buddha Purnima to all who practise, profess and appreciate the goodness of Buddhism.

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