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  • Tape 39: Memory as Document, Memory as Map Maker

    Tape 39: Memory as Document, Memory as Map Maker

    Film: Tape 39 | presently streaming on Mubi
    Director: Amit Dutta

     

    The cinematograph can be defined as a writing with movements and sound. The essential problematic of the cinematograph lies precisely within this question—how can the cinematograph move beyond the manifest reality? This manifest reality is the apparent space and time represented before the camera. [highlight background=”#f79126″ color=”#ffffff”]The purpose of the cinematograph is to move to a higher dimension of reality beyond the manifest space and time of the shot.[/highlight] Marxist film praxis finds its logical realisation in dialectical montage in which “the minimum distortable fragment of nature” is juxtaposed to open out to a single dimension of reality. Cinema does not engage a single reality but shows you dimensions of reality with increased levels of consciousness.

    Tape 39, the new film by Amit Dutta tries to emphasise this relationship between the manifest reality and the absolute reality. [highlight background=”#f79126″ color=”#ffffff”]If film is like producing a complete painting, video/digital is like using pen and paper to improvise a sketch stored on the DV tape.[/highlight] Dutta begins his film by emphasising the iconic nature of memory by showing us the DV tape in the manifest reality of the shot.

    Since his early short film Kshya Tra Ghya, Dutta has been able to create labyrinthine forms of image and sounds to create a cosmic map. Can he manage to do this to the index of memory that is footage already recorded?

    Dutta emphasises the chaotic through the shot of the glitched footage: the accident that captures the Absolute reality (isn’t this what Bresson also attempts with his models through the repeated retakes). The horizontality of the edit timeline that attempts to uncover the MacGuffin Jangarh Sinh Shyam simultaneously creates a vertical becoming where different magnifications of the same shot are used so that the shot is one on top of the other. Dutta is trying to create a cinema in which transforming states of mind produce a new relationship to the image/sound combination.

    The pre-emption and delay are first emphasised through the pan shot and then the increasing speed of the car (a continuous frontal tracking shot?). The symbolic regime is opened out in which the shot of the Shiva-Linga emphasises manifest consciousness through the Linga and unmanifest consciousness through the snake on top of the linga. Countrapuntal to this engagement with manifest and unmanifest dimensions of reality is the landscape as face denoting matter at a degree of intensity.

    This vertical movement of the metre (chhanda) produces an interest in the depth in the image so that the unmanifest can become manifest and vice versa; whilst the shots with different magnifications appear one on top of the other, i.e. delay with a verticality. In this way, Dutta is successful in suggesting dimensions of reality culminating in the deep focus shot of the Jangarh’s room where he died. A difficult proposition. Is Dutta trying to say that a dimension of the higher reality can only be achieved through death and its indexical documentation? This “transformation of nature into art” precisely finds its counter-shot in inserts of completed paintings between the shots. [highlight background=”#f79126″ color=”#ffffff”]Language in the form of inter titles is also an insert: cinema is not a language but language mediates cinema.[/highlight]

    This is precisely Dutta’s mandala in Tape 39, i.e. to show you the verticality of chhanda using iconic memory images that document, as in Rossellini, their own unveiling. Every cut lies in between a new approach to the matter landscape that forms a colouring of the mind (for isn’t this what a raga is?); through vertical delays so that the physiological aspect, i.e. the cut, can be elaborated upon. In this way Dutta “colors the mind” (raga) but changes the approach to the cine-note with every new shot. The DV tape then is nothing but an index of memory as map maker that, through the denoted footage (the labyrinths of memory), destroys. In other words, [highlight background=”#f79126″ color=”#ffffff”]the cinematograph is anti-memory, producing a quality of attention that defies causality.[/highlight]

     

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  • Ideology matters: film criticism in new Malayalam cinema

    Ideology matters: film criticism in new Malayalam cinema

    Throughout the history of cinema, the dominant ideology determined the content. It is predominantly capitalistic, male and heterosexual. Likewise, film criticism too established its territory. Malayalam cinema

    Film critic Chintha Raveendran

    Tracing back to the fifties, film criticism popularised by the trio Cinic, Kozhikodan, and Nadhirsha was mostly engaged with the text, rarely exploring the sub-text, inner dynamics, or political unconscious. In the early eighties, film critics like Dr. T. K. Ramachandran and Chintha Raveendran initiated the ideological film criticism, exposing the nexus of money invested in the films and the content generated. I myself was attracted to this line, which probably evolved as a part of the active film society movement of the period. To have legendary filmmaker John Abraham in the movement fanned the flame. His radical people’s movement called Odessa was a real alternative for filmmaking, but unfortunately it found no succession.

    The arthouse films could never serve as a real parallel. It had to yield to the power play of state-run machineries, the way mainstream films were, and still are, to private production houses. Radical initiatives with variant perspectives as Dalit, feministic or queer was almost impossible to be materialized. Malayalam cinema could not evade censorship

    of capital and power that is devastating.

    Old or new, commercial or arthouse, all shared the same ideological fallacy due to this dual censorship. The celebrated “new” is not new enough for me. Though seemingly new at the outset, they are mere modified versions of the old. Illustratively, look at the way it is continuing with explicit anti-women, anti-Dalit content.

    Book by film critic Dr. TK Ramachandran

    In recent times, a new path seems to be evolving; one that utilizes amazingly low budget productions. Independent cinema, as they are being termed, with hardly any support from the mainstream, are but travelling across boundaries. Dr. Biju, Sanal Kumar Sasidharan, Dr. J. Geetha, Jeeva, the Babu Senan brothers, Pratap Joseph, Sudevan, and Jayan Cherian are a few at the forefront of this movement. Even popular film director Jayaraj falls in this line. These filmmakers have marked their presence in the international film circuit, expanding the horizon of the medium through thematic brilliance and depth.

    This is where I find the “new” Malayalam cinema—the real radical, parallel, experimental alternative.

    Back to my area of film criticism. In the last 35 years in this career, I have dealt with criticism in many forms, being in charge of the film page of a leading daily newspaper, and later editing the film journal of our publishing house. In my journey, I have noticed a fundamental difference in film criticism since 1991. Globalization marked the change. Earlier it was relatively possible to criticize films. Post-1991, the threat of advertisement ban has made criticism near impossible—ads being a major source of revenue. Capital is becoming more arrogant and intolerant towards criticism in any form.

    Film criticism has given way to film promos today. You can see that almost all mainstream media has stopped film criticism per say. Smaller, independently-run magazines attempted a parallel stream, but social media with a bang has taken over. Blogs, Facebook, and Twitter are much ahead with film analysis compared to the print and visual media.

    I conclude with the observation that I can spot the New Malayalam cinema in independent filmmakers and social media film critics—of course, not the paid online PR agents. Hopes lie in those who can transcend the challenges enforced by capital and the dominant ideology. This could mark the history of New Malayalam cinema and New Malayalam criticism.

     

  • A 40-year-old Love Story

    A 40-year-old Love Story

    Hindi Film world is a huge store house of love stories i.e films. But only a few films, especially love stories, had made lasting impression upon the viewers and one fine day they receive the title of cult film. Love Story, released on February 26, 1981, is a movie without a director’s name. Hindi films that were released that year and achieved unprecedented commercial success were Nasib, Lawaris, Ek Duje Ke Liye, Kranti and Love Story. Among the films from the directors like Manmohan Desai, Prakash Mehra, Manoj Kumar, K Bishwanath, and others, a film by a young director whose two main characters were brand new faces, and that shined it its own way- was a remarkable happening of that year. What was in that movie? What was special in it? What was the [highlight background=”#f79126″ color=”#ffffff”]signature of director Rahul Rawal,[/highlight] even though he was not named in the film, he is known only by this film?

    One of the major key elements of a love story is the obstacle between the lovers, which can be economic, caste differences, language gaps, etc. In Shakespeare’s Romeo and Juliet, the obstacle between the loving couple was the egoistic problems of the parents and this gap and animosity deepens the crisis of the love story. This feature of Romeo and Juliet has been widely adopted by Mirza Brothers, the author of Love story, and Rahul Rawal, the director.

    Vijay Mehra [Rajendra Kumar] is a wealthy builder who loves Sumon [Vidya Sinha]. On the other hand, Ram Dogra [Danny], a college friend of the engineer, also likes Sumon. Vijay wants to bribe in the interest of business. After this only, he comes to know about the love affair of  Ram and Suman. Eventually, Sumon and Ram get married, and a daughter is born, named Pinky (Vijayeta)

    Vijay too gets married. But his wife dies after giving birth to their son. Vijay brings up his son Bunty with utmost love and care. After many years, Pinky and Bunty suddenly face each other and needless to say, that meet was not pleasant. Bunty wanted to be a pilot, but his father wanted him to be a builder. Pinky’s father wants her to get married  but she does not want to. This is the reason why both of them run away from their homes. Havaldar Shwer Singh [Amjad Khan]  arrests them and drags them with the same handcuff. It is in this twist that the love between the two develops.

    But the story does not proceed so smoothly. Ram Dogra enters to the scene. He never allows Pinky to get married with Bunty. So both of them run away again. This time they encounter some robbers. After many incidents, Bunty saves Pinky from the brink of death and finally the two love birds reunite.

    The main inspiration of the story is undoubtedly Romeo and Juliet. Raj Kapoor’s ‘Bobby’ seems to have a small impact on the teen’s love story. For example, in the song “Kya gajab karte ho ji”, the way Aruna Irani  irritates the teen Kumar Gaurav is somewhat similar  to the way  Rishi Kapoor was  instigated by  the same Aruna Irani in “Bobby.” Rahul Rawal learned film making as an assistant to Raj Kapoor. Raj Kapoor has a reputation for portraying the physical beauty of his heroine-actress, but that style has not impressed Rahul Rawal at all. He has portrayed the actress in a beautiful way, but has never unclothed them to expose their beauty. Rahulji told, the film is slightly influenced by the English film ‘The Defined Ones’. The handcuff element is taken from this picture.

    Raj Kapoor had picturised each and every shot with utmost care and tried to make all the shots look beautiful. Rahul Rawal also has that quality like his Guru, but, his shots are more beautiful from the point of view of composition, he is always aware of the vastness of the wide frame and the overall beauty of the whole frame. The location of the song ‘Kya Gajab Karte Ho Ji’ was a small room, but the articulate camera work has kept the small look of the room intact. Radhu Karmakar, the cameraman of this film, who was the cameraman of a number of films of Raj kapoor. Surprisingly, the technique or beauty of Raj Kapoor’s shot composition were not seen in Love story. Rahul Rawal, a new and young director, deserve appreciation for being able to come up with his own style even working with a veteran like Radhu Karmakar.

    [highlight background=”#f79126″ color=”#ffffff”]Rahul Rawal’s specialty was to adorn the film with his own aesthetic skills,[/highlight] ignoring the prevailing notions. The name Love Story evokes a kind of poetic tone and the director was keen to preserve that tone and mood throughout the film. The design of the poster, the style of writing the title, the credit title all have its mark. Another example that supports this comment is the scene of a Bunty, aspiring to become a pilot, playing with a herd of sheep seen at the bottom of a small plane. The description of the scene was not common, it was not dramatic, it was poetic. And in that poem there was a kind of loneliness and sadness This sadness, however, is flowing in a very subtle way in the whole film. Such poetic depiction was not found in the major mainstream films of that time. Even later, Rahul Rawal’s harsh and rude reality based films like ‘Dakait’ and ‘Arjun’ were a continuation of the poetic beauty of the loneliness and the elegant picturisation. Rahul Rawal and especially Love Story, are still relevant today because of the creativity shown in making a mainstream commercial film, a sensitive work of cinematic art.

    Sadly, [highlight background=”#f79126″ color=”#ffffff”]the identity of Rahul Rawal was not engraved on the body of the film in which he was established.[/highlight] There are many stories of confrontation between producers and directors, but omitting the name of the director seems to be the lowest level of this work. In a conversation, Rahul Rawal said that he himself had withdrawn the name from the picture. In response to a question about “did you get the director’s honor”, he said, Love Story was one of the most successful films of that year, a major hit. But I got very little remuneration, after a long court appearance.

    Although not mentioned in the film, today is Rahul Rawal’s second identity as a film director is associated with a movie called ‘Love Story’.

  • Face to face — the cinema of Adoor Gopalakrishnan

    Face to face — the cinema of Adoor Gopalakrishnan

    That reviewer Parthajit Baruah is well read, as professors of English (and cinema) should be, is clear from the number of references to literature as well as quotes from books that he uses in ‘Face to Face – The Cinema of Adoor Gopalakrishnan’ to illustrate his points. That he is completely cued in to the films of Adoor Gopalakrishnan is equally obvious in the meticulous way he has handled the subject of his book and quoted extensively from reviews and from interviews the director has given to media over the years. Baruah has taken pains to ensure that through this book he will motivate even those who have never watched a film by Adoor Gopalakrishnan to not only understand the latter’s approach to cinema but also find themselves wishing to see the director’s work.

    Adoor Gopalakrishnan with (1) Mangada Ravi Varma, & (2) Vaikom Muhammed Basheer

    The introductory chapters of the book delineate the “major political, social and cultural landscapes that inform his films.” This I believe is quite necessary in a country in which, increasingly, divisions between states, regions and cultural and religious beliefs are getting deeper as people draw tight the strings of their identities to exclude others. Baruah talks about the natural beauty of Kerala, its art forms like leather puppetry, which combined craft with vocal drama to anticipate cinema, and its performing art disciplines like Koothu and Kathakali, which together worked their influence on the work of Adoor Gopalakrishnan. He explains the almost defunct matrilineal system, which is significant as the director draws from it for some of his films. Giving examples, Baruah shows how the political and social evolution of Kerala plays into the choice of themes and characters in Adoor’s films.

    The introductory chapters, before Baruah goes into the analysis of individual films, include Society on Celluloid, Deconstructing Cinema Stereotypes, and The Adoorian Approach. Society in Celluloid is an important chapter, logical and well explained. It talks about the evolution of cinema from its early social themes drawn from myth and literature, and the ‘middle stream’ cinema that amalgamated art and popular cinema as well as the unique space that Adoor Gopalakrishnan’s work carved for itself in this genre, to the soft porn phenomenon that hit Malayalam cinema.

    Adoor Gopalakrishnan with cinematographer Mangada Ravi Varma and chief assistant Meera on the sets of Mathilukal

    Interesting observations make what could have been merely academic writing dynamic.

    In his chapter on stereotypes, Baruah puts out stories of directors across the country, from Phalke in Maharastra to Jyoti Prasad Agarwala in Assam searching for the right ‘heroine’ for their films. While Raja Harishchandra had a male Taramati, Agarwala’s search for an actress for his debut film would win him the dubious title of ‘thief of girls’ and much abuse from the villages he visited during his search. Baruah also compares the treatment of women in Hollywood to those in the Hindi films of Shyam Benegal, and then moves to Adoor Gopalakrishnan’s exploration “of the world of women to understand their position within the socio-economic set up.” Thus, making them more than mere “objects of the male gaze.” The author gives examples of the women characters in the films, explaining what the director was portraying through them. And it is here that the book has its one fault, for much of what is said about the characters and themes is retold, almost verbatim, when the films they are part of are discussed, leading to an unnecessary repetition.

    Invaluable observations that a first time watcher of Adoor’s films may miss are highlighted in the chapter on the director’s approach. The use of sound, the lack of background music, which is substituted with natural sounds recorded painstakingly in his second film, Kodiyettam, and the use of music as a leitmotif in films like Elippathayam, where music draws the parallel between the inmates of a house lost in time to the rats who coexist in the living spaces, are cases in point.

    Adoor Gopalakrishnan with soundman P. Devadas on the sets of Swayamvaram

    Perhaps the most important chapter in the understanding of the filmmaker’s thought and approach to cinema is the Back Story, where through a biographical lens, Baruah portrays the many influences on his subject, often quoting from the interviews Adoor has given through the years. Of special relevance here are Adoor’s reflections on what he, as a student at FTII, gained due to his fortune of being able to interact and learn from Ritwik Ghatak, who was then the vice principal and a professor in the direction department, and from Satish Bahadur, the legendary teacher of film appreciation. Later, Adoor too would serve as a chairman of the FTII Governing Council, for two separate terms. Baruah ends the chapter with a glimpse into the director’s home, built painstakingly with wood he claimed and restored from a 200-year-old house, so it would look natural and real. Much like the way Adoor worked on his films.

    The remainder of the book deals with the films, and their unique differences one from the other, and in the process, the book traces the development and growth of the maker’s artistic and creative genius that would place him among the cinematic greats of the world. The inclusion of two of the FTII films by the director, which feature students like Asrani and Sudharani Sharma (who would later act in Do Dooni Char), is an interesting aside. And an extensive interview with Adoor Gopalakrishnan at the end of the book nicely ties up this wonderful treatise by letting us learn from the creator himself what he wished to say through his work in celluloid.

    A book for students of cinema and anyone who loves good films, perhaps it will encourage the re-release of Adoor Gopalakrishnan’s films with subtitles, so a wider audience can view and appreciate them. In his films lie a window to a greater understanding of the Indian psyche, which, thanks to this book, might be opened wider.

     


    Photo courtesy: official website of Adoor Gopalakrishnan

     

    See also:

    https://filmcriticscircle.com/journal/anantaram/

  • Sushant Singh Rajput — the tyranny of solitude

    Sushant Singh Rajput — the tyranny of solitude

    In an interview during his television days, Sushant Singh Rajput was asked about his favourite book. He sheepishly replied that he wasn’t into reading, but if he were to pick one he’d pick his Physics text book, because he didn’t understand it at one go, and had to spend a lot of time with it.

    Half a decade later, he had launched a Twitter handle exclusively to discuss books with fellow bibliophiles. Most of his recommendations were books on Quantum Mechanics and the nature of existence. He was espousing Nietschze and Einstein to his friends. His Instagram bio read “Photon in a double-slit”, referring to a famous experiment about the wave behaviour of light and matter. A lot had changed. As if he was on a different quest than when he started.

    It all probably begun when he was studying engineering.

    Sushant was an introvert, and the world doesn’t take kindly to introverts. The writer of this piece can say this from personal experience. Introverts are often seen as arrogant and people hate them with a vengeance. One has to adopt a veneer of gregariousness in order to be accepted. It was during his engineering college days that Sushant discovered how acting was a more efficient way for a shy person to communicate, and speak their mind. Naseeruddin Shah has spoken about this on numerous occasions, and so has Irrfan Khan. Acting, especially acting on stage, is a tool for introverts to express themselves.

    First Shiamak’s dance troupe and then Barry John. Theatre had captured his imagination, relegating academics to the background. Sushant had been bright and perceptive. He had aced almost all the exams he wrote. A great academic career lay ahead. Anyone in their right mind would stay the course, play by the rules. But there was a fork in the road and [highlight background=”#f79126″ color=”#ffffff”]he chose the road less traveled by.[/highlight] Sushant dropped out of college and plunged into the world of theatre.

    Nadira Babbar’s theatre group Ekjute became his home and he pranced about on the stage of Prithvi Theatre, squeezing a bit of himself in every performance. He was spotted at one of the plays, and landed a role in Balaji Telefilms’ Kis Desh Mein Hai Mera Dil, and then moved on to Pavitra Rishta with his breakout role as Manav. He was Manav and Manav was him. He was finally a star. It was the golden age of soaps and TV stars had a formidable following. Sticking around would mean money, fame and continued success. Another fork in the road—and once again, Sushant chose the untrodden path. At the prime of his TV stardom, he chose to leave it all behind and ship out to UCLA to learn acting.

    A chance encounter with Mukesh Chhabra swiftly got him to the sets of Kai Po Che. And he worked harder than ever before. Even in a film with Rajkummar Rao who had already worked with the Anurags and Dibakars of the world, a boy from the saas-bahu universe received rave reviews. “He has all the trappings of a star”, said Taran Adarsh in his review. Rajeev Masand, for once, agreed: “But it’s Sushant Singh Rajput, making his film debut as Ishaan, who it’s hard to take your eyes off. The actor has an indescribable presence, and it’s clear from his confidence and distinct likability that a star is born”. Raja Sen said, “Rajput gives a new meaning to the expression, ‘the idealism of the youth’”.

    Remember Shuddh Desi Romance and PK? They were his second and third movies, respectively. I had to go back to his filmography and verify this because by this time Sushant had seasoned so well that it was inconceivable that he wasn’t 8 or 9 films old. It was all the more evident in his fourth, Detective Byomkesh Bakshy. Dibakar Bannerjee was as perfectionist a director as it could possibly get, and going against all conventional wisdom, he had cast a 29 year-old mainstream actor to play a Bengali detective from the 1940s. But Sushant prepped like a maniac. Bannerjee showed him Satyajit Ray’s Chiriyakhana (in which Uttam Kumar plays an older Byomkesh)—his brief was for Sushant to extrapolate from this a young man, unsure of himself, who’s destined to grow old into Uttam’s version of the character. In the resultant film, Sushant Singh Rajput was a sight for sore eyes. It was like a feral animal had been let loose. He was primal. But this well-crafted gem of a film didn’t get the audience it deserved.

    He was also being offered Paani with Shekhar Kapur. He was elated. In the company of artists like Dibakar and Shekhar, his mind was expanding. He would befriend Anand Gandhi, the maverick director of Ship of Theseus, who shared his enthusiasm about science and the secrets of the universe.

    M.S. Dhoni: The Untold Story is probably Sushant’s most widely accepted film. He did play Cricket at school but to play a master cricketer he had to be really good at it. Ex-cricketer Kiran More coached him for months and by the time he was shooting, Sushant Singh Rajput was almost a cricketer himself. He got it to a T, even the iconic Helicopter Shot. The film was a huge success. He received critical acclaim, and won over hardcore Cricket fans as well. This was Sushant Singh Rajput’s fifth movie overall. I know it’s stupid to compare, but [highlight background=”#f79126″ color=”#ffffff”]Amitabh Bachchan’s fifth movie was Reshma Aur Shera, Dilip Kumar’s was Nadiya Ke Paar, and Aamir’s fifth was a snake-filled spectacle called Tum Mere Ho.[/highlight]

    Sushant Singh Rajput had a powerful telescope—a Meade 14 LX600—in his study, a few feet away from the books on philosophy and quantum mechanics that he consumed so intently. One would imagine that as he enriched his inner world, his distance with the real world around him was growing longer and longer. He was an “outsider” in almost every sense of the term. And I’m not talking about the industry here. We live in a world that scoffs at the word “intellectual”. It’s almost a bad word, an abuse. Those who think deeply are a tough burden for our society to bear. True talent is so unbearable that we make life unbearable for them. Remember Guru Dutt? Ritwik Ghatak, Sukanta Bhattacharya, Saadat Hassan Manto, the list is long.

    Sonchiriya, Abhishek Chaubey’s follow-up to Udta Punjab, was about dacoits of the Chambal ravines in the 1970s. Sushant played Lakhan Singh, a young member of a gang who seemed to have his heart in the right place. It was a fantastic film—gritty, realistic and true to its roots. By his own admission, it was his most “different experience”. He, like everyone else in the film, was speaking the dialect of Bundelkhand. His co-star Manoj Bajpayee explained later how relentlessly this fellow actor from Bihar would work on his craft, trying to perfect his gait, his run, his emphasis on words. Manoj also spoke about the books of Quantum Mechanics on Sushant’s side table. [highlight background=”#f79126″ color=”#ffffff”]Sushant carried his telescope to the sets, spent hours gazing at the stars and invited everybody else to join him.[/highlight] He chatted with Manoj on a host of subjects ranging from Astronomy and Astrology to Physics and human conflict. While this childlike curiosity prevailed off camera, Sushant played the dacoit with unparalleled ferocity. But like all his great work, the film didn’t get audience support. Nobody saw it.

    Nitesh Tiwari was making a campus film after the astronomical success of Dangal. He was looking for an actor who could play a college-going kid and the father of a college-going kid with equal ease. Sushant Singh Rajput seemed to fit the bill perfectly. Chhichhore was warmly received, and became the second film of his, after MS Dhoni, which grossed more than Rs. 200 crores at the box office.

    [highlight background=”#f79126″ color=”#ffffff”]In a career spanning 7 years, Sushant Singh Rajput had 10 releases, of which at least 5 were memorable films. That’s a 50% strike rate, a staggering number. Throughout the world, barely a handful of actors will probably be able to meet those standards.[/highlight] Which doesn’t essentially mean he was better than all of them. He was a sincere craftsman, and he chose his projects incredibly well.

    We Indians are one of the most hospitable peoples on this planet, but we are also capable of great cruelty. Tying crackers on the tails of dogs is a popular pastime of kids in small towns. People use all manner of sticks and twigs to poke at animals in cages. But we reserve the most despicable savagery for our fellow humans.

    Two of Shushant’s pet projects were Shekhar Kapur’s Paani and a space movie called Chanda Mama Door Ke for which he actually trained at NASA. Those projects were considered unviable since Sushant’s credibility to shoulder big budget projects was suspect. But before training our guns at Bollywood lobbies and dropping the N bomb at the slightest provocation, it may be important to stop and introspect why we choose the banality of Baaghi 2 and Dhoom 3 over honest, experimental films. And it’s this culture of rejecting what’s different and off the beaten path that may have had a bigger hand in the ostracization of Sushant Singh Rajput and the likes of him. And in our angry reaction to his death, we are probably unknowingly pushing other Sushants over the edge.

     

     

    Sushant was being treated for clinical depression, a condition that is unsurprisingly common today. Many amongst us suffer in silence. And there need not be a “reason” for it in the conventional sense. It’s crucial to be cognizant of this. If there is one thing we should teach ourselves in the wake of this tragedy, it is this: “Be kind”. It will avert plenty of heartburn, and more such tragedies.

    [highlight background=”#f79126″ color=”#ffffff”]Here was a sensitive, erudite and curious man, wise beyond his years.[/highlight] But it’s sad that it took his death for the world to realise this. To paraphrase Rabindranath Tagore, “Moriya proman korilo je shey morey nai” (“He proved by dying that he did not die”).

     

  • Mukul Haloi’s Ghormua

    Mukul Haloi’s Ghormua

    Film: Ghormua
    Director: Mukul Haloi
    Duration: 25 mins
    Language: Assamese
    Award: Winner of the Cinema Experimenta Award at SiGNS

     

    Gilles Deleuze defines a crystalline-image as that image in which the transparent actual image and the opaque virtual image simultaneously exist. For Deleuze, when Scottie in Alfred Hithcock’s Vertigo makes Judy into Madeleine he has juxtaposed the actual with the virtual. The juxtaposition of actual and virtual creates a crystal-image, which for Deleuze underlines the material specificity unique to the cinematographic idiom.

    In Mukul Haloi’s diploma film Ghormua, this crystalline-image of time is presented as a kind of writing, which his characters free up by recitation.The film begins with a shot of an old lady operating a piece of equipment. This Heideggerean discourse around equipment as a tool to arrive at Being-there (Dasein) enters the denotational or symbolic regime. This symbolic regime is represented on the image track by the characters’ sleeping, waking and dreaming.

    On the other hand, the sound provides us with the reality of the image (outside the domain of intentionality). As in Godard, (at the beginning of the film) the inside of the frame points to the outside. Simultaneously,  the deep focus points to what is before or beyond the denoted image. The characters are all written in time, whilst the shot of the road covered with crouching trees is Ozu’s “little time in its pure state”, at different degrees of intensity determined by the presence or absence of light.

    The symbolic (denotational) regime enters the indexical regime through the shot of the character Rahul taking a photograph i.e. constructing memory. In other words, creating memory is part of the mise-en-scene of the film. Dreaming, sleep and waking are part of the denotational image as they are represented through the order words of language. The camera is placed at a distance so that the recording of the image deconstructs its own construction. The sound of the bird, that possibility for grace, becomes an index for its own line of flight, at which point the deep focus is disrupted. This is followed with the low angle tracking shots of trees interspersed with smoke: an index for fire. When the fire is eventually indicated on the image track, Ghormua returns to the symbolic regime from the indexical regime. Consequently, the sound of fire frees the construct through its own reality i.e. it is the assemblage’s line of flight. This produces a Self, that is mirror-reflected in the manifest world (as in the films of Tarkovsky), just as the characters and objects are reflected in the lake. And doesn’t cinema only provide us with this manifest reality with higher dimensions of realism without showing us the Absolute?

    Haloi is inculcating the power of repetition in the image that is simultaneously dreaming, awake and in a state of perpetual deja vu. This power of repetition creates rhythm in the indexical regime, finding its culmination in the theatricality of the performance, by the character who evokes the beloved. The transformation of the object in the film is precisely this transformation from material equipment (as in the opening sequence) to immaterial equipment represented through MacLuhan’s “massage” i.e. the medium. The utterances are indexes of writing, much like cinematography, in Robert Bresson’s sense, is a writing with movement and sounds. This indexical regime finds its counterpoint in the intensity of light. This intensity of light is gradually diminished until the shot of the completely dark room that shows us the lamp as light source. This symbol of lamp as light source takes us back into Plato’s cave of shadows connected through that physiological aspect of film: the cut.

    In Haloi’s film, the dream consciousness requires the mediation of language which moves from the indexical regime to that of suggestion. This suggestive discourse has an absence of light: that zero-intensity Body without Organs; that creates an imaginary image which the spectator realises by listening to the utterances on the soundtrack. The character, looking outside the frame, describes her dream; as the framing shows us the hands of a character outside the frame i.e the inside points to the outside and vice-versa (is this an indication of Godard meeting Bresson? A strange proposition!).  In the meanwhile the sound points to the reality of the image, which for Haloi is the horizontal movement of the final shot: the flattening out of the image to a single dimension.

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    The director of Ghormua, Mukul Haloi, studied filmmaking at FTII. His documentary ‘Tales from our childhood’ is included in the film course at Gottingen University, Germany. He has been a special invitee at Griffith Film School, Australia, as well as Berlinale Talents, Germany.

    Ghormua is presently streaming on Movie Saints. And below is the screener of one of his earlier short films.

     

  • Book review — Chalachitrar Rashaswadan

    Book review — Chalachitrar Rashaswadan

    Of all the genres of mass culture, cinema is arguably the most popular and universal, yet it is also the most intricate. Cinema is rigorous multi tasking and meticulous teamwork. It is the ultimate example of intermedia art that brings together an assortment of technological expertise and artistic insight. In cinema we see people like us enacting our own emotions, bringing to the foreground slices of life that are very much like our own; albeit, larger-than-life figures. They are people of flesh and blood, yet in cinema we do not see them as real people. All that we see come to us as mere images. This existence of cinema between the tangibile and the intangible lends to it an enigmatic aura.

    If the making of cinema is massive multi tasking, writing a book about the art and technique behind cinema too calls for a great deal of meticulousness as well as some amount of practical experience of working behind the camera. Chalachitrar Rakhachadan by Utpal Datta, a National Award winning film critic who has also made a few short films, clearly stands as a testimony to this simultaneity of expertise, experience and insight. The book is a first of its kind not only in Assamese but also among the other regional languages of Nort East India. It serves to make the reader aware of the complex set of activities involved in the making of a film. The other equally relevant purposes is to draw the reader’s attention to the importace of the intensity of societal and humanitarian appeal of a film as well as the philosophy of the director. The author believes that the knowledge, observation and exploration of these aspects take the experience of watching a film to an altogether new joyous height.

    The book opens with the question pertaining to what should be the ideal plausible definition of cinema and also which Assamese word is the most representative. While ‘movie’ is one of the synonyms that is used in English, chalachitra (lit., moving pictures) can be the most acceptable Assamese word for cinema, the author suggests.

    An entire chapter is dedicated to the whole process of filmmaking, from pre-production (picturisation & planning), to production (the actual shoot), post production (editing, sound dubbing/mixing, colour correction, and special effects) and finally, distribution. Another, about the most vital part of cinema, aptly opens with the famous quote by Alfred Hitchcock, “To make a great film, you need three things—the script, the script, and the script”. The author points out that the magic of a script lies in its ability to speak through pictures, and not through simple words. Since the story and dialogues is necessitated to come alive in pictures, the cinematography, editing, and sound is crucial.

    One learns, while reading Chalachitrar Rakhachadan, that what we see as a complete film is actually a series of sounds and images strung together in a particular sequence. The expertise of the cinematographer lies in capturing the mood of the story in its totality through subtle mixing of the shots with right control and alignment of light, whether arificial or natural. That of the editor lies in their ability to coordinate between contradictory emotions—love/hate, laughter/tears, light/shade, youth/old-age—and  arrange these using an aesthetic flair. Talking about sound in films, the author draws our attention to how sound effects infuse life to a sequence of shots, how the economy of sound keeps alive the desired anxiety and suspense, and how, on certain occasions, silence can be more effective than sound.

    All this leads to the question: what is the role of the director, and what does it take to be one? The director, according to the author, is ideally the final creative authority, responsible for its ulitmate artistic form, its message, and its dramatic presentation. And although a university degree isn’t necessary, a director is necesssited to possess a high level of intelligence, creativity, confidence, and motivational and organisational skill.

    Since the book focuses quite a lot on the technical details associated with the process of making a film, the use of some amount of jargon is unavoidable; yet, that has not in the least made the narrative cumbersome. The author appears to be conscious of this aspect. His careful incorporation  of the technical phrases in a crisp and lucid narrative fabric keeps the reader’s interest fuelled all throughout. Stills from timeless classics such as Pyasa, Sholay, Modern Times, and Seven Samurai add to the charm. The cover page, designed by Sanjib Borah, has an inscription that drips with honey, suggestive of the rasa or the aesthetics of the art of cinema. The additional list of one hundred ‘must see’ films, both Indian and international, is a helpful guide. Chalachitrar Rakhachadan emphasizes that there is much more to cinema beyond action, dance and music. What is highly essential and missing is a chapter on acting.

     

  • Irrfan Khan—the journey towards an ‘actor’s film’

    Irrfan Khan—the journey towards an ‘actor’s film’

    ‘I would never say such an unfeeling, rude thing such as that all actors are cattle. What I probably said was that all actors should be treated like cattle.’ actor

    -Alfred Hitchcock, on the Dick Cavett show

     

    ‘Most enjoyable screen performances have been produced by nothing more than a typage, and it is commonplace to see dogs, babies, and rank amateurs who seem as interesting as trained thespians.’

    -James Naremore, from Acting in the Cinema

     

    With these two conscious teasing statements, I would like to begin my discourse on Irrfan Khan’s artistic persona, which is a supreme example of creating an actor’s definitive mark in this chaotic business of filmmaking. Quite self-consciously, I have quoted two sentences that are used to undermine, if not humiliate, an actor’s role in a film-text. Although James Naremore’s statement should not be judged by its face value, Hitchcock’s infamous words are out and out scandalous given the fact of his repeated dependency on great actor-stars, from Ingrid Bergman to James Stewart. Rather than judging these statements and starting a war of opposing opinions, I want to argue about a specific type of cinematic form that allows Hitchcock the right to make a seemingly crass statement. Furthermore, needless to say, cinema as a medium is highly different from an actor-oriented medium such as theatre, so my propositions and arguments will be centred on the questions related to cinematic medium and film form; no discussion on the art of film-acting can bypass either of these. The making of Irrfan’s gradually important persona is highly related to the forms of films in which he acted.

    Before moving to any particular discussion on Irrfan’s own oeuvre, I want to discuss a few things about film acting in general. As I have mentioned earlier, it is quite well known that acting in cinema depends directly on many things that are absolutely uncontrollable for an actor. A slight change of light direction in a frame can create a major change of overall emotional or intellectual effect of a particular scene. The same is true for shot scale—an extreme long shot literally reduces an actor’s artistry into the overwhelming landscape and other components of the mise-en-scène. [highlight background=”#f79126″ color=”#ffffff”]Editing, of all things, can create a range of nuances even without an actor’s awareness[/highlight]—take, for instance, Kuleshov’s famous experiment with a single static face with three different elements that can create three different emotions out of the single expressive face. An actor’s work in a film is by nature fragmentary, and in no circumstances can they be fully aware of what the ‘meaning’ of their little gestures carry to the audience. Between the shooting of raw footage and the final output on the big screen, innumerable works are produced in which acting resides in one of the preliminary stages of the process. Here, an example of the famous scene from Casablanca (1942) can be illustrative. ‘It is rumoured that during the making of Casablanca, director Michael Curtiz positioned Bogart in close-up, telling him to look offscreen, to his left and nod. Bogart did so, having no idea what the action was supposed to signify. Later, when Bogart saw the completed picture, he realized his nod has been a turning point for the character he was playing: Rick’s signal to the band in the Café Americain to strike up the Marseillaise.’[1]

    Ingrid Bergman

    Cinema, at least in its mainstream expressive form, does not create space for an actor —a space that is dedicated and controlled by an actor’s own presence. Of course, the question of stardom arises here quite effectively: mainstream cinema does create space for stars to flourish. Like stock footages, the star system creates stock gestures and behavioural patterns that get repeated in film after film and thus creates a persona that is beyond the control of a particular film-text. We can discuss about Humphrey Bogart or [highlight background=”#f79126″ color=”#ffffff”]Ingrid Bergman’s famous smile or Shahrukh Khan’s stretched hands[/highlight], which are comparable to the iconography of a generic imagination—like the mountain valleys of the Westerns or the dimly-lighted cityscapes of the Film-Noirs. These specific iconographies are an important part of cinematic imagination, especially when we concentrate on stardom and its relation to audiences. Many of us love the Westerns for their expanded landscapes and wide-angle shots, and many of us love Ingrid Bergman for her beautiful, subtle smile—both are signatures.

    But stardom is not necessarily depended wholly on acting. Although stars can surpass the oppressive cinematic apparatus by their repetitive use of same gestures, seldom can they control the definitive ‘meaning’ of their actions. As I have proposed earlier, this is related to the question of both the cinematic medium and film form. In cases where the cinematic medium is not friendly to the actors, I would like to know if there exists a film-form that, within the limitations of the medium, can create more space for actors that is not related to the question of stardom. In other words, I want to find if there is a possibility of film form that is dependent on the actor’s performances and which in turn can be dominated by their presence. And of course, the major question remains—is it possible that an actor, who is not necessarily a star, can wield command over the film form and compel the eyes of the spectator towards their performance? Is it possible for an actor to do that, even passively?

    It can be said that with The Warrior (2001), Irrfan Khan marked his presence as a lead performer in cinema. Stylistically, the film locates itself in the arena of international art-house cinema, where the presence of actors is historically more important than the typical mainstream films. If classical Hollywood cinema (and its later mainstream formal manifestations) tend to limit actors’ performances with a systematic film form (dominated by editing), art cinema, on the other hand, tends to rely more on mise-en-scène  and long takes. Irrfan did complete justice to this demand—starting from extreme close-ups of his expressive eyes to close-ups of his face in long, meditative takes. Nasiruddin Shah, albeit modestly, noted the rare quality of Irrfan’s performance in The Warrior, the kind of which, he claims, he himself hadn’t mastered at that young age.[2] Irrfan had managed to capture both the ruthless and helpless quality of the warrior with a fine touch of authenticity that he henceforth maintained. Standing firmly in the realm of realism, his acting matured from Maqbool (2003) and Road to Ladakh (2004) to The Namesake (2006). Still, he did not limit himself to a particular style of acting—as proven in his performances in Life in a … Metro (2007), Haider (2014) and Puzzle(2018). In these particular films, his performances are slightly stylized in order to be in sync with specific film forms. Irrfan’s capability to produce the same skill in altogether different styles of acting demonstrates his rare quality as an actor. Irrfan was as competent in the role of an apparently simple stranger in Road to Ladakh as the highly enigmatic Roohdaar in Haider. Another significant aspect is his casting as the rebel common man in the social thriller Madaari (2016); his common-man brand persona is reminiscent of Nasiruddin Shah in A Wednesday (2008).

    But I do not want to summarize Irrfan’s oeuvre here. I have some specific questions in mind that I have already stated earlier. Almost all the films mentioned in the above paragraph are illustrative of basic questions of acting in the cinematic medium discussed earlier. We do not know the authorship of any of his subtle gestures; we do not know if they belong to Irrfan or the respective film directors. I have already stated that it is almost impossible to separate acting from the other elements of film—actors, at least in wholesome entertainers, do not have that much space. But I have also raised a few questions about a different film form, and here, André Bazin’s ideas will be highly important for us.

    We remember Bazin for his proposition of a theory of realism in cinema that is different from the standard classical Hollywood realism. Bazin was in favour of a cinematic form in which the scenes had a documentary-like realistic look. He was against the fragmenting of shots and the incorporation of artificial meaning through editing. He vigorously opposed montage where the ‘meaning’ depends on the joining or collision of two images; where meaning is not there in either of the images. He called it trickery or deceiving. Long takes, which can meditate in front of reality and are dedicated to the materials being shown, were important to him.

    The Red Balloon (1956)

    Although Bazin did not incorporate the ideas of actors within this theoretical realm, we can extend his argument and bring in the idea of a cinematic form that, in order to meditate and capture the reality, by default meditates to the actor’s performances. When ‘Bazanian’ realism is opposed to the oppressive cinematic apparatus that disallows documentary-like reality to flourish with its own dignity, by default we can argue that with this cinematic form an actor’s performances becomes more important and meaningful in itself than the imposition of meaning chiefly through editing. Bazin praised the short fantasy film The Red Balloon precisely for this reason—it did not use the trickery of editing; the film allowed a balloon to follow a child in long takes and ‘show’ the reality, instead of suggesting a feel of reality by the use of cuts. Bazin wrote about this film: ‘Ballon Rouge is a pure creation of the mind, but the important thing about it is that this story owes everything to the cinema precisely because, essentially, it owes nothing.’[3] Here, he praised the relative absence of the cinematic apparatus, that is, editing, and championed a different idea of ‘cinematic,’ which is true and authentic to reality (in our argument, to actors) itself.

    I want to argue that, in some cases, a cinematic form is possible that can create relative spaces for actors to perform, and that this creation of the space is tangentially related to the performer. And sometimes, it is possible for an actor to command the cinematic form for creating spaces for their performance. Here, the focus of the apparatus is to look at the performers (at reality; as Bazin said) and let the situation unfold through their performance (without resorting to the star’s iconographies). Irrfan Khan is a rare performer who did this in some of his films, one of  the supreme examples of which is The Lunchbox (2013). Although it is true that the director’s intentions are important for creating these spaces, it is equally important for an actor to have that rare quality that can compel directors to look at their performance and allow reality to be embodied through it.

    It is important to note that Irrfan did an ‘anti-Bazanian’ film in the year prior to the shooting of The LunchboxPaan Sing Tomar (2012). Here, throughout the protagonist’s running sequences—it is the camera and the editor who run—the spectator does not get to see a long take that shows a running sequence in its entirety. Now, I am not criticising the film for doing this, of course—this is just a different paradigm of filmmaking; one where most of the mainstream cinema resides (for instance, superhero films would have been impossible without these trickeries). But it is important to take note of The Lunchbox, in which such trickeries was not resorted to. Irrfan had to embody the sad and lonely bachelor life of an elderly government employee. The nuances of his character was not shown through montage. Instead, the camera was focussed on him to create meaning. Although The Lunchbox is not a ‘Bazanian’ film in a direct sense—it does not employ the two notable features of this school of thinking, namely, the long take, and deep focus photography—the essence of Bazin’s theory is palpable here. The film is dedicated not to the style, but to the reality. And according to my argument, such is dependent solely on the actors; sans an excellence of ‘realistic’, ‘authentic’ performance by the main performers (Nimrat Kaur and Nawazuddin Siddiqui too deserve mention here along with Irrfan), it can never meditate on the reality.

    Juliette Binoche in Certified Copy, & Robert De Niro in Taxi Driver

    Now we can understand that it was the question of cinematic form that allowed Hitchcock the right to pronounce such a savage remark—in Hitchcock’s idea of film form, the apparatus is more important that the reality/actors. We are talking about a liberated film form that is in a way dominated by the actors’ presence in order to capture the reality. Although a film-maker’s decisions about the paradigm of a particular film is primary, it still requires actors such as Robert De Niro and Juliette Binoche to envision films like Taxi Driver (1976) and Certified Copy (2010), respectively; in both cases, the characters were written specifically with the said respective actors in mind. Like them, Irrfan too succeeded in commanding a space for acting without resorting to star iconographies. I wouldn’t really know if the idea of  an ‘auteur’ can encompass this crucial aspect of acting, but, for me, such a signature truly is the hallmark of a great actor.

     

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    [1] Naremore, James. Acting in the Cinema.

    [2] Shah, Naseeruddin. Indian Express. May 3, 2020. ‘Irrfan’s legacy is like a constellation of stars for every actor to take inspiration from’. Retrieved: May 13, 2020.

    [3] Bazin, André, What is Cinema. V-1, pp 46.

     

  • Rishi Kapoor —  Tujh mein kya hai deewane

    Rishi Kapoor — Tujh mein kya hai deewane

    Rishi Kapoor — Tujh mein kya hai deewane
    A Bengali film buff growing up in 1980s small town India was overwhelmed with a plethora of influences. On the one hand there was the Shyam Benegal and Govind Nihalani universe. Sunday afternoons were about “regional cinema”, where one was gradually getting exposed to names like Adoor Gopalakrishnan and Aravindan. And the works of Ray, Ghatak and Mrinal Sen were like a rite of passage for any Bong kid. We were of course bored to death with some of it but unwittingly, it was all seeping into our bones.

    On the other extreme end were Sunday evenings and VHS sessions. While Amitabh Bachchan was like this benevolent God who kept on giving, he was less ‘accessible’, only to be found on video cassettes. For some reason, the national broadcaster rarely showed his films. The weekly shows on Sunday evenings (and later Saturdays and Tuesday afternoons) were reserved for Dev Anand, Rajesh Khanna, Dharmendra, Joy Mukherjee, Biswajeet and… [highlight background=”#f79126″ color=”#ffffff”]Rishi Kapoor[/highlight]. While Bachchan had completely engulfed us, Rishi was the only other actor we truly enjoyed watching on screen. That smile could melt mountains. Bachchan with his swag and super-heroic invulnerability was a natural pull for kids our age, but Rishi managed to keep us engaged without any of these shenanigans. Because he was, contrary to popular (including his own) perception, a great actor even back then.

    Adaakari

    The mainstream Hindi film industry (“Bollywood” as a term wasn’t in circulation yet) was experiencing its worst phase back in the 1980s. So much so that many were declaring it dead. The middle class had all but given up on this form of entertainment, barring reruns on TV and video rentals. Nobody went to theatres anymore. Precious few films were able to recover their investment, even fewer reported hits at the box office. In the middle of this dry spell, Rishi Kapoor had a blockbuster in Nagina (1986).

    It was around this time that Rishi appeared in an interview for a Canadian television channel, which remains his only televised interview from that time.

    ”Jo cheez badi routine ho, usey aap ek novel tareeke se karke dikhaaye, uss cheez ko main bahut maanta hoon kyonki main khud ek spontaneous kism ka actor hoon”

    He was, of course, referring to his approach to acting. Nobody at the time bothered too much about “the craft”. Nobody spoke about it, nobody wanted to hear about it. But here Rishi Kapoor, a “commercial cinema” actor, was talking about his “craft”. And this brings to light another aspect that was unique about that era.

    Like in the rest of the world, the cinema of India was undergoing a shift in the 70s. A commitment to realism and what was seen as an emphasis on substance rather than form, gave rise to the Parallel Cinema movement. While its foundations were laid in the 50s, the movement gained wide acceptance in the 70s and 80s with the likes of Shyam Benegal, Govind Nihalani, Saeed Mirza, Kumar Shahani and Mani Kaul doing their thing. This created a schism between the “commercial” cinema of the day and the so-called “art films”. These categories were neatly divided and the filmmakers and patrons of either kind of cinema would scoff at the other. But a curious fallout of this was that the so-called commercial cinema actors—like Rishi Kapoor—were seen with derision. Since they sang and danced and fought, they were perceived as bad actors. And that is what Kapoor was referencing in his interview. Nothing could be farther from the truth.

    Mainstream Hindi cinema has had a lingua franca of its own that it has evolved over the years. And while it cannot be blamed for making the audience “think”, it has left indelible impressions on the Indian psyche. It exists in its own Universe, with its own Reality. Loud, gesticulative acting is a hallmark of this kind of cinema. But there are some actors who have—while staying true to this universe—figured out their own “method” of infusing their performances with a certain sense of naturalism. Sanjeev Kumar, Ashok Kumar, Rekha and Rishi Kapoor are prime examples. Rishi for one has never dabbled in serious cinema—with the exception of the very unsure Ek Chadar Maili Si – and nor did he actively partake in the Kapoor family tradition of theatre.

    But pick up the silliest of titles from his filmography, and Rishi’s acting in it is characterised by a sincerity that is present in some of his better known work as well. Consider Tawaif (1985), a B.R. Chopra film where Rishi plays Dawood, a wannabe writer who ends up having to live-in with a courtesan when she lands on his doorstep one night. Playing the template Muslim youngster commonly seen in “Muslim Socials” those days, not only is his Urdu diction flawless, he plays the part with a felicity mostly seen in actors trained on the stage: using space efficiently, interacting with props, economy of movement, impeccable timing. And the same elements can be seen in Ravi Tandon’s Rahi Badal Gaye (1985), where he plays dual roles, one of them visibly older. Rishi uses merely his body language to convey one person to have seen more years and the other being more effervescent and youthful. And then there was Duniya (1984), where he was pitted against Dilip Kumar. All these were uni-dimensional characters cut-out from cardboards. He almost never had meticulously written roles. But Rishi played them with a vitality not even expected of him in these parts. If you see him in these roles, it is inconceivable that he was doing multiple shifts a day, hopping from set to set.

    And that’s why back in 1987 when his colleagues never spoke of such things, Rishi said in that interview: ”Main koi designed, created ya koi engineered acting nahi karta hoon. Main inn cheezon ko maanta nahin hoon. Jaise cheezen aati hain woh kar leta hoon, jo nahin aati woh nahi kar paata..”

    Doosra Janam Rishi Kapoor

    Around the year 2000, a new generation of filmmakers were bringing about a change in the way mainstream cinema was made. The parallel cinema movement had all but died, leaving offsprings in the shape of prodigious directors like Anurag Kashyap, Imtiaz Ali and Vishal Bharadwaj. Ashutosh Gowariker and Farhan Akhtar were demonstrating that socially conscious and realistic cinema can be made without alienating those seeking entertainment in the movies. The two cinemas were coming closer and closer until inevitably, they were fused together.

    In this new world, “commercial actors” like Rishi Kapoor who had never set foot inside FTII or worked with Gulzar or Hrishikesh Mukherjee, should have found themselves at sea. But something unexpected happened. It was like he had suddenly been set free. All those years of animated gestures and loud dialogue deliveries and the flamboyance seemed to have been a solid grounding for the eccentric parts he was expected to play now, especially Romi Rolly in Luck By Chance (2009), Santosh Duggal in Do Dooni Chaar (2010), Rauf Lala in Agneepath, and the grandfather in Kapoor & Sons (2016). Notably, the new breed of directors employing him now had all grown up on the same commercial masala films Rishi Kapoor was a part of. They were all film buffs—and smart ones at that, so they knew how to play to his strengths.

    But this wasn’t a 2.0. It was the same set of skills, he was just employing them more consciously. He was more liberated. He took flight. Like he wrote in his autobiography ‘Khullam Khulla’, acting to him was ‘putting in effort to show effortlessness’. Unlike most movie critics and reviewers, Rishi Kapoor’s fans were not shocked or even surprised at what he was able to do now. We always knew. We were just having a ball seeing him have a ball.

    This year he was about to reinterpret Robert De Niro’s role from The Intern, and team up with Juhi Chawla after 20 years for a film called Sharmaji Namkeen.

    And the man had hardly even reached his prime. For all we know, Rishi Kapoor was just getting started.

     

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    IMDB link of Rishi Kapoor

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  • Nostalgia for the Future: Dwelling as Denotation

    Nostalgia for the Future: Dwelling as Denotation

    The primary proposition of Avijit Mukul Kishore and Rohan Shivkumar’s Nostalgia for the Future is dwelling (in the Heideggerean sense) as denotation. Contrarily the voice, Kishore’s voice, is the embodiment of this denotation. Over the course of the film this denotation becomes a volume, concentrated or rarefied, which creates a mechanism (instead of an ideology) for a withdrawal of violence, that the moving images force on the viewer.

    Kishore and Shivkumar are successful at creating a dialectical cinema at many levels. The primary dialectic exists between Gilles Deleuze and Felix Guattari’s (DG) conception of smooth and striated space. Smooth spaces, for DG, comprise of spasmodic bursts of space that cannot be fit into a rhythm whereas striated spaces are frozen music or architectural. For Kishore and Shivkumar, space itself is poetic, in the Bachelardian sense, indiscernibly split into crystalline architecture (striated) and its handheld filming (smooth). There are several other layers to this dialectic between smooth and striated in the film: the handheld camera and fixed camera shot, the zoom in to denote a vertical expansion instead of the pan that emphasizes horizontality, and the shot of blowing soap bubbles that turn the liquid into the gaseous.

    Kishore and Shivkumar view the nation as the body emptied out (DG’s concept of the Body without Organs (BwO)) so that the Bauhausian dictum of materiality (film versus digital) overtakes the form (the cut as having a physiological aspect). Time is spatialized in three dimensions: that of universal time, the middle-class notion of a universal as solving the problematic; the particularized lived time, as blissful ekstasis i.e. the duree of the film; and historical time as it brings about a withdrawal of movement (the freeze frame shots of Gandhi and Ambedkar). Cinema itself is this violence that requires the force of history so deny itself movement and therefore violence. However taking a shot is against the force of history and can be considered a-historical, like any other creative act. The city is space for DG’s mechanosphere, whereas the individualized time is Derrida’s differance in temporality so that every shot is new.

    The Bauhausian concerns of the film are such that the materiality of the image is more important than its crystalline form so that the denotations of Le Corbusier’s architecture either break into surficial perception (Deleuze’s liquid perception) or directly show the source of light (represented through the sun itself entering the composition of the shot). The smooth version of the space finds its denotational culmination in the shot of the waves, whereas the smooth and the striated find their middle point (or rhizome) in the sequence with the spiral  staircase. This spiral is nothing but an icon for consciousness itself.

    The universalized temporality forms a middle-class socio-political stratification that finds its materiality in the quoted films from Bombay cinema of the ‘50s. For Shivkumar and Kishore this middle-middle stratification is a ‘fozzilization’ of space; that finds its cinematographic contrast in the sequence where the aakaar of a raga becomes the State-sponsored All India Radio/Doordarshan jingle and culminates in the final shot where the Dalit rhythm creates a microcinema in which movement is extracted from matter, and representation is taken outside the domain of intentionality.