These Authors, Such Works – About New Young Authors Of Children’s Fiction

Last evening I attended a book launch because I had to. It was a family affair as the author is my first cousin nineteen years younger to me. I usually enjoy family gatherings and events such as this gives me an opportunity to see my people once again and have some tea with them. But the author and his books, I do not seem to follow. My nephews and nieces who are closer in age to the author in question were squealing with excitement as he made a video presentation of his work and they clapped loudly as the show ended. I was sad because I could not partake in the joy of the ceremony. This extraction of bits and pieces from the embeddedness of their context and using them as ingredients for something quite different is anathema to me. I always get repulsed whenever such re-mixes happen. Hence with much sorrow I realized that I was old, pretty old, and in fact very old.

I have always bought books of this young author and I have tried reading them in all sincerity and always have read through them. But I have not been able to absorb a single sense of the book, never understood why the story was being told at all. I seemed to be drawn into a world where everything is present. There are our epics, the Ramayana and the Mahabharata, familiar children’s novels like Thakurmar Jhuli, pirate tales, jungle stories, old classics of Robert Louis Stevenson, mixed with Sherlock Holmes, Barbara Cartland, some familiar Hollywood Classics and popular American television shows, some war of worlds stuff, some disasters like the Titanic and of course with Sukumar Ray’s imageries of deadly demons used as batter in the single space of the novel. These diverse cuisines are hurriedly swallowed in an anxiety that someone else may grab them before he does and then thrown up in a violent bout of indigestion. The entrails of the regurgitation reveal chunks of undigested food, which is what I feel, whenever I read the author. But for the younger readers this seems to be the formula.

As I emerged out of the launch I had to walk a large part of the distance back home because the autos were running full capacity and had no space to accommodate me. I relished this brief break from transport and used the walk to ruminate on myself. The problem lay in me and not the author; he belonged to the era, I was past it. The crux of the difference between me and the author rested in the way he and I seemed to have consumed our literature. For me the world of epics or the terrible tribulations of helpless children of Thakurmar Jhuli, the tales of Alice’s wonderland, the never ending braids of Rapunzel, and later Sherlock Holmes, the pirates and prisoners were all self contained worlds. The protagonists of these stories remained set permanently in their contexts and hence when I read of Kim, or Tarzan, I belonged to the jungle; when I read Homer, I lived in Greece, when I wept with Arun, Barun and Kiranmala, I too had a relative who would become a blood drinking demoness by night; I was an Englishman walking through gas lit dark roads in London when I read Sherlock Holmes and with Byomkesh Bakshi, I came to live in a Keyatola flat. Were Alice to meet Cinderall, or Tarzan come home to Ulysses, it would be a catastrophe, no less than were it to snow in Delhi or the ice caps of the poles grow the cacti of Sahara Desert. For me, the world had to be tidy and tied to geography, and later to its politics, history and society. This is why I read books not only as a chain of events, or for its characters but also for its context. During my childhood, we all were like this; our spaces were fixed, time was finite, and story forms regular. Not so for this author. The question to ask is why.

When the author was a child and wrote his first essay in school, his mother proudly told my mother that he had reversed the hare and tortoise story because in his story the hare won and not the tortoise. I gasped, but what is the purpose of the story then? The tortoise had to win because that way the premise of the story is nullified. If the hare which is the favourite also wins in the end, then what is the point? I thought that such a story that opposes the well known myth is an attention attracting strategy that children forget when they turn into adults. But now that the cousin is a celebrated author for children he seems to have emerged out of the same tortoise hare story with the reverse end !!! Throughout his works, familiar myths are broken, their closures prized open, elements snatched from their locations in narratives and presented randomly. The effect of it all is something similar to the one that one gets by continuously switching television channels. I suddenly seemed to know why I never got any sense from the books the author wrote, because what sense can a person derive from channel switching?

I thought of myself when on some evenings I need to switch off. In the pre-television days I would take a book, read or unread, on any subject it may be, and follow its lines as it flowed logically sentence after sentence. My mind would relax because it would cohere. For the same reason, our people watch so much of the formula film; it is as relaxing as going to the gym, entertaining because of the exhaustive experience and which in turn is so because of the logical closure. The closure is the form, its formula. It has anticipation because it must always close; it is new because it closes new kinds of content. Books were our preferred source of entertainment because of the strong logicality and which in turn was so because the subjective elements of the agent moved in reckoning with the objective constraints, removing these obstacles towards a grand equilibrium.

In the works of this author, there is no equilibrium to be attained; the movement is from chaos to chaos and into a final chaos that no individual can plan to control. Universe is saved by some Providence through the accident of unplanned and uncoordinated actions. The characters just move about following instructions robotically of a very powerful individual who plans to take control of the entire world. This individual, who seems like Osama Bin Laden is not necessarily the villain; he is just a contender for a fetish that could be a stone, which is the source of real power. The characters are not interested in the ideology of their mission; they seem to only work for a job. This dissolves the importance of a goal and consequently of goal-directed actions. Hence there is no direction to their actions and the fights, chases or shoot-outs look like some frenzied activities rather than genuine actions for goal-fulfillment. It is not an accident that all the characters in the author’s books are children of celebrities, or recruits of some very large, albeit secret order. When individuals have little scope to achieve things through talents and actions, all they can do is to launch themselves in the right pads and preserve their social class. In the works of the author, the characters are thus running very hard only to preserve themselves, as any slip may cost them their lives in the highly exaggerated world of the fiction and their social statuses and positions in the empirical reality they inhabit. This expresses a secret fear of loss, loss of livelihood, loss of social status and loss of lifestyle. This fear makes the generation of the author contemptuous of anything which is certain; no wonder then he breaks all forms of certainties that emerge in his life as myths, epics, tales, fables, and even poetry. There is a sense of irreverence, which is to manage his own sense of foreboding of things to come, which the author knows will not work to his advantage.

What kind of reader then are my nieces and nephews who love their young uncle so much? These children too suffer from the same sense of uncertainty about their lives and unfortunately the little experiences they have had of their lives, they cannot be otherwise. I looked back on my childhood in which security and certainty were never wanting. Our grandparents and parents had steady jobs that they were in no fear of losing and we knew that success could be ours if we worked hard. But today’s generation needs neither intelligence nor diligence but smartness. This smartness is not to go past obstacles but to hoodwink the opposition by disturbing cognitive coordinates. Language and publicity are the two instruments to do this. This is why mixing and confusing of established categories of thought is the instrument of this generation. Shah Rukh Khan’s performance as Devdas and Don were mimicry of the doyens of cinema who had performed these feats; the author also tries to mimic a whole set of classics so as to alter our recall them. Just like Shah Rukh Khan’s remakes, the author’s categories also destroy our recall of classics. At the core of this perversion lies a death wish, an uncomfortable realization.

At the launch function my cousin introduced us to a rather young adult, an authoress at eighteen. She sat there in shorts lifting her fat legs across a chair trying to exhibit her thighs and hoping people ogle at her shapeless pile of flesh. When I asked her about her work she said that her protagonist was a young nerd, a girl who suddenly realizes that she always wanted to kill people. Death, and murder are the attributes of the protagonist !!

I think that we should urgently look into this generation, generation that produces more terror strikers than inventors, many more hackers than computer programmers, it produces amazing performers but little. Much of the creativity in this generation is only to duck and pass the buck rather than to take on the obstacles with a sense of an agency. No wonder then that this generation is so ahistorical, reading history as a costume drama and not as the premise of our thought categories and institutions.

As I walked down past some bookstores on my way home I peeped in to see their collection. I could see shelves still full of those works that used to circulate among us in our childhood as best sellers. These authors and such works were not all lost then and when the younger generation wanted their fill of genuine entertainment they probably read these classics. But when the younger generation wanted their own politics of supercilious positioning against all things certain and hence against them, they probably went to authors like my cousin.

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IPL – Yeh Dil Maange Not Anymore

The IPL has got me into a state of confusion. I belong to a world where things are in their place; for instance politics is where it should be, cinema, media, cricket and my everyday life, each one of them are securely in the place that belongs to them. But the IPL seems to be too many things, all mired up and messed up into one big media event- it is the final victory of the cinema over cricket. Films and cricket have been distinct and parallel, both are star producing discourses and both have had huge popular support and following. But each has been autonomous, self contained world, complementing and non competitive. Of late both cricket and the cinema had been losing audiences. Kerry Packer in the early 1980’s was an attempt at rediscovering cricket to help it live through changing times, to help it survive the forces of dismemberment into history.
Cricket was a colonial affair that reached its peak with the most intense moment of colonialism, namely the movement towards decolonization. In the world of the post colonial, cricket had to lose its sheen to football and hockey. It survived in South Asia and the West Indies and South Africa, the Commonwealth countries because of a continued process of internal colonialism of a selected elite ruling the rest of us in the name of democracy. In the lands of the juntas, cricket never had a chance. Today as democracy all over the world, especially in the Commonwealth countries is facing a challenge to various non democratic ways of life and governance, cricket faces the imminent threat of losing its popularity. The cinema, whose history is aligned to cricket, has met the same fate. Both need to survive. The IPL was the cinema’s appropriation of cricket for survival.
Meanwhile cinema underwent two important transformations; one was the abandonment of ideology and the other was to become friendly towards television, its one time contender. In both such cases the cinema created celebrities, though it no longer had the monopoly to do so. With such changes within itself, it stretched its arms towards cricket and grabbing it by the waist brought it close enough to crush it, albeit in the name of dancing together in amity. The crux of cricket, the nation collapsed and cricketers who were individuals playing in a team was reduced to simple corporate entities who were mere employers being assigned into a team. The teams were better known by their owners, who were invariably celebrities from outside cricket. Similarly, a match betweem Royal Challengers and Kolkata Knight Riders was more of a battle of Vijay Mallya and Shah Rukh Khan. The teams were put together, much like the hockey team in Chak De India to fulfill the wishes and whims of their clelebrity owners. Cricket came to be owned by a few zamindars rather than by nations, zamindars, not the native ones but something like the various East India Companies, multinational and private. This recolonization of cricket was also its corporatization.
The teams were named after cities but did not contain the organic spirit of the city, much like the real estate development zones, or the SEZs that use the mere physical location of the city but refuse to integrate with its moisture and air, its mud and concrete, its vegetation and rubbish, its history and its future. If it were so, then the IPL could have raised tempers like the Manchester Union, or Liverpool as in the football league in the UK. Cricket under the IPL was ripped off its essential continuity; there was no history to a team, no memories to compare, and no discourses around it. Players performed very well, all matches were equally pitched and all outcomes were with baited breath, yet there was boredom, a boredom that the IPL tried to overcome by scantily clad, furred women, DJs, folk drummers and bright clothes of players. The serene stretches of green grass in the cricket grounds were replaced by tacky ads painted on the grounds and everywhere the calmness of cricket was interrupted by advertisements by sponsors. The image of the IPL refers thus only to itself, a spectacle that does not have a resonance beyond the immediate gratification, much like a firework that erupts suddenly and dies just as suddenly, dazzling us while it lasts but only that much…….

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For Ritwick: Shiv Sena versus Shah Rukh Khan

Shiv Sena Vs Shah Rukh

This piece is written at the behest of Ritwick Mallik, a best selling debutant author of school romance. Ritwick has himself put up an excellent piece against the Sena on the FB and the present note is a kind of counter point to that. Naturally to a civilized world, the stamping and charging of the Shiv Sena or the raging and ranting of the MNS against a SRK or Amitabh Bachchan would set our blood to boil because such show of uncivil defiance is not part of legitimate political behaviour in the world’s largest democracy. Indeed, this vigilantism, this impolite vandalism is not what we expect in a civilized nation and least of all in a cosmopolitan city to which we head in search of a fortune. Mumbai cannot be in the control of hooligans because it means so much in terms of the opportunities for the best among us. Besides, India is a democracy that allows a person to reside and work anywhere in the country irrespective of his state of his linguistic nativity. Looked at from this perspective, the Shiv Sena is not only vandalous but scandalous for the Indian Constitution.
But there is a counterpoint and which is necessary because whether we like the Sena or not, or agree with its politics, we need to know the phenomenon and understand why things should be the way they are. The Shiv Sena was born way back in the 1970’s and shared its birth time with various kinds of Naxal movements in the eastern parts of India, namely Bengal and Bihar. The extreme right politics of the Sena did not differ in terms of its ends with the extreme left politics of the Naxals. Both wanted to attack systems and institutions that did not help them in securing opportunities. In the early 1970’s, the Sena imagined that the poor south Indian migrants mainly working in wayside restaurants were a block for the natives of the state, namely Maharashtra. Hence they attacked the south Indians. In those days, the Sena did not affect us and so we were not worried about them, the affair remained an internal matter of Maharashtra. Today, the Sena and its ilk have attacked again and this time it is national news because the ones they attacked are doyens from the Hindi film industry, inseparably associated with the city of Mumbai. For most of us Mumbai, the erstwhile Bombay means the home of filmstars; Bollywood is what we call our Hindi film industry after Hollywood. Though the Sena must be condemned for its despicable act yet there are forces at work that need to be delved into.
I spend one night at Mumbai and immediately understood that for the ordinary Mumbaikar, the cinema was no longer the prime entertainment. Events in the reality like the 26/11 shoot out, Pramod Mahajan’s assassination, Noor Haveliwallah’s drunken driving, student suicide, kidnap of the infant daughter of the Telugu liquor baron were events that far superseded the drama of the K-k-k-iran in SRK films. Somehow the issues covered in the Hindi film can no longer match the drama of the real life events. It seems that the Hindi commercial cinema has fallen behind the more happening reality of Mumbai. This loss of power of cinema reveals itself in the growing audacity of the Shiv Sena to attack the Badshah of Bollywood, Shah Rukh Khan.
The Hindi cinema ever since the middle of the 1990’s is increasingly catering to a class of people who are removed from the concerns of the large majority of us, huffing, puffing, sweating and struggling to get on with life. The increasing income inequality, the growing divide between the English speaking and the vernacular medium and the rapidly widening split between the metropolis and its hinterland have given rise to dramas that the Hindi cinema has little interest in. Bollywood is increasingly communicating hunky dory tales of human conditions in India that are truths for a selected Page 3 but lies for those who must inhabit the crowded and muggy planet yet remain invisible to the typeset of newspapers or in the beams of the channel TV. The sanitization of the Indian life in order to create a designer palette for the NRI who must show-off a world back home that has no reason for her to leave it in the first place, has earned for the new Bollywood a definite contempt of the masses. The masses respond to the growing indifference of Bollywood towards them by a counter indifference sending off films to look for expensive multiplexes with ever rising rentals or pursue intelligent commerce with various kinds of “rights” and copyrights. If people have to watch a film then pirates are tapped; and cinema despite spinning moola mainly through pursuing high value currency in overseas territory is steadily failing to remain that singular moral force that guides nations and creates citizenship. The Shiv Sena’s defiance of Shah Rukh reflects the waning power of the cinema and the masses indifference to film stars who at one point of time were the Gods and Goddesses of Mumbai in straight competition with Siddhi Vinayak and Hajji Ali. No one will vote for the Shiv Sena for attacking Shah Rukh but no one will hold it against them either. This is a serious matter, not for the Sena, but for Shah Rukh and the Hindi film industry in general.

6th February 2010.

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Politics of Culture Of Austerity

The austerity debate has preoccupied our national consciousness. We all know that austerity drives save no money. But then that’s not the real point of such austerity measures. What is important is that austerity as a life style that now is being suggested by the top politicians and with such a suggestion, the culture of austerity acquires some interesting discourses of social power. There is a certain politics about being austere as there is a certain politics of being ostentatious.
The austere says that I give back more than I take; the ostentatious says why should I give at all when I can take. The austere says that we should not take in proportion to what we give because the privileged must help the less privileged to survive. The ostentatious says that no, I want to be paid for all that I have invested, after all I also have the desire to be like the very best. The austere says that use your time to think harder, the ostentatious says is philosophy any sexy? The austere says leave resources for the future generations, the ostentatious says, who has seen tomorrow?
The ostentatious is a new entrant in our politics. She never existed before the economic liberalization of 1991. She was freed from our inner most secret desires so that the acquisitive instincts would help all us accumulate more riches. The then Finance Minister and the present Prime Minister said how could we ever expect the slices of the pie to increase if the overall pie did not do so? So the capitalists, the speculators and the scamsters were let loose to create wealth that would trickle down to the rest of us. What naivety !!
Income inequality increased, divide in access to education and health widened and the growth path left out many more to include only a few. The slices shrank despite the increase in the size of the pie. How could that happen?
The selfish, obscene culture of being rich created the category of the ostentatious. This category thought nothing of the fact that the speculators were hoarding food, that Satyam walked off with sharholders’ money and the society’s jobs, saw nothing wrong in taking away farmers’ lands in a failing food economy and thought these to be actually smart. This category is the Ravana of the modern age, who the Congress desperately wants to contain by invoking the austere. Lets see who wins this Dussherah, the austere or the ostentatious!

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Mumbai or Bombay – Whats The Bong Connection??

Raj Thackeray is wrong and Karan Johar is right. Bombay is Bombay and not Mumbai. At least, it is definitely so for Aisha Banerjee, the female protagonist of Wake Up Sid, the film which Raj Thackeray is responding to. Raj says that Bombay must be referred to as Mumbai because Bombay was a mispronounced version of the original Marathi name, Mumbai, and also now that Bombay is officially Mumbai. But it is not as simple as that because Shobhaa De had written a rather longish article in which she mentioned categorically that Mumbai and Bombay are two very different levels of culture, one the site of the new upstart vernacular middle class produced out of a deepening of democracy, and the former, i.e. Bombay, of cultured aesthetes who were cosmopolitan and also rich. For most Bengalis, Mumbai is still Bombay and hence when a Bengali girl writes back to her parents in Kolkata, she refers to the city as Bombay and not Mumbai, because it is Bombay with which she is familiar.
Bengalis have a long association with Bombay. The Bengalis came into Delhi roughly around 1911 when the capital shifted to New Delhi from Calcutta. In case of Bombay, the Bengalis moved in here in the 1930’s with the film industry and with the growing Indian corporate business houses that required highly skilled managers and corporate leaders. Bengalis had moved elsewhere as well, mostly as doctors, teachers, bureaucrats and lawyers. Such cities were Lucknow and Allahabad in UP, Dehradun in Uttaranchal, Lahore in West Punjab, Surat and Baroda in Gujarat and Pune, Satara and Kolhapur in Maharashtra and Nagpur, then in the Central Provinces. The Bengali bhadralok diaspora in all the above cities were work related transfers when families settled in them because they continued to live there even after retirement from employment. The Partition also meant that many such bhadraloks lost their homes forever to Pakistan and having nowhere else to go made their homes in the “pravas”.
Bombay was an exception to all the above cities for Bengalis came here in search of their dreams. This is why, the Bengalis of Bombay are different because the Bengalis who dared to come to Bombay were different from their rather middle class brethrens who were contend to commute between office and work between 9 am and 5 pm and spend their lives in just doing this. The Bengalis of Bombay were adventurous. As film industry persons they were chasing their own dreams and manufacturing and peddling the same for the millions of the rest of us. As the top echelons of the corporate world, they were highly paid white collars, straddling board rooms and the top clubs of the city. Such Bengalis were in the league of the early generations who found favour with the British and occupied India’s creamiest layers. Hence, when a Bengali moves to Bombay, we generally look upon such an individual as belonging to a higher echelon of the society.
But as Bombay became Mumbai, it dawned upon the Bengalis that Bombay was being reclaimed by its “natives” and pulled into a kind of a culture that would be local, vernacular and monochromic. Such a Mumbai would no longer be conducive for their dreams, nor would Mumbai be able to support the scale of civilization that hosted the Bengalis in the city. Thus when Bengalis want to make space for themselves in the city they say Bombay, the plural, the large scale, the cosmopolitan and the ever expanding city that can host them and fulfill their dreams. When Raj Thackeray says Mumbai he wants the conservative, the protectionist, the mean, the miserly city that draws limits to keep time and space out. Mumbai is all about the losing, closeted, cloistered local, Bombay is about the successful, expansive, victorious and prosperous individual. For the Bengali it is Bombay, and Bombay every time. The Bong kamineys of Kaminey also said so, Aisha Banerjee or Mumbai Beats said it and we Bengalis would also say the same, Bombay. Mumbai of Raj Thackeray is another city, not really worth visiting or exploring. As Bengalis, we will let it pass and give it the miss

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Uttam Kumar – A Sociological View Of The Bengali Culture In The Aftermath of the Partition

When Tehaai asked me to do a piece on Uttam Kumar, the doyen of Bengali cinema and imagination, I realized that this is a territory I hardly know. People in Bengal knew far too much and I, far too little about the icon who has defined the Bengali culture almost single-handedly after Rabindranath Tagore. My strongest impression of Uttam Kumar is the procession that accompanied his corpse to the crematorium. The sheer swell of the crowd reminded me of the photos I saw of Rabindranath Tagore’s funeral procession. My cousin’s wife who is a Punjabi and never seen a single film of the deceased star stood for two hours with her infant child in arms and precariously holding up an umbrella against the monsoon drizzle to have a last glimpse of the doyen. Many homes, my friends reported, did not light kitchen fires on the day of the funeral and my mother tells me that the last time that happened in Bengal was on the day Gandhi was assassinated. These instances were enough to prove that Uttam Kumar was no less a defining force of the Bengali culture, ethos and ideology than Tagore or Netaji Subhas Chandra Bose.
As I worked on the stardom of Amitabh Bachchan, I realized that Uttam Kumar was a very different image, the difference being due to the way a Hindi film and a Bengali film was structured. The Hindi film stars usually represent a single strong image to which the diverse roles add attributes to make it more wholistic, inclusive and perhaps also exhaustive. This peculiar feature of the star in popular cinema makes many scholars denounce their appeal as being ideologically hegemonistic and politically manipulative. The viewer of such cinema identifies herself with the star and the point of view of the film is usually that of the stars. But in regional cinema, the star is not the one with who the audience typically identifies with but the character who becomes the star’s significant other. The appeal of Uttam Kumar is not in his persona, in which his millions of viewers would imagine themselves as being the star, but rather whenever in their lives they would require a significant other, they would find him. Hence he appears as son to the mother, older brother to the younger sibling, lover to a lonely woman, a doctor to the patient, teacher to the student, justice seeker to the wronged, and judge to the accused. Even in his negative roles, Uttam Kumar seems to be committing those sins that the Bengali urban professional middle class was guilty of and hence served as a way of purging our souls. Uttam Kumar emerged as Bengal’s conscience creator and its cleanser.
I have watched Uttam Kumar in Satyajit Ray’s film Nayak, a film that seems to be about the star, my senses have revolted. The popular film star is seen as a greedy, Mammon worshipping soulless person. Were Uttam Kumar to really be a soulless professional who prostituted his talents by playing up to the gallery, he would not have been the huge banyan tree for the Bengali cinema industry. The reminiscences of all and sundry in the Bengali film industry implied that he was there for the technician, the junior artist, the new heroine, the elderly editor, the experienced cameraman and the nervous journalist very much in the same manner as he was for the best of producers and the greatest of directors. I guess that such a persona also had a personality to match with it and the on-screen charisma was very much a part of the off-screen one. This and not as Ray has shown was the reason why Uttam Kumar was the institution that he became for the Bengali film industry without actually being a producer or a distributor or even a director of any significance.
It is difficult to understand the stardom of Uttam Kumar without appreciating the deep changes in the Bengali society of the 1950’s and the 1960’s and why did the star persona mean so much to the people of Bengal? Broadly we could suggest that Uttam Kumar was a comforting image in a society that had its own anxieties and anger after the Partition of Bengal in 1947.
1947 for the Bengalis means Partition rather than Independence. As the territory was Partitioned and so was the economy. Both sides lost money, property, business, occupation, social contacts and human capital. Both sides also lost homes, neighbours, land, rivers, ponds, familiar paths to the bazaar, the walks by the water bodies, the hills of Chittagong, the purple evenings of Jibananda’s poetry, the blue monsoons of Chandidas, the village fairs, the local schools, the pot bellied school master, the boatswain, the phaeton puller, the fisherman and the vegetable vendor. In other words, for the Bengali bhadralok not only the familiar world collapsed but it was as if the entire middle class intelligentsia came to be located in the city of Kolkata. Many came in as refugees who the native population had to accommodate. Slums and make shift residential colonies came up overnight with little attention to civic amenities or the basic properties of town planning. People lived in cramped spaces often accommodating many others, perhaps of their own social class but otherwise unknown persons. A strange concept of the “paara” or the locality as a space for significant others emerged in Kolkata, a phenomenon which still persists in contemporary times. Inside homes not only strangers and faint acquaintances lived together but many who had some kind of a home in Kolkata had to accommodate brethrens and kins into their household. This made many Bengalis live with large families of extended ties but also give up living spaces and the privacy of a nuclear family. The dream of a neat and compact flat with a small family of husband, wife and infant children continues to be the dream of most Bengali men and women just in order to overcome this huge lack of privacy in the domestic space. Uttam Kumar inhabited this constricted city space, often negotiating for larger hearts that grew self-centred in the search of personal space by emerging in roles of the significant other.
In terms of public spaces the influence that Bengal had waned after the Partition. Not only Bengal’s economic dominance got a jolt but its political ideology too waned because politics of Independence led not to the establishment of the nation but to its Partition. In the land of the Renaissance, the country had been divided; Bengal had to become apologetic about this blasphemy and this kinked the intelligentsia’s confidence. The middle class became so absorbed in its own resettlement and in the management of its relations and reproductive economy that quite unknown to itself, its civic life came to revolve around the concerns of the home, relationships, and insecurities of the middle class rather than about the wider society. The Bengali cinema, which like any other commercial cinema represents the partisan interests of the middle classes everywhere in India and perhaps of the world, came to reflect the narrow interests mentioned above. I think that Uttam Kumar’s roles by bringing in romance and softer sentiments made us cushion partisan interests in kinder and more generous terms.
Post Partition Bengal did not consolidate its capitalist or the entrepreneur class. While on the one hand assets were lost and much of access to credit wiped out for the Bengali businessman, for those capitalists from non-Bengali communities had theirs intact. This was the beginning of a Marwari dominance of Bengal when this community came in to fill the space of the productive economy. As the Bengali bhadralok came to be relegated into a job seeking person who was contended only to do a regular employment in an “office” and return home so that he could attend to his household duties, he came to regard his home as the end of the world. Associations outside the homestead was looked upon with suspicion and he turned away from clubs and other civil gatherings treating these as immoral or bachhanalian. The bhadralok was far more concerned with the politics at home, the control of sexuality of young persons, the containment of unfamiliar persons into some structure of the domestic space and also most importantly to make the limited incomes work for ever increasing claimants. Uttam Kumar’s presence was inside this kind of a home, but one who was also in large hotels, at clubs and elite gatherings, spanning two worlds comfortably and without offending any.
This withdrawal of the middle class Bengali from the public space created a wedge between itself and the rest of the society. The communist movement of the 1960’s had very strong strains of an ethnic struggle in which the capitalists, who were overwhelmingly non-Bengalis were attacked instead of negotiated with. The bhadralok also developed a consciousness vis-à-vis the “chhotolok” that contained all the negative categories that the bhadralok feared and loathed to become. The “chhotolok” could be anybody from a peasant to a worker to a shop keeper and even a servant or a municipality sweeper. The politics of egalitarianism was only against the rich but not to include the less fortunate. To the best of my understanding, Uttam Kumar emerged as a comfort zone in this kind of a cultural stress of the Bengali middle class. His demeanour of a quintessential Bengali bhadralok was sufficiently distanced from the old aristocracy of Chhobi Biswas and Pahari Sanyal and yet he was clearly identifiable as one who could never be very low down in the social ladder. He lived in the new spaces of a “mess baari” or in a compact Kolkata flat. He was unknown, sometimes with a past not too fine, but one who came in and won all hearts. It is here that we find the most outstanding attribute of the star – his ability to emerge not as the self of the viewer but as her significant other. He was a stranger who became a friend, a relative, a confidante and a succour. The endearing smile had an assurance that smoothened rifts and healed wounded memories. He was perhaps not a swash buckling hero, and which later generations construed as being effeminate, but his softer qualities came in as the core of the new Bengali culture that had suffered the politics of violence of communal riots. Any assertion of masculinity in the aftermath of rape, loot, arson and murder would have been lethal for Bengal of its times. Uttam Kumar seemed to have appropriated a resentful, vengeful conscience of the Bengali into an interesting, lovable and attractive new neighbour of the next door flat in Kolkata. His was an image of absorption – the loss, the violence, the separation, the displacement, the dishonour and the defeat that Bengalis suffered all through the Partition.
Scholars often say that while the wave of fascism made Europe reflect upon its thought categories from the Enlightenment, the Partition did not appear to have created commensurate reflections on the Indian side. This is far from true and our commercial cinema will prove this. The Indians have tried to recover principles that could have averted the Partition. The Hindi film harped on equality, plurality, freedom of speech, choice and movement, law and order and tried to fight the communal politics by distracting the viewers mind into discourses of liberal and sometimes harder socialist politics; the Bengali cinema harped on kindness, compassion, sentiments, relationships, romance, love, trust and faith, all of which were compromised during the bitter communal riots that preceded the Partition.
Uttam Kumar is mostly remembered as a duo with heroines, especially with Suchitra Sen, Supriya and Sabitri. These women represent not only three faces of the Bengali society but also three rather distinct moments of the state and its people. Suchitra Sen, the beauty, arrogant, confident woman of Bengal who could have had everything had not circumstances totally beyond her control constrained her. Uttam Kumar emerged as the man in who she could find comfort and solace if not shelter. Uttam Kumar appeared the most romantic with Suchitra and it was with her that his appeal soared. Suchitra Sen was Bengal’s sense of ultimate beauty that had to be nurtured by a caring, considerate and soft gloved person, very different from the hard hearted cynics who lost Bengal to Partition.
Supriya Chaudhuri was far more ordinary than Suchitra, more submissive than arrogant, somewhere more giving than seeking, more at home than being forced being at home and committed to her relations than seeking subservience and surrender. Such an image demanded more of a complete man and not merely the romantic hero. Uttam Kumar was far more settled as a person in his films with Supriya. Personally, he stayed with Supriya forming a lasting relationship with her even though they were not legally married.
Sabitri Chatterjee’s image was distinctly different from the above two heroines. She was more middle class, more of a housewife with rather simplistic and straight-jacketed views on life, limited in her thoughts. When Uttam Kumar romanced Sabitri, he romanced a middle class that was already getting entrenched into a far narrower wedge of partisan concerns and despite their strong presence on stage, the Uttam Sabitri duo did more for the image of Uttam Kumar as a solo performer rather than as a profiling star. The engagement with Sabitri established Uttam more in his masculinity than in his romantic image and indeed in many comic films, Sabitri got to work opposite the star.
Indeed Uttam Kumar’s films opposite the three heroines seemed to trace not only the star but the Bengali middle class’s journey from a more elitist to a plebian but more inclusive social category. One of the biggest challenges to Uttam Kumar’s monopoly was Soumitro Chatterjee, a star who had been nurtured by Satyajit Ray. Soumitro was quintessentially masculine, who wooed women in his own terms, and who focused more on himself, his sentiments, his feelings rather than absorb the others. Soumitro Chatterjee was the emergence of the selfhood of the Bengali rather than be merged inseparably with the identity of the significant other. This probably explains why Uttam Kumar was always the bad guy in films in which Soumitro was his co-star, often playing the effete zamindar, a class that had to totally disappear to make way for the post-Partition middle class.

To conclude, to the best of my understanding, Uttam Kumar seemed to have lent an emotional support to the Bengali middle class that had overwhelmingly been displaced out of communal politics and bloody riots and therefore had every chance to slip back into anxiety, violence and depression. He also seemed to have created once more a space in which the middle class morals and ethos and finally its hopes and aspirations were defined and refined and thus lending a shape to class that had lost itself in the frenzy of the Partition, both territorially and culturally. Uttam Kumar was a crucial element in returning a divided Bengal into the normalcy of everyday life and integrating it slowly into the mainstream of national politics.

Posted in Media Sociology | 4 Comments

Aamir Khan vs Javed Akhtar – Star versus …….

The most defining characteristic of the Hindi commercial cinema in particular, and of popular entertainment in general is that they are recognized, recalled and reflected upon by the actors and players in them, known as stars. The stars, therefore, are the true “auteurs” of a work of popular and mass entertainment. For a Hindi commercial cinema, the story writer, the screen playwright, the choreographer, the lyricist, the music director, the camera crew and indeed the director seem to converge to explore the thoughts, attitudes, bodily movements, rhythm and tone of the persona of the star. The star is the “face” of a work of popular entertainment.

If the star is the concrete manifestation of a Hindi commercial cinema then the film song stands at the other end of the spectrum by representing the non-visual and non-concrete manifestation of the film. It is the song which carries the Hindi film out of its “body” into the everyday living and feeling of the listeners. It is the song that becomes the “abstract” soul of the cinema when it plays through the radio, the car stereo, the puja pandals, the bands at marriage processions, at gatherings and celebrations and is even hummed in the bathrooms. If the star is how we classify and identify a Hindi cinema within its frames, then the song is one that gives films their identity from outside the frames. The star and the song both have reasons to claim that they render cinema its innate features. The Aamir Khan and Javed Akhtar fight is between the star and the song, each claiming to be superior over the other just as the two sides of the same coin would fight as to which side represents the real coin. Both sides of the argument in exclusion of the other is preposterous.

Javed Akhtar is a lyricist with a lot of official recognition, media presence and awards. But he does not share the same space in the minds of the people as Sahir Ludhianvi, Hasrat Jaipuri, Majrooh Sultanpuri, Anand Bakshi, Gulshan Bawra, Pradeep and his own father Janisar Akhtar among others. In fact, Javed Akhtar’s role as a lyricist seems to be an option B compared to his thunderous years as a script writer in the 1970’s and early 1980’s. In those days, Javed was better known as Salim-Javed, with Salim Khan being the other one of the duo. Together they scripted films that have become history like Sholay, Deewar, Zanjeer, Kala Paththar and Don to name a few. One may wonder whether Amitabh Bachchan would have been the star that he eventually rose to become had it not been for the writer duo, Salim-Javed. With Salim-Javed emerged the writer with a vengeance and became an important name in the creation of the cinema.

However the present spat between Aamir Khan and Javed Akhtar seems to have stemmed from the changing power positions of both the writer and the actor vis-à-vis the cinema as a whole. Indeed, Javed Akhtar’s decline as a writer and his separation from Salim is a part of the larger process by which cinema and society are embedded into each other. The star and the song writer both drew their power from the formula film that had the sole proprietorship over
With the decline of the formula film, the writer has come into his or her own. There are many off the mark, small budget films where the story is the star obviously giving the writer an edge that he never had before. Due to the development of technology, innovations in sound recordings, departments of music and choreography have assumed a stand alone status. Music videos and remixes with elaborate launches try to make music into a self-sufficient and self-contained product. This development is an attempt to separate music from the fate of the cinema.

The popular cinema has always upheld the Indian state and especially the ideological position of the Party that has held power. By this token, the Hindi commercial cinema has supported a neo-liberal State and in this alienated a vast majority of its audiences since neo-liberal politics has worked only for a microscopic minority. The shrinking support base of the State has shrunk the support base of the Hindi popular cinema. The popular cinema, thus having lost its numbers is now looking at niche and high value markets of the multiplexes and this roll back on its popularity has had huge implications for the formula of the film within which used to be couched the power of the star and of the song. The star, as has often been repeated, is now the story rather than the actor. The song similarly is now more of a stand alone product than the essence of the cinema. The star and the song have suffered similar fates.
Aamir Khan’s appeal to his audiences is cerebral rather than emotional, and hence he “lacks” in the crucial component of being a star despite being a successful exponent of cinema. Aamir is an innovator of different kinds of cinema, which is an antithesis of the persona of a star that emerges from certain sameness in formula films. Aamir is thus an important ingredient with which films become successful cinema but he is not the star in the true sense of the term around whose persona stories grow intertextually to reach for a perfect persona. In the same way, Javed Akhtar is smart and talented but nowhere near the maestros like Kaifi Azmi, or Hasrat Jaipuri or Sahir Ludhianvi in terms of soulfulness. Both Aamir and Javed are experts at their craft rather than artistic or pure aesthetes. Hence as craftsmen they excel, but they are not emotionally woven into the film formula. It is here that they seek a stand alone identity and do not consider themselves as inseparable from the film. This creates in them a sense of competition and one-upmanship rather than a pride of creation.

Since the cinema is no longer silent, the actor cannot be preferred to the writer and since the film is not a printed medium or exclusively audio, the writer cannot be preferred to the actor. In this sense, both Aamir and Javed are wrong. Both lose.

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One Night @ Mumbai

One Night @ Mumbai, 2nd February 2010

I never go to weddings and that too just fly one evening down to Mumbai after office to attend a wedding reception is something that I never could imagine that I would do. But I did. I did this for a couple whose only child was getting married. It is possible that they will never see another function in their life as the newly married son leaves home permanently to become an NRI. Besides I knew that they would be happy to see me. These days of the afternoon of my life, I take these things seriously. Slowly one by one people who love me are becoming memories. This makes me more conscious and aware of the few remaining around me. This couple whose son’s wedding I went to attend was one of them.

I left office a bit early to catch the early evening Go Air Flight. In a rush I forgot to drink water and when I pushed around long queues at the security I realized that my throat was parched with thirst. I looked around for a glass at the security enclosure and found to my dismay that there was a snout out of which water gushed and you had to position your head, shoulders, torso, tongue and jaws to catch the water that ejected out like in a fountain to wet your face and smear your spectacles and embarrassingly moist your sweater. At the age of 50, I ended up unsuccessfully looking like a school girl wet all over her face because there is no luxury of drinking out of glass even though the school may have a water dispenser. In desperation to look for alternatives I headed for a Café Day counter to buy water when I suddenly stopped in my tracks and said “well, this is a ploy for me to buy bottled water.” I became adamant and walked up to the help desk to lodge my complaint. The girl was helpful, please maam, she said why you don’t write in the feedback form. I refused. I know these ploys very well, something similar to why court cases get so long to conclude; once you have delayed the moment, you have succeeded in distracting the person as well. No, I said, call the manager. The manager took about half an hour to come with three paper glasses.

Meanwhile I started to speak to the police, the cleaners and the other staff at the food counters. Each one said that they could not drink water from that fountain and as a result many had symptoms of dehydration. All of them including the policemen said that they were not allowed to complaint on the drinking water issue because they feared suspension. The cleaning staff said that one word of resentment and out they went of jobs and who would risk a parched throat at the cost of children and the elderly in the family? My heart sank. Is this our democracy, the world’s largest, on which I have an unwavering faith? This is not done, simply not done. Just for the profits of a few MNC chains, an entire population in the one of the world’s hottest cities is to be deprived of water? Besides, the height of the snout is such that water perpetually remains out of reach for children. The whole saga reminded me of Tagore’s poetry called Samanya Khoti, a Small Damage in which the queen ordered some huts of the poor to be burnt down because she wanted some fire to keep her body warm. The King exiled her by saying when private interests demand such a public sacrifice there is no question that she can in any way be tolerated. But the Indian democracy, the assimilative, unifying, universalizing and all absorbing grand civilization, has stooped so low at the altar of Mammon that thousands of people are to die of thirst to quench the profits of a few MNC brands? And should there be any protest the people are to lose their jobs? The manager at the airport tried to tell me that they were saving glasses to save trees? Is that the great environmental lie that is being told around? This is absolute nonsense and what is worse is just like once superstition helped sustain the dominance of religion, today science is being ferreted around to help establish the dominance of capital. No wonder, science is as disgusting as superstition when put to similar uses.

Anyway as I was boarding the plane, the TV showed two women in Ghaziabad fighting over the parenthood of the child. One woman was the surrogate mother of the child, while the other one the married wife of the biological father. Two men standing behind me were animatedly arguing about what motherhood should be? No, not whether it is a social structure or a biological fact but whether the woman who the man has socially married or the woman with who he had sex with reserves the right to motherhood? Interesting, the same mistress and wife argument seems to be preoccupying the minds of men while women debate about society and body. Monogamy has only sharpened the divide among women and their respective rights, men are least constrained by it.

I reached Mumbai without further fights or delays and felt an immediate elation at the quiet, mind-your-own-business and your business is my business attitude of the auto rickshaw drivers. One of them helped me to reach the Hotel Atithi, just on the outer walls of the airport. The desk handed me a form to be filled up in which I had columns like religion and caste. I jumped out of my skin !!!. I, the free citizen of India, having to write my religion and caste? I, for who the world’s longest Constitution has been written down? I a free citizen for who the world’s largest democracy grants equal dignity to all adults irrespective of religion, caste, class, creed? How dare the hotel abrogate the sanctity of my Constitution? No, the manager said, it is the state government that insists on such details.
Was not Jyotiba Phule from Maharashtra, was this not the home of Tukaram, Ramdas? Was this not the land that gave India so many martyrs to the Freedom Movement? But unfortunately, Maharashtra has decided to disown every body and make a hero out of Nathuram Godse, the man who killed the Father of the Nation, Mahatma Gandhi. Do I think of Godse as the mythical Oedipus, who killed his father so that he could have control over his mother, perhaps the nation in this case? What is this strange psychology? Is attachment for mother also a subconscious expression of something else, like getting at a better and a stronger male, the father in this case? Sometimes a man’s chivalry is directed at other males rather than protecting the women. Just thoughts…I was wondering that when I came to Mumbai in 1969, as a child to visit my just married aunt I used to see hippies on the road. The American youth becomes a hippy when he is angry with the father and all that he stands for. The Asian youth become a religious fanatic, probably because religious fanaticism hurts the well established secular discourse of the state.

The taxi driver turned out to be an eager guide as well. He showed me all the new spots of interests; like the place where Hemant Karkare was shot at, the path the terrorists took, and the home of the Jews that was under siege. He was in fact so eager to show me the tree near which Karkare was shot down, that he nearly jumped the road divider. Strange he never even mentioned the Taj Hotel even while we drove past it several times. I think that like the terrorists he too believes that the people who visit the Taj ought to die. The class divide runs very deep even if the Marxists are no longer in fashion.
The taxi driver was an elderly Muslim from Pratapgarh, Uttar Pradesh called Abdul Rashid. I asked him how long he was in Mumbai to which he said that he had lost count. Seeing his eagerness at giving me a bonus ride (since I was paying him a fixed sum) all around the Shiv Sena monuments like Bala Saheb’s home, Raj Thackeray’s flat, MNS office and the Shiv Sena building I asked him whether he believed in the MNS. Abdul Rashid did not reply and instead grew philosophical and said that there was no reason to believe that we can every carry anything after we die. Why fight over trivial affairs when we are going to come alone to this world and depart alone? He sounded so much like Aurangzeb’s dying words and it was only then I noticed that he was tall and lanky and wore a skull cap which he said he had croched. He also said that as a past time he often wove skull caps. I asked him whether he knew calligraphy, the other talent of Aurangzeb, he said no that he did not know the letters.

Emboldened by my interests in the Muslims, Abdul Rashid showed me Haji Ali across the sea, standing patiently waiting for the devotee. In a sharp contrast to that the Siddhi Vinayak Temple stood in an arrogant defiance, as is trying hard to make a point. Devotees thronged in thousands, the long queue having reached Dadar. Rashid seemed very proud of the long queue that showed the devotion of Mumbaikars, something to brag about to a Delhiite like me. In Delhi, he was certain, that I will encounter no such intensity in devotion. He did not seem to mind that Haji Ali was empty.

Abdul Rashid took me to an alley approaching Colaba that was full of hotels especially to cater to tourists from the Gulf or on their way to the Gulf. There was a large building called the Hajj centre, serving the pilgrims to Mecca. Abdul Rashid has never been to Mecca, it is near home, he said, he can go at any time. Near home, I asked, utterly surprised at the suggested proximity between Mumbai and Mecca. Yes, Rashid said, it is the same sea, only this side and the other side. I never think of spaces like this, I always think them as separated by land mass, water bodies or by mountains. Rashid spoke of them as joining different locations. A significant difference in perception between him and I. I think of the world as discrete and divided, while to him it is all a unity with apparent diversity. I wondered whether it was for people like Rashid or intellectuals like me that we survive as a democracy.
Though Abdul Rashid was eager to show me the Muslim “deras”, he seemed to be very relieved to get on to the 5 km long flyover that rose straight from Mahalaxmi to the Flora Fountain completely ignoring spaces such as the Bhendi Bazaar, Gaffoor Market and Mohammad Ali Road, the names that are famous for the Bombay Blast of 1993. He mentioned several times that once we are on the flyover we will leave everything down below into the invisibility of our memory, we will not even catch a glimpse of these spaces. He was eager to erase all these notorious spaces in Mumbai; he was so enthused about Karkare and the 26/11 terrorists, perhaps because they were from Pakistan; but the blast embarrassed him, it were his own men and he too weak to do anything about such men.

The other narrative of Mumbai that Rashid felt that I should know was the saga of Pramod Mahajan. I saw everything, Pramod Mahajan’s flat, Rahul’s residence, Pravin’s residence, the hospital where Pramod Mahajan breathed his last, the crematorium in which his last rites were performed and the jail in which Pravin is locked up. Abdul Rashid thought that there could be no criminal like Pravin Mahajan, one who kills one’s own blood and makes a married woman take off her sindur. The motif of Sindur is India, Hindu or Muslim, it is of no consequences. Though Muslims except the ones in West Bengal do not wear sindur, the notion of the magic powder is spread deep into the soil of India. As they say in Kashmir, Islam in India is a Hindu sect. It is unfortunate that the Hindus have never seen it in this way. Whatever it is, I was convinced that the Muslims in Mumbai felt happier with the BJP than the Congress. The BJP could protect the north Indians from the MNS being the bigger Hindutva brother. The issue of the Hindi versus Marathi is getting to be more important.

I was surprised because Abdul Rashid no longer showed me any film star’s homes, or any studio, or any theatre halls. He showed me offices and restaurants, the Times of India office and the Jehangir Art Gallery, but stayed clear of cinema. Aapko dekhna hai? He asked disappointed. By now he had gathered a good impression of me because I wanted to go by the Worli Sea Link on my way back from the wedding and he was impressed because I had a large heart to spend Rs 50 as the toll tax. I got defensive; I merely said that taxi drivers were famous for showing film stars’ homes. Yes, he said, that used to be the case, now no longer. This was because the film wallahs no longer were important. I immediately understood; the drama of real life, the Karkare- terrorist shoot out, the point blank cold blooded murder of Pravin Mahajan or the tandav of the MNS were far more exciting. Real life events and not the make belief world of the cinema were now making up Mumbai; cinema was on a backfoot.
The disconnect of cinema and Mumbai was like the giant flyover that like a roller coaster took traffic off the crowds at Bhendi Bazar or the Sea Link that completely bypassed Mumbai, leaving it only as a side view in the horizon, cinema represented this grand impulse to leave the city behind as a space occupied by real people. The gloss of the flyover was a way to gloss over life. Mumbai was leaving itself behind. No wonder then some people wanted Bombay to become Mumbai, a way to claim or reclaim the city of reality and as Shobha De said make some sense of the growing culture of Bombay in which Mumbai had little space. Abdul Rashid’s deliberate ignoring of film stars was a way of isolating a culture that refused to acknowledge the presence of Mumbai in Bombay. These were of the people in clubs and malls ignoring the crowds in trains and who now needed to be ignored in return.

We reach Colaba and Abdul Rashid does not know the exact venue. So we stand asking people and Rashid gets down the cab to ask very old persons in the locality. The venue is a club and Rashid feels that the elderly should know it. But this club for the defense service persons and though Rashid assumes that very old taxi drivers would know of the location, I had no heart to tell him that familiarity with spaces is a matter of social class and not geography. My neighbour in my Delhi suburb residence is born and brought up in the city but has never been to Hauz Khas or Panchsheel; her modest social and economic background has made no grounds for her to ever access or visit these areas. Spaces in a city are divided by class and community and just as I have never visited Chitpur Road in Kolkata and my neighbour has no clue about Hauz Khas, drivers in Colaba had no reason to know of Navy Nagar.
Anyway we reach the destination and Abdul Rashid is again impressed with me. What fine people, what refined decoration, he commented. I went inside the reception ground but found myself standing at the end of a serpentine queue, a shorter version of the long ones of Siddhi Vinayak. Mumbaikars do not seem to mind the queue and wait for their turn. No one, even with slowly depleting food on the bouffet stacks ever thought of breaking the discipline and the routine. I remembered what a student leader in Jharkhand told me about Deccan India’s superior civilization. More reservations and more OBCs, the leader had opined, made India south of the Vindhyas more civilized. I agreed. Friends from Delhi eventually rescued me, have food first and then return to the queue, they suggested. I relented and found that opportunist strategies do better than bland obedience, at least when one is hungry.
On my way back to the hotel Abdul Rashid brought me by the new Sea Link. The empty stretch of the bridge provoked speeding and accidents. He brought up the topic of Noor Haveliwallah who in a state of drunken inebriation, hit, crashed and mangled taxis and killed a police on duty. The taxi unions and the police association were up in arms sending the court and the legislative assembly thinking of draconian laws to check drunken driving. Noor was an NRI, a woman, a non-Maharashtrian, Muslim, unmarried, outgoing and partying and a non-celebrity and had destroyed property of taxi drivers and killed a policeman. Neither Salman Khan’s crushing of the pavement dwellers, nor had the terrorist killing of policemen invoked such strong reactions on the Mumbai streets as Noor Haveliwallah had provoked. The attributes of her origin had made her a perfect candidate to be burnt at stake. She, a woman had upset not the street dwellers but a class of wannabe middle class aspirant, the taxi wallahs and had killed a policeman being a woman, one who should vis-à-vis the incumbent of the state remain invisible and inconsequential. Instead, she has assumed enough social and economic powers to maraud and kill. I could see Abdul Rashid express the lower class anger against the upper class and what best can it be if it is a young and unmarried woman and hence untouched by patriarchy, uncontrolled because she has partied, autonomous because she is on her own and free because she was enjoying with her own friends and Muslim, India’s most hated minority?

Anyway I returned to the hotel, barely being able to stay awake at hours past midnight. I crashed in my bed only to wake up at the alarm going off. I bathed and spoke to Madhusree. The hotel, as usual with its impeccable hospitality got me the complementary morning tea, good Assam, as it would suit my taste. The hotel had me dropped off at the airport where I again stood behind a long and a patient queue. I was traveling by Go Air whose boarding pass contains a tea or coffee at the Café Day. I proceeded towards the coffee counter but there was a serpentine queue again. I turned back and headed straight for Landmark; I was not to stand once again behind a queue even if it was for free coffee.

I had collected the morning Times of India edition at the hotel. I boarded the plane and read through it. Noor Haveliwallah was made to walk barefoot all over the place, a way to abrogate her social class and her existential being. The police association was collecting money to support the family of the deceased victim among them. One wonders what they did for the families of the colleagues who died on 26/11. Well. There was mention in the newspaper about insurance companies paying up for the damages, but not the solution but the punishment made Mumbai go agog. I don’t think that Mumbaikars want her to hang, but pay up astronomical sums for damages; what is a woman’s life worth so that one would want to take it? But her wealth, that should go. Women and wealth do not go together; women should not have wealth because that makes her independent and powerful, so the wealth should go. The barefoot image of Noor was a prelude to stripping her, dignity, wealth, social status and above all freedom. Her pathetic demeanour reminded me of Marie Antoniette and her execution by a power hungry and vengeful mob, albeit of the French Revolution demanding equality, liberty and fraternity.

The newspapers had other news, how the government is seeking to modify the CRZ rules so that capitalists and not the fisherman are benefited, how students forced to take the technical courses committed suicide, how SRK says that he will take the Shiv Sena on and Udhbhav Thakeray’s bogey of insiders and outsiders, the suicide of a cop at a mock drill, driven to desperation by his own ilk rather than rammed into by Noor Haveliwallah, how the liquor baron dies unable to bear the news of death of his daughter, and the SC ruling that Muslim cops who have two wives should be sacked. These pieces builds up the Universe of Mumbai – of conflict, contests, assertions, aspirations, despair and dominance tucked away behind the neat and long queues of Mumbaikars patiently waiting for their turn at everything. A Gujarati co passenger borrowed my newspaper apologetically saying that his edition was safely lying at home at the assigned time but because he had to leave early for the early flight he could not bring it with him. Soon the plane touches ground at Delhi and I am back after spending one night at Mumbai.

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Surajkund Crafts Mela – Why I Am Not Very Enthused About It

Madhusree and I feel a sense of ownership towards the Surajkund Crafts Fair because it has been five years now that we have made a colony around the ground as our home. What is even more pertinent is that each morning without fail, our pet bitch goes there for her shit. She has also made friends with some stray dogs in the grounds who are now regular partakers of Pedigree dog food. Our pet, called Georgina is a freak for freshly cooked hot meals and does not touch any form of processed and packaged food. But the canine species who inhabit the fair ground called Tuktuki, Rini, Jojo, Bhuto, Coco and so on gorge on the food we give them to keep them in good humour so that they accept Georgina’s footfall there every morning. These dogs and bitches are very helpful as they chase unfriendly dogs away and do not let the monkeys bother us. Besides the canines and the crowd of monkeys, there are others too in the ground like Rani, the camel, Ramesh the bull, numerous peacocks, a blue-winged pair of robin, some long tailed drangoes, patridges, hoopoes, white eagles and the best among them a small nuclear family of the nilgai, the bull, the cow and their calf. Sometimes, when a fire rushes through the Asola forest during the dry months of an early summer, more of such families of the blue bull and a few sambhar deer come for shelter in the Surajkund fair ground.

Besides these animals, also found in the ground are the peepal, banyan and babul trees. There are ketaki shrubs and some juliflora procipus, the dreaded shrub that sucks water out of the ground drying ponds, springs and marshes. There are fungi and mosses, especially when after the winter mist leaves the ground they proliferate into becoming a green velvety carpet on the earth. Then there are grasses, some are short and stalky and some grow tall. They create trouble for Georgina by entangling themselves around her ankles, feet and ears.

Some of us are regular visitors of this ground. These regulars seldom talk to each other or exchange pleasantries but we know one another as familiar faces. There are the yoga freaks, the laughter club wallahs, the elderly women who exercise in sarees with amazing dedication and regularity; there are some joggers, some walkers and some deep breathers. The men are mostly old and retired and who have little need to return home because there is little use for them there; there are the potbellied housewives who are bending backwards, forwards and on the sides to regain some agility that once was theirs but now forsaken them with hours of grueling housework; and there are the young men, who jog, run, jump not so much for fitness but to be qualified in the Haryana or Delhi police examinations. And there is also another very important set of visitors who come to Surajkund but remain mostly hidden behind the bushes and shrubs, and include men, women, boys and girls who come to defecate in the open because the toilets in the villages have no water. However, the star among us is an elderly couple and a young athletic boy who come to feed the animals in Surajkund. They look like the Pied Piper with the canine, bovine, apian and avian species faithfully following them around. When they come, Surajkund looks like the Tapovan of some Vedic heritage.

During the two and a half months of the fair, fifteen days for the fair and two months before that for the preparations, Surajkund is closed for us and along with that our lives get badly disrupted. In the fortnight of the fair, our roads are jammed, sometimes with cars and buses but also because people unfamiliar with the treacherous winds and bends of the road unsuccessfully negotiate the traffic. It is not always easy to drive along such winding and narrow roads with sharp bends and blind curves. Such cars sometimes slow down and at other times bang against trees and culverts and often ram into two wheelers and on coming traffic. The long and short of it is that our roads are congested and I can hardly reach office on time and take longer hours behind the wheel to reach back home in the evening. Georgina gets a bit upset at this. We have prolonged power cuts because the electricity is diverted for the numerous rides at the fair ground. All the surrounding grounds are taken over for parking and we have to go very early in the morning with Georgina because the parking contractors catch us and make us pay for using what we generally consider is ours. The morning visitors disappear and with them one does not know where the dogs and the monkeys and the peacock disappear too. Sometimes I spot Jojo running to greet us, or the robin couple trying to dig into a pool of mobile oil left behind by a leaking automobile. One morning I saw the mother cow with her calf of the nilgai trembling at the sight of a mammoth earth remover that had come to dig the earth out to create another parking space. The peacocks seem to have vanished and there seems to be no trace of Tuktuki or Bhuto. The other day I saw a heap of green and as I moved close I saw the entire row of ketakis lying uprooted and chopped off lying in the sun as garbage and slowly and painfully dying. Those who had the cover of the shrubs to save their honour while they defecate now have to do so in the full gaze of the people as the shrubs and trees have been mercilessly uprooted as a facelift for the fair ground.

As I walk the road to catch a sight of the crowds thronging into the fair ground dressed in glitter and gloss, I see a familiar face of Rani, the camel. She looks on pathetically at us as I call out her name. She is with a young urchin who is enticing the visitors to ride Rani and I learn that her owner has rented her out to this dry skinned unkempt adolescent from the street that is making some money out of her.
Madhusree and I decided to visit the fair only as a matter of formality. The fair is very much the same, more of an entertainment than education. One has to look at the crafts of the various parts of India to see how uniform the country really is. One who holds on to the idea that India is a unity in diversity has only to take a look at its crafts to see how such a vast expanse of diversity collapses into a unity of colour, design, shapes and skill. Most of the stalls have stuff that is sold at astronomical prices because of the high rents of the fair ground. What passes off as the handicrafts of the master craftsmen are surprisingly poorer and yet more expensive version of Dilli Haat or even of Sarjoni Nagar. Many of the wares are found by the highways to Jaipur or Agra and with the unauthorized hawkers in the streets around Swabhumi of Kolkata. There seems to be very little innovations in the garments, sarees or even the jewellery or furniture. Madhubani paintings are the same as ever and the durries, footwear, jute bags and stone carvings are unchanging and repetitive. But some had innovated like a craftsperson used walnut wood and ceramic pottery to create boxes or some had used jute to make some interesting footwear; one innovative craftsman had used very tiny beads and threads to make coasters and there was one who experimented with interesting colours for his pottery. I would have gone for more of paper machier, but unfortunately not many crafts persons were engaged in this craft. I was also disappointed with the terracotta craftsmen and wondered why the excellent artisans had not come from Chhattisgarh and Jharkhand.

Surajkund draws crowds and the sight of innocent crowds which in turn attracts terrorists and suicide bombers and hence in the name of protecting civilians, the fair ground runs thick with police persons. The police is everywhere, you can find them breathing down your neck when you bend down to look at some wares, you bang into them on your way to the toilets and you have to skirt them around when you have to move across the path to move into another arena. The women police are quieter sitting down in a corner but the men are moving around, jostling and brushing with the crowd, especially the women among them. I caught the glimpse of a policeman deliberately making a respectable woman dressed in a somber suit of black tweed very uncomfortable.

Surajkund has traditional folk musicians playing their music in every nook and corner, under trees and inside chaupals. But the visitors are forever missing their companions, or leaving behind their purses, or having buses to catch and hence all one gets to hear over the microphone are announcements in Haryanvi Hindi of how visitors have to collect their belongings and companions and get on to their buses that are now ready to depart. The noise pollution overwhelms Surajkund and once you leave the fair ground with your ears taut with the cacophony of announcements than with the pleasing strains of the folk music.

Madhusree and I found the food court to be like any other chaat corner of any market in Delhi. Cold samosa, soggy papris, stale golgappas, badly mixed bhel and insipid fruit juices that were supposed to be free of any preservatives were served here. On our way out, Madhusree spotted Giani’s stall and the Belgian chocolate half way between a frozen mousse and icecream was delicious. I was relieved to learn that Giani was a Sikh from Fatehpur in Haryana and not an Italian as a young friend seemed to believe.

But the stars of Surajkund were the musicians and the dancers. There were drummers from tribal Orissa, folk musicians of Karnataka, the seamen of Tamil Nadu, the desert dancers of Rajasthan, the dancer from Afghan hills, the Konkani fisherfolk, the Gujarati nomads and the snake charmers from the east all were performing and the women, young and old from among the visitors entered the arena and danced to their hearts’ content. The conservative Bengalis from among the crafts persons were initially shocked at the wanton enjoyment of the women folk of Haryana but soon enough they forgot their reservations and looked on appreciatively from their stalls.

As I watch the snake charmers and the bauls, or the Egyptian belle dance away with her many plaited hair, the Kerala masked men, the fisher women from Goa and the Gonds from the hills of Chhattisgarh, I realize that how similar the folk forms of dances are across the various parts of India and Eurasia. It is not merely the crafts but dance and music too seem to weave vast expanses of geography into a unity of culture and history. I also realized how and why Michael Jackson was so unique, because he started a brand of break dance that was centred on the naval and the body parts shot out into the air in defiance of the centre. In the folk dance forms that I was witnessing, flying movements of limbs and hips converged strongly and collapsed into the centre. America is outward, Eurasia is inward, a crucial difference in ways of seeing and being in the world.

Madhusree and I returned from the fair ground feeling cold as the breeze was rising with the sun going down. We had bought a walnut box with ceramic drawers to keep our nail cutter and dental floss in them. We also bought a candle stand which we immediately installed and put a burning candle in it. We made ourselves tea for the evening counting the days for the fair to get over and for everyone of us to return to the normal daily routine.

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Symbols of Lakshmi, The Goddess of Wealth

Symbols of Lakshmi, The Goddess of Wealth
Review of Lakshmi. R. Mahalakhsmi. Penguin. Delhi. 2009.

Lakshmi has never intrigued me so much before I read Mahalaxmi’s work on the deity published presently by Penguin with the simple title Lakshmi. I always thought of the Goddess as a docile, goody goody and benign, worshipped by silly married fasting women. But now that I read the small paperback I look upon her as perhaps the most intriguing among our Hindu pantheon. She seems to be the only one who straddles so many worlds, the tribal and the Brahminic, the Aryan and the pre-Aryan and if we take the symbols associated with her then she has even crossed the divisions between the Hindu and the Buddhist religion. In fact, even within Hinduism, she is found in all the traditions of Vaishnavism, Shaivism, Shaktaism and the marginalized Tantric school. The association of the Ocean seems to have originated from myths of the people across the seas and if this is true then Lakshmi seems also to have existed not only in mainland India but also in her imperial territories in the Indian Ocean.

Lakshmi is a strange Goddess who remains an independent person in her own right despite symbolizing the heavily married woman. She sits on the right of Vishnu and not the usual left side reserved for the wife, but can become close to any deserving man. Despite her docility, she is fickle and even though she is Vishnu’s devoted spouse who gets reincarnated as many times as her husband does, she does not mind visiting and honouring homes that belong to other men. In the east she more often than not takes on the form of her alter ego, Alakshmi as she is seen wearing a red sari and when she rides the donkey with a crowbar in hand, she becomes the Sithala, the Goddess of small pox. Manasa, a deity who commands snakes in eastern Bengal, now Bangladesh, resembles Lakshmi in those myths in which she leaves a basket of snakes in a household that has been arrogant. The character, Zyeth-Haer in Kashmir, etymologically resembling Jyestha, or Alakshmi, distinctly sounds like Aster, or the war goddess worshipped in Assyria. Lakshmi as Mahalakshmi takes on attributes of Durga and even moves close to Kali in some cases. What is even more intriguing is that Ganesh on certain occasions seems to be the male God who was invented in an anxiety to appropriate some qualities of Lakshmi. Interestingly, Lakshmi though overwhelmingly a peasant Goddess seems to be the only one to have also become a distinctly bania Goddess especially after the conquest of Mohammad Ghori who struck imperial coins with the figure of a seated Lakshmi on one side and on the other the Emperor’s own signature as Shri Mohammad. Her closeness to Shri means that she is the exhaustive icon of anything feminine, not the self-contained one as in Durga or Kali but as one who “completes” a man.

Indeed, Lakshmi seems to be the Goddess who has survived every social upheaval; from Aryan invasion of pre-Aryans, to peasant communities displacing tribals, empires taking over smaller kingdoms and Brahminic overrun of various regional icons and faiths. The constant association of the Lotus with her makes her an imperial deity, one who then gets associated with any kind of a pan Indian idea, if there was any such thing before now. Her association with the elephant specifically makes her pan Indian. She hardly has a parallel as an all India presence and one feels proud that such an iconic status belongs to a Goddess rather than a God. The importance of Lakshmi reveals the intrinsic importance of the Devi in India who survives despite the Vaishnavite movements that brought in a strong Krishna worship and hence the masculinization of religion. I did not get a feeling that Lakshmi was feministic but she is definitely feminine, not by asserting her brute power but by silently suggesting that it is she who completes every man, be it the householder, or the King or even the Gods.

I sincerely wish that the book does very well. I have ordered a few more copies to distribute as presents to friends which include my chhotomaashi, my mother, and a few others who wish to be symbologists. I wonder who else could have done such a wonderful job if not an author also called Mahalakshmi?

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