The Return of 80s Cinema and Why it Makes Me Squirm

Sometime back I was looking at upcoming Hindi film releases for 2012 and I saw this poster.

Then I saw this…

…and this.

A few years back, Ghajini and Dabangg started a revival of sorts of 80s style cinema, replete with high drama, revenge and action a.k.a. the masala entertainer. If the above posters are any indication of the style of cinema that is coming out this year, then it looks like every filmmaker is jumping on the 80s bandwagon. Here is Karan Johar talking about this trend. Not surprisingly, he also happens to be the producer behind January’s super hit, Agneepath.

It’s not surprising that good old fashioned 80s style melodrama and action are making a comeback. These elements were becoming increasingly rare in contemporary Hindi cinema. So besides being widely entertaining, there is also a nostalgic value attached to films like these. But here’s the thing: the 80s weren’t really a great decade for the representation of women on screen.

The hyper-masculine film “hero” that we see in the above posters is a common trope in mainstream cinema but in the 80s his presence in a movie was almost mandatory. And the counterpart to him is, of course, the character of the supportive wife or mother, a two dimensional creature who only possesses qualities in the nature of loyalty, chastity and sacrifice. For the “sexy factor”, there’s a vamp or an item song thrown in. That’s right; it’s the old virgin/whore dichotomy. But what I find most sexist about these films is that most often, female characters were absolutely of no consequence to the plot! For example, in Agneepath, there’s the sexy item song by Katrina, Chikni Chameli (which I quite enjoy) and there’s the supportive girlfriend, played by Priyanka. But what does her character contribute to the story? Nothing. It appears as if, in the universe of these films, women have no significance, whatsoever.

By no means am I suggesting that female characters who have nothing to do but be good girlfriends are exclusive to 80s style or 80s cinema. One look at the top grossers of the past 3 years clearly demonstrate that films like Ra.One, Raajneeti and Tees Maar Khan continue to keep up this cinematic tradition (except now the girlfriend is also allowed to look sexy). What is now an aspect of brainless entertainers used to be the norm in the 80s. That’s why, I can’t help but look at the comeback of 80s type cinema with slightly mixed feelings. Maybe my hopes have been raised by the fantastic female characters in films like Kahaani, Kaminey, Ishqiya, Band Bajaa Baaraat (what a delightful movie!), No One Killed Jessica and even Jab We Met, all of which have also been box-office successes. But as a film-lover, who happens to be a feminist, is there anything more frustrating than a female character that is nothing but a prop in the story?

Adrienne Rich: Where does strength come from?

A critical analysis of things as they are, wearing a gender lens — this is an important feminist  preoccupation. It helps let the community of gender-watchers know what to look out for, what to take a view on and perhaps, also, what to oppose/rebel against.

But does it widen that community?

It does that to the extent it gives expression to shared concerns and prods collective understanding.

However, are we also directly celebrating those who have made a mark in presenting these analyses effectively? Are we consciously seeking out effective narratives?

If we are doing that, we must talk about Adrienne Cecile Rich. This American poet feminist wrote between the 50s and the 80s. Rich died this year, aged 82.

She wrote not only about gender subjugation, but also about capitalist, racial and military suppression, searching for and critiquing sources of power and strength. Her poems make you think.

In her poem, Power, Rich says -

She died a famous woman denying
her wounds
denying
her wounds came from the same source as her power.

Though the poem says this about Marie Curie, the title clearly flags this as an idea applicable to all women. Motherhood as a source of power is an example in this context.

To know more about her and her work, often called militant, go to the New Yorker postscript, and click here and here.

Bangalore Launch: ‘Our Pictures, Our Words: A Visual Journey through the Women’s Movement’

Interesting event in Bangalore with some great speakers. Check it out if you’re in the city. Via Ammu Joseph and Padmalatha Ravi on Facebook. [Read More]

A Closer Look: Q2P by Paromita Vohra

“TO PEE OR NOT TO PEE, that is the question.” Hamlet would have found this a more pressing concern if he was a woman living in 21st century India. This is what Paromita Vohra’s incisive look at the national state of public lavatories in Q2P brings home. The film charts a map through the toilets of Mumbai and Delhi, from the citadels of the elite to backwater slums, harnessing perspectives across class, caste and gender. How the urban Indian woman navigates public space through the simple act of processing metabolic waste — this is the question the film asks and attempts to answer. It looks at three aspects: control of women by society and state; sexualisation of the female body and the corrosive effect of caste and class.

[Read More]

The Redemption of Elizabeth Gilbert

LIKE MANY WOMEN, my reaction — or shall we say relationship? — to Elizabeth Gilbert’s juggernaut bestseller Eat Pray Love (first published and 2006 and by 2008 a global sensation) was complicated. On the one hand, the book is mildly embarrassing; Eat Pray Love falls squarely in the chick lit category, a schmaltzy fairytale-like admission to the feminine hankering for fairytale-like love (someone even recently quipped on Twitter that the first problem she had with it was how to hide the fact that she was reading it). On the other hand, however, it’s a rather good read, a true story, a real woman’s memoir of overcoming a comparatively small yet personally overwhelming struggle. In its own fairytale-like way, it is irresistible — but this was also the source of its doom.

Now, for the few of you who may insist that you know nothing about Eat Pray Love, here it is in a nutshell: a financially successful but not particularly famous author finds herself getting divorced, going into depression, and then taking a year to travel in order to reinvigorate her life. In Italy, she indulges – eating her way through the first third of the year. In India, she joins an ashram (the book is extremely spiritual, and this section is so heartrendingly painful that you wonder why anyone would call this book fluffy… until you get to the next). And finally, in Indonesia, tying up the circle in perfectly fairytale style, she finds love.

All of this is a true story, told in a fashion that is alternately charming, mildly annoying, and deeply honest.

[Read More]

Indian Values, Raising Children

Apu

THE DVD OF LOVE, Sex aur Dhokha has been lying around at home for some time, but it was only over this weekend that I got around to watching it. Directed by Dibakar Banerjee (of Khosla ka Ghosla fame), LSD is actually three stories in one, with peripheral links to each other.

The first one is a mushy love story, the second an MMS sex scandal and the third, about the media’s voracious appetite for ‘stings’. It is the second and third stories that really hold your attention; the first one is slow to heat up and I almost forwarded a little of the first 10-15 minutes. Yet, my mind keeps going back to it. (This post isn’t a movie review though.)

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To be or not to be: On Queer Nazariya

Raheema

I JUST ATTENDED the Queer Nazariya film festival in Bombay and I loved the experience. In the discussion about queer communities, law and culture, Ponni Arasu, a gay rights activist from Alternative Law Forum, Bangalore, spoke of the need for the queer community in India to redefine itself and its goals after the groundbreaking Delhi High Court judgment against Section 377 of the Indian Constitution which criminalizes homosexuality. In some senses only the idea of being queer can actually encompass the reality of sexual processes. Sex is funny and inescapably queer. I’ve been a part of the amorphous queer community in Bangalore (via workshops at Sangama) and have witnessed the Queer Azadi city marches (vicariously for various reasons) and then the subsequent mobilization around 377. It feels like a beautiful journey and we have a long way to go.

[Read More]

Queer Film Fest: Call for submissions

THE BANGALORE QUEER FILM FESTIVAL (BQFF 2010) is calling for submissions. The deadline is 30 January 2010. Details here.

The festival will be held at the Alliance Francaise de Bangalore on 26, 27 and 28 February 2010.

The BQFF 2010 is a non-ticketed free event aimed at providing a venue to screen films based on themes related to lesbian, gay, bisexual, transgender or intersex (LGBT or Queer) communities across the world. This is the second edition of the Bangalore Queer Film Festival.

The event is presented by Good As You (a support group for LGBT people, est. 1994), SWABHAVA (a non-profit organisation working with LGBT issues in Bangalore, est. 1999) and WHaQ! (a support group for queer women, est. 2009).

While sincerely apologising for this short notice, the organisers request you to send in films for consideration/preview as early as possible. For more information please contact the organisers at blrqueerfilm fest[at]gmail.com. 

Thoughts on Eve Ensler’s “I am an Emotional Creature”

Dilnavaz_profile4-1

THE AUDIENCE WAS FLUSH WITH estrogen, but had a heartening dose of the Y chromosome. I wondered if the cocktail reception that preceded the event was a marketing ploy or a genuine attempt to fortify our spirits for what was to come. I found out soon enough.

The world premiere of Eve Ensler’s ‘I Am An Emotional Creature’ was some things expected and many not. It began regularly enough, with the usual spine-tingling statistics on female abuse, neglect and violations. Essayed as a relentless spiral of separate pieces without an intermission, the portrayals of women from around the world shifted from mediocre to spectacular as the play progressed. Moments of intense pain in “Free Barbie” were interspersed with a more defiant stance in “The Refusers” and stories of prostitution in Eastern Europe, military sex slaves in Ghana, bulimia in North America, child labor in China and forced cosmetic surgery in Iran tumbled out unapologetically, amidst joyous expressions of dance and womanhood. Woman cried, laughed, screamed, spoke, vented, explained, twirled and chanted their right to be emotional creatures and engage in the feminine act of dance as a form of expression.

[Read More]

Dirty Picture

Sanyukta

IQBAL HASAN’S PAINTING of a young woman sitting on a chair with an older woman standing beside her makes for the cover of Anuradha Marwah’s third and latest novel Dirty Picture. As a reader and someone who has seen these paintings in a plush Lahore restaurant called The Cuckoo’s Den, incidentally located in the  heart of the city’s red light area, I immediately identified it as one of several painted by the artist to document the lives of prostitutes in this area. Most locals are shy of admitting to the existence of prostitution in the city. For them, the red light area in the forted city still has certain mujra performances by ‘artists’ and nothing else. The painting illustrates in brush strokes what Anuradha Marwah documents in words – exploitation of women and the lower classes through a deep-rooted mechanism of inequitable gender constructions often obfuscated by ill-disguised hypocrisy.

The novel has been read as a fictionalised documentation of the Ajmer Sex Scandal of 1992. However, Dirty Picture, tracing the personal narratives of two sisters Reena and Bharti, uses the incident as a site to critique exploitation at the levels of gender and class.

[Read More]

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