I was getting worried about Anurag Kashyap as I thought he needed to reach another level. Now that I have been knocked out (cheesy pun intended) by Mukkabaaz, I can see that my fears were unfounded. For those of you who haven’t yet explored the work of one of the most significant figures to emerge in Indian cinema over the last ten years or so, my introduction might need some explanation. If you don’t know Kashyap yet, that is understandable as his films struggle for a release in the UK/US.
Anurag Kashyap first came to industry attention as one of the main writers on Satya (1998), a Mumbai gangster pic from Ram Gopal Varma. His contribution was to ‘dirty up’ the standard conventions of a Hindi genre pic alongside one of the more innovatory directors of the period. Satya was very successful and won several awards. By the start of 2018 Kashyap had over 40 writing credits. He directed his first film in 2003, but Paanch struggled to get past the Indian censors (CBFC) and never achieved a proper release. Black Friday about the 1993 ‘Bombay Bombings’ was completed in 2004 but refused a certificate by the CBFC until 2007. Despite these distribution/exhibition problems both these two films screened successfully at festivals. Kashyap has gone on to build a career as a writer/director and producer with a sideline in acting. His relationship with mainstream Hindi cinema is still unclear – he moves towards and then away from it from picture to picture. But he has become for many commentators an important leader of Indian Independent Cinema. Much of this is down to his producer role and his enthusiasm for presenting films at international festivals – something Bollywood generally fails to do.
Kashyap has founded two production companies, each of which have made partnerships with major production outfits. The second of Kashyap’s companies is Phantom Films, actually a partnership with other producers and a director. The Indian ‘major’ Reliance took a 50% stake in this company in 2015. Phantom was a production partner on Mukabaaz with Colour Yellow, a similar company founded by producer-director Anand L. Rai. At Cannes in 2013, Kashyap was involved in all three of the Indian films being screened during the celebrations of ‘100 Years of Indian Cinema’ as director or producer as well as general cheerleader. Kashyap’s companies have helped other young directors at various times. The arthouse hit in the UK, Ritesh Batra’s The Lunchbox (2013) was another film on which Kashyap was a co-producer. Kashyap’s own mainstream breakthrough as a director came with the mammoth 2-part 320 minute gangster epic Gangs of Wasseypur in 2012. Since then I think we have been waiting for another film to match Gangs and Mukkabaaz feels like that film.
The story behind Mukkabaaz is as intriguing as the film itself. Vineet Kumar Singh from Varanasi (Benares) travelled to Mumbai at 18 like so many before him to follow a dream of becoming a success in the film industry. Eighteen years later after completing a medical degree on the side and writing his own sports-based screenplay, he hawked his script around while working in a range of film crew posts until he met Anurag Kashyap (also from Uttar Pradesh). Singh is now the star of his own story. To tell the story of an aspiring boxer he drew on his own experience as a teenage basketball player in the state competition in U.P. and to play the role he had to train as a boxer.
Outline (no spoilers)
The title ‘Mukkabaaz’ appears to refer to the distinction between ‘brawling’ and ‘boxing’. If so, it’s a good title since these are both activities Shravan Kumar needs at various times and he has to recognise the distinction and know how to handle complex situations. When the narrative begins, Shravan has been an aspiring boxer for several years and is part of a group under the coach Bhagwan Mishra (Jimmy Shergill) in Bareilly. One day he enters Bhagwan’s family courtyard and sees Sunaina (Zoya Hussain), Bhagwan’s niece. It’s an immediate attraction but one fraught with problems. Bhagwan is the villain of the story whose prejudices about caste are married to an obsessive control syndrome in which he dominates the state boxing system, exerting influence even on the national system. The vivacious and talented Sunaina is mute and kept in the background (alongside her parents) by Bhagwan who hopes to marry her to a local businessman. Shravan breaks away from Bhagwan and eventually seeks out a new coach in Varanasi. He wants to marry Sunaina but Bhagwan stands in the way – just as he does if Shravan is to progress to regional and national status as a boxer.
This bare outline might make Mukkabaaz sound like any other sports hero story – even if it acknowledges the family melodrama. But this is India and sports narratives have a unique flavour in a country of 1.3 billion which outside of cricket has so far failed to produce the champions its vast pool of talent and collective wealth might be expected to deliver. In boxing, for instance, there are no Indian successes to match the legendary Cubans or the professional fighters of Mexico or Philippines. Part of the problem lies in the labyrinthine system of state level competition structures and the opportunities for corruption and political interference. Shravan is part of a system in which sporting success is also a means of fast-tracking into a government job, so at one point in the narrative he finds himself burdened with work at a railway maintenance depot (railway employment in India is still a secure form of employment in the public sector). Coupled with the need to support his extended family and a punishing training regime as he heads for the state finals in Lucknow, this stretches his resources almost to breaking point. Bhagwan’s influence in the state boxing world means that he has several ways to block Shravan’s progress.
The film’s narrative is concerned with both the corruption within sport but also the persistence of caste prejudice and the violence of extreme Hindu fundamentalist groups. Shravan is seen as ‘inferior’ by Bhagwan who loudly proclaims his own Brahmin status – marriage within the same grouping is still practised and Bhagwan believes Shravan is lower caste. However, Bhagwan’s ferocious attitude towards Shravan is arguably more concerned with the younger man’s resistance to Bhagwan’s authority. Caste also surfaces in more complex ways at the railway depot. On two occasions in the film we are witness to an attack by ‘Cow Protection Vigilantes’ – armed groups attacking anyone in their homes allegedly eating beef. These two issues in Anurag Kashyap’s film mark it out from the Hindi cinema mainstream, although in other ways Mukkabaaz looks back to earlier forms of the masala film. The family melodrama includes the fate of parents and the romance and sports stories rely on Shravan having the kind of best friend who will always be there to help him escape threats and pursue the villains (Bhagwan and his goons). At 154 minutes it is actually longer than many contemporary Hindi popular films – but it breaks the convention of Indian mainstream cinema by not having an intermission. It has 42 minutes of music, most of which is woven into the narrative. It does, however, have a cameo appearance as a wedding performer by Nawazuddin Siddiqui, the current star of the ‘crossover’ world of independent and mainstream Hindi cinema whose career has been helped by his roles for Kashyap. Most of the music is written by Rachita Arora and I was pleased to see that all the lyrics of the songs are translated for the English subtitles.
For me, Mukkabaaz works in every way. I was completely engaged in the narrative and I loved the music (always a strength with Kashyap). I was expecting an intermission and suddenly realised we were nearing the end of the narrative – a sure sign that my engagement was total. Jimmy Shergill is a genuine melodrama villain and the central pairing of Vineet Kumar Singh and Zoya Hussain, perhaps because they were both approaching a major cinema role for the first time, works terrifically well. Singh is completely convincing as a boxer – and the camerawork by Kashyap regular Rajeev Ravi and his collaborators makes all the fights feel genuine as well as exciting. Many commentators have noted the symbolism in making Sunaina mute but the intelligence and wit in her performance is in some ways even more important. The film’s ending works very well – it is both unexpected in genre terms but seems ‘right’ for the narrative.
This will be one of my films of the year – I haven’t enjoyed a new release as much for a long time. In the UK this Kashyap film was released by Eros International, one of the biggest distributors of Bollywood films. Even so, in Bradford the film lasted only a week and in my screening there was just one other patron. Meanwhile the Bollywood blockbusters in the other screens carry on week after week. Why doesn’t Mukkabaaz draw the crowds? Is it just too ‘Indian’ for the diaspora audience?
Rajat Kapoor is known in the UK as an actor (having appeared in more than 40 films) across mainstream Hindi and independent features. But in India he is also recognised as a director of low budget independent films. This busy actor-filmmaker made the trip to the North of England to make appearances at both Sheffield Showroom and HOME in Manchester as part of ‘Not Just Bollywood’. He accompanied his most recent feature as director (and supporting actor), introducing his film and staying on for a Q&A after the screening. Ankhon Dekhi is a remarkable film. I left the screening intrigued, slightly bemused and realising I needed to think more about it.
The film’s title translates roughly as ‘Seeing with your own eyes’. It only dawned on me later that ‘dekko’ is another Hindi loan word that no doubt crept into English usage during the colonial era– as in “Have a dekko at this”. The central character Bauji, a fifty-something man living with his extended family in old Delhi, decides to follow the philosophical position of believing only what he can see with his own eyes as closely as possible and in doing so turns upside down his own family and his group of friends in the local community. Everything kicks off with an event both shocking and mundane at the same time. The whole of Bauji’s extended family overreacts when it is revealed that Bauji’s daughter is seeing a young man who is assumed to be a ‘bad lot’ and certainly not appropriate as husband and son-in-law. But is he that bad? Or indeed not bad at all? Bauji is not convinced that the young man is a villain, but at first his daughter’s life takes a back seat as Bauji himself becomes known as a philosopher, giving up his job and acquiring a circle of followers, mainly from the local barber’s shop where men gather (a link to African-American culture I hadn’t thought of before).
Some time after the screening, I had a revelation about what Ankhon Dekhi might be reminding me of when I read a viewer’s comment on IMDb: “Rajat Kapoor’s refreshingly eccentric yet gimmick-less (even hype-less) Ankhon Dekhi is kind of a déja vu of Malgudi Days. The film revolves around Bauji who lives in his own ideological world and believes in the inherent goodness of people” (‘rangdetumpy’ from India). I came across the charming and beautifully written novels (in English) of R. K. Narayan around forty years ago. Narayan, a southern writer born in Madras, invented his own fictional town of Malgudi. His stories deal with everyday and mainly inconsequential events which reveal everything about a small community of characters. There is definitely a link between Bauji and Narayan’s world. Ankhon Dekhi is set in Old Delhi and Rajat Kapoor told us that finding the particular dwelling with its interconnected rooms and communal spaces to serve as the film’s central location was one of the most important aspects of the film’s production. The extended family includes Bauji’s brother (Rajat Kapoor) and his family and the closeness – which has benefits and disbenefits – becomes another factor. Ankhon Dekhi works because it is both specific in its Old Dehli milieu and ‘universal’ as a family comedy melodrama. It also suggests another Indian genre – that concerned with the ‘guru’ or ‘pandit’. Bauji attracts followers and it isn’t too difficult to see that both guru and followers are ripe for some form of gentle satire. Alternatively, perhaps his philosophy works and we are the ones to be gently mocked? Again, Narayan had a similar story, The Guide (1958) which follows a character, a tour guide, who will eventually become seen as some kind of spiritual guide by his followers. Like Narayan, Rajat Kapoor ends his narrative with an open question about Bauji’s status and whether he can survive the journey he seems to be making.
Ankhon Dekhi is a lovely film with a great ensemble cast who present scenes about life in their neighbourhood that allow us to reflect on love and friendship and the fascination of daily life. Rajat Kapoor explained that he grew up in this kind of family in a similar part of Old Delhi. It is clearly a film that ‘Not Just Bollywood’ curator Omar Ahmed holds very dear, as was apparent in the Q&A that followed the screening. Omar asked questions which referred back to his own earlier presentation on the ‘Hindies’ phenomenon and Rajat Kapoor explained how, seemingly ‘out of the blue’, someone appeared who was prepared to find the half a million dollars required to make the film. This was Manish Mundra. Ankhon Dekhi was the first production for Drishyam Films, the company Mundra set up. Four years and several other productions later (including Newton (2017)). Mundra was able to announce a $20 million fund to finance 8-10 new Indian independent films. This development promises new films but how these films will be distributed and how they will find audiences remains an issue. Rajat Kapoor told us that Ankhon Dekhi has still not covered its production costs. But he also suggested that the new possibilities offered by Netflix and other streaming services might help indie films to be seen outside the big metros (a question from the audience queried whether this would mean that films like Ankhon Dekhi would never get into cinemas). At the moment, a film like Ankhon Dekhi is still likely to be seen mainly at film festivals (in India and abroad) – and not in local cinemas on release. Rajat suggested that it doesn’t really matter if Netflix don’t allow films they produce to get into cinemas if it means that audiences can still see small independent films on their TV sets or online. He admitted that the biggest success of Ankhon Dekhi, for him, was that every day somebody new would see his film on the various outlets and that he could feel the love for the film when people stopped him on the street to congratulate him.
Ankhon Dekhi won awards in India but Rajat Kapoor is still struggling to fund one of the four new scripts he has completed. His next film will try for crowd-funding and we were all invited to contribute. In a final response to a question by Omar Ahmed about the potential for this new ‘wave’ of Indian independents, Rajat Kapoor was not optimistic. “There are perhaps 5 films each year that are interesting independents – and we make 1500 films a year.” I’m not sure I agree that only 5 are examples of new ideas, but Rajat did finally relent by agreeing that, slowly Indians are getting more access to ‘world cinema’ and tastes are changing. Let’s hope so if we are going to get more films like Ankhon Dekhi. Rajat himself is a link to the ‘New Cinema’ of the 1970s and 1980s since he was inspired by two of the directors of the period, Mani Kaul and Kumar Shahani, while he was at the Film Institute in Pune and they are both acknowledged at the end of Ankhon Dekhi.
A short interview with Rajat Kapoor has been posted on HOME’s website:
This film in HOME’s ‘Not Just Bollywood’ season is an award-winning documentary from Shirley Abraham and Amit Madheshiya who together seem to have been involved in most aspects of the film’s production. Amit Madheshiya is a photographer based in Mumbai who had already received prizes for his work photographing travelling cinemas before he and Shirley Abraham worked on a film documentary. Both filmmakers received an M.A. from the Mass Communication Research Centre at New Delhi’s Jamia Millia Islamia University in 2006 and then worked on globally-funded arts projects. This film also received support from the Sundance Film Festival.
Although largely ignored in conventional film studies, travelling cinemas and similar activities have attracted the attention of ethnographers because of the curious mix of arts, religion and rural culture that surrounds the subject. It isn’t difficult to see how the film came to be listed for so many prizes and indeed to win several. The material is very engaging and the documentary style is handled authoritatively but lightly – a great achievement for first time filmmakers who have referred to taking advice from books and Sundance tutors at an Edit Lab. I would term the style ‘Direct Cinema’, going back to the classic 1960s work of Robert Drew, Richard Leacock and others. This is often confused with ciné vérité and there is a useful distinction between the two on the IDEAS ∣ FILM website. Direct Cinema implies that nothing gets in between the event and the camera eye, so no appearances or commentaries by the filmmakers or ‘the voice of God’.
The film’s narrative is carried by three ‘characters’. Mohammed and Bapu are both travelling cinema exhibitors and the third character is Prakash who has spent many years in his workshop maintaining and re-building cinema projectors. These kinds of travelling cinemas have been operating for seventy years or so in parts of eastern Maharashtra, 100 kilometres or more inland from Mumbai. It is a seasonal business and the exhibitors use a lorry (truck) to transport projection equipment in parts that is then re-assembled on site and films are projected from the bed of the truck onto a canvas screen erected in a large circus-style tent. Or at least, that’s how Mohammed manages it. Bapu’s truck is so vintage that the engine no longer operates and the truck is towed into place by a tractor. The two operators each have a different approach. Bapu attracts kids and lets them in free as the audience of the future – the children are allowed to use a microphone like a fairground barker to attract the main audience in the villages presumably close to his base. Mohammed has a larger crew and his is a more commercial operation which tries to show as many screenings as possible before moving on to the next fair.
Fairs/festivals are common across India in cities and in rural areas. The specific fairs in this region where Mohammed operates may in the past have had a primary religious purpose, but some now seem to be as much about entertainment. As a venue for cinema exhibition they form part of the huge diversity of Indian film culture from modern multiplexes in the metros to traditional single screen cinemas in smaller centres and to ‘B’ and ‘C’ circuit cinemas as well as video screenings and mobile cinemas, outdoor screenings etc. The films are equally varied with some relatively recent mainstream films, some more ancient and in one tent what appears to be soft porn.
Part of the real pleasure of the film is in following the process of putting on a screening and seeing how the exhibitors cope with all the usual problems of exhibition – keeping the audience on side when the reels of film arrive late, keeping ancient projectors working and making sure the projectionists treat the equipment with care. The inclusion of Prakash is a good choice as his enthusiasm and his skill in dealing with projectors shines through as he demonstrates his own, hand-built projector with all kinds of refinements for perfect running. Sadly, it will probably never be used because this documentary has been made during the period when even travelling cinemas have been forced to abandon 35mm film projection and move towards digital. India has a thriving ‘E’ cinema culture which runs in parallel with Hollywood’s ‘D’ cinema system. That means cheaper projectors and laptops rather than the DCP projection. Even so, the cost of new equipment is a shock for Mohammed and the familiar problems about licence keys and software upgrades still need to be solved – and that’s not easy without local broadband connections. All this sounds like it might be the end for Prakash – a sprightly man in his 70s, immaculately turned out in his workshop. But fear not, he’s got his future sussed and his family won’t go hungry.
The Cinema Travellers is a joy to watch and deserves the interest and praise it is attracting. We do get to learn a lot about the ‘business’, but I would have liked more. I’m assuming that many of the cinema crews and audience members are speaking Marathi but I’m not sure whether the films shown are Hindi or Marathi (I’m assuming a mix?). I think for audiences outside India it is difficult to grasp how cinema distribution and exhibition works for the people in the film. Many reviews refer to ‘remote communities’. I’m not sure that these villages are ‘remote’ – they are just far away enough from a town to make going to a ‘standing’ cinema impractical. We hear how people are now watching films on their phones and we see families watching TV. Is it the social aspect, the getting away from family that makes this type of exhibition still viable, albeit on a much smaller scale than in the past? My feeling is that this documentary (as distinct from the larger project for the co-directors) aims for the universal story of the small operator struggling to keep a business going than it does for ‘documenting’ an industry practice. Which is fine if it is done with the skill and artistic flair presented here.
Here is a Cannes Report that introduces the filmmakers and a glimpse of the film:
. . . and here are the filmmakers in Heidelberg reflecting on their long-term project investigating the cultural activity of travelling cinemas:
Newton opened in India a week ago and I was fortunate to watch the film the previous Saturday at HOME Manchester as part of the ‘Not Just Bollywood’ season. I’ve been trying to let my thoughts about the film marinate as I bathe them in the various positions being explored by friends in Manchester as well as across the Indian media. Newton is certainly a critical success and has already been selected as India’s Foreign Language Oscar nominee – but critics and audiences both seem divided as to how to take the central character and the narrative that he provokes. The film is an intelligent and wickedly funny political satire. It hasn’t yet reached a wide audience since it opened on only 300 screens in India, but even so some very different readings have appeared. The one negative reaction to the film has come from critics who have claimed that it takes ideas from the Iranian film Secret Ballot (2001). Newton‘s director Amit Masurkar has refuted these claims and the Iranian director Babak Payami has stated that there is no plagiarism involved. I have watched Secret Ballot but at this point, before going back to it as I hope to do, I think that although the central narrative action is certainly similar, the different context and the underpinning issues make a clear distinction. There is nothing wrong with borrowing ideas – but if Masurkar has done this, it should be acknowledged.
Outline (no spoilers)
‘Newton’ (Nutan) Kumar (Rajkummar Rao) is a young man with a postgraduate degree who has only been able to become a government clerk (he failed the Civil Service exam). Sent out to be a polling clerk in an election in the Eastern Central state of Chhattisgarh, he finds himself volunteering for potentially the most dangerous and difficult job for an election officer – collecting votes in an isolated area that has recently seen activity by Naxalite/Maoist groups. He is helicoptered in with his team of two assistants and meets the local military commander Aatma Singh (Pankaj Tripathi) and then a local teacher Malko (Anjali Patil) who acts as an interpreter and liaison with the potential voters. Is Newton going to be able to register any votes in the jungle?
Without spoiling the narrative, I can say that Newton tries very hard to follow the rulebook and it is up to the audience to decide the extent to which he succeeds. This is a political satire that takes aim at many different targets, including Indian bureaucracy, media constructions (a foreign media crew visits the area to see the election process), the conduct of the military, Indian ideas about democracy, inequalities, attitudes towards ‘scheduled tribes’, policies about ‘insurgents’ etc. At the centre of all this, in Rajkumar Rao’s wonderful performance, is Newton. Is he a brave hero, a staunch advocate of democracy – or is he completely insensitive to everyone’s different problems? Or is he somewhere on the autistic spectrum, perhaps with a mild form of Asperger’s Syndrome? Perhaps the real pressure of attempting to conduct an election under threat of disruption pushes him into a difficult place where he struggles to function. There are scenes at the beginning and the end of the film which take place outside the jungle context and perhaps provide clues about Newton’s behaviour. I’d like to see the final scenes again but one scene sees an attempt to ‘humanise’ the presentation of Newton’s potential nemesis Aatma Singh. Singh actually faces similar problems to Newton in that he is trying to fulfil his orders to keep the region free of Naxalites, protect the villagers and keep his men safe.
The setting of the drama is important. Chhattisgarh was formed out of the south-eastern districts of Maya Pradesh in 2000 and it is still a relatively poor state even though it has fast developing areas and rich mineral deposits. The jungle setting is the forest area of Dandakaranya. This is an area associated with the spiritual and the stories of the Ramayana (which is referenced by a joke in the film). It’s also the home of ‘tribal peoples’, one of the most disadvantaged communities in India. These people speak Gondi, a South-Central Dravidian language not understood by an educated Hindi speaker like Newton. The insurgents who are seen briefly at the start of the film (and whose presence is often invoked later on) are variously described as Naxals, Maoists or ‘communists’. Naxalites (from Naxalbari in Northern West Bengal) emerged in the late 1960s and new Naxalite groups have since emerged in many Indian states, forming a ‘corridor’ through the centre of India from North East to South West. Chhattisgarh has been a centre of much activity since 2005. Naxalites often seek out tribal peoples (the ‘Adivasis’) as their most likely supporters. The events in Newton are genuinely ‘realist’ in the sense that politicians have been victims in Chhattisgarh and the Naxalite threat is ‘real’. This in turn marks out Newton as an ‘Indian Independent’ in its presentation rather than belonging to the kind of fantasy world found in mainstream Hindi cinema.
For my money, Newton the character, with his principles and his lack of any sensitivity is not the answer – in fact he could well make matters worse. Indian governments need to consider the needs of the poorest people and curb the exploitation of resources with better regulation if they are to meet the challenge of the insurgency. Education is vital. An election is not democratic if voters don’t know who they are voting for or what elected people would do in power. But will Newton, the film, help audiences to engage with these kinds of debates about how to make democracy work? Some of the reviews I’ve read seem very naīve in taking Newton to be a ‘hero’. Perhaps if he listened carefully to Malko, he might be persuaded to modify his behaviour or at least learn how to disguise what he thinks?
Newton was first shown at the Berlin Film Festival where it won a prize and subsequently at other festivals. I hope it gets an eventual UK release and that it gets to the final Oscar shortlist. The film is produced by Manish Mundra and Drishyam Films which is fast becoming a celebrated ‘brand name’ for Indian Independent films. It has an excellent script by the director and Mayank Tewari. The only issue I have with the quality of the production is that the camerawork sometimes appears to lose focus in parts of the frame for no apparent reason. But this doesn’t detract from the overall success of the presentation.
I fear that only seeing the film once may turn out to be a problem. Since posting this I’ve discovered that there may be a line of dialogue in the film that suggests that Newton may be from a Dalit background. That might change my reading. I fear there may be other such revelations to come. If I’ve got things wrong, I hope I’ll be corrected. Please leave a comment.
‘Not Just Bollywood‘ is, as the title suggests, a season of films and other events presented at HOME in Manchester, celebrating the diversity of Indian film culture after 70 years of independence. Curated by our esteemed colleague Omar Ahmed, it offers films from ‘Hindie’ or ‘independent Hindi cinema’ as well as titles using Marathi and Assamese languages. Omar will be offering a ‘1 hour intro’, there will be a panel discussion on Indian Independent Cinema plus a Q&A with one of the directors featured and an introduction to the Assamese film.
The programme starts on 14th September with The Lunchbox (India, Hindi 2013), followed by:
16th September: One Hour Intro to New ‘Hindie Cinema’ followed by Newton (India, Hindi 2017)
20th September: Ankhon Dekhi (India, Hindi 2013) + Q&A with director Rajat Kapoor
24th September: The Cinema Travellers (India, Hindi, Marathi, 2016)
26th September: Court (India, Hindi, Marathi, Gujarati, English, 2014) + Panel Discussion on Independent Cinema
30th September: Kothanodi (India, Assamese, 2015) + Introduction
Full details of the programme and each screening/event are available from HOME: Not Just Bollywood.
I’ll be there for most of the dates. If you can get to Manchester, please come and join us – you won’t be disappointed!
These notes were compiled for a Day School earlier this year that looked at extracts from various Indian films/films about India in an attempt to understand how the issues surrounding the Partition of India in 1947 have been represented on screens.
The ‘partition’ of India was the final act by the British colonial administration working through the India Office and the Viceroy (i.e. the King’s representative) in August 1947. The Viceroy then became the Governor-General of India still representing the King as the Head of State in the independent ‘Dominion’ of India. In Pakistan, Muhammad Ali Jinnah became Governor-General.
The Labour government in London faced many severe problems in the immediate aftermath of war. The winter of 1946-47 was one of the worst on record in the UK and the heavy snowfalls in January severely disrupted industry and agriculture. As much as 10% of industrial output was lost, energy supplies were severely restricted. Public spending with the foundation of the National Health Service and the expense of military activity abroad (15% of GDP) created pressure on sterling and subsequent devaluation from $4.00 to $2.80 as the dollar exchange rate. Historians see this as the first stage in the UK’s decline as a superpower. Despite the enormity of the Partition of India as an event, it was only one of the problems facing Prime Minister Attlee’s cabinet (withdrawal from Palestine was also a priority). Mountbatten was given considerable powers and the government was prepared to accept a swift retreat from India. Communal conflict has been a feature of life in India at various times throughout recent history (much of it caused directly by British policies) and in August 1946 around 4,000 people lost their lives in Calcutta during clashes between Hindus and Muslims. The lack of action by the colonial authorities at this point is inexcusable, but the British state was increasingly running out of resources to police India effectively. Mountbatten was appointed Viceroy in February 1947, charged with achieving a British withdrawal by June 1948 at the latest. He accelerated the process of withdrawal in an attempt to avoid further violence – but instead probably exacerbated the conflicts.
The leaders of the Indian Independence movement, including Nehru, Jinnah and Gandhi, had been pressing for independence since the 1920s and earlier. (The Congress Party and the Muslim League had origins in the late 19th century and early decades of the 20th century.) The emergence of a ‘two state’ solution is generally accepted to have happened because of the position that Jinnah and the Muslim League adopted in the early 1940s. Jinnah argued for a division according to religious affiliation because of fear that an independent India would be dominated by Hindus. Ironically, Jinnah himself was not a ’religious Muslim’ and the British had encouraged separate political constituencies for Muslims and Hindus and other religious groups as early as 1932 with ‘The Communal Award’. Congress could reasonably argue that Jinnah did not have the support of the majority of Muslims across India as shown in local elections, but he convinced the British that he was the Muslim leader they should negotiate with.
Once partition appeared inevitable (i.e. when Jinnah and Gandhi /Nehru could not agree on how to negotiate with the Viceroy), the fundamental problem became how to divide the three provinces of British India in which there were roughly equal numbers of Muslims and Hindus. Punjab was further complicated by the presence of the home base of Sikhism in Amritsar. Bengal had already experienced a very unpopular earlier partition by the British along religious lines in 1905 (rescinded in 1911). Jammu and Kashmir was actually a ‘princely state’ – not under direct British control. India and Pakistan had to negotiate a partition arrangement after independence and this proved extremely difficult – leading to future military confrontations.
Punjab, Bengal and Kashmir will be the focus of our study of how Partition has been represented on film.
Who was actually responsible for creating this inevitability of Partition in 1947 is the most contentious issue in the history of the period. The most recent British film focusing on Partition, Gurinder Chadha’s Viceroy’s House (2017) lays much of the blame on the wartime British leader Winston Churchill and his attempts in 1944-5 to prepare for the threat of Soviet influence over an independent India. Nehru was seen as most likely to adopt a non-aligned but friendly position vis-a-vis Moscow and Churchill saw the possibility of an independent Pakistan as a Western ally, allowing British bases to remain in place. In a documentary screened on British TV in August 2017, Chadha explored this evidence further (referring to wartime documents held in the British Library). This programme suggested that Jinnah had met privately with Churchill and that the idea of Pakistan as a future ally against the Russians was widely shared by what Chadha termed as “the British establishment” – including the Royal Family and the military. The suggestion is, therefore, that the Attlee government was faced with a fait accompli policy that they were unable to alter. Indian historians and Indian filmmakers have tended to blame Jinnah and the British – either separately or together.
‘British India’ referred to what were in effect British colonies, locally administered by colonial civil servants and the India Office in London. In 1947 there were seven major provinces administered in this way and developed from the original ‘presidencies’ of Bengal, Bombay and Madras.
The British Crown also had ‘suzerainty’ over some 500 plus ‘princely states’, ranging from large states such as Hyderabad and Mysore to tiny states of a few thousand. Each local ruler had to make a separate arrangement with the newly established dominions of India and Pakistan.
The directly ruled colonies and the princely states together comprised the ‘British Raj’ established after the 1857 Indian Mutiny. It also became known as ‘the Indian Empire’.
Languages and local cultures
Religion was just one of the potentially divisive factors in India in 1947 and its impact was felt most strongly in the North. In much of Southern India, language differences and ethnic differences (i.e. the Dravidian South’s mistrust of the Aryan North) were more important. During the 1950s and 1960s, Indian government was re-organised to produce states based on linguistic groups. In the states of West Pakistan and East Pakistan after partition, the fact that the mass of the population in the East spoke Bengali and not Urdu was a major issue for any sense of ‘national identity’.
Indian film industries
We are concerned with representations of the events of Partition and its aftermath on film. One of the important issues for us is to identify which film industry has produced a film and who the ‘creatives’ (writer and director in particular) might be. There are many films about Partition issues as well as many filmmakers from diverse backgrounds. For this reason, I’ve tried to include something from each of the following categories (they are overlapping categories, so some films and filmmakers appear in more than one category). There is no ‘ranking’ in this list.
- Popular (mainstream) Hindi cinema – often now retrospectively termed ‘Bollywood’.
- Popular international or Hollywood ‘studio’ films.
- Indian art films and ‘parallel cinema’ films
- International art films
- Films by Indian diaspora directors
- Indian ‘regional films’ – films in languages other than Hindi (or English)
(Because of difficulties of availability of films, I have not included Pakistani or Bangladeshi films that might address Partition issues)
From the list above, it would be useful to distinguish between a film like Gandhi (1982), Richard Attenborough’s biopic, as an ‘international’ Hollywood studio film and Gurinder Chadha’s Viceroy’s House as an independent British film (with some Hollywood support) directed by a diaspora director – someone whose grandparents left Rawalpindi in 1947 and who now lives in the UK.
The so-called ‘parallel’ or ‘middle cinema’ of India is difficult to define but it is clearly distinguished from the popular Indian cinema of multi-genre narratives and choreographed song and dance sequences. Parallel cinema was/is more ‘serious’ in its social concerns and character development. It is more difficult to distinguish between parallel and ‘art’ or ‘avant-garde’ cinema, the latter being in formal and narrative terms more experimental.
What follows is an attempt to select extracts from films which represent Partition and in some cases its aftermath in Pakistan, West Bengal, Kashmir and Punjab. In some cases, longer posts are available discussing the films in more detail and I have included links where appropriate.
Jinnah (1998, UK-Pakistan, (English) dir Jamil Dehlavi)
This unusual biopic of the Muslim leader stars Christopher Lee in the title role. Director Dehlavi is a diaspora figure based in Europe and he used mostly British-based actors alongside Indian star actor Shashi Kapoor in this co-production with Pakistan that was controversial at the time of its release but has since been accepted in Pakistan.
Subarnarekha (Golden Line, 1962, Bengali, dir Ritwik Ghatak)
Despite being one of the most important filmmakers of his generation, Ritwik Ghatak’s films were not widely appreciated when first released. But when he went on to become one of the first tutors at the Indian Film Institute in Pune, he soon became an influential figure for younger directors. He was very much affected by partition, being forced to move from East to West Bengal. His trilogy of films in the early 1960s uses music and politics to explore the heartbreak of partition. (The other two films in the trilogy are Cloud-Capped Star (1960) and Komal Gandhar (1961).
In Subarnarekha, Ishwar, a man in his late twenties and his younger sister Sita find themselves in a refugee camp in Calcutta where they acquire a stepbrother – a young refugee boy Abhiram who has lost his mother. This trio then find themselves in the western part of Bengal by the Subarnarekha River. The children grow up and fall in love, but the older brother can’t cope with events and breaks down, unable to escape from his past. In the clip above, the landscape is expressive of the despair and sense of exile and loss experienced by Ishwar.
Roja (1992, Tamil, dir Mani Ratnam)
An important film for Indian cinema, Roja is an example of Tamil language popular cinema. Unlike Bollywood, which in the early 1990s preferred stylised fantasy films, Tamil cinema, and Mani Ratnam in particular, created romances set in ‘real’ situations. Roja (‘Rose’ – a symbol for Kashmir) sees a Tamil cryptologist working for Indian intelligence being sent to Kashmir with his young wife. Visiting an area close to the ‘line of control’, he is captured by a Muslim guerrilla group who want to exchange him for one of their own members imprisoned by Indian forces. The film won many awards and was hailed as a ‘patriotic film’, being dubbed into Hindi, Telugu, Marathi and Malayalam. It encouraged Bollywood to think of more serious issues as the basis for entertainment features.
In this clip the cryptologist tries to talk to his captors.
Lakshya (2004, Hindi, dir Farhan Aktar)
This mainstream Bollywood blockbuster was written by the director’s father, Javed Akhtar, one of the most acclaimed writers in Indian cinema. A young man (Hrithik Roshan) from a wealthy Delhi family attempts to give up his aimless life and eventually passes out of the Indian Military Academy. He is posted to Kashmir and given the opportunity to prove himself in action against Pakistani insurgents. The various conflicts on the Kashmir border/line of control feature in several Indian films, often associated with the ‘Kargil War‘ of 1999.
The film shows Hindi cinema attempting to merge a romance (Pretty Zinta is the hero’s ‘lost girlfriend’, a TV reporter) with a story about young India’s indifference towards guarding its border. Ironically, the Colonel of the regiment is played by the supreme Bollywood hero Amitabh Bachchan. At the time Roshan was one of the young hopefuls attempting to replace Bachchan.
The clip below is a ‘music video’ featuring the title song with scenes from the film. We see the hero in training and the role of the Army officer is shown as both heroic and glamorous. It’s worth noting that both the Indian and Pakistani Armies were created out of the British Indian Army in 1947, a situation which initially created the possibility of a civil war situation in which officers and men who had trained together might find themselves on opposite sides in a conflict. The Bollywood presentation suggests that today there is an American influence on how the image of the Indian military is constructed.
Garam Hava (1973, dir M.S. Sathyu)
This film, in Urdu, is one of the first examples of the ‘parallel cinema’ of the 1970s and 1980s. The title translates as ‘Scorching Winds’. They are mentioned in the first few lines of dialogue as threatening the flowering trees of the city of Agra (the city which is the home of the Red Fort and the Taj Mahal, two major symbols of the Muslim Mughal Empire in India). If not uprooted, the trees will wither in the heat. ‘Scorching Winds’ is also metaphorical and refers to the violence of communalism sweeping through India in 1947-8. The film deals with a Muslim owner of a small shoe factory. He decides to stay in Agra, but his brother moves to Karachi and gradually life becomes very difficult for the brother left behind. Garam Hava proved controversial even after more than 20 years since the events depicted. It had a delayed release because of fears of communalist violence. It was supported by the government agency, the NFDC and submitted as India’s entry for Best Foreign Language Oscar.
In the interview above the director and scriptwriter discuss the film and its legacy in some detail. The interview in 2014 was conducted at the time of the film’s re-release. (You need to click on the link and watch the interview directly on YouTube).
Earth (1998, dir. Deepa Mehta)
Earth is an adaptation of an autobiographical novel Cracking India by Bapsi Sidhwa, first published as ‘Ice Candy Man’ in the UK in 1988. The director Deepa Mehta was born in Amritsar in Punjab in 1950. She moved to Delhi as a child and graduated from the University of Delhi. In 1973 she migrated to Canada and started a film career as a writer and documentarist. She directed her first feature in 1991 and as well as English language features in Canada she has returned to India to make four features. Earth was the second film in her ‘Elements’ trilogy after Fire (1996) and preceding Water in 2005. All three films were controversial (Fire addresses lesbianism and Water, the treatment of widows in traditional Hindu culture). They were also highly praised and won prizes. Her 2012 adaptation of Midnight’s Children was less successful (but still well worth watching).
Although this is a film from a diaspora director with photography by Giles Nuttgens from the UK, it is also a film deeply rooted in Indian cinemas. The music is by A. R. Rahman and the actors include the current Bollywood superstar Aamir Khan in an early role. Nandita Das is a star of Indian parallel cinema and other cast members are well-known in India.
The film is part of the group of films, like Garam Hava that deal with the personal tragedies of Partition rather than directly with the political machinations. Like Train to Pakistan its focus on Punjab means that the complexity of religious, social and cultural relationships are explored in some detail.
The film is set in 1947 in Lahore in Northern Punjab. The city has a Muslim majority but the household at the centre of the narrative is Parsee and the little girl who in effect ‘narrates’ the story has a Hindu nanny/maid (Nandita Das) who has a circle of friends that includes Muslims and Sikhs. The clip below shows the girl and the maid during the kite-flying festival and the maid is being wooed by the Aamir Khan character, the Muslim known as the ‘Ice-Candy Man’, one of his several identities. The kite-flying is a joyful competition which ironically underlines how the community will later be divided by the violence of the communal violence in the lead up to Partition.
Train to Pakistan (1998, dir. Pamela Rooks)
This is another film that received backing from NFDC as a later example of a parallel film. Pamela Rooks was a filmmaker born in Calcutta to an Army family, but the film (in Hindi) is set in Punjab. It’s an adaptation of a 1956 novel by Kushwant Singh, himself a major cultural figure in India post 1947.
The trailer above does not have English subtitles but a subtitled DVD is available in the UK. The story is set in an Indian village in 1947 close to the new border with Pakistan. Despite the conflict all around them, the villagers, mostly Sikh landowners and a minority of Muslim labourers, live a peaceful life. The film explores, through various characters, how the peaceful village is drawn into the conflict. The village money-lender is killed when he refuses to open his safe for a band of Sikh dacoits. The local magistrate, befuddled by whisky and a young prostitute, sanctions the arrest of two men – one is a Communist Party member just arrived from Delhi and the other a local dacoit who never robs in his own village and who was sleeping with his Muslim girlfriend when the murder was committed. The magistrate and police attempt to frame both men, meanwhile a train filled with dead Sikhs arrives in the village and a little later, Muslim refugees on foot from India.
Other Partition narratives
The films discussed here are by no means the only examples of film narratives exploring Partition. Here are two other examples not discussed on the day:
Partition (Canada-UK-South Africa 2007)
Another diaspora director, Vic Sarin, made this film in English starring Jimi Mistry, Irrfan Khan and Neve Campbell in Canada. It takes the Sikh perspective on partition in Punjab.
Qissa – The Tale of a Lonely Ghost (India-Germany-France-Netherlands 2013)
I didn’t see this fine film by Anup Singh until after the Partition Event. Please follow the link on the title above for more details. The film again stars Irrfan Khan as a Sikh in the Punjab at the time of partition. Anup Singh is also a diaspora director with a similar but also slightly different background to Gurinder Chadha.
I used the following two books alongside web searches in preparation for the event:
Akbar, M. J. (1985) India: The Siege Within, Harmondsworth: Penguin
Tunzelmann, Alex von (2007) Indian Summer: The Secret History of the End of an Empire, London: Simon and Schuster
The films from which extracts have been taken have all been available in the UK on DVD except Garam Hava (which is available on YouTube or from India/US as a Region 0 DVD).
HOME Manchester offered this rare screening of an example of ‘Indian Independent Cinema’ complete with a Q&A featuring writer-director Sooni Taraporevala and two of her child actors, her now grown-up son and daughter Jahan and Iyanah. The screening was organised in conjunction with the Whitworth gallery, where a selection of Sooni Taraporevala’s photographs of Bombay streetlife are being exhibited as part of Manchester’s involvement in ‘The New North and South’ project with eleven South Asian and UK arts agencies. The exhibition is showing until January 2018 and is well worth a visit. The screening also acted for HOME as a kind of preview for the season of ‘Beyond Hollywood’ which will take place in September. The season’s curator, Omar Ahmed introduced the guests and chaired the Q&A.
Sooni Taraporevala grew up in Bombay and went to Harvard and NYU before becoming a professional photographer and scriptwriter. In the UK she is perhaps best known as the scriptwriter on three films directed by Mira Nair, who she first met as a student in the US – Salaam Bombay (1988), Mississippi Masala (1991) and The Namesake (2006). Little Zizou is her first feature film and she wrote a script focusing on the community she knows best, her own – the Parsis of Bombay. The title refers to an 11 year-old boy, Xerxes (the Parsis are one of India’s oldest migrant communities, originally from Persia over 1,000 years ago). Xerxes is obsessed with the football player Zinidine Zidane, hence ‘Zizou’. Zizou’s obsession is partly a displacement of his sense of loss and guilt about his mother who died giving birth to him. His father, Cyrus, has become almost estranged from Zizou and his other son, Zizou’s older brother ‘Art’ (Artaxerxes) and now leads a religious group which has become ‘communalist’. Both Zizou and Art pursue their own interests and both seek out a surrogate family in the form of the Pressvalas. Boman publishes a Parsi newspaper and his wife Roxanne fusses over Zizou. Art pines for the beautiful Zenobia whose younger sister Liana is a foil for Zizou. These relationships are interesting in themselves but the film has a central plotline in which Cyrus pushes his Parsi religious/political group with its fascist overtones into the limelight with street demonstrations and rallies. This provokes retaliation from the more liberal Boman through his newspaper.
The film is a comedy and a warning against communalism. Taraporevala cast the film almost entirely from within the Parsi community which includes Boman Irani, the Bollywood star who often plays villains but here is the good guy. The two non-Parsis are, playing Art, Imaad Shah, the son of the great actor of Indian parallel cinema, Naseeruddin Shah, and the Bollywood star John Abraham who has a cameo role. The skilfully written film manages to meld the social comedy with more fantastical developments but also with a satire on communalism. There is some great music and a clever use of graphic novel images in which Art imagines creating a story from all the madness around him. (Later I realised that a similar strategy was used in the Malayalam film Charlie (India 2015).)
The HOME audience enjoyed the film, especially those with some knowledge of Bombay and its communities. In the Q&A that followed we learned more about the film’s production which took place in the period when Hollywood studios were first beginning to explore working with Indian corporations. Little Zizou was part-financed by Viacom 18, the company 50:50 controlled by Viacom/Paramount in the US and local investors in Mumbai. The film was mostly shown at film festivals around the world and, eventually on the streaming service Hulu in the US. A DVD was released in India. The film was made almost completely in English with some dialogue in Gujarati which wasn’t subtitled in the print we saw. When I queried this with Sooni Taraporevala she explained that these are the languages that Parsis use in Mumbai. She explained that she had to get a DCP made for this screening and that adding a subtitle proved a step too far. But the lack of subtitles was not a problem in this case and the DCP looked good. When I queried whether making a film in English limited the potential market for the film in India she pointed out, quite reasonably, that the English language may be niche in India but it still adds up to a large number of potential viewers. She also suggested that a film in English suited Viacom 18 at the time. (On its website, Viacom 18 claims to have made cinema films in 7 languages.) The other thing she said was that this kind of comedy was a difficult sell in India. I think that’s a bit more questionable, though I don’t know whether the focus on a relatively small community such as the Parsis of Bombay limits its reach. Around the same time, Boman Irani also appeared in his more usual ‘villain’ role in Khosla Ka Ghosla (India 2006), another popular social comedy, and again as the villain in 3 Idiots (India 2009). Much later, Zoya Akhtar in her segment of Bombay Talkies (India 2013) creates a short narrative with another small boy who this time idolises Katrina Kaif the Bollywood star rather than Zidane the footballer. What these three films have in common is that they are all Hindi films with major stars and a guaranteed distribution. Nevertheless they do indicate that there are writers in Indian cinema (such as Jaideep Sahni and Chetan Baghat) with a similar interest in forms of comedy that are both appealing internationally and in India itself. Sooni Taraporevala is working on another script and I hope at some point she returns to this kind of comedy. Little Zizou is a gem that you should catch if you can – DVD in India, and also available in the US.
This trailer from the Levante Film Festival features the wonderful ‘Mambo Italiano’ sequence.
There were just the two of us in Screen 15 of Bradford Cineworld for a lunchtime screening of Raman Raghav 2.0, the latest from Anurag Kashyap, the doyen of the ‘new’ Indian Cinema. But then, a release during Ramadan in Bradford is always going to be tricky. When the trailers for upcoming Bollywood and Punjabi blockbusters had finished my companion remarked: “I see that Indian cinema makes crap movies too.” I assured him that an Anurag Kashyap film was a different proposition – but then remembered that Kashyap’s earlier film, the 1960s noir with a starry cast Bombay Velvet (2015), which I didn’t see, had been an expensive flop at the Indian box office. But I needn’t have worried. Kashyap’s new film, for the ‘directors’ company’ Phantom Films (Kashyap is one of four partners along with director Vikramaditya Motwane) approaches some similar material with a much more realistic budget (around US$600,000). This time the film is being distributed by the major Indian company Reliance which has taken a 50% stake in Phantom Films. Again this raises questions about Kashyap’s ‘independent’ status, but the film looks and feels like an ‘Indian Independent’ film.
Raman Raghav was a serial killer who murdered 41 people, mainly ‘street-dwellers’, in Bombay in the 1960s. We are told this in the opening titles for Raman Raghav 2.0 – but then told that: “This film is not about that case.” Instead, Kashyap has constructed a modern-day story about a Mumbai killer which uses some of the ‘real life’ 1960s story elements. Bombay Velvet was so expensive partly because it sought to recreate Bombay settings from the 1960s. In the new film Kashyap restricts himself to a limited number of locations, several using specific run-down or abandoned areas in the conurbation. The camerawork by Jay Oza (who IMDB lists as coming from a TV background) uses shallow focus on several shots allowing Kashyap to stylise scenes and make more of his limited range of locations. Kashyap also reduces costs by sticking to a relatively small number of characters and, apart from Nawazuddin Siddiqui in the lead, actors with limited exposure.
Siddiqui has become a major figure in independent cinema following his roles in earlier films directed or produced by Kashyap and he is mesmerising in this new film, ‘holding’ the screen with his portrayal of the killer Raman. This character displays what might be typical traits of working-class Indian characters – an obsequiousness towards police interrogators masking a terrifying hardness beneath which we eventually recognise the cold calculating mind. The narrative includes several sequences where Raman has either given himself up or been arrested but for various reasons the police interrogation fails to uncover/comprehend/accept what has happened. With little more than a few props (a facial scar, requests for cigarettes) Siddiqui takes control. The police officer in charge of the investigation is Ragav, played by Vicky Kaushal, a handsome young actor who also appeared in Bombay Velvet. Here he spends much of the time with a beard and dark glasses, shielding himself and his drugs habit from his colleagues. As his character’s name suggests, Kashyap and co-scriptwriter Vasan Bala have turned the hunt for a serial killer into a psychological thriller in which ‘Raman Raghav’ has become ‘Raman and Raghav’. This takes us into a discussion of references, sources, influences.
The narrative is divided into chapters with titles that refer to either a character or a distinct narrative action. The Sister, the Hunter, the Hunted etc. are offered as chapter titles in presentation which resembles street signage – like white chalk on a black background or whitewash used for grocer’s display boards. For some critics this has recalled Tarantino, but it is also a nod towards classical storytelling of different kinds. The presentation of the titles reminded me of Se7en and Siddiqui does have the same kind of presence as Kevin Spacey. The Se7en parallels can be traced further but for me the Hollywood influence seemed to be Hitchcockian, especially around that idea that the investigator is locked into a relationship with the criminal. The detective may be becoming like the killer and that the killer is able to control the detective because of his weaknesses. The classic Highsmith/Hitchcock Strangers On a Train comes to mind as well as the ambiguous hero/investigators of Rear Window and Marnie. However, I stopped thinking about Hollywood during one interrogation scene in which Raman seemed to refer to the Ramayana. I’m grateful to the New Indian Express review by Aditya Shrikrishna which provides the way in to the analysis I was struggling to make. Shrikrishna actually begins by linking Raman Raghav 2.0 to Mani Ratnam’s Raavanan/Raavan (2010). Ratnam’s Tamil and Hindi versions of the same script met with a similar rush of uncomprehending social media comments which failed to grapple with what was a much clearer take on the Ramayana myth with contemporary characters in a contemporary setting. Now Kashyap might be suffering in the same way – with a genre film that offers much more than the thrills and chills, sex and violence offered by the mainstream.
If, like me, you have only a sketchy notion of what the Ramayana is about, it involves Rama and his wife Sita in an epic story that at one point involves Rama in a battle with Ravana in which Sita is threatened. Kashyap’s script is an inverse of this so that Sita, in the form of Simmy (former Miss India 2013, Sobhita Dhulipala), is the girlfriend of Raghav and a potential target for Raman. Shrikrishna in the New India Express review reads one scene in the film between Raghav and Simmy in an illuminating way and it occurs to me that two of the best sequences in the film are those in which Raman visits his sister Lakshmi who he hasn’t seen for years and the bedroom scene described by Shrikrishna. Dhulipala and Amruta Subhash, who plays Lakshmi, both do very well in difficult parts.
I’ve seen one review which describes the film as ‘vile’ and others that describe the women as ‘submissive/passive’ and criticise the lack of background given to the characters. I’m not sure the latter criticism is important in this kind of story which has no claim to realism or sociological treatise. It uses banal genre conventions but it is delving into dark questions about corruption. The scene in the sister’s apartment is genuinely terrifying but most of the time the actual killings are not shown. Instead we hear the sound of a heavy wheel wrench being dragged along the pavement and then the horrible sound of metal hitting flesh and bone. Hitchcock again? The film does have a soundtrack of techno music with some very strange lyrics at times. I would need at least one more viewing to say more about the music and overall sound design. I would tend to agree with Shrikrishna again in thinking that Kashyap’s quickly shot low-budget film has all the benefits of vitality – but perhaps it is sometimes just too clever? There was one moment in a chase sequence when I groaned out loud at one over familiar trick. Perhaps it was a joke. Even so, I would very much recommend Raman Raghav 2.0. Along with Suburra which I saw the next day, it helped me to find genre films with enough intelligence to restore my faith in popular cinema.
This is quite a useful trailer demonstrating some of the points made above. It refers to the film’s appearance at Cannes 2016 – Kashyap has found this useful in developing an international profile: