Superstar Rajnikanth is unique in global cinema. Nobody else bestrides popular cinema in quite the same way. In 2016 he teamed up with a young and controversial Tamil director, Pa. Rajinth. The result was Kabali (India, Tamil 2016). As usual, that film tended to divide audiences with the suggestion that it might not have appealed to Tamil Cinema’s masses who worship Rajnikanth as the ultimate hero. Personally, I enjoyed the film, but I can see what might be the problem. Rajinth, according to Wikipedia, was influenced as a student by films like Battle of Algiers (Algeria-Italy 1966) and City of God (Brazil 2002) and his second feature, Madras (India, Tamil 2014), was a political drama based in North Chennai. Clearly, in Kabali, the politics were not foregrounded enough – and Rajnikanth played too complex a character for his fans. Kaala doesn’t suffer in the same way on either count.
Kaala takes on a host of political issues in contemporary India and I’m surprised that it has only, so far, been banned in one major market in Karnataka. It’s worth noting here that Rajnikanth has decided to do what his famous predecessors have done and move into politics. The attempted ban in Karnataka followed a statement Rajnikanth made about the decades long dispute about water from the Kaveri River which runs from Karnataka through Tamil Nadu (and Kerala). Or perhaps my surprise as an outsider perspective is not shared by many Indians? ‘Kaala’ or ‘black’ is the nickname of the Rajnikanth character. He is the leader of the Tamil clan in Dharavi, the biggest (and most famous) slum in Mumbai. These are Tamils from Tirunelveli District in Southern Tamil Nadu who migrated to Mumbai. In reality, the Tamils have been an important part of Dharavi since the 1920s and Tamil films have been set in the community before, notably Mani Ratnam’s Nayakan (1987) and Bombay (1995).
Kaala saw his father killed in Bombay and has fought to become the most powerful figure in Dharavi. As well as his close ties to his own Tamil community he has secured support from the whole area which includes migrants from different states. The local population is highly diverse with many dalits and a significant Muslim population, proportionately much bigger than in Maharashtra as a whole or the rest of India. Kaala was once a ‘rowdy’ but is now respected by all. At the start of the narrative his status is threatened by ‘Mumbai Pure’, a fascist-like organisation described as a ‘Nationalist’ political party (and waving orange flags like the BJP) which intends to take control of the slum, ‘clean it up’ (so it is ‘white and pure’) and redevelop the land. The film’s script draws on a long history of attempts to do this. Dharavi is now in the centre of Mumbai – highly desirable land that would command a high price for upper middle-class accommodation for those who currently face a long commute into the city.
The plot sees a personal confrontation between Kaala and Haridev Abhayankar (Nana Patekar), the Mumbai Pure leader, who has local politicians and police in his pocket. The ‘personal’ dimension refers to events long ago between the two men’s families. It is further complicated by a split in Kaala’s own family with his youngest son ‘Lenin’ opting for a different approach to improving the lot of Dharavi’s slum dwellers. When a local stooge for Mumbai Pure tries to demolish a washing area with police connivance, Lenin and his partner are there leading a peaceful protest. But it requires Kaala and his supporters to stop the police and the bulldozers. Lenin then brings in a specialist NGO worker who turns out to be an old flame of Kaala. She is Zareena (Huma Qureshi) and she presents another potential problem, this time between Kalaa and his wife Selvi (Easwari Rao). Lenin and Zareena attempt to find a ‘third way’ between Kaala and Mumbai Pure which will lead to development that helps the residents of Dharavi. But who knows best?
I enjoyed Kaala very much. Kabali had intrigued me because of its Malaysian setting. Kaala is, I think, a better ‘fit’ between Rajinth’s ambitions for a political film and Rajnikanth’s traditional role as hero for the masses. Reading some of the South Indian press reviews, I can see that there is a general feeling that the Rajinth-Rajnikanth pairing has this time got the balance right and in interesting ways. Rajnikanth is no longer the Superstar winning all the battles on his own. Instead he is ‘human’ – we first see him trying to cheat when he plays cricket with his grandchildren. His status is assured because he has helped his family members and others in the community to learn to fight for themselves – and he is prepared for them to argue with him, even if he still believes he has the right ideas. The community will triumph because his earlier actions have been revolutionary. At one point we even get the slogan ‘Educate, Agitate, Organise’.
I was also pleased to see three strong and differentiated roles for women in this action film. Huma Qureshi is perhaps under-used but Zareena is an interesting character as an educated woman with international experience and status gained through her work. Easwari Rao as Selvi is particularly good and has made a strong impression on audiences as an ‘older woman’ who can be involved in a romance. Rajnikanth the star actor rather than ‘Superstar’ spends much of his time arguing with his wife – and expressing how much he loves her. Anjali Patil as Lenin’s partner Puyal Charumathi is also excellent. It was only later that I realised Anjali Patil was one of the leads in Newton (India 2017) and one of the other leads from that film, Pankaj Tripathi plays an easily corrupted police inspector in Kaala.
There are many details in the dialogue, some of them seemingly playful ‘in jokes’ that collectively represent a certain kind of political text. Subtitles aren’t always the best way into the script but I noted a reference to Ilaiyaraaja, the legendary composer of Tamil film scores, including key Rajnikanth films. This links Rajnikanth to Tamil culture and its people (Rajnikanth was actually born in Karnataka). At another point someone jokingly refers to Kaala as being like ‘M.G.R’ – M. G. Ramachandran, the Tamil cinema superstar who became a leading politician and Chief Minister of Tamil Nadu from 1977 to 1987. This is in keeping with the film’s overall message – Kaala is a leader who will fight for the poor and the downtrodden. He makes the point forcefully that for the rich land is power (and money), but for the poor it is life. The central narrative is one that is crucial for all Indians. ‘Mumbai Pure’ is supposedly committed to helping the slum-dwellers, but in reality it will deliver wealth to the few. This is neatly symbolised when Abhayankar visits Kaala’s ‘castle’ and insults Selvi by refusing a glass of water. This is taken to be a refusal to drink from a vessel that might have been used by a lower caste person. Kaala is outraged and escalates the conflict but later he too will be humiliated when arrested.
Kaala is a long film (160 minutes) and there is a lot going on. I’ll just discuss a couple of further points. First, the plot is structured so that we get various action scenes and two sustained sequences, one leading up to the Intermission and a second which is longer and climactic (so the structural conventions of the masala film are still in place). In the first, Kaala finds himself trapped alone in his jeep on a flyover during a torrential downpour and armed only with his umbrella – quite enough for him to despatch several goons who approach him. This bravura sequence (which reminded me of Tony Leung as Ip Man in Wong Kar-wai’s The Grandmaster (China 2013)) plays out to one of the several music tracks from Santhosh Narayanan. I’d like to show you the sequence but the best I can do is the soundtrack clip above which includes some still images of Rajnikanth in action in the rain. The film’s music is rock and rap-orientated. I was quite surprised by the rapping and by the Union Jacks on display. I’m completely out of touch with that music in the US/UK so I’m ‘twice removed’ in terms of Mumbai culture. Reviews suggest the score has been well-received.
The second half of the film becomes an extended symbolic play on the traditional battle between Rama and Ravanaan. ‘Kaala’ is black as Ravanaan, ‘The Demon King’, and Abhayankar is white for ‘Pure Mumbai’, but the moral positions are reversed – white is bad and black is good. The final battle is indeed epic. The Dharavi slum seems to have been recreated in a Chennai studio and cinematographer G. Murali Vardhan who also photographed the previous two films by Pa. Rajinth has used overhead shots (drones? helicopter shots?) to suggest the exploding world of Darhavi within the wider Mumbai landscape.
Rajnikanth deserves his superstar status. He is a fine actor and easily carries the film. I wonder how long he can continue at this level. Will the urge to go into politics divert him? Who knows, but we should support his films in the meantime. Pa. Rajinth is a director to watch. making a blockbuster film which organically incorporates fundamental political ideas is no mean feat. This will be in my list of the films of the year. One sobering thought about global film culture though – I was the only person in the audience in Bradford Cineworld (admittedly for a Sunday tea-time showing). The South Indian family behind me in the ticket queue were booking for Jurassic World.
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).
Last week, more or less by accident, I attended back-to-back screenings of India’s top box office film, Kabali (India 2016) and Hollywood’s latest revamp of the Bourne franchise, simply titled Jason Bourne (US 2016). I’d wanted to see Kabali but Jason Bourne was an ‘impulse watch’, mainly on the grounds that Alicia Vikander and Vincent Cassel are two of my favourite stars. I’d seen two of the previous Bourne films and three recent Rajnikanth spectaculars. The result of this current contest between the action champions of the US and India was, for this viewer, an away win for Superstar Rajni.
Let me deal with Jason Bourne first. The return of Matt Damon and Paul Greengrass, this time with his regular cinematographer Barry Ackroyd (who first came to international attention as Ken Loach’s cinematographer), gave hope to fans of an action film par excellence. Vikander’s casting and that of Cassel matched earlier European casting choices. They were joined by Riz Ahmed in a Steve Jobs type role and the whole package had a very European flavour for a Hollywood blockbuster. Unfortunately, the script was left to Greengrass and his editor Christopher Rouse and they proved to not be up to the job. In truth, Jason Bourne is four separate action sequences somewhat loosely tied together by the familiar plotline of Damon’s character Bourne trying to find out what his own father did that started this whole chase scenario in which he is pursued by corrupt CIA officials. The novelty is that this time he might expedite a further release of Edward Snowden type secret materials – and in doing so create further problems for the CIA in its link to the surveillance potential of the Riz Ahmed’s character’s new software developments.
In the first major action sequence, Bourne is on the streets of Athens during anti-austerity riots. He’s meeting his ex-CIA ‘insider’ partner played by Julia Stiles. Bourne is in ‘drab’ but she has long flowing blonde hair – easily visible to the satellite cameras of the CIA back in Washington where Tommy Lee Jones and Alicia Vikander can track the couple’s every move and release ‘The Asset’ – the assassin played by Vincent Cassel. We never learn what the Greek riot was about (are audiences expected to know the details of Greece’s economic and political problems?), but various Greek bystanders are killed in the mayhem and the action moves to Berlin where Bourne and his local contact make similarly stupid mistakes. After that it is London and then finally Las Vegas. In each case, the main confrontation is between Cassel and Damon with the CIA mission being compromised by Vikander’s realisation that something may be amiss in what they are doing – or perhaps she has her own ulterior motives?
The action is indeed spectacular but by the fourth sequence it starts to get boring, though I perked up and genuinely laughed when a Police SWAT vehicle crashes into a Las Vegas temple to the fruit machine. In technical terms, the film is very efficiently made, but the script is full of holes. Bourne has no personality and I wanted the Cassel character, who unfortunately has no redeeming features, to end up with Vikander. Perhaps the oddest aspect of Jason Bourne is the BBFC entry on the film which shows a 12A Certificate and suggests that there is ‘moderate violence’. So, children can’t be harmed by multiple deaths by sniper bullets or beatings in which people are repeatedly hit to a sickening soundtrack. But there are no sexual encounters or drugs so children won’t be affected. The hypocrisy is staggering.
Kabali is, by comparison a lot less slick and at times quite slowly-paced, but it wins because of warmth and wit, because it is actually ‘about’ something and because it has Rajnikanth, genuinely a superstar, mainly in South India, but also in parts of the world with a Tamil diaspora and other surprising places such as Japan. Rajnikanth is now billed as ‘Superstar’ in his film’s credits. Now 66 he has appeared in some 200 films since 1975. His superstar status depends on his affinity with the ‘common man’ in the crowd (I’m not sure about his appeal to the ‘common woman’). Whatever trouble he is in, Rajni’s character will emerge and live to fight another day, mainly because of his lightning reflexes. Kabali reminded me of one of Rajni’s earlier successes as a gang leader in Mani Ratnam’s Thalapathi (India 1991). In the new film we meet Rajni as a man who has served 25 years in a Malaysian prison for a crime he feels he was not responsible for – and which was associated with the death of his pregnant wife. He is met at the prison gates by followers who have been waiting patiently for him – and building a school in his honour to train young Tamils in Malaysia who have ‘failed’ or lacked opportunities. But Rajni (Kabali) is a gang leader, albeit one with principles and political ambitions. Flashbacks reveal how he began as the leader of Tamil workers on rubber plantations in Malaysia, striking for better conditions. His enemies are other Tamil gangsters who resent his leadership and reject his political aims and Chinese gangsters led by Peter Lee (Taiwanese actor Winston Chao).
In some ways Kabali is a melodrama. Kabali is ruthless when he first emerges from prison, immediately taking down some of his Tamil enemies. But he is soon distracted by memories of his wife and begins to follow up clues to what really happened 25 years ago. Flashbacks take us into a family melodrama in which we learn of miraculous recoveries. Kabali still has a wife, but he will need to travel to the ex-French colony of Pondicherry to find her. He also has a daughter who emerges in true melodrama fashion – and he has surrogate sons from the school founded in his honour. But all this family business means that Kabali’s enemies have time to organise and the film’s finale will prove whether Kabali can still be a boss in Kuala Lumpur – which offers a cityscape of tall buildings to match any American setting. As one Hindi/Bollywood critic writes, this is indeed a ‘Southern pot-boiler’ but the emotion got to me. Rajni himself remains eminently watchable. He is now playing close to his age and the wig works very well – he looks cool and stylish as a don in his sixties. He dominates the frame and speaks commandingly and he can still use a gun and make his moves.
The release of Kabali in India has been a media event in itself – even outside the South. Kabali‘s producers claimed the biggest ever opening box office for an Indian film. Box office figures in India are always dubious and especially so in Tamil Nadu. Nevertheless the film has attracted huge crowds in the South and has been dubbed into Hindi, Telugu and Malay (where several scenes have been censored) and probably other languages too. In North America, the UK and Australia we are able to see the Tamil original with English subs. One of the most interesting Hindi/Bollywood reviews of the film suggests that Hindi dubbing is very poor for Kabali and that it loses not only Rajni’s great delivery, but also the political subtext of Tamil identity in colonial and post-colonial Malayan history. (Malaysia and Singapore with their significant Tamil diaspora communities are key audiences for Rajni films.) Another article commenting on Rajni’s status as superstar claims that no film script can contain him any more and that the his films will always fail for fans who have enormous expectations. (Rajni fans treat the star like a deity, making offerings to giant cardboard cut-outs of their hero and watching the films multiple times. His fans outside Tamil Nadu will fly in and purchase tickets at inflated prices to see their hero.)
Kabali is directed by Pa. Rajnith, one of the younger feted directors of Tamil cinema. Having not seen his first two films, I’m not sure how Kabali stands up to them. He seems to do an OK job and it’s good that Superstar Rajni can work with the new generation. But surely he can’t go on playing the same kinds of roles much longer? He can certainly act and it would be good to see him take on something new – perhaps something with less action and more politics. But I doubt his enormous fanbase would agree. One thing you can say about Rajni and Kabali is that apart from the Godfather references that helped to build Superstar Rajni’s persona, Hollywood has so far not produced anything to compete with him directly.
One of the most enjoyable films I’ve seen recently, Crow’s Egg turns out to be a notable début for writer-director-cinematographer Manikandan. Based on the brief blurb in the Leeds Film Festival brochure, I’d thought this might be a children’s film or a kind of social realist drama. But it’s an interesting hybrid drawing upon several different models in order to present something new. At the film’s centre is a simple narrative idea that might come from neo-realism. Two young brothers live with their mother and grandmother in a slum on the outskirts of Chennai. Their father is in prison and the money that should pay for their schooling goes on fees for the incompetent lawyer who has so failed to even get him out on bail (we don’t know what the father has done). The boys contribute to the household income by collecting the coal that falls from the coal trains rattling into the city.
The boys play on a piece of spare land where they ‘harvest’ crows’ eggs from the trees to supplement their diet, hence their nicknames ‘Big’ and ‘Little Crow’s Egg’. When the land is re-developed and an outlet of a pizza chain is opened, the two boys have a new aim – to eat pizza like the people in the adverts on the TV screens (the family appears to be given two TV sets by the state government as part of some new scheme). A single pizza costs 30 times what the boys might earn in a day and so a quest to earn money by any means begins.
If this plot outline suggests a feelgood conventional Hollywood quest narrative, it’s certainly true that the film takes something from the success of Slumdog Millionaire – and it is important that the production was backed by Fox Star studios, the Indian subsidiary of 20th Century Fox, the distributor of Danny Boyle’s film. However, this isn’t an attempt to replicate Boyle and Dod Mantle’s frenetic style. Instead, Crow’s Egg sometimes draws on more realist depictions of slum life such as Mira Nair’s Salaam Bombay as well as recent ‘Hindie’ (i.e. Hindi independent) films and aspects of popular Tamil cinema. The music score by G.V. Prakash Kumar and editing by Kishore Te combine in several montage sequences which accelerate the narrative – sometimes by using slow motion as well as conventional montage editing. A little digging reveals that this is the fifth Tamil film from Fox Star to receive a positive response and the relatively high profile of the film in India partly depends on its co-producer, Tamil superstar actor Dhanush.
I can’t quite remember the point in the film when I realised that the script was constructing a many-layered satire on contemporary India but I’d be happy to watch the film again to study how the narrative works. The commercialisation of Indian food habits, corruption in policing and local government, TV reporting, healthy eating, the rum shop and drunkenness, inequalities in income, housing policies and land control etc. are all woven into the central story, often in quite ingenious ways. The crucial scene is perhaps the one where the boys’ grandmother sends them to local stalls to buy the ingredients for a pizza topping (onions, peppers, chillies etc.) and proceeds to cook a dosa (a South Indian lentil and rice flour pancake) that resembles the pizza on an advertising flyer the boys have picked up. This little scene encapsulates everything that the satire strives to capture. It does make you wonder why the dosa – in my view the healthiest and tastiest food imaginable – isn’t as widespread as the globalised pizza.
Crow’s Egg has been around the festival circuit for a year or so now. Its appeal is partly down to the engaging performances of the two leads, Ramesh and Vignesh. The older couples sitting near me in the audience, clearly not cinephiles, applauded the film at the end and seemed to have a very good time. A distributor with a little patience and imagination ought to be able to make this film work on screens in Europe and North America as well as Asia. It doesn’t have the stars and arthouse flourishes of The Lunchbox but it’s just as entertaining.
Just a reminder for subscribers. Reviews of interesting films, mainly from outside the US/UK and Western Europe, are also to be found on our sister site at globalfilmstudies.com
Recent posts include:
Jauja (Argentina-Denmark 2014)
Stones for the Rampart (Poland 2014)
The Salvation (Denmark/UK/South Africa 2014)
OK Kanmani (India 2015, Tamil)
I was excited by the prospect of this film but I hadn’t attempted to read much about it before the screening. Mani Ratnam is acknowledged as one of the innovators of popular Indian cinema, helping to transform Tamil cinema in the 1980s and early 1990s and then moving into Hindi films or dual language versions of the same script. His last (Tamil) film was not released in the UK and his recent films made in Hindi or both Hindi and Tamil did not really work as well as his earlier purely Tamil films. I was delighted then to recognise quite quickly that OK Kanmani is in many ways an updated version of one of my favourite Ratnam Tamil films, Alaipayuthey (2001). I read later that Ratnam deliberately opted for the update to explore what he saw as changes in attitudes towards marriage in India.
In Alaipayuthey the young man is a recently graduated software engineer setting up a new company with classmates. He comes from a wealthy family but at a friend’s wedding he meets a young woman, a medical student from a middle-class family. Their parents refuse permission to marry because of the class difference so they marry secretly and inevitably things go wrong before a happy ending to what is a romance/family melodrama set in Chennai. In OK Kanmani, the young man Adi is a talented computer games designer who arrives in Mumbai from Chennai to work on a new job with friends from the Tamil community. He meets Thara, an architectural ‘intern’ living in a ladies’ hostel. Again they meet at a wedding (a Christian Tamil wedding). The class positions this time are reversed, Adi is middle-class, Thara comes from a very wealthy family in Coimbatore (the rapidly developing second city of Tamil Nadu). Though they are clearly very much in love, neither wants to marry yet. Since both are away from home they are able to consummate their relationship outside marriage without their parents’ knowledge. They must then decide if they want a ‘live-in’ relationship and not a secret marriage. This is the big change between the two films.
As well as this central relationship, Ratnam offers us a long-term marriage, possibly as a comparison or ‘test’ for the younger lovers. Adi is lucky that he is able to rent a room in the spacious house of his brother’s ex-boss, the retired banker Ganapathay. The banker has retired to look after his wife Bhavani, a former singing star of Carnatic music who has developed early stage Alzheimer’s. If Adi and Thara are going to live together in Ganapathay’s house they need to persuade the couple. Inevitably though it is going to be difficult to prevent Adi’s brother and sister-in-law from discovering what is happening. As one comment I read pointed out the brother’s marriage is conventional for the 1990s, thus Mani Ratnam can present three relationships across the decades when the brother and his family make a surprise visit. Adi and Thara’s relationship is contingent on their separate career ambitions. In particular she wants to go to Paris to study further and he knows his talent can take him to North America. How will the relationship survive these potentially conflicting ambitions? Neither wants to marry but marriage is a convention of Indian film narratives as well as Indian society generally.
In ‘updating’ the earlier story Mani Ratnam has made some interesting decisions. He’s returned to work with cinematographer P. C. Sreeram who lensed Alaipayuthey and earlier Ratnam classics with long-term collaborator film editor A. Sreekar Prasad. Also, I understand that the film uses a great deal of live sound – it was certainly noticeable that the dialogue seemed both more spontaneous and more ‘natural’ than the booming dialogue of mainstream Indian cinema. Reading round the film I also discovered that much of what was meant to be Mumbai was actually Chennai. Ahmedabad is one of the cities visited by Thara for its architectural qualities. but it also provided more generic locations. So, Mumbai here is less a city of tourist sites and more a generic urban space excitingly filmed. To add to this sense of the ‘urban’, Ratnam starts the film with a sequence from a videogame. Later we will realise that this is ‘Mumbai 2.0’ the game (presumably in a ‘Grand Theft Auto’ style?) that Adi is developing. Further game sequences including an animated sequence feature later in the film. The music is by maestro A. R. Rahman. I enjoyed the soundtrack in the film but nothing stood out immediately. I’m now listening to the tracks on YouTube and getting more into them. In the clip below (sung by Karthik and Shashaa Tirupati) the lovers are together in a lodge in Ahmedebad – one of the few scenes that aren’t primarily ‘realist’. The song begins with Adi using music software on his iPad and a Bluetooth speaker. This is one of many examples of modern phone and computer technology woven into the narrative.
The film succeeds for me mainly because of the cast. Dulquer Salmaan (Adi), younger son of Malayalam cinema icon Mammootty, is very good with his rather annoying and cocky manner which is easily dealt with by Nitya Menen as Thara. The two work very well together and I found Nitya Menen delightful as an intelligent young woman who is very attractive but not a Bollywood fantasy woman. This couple is matched by veteran Prakash Raj as Ganapathay and Leela Samson as Bhavani. Leela Samson is a highly experienced dancer but this is her first film feature. She steals many of her scenes. Ratnam’s skill is to use her character’s Alzheimer’s in such a way that we realise its serious implications yet she can also be the deflater of serious moments. I won’t spoil the narrative but I agree with those commentators who see the older couple’s intense love as an important element of the film.
At this point it seems that OK Kanmani is a big hit with the public in South India and abroad in North America. There isn’t a Hindi version but a Telugu version was released at the same time as the Tamil. Nitya Menen has appeared in earlier Telugu films. Some of the younger critics in India and especially those most interested in the new ‘independent’ Indian cinema have criticised OK Kanmani for its lack of adventure in its depiction of the city and for its weak ending. I’ll agree with this last point, the narrative ‘resolution’ was a disappointment for me but that doesn’t negate the sheer pleasure I got from most of the film. This is a mainstream romance and most audiences will thoroughly enjoy it on that basis. My faith in Mani Ratnam remains.