Film Review: Cake
2018, Daily Times
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Abstract
If ever there was a film that needed to do well, Cake is it. And not because it is a brilliant film made with great skill but because its failure would be a sad indictment of the taste of Pakistani filmgoers. It would mean that years and years of bad cinema has dumbed the country's viewers down to a level that they are unable to appreciate a genuinely original, technically sound and emotionally 2 astute film. It would also mean that the celebration of resurgent Pakistani cinema has been miserably inconsequential.
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This, the second of two remarkable essays by Muhammad Hasan Askari (1919-1978 translated in this volume, was originally published in January 1949 during the second, Pakistani phase of Askari's life and career. With it, his expansive canvass of cultural references is extended to encompass French documentary realism of the 1940s, early modern Indo-Persian Islamicate music and Indo-Muslim literary fiction, and cinema under colonialism. In contrast to his earlier piece on the usage of color in film, here Askari is concerned with cultural identity and thematic content rather than matters of form and aesthetics. His usual sophistication of thought is evident throughout the essay, which begins with a poignant anecdote from the aftermath of Partition, in which the question of who and what was to be considered Pakistani rose its head almost immediately, leading to confusion about such basic questions as the place of non-Muslim heritage-specifically, the statue of Ganga Ram, the defacement of which was subsequently written about by Saadat Hassan Manto in a typically ironic Partition sketch. Although Askari's essay includes clear evidence that he envisaged an inclusive Pakistan where minorities and peripheries were to be brought on board the national project with the help of a diverse national cinema culture, his tendency to link post-colonial Pakistan to the recent and distant past of Muslims in South Asia somewhat unproblematically bears hints of early Pakistan's Islamic cultural nationalism that alienated key figures associated with the Progressive Writers Movement. Askari's patriotic certainty about what had to be done for the forging of a unified national identity clashed violently with Leftist ideals that stressed class conflict and solidarities beyond the nation, as Sadia Toor has documented in a recent study of the cultural Cold War which casts Askari in an altogether less flattering light than Mehr Afshan Farooqi's sympathetic probing; both works make important contributions to recent lively debates on the early cultural history of Pakistan (Farooqi, 2012; see also Asdar Ali, 2011). Perhaps most striking, in terms of the essay's relevance to contemporary debates in film history and theory, is the sense of outrage Askari appears to have felt about the stereotypical representation of Muslims in Hindi cinema before Partition. The Islamicate ethos of classical Indian cinema, he seems to suggest, had been restricted to shallow depictions of a premodern, decadent, and ornate courtly culture that was symbolic rather than genuinely representative of the lived experiences of flesh-and-blood Muslims. Askari thus foreshadows more recent controversies about the dynamics of Bombay cinema's Hindu majoritarianism, whilst providing clues as to the roots of his ardent and uncharacteristic instrumentalism about the need for cinema to help build a cohesive Pakistan. However reasonable it may sound, the autocratic centralism with which it went on to become associated is cause for critical reflection on the general thrust of Askari's argument.
Film is a world of narrative influences and borrowed aesthetics; it is easy to trace the lineage of almost any modern style to its country of origin. Current directors must battle the predictability that comes with over 100 years of established genres by creatively mixing ideas from different eras and areas. Bollywood is a genre founded on this intermingling, using in equal parts several established Hollywood genres. Even with its Western influence, Bollywood has emerged as a national cinema inseparable from Indian culture and identity. In more recent years, however, its audience has shifted to include a more global, specifically a more Western, consumer base. As one of the most recognizable international film genres, exactly where do the hallmarks of Bollywood cinema fall in relation to Western aesthetics, narratives and audiences? Many Indian directors, including Mira Nair (Monsoon Wedding, 2001) and Gurinder Chadha (Bend It Like Beckham, 2002), have attempted to address this issue by acknowledging the impact of Western colonialism and the resulting diaspora on Indian families and their values. Nair and Chadha accomplish this by mixing elements of the “old,” Indian tradition, with the “new,” globalization, resulting in the translation of Western values onto Indian screens. Monsoon Wedding and Bend It Like Beckham both act as officiants between these two cultures, granting Western audiences “unmediated access to a heretofore hidden and unknowable world,” through the cinematic trope of the chaotic wedding and its inevitable culture clashes.
GAP GYANhttp://www.gapjournals.org An International Peer-Reviewed Open Access Journal of Social Sciences, 2018
‘Art does not go global because its creator is consciously working towards a worldwide impact.’ It ought to be straightforward to present a description of the ‘world’s biggest film industry’, but Indian film scholars find it difficult to come to terms with its diversity and seeming contradictions. The biggest single mistake that non-Indian commentators make is to assume that ‘Indian Film Industry ’ is the same thing as Indian Cinema. It is not. The Indian film industry is always changing and as traditional cinemas close in the South and more multiplexes open, there may be a shift towards main stream Hindi films. But the South is building multiplexes too and it is worth noting that Hollywood distributors have started to release films in India dubbed into several languages. India's various popular cinemas are not all alike, and the differences among them are not restricted to language. They address different identities; the language communities sometimes transcend national boundaries, as when Tamil cinema is followed avidly in Malaysia. "Bollywood" is a recent, global appellation, but mainstream Hindi cinema tried to address national concerns even under colonial rule. When the English-spoken media in India clamour for a better quality of cinema, what they desire is a cinema that is forged in the Western tradition of storytelling and narrative. Key words: Globalization, Indian Films, economy, social impact, global themes, audience in transition.
Bollywood is such a sensual fanfare any writing on it does not due proper justice. The sights and sounds which are incorporated into the movies are a banquet for the eyes and ears. The richness of the songs, the beauty of the dances, the depth of emotions played out through the story. It is apt that Bollywood films are known as masalas which is a mix of Indian spices, for they truly are diverse feasts for the senses. Shah Rukh Khan, arguably the most popular actor in Indian cinema explains the reasoning behind the diversity of Bollywood films, The standard of living [in India] is quite low, for them to watch a film, means, perhaps, sometimes, forgoing a meal. So for them, the film becomes bigger than starving, becomes more important than life itself. So when they go there, and I give them a film, with one rasa, or about one thing, or is a linear film, and they don't find one of the things they belong to, they don't only feel cheated, they don't feel angry, they feel you have taken away their food from them. We have to make sure that we cater to everybody and the proudest part of filmmaking and cinema is that we do it with a lot of pride. I am not catering to cinema which is going to be understood by a few or a few wineglasses. So that's why our cinema is very colorful, is very basic, it is beautiful, it is raw, it is just like how our country is. 1 Colorful, basic, beautiful, raw, all these words are fantastic descriptors of Bollywood. Indian cinema creates over one thousand films a year, a fourth of these in Mumbai (formerly known as Bombay) which gives them the appellation 'Bollywood.' 2 "Over time," Jigna Desai and Rajinder Dudrah explain in The Bollywood Reader, "the term Bollywood has come to be used interchangeably with and replaced others such as Bombay/Mumbai cinema or popular Hindi cinema that marked films as regionally and linguistically specific. The use of the term Bollywood has increasingly been used to refer to the now globalized Mumbai's Hindi film culture industry." 3 The arguments against the use of this term are many, from the dismissal of other regions of film production within the country to the argument that the term posits Bollywood as a, "poor second cousin to Hollywood." 4 Generally though there is an acceptance, or in some cases resignation to the term Bollywood. Bollywood films can also be called Hindi films as well, which seems to be a less contentious term. The people of India would not agree with the view that Bollywood is anything other than the best, especially not substandard to Hollywood. To them their national cinema is preeminent. India is one of the only film markets where Hollywood accounts for less than ten percent of film revenue. 5 Indians like their cinema, and they
The South Asianist, 2013
Caesurae, 2018
This article offers a discussion on the impact of the story of Boota Singh and Zainab upon films. By referring to three films, namely Shaheed e Mohabbat Boota Singh (1997) directed by Manoj Punj, Gadar Ek Prem Katha (2001) directed by Anil Sharma and Partition (2007) directed by Vic Sarin, this paper will attempt to depict the variation of this story in these films. Beginning with this comparative study, this essay will also attempt to analyse how the Boota-Zainab story appears to have initiated a tradition of making films. It explores the bonding between an Indian and a Pakistani which is significantly different from the tradition of jingoistic anti-Pakistan films. This essay attempts to reveal how this incident helped in the creation of tropes that are recurrently used for depicting the selfless love of an Indian for a Pakistani.
Routledge Handbook of Indian Cinemas. Routledge, Abingdon, UK, pp. 391-401., 2013
LOVE, WAR & OTHER LONGINGS: ESSAYS ON CINEMA IN PAKISTAN, 2020
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