Of Roots and Rootlessness: Music, Partition and Ghatak Priyanka Shah
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View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The South Asianist Journal Of roots and rootlessness: music, partition and Ghatak Priyanka Shah Vol. 3, No. 1, pp. 120–136 | ISSN 2050-487X | www.southasianist.ed.ac.uk www.southasianist.ed.ac.uk | ISSN 2050-487X | pg. 120 Vol. 3, No. 1, pp. 120–136 Of roots and rootlessness: music, partition and Ghatak Priyanka Shah Maulana Azad College, University of Calcutta, Priyankashah7593@gmail.com At a time when the ‘commercial’ Bengali film directors were busy caricaturing the language and the mannerisms of the East-Bengal refugees, specifically in Calcutta, using them as nothing but mere butts of ridicule, Ritwik Ghatak’s films portrayed these ‘refugees’, who formed the lower middle class of the society, as essentially torn between a nostalgia for an utopian motherland and the traumatic present of the post-partition world of an apocalyptic stupor. Ghatak himself was a victim of the Partition of India in 1947. He had to leave his homeland for a life in Calcutta where for the rest of his life he could not rip off the label of being a ‘refugee’, which the natives of the ‘West’ Bengal had labelled upon the homeless East Bengal masses. The melancholic longing for the estranged homeland forms the basis of most of Ghatak’s films, especially the trilogy: Meghe Dhaka Tara (1960), Komol Gondhar (1960) and Subarnarekha (1961). Ghatak’s running obsession with the post-partition trauma acts as one of the predominant themes in the plots of his films. To bring out the tragedy of the situation more vividly, he deploys music and melodrama as essential tropes. Ghatak brilliantly juxtaposes different genres of music, from Indian Classical Music and Rabindra Sangeet to folk songs, to carve out the trauma of a soul striving for recognition in a new land while, at the same time, trying hard to cope with the loss of its ‘motherland’. This article will show how Ghatak, in Komol Gandhar, uses music and songs to portray the dilemma that goes on in the mind of his protagonists and other important characters estranged from their motherland, which could have otherwise become very difficult to portray using the traditional methods of art-film making. It also shows how the different genres of music not only contribute to the portrayal of the cultural differences of ‘East’ and ‘West’ Bengal but also enforce and validate the diasporic identities of the refugees while in the process paradoxically pointing out the unity and oneness of both the ‘countries’ as well. It will also elaborate on Ghatak’s own complex notion regarding the nation-state which reiterates itself in all his films. Finally, in discussing Komol Gondhar, the paper will also contain an elaboration on the IPTA (Indian People’s Theatre Association) around which the plot of the film revolves. www.southasianist.ed.ac.uk | ISSN 2050-487X | pg. 121 Introduction These refugees or Bangals1, as they were t the stroke of the midnight commonly referred to, began to be treated as 2 hour, when the world sleeps, the “other” by the Ghotis of Calcutta. The ‘A India will awake to life and cultural difference between East Bengal and freedom.’ This famous “midnight speech” by West Bengal was nothing new but it intensified Pt. Jawaharlal Nehru seems to present before after the partition. Even the Bengali us an expectancy of a utopian world of mainstream films started caricaturing the language and mannerisms of the East Bengali freedom and peace as if with the termination of the British rule all the centuries old hardships ‘refugees’ by typecasting them as buffoons or and slavery would come to an end. But the real country bumpkins in a thoroughly urban setting picture was a stark contrast to this promise. of Calcutta. Those episodes became so popular With ‘freedom’ came the harsh reality of with the audience in West Bengal that gifted Partition: Pakistan was born. India and Bangal comedians like Bhanu Bandopadhyay Pakistan were segregated along communal started using their native accent and lines - the Muslims dominated new-born mannerisms to project an image of a quick- Pakistan whereas India became the abode of witted buffoon determined to make a living in the Hindus and the minority Sikhs. However, it the estranged city of Calcutta. However, there was the people of Bengal and Punjab who had remain very few documents projecting the to bear the brunt of Partition the most. pathos of these refugees stranded off in a new Communal riots became more familiar to land. [One such important early film is them than anything else. The trains to Pakistan Chhinnamool by Nemai Ghosh]. and India were crowded more with dead bodies It was Ritwik Ghatak who, almost in all than with people. The Indian Government at his films, directly or indirectly, projected the last came to the rescue and sanctioned dilemma of these refugees essentially torn exchange of property between the Hindus and between nostalgia for a utopian motherland and the Muslims in Punjab. But Bengal was the traumatic present of the post-partition neglected. This negligence on the part of the world of an apocalyptic stupor. Alternative Government resulted in a massive abundance cinema in the third world country has of East Pakistan (now Bangladesh) refugees in consistently battled to represent imperialism, Bengal. hunger and the slavery involved therein: 1 The people from East Bengal 2 The people from “West” Bengal www.southasianist.ed.ac.uk | ISSN 2050-487X | pg. 122 The Indian experience of cultural politics has been portrayed brilliantly not only by suggests that the third cinema, as it has Ghatak in his films but also by Satyajit Ray in come to be called, is all about…the articulation of the colonized Jana Aranya (1971). To bring out the tragedy individual…in the history of the of the situation more vividly, he employs community, nation and the world at large which the post-colonial inherits. music and melodrama as essential cinematic (Kapur, 251) tropes. In his films, Ghatak brilliantly Ghatak himself was a victim of the juxtaposes different genres of music, from the Partition of India in 1947. Although he was dignified Indian Classical Music and the urban able to carve out a niche for himself in this Rabindra Sangeet5 to the rural folk songs, to alien land, he still could not rip off the label of carve out the trauma of a soul striving for being a ‘refugee’ from his own mind. The recognition in a new land while, at the same melancholic longing for the estranged time, trying hard to cope with the loss of its homeland forms the underlining theme in most ‘motherland’. Although all the three films of Ghatak’s films but it was in Meghe Dhaka proved to be milestones in Ghatak’s career Tara (1960), Komol Gondhar (1960) and (though he was, in his lifetime, more criticized Subarnarekha (1961), commonly known as the than appreciated for his films) and are ‘Partition Trilogy’- that the theme was dealt instances of great cinematic brilliance, my with openly. All these films have East-Bengali paper would focus mainly on Komol Gandhar, refugees as protagonists: cut off from their albeit with continuous references to the other mother-land, their bhite-mati3, Ghatak films in the Trilogy and try to show how portrayed how difficult it was for them to not Ghatak uses music and songs to portray the only settle in a land of bullying strangers but dilemma that goes on in the mind of his also to accept the land as their own. The protagonists and other important characters uprooted mass would not only be rebuked time estranged from their motherland, which could and again for “polluting” the land but looked have otherwise become very difficult to portray down upon as an uneducated bunch of villagers using the traditional methods of art-film by the sophisticated and ‘educated’ babus4. making. It would also elaborate on Ghatak’s The refugees would have to settle in dingy own complex notion regarding the classless colonies in the suburbs of Calcutta and other society and how, by portraying the women as such big towns with the educated youths toiling goddesses, the Marxists defy their own notion day and night for a square meal. This scenario of a classless society. 3 Ancestral land and home 4 Bengali intelligentsia 5 Songs written and composed by Rabindra Nath Tagore www.southasianist.ed.ac.uk | ISSN 2050-487X | pg. 123 Travelling Performers, IPTA and Ghatak backed by eminent personalities like Ravi If Satyajit Ray was drawn to the world of Shankar, Debabrata Biswas, Shambhu Mitra, cinema by an utmost passion and love for Utpal Dutt, Salil Chowdhury, Prithviraj films, Ritwik Ghatak was drawn towards them Kapoor, Balraj Sahani (both of them being for a specific propaganda to reach out to as stalwarts in the western wing of the many people as possible to serve his Marxist association) and Ritwik Ghatak himself among political purposes: many. “Songs, ballets and plays were all We (IPTA) used to give open-air directed towards this goal and every artist of performances where we could rouse and any significance became part of IPTA.” writes inspire an audience of four or five thousand. But, when I thought of cinema, I the veteran actor and performer Zohra Sehgal. thought of the million minds that I could However, Ghatak’s association with IPTA was reach at the same time. This is how I came into films, not because I wanted to make not only as a director but as a playwright, actor films. Tomorrow, if I find a better and a cultural theorist as well.