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Mumbai Macbeth: Gender and Identity in Bollywood Adaptations Rashmila Maiti University of Arkansas, Fayetteville
University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 8-2018 Mumbai Macbeth: Gender and Identity in Bollywood Adaptations Rashmila Maiti University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Asian Studies Commons, Comparative Literature Commons, and the Literature in English, British Isles Commons Recommended Citation Maiti, Rashmila, "Mumbai Macbeth: Gender and Identity in Bollywood Adaptations" (2018). Theses and Dissertations. 2905. http://scholarworks.uark.edu/etd/2905 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. Mumbai Macbeth: Gender and Identity in Bollywood Adaptations A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Comparative Literature and Cultural Studies by Rashmila Maiti Jadavpur University Bachelor of Arts in English Literature, 2007 Jadavpur University Master of Arts in English Literature, 2009 August 2018 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. M. Keith Booker, PhD Dissertation Director Yajaira M. Padilla, PhD Frank Scheide, PhD Committee Member Committee Member Abstract This project analyzes adaptation in the Hindi film industry and how the concepts of gender and identity have changed from the original text to the contemporary adaptation. The original texts include religious epics, Shakespeare’s plays, Bengali novels which were written pre- independence, and Hollywood films. This venture uses adaptation theory as well as postmodernist and postcolonial theories to examine how women and men are represented in the adaptations as well as how contemporary audience expectations help to create the identity of the characters in the films. -
Yash Chopra the Legend
YASH CHOPRA THE LEGEND Visionary. Director. Producer. Legendary Dream Merchant of Indian Cinema. And a trailblazer who paved the way for the Indian entertainment industry. 1932 - 2012 Genre defining director, star-maker and a studio mogul, Yash Chopra has been instrumental in shaping the symbolism of mainstream Hindi cinema across the globe. Popularly known as the ‘King of Romance’ for his string of hit romantic films spanning over a five-decade career, he redefined drama and romance onscreen. Born on 27 September 1932, Yash Chopra's journey began from the lush green fields of Punjab, which kept reappearing in his films in all their splendour. © Yash Raj Films Pvt. Ltd. 1 www.yashrajfilms.com Yash Chopra started out as an assistant to his brother, B. R. Chopra, and went on to direct 5 very successful films for his brother’s banner - B. R. Films, each of which proved to be a significant milestone in his development as a world class director of blockbusters. These were DHOOL KA PHOOL (1959), DHARMPUTRA (1961), WAQT (1965) - India’s first true multi-starrer generational family drama, ITTEFAQ (1969) & AADMI AUR INSAAN (1969). He has wielded the baton additionally for 4 films made by other film companies - JOSHILA (1973), DEEWAAR (1975), TRISHUL (1978) & PARAMPARA (1993). But his greatest repertoire of work were the 50 plus films made under the banner that he launched - the banner that stands for the best of Hindi cinema - YRF. Out of these films, he directed 13 himself and these films have defined much of the language of Hindi films as we know them today. -
Bollywood Lens Syllabus
Bollywood's Lens on Indian Society Professor Anita Weiss INTL 448/548, Spring 2018 [email protected] Mondays, 4-7:20 pm 307 PLC; 541 346-3245 Course Syllabus Film has the ability to project powerful images of a society in ways conventional academic mediums cannot. This is particularly true in learning about India, which is home to the largest film industries in the world. This course explores images of Indian society that emerge through the medium of film. Our attention will be focused on the ways in which Indian society and history is depicted in film, critical social issues being explored through film; the depicted reality vs. the historical reality; and the powerful role of the Indian film industry in affecting social orientations and values. Course Objectives: 1. To gain an awareness of the historical background of the subcontinent and of contemporary Indian society; 2. To understand the sociocultural similarities yet significant diversity within this culture area; 3. To learn about the political and economic realities and challenges facing contemporary India and the rapid social changes the country is experiencing; 4. To learn about the Indian film industry, the largest in the world, and specifically Bollywood. Class format Professor Weiss will open each class with a short lecture on the issues which are raised in the film to be screened for that day. We will then view the selected film, followed by a short break, and then extensive in- class discussion. Given the length of most Bollywood films, we will need to fast-forward through much of the song/dance and/or fighting sequences. -
Myth and Patriarchy in Deepa Mehta's Heaven on Earth
223 Manjeet Roden: Deepa Mehta Myth and Patriarchy in Deepa Mehta’s Heaven on Earth Manjeet Ridon University of Nottingham _______________________________________________________________ This article analyses how Heaven on Earth (2008) uses Indian mythology to expose the reality of culturally driven violence against Sikh Punjabi women in Canada, occurring as a result of transnational marriages between diaspora-based Non-Resident Indian (hereafter NRI) men and Sikh Punjabi women. Referring to Bruce Lincoln’s theory of myth as ideology, I argue that the film explores how some of these women have experienced marginalisation and how a discourse of abuse can be challenged through myth. _____________________________________________________________ My analysis of Deepa Mehta’s Heaven on Earth (2008) focuses on the fictional depiction of a poor, working-class, first-generation Indian family, living in Brampton, Ontario, which provides a microcosm of the pressures and realities of everyday immigrant life affecting the family from within. The text represents the ancient Indian myth of the Sheesh Naag, the King Cobra, with the ability to shape-shift and transform into human form, to raise awareness about the issue of culturally driven violence against women in South Asian Canadian communities, which is on the increase in Canada’s immigrant communities (Papp) and, along with the incidence of gang rape,1 an even more alarming trend in India (Lakhani). Mehta’s interpretation of the myth is based on Naga-Mandala (1994), a popular play by Girish Karnad, a South Indian dramatist heavily influenced by ancient Indian mythology. Karnad’s play is a story about the mythical figure of a cobra, which, in human form, rescues a lonely bride from an abusive husband and empowers her through storytelling. -
Bollywood in Australia: Transnationalism and Cultural Production
University of Wollongong Research Online Faculty of Arts - Papers (Archive) Faculty of Arts, Social Sciences & Humanities 1-1-2010 Bollywood in Australia: Transnationalism and Cultural Production Andrew Hassam University of Wollongong, [email protected] Makand Maranjape Follow this and additional works at: https://ro.uow.edu.au/artspapers Part of the Arts and Humanities Commons, and the Social and Behavioral Sciences Commons Recommended Citation Hassam, Andrew and Maranjape, Makand, Bollywood in Australia: Transnationalism and Cultural Production 2010. https://ro.uow.edu.au/artspapers/258 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Introduction Bollywood in Australia Andrew Hassam and Makand Paranjape The global context of Bollywood in Australia Makarand Paranjape The transcultural character and reach of Bollywood cinema has been gradually more visible and obvious over the last two decades. What is less understood and explored is its escalating integration with audiences, markets and entertainment industries beyond the Indian subcontinent. This book explores the relationship of Bollywood to Australia. We believe that this increasingly important relationship is an outcome of the convergence between two remarkably dynamic entities—globalising Bollywood, on the one hand and Asianising Australia, on the other. If there is a third element in this relationship, which is equally important, it is the mediating power of the vibrant diasporic community of South Asians in Australia. Hence, at its most basic, this book explores the conjunctures and ruptures between these three forces: Bollywood, Australia and their interface, the diaspora. 1 Bollywood in Australia It would be useful to see, at the outset, how Bollywood here refers not only to the Bombay film industry, but is symbolic of the Indian and even the South Asian film industry. -
Ta Ra Pum Pum Song
Ta ra pum pum song click here to download There is nothing more important than family love! Listen to the most loved song, Ta Ra Rum Pum! Watch Full. the song Ta ra rum pum from the movie Ta ra rum pum. Release Date: 27 April ▻ Buy from iTunes - www.doorway.ru Watch Full Movie: ▻ Google Play - http://goo. Ta Ra Rum Pum. Indian Cinema · · No labels. Watch from $ When RV (Saif Ali Khan) is spotted by. If it's not forever, it's not love. Profess your loved to your loved one with this fun song 'Ab To Forever' from. Ta Ra Rum Pum is a Indian Hindi sports-drama film that stars Saif Ali Khan and Rani Mukerji in the lead roles. This is the second time the lead pair worked together after the success of their last film, Hum Tum (). It was directed by Siddharth Anand, who directed 's Salaam Namaste (Also starring Khan), and Story by: Nishant Shah. QUALITY: HD SONG: Tara Ra Ra Rum Pum MOVIE: [Tara Rum Pam Pam] ALL RIGHTS OF THIS SONG ARE. Watch the video «Ta Ra Ra Ra Rum Song- Ta Ra Rum Pum HD - Saif Ali Khan | Rani Mukerji. Song Name, ( Kbps). Ta Ra Rum Pum, Download. Hey Shona, Download. Nachle Ve, Download. Ta Ra Ra Ra Rum TaRaRumPum, Download. Ab To Forever, Download. Saaiyaan, Download. Ta Ra Rum Pum Free Mp3 Download Ta Ra Rum Pum Song Free Download Ta Ra Rum Pum Hindi Movie Mp3 Download Ta Ra Rum Pum Video Download Ta Ra Rum Pum Free Music Download Ab To Forever Kk/,Shreya Ghoshal/,Vishal Dadlani/,Hey Shona Shaan/,Sunidhi. -
Sexual/Textual Tendencies in Shyam Selvadurai's Funny
Concentric: Literary and Cultural Studies 44.2 September 2018: 199-224 DOI: 10.6240/concentric.lit.201809_44(2).0008 Sexual/Textual Tendencies in Shyam Selvadurai’s Funny Boy Louis Lo Department of English National Taipei University of Technology, Taiwan Abstract The word “funny” is examined as it is used throughout Selvadurai’s Funny Boy (1994) from the early chapters describing the family’s domestic life, to the ways in which language dominating public and textual discourses is rendered funny. Through an examination of the multivalent meanings of the words “funny” and “tendencies” in the novel, its intertextual references, and allusions to British canonical literature, this paper explores how the novel’s “critical funniness” negotiates such forces as imperialism and nationalism, seemingly stabilizing, but also violent and castrating. Critical funniness poses challenges to the history of British colonialism that frames modern Sri Lanka. This paper shows how the text of Selvadurai’s novel resists the essentializing discourses implied in the country’s national and sexual ideologies. Keywords Shyam Selvadurai, Funny Boy, Sri Lankan Canadian literature, postcolonial theory, homosexuality, Henry Newbolt, British imperialism I wish to express my gratitude to Jeremy Tambling, who first introduced Funny Boy to me 12 years ago. His generous intellectual engagement was essential for the development of central ideas in this paper. I am indebted to Thomas Wall, Joel Swann, Kathleen Wyma, and the anonymous readers for their incisive feedback. Thanks also go to Kennedy Wong for his timely assistance. Finally, the present version of this paper would not exist were it not for the invaluable support and encouragement of Grace Cheng. -
The Feminine Eye: Lecture 5: WATER: 2006: 117M
1 The Feminine Eye: lecture 5: WATER: 2006: 117m: May 2: Women Directors from India: week #5 Mira Nair / Deepa Mehta Screening: WATER (Deepa Mehta, 2005) class business: last class: next week: 1. format 2. BEACHES OF AGNES 3. Fran Claggett 2 Women Directors from India: Mira Nair: [Ni-ar = liar] b. 1957: India: education: Delhi [Delly] University: India Harvard: US began film career as actor: then: directed docs 1988: debut feature: SALAAM BOMBAY! kids living on streets of Bombay: real homeless kids used won Camera d’Or: Cannes Film Festival: Best 1st Feature clip: SALAAM BOMBAY!: ch 2: 3m Nair’s stories: re marginalized people: films: focus on class / cultural differences 1991: MISSISSIPPI MASALA: interracial love story: set in US South: black man / Indian woman: Denzel Washington / Sarita Choudhury 2001: MONSOON WEDDING: India: preparations for arranged marriage: groom: Indian who’s relocated to US: Texas: comes back to India for wedding won Golden Lion: Venice FF 2004: VANITY FAIR: Thackeray novel: early 19th C England: woman’s story: Becky Sharp: Witherspoon 2006: THE NAMESAKE: story: couple emigrates from India to US 2 kids: born in US: problems of assimilation: old culture / new culture plot: interweaving old & new Nair: latest film: 2009: AMELIA story of strong pioneering female pilot: Swank 3 Deepa Mehta: b. 1950: Amritsar, India: father: film distributor: India: degree in philosophy: U of New Delhi 1973: immigrated to Canada: embarked on professional career in films: scriptwriter for kids’ movies Mehta: known for rich, complex -
Shah Rukh Khan from Wikipedia, the Free Encyclopedia "SRK" Redirects Here
Shah Rukh Khan From Wikipedia, the free encyclopedia "SRK" redirects here. For other uses, see SRK (disambiguation). Shah Rukh Khan Shah Rukh Khan in a white shirt is interacting with the media Khan at a media event for Kolkata Knight Riders in 2012 Born Shahrukh Khan 2 November 1965 (age 50)[1] New Delhi, India[2] Residence Mumbai, Maharashtra, India Occupation Actor, producer, television presenter Years active 1988present Religion Islam Spouse(s) Gauri Khan (m. 1991) Children 3 Signature ShahRukh Khan Sgnature transparent.png Shah Rukh Khan (born Shahrukh Khan, 2 November 1965), also known as SRK, is an I ndian film actor, producer and television personality. Referred to in the media as "Baadshah of Bollywood", "King of Bollywood" or "King Khan", he has appeared in more than 80 Bollywood films. Khan has been described by Steven Zeitchik of t he Los Angeles Times as "perhaps the world's biggest movie star".[3] Khan has a significant following in Asia and the Indian diaspora worldwide. He is one of th e richest actors in the world, with an estimated net worth of US$400600 million, and his work in Bollywood has earned him numerous accolades, including 14 Filmfa re Awards. Khan started his career with appearances in several television series in the lat e 1980s. He made his Bollywood debut in 1992 with Deewana. Early in his career, Khan was recognised for portraying villainous roles in the films Darr (1993), Ba azigar (1993) and Anjaam (1994). He then rose to prominence after starring in a series of romantic films, including Dilwale Dulhania Le Jayenge (1995), Dil To P agal Hai (1997), Kuch Kuch Hota Hai (1998) and Kabhi Khushi Kabhie Gham.. -
Indigenizing Sexuality and National Citizenship: Shyam Selvadurai's
Indigenizing Sexuality and National Citizenship: Shyam Selvadurai’s Cinnamon Gardens Heather Smyth The intersection of feminist and postcolonial critique has enabled us to understand some of the co-implications of gendering, sexuality, and postcolonial nation building. Anne McClintock, for instance, argues that nations “are historical practices through which social difference is both invented and performed” and that “nations have historically amounted to the sanctioned institutionalization of gender difference” (89; italics in original). Women’s reproduction is put to service for the nation in both concrete and symbolic ways: women reproduce ethnicity biologically (by bearing children) and symbolically (by representing core cultural values), and the injunction to women to reproduce within the norms of marriage and ethnic identification, or heterosexual endogamy, makes women also “reproducers of the boundaries of ethnic/national groups” (Yuval-Davis and Anthias 8–9; emphasis added). National identity may be routed through gender, sexuality, and class, such that “respectability” and bourgeois norms, including heterosexuality, are seen as essential to nationalism, perhaps most notably in nations seeking in- dependence from colonial power (Mosse; de Mel). Shyam Selvadurai’s historical novel Cinnamon Gardens, set in 1927–28 Ceylon, is a valuable contribution to the study of gender and sexuality in national discourses, for it explores in nuanced ways the roots of gender norms and policed sexuality in nation building. Cinnamon Gardens indigenizes Ceylonese/ Sri Lankan homosexuality not by invoking the available rich history of precolonial alternative sexualities in South Asia, but rather by tying sexuality to the novel’s other themes of nationalism, ethnic conflict, and women’s emancipation. -
“Low” Caste Women in India
Open Cultural Studies 2018; 2: 735-745 Research Article Jyoti Atwal* Embodiment of Untouchability: Cinematic Representations of the “Low” Caste Women in India https://doi.org/10.1515/culture-2018-0066 Received May 3, 2018; accepted December 7, 2018 Abstract: Ironically, feudal relations and embedded caste based gender exploitation remained intact in a free and democratic India in the post-1947 period. I argue that subaltern is not a static category in India. This article takes up three different kinds of genre/representations of “low” caste women in Indian cinema to underline the significance of evolving new methodologies to understand Black (“low” caste) feminism in India. In terms of national significance, Acchyut Kanya represents the ambitious liberal reformist State that saw its culmination in the constitution of India where inclusion and equality were promised to all. The movie Ankur represents the failure of the state to live up to the postcolonial promise of equality and development for all. The third movie, Bandit Queen represents feminine anger of the violated body of a “low” caste woman in rural India. From a dacoit, Phoolan transforms into a constitutionalist to speak about social justice. This indicates faith in Dr. B.R. Ambedkar’s India and in the struggle for legal rights rather than armed insurrection. The main challenge of writing “low” caste women’s histories is that in the Indian feminist circles, the discourse slides into salvaging the pain rather than exploring and studying anger. Keywords: Indian cinema, “low” caste feminism, Bandit Queen, Black feminism By the late nineteenth century due to certain legal and socio-religious reforms,1 space of the Indian family had been opened to public scrutiny. -
1 Professor Prageeta Sharma Film 381: Wednesday/Friday 10:40 Am-‐1:00Pm JRH
Professor Prageeta Sharma Film 381: Wednesday/Friday 10:40 am-1:00pm JRH 205 Office Hours: Thursday: 10am-12:30pm, LA 211 e-mail: [email protected] SOUTH ASIAN CINEMA AND TELEVISION: FROM THE APU TRILOGY TO SLUMDOG MILLIONAIRE AND THE MINDY PROJECT. “When I Was groWing up in the nineties, no one on my favorite shoWs ever looked like me.” -- Manori Ravindran There's been a recent revolution in mainstream moviemaking and American and Canadian television (although, it has happened much earlier for BBC). Outside of Bollywood’s narrative formulas, more and more South Asians and South Asian descent actors are populating the film and television industry. In addition to acting, they are producing, directing, writing scripts, and creating their own television shoWs. Even so, it is still difficult to unpack the racial stereotypes of Indians from the subcontinent: Are they edgy characters or unsettling, exaggerated portraits inconsistent with reality? What are our narrative discourses around the subcontinent and South Asian immigrant culture? What has it looked like and What does the 21st century South Asian media culture outside of India Want to accomplish? This class Will explore the representations of South Asians in filmmaking and television from mid-twentieth century to the present day. We will Watch Richard Attenborough’s Gandhi, several of Satyajit Ray's films and figure out hoW they differ from Merchant Ivory Productions. We Will discuss Peter Sellar’s character in The Party; We Will explore Hanif Kureishi's My Beautiful Laundrette, Jhumpa Lahiri & Mira Nair’s The Namesake, the Harold and Kumar trilogy and phenomenon, Gurinder Chadha’s Bend it Like Beckham, Danny Boyle’s Slumdog Millionaire, Salman Rushdie and Deepa Mehta’s Midnight Children, Umesh Shukla's Oh My God, and television shows and series like The Far Pavilions (1984), The Mindy Project, Parks and Recreation, Community, and The Good Wife to figure out the range in characters and over-arching themes for South-Asians today.