Evolution of Bollywood: a Study on Taste and Preferences and Income-Expenditure Framework of Consumers
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Cosmopolitanism, Remediation and the Ghost World of Bollywood
COSMOPOLITANISM, REMEDIATION, AND THE GHOST WORLD OF BOLLYWOOD DAVID NOVAK CUniversity ofA California, Santa Barbara Over the past two decades, there has been unprecedented interest in Asian popular media in the United States. Regionally identified productions such as Japanese anime, Hong Kong action movies, and Bollywood film have developed substantial nondiasporic fan bases in North America and Europe. This transnational consumption has passed largely under the radar of culturalist interpretations, to be described as an ephemeral by-product of media circulation and its eclectic overproduction of images and signifiers. But culture is produced anew in these “foreign takes” on popular media, in which acts of cultural borrowing channel emergent forms of cosmopolitan subjectivity. Bollywood’s global circulations have been especially complex and surprising in reaching beyond South Asian diasporas to connect with audiences throughout the world. But unlike markets in Africa, Eastern Europe, and Southeast Asia, the growing North American reception of Bollywood is not necessarily based on the films themselves but on excerpts from classic Bollywood films, especially song-and- dance sequences. The music is redistributed on Western-produced compilations andsampledonDJremixCDssuchasBollywood Beats, Bollywood Breaks, and Bollywood Funk; costumes and choreography are parodied on mainstream television programs; “Bollywood dancing” is all over YouTube and classes are offered both in India and the United States.1 In this essay, I trace the circulation of Jaan Pehechaan Ho, a song-and-dance sequence from the 1965 Raja Nawathe film Gumnaam that has been widely recircu- lated in an “alternative” nondiasporic reception in the United States. I begin with CULTURAL ANTHROPOLOGY, Vol. 25, Issue 1, pp. -
UX and Agile: a Bollywood Blockbuster Masala
UX and Agile: A Bollywood blockbuster masala Pradeep Joseph UXD Manager Juniper Networks Bangalore What is Bollywood? Wikipedia says: The name "Bollywood" is derived from Bombay (the former name for Mumbai) and Hollywood, the center of the American film industry. However, unlike Hollywood, Bollywood does not exist as a physical place. Bollywood films are mostly musicals, and are expected to contain catchy music in the form of song-and-dance numbers woven into the script. Indian audiences expect full value for their money. Songs and dances, love triangles, comedy and dare-devil thrills are all mixed up in a three-hour- long extravaganza with an intermission. Such movies are called masala films, after the Hindi word for a spice mixture. Like masalas, these movies are a mixture of many things such as action, comedy, romance and so on. Melodrama and romance are common ingredients to Bollywood films. They frequently employ formulaic ingredients such as star-crossed lovers and angry parents, love triangles, family ties, sacrifice, corrupt politicians, kidnappers, conniving villains, courtesans with hearts of gold, long-lost relatives and siblings separated by fate, dramatic reversals of fortune, and convenient coincidences. What has UX and Agile got to do with Bollywood? As a Designer I faced tremendous challenges while moving into an Agile environment. While drowning the sorrows with designers from other organizations I came to realize that they too face similar challenges. This inspired me to explore further into what makes designers sad, what makes them suck and what are the ways in which they can contribute more in an Agile environment. -
Research Paper Impact Factor
Research Paper IJBARR Impact Factor: 3.072 E- ISSN -2347-856X Peer Reviewed, Listed & Indexed ISSN -2348-0653 HISTORY OF INDIAN CINEMA Dr. B.P.Mahesh Chandra Guru * Dr.M.S.Sapna** M.Prabhudev*** Mr.M.Dileep Kumar**** * Professor, Dept. of Studies in Communication and Journalism, University of Mysore, Manasagangotri, Karnataka, India. **Assistant Professor, Department of Studies in Communication and Journalism, University of Mysore, Manasagangotri, Karnataka, India. ***Research Scholar, Department of Studies in Communication and Journalism, University of Mysore, Manasagangotri, Karnataka, India. ***RGNF Research Scholar, Department of Studies in Communication and Journalism, University of Mysore, Manasagangothri, Mysore-570006, Karnataka, India. Abstract The Lumiere brothers came over to India in 1896 and exhibited some films for the benefit of publics. D.G.Phalke is known as the founding father of Indian film industry. The first Indian talkie film Alam Ara was produced in 1931 by Ardeshir Irani. In the age of mooki films, about 1000 films were made in India. A new age of talkie films began in India in 1929. The decade of 1940s witnessed remarkable growth of Indian film industry. The Indian films grew well statistically and qualitatively in the post-independence period. In the decade of 1960s, Bollywood and regional films grew very well in the country because of the technological advancements and creative ventures. In the decade of 1970s, new experiments were conducted by the progressive film makers in India. In the decade of 1980s, the commercial films were produced in large number in order to entertain the masses and generate income. Television also gave a tough challenge to the film industry in the decade of 1990s. -
EXIGENCY of INDIAN CINEMA in NIGERIA Kaveri Devi MISHRA
Annals of the Academy of Romanian Scientists Series on Philosophy, Psychology, Theology and Journalism 80 Volume 9, Number 1–2/2017 ISSN 2067 – 113x A LOVE STORY OF FANTASY AND FASCINATION: EXIGENCY OF INDIAN CINEMA IN NIGERIA Kaveri Devi MISHRA Abstract. The prevalence of Indian cinema in Nigeria has been very interesting since early 1950s. The first Indian movie introduced in Nigeria was “Mother India”, which was a blockbuster across Asia, Africa, central Asia and India. It became one of the most popular films among the Nigerians. Majority of the people were able to relate this movie along story line. It was largely appreciated and well received across all age groups. There has been a lot of similarity of attitudes within Indian and Nigerian who were enjoying freedom after the oppression and struggle against colonialism. During 1970’s Indian cinema brought in a new genre portraying joy and happiness. This genre of movies appeared with vibrant and bold colors, singing, dancing sharing family bond was a big hit in Nigeria. This paper examines the journey of Indian Cinema in Nigeria instituting love and fantasy. It also traces the success of cultural bonding between two countries disseminating strong cultural exchanges thereof. Keywords: Indian cinema, Bollywood, Nigeria. Introduction: Backdrop of Indian Cinema Indian Cinema (Bollywood) is one of the most vibrant and entertaining industries on earth. In 1896 the Lumière brothers, introduced the art of cinema in India by setting up the industry with the screening of few short films for limited audience in Bombay (present Mumbai). The turning point for Indian Cinema came into being in 1913 when Dada Saheb Phalke considered as the father of Indian Cinema. -
REFERENCES Bharucha Nilufer E. ,2014. 'Global and Diaspora
REFERENCES Bharucha Nilufer E. ,2014. ‘Global and Diaspora Consciousness in Indian Cinema: Imaging and Re-Imaging India’. In Nilufer E. Bharucha, Indian Diasporic Literature and Cinema, Centre for Advanced Studies in India, Bhuj, pp. 43-55. Chakravarty Sumita S. 1998. National Identity in Indian Popular Cinema: 1947-1987. Texas University Press, Austin. Dwyer Rachel. 2002. Yash Chopra. British Film Institute, London. ___________. 2005. 100 Bollywood Films. British Film Institute, London. Ghelawat Ajay, 2010. Reframing Bollywood, Theories of Popular Hindi Cinema. Sage Publications, Delhi. Kabir Nasreen Munni. 1996. Guru Dutt, a Life in Cinema. Oxford University Press, Delhi. _________________. 1999/2005. Talking Films/Talking Songs with Javed Akhtar, Oxford University Press, Delhi. Kaur Raminder and Ajay J. Sinha (Eds.), 2009. Bollywood: Popular Indian Cinema through a Transnational Lens, Sage Publications, New Delhi. Miles Alice, 2009. ‘Shocked by Slumdog’s Poverty Porn’. The Times, London 14 January 2009 Mishra Vijay, 2002. Bollywood Cinema, Temples of Desire. Psychology Press, Rajyadhaksha Ashish and Willeman Paul (Eds.), 1999 (Revised 2003). The Encyclopedia of Indian Cinema. Routledge, U.K. Schaefer David J. and Kavita Karan (Eds.), 2013. The Global Power of Popular Hindi Cinema. Routledge, U.K. Sinha Nihaarika, 2014. ‘Yeh Jo Des Hain Tera, Swadesh Hain Tera: The Pull of the Homeland in the Music of Bollywood Films on the Indian Diaspora’. In Sridhar Rajeswaran and Klaus Stierstorfer (Eds.), Constructions of Home in Philosophy, Theory, Literature and Cinema, Centre for Advanced Studies in India, Bhuj, pp. 265- 272. Virdi Jyotika, 2004. The Cinematic ImagiNation: Indian Popular Films as Social History. Rutgers University Press, New Jersey. -
Screen1900 Schulze Diss Phal
Appendix 1 Extracts from Phalke's Articles 377 Excerpts of "Bharatiya Chitrapat" ('Indian chitrapat 1') by Dhundiraj Govind Phalke (1917A & B/ 1918A & B). An article in four parts pub- lished in Navyug ('New Era'), a modernist cultural magazine from Bombay, Nov. and Dec. 1917, Feb. and Sept. 1918 In the following Phalke's original Marathi text is made available in its most authentic form. I initiated a new translation of selected paragraphs of Phalke's "Bharatiya chitrapat" from Marathi into English. In order to re- duce the interpretative bias in the English translation of 1970 (Phalke 1970A, B, C, D) to the minimum and be as close as possible to Phalke's subjective point of view, I asked assistance in the translation from persons well-acquainted with that period of time, so as to get the historical flavour of the meaning of the words, point out ambiguities and allusions which are plenty and important in the original. Mohini Varde, Marathi theatre scholar formerly of the University of Mum- bai translated most of these portions of Phalke's text; Vijaya Muley (New Delhi and Montreal), filmmaker, film scholar and an activist in the truest sense of the word in the film societies' movement since nearly half a cen- tury, assisted me in clearing up last inconsistencies of meaning. Curiously, it was mainly women2 - and in most cases all the wisdom of their age - contributing to my own sensitisation to Phalke's 'world of cin- ema'. His granddaughter Madhavi Mitra rather casually in our informal talk at Pune in 1995 told me something that became the key to my understand- ing of Phalke's philosophy of cinema. -
Hindi Movie Hunterrr Free Download
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Think Film! on Current Practices and Challenges in Film Culture: a Documentation of a Student Symposium 2020
Repositorium für die Medienwissenschaft Adriane Meusch, Bianka-Isabell Scharmann u.a. (Hg.) Think Film! On Current Practices and Challenges in Film Culture: A Documentation of a Student Symposium 2020 https://doi.org/10.25969/mediarep/13589 Veröffentlichungsversion / published version Konferenzbeitrag / conference object Empfohlene Zitierung / Suggested Citation: Meusch, Adriane; Scharmann, Bianka-Isabell (Hg.): Think Film! On Current Practices and Challenges in Film Culture: A Documentation of a Student Symposium. Frankfurt am Main: Zenodo 2020. DOI: https://doi.org/10.25969/mediarep/13589. Erstmalig hier erschienen / Initial publication here: https://doi.org/10.5281/zenodo.3662799 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer Creative Commons - This document is made available under a creative commons - Namensnennung 4.0/ Lizenz zur Verfügung gestellt. Nähere Attribution 4.0/ License. For more information see: Auskünfte zu dieser Lizenz finden Sie hier: http://creativecommons.org/licenses/by/4.0/ http://creativecommons.org/licenses/by/4.0/ THINK THINK FILM! Edited by Adriane MeuschandBianka- Adriane Edited by Isabell Scharmann On Current Practices and Challenges in Film Culture: A Documentation of a Student Symposium Think Film! On Current Practices and Challenges in Film Culture: A Documentation of a Student Symposium Edited by Adriane Meusch & Bianka- Isabell Scharmann Frankfurt am Main, 2020 Editors Adriane Meusch and Bianka-Isabell Scharmann, in collaboration with Michelle Rafaela Kamolz https://thinkfilmsymposium.wordpress.com Copy Editor Carly Crane Graphic Design Muriel Serf (mmm.do) Bibliographic information of the German Library The German Library catalogues this publication in the German National Bibliography; detailed bibliographic information can be found on the Internet website: http://dnb.d-nb.de. -
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Samurai Champloo: Transnational Viewing Jiwon Ahn
Samurai Champloo: Transnational Viewing Jiwon Ahn From the original edition of How to Watch Television published in 2013 by New York University Press Edited by Ethan Thompson and Jason Mittell Accessed at nyupress.org/9781479898817 This work is licensed under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International License (CC BY-NC-ND). 39 Samurai Champloo Transnational Viewing Jiwon Ahn Abstract: Television criticism usually addresses “what” TV is watched, and ofen “who” watches, but “where” TV is watched is less commonly considered vital to understanding it. In this look at the anime program Samurai Champloo, Jiwon Ahn argues for the importance of “where” to the meanings and pleasures of texts which—like anime—circulate in television’s global fows. Watching an imported or translated text on television is an increasingly ordinary experience in the current state of globalization. But what unique critical questions should we consider in order to make sense of such viewings? To understand our de- sire for and pleasure in viewing imported television texts, we need to consider how texts produced for overseas distribution are designed diferently for international audiences, and how this design may infect (or not) our viewing of them. Anime ofers a productive example in that the format’s long history of international circula- tion inevitably involved the development of textual strategies suited to transnational consumption, including, notably, an efort to balance exoticism with familiarity in terms of appeal. While the popularity of shows such as Dragon Ball Z (Cartoon Net- work, 1998–2005), Ranma ½ (Fuji Television, 1989–1992), and InuYasha (Cartoon Network, 2000–2004) on U.S. -
Bombay Novels
Bombay Novels: Some Insights in Spatial Criticism Bombay Novels: Some Insights in Spatial Criticism By Mamta Mantri With a Foreword by Amrit Gangar Bombay Novels: Some Insights in Spatial Criticism By Mamta Mantri This book first published 2019 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2019 by Mamta Mantri All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-2390-X ISBN (13): 978-1-5275-2390-6 For Vinay and Rajesh TABLE OFCONTENTS Acknowledgements ......................................................................... ix Foreword ......................................................................................... xi Introduction ................................................................................. xxvi Chapter One ...................................................................................... 1 The Contours of a City What is a City? The City in Western Philosophy and Polity The City in Western Literature The City in India Chapter Two ................................................................................... 30 Locating the City in Spatial Criticism The History of Spatial Criticism Space and Time Space, -
Raja Harishchandra Is a Most Thrilling Story from Indian Mythology. Harishchandra Was a Great King of India, Who Flourished Several Centuries Before the Christian Era
Notes The Times of India gave pre-screening publicity as follows: 'Raja Harishchandra is a most thrilling story from Indian mythology. Harishchandra was a great king of India, who flourished several centuries before the Christian era. He (sic) and his wife's names were household words in every Indian home for their truthfulness and chastity respectively. Their son Rohidas was a marvellous type of noble manhood. What Job was in Christian (sic) Bible, so Harischandra was in the Indian mythology. The patience of this king was tried so much that he was reduced to utter poverty and he had to pass his days in jungles in the company of cruel beasts. The same fate overcame his faithful wife and the dutiful son. But truth tri- umphed at last and they came out successfully through the ordeal. Several Indian scenes as depicted in this film are sim- ply marvellous. It is really a pleasure to see this piece of Indian workmanship'. The Bombay Chronicle, while reviewing Raja Harishchandra in its issue of Monday, 5th May 1913 said, 'An interesting de- parture is made this week by the management of Coronation Cinematographer. The first great Indian dramatic film on the lines of the great epics of the western world ... it is curious that the first experiment in this direction was so long in com- ing (sic) ... all the stories of Indian mythology era will long make their appearance ... followed by representations of modern dramas and comedies, another field which opens up vast possibilities ... it is to Mr Phalke that Bombay owes this ..