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LSD – A Mathematically Progressive Movie

The only thing I knew about Dibakar Banerjee’s Love, Sex aur Dhokha is that it originally had a five-minute sex scene which the CBFC cut to half. The last Hindi movie that I watched in a theater was Anurag Kashyap’s Dev D. I was mostly disappointed by it, mainly because I fail to understand the greatness of Devdas. What struck me about Dev D then and LSD now is the increasing sexual liberation that mainstream Bollywood is witnessing. It is nowhere close to accepting sex as an integral part of life (as in Europe), but it is acknowledging its presence in the society, in youth, and on the Internet.

LSD is not doing as well as I wish it. On its eighth day, a Saturday second show screened on the biggest screen of a multiplex here was only half-filled. I wonder whether it is the unknown cast or the reality atmosphere that is putting off the crowds. If it is the word of mouth about the “adultness”, it is a pity for it has nothing more shocking than is shown round the clock on various Indian news and reality TV shows.

The movie opens without titles, with a promise that the viewers will be treated to three raunchy movies for just one movie ticket (though popcorn doesn’t really fit here), and it takes us on an unabashed tour of sensationalism. The three “movies” tightly share their themes and are loosely interconnected in the way many well-known non-Indian movies are (e.g. Alejandro González Iñárritu’s Babel, Paul Haggis’ Crash, Stephen Daldry’s The Hours, and Steven Soderbergh’s Traffic). I don’t intend to draw too much attention to this novelty, but it has been executed carefully here and I would like to see whether and how Indian Cinema milks it.

In the first movie, a young lad and a lass studying in a film institute fall in love while he directs a movie for his diploma certificate in which she plays the heroine. She is rich and he is street-smart, but together they are only fools for love. They reminded me of Sam Mendes’ American Beauty (creepy Ricky Fitts with a camera in hand) and Pedro Almodovar’s Broken Embraces (director and ingénue). Why the scholarship-sponsored young director would make such a clichéd and terribly-acted movie is beyond me (he prays director Adityji), but its production gave Dibakar the opportunity to throw many stones at today’s state of Bollywood and more on reality TV. The entire movie is shown through a camera spitting out the timestamp, aspect ratio, battery charge, and lighting, and I was initially curious why Dibakar chose to include them. He may have been drawing our attention to the fact that the characters outside the young lad’s movie act as dramatically (reality ishtyle) as those inside it. It is a distraction. It could be my inexperience with watching reality TV. During the first married night of the protagonists, I found myself wondering whether the shot would be cut because the camera only had two minutes of charge left.

Voyeuristic hidden camera scandals are apparently all the rage in India, and Indians find the grainy videos more orgasmic than autoerotic asphyxiation. I am amused by the amount of research that must have gone into making the second movie, which revolves around an unemployed loser’s attempts to make a titillating video using the CCTV cameras in a supermarket. He desperately needs the money, and his conscience can turn around and on and off like the cameras that he controls (and sometimes doesn’t). After one beautiful caricature of a salesgirl calls his bluff, he digs his way towards another salesgirl with low self-esteem. He respects and likes her, gets attracted to her, tries to possess her, and she falls for him. The characters and their story are more developed than in the previous movie, but they mostly continue to act, especially talk, the way people do on reality TV, as if they are aware of the camera and the roles that it entails for them. Random thought: would a man jerk off on the night that he witnesses a gun shooting?

In the third movie, a cameraman who was once involved in prestigious sting operations, finds a candidate for a sex “sting of the century” which is all that his new employer wants from him (thanks to TRP ratings and a beautiful award on her table). The candidate was abandoned by the topmost album singer for a Russian (could have been an Ukrainian) who was quicker on her knees. The scorned woman wants revenge after surviving a suicide attempt (like the cameraman). The cameraman and the woman try to execute the sting operation, sketched by his boss and her assistant, and enhanced by them. As the movie progresses, the camera recedes, and while I welcomed it, it also distracted me too much just the way head-hopping and POV transitions within a paragraph distract readers. I am mostly ignorant about camera positions, but here I started feeling that it interfered with the story.

While the three movies seem to be centered around love, sex and betrayal respectively, each of them have all three elements as their central themes. The most enchanting aspect of LSD is the set of progressions from one movie to the next: the receding camera awareness, the increasing camera importance, the thickening plots, the deepening characters, the increasing casualness of sex, the decreasing crime, … I tip my hat to Dibakar Banerjee.

Image Source: Wikipedia

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Another Way of Devouring Books

I have never been the voracious reader that I present myself as. I began reading very late in life and I remain a slow reader. In the best months I may read four books, but in most months I manage one. I am not in the numbers game. I simply wish to read more than I do. There are so many great books that I have not read and will never be able to read. Those books which I have always wanted to read, which I sincerely promise myself to read some day, and which I postpone knowing well their exalted position in the history of literature and in my own wishlist, I collect and keep them aside as classics. Today I am brimming with new hope. I made one of my best discoveries of the new year — audiobooks.

I have never been very particular about preserving the sanctity of a book in its traditional form. It is reassuring that they continue to exist, whether as hardcovers or paperbacks or e-books or audiobooks or multimedia or future superformats. The forms and formats will come and go based on their ergonomic and economic viability. I hope for not much more than to find them agreeable.

I have largely survived on paperbacks and e-books while ignoring audiobooks until last year citing numerous excuses that I can instantly cook. Exactly a year ago I got my hands on a pre-release of the audio version of the recent Who is Mark Twain? It sat there in one of the folders of my PC ignoring me with greater snobbery than I am capable of. The atmosphere changed this year. I have already listened to Who is Mark Twain?, On the Duty of Civil Disobedience, and Walden. I am now listening to James Joyce’ Dubliners. There are many more in the pipeline.

Listening isn’t the same as reading. Nothing comes close to the pleasure of sitting on a toilet and leafing through a splendid story in the dead of the night. Perhaps due to my inexperience, when listening to audiobooks I can’t very well see the words dancing on a page nor observe the linguistic experiments. Still, I prefer that to not reading at all. And while commuting they are better than reading itself. Reading is strenuous when traveling by train, and is not enough to escape from the inanities waiting in adjacent berths. Listening to audiobooks, on the other hand, presents a pretty picture of voluntary deafness and youthful snobbishness.

I may unintentionally be violating copyrights, as I haven’t yet figured out how to verify copyright status of books, especially audiobooks, inside India. I mostly download the audiobooks from LibriVox. It is a beautiful sister site of the ambitious Internet Archive. If you are its user, consider dropping some change in their jar.

If you’ve never tried an audiobook, do.

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And the award for the best actor goes to

The day after the big night. The day after a decade of Oscars. This is a better time than most other to air my mixed feelings about awards in the acting categories (hereafter called acting awards) given my interest in fiction.

While the deservingness of awards are eternally debatable, awards play a role in reminding us of some notable events of any year. I tend to remember the acting awards more than any other awards. Because I love and root for the stars who bring those characters to life. Because I can appreciate and prefer character-driven stories to plot-driven and drivel-driven ones. Because I can more easily imagine myself having a conversation with them than imagine myself pondering great ideas or themes or crowds or angles.

I have watched 32 of the last 40 performances that won acting awards. The ones that I haven’t watched yet — including three that were announced last night — are from the movies Iris (2001), Monster’s Ball (2001), Dreamgirls (2006), La Vie en Rose (2007), There Will Be Blood (2007), Precious (2009), The Blind Side (2009) and Crazy Heart (2009). I have watched many others that won just the nominations, but it would overwhelm us all if we went into those statistics.

Anyway, as I thought about all those 40 characters it struck me that only 4 each from the leading actor and actress categories are fictitious. The remaining 12 characters are based on real people. Why is that? What does it mean? Every year Hollywood makes several biopics. Several, but a minority. Then how come some of these not only manage to get nominated but also win?

Apart from the given fact that the actors must have acted well, real characters have a great advantage. The writers and the actors start with a lot of material, from costumes to quirks to voices to unexplored depths. The actor can push limits to a great extent, lose or gain a few stone, grow hair or go bald, spend hours with the real fellow learning to play the piano, wear the underwear of the same brand that the real one did, do outrageous things that they wouldn’t normally do for a fictitious character. This gets the actor and the audience to believe that he or she has immersed into the character. The actor and the audience alike are willing to accept that there is something about this character that is unique, that is inexplicable, that is the way it is. And if you get it right, you get the award right?

I don’t mean to suggest that this is undeserving. Hollywood has got that part right about making biopics, about making in-depth character studies. Whether it is the writers’ inability to identify worthy protagonists, or the lack of freedom for them to do such things without getting into serious troubles, I haven’t yet seen that culture of making biopics take off in Indian cinema. I only wonder whether the award has been given to the actor because he or she has acted better than all others or because the actor has successfully delivered what we knew and expected from the character.

On the other hand, only 5 supporting characters of the last 20 that won are based on real people. If an original screenplay writer has a great character, they should probably write it as a supporting one.

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Freedom of and from Religion

There are two aspects to religion: faith and affiliation.

Faith is the aspect that has to do with the tomes of literature owing to the perpetually fecund imagination of people throughout the history of mankind. It is fun, like it is when a million fans filled with Pottermania cast spells on each other and go back home tired. It provokes our imagination, like the Harry Potter series did with the fanfiction world woven all over it. It provides scope for interpretation, like the debate about whether Albus Percival Wulfric Brian Dumbledore is a homosexual or not. And it gives food for thought, like about the place and purpose and justification of the Dark Arts. People can keep or lose faith, be faithful or faithless, be unfaithful or marry multiple faiths.

Affiliation is the aspect that has to do with the thriving economies built around religion. It creates the rituals that come and go out of fashion. It deploys brand ambassadors to convert easy prey through fear and freebies. It tracks its growth rates (and methinks thus its desperate orthodox wings are against abortion and family planning). It declares tolerance and pockets of it persecute non-followers. It is the ugly gigantic monster.

Besides the benefits of livelihood to a few that these affiliations create and more importantly the problems they perpetrate, the most unethical and unfortunate cause of their growth is birth. You may not know whether a foetus is that of a boy or a girl, whether it has all its sensory organs functioning or not, whether it will survive to come out or not, but there is little doubt as to what religion it is affiliated with, and that blind certainty makes me sad.

As a human right, secular governments and religious states alike proclaim the grant of freedom of religion and the tolerance of non-followers, but the freedom is of faith and the tolerance (which itself is self-flattering) is of affiliation. Officially changing from one religion to another is possible. None of this is enough. What I hope is for people to have freedom in a greater sense. Freedom from religions, from affiliations. I couldn’t figure out whether that is even possible where I live, but I think it should be and should be easier.

Can a newborn not grow up without being affiliated to any religion, consider various choices and their varieties in the market and pick one if it so wishes to? Will it make a difference?

Online social networks allow the options “spiritual but not religious” and “atheist”. Imagine an official census body allowing this option and making it effortless. To adults. All religions will lose a small portion of their population. Now imagine the body resetting the religion entry to null, and asking people to voluntarily come forward and have that entry updated with their choice if they wish to. Then?

Then, people will not only have a freedom of religion, but also exercise it. Affiliation to a religion becomes truly a choice. A voluntary affiliation is a closer indicator of practice and adherence, is more than a vestige. I resist my temptation to speculate how the statistics will then look like. Today people belong to the religion they belong to mostly because they were born with it, not because they chose it.

[This, of course, is true about other social requirements like citizenship and caste as well.]

PIFF 2010: Crazy Pete

Around the same time that Alain Resnais portrayed the innovative use of flashbacks in Hiroshima, Mon Amour, Jean-Luc Godard discovered jump cuts with Breathless. I haven’t watched Breathless, but his Crazy Pete serves as a good enough example for understanding jump cuts. Other than that nugget there is not much I can write about the movie.

In an attempt to placate my inability to articulate much, I quote Roger Ebert from a review in 1966:

Godard never sticks closely enough to this plot to make it important. He does a curious thing. He will have a scene that is perfectly conventional, like a scene in a Hollywood gangster movie. But it doesn’t come out of anything or lead into anything; it is important because of its tone, its texture and not because it advances the plot. Thus a Godard movie becomes a montage of pure technique; the parts don’t fit together — but they add up to an attitude. Does this make sense? More than any other director, Godard resists being written about.

Crazy Pete opens with Ferdinand sitting in a bathtub reading some heroic account of a Spanish conquistador to his daughter who may not even be ten. Thrown out of his job in television, he abandons this young daughter and her beautiful Italian mother, his affluent father-in-law and his connections with prospective employers, and runs away with his daughter’s new baby-sitter with whom he had an affair several years ago. “Gay abandon” is the phrase that strikes me.

We soon learn that the baby-sitter Marianne, who insists on calling him Pierrot, is a free-spirited woman who murders men and midgets as easily as she breaks into song and dance. And she does the latter as easily as Julie Andrews does, though not as often.

Ferdinand (aka Pierrot) and Marianne become public enemies like Bonnie and Clyde, and anarchists like Thelma and Louise, and to their credit remain unique. Incidentally, “Crazy Pete” is the namesake of France’s first “public enemy number one”. The two lead a vividly whimsical life, with major events like abandonment of family and murders and threats to life seeming inconsequential. They alternatingly keep an upperhand on each other, identifying themselves as personifications of ideas and feelings. They are more like personifications of atomic units of ideas and feelings respectively, for every two successive states seem separated by the jump cuts.

The two for a while live in a cabin on the seaside eating fish and fruit. Ferdinand is scribbling fragmented sentences in a notebook, eagerly obsessing with his free verse poetry, which he believes is a game of loser-take-all. Marianne, on the other hand, is mostly bored. The two are digital characters, with their only states being boredom and adrenaline-pumping frenzy. They lived where they did because they reached the place and suddenly got bored of running away from the police and gangs of weapon smugglers. I can’t help thinking what Thoreau would have made of them, who “went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” Pierrot and Marianne are the antithesis of all and any purpose in life. Their nihilism is strangely liberating.

Godard’s success can be attributed in his ability to make his actors believe that he knows what he is asking them to do, and in making his audience believe that there is a method to this madness. More recently, Ebert wrote of the same movie again:

I once wrote of it as “Godard’s most virtuoso display of his mastery of Hollywood genres,” I now see it more as the story of silly characters who have seen too many Hollywood movies.

There are too many references to cinema, art, literature, even to political events. That was how Godard made his movies. But I wouldn’t call those characters silly. I wouldn’t call them anything as they are too volatile to be called that.

Image Source: Crazy Pete on IMDB

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