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A film of its time

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Mohan Maharishi Posted: Jan 27, 2007 at 0106 hrs IST
Related Stories: A Ghashiram Kotwal for our time
I recently saw an exhibition of a feminist painter who lives and works in London. Though none of the paintings on display could be termed as ‘great art’, yet some of the visuals exploded in your face. The quality of intensity was not that of a musical concert or of a moving ballerina. In fact, it was quite different. These works were desperate shouts for help! So desperate, the voices cracked. The visual noise in the room was a cacophony of screams.

Like that exhibition, the film Parzania also challenges the parameters of art.

We treat classical art as the product of a simpler civilisation, when things were settled and people believed in a common philosophy of life. But the historians dismay you by pointing out several contradictory movements in directions opposite to the general trends. The truth is that the human mind sometimes oversimplifies and conveniently assumes that any one age presents a homogeneous pattern.

More than others, ours is the age of transition. It displays a bewilderingly stratified picture. The sudden influx of information technologies and the explosion of electronic media in a developing society that still holds on to medieval beliefs and is overlaid by 18th century rationalism, causes upheavals. Volcanic eruptions of pre-historic fanaticism are one of the ugliest features of the age we live in.

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It is only natural that artistic expressions in such an age are extremely varied and highly individualistic. The well defined borders between art and propaganda are blown away. Street theatre, fictionalised documentary films, direct slogans with art images are only a few examples of this phenomenon.

Parzania does a by-now familiar reversal. Instead of simply creating a feature film that condemns and castigates the perpetrators of communal atrocities through an imaginary story, it takes a very real family tragedy and presents it through authentic-looking locations and professional actors.

Undoubtedly, the dramatisation of real life people can have its own problems. The actor’s craft and his grace layer the real with several dimensions which may not be present in the real event. Films like Richard Attenborough’s Gandhi and Russell Crowe’s representation of John Nash, the Nobel prize-winning mathematician in A Beautiful Mind, undoubtedly cater to the popular. Commercial pressures bend recent historical characters and events and play up the emotional ingredient to make profits. The process of dramatisation while making the work more acceptable to the public, restructures the story to make it a neat and attractive package for viewers. At the same time, the actor, by the very nature of his profession, lifts the real-life event into the realm of fiction. Such a process involves a great deal of selecting, rejecting, down-playing, emphasising and editing of huge amounts of information available in the actual material. The process of re-making qualitatively changes the very material from which it is made.

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