BOLLYWOOD going through a terrible time at the box office in the last few years is not a secret.
It perhaps being the worst phase in its entire history meant that Pathaan becoming a big blockbuster hit came as a welcome relief. But did the film fraternity start celebrating too early? The Shah Rukh Khan starrer’s major global success made many believe that the bad times were over, and audiences would once again flock to see Hindi movies again.
Producers who had been dumping their films on streaming sites thought about the big screen again and those with major releases ready were seeing major rupee signs as they booked cinemas. Others started to ridicule the boycott movement that has done so much damage to Bollywood in recent years, by saying protestors couldn’t make any difference to the success of a movie.
Unfortunately for Bollywood, all the films that have been released in cinemas since Pathaan packed in audiences globally, have crashed at the box office and shown that it didn’t trigger any kind of tidal change. Major movies released since then like Shehzada, Selfiee, Tu Jhoothi Main Makkaar and Mrs Chatterjee Vs Norway have all badly failed, with some being colossal disasters. It has shown the bad times are not over, and Bollywood will be feeling pain for a long time to come. That is largely due to the industry not fixing mistakes that plummeted Hindi cinema into its current crisis.
Akshay Kumar in Selfiee
One illustration of this is that movies released have been getting negative reviews. Interestingly, many of those that have released straight onto streaming since then, like Almost Pyaar with DJ Mohabbat and Lost have also garnered largely bad reviews.
There are still way too many remakes, ageing heroes, poor writing, bad directing, unoriginal music and ridiculous marketing techniques. Nepotism means those with family connections are still getting work ahead of real talent. The Hindi cinema industry needs to realise that one successful movie won’t rectify these errors. That is like expecting a coat of paint to fix a broken-down old house, with everything from the electric fixtures to walls, roof and windows being badly damaged.
The many streaming sites, regional cinema boom and smartness of Hollywood strategies in India means audiences are no longer willing to accept second best. There was a time, when they didn’t have such choices and would watch even the most terrible films. Now they would rather stay at home with a streaming site or turn their attention to Hollywood and the thriving regional industries like Telugu cinema.
Kartik Aaryan in Shehzada
That sense of optimism with producers post-Pathaan has been replaced with worry. Now those who have pumped in huge amounts of money are concerned they will add to the many flops Bollywood has had in the past few years. Although streaming sites like Netflix remain a toilet for bad Indian content, they are not willing to pay huge prices like before, which means that cinema collections have become even more important.
The next big test will be major Eid release Kisi Ka Bhai Kisi Ki Jaan because it is released on one of Hindi cinema’s most lucrative dates of the year. If that film fails, then it will be a stark reminder of how bad things really are. With a 57-year-old Salman Khan opposite a heroine in Pooja Hegde, who wasn’t even born when he became a star, combined with his terrible recent track record on Eid, it looks like another costly disaster.
Pathaan lead star Shah Rukh Khan has two more movies releasing this year, with Jawan and Dunki, but they aren’t enough to save the industry that has been haemorrhaging audiences in the last five years.
Bollywood badly needs new young talent, and filmmakers in tune with evolving tastes, not those who have clearly run out of ideas and are stuck in the past. They can learn from films that were on offer at the recent Oscars like Everything Everywhere All at Once, The Banshees of Inisherin, Women Talking and All Quiet on the Western Front, which showed variety and great writing. Only by learning will Bollywood recover, not by celebrating the success of one film.
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
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