Manoj Bajpayee: Memorable movies of a magnificent star
By ASJAD NAZIRApr 21, 2022
MAGNIFICENT movie star Manoj Bajpayee is widely regarded as one of the most marvellously talented actors working in India today and this is backed up with many memorable moments across his magical career.
So, the perfect way to mark the actor turning a year older on April 23 and celebrate his 53rd birthday is to make a watchlist of his top 12 performances.
Satya (1998): After bubbling away under the surface, the actor announced himself
to the world with an explosive performance in the game-changing gangster film. His stunning turn as the lethal Bhiku Mhatre injected the kind of energy and realism into the Bollywood underworld genre that had previously been missing. The terrific turn would greatly influence subsequent gangster characters and win him a whole host of accolades, including a National Award for Best Supporting Actor.
Shool (1999): If Bajpayee helped to redefine contemporary gangster films with Satya, he did the same to the police genre with his portrayal of Inspector Samar Pratap Singh. He injects an explosive energy and raw emotion into his portrayal of an honest cop, who is pushed over the edge by a corrupt politician. He would earn a Filmfare Best Actor nomination for the critically acclaimed crime-drama, once described as the best cop movie of the decade.
Zubeidaa (2001): The dynamic period drama was very much driven by a powerful performance from Karisma Kapoor, but it was given added gravitas with the presence of Bajpayee. His brooding turn as the married Maharaja Vijayendra Singh, who falls for the title character and gets into an uneasy union, was one of the many stellar supporting roles he has played throughout his career.
Pinjar (2003): One of the greatest cross-border films ever made in Bollywood won a well-deserved Nargis Dutt Award for Best Feature Film on National Integration at the National Awards. Bajpayee brilliantly delivers a multi-layered performance of a man who kidnaps a woman to exact revenge but can’t bring himself to follow through and slowly finds himself being drawn towards her. Then he tries to do the right thing during Partition. The performance would win him another National Award.
Raajneeti (2010): It was always going to be a challenge to stand out in a mega-budget multi-starrer filled with big named stars and memorable characters, but that is exactly what the actor did with his portrayal of Veerendra Pratap. His antagonistic performance in the political thriller cleverly modelled on the Mahabharat would get the actor multiple Best Supporting Actor nominations at various award ceremonies.
Chittagong (2012): The actor portrayed real life revolutionary Surya Sen in this 1930s-set patriotic drama, about an unlikely uprising. He pours his heart and soul into the role of a real-life hero, as he draws out every ounce of emotion from him. Although the acclaimed film didn’t perhaps get the audience it deserves, it has a brilliant central performance from Bajpayee that was multi-layered and left a lasting impression.
Gangs of Wasseypur – Part 1 (2012): Those who are on social media couldn’t have failed to notice the actor’s film presence spawned a massively popular meme. The crime-drama set across different decades and two movies, included another explosive turn from the actor in part one and showed that few people can play an unpredictable criminal quite like him. The eye-catching turn, which once again saw the star transform himself, would gain him multiple Best Actor nominations at various award ceremonies.
Special 26 (2013): In stark contrast to the criminals he has portrayed, Bajpayee has also brilliantly brought law enforcement officers to life. The hugely entertaining film based on a real-life heist saw him counterbalance the master thief played by lead star Akshay Kumar with his role as CBI officer Waseem Khan trying to catch him. He injects another great energy that leaves a lasting impact.
Aligarh (2015): The internationally acclaimed actor has always been fearless with his choices and this taboo-tackling drama based on real events was a perfect illustration. He plays a respected professor who has his life torn apart after he is caught having consensual sex with a man in his own home and fights to have his suspension on the grounds of morality revoked. The widely-praised performance would get him multiple honours, including a Filmfare Best Actor (Critics) award.
Gali Guleiyan (2018): There are a lot of experimental films like this that would perhaps never have been made, had it not been for the backing of Bajpayee. A hidden gem in his filmography delighted the festival circuit internationally and saw him deliver perhaps the most cerebral performance of his career. The psychological drama gave Bajpayee a chance to stunningly portray a loner trapped in lowliness and the darkness of his own thoughts.
Bhonsle (2020): This is another film that received rave reviews, but perhaps would not have been made without the faith of Bajpayee. He portrays forcibly retired police officer Ganpath Bhonsle, who watches silently as a political party tries to stroke tensions and then gets drawn into the conflict. The simmering performance would win more honours for the actor, which included a National Award for Best Actor.
The Family Man (2019-2022): Last but not least is a stunning turn in arguably the best web series to ever come out of India. The actor used all his immense talent to portray a secret agent trying to balance his family life with a deadly profession. He effortlessly combined drama, comedy, emotion, and action in a role that has strongly connected with audiences globally. The first two seasons were huge ratings winners and the hotly anticipated third series is set to continue that success.
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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