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Mullik, Gopalan. "Cinema and wild meaning : phenomenology, classical Indian theories and embodiment in cinema." Thesis, University of East Anglia, 2015. https://ueaeprints.uea.ac.uk/63132/.
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The aim of this project has been to explore the possibility of applying Phenomenology and Classical Indian Theories to cinema with the hope that their systematic application would generate new insights in a deeper understanding of cinema. This need has been felt in the context of the existing film discourse having reached a stage of stagnation, even a “crisis”, in recent times. The reason for this moribund state of contemporary film discourse has been analyzed in my thesis as due to the failure of the existing film theories to incorporate film audiences‟ ordinary experiences of cinema, viz. the romance, the thrills, and the emotions which motivate them to come to the cinema halls all over the world. The film theories have failed to acknowledge the importance of this phenomenon which is built on the audiences‟ embodied experiences of the world and their socio-cultural practices that have grown on top of them which together form, at the very basic level, what constitutes the audiences‟ ordinary response to cinema. It has been argued in this thesis that, while this very basic response of the audiences to cinema has been entirely by-passed by the existing film theories, they have concentrated instead on how the audiences should ideally respond to cinema. As a result, the film theories present a sanitized version of the audience experiences that entirely miss the „gut-feelings‟ that cinema generates among them. It is unfortunate that film theorization has progressively moved away from this experience. Thus, while the schools of realism and montage, which together constitute the two contrary branches of classical film theory, deal with the nature of reality underlying the surface reality of cinema, contemporary film theory, based on the notion of disembodied vision, render the audiences into passive viewers manipulated by a subversive ideology operated by a schemeing bourgeoisie and cognitive film theory considers the audiences to be transparently intelligent entities, who, like an ideal buyer, infer the film narrative by optimally using the clues provided by the film and respond appropriately. It has been argued in this work that none of these theories acknowledge the film audiences‟ normal response to cinema, thereby missing the very starting point from where theorizations should have started in the first place. When phenomenology and classical Indian theories are applied to cinema, they do not assign extraordinary powers 11 of perception to the audiences who, by dint of it, should tear asunder the „fake‟ reality presented on screen; rather, they help to understand how normal processes of perception operate producing identifications and their corresponding affective states among the audiences that keep them glued to cinema all over the world. Merleau-Ponty‟s phenomenology and Nyāya theory are similar in revealing how the audiences‟ perception generates meanings and emotions on the basis of their embodied experiences of the world and the socio-cultural practices built up around them. In this connection, both Nyāya and Merleau-Ponty‟s notion of synaesthetic experiences make the audio-visual images to be so much richer than has been acknowledged so far. Further, Nyāya, by positing that the perception of things is a product of their mode of appearance and mode of presentation, offers a rare insight into how the perceptual process works under normal circumstances. Nyāya offers a further insight into the perceptual process by holding that, at the most basic level, the perceiver constructs an integrated whole of the elements occurring within view in order to ensure that the organism offers an unique response to whatever is confronting it essential for the survival of the organism. Since this integration occurs in terms of the organism‟s embodied and socio-cultural practices of life, it represents a process of narrative integration of a scene which remains in-built in the human psyche. This aspect assumes crucial importance in case of cinema. Bharata‟s theory of aesthetic pleasure or rasa delineates how various levels of identification develop between an artwork and its audiences which, in turn, evoke their corresponding affective states among them that enable them to relive a scene portrayed in the work. A question which had defied a satisfactory solution for a long time, why do the audiences enjoy tragedies, Abhinavagupta offers the solution that this happens because the audiences identify with the fictional mode of the artwork even before they have set their foot in the auditorium. By removing the audiences from their practical life, it has the effect of generalizing the audiences‟ future experiences in relation to the artwork. In this state, aesthetic experiences produce what has been called “ownerless” emotions among the audiences which are “tasted” from outside rather than personally “suffered” by them. Bharata‟s theory also anticipates Merleau-Ponty‟s notion of the chiasm involving 12 subjective-objective alterations between subjects and objects in an artwork generating a much more enriching experience among the audiences. Ānadavardhana‟s theory of dhvani or suggestion conveys to the audiences the sense of a scene to the audiences that inheres beyond the meaning that occurs on the surface. Thus, the expression “The village is on the river Ganges” not only conveys a sense of „coolness‟ and „serenity‟ associated with a river, but also connotes „piety‟ and „holiness‟ to a section of people for whom Ganges happens to be a holy river. In a larger sense, this process, dhvani theory gives voice to certain experiences by human beings which they cannot express normally due to reaons such as social repression, existential crisis, or erasure of memory all of which keep influencing their actions on the surface. By helping human beings to confront what remains supressed within them, dhvani seeks to restore full subjectivity to human beings. In this sense, dhvani becomes one of the most potent instruments of understanding the deeper relevance that cinema has for the audiences.
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Athique, Adrian Mabbott. "Non-resident cinema transnational audiences for Indian films /." Access electronically, 2005. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20060511.140513/index.html.
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Narain, Atticus Che deCaires. "The role of Indian cinema amongst Indo-Guyanese." Thesis, Goldsmiths College (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.445022.
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Ghosh, Sanjukta T. "Celluloid nationalism : cultural politics in popular Indian cinema /." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487759914758891.
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Biswas, Moinak 1961. "Historical realism : modes of modernity in Indian cinema, 1940-60." Monash University, School of Literary, Visual and Performance Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/7582.
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Williams, Jennifer Ashley. "Vignettes of Bollywood 1990-present: a scholarly approach to Indian cinema." Thesis, Wichita State University, 2010. http://hdl.handle.net/10057/3340.
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This project highlights the importance of the Indian film industry as a legitimate field of scholarly and academic research. Through interdisciplinary eyes, the Indian film industry and its byproducts are examined through a multitude of different approaches including gender, film, and cross-cultural studies. The films mentioned in this research are the highest grossing, have the most famous actors and actresses, and are from the 1990s to present. Films were watched with a critical eye to see what exactly was shown and examined. Other scholars’ and critics’ work was read, films discussed, and critical assumptions were made based on all of the information gathered and perspectives observed. The reason research was conducted on this subject and in this fashion is because there was none of its kind that dealt specifically with Indian cinema in a critical light. Any research referenced is older and discusses older films. If society were really able to understand culture today in a world of generalized hybridity, scholars must study objects such as Bollywood. With the industry’s mobility, it creates new kinds of audiences who do not speak the same language, share the same local knowledge about cinema, but instead find themselves as active participants in reading, enjoying, and interpreting film. By doing this, new viewers are exposed to Bollywood as well as new meanings and ways of looking are created. Hopefully with the advent of this thesis, it will inspire others to view Bollywood film as a legitimate field of scholarly and academic research.Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Program of Liberal Studies
Removed from view at the request of the author
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Valančiūnas, Deimantas. "Construction of Identity in British and Indian Cinema: a Postcolonial Approach." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2013~D_20131129_114315-79626.
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The object of the dissertation is British and Indian popular (commercial) cinema and the construction of identity there. The problem of identity construction in Indian and British films was researched employing three approaches found in the postcolonial theory: the critique of colonial discourse, anticolonial nationalism and the construction of national identity and the problematics of diasporic identity. The comparative analysis of the films from the two industries of the countries which were bounded by colonial relationships in the past let us see the complex ways of how identity is articulated in the postcolonial period. It also shows that the colonial memory is not merely a historical relict, but one of the ways to construct identity, which is always brought up and rethought in contemporary popular culture.
The comparative analysis of British and Indian films leads us to the following conclusions: Nadion constructs itself through the constant employment of the resources of colonial memory – and does so depending on various goals: fantasy, nostalgia, fear etc. The ever-present use of colonial memory in the context of the present shows that postcoloniality is a process rather than achieved state, thus letting us observe the positions and functions of imperialism not only in the past, but present as well. British as well as Indian cinema includes the cultural “otherness” in the narratives, which is modeled and manipulated according to the historical period when the film was... [to full text]Disertacijos objektas yra komercinis Britanijos ir Indijos kinas bei jame konstruojamos tapatybės. Tapatybės konstravimo problematika Indijos ir Britanijos filmuose yra tiriama remiantis trimis tapatybės analizės pokolonijinėje teorijoje pjūviais: kolonijinio diskurso kritika, antikolonijiniu nacionalizmu ir tautinės tapatybės konstravimu bei diasporinės tapatybės problematika. Lyginamasis dviejų, praeityje kolonijiniais saitais susietų valstybių kino filmų tyrimas leido pažvelgti į kompleksines tapatybės artikuliavimo pokolonijiniame laikotarpyje galimybes ir parodė, kad kolonijinė praeitis nėra vien tik istorinis reliktas, bet viena iš tapatybės konstravimo priemonių, nuolat sugrąžinama ir permąstoma šiuolaikinėje populiariojoje kultūroje ir kinematografijoje. Išanalizavus medžiagą disertacijoje prieita prie šių išvadų: tauta konstruoja save per nuolatinį kolonijinės atminties resursų panaudojimą – ir atlieka tai vedina skirtingų tikslų: fantazijos, nostalgijos, baimės ir kt. Nuolatinis kolonijinės atminties eskalavimas dabarties kontekste rodo pokolonializmo procesualumą, bet ne substanciškumą, atverdamas kelius pažvelgti į imperializmą ir jo poziciją ne tik praeityje, bet ir dabartyje. Tokiame kontekste tiek Britanija, tiek Indija į filmų naratyvus įtraukia kultūrinės kitybės kategoriją, kuri yra modeliuojama priklausomai nuo filmo sukūrimo laikmečio ir išreiškia skirtingas ideologines sanklodas. Kalbėjimas apie „Kitą“ tampa susietas su „Savimi“, taip sukuriant reikšmių... [toliau žr. visą tekstą]
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Kumar, Akshaya. "Provincialising Bollywood : Bhojpuri cinema and the vernacularisation of North Indian media." Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6520/.
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This thesis is an investigation of the explosive growth of Bhojpuri cinema alongside the vernacularisation of north Indian media in the last decade. As these developments take place under the shadow of Bollywood, the thesis also studies the aesthetic, political, and infrastructural nature of the relationship between vernacular media industries – Bhojpuri in particular – and Bollywood. The thesis then argues that Bhojpuri cinema, even as it provincialises Bollywood, aspires to sit beside it instead of displacing it. The outrightly confrontational readings notwithstanding, the thesis grapples with the ways in which the vernacular departs from its corresponding cosmopolitan form and how it negotiates cultural representation as an industry. The two chapters in Part I provide a narrative account of the discourses and media-texts that saturate the Bhojpuri public sphere. The prevailing discourses and the dominant texts, the thesis argues, resonate with each other, but also delimit the destiny of Bhojpuri film and media. The tug of war between the cultural and economic valuations of the Bhojpuri commodity, as between enchantment and discontent with its representative prowess, as also between ‘traditional’ values and reformist ‘modernity’, leaves us within an uncomfortable zone. The thesis shows how aspirations to male stardom consolidate this territory and become the logic by which the industry output keeps growing, in spite of a failing media economy. Each of the three chapters in Part II traces the historical trajectory of language, gendered use of public space, and piracy, respectively. In this part, the thesis establishes the analytical provenance for the emergence of Bhojpuri cinema in particular, and vernacular media in general. While Bhojpuri media allows Bhojpuri to seek its autonomy from state-supported Hindi, it also occupied the fringe economy of rundown theatres as Bollywood sought to move towards the multiplexes. If the advent of audiocassettes led to the emergence of Bhojpuri media sanskar, the availability of the single-screen economy after the arrival of multiplexes cleared the space for the theatrical exhibition of Bhojpuri cinema. The suboptimal transactions of counterfeit media commodities, on the other hand, regulate the legal counterpart and widen the net of distribution beyond the film theatre. I argue that the suboptimal practices are embedded within the unstable meanwhile. As an occupant of this meanwhile temporality, Bhojpuri film and media, whether in rundown theatres or on cheap mobile phones, grow via contingent and strategic coalitions. This thesis, then, argues that cinema as a form makes it possible for Bhojpuri speaking society to confront, and reconcile with, its own corporeality – the aural and visual footprints, the discursive and ideological blind spots, and the aspiration to break free. On account of the media economy and its power to ratify a new order of hierarchy via celebrity, Bhojpuri media threatens to transform the social order, yet remains open to the possibility of manipulation by which the old order could rechristen itself as new.
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Saini, Roopa. "Crossing boundaries : Indian diasporic screen culture in the USA and UK." Thesis, Goldsmiths College (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517894.
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Roy, Srabanti. "Changing trends of new wave cinema in India and the emergence of an "unconventional" Indian cinema in the early phase of the twenty-first century." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683056.
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Sengupta, Aparajita. "NATION, FANTASY, AND MIMICRY: ELEMENTS OF POLITICAL RESISTANCE IN POSTCOLONIAL INDIAN CINEMA." UKnowledge, 2011. http://uknowledge.uky.edu/gradschool_diss/129.
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In spite of the substantial amount of critical work that has been produced on Indian cinema in the last decade, misconceptions about Indian cinema still abound. Indian cinema is a subject about which conceptions are still muddy, even within prominent academic circles. The majority of the recent critical work on the subject endeavors to correct misconceptions, analyze cinematic norms and lay down the theoretical foundations for Indian cinema. This dissertation conducts a study of the cinema from India with a view to examine the extent to which such cinema represents an anti-colonial vision. The political resistance of Indian films to colonial and neo-colonial norms, and their capacity to formulate a national identity is the primary focus of the current study.
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Hardy, Jennifer. "Bollywood style: the melodramatic lens." Thesis, Boston University, 2014. https://hdl.handle.net/2144/21168.
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Thesis (M.F.A.)The purpose of this project is to redefine the word "Bollywood" as more than a regional or cultural cinema, focusing instead on the unique style of the films that is often neglected or dismissed by film critics. The aspects explored are the development of Bollywood style from 1995 to the mid 2000s as exhibited by the films Dilwale Dulhania Le Jayenge (1995), Kuch Kuch Hota Hai (1998), and Dhoom (2004), and a subsequent development of a reflexive neo-Bollywood style beginning in the mid-2000s, exhibited by the films Rab Ne Bana Di Jodi (2008), Dhoom 2 (2006), and Chennai Express (2013). Close analysis of these films shows an aesthetic of melodrama that applies not only to the narrative of the films but more noticeably and importantly to the filmic style of the narrative and the subsequent themes that emerge. To further illustrate Bollywood as a style, the project analyzes Bollywood’s stylistic influences outside of India, including readings of television shows Smash and Glee, and films Moulin Rouge! (2001), Strictly Ballroom (1992), and Chicago (2002). This project aims to vindicate Bollywood as a complex artistic expression that privileges an emotional reality over a mimetic reality.
2031-01-01
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Rajagopalan, Sudha. "A taste for Indian films negotiating cultural boundaries in post-Stalinist Soviet society /." [Bloomington, Ind.] : Indiana University, 2005. http://wwwlib.umi.com/dissertations/fullcit/3162980.
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Thesis (Ph.D.)--Indiana University, Dept. of History, 2005.Title from PDF t.p. (viewed Dec. 2, 2008). Source: Dissertation Abstracts International, Volume: 66-02, Section: A, page: 0725. Chair: Alexander Rabinowitch.
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Datta, Pulkit. "Bollywoodizing Diasporas: Reconnecting to the NRI through Popular Hindi Cinema." Miami University Honors Theses / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1209924713.
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Karathozhuvu, Suresh Janani [Verfasser]. "Bharatanāṭyam Repertoire and its Female Performers in Early Indian Cinema / Janani Karathozhuvu Suresh." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1227481225/34.
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Aich, Priyanka. "The construction and (re)presentation of Indian women in recent mainstream western cinema." Pullman, Wash. : Washington State University, 2009. http://www.dissertations.wsu.edu/Thesis/Fall2009/p_aich_112309.pdf.
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Thesis (M.A. in communication)--Washington State University, December 2009.Title from PDF title page (viewed on Feb. 12, 2010). "Edward R. Murrow College of Communication." Includes bibliographical references (p. 107-115).
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McHodgkins, Angelique Melitta. "Indian Filmmakers and the Nineteenth-Century Novel: Rewriting the English Canon through Film." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1130955416.
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Thesis (M.A.)--Miami University, Dept. of English, 2005.Title from first page of PDF document. Document formatted into pages; contains [2], 52 p. Includes bibliographical references (p. 51-52) and filmography (p. 50).
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Ray, Radharani. "The rhetoric of postcolonialism Indian middle cinema and the middle class in the 1990s /." Access restricted to users with UT Austin EID, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3035171.
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Wright, Neelam Sidhar. "Bollywood eclipsed : the postmodern aesthetics, scholarly appeal, and remaking of contemporary popular Indian cinema." Thesis, University of Sussex, 2010. http://sro.sussex.ac.uk/id/eprint/2360/.
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This thesis uses postmodern theory to explore aesthetic shifts in post-millennial Bollywood cinema, with a particular focus on films produced by the Bombay film industry over the past nine years (2000-2009) and the recent boom of Hindi cross-cultural and self-remakes. My research investigates reasons behind the lack of appeal of Bollywood films in the West (particularly in their contemporary form), revealing how our understanding and appreciation of them is restricted or misinformed by a long history of censure from critics, scholars, educators and ambassadors of the Indian cinema. Through my analysis of the function and effects of cultural appropriation and postmodern traits in several recent popular Indian films, I expose Bollywood's unique film language in order to raise our appreciation of this cinema and suggest ways in which it can be better incorporated into future film studies courses. My analysis is based on a study of over a hundred contemporary Bollywood remakes and includes close textual analysis and case studies of a wide variety of popular Bollywood films, including: Dil Chahta Hai (2001), Abhay (2001), Kaante (2002), Devdas (2002), Koi…Mil Gaya (2003), Sarkar (2005), Krrish (2006) and Om Shanti Om (2007). In my conclusion, I offer a redefinition of contemporary Bollywood and I consider postmodernism's usefulness as a tool for teaching Indian cinema and its value as an international cultural phenomenon.
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Vasudevan, Ravi. "Errant males and the divided woman melodrama and sexual difference in the Hindi social film of the 1950s /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1991. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.303507.
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Indraganti, Kiranmayi. "Unheard voices : a social and cultural history of female playback singers in Indian (Telugu) cinema." Thesis, University of Nottingham, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.546480.
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Koul, Priyanka. "Indian Diasporic Identity Explored Through Reel and Real Space." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282049647.
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Roy, Piyush. "Aesthetics of emotional acting : an argument for a Rasa-based criticism of Indian cinema and television." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22910.
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The thesis explores elements of Sanskrit drama studies, its philosophy of aesthetics, Hindu theology and Indian cinema studies. It seeks to identify and appreciate the continual influence of a pioneering and influential idea from the Indian subcontinent’s cultural memory and history – the ‘theory of aesthetics’, also known as the ‘Rasa Theory’. The rasa theory is a seminal contribution of the ancient Indian Sanskrit drama textbook, the Natyashastra, whose postulates have provided a definitive template for appreciating and analysing all major fine arts in the Indian sub-continent for over two millennia. No criticism of an art form in India is more devastating than the allegation that it is devoid of rasa. Though ‘rasa’ has many literal meanings like taste, essence and ultimately bliss, in Natyashastra it is used to signify the “essence of emotion” or the final emotional state of ‘relish/reaction/aesthetic experience’ achieved by a spectator while watching a performing art. The thesis uses this fundamental aesthetic influence from India’s cultural memory and heritage to understand its working in the shaping of emotive performances, and the structuring of multiple genre mixing narrative styles in Indian cinema. It identifies and explains how the story telling attributes in Indian cinema, still preserve, transmit and represent, drama and performance aesthetics established 2000 years ago. The chapters are divided into two sections – evidence-led correlation confirming the direct influence of Natyashastra guidelines on Indian filmmaking practices, and arguments-driven proposals on how to use the rasa theory for appreciating cinematic aesthetics. Section One, comprising of the first three chapters, engages with direct evidence of the influence and use of Natyashastra prescriptions and rasa theory expectations in the early years of Indian cinema, when the movie industry was intimately tied to theatre for creative guidance. Section Two, comprising of chapters four to six, goes beyond these conscious engagements to explore the continuing relevance of the concepts of bhava and rasa for studies and methods in film appreciation, and their potential usage in discussing alternate modes of cinematic expression, like melodrama. In this section, recommendations are made on how to re-read and review influential and representative cinematic achievements from different eras, regions and genres of Indian on-screen entertainment, using the rasa theory for better understanding of foundational cinematic attributes like plot construction, performances and directorial achievement in non-realism prioritising on-screen narrations. The thesis shows how to appreciate expressive acting, song and dance performances and melodramatic narratives/ movies using the rasa theory’s prescriptions on good acting in a navarasa exploring drama. It calls for a greater engagement with the theory’s aesthetic appreciation ideas, beyond its current peripheral acknowledgement in academic scholarship as an exotic and ancient review model with doubtful contemporary relevance. My conclusions offer a valuable guide for a fair and better appreciation of dramatic, stylistic and stereotypical acting in cinema that Western models of film criticism privileging the realistic form have been inadequate in comprehending. These findings propose a mode of inclusive aesthetic criticism that enjoys broad application across a wide range of cinematic art genres and national cinema styles using non-Euro/American modes of storytelling, towards the establishment of a humanist film education.
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Le, Forestier Mélanie. "Imaginaires nationaux et dynamiques transnationales : étude du cinéma hatke en Inde." Thesis, Toulouse 2, 2016. http://www.theses.fr/2016TOU20073/document.
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Le cinéma indien est structuré en plusieurs industries cinématographiques régionales autonomes, chacune s’appuyant sur des caractéristiques linguistiques et socioculturelles différentes. Ce contexte est traversé par des problématiques identitaires conflictuelles, dont celle du rapport au national. Le cinéma hindi (Bollywood) est souvent présenté comme le cinéma national en Inde, aux dépends des « autres » cinémas régionaux. Peut-on toutefois parler de cinéma « national » en Inde ? Nous avons voulu examiner cette question à travers l’étude d’une forme cinématographique émergente que nous avons définie comme « cinéma hatke ». Ce nouveau concept opératoire met en évidence la singularité de ce cinéma qui se présente comme un mouvement contre-hégémonique participant à la construction d’un point de vue alternatif sur la modernité indienne. Une méthodologie constructiviste et médiaculturelle permet d’interroger le cinéma hatke dans toute sa complexité. Cette recherche s’appuie sur une étude filmique d’un corpus de neuf films et une analyse des discours médiatisés des acteurs de la production en Inde. Une première partie développe un cheminement théorique et critique partant de la pensée de Gramsci jusqu’aux Cultural Studies indiennes pour questionner différents concepts au regard de notre objet de recherche (hégémonie/contre-hégémonie, culture populaire, cinéma national). Dans une deuxième partie, nous avons mené l’analyse de l'hégémonie du cinéma hindi, en tant que forme esthétique et en tant qu’industrie culturelle, à travers sa relation à l’imaginaire national dominant. Il s’agit ensuite d’étudier les multiples médiations (techniques, discursives, sociales et communicationnelles) contribuant à définir le cinéma indépendant comme un cinéma hatke, c'est-à-dire comme un espace de résistance au sein d'un espace culturel national et transnational. Une dernière partie porte plus spécifiquement sur une analyse filmique révélant la dimension contre-hégémonique de ce cinéma par rapport à Bollywood et aux instances de pouvoirThe Indian film industry is divided in different regional film industries, based on different linguistics and sociocultural features. This specific context leads to conflicting identity issues, especially in relation to the national imaginary. Hindi cinema (Bollywood) is often seen as the national cinema of India. But can we actually talk about a “national” Indian cinema? We wanted to examine this issue through the emergence of a new independent cinema that we came to define as “hatke”. This new concept highlights the originality of this cinema that can be described as a counter-hegemonic cultural movement contributing to the configuration of an alternative point of view on Indian modernity. A constructivist and mediacultural approach is developed to study the hatke cinema in its complexity and multidimensionality. This research comprises a film analysis of nine films and a discursive analysis of the mediated discourses of the actors of the film industry involved in the production of this cinema. A first part presents a theoretical and critical approach from the Gramscian theory to the Indian cultural studies. We have explored different concepts in regard to the object of enquiry: hegemony/counter-hegemony, popular culture, national cinema. In a second part, we have analysed the hegemonic construction of Hindi cinema, as a cultural form as well as a cultural industry, investigating its relation to the national imaginary. We also analyzed the multiple mediations (technical, discursive, social and communicational) contributing to the definition of an independent cinema as a hatke cinema that can be seen as a space of resistance in both a national and a transnational cultural space. A final part has more precisely analyzed the counter-hegemonic dimension of this cinema in relation to Bollywood and to the national imaginary
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Estrada, Gabriel S. "In nahui ollin, a cycle of four indigenous movements: Mexican Indian rights, oral traditions, sexualities, and new media." Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/280008.
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Pre-existing more hegemonic theories of Cultural Studies, Hispanic Studies, Media Arts, and Queer Studies, Nahuatl cosmologies offers an evolving political grounding for Native scholars. A Nahuatl cosmology of four directions represents a circle of masculinity, elders, femininity, and youth and forms the epistemology by which one can view Nahuatl and Xicana/o culture. In the east, Indigenous Rights directly relate to the hegemonic oppressions such as war, prison, and heterosexism that many Indigenous men face. Indigenous peoples fight those hegemonies with international legal concepts and through expressing their different epistemologies. In the north, the Caxcan oral tradition of my family contrasts with the homophobic and genocidal narratives more common in Chicano histories. I show how contemporary writers can rely more upon oral traditions and revisions to colonial records for their historical treatments of Indigenous peoples. To the west, postmodernism and feminism offer partial but incomplete analysis of Nahuatl cultures that Nahuatl women articulate in their own literatures and cosmological relations. In particular, Leslie Silko's stories are more than capable of critiquing postmodernism and ethnography, including those that describe Raramuri peoples. To the south, I demonstrate that gay Nahuatl and Xicano men can embody the social Malinche in keeping with Nahuatl beliefs. I use the idea of the gay social Malinche to critique Troyano's film, Latin Boys Go to Hell. Alternative internet sources tend to facilitate the ideas of the Social Malinche more. Together, all four movements comprise ollin, a social and cosmic movement that embraces different sexualities and generational changes in evolving aspects of dynamic social movements. Interweaving Western thought into the basic cosmology of Indigenous peoples, two-spirit social Malinches can open a path to political and social movement to improve their various relations.
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Azevedo, Amandine d'. "Cinéma indien, mythes anciens, mythes modernes : résurgences, motifs esthétiques et mutations des mythes dans le film populaire hindi contemporain." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030126.
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Le cinéma populaire indien est à la fois un lieu de création de mythes filmiques puissants et un univers qui interagit avec un autre corpus, celui des mythes et des épopées classiques, plus particulièrement le Ramayana et le Mahabharata. Si ces derniers ont souvent été l’objet d’adaptations, surtout dans les premières décennies du cinéma indien, le cinéma contemporain compose des rapports complexes et singuliers vis-à-vis des héros et de leurs hauts faits. Les mythes traditionnels surgissent au détour d’un plan, à la manière d’une résurgence morale, narrative et/ou formelle, tout comme – dans un mouvement inverse – le cinéma cherche ces mêmes mythes pour consolider son imaginaire. Ce travail sur les relations entre mythe et cinéma croise le champ de la politique et de l’Histoire. Les mouvements pour l’Indépendance, la Partition, les tensions intercommunautaires s’insinuent dans le cinéma populaire. La présence des mythes dans les films peut devenir une fixation esthétique des traumatismes historico-politiques. La difficulté de représenter certains actes de violence fait qu’ils viennent parfois se positionner de manière déguisée dans les images, modifiant irrémédiablement la présence et le sens des références mythologiques. Les mythes ne disent ainsi pas tout le temps la même chose. Ces résurgences mythologiques, qui produisent des mutations et des formes hybrides entre les champs politique, historique, mythique et filmique, invitent par ailleurs à un décloisonnement dans l’analyse de la nature et des supports des images. Ainsi, des remarques sur la peinture s’invitent dans le cours de la recherche aussi naturellement que des œuvres d’art contemporain, des photographies ou l’art populaire du bazar. Un champ visuel indien, large et métissé, remet en scène constamment des combinaisons entre l’arrière-plan et l’avant-plan, entre la planéité et la profondeur de champ, entre l’ornementation d’un décor et son abandon. Le cinéma populaire, traversé par la mémoire des mythes et des formes, devient le creuset d’un renouveau esthétiqueIndian popular cinema is both a place of filmic mythical creation and a universe interacting with previous bodies of work; the classical myths and epics, and especially the Ramayana and the Mahabharata. Although the latter have often been adapted, especially in the early decades of Indian cinema, contemporary cinema builds complex and attitudes towards heroes and their achievements. Traditional myths appear in a shot, in the manner of a moral, narrative and/or formal resurgence. In an opposite movement, this cinema seeks those same myths to strengthen its imagination. Working on the relations between myth and cinema, one has to cross the political and historical field, for Independence movements, Partition and inter-community tensions pervade popular cinema. Myths in movies can become an aesthetic fixation of historical-political traumas. The challenge of some representation of violent acts explain that they sometimes hide themselves in images, irreversibly altering the presence and meaning of mythological references. Therefore, myths don't always tell the same story. Those mythological resurgences, producing mutations and hybrid forms between the political, historical, mythical and film-making fields, also invite a de-compartmentalisation when we analyse the nature of the images and the mediums that welcome them. Our study naturally convenes notes on painting, as well as contemporary art, photography or bazaar popular art. A broad and mixed Indian visual field constantly recombines background and foreground, flatness and depth of field and ornemented and neglected sets. Popular cinema, moved by the memory of myths and forms, becomes the breeding ground of an aesthetic revival
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PEREIRA, Allan Kardec Da Silva. "Imagens que pensam o outro: o índio no cinema de John Ford." Universidade Federal de Campina Grande, 2015. http://dspace.sti.ufcg.edu.br:8080/jspui/handle/riufcg/483.
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O presente estudo aborda a imagem do índio no cinema de John Ford. Para além de uma mera descrição dos filmes, empreendemos uma modalidade de análise que também se detém aos aspectos de produção do filme, sua circulação e consumo, além do seu poder de provocar pensamentos sobre os indígenas e a história americana. Dessa forma, cientes de que a imagem é atravessada por inúmeras temporalidades, que se digladiam em seu interior, destacamos o que Georges Didi-Huberman vai chamar de imagens sintomáticas, que nos permitiram pensar a sobrevivência de formas da tradição western, inventada no século XIX. O uso que fazemos de diversas figuras, entretanto, procura fugir de sua típica instrumentalização como “ilustração” do discurso escrito. As imagens em nosso estudo, por outro lado, aparecem enquanto propositoras de pensamento ao texto. Inicialmente, empreendemos uma análise de como o western é inventado enquanto tradição no século XIX nos Estados Unidos. Em seguida, discutiremos como esse arquivo de imagens sobrevive no cinema de John Ford, desde o filme O Cavalo de Ferro, em 1924, até Crepúsculo de uma Raça, em 1964. Quanto à temporalidade foi preciso apropriar-se do modelo anacrônico de análise das imagens defendido por Georges Didi-Huberman. Do mesmo modo, com Etienne Samain, buscamos discutir como essas imagens pensam e nos convocam a pensar os índios, esse Outro de que falamos.
This study addresses the image of the Indian in the John Ford cinema. Beyond a mere description of the films, we undertook a mode of analysis that also owns the film production aspects, circulation and consumption, in addition to their ability to provoke thoughts on Indigenous and American history. Thus, aware that the image is crossed by numerous temporalities that battle it out inside, we highlight what Georges Didi-Huberman will call symptomatic images which allow us to think the survival of the western tradition forms, invented in the nineteenth century . Our use of several figures, however, seeks to escape his typical instrumentation as "illustration" of the written speech. The images in our study, on the other hand, appear as propositoras of thought to the text. Initially, we undertook an analysis of how the western tradition is invented while in the nineteenth century in the United States. Then discuss how this image file survives in the John Ford film, from the movie The Iron Horse in 1924 to Cheyenne Autumn in 1964. As for the temporality had to take ownership of the anachronistic model of analysis of images defended by Georges Didi -Huberman. Similarly, with Etienne Samain, we discuss how these images think and summon us to think the Indians, this Other that we speak.
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Mateus, Mora Angélica María. "Le monde indien dans le cinéma et l'audiovisuel colombiens [de 1929 a nos jours]." Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030110.
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La recherche se propose d'étudier des représentations cinématographiques de l'Indien et du monde indien en Colombie, depuis les origines en 1929-1930 et jusqu'à l'époque contemporaine. Elle identifie, répertorie, décrit et analyse une série d'éléments constitutifs des rapports que cette production cinématographique entretient avec les réalités sociales, culturelles ou ethnoculturelles de l'histoire colombienne, et, en particulier, avec le phénomène d'invisibilisation de l'Indien. Elle établit une périodisation en trois temps de l'histoire de cette production cinématographique en Colombie : 1] Période initiale ou de « découverte » de l'Indien et du monde indien par le cinéma colombien [1929-1964] ; 2] Période de redécouverte cinématographique de l'Indien [1968- 1980] ; 3] Période d'appropriation du cinéma et de l'audiovisuel par les cultures indiennes [1980-aujourd'hui]. La première est définie pour l'essentiel par les films d'évangélisation et de « civilisation », qui participent à la reproduction d'un imaginaire national excluant toute référence positive aux cultures indiennes ; la deuxième est caractérisée par la diversification des regards sur le monde indien, et, notamment, par l'utilisation du cinéma comme langage critique des formes de domination politique, économique, sociale et culturelle sur le monde indien ; la troisième est marquée par l'arrivée d'un nouveau support technique [la vidéo], l'auto-appropriation de son image par l'Indien et l'apparition de nouvelles pratiques cinématographiques en lien avec l'appropriation du cinéma et de la vidéo par les cultures indiennesThis dissertation proposes to study cinematographic representations of the Indian and the Indian world in Colombia since the origins in 1929-1930 until the contemporary era. It identifies, classifies, describes and analyses a series of constituent elements of the relations that cinematographic production holds with social, cultural or ethno-cultural realities of the Colombian history and, in particular, with the phenomenon of the invisibilization of the Indian. It establishes three stages of the history of that cinematographic production in Colombia: 1] Initial period or “discovery” period of the Indian and the Indian world by the Colombian cinema [1929-1964] 2] Period of cinematographic rediscovery of the Indian [1968-1980] 3] Appropriation period of the cinema and the audiovisual by Indian cultures [1980-today]. The first period is defined essentially by films of evangelization and that of the “civilization”, which participates in the reproduction of a national imagery while excluding all positive reference to Indian cultures; the second is characterized by the diversification of the perspectives on the Indian world and notably, by the utilization of cinema as a critical language of political, economical, social and cultural forms of domination on the Indian world; the third is marked by the coming of a new technical support [the video], the auto-appropriation of their image by Indians and the apparition of new cinematographic practices in relation with the appropriation of cinema and video by the Indian cultures
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Paes, Maria Helena Rodrigues. "Representações cinematográficas “ensinando” sobre o índio brasileiro : selvagem e herói nas tramas do império." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2008. http://hdl.handle.net/10183/21371.
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Esta Tese analisa as representações de índio brasileiro em sete narrativas fílmicas da produção nacional a partir de 1970: Como era gostoso o meu francês, Avaeté. Semente da vingança, O Guarani, Hans Staden, Caramuru. A invenção do Brasil, Tainá. Uma aventura na Amazônia e Tainá 2. A aventura continua. À luz dos Estudos Culturais em Educação, procura fazer uma análise textual das narrativas, investigando possíveis recorrências e deslocamentos nos modos de narrar esse personagem; considerando que o cinema se inscreve no campo do que temos entendido como Pedagogias Culturais, o estudo parte do princípio de que as narrativas fílmicas, em seu encontro com o espectador, ensinam sobre o índio brasileiro. Em tempos atuais, em que os discursos de valorização da diferença proliferam em todos os espaços sociais, o objetivo da pesquisa centrou-se na compreensão dos modos como estão sendo narrados os índios brasileiros, usando para isso, de forma especial, as películas que narram as aventuras de Tainá. Tais narrativas, ao serem cruzadas com as demais histórias nesta pesquisa enfocada, demonstram que o modo colonialista de representação ainda tem grande força sobre como o índio é narrado na contemporaneidade. Para a compreensão de tal condição, operou-se com os conceitos e teorizações propostas por Hardt e Negri (2003), em Império, e com conceitos de inspiração foucaultiana, que possibilitaram apontar para o que aqui é entendido como “fenômeno arco-íris”, um conjunto discursivo que, capturando e subjetivando os sujeitos em nossa cultura, atende aos movimentos de valorização da diferença, ao mesmo tempo que fortalece a ordem imperial.This thesis analyses the representations involving the Brazilian Indian in seven film narratives produced in the country since 1970: Como era gostoso o meu francês, Avaeté. Semente da vingança. O Guarani, Hans Staden, Caramuru. A invenção do Brasil, Tainá. Uma aventura na Amazônia and Tainá 2. A aventura continua. In the light of Culture Studies in Education, it aims to develop a textual analysis of narratives through the investigation of possible recurrences and movements in the ways to narrate this particular character; by considering that the cinema is part of what we understand as Cultural Pedagogies, the study is based on the principle that film narratives, when they involve the spectators, teach about the Brazilian Indian. Nowadays, when discourses valuing differences reach all social environments, this research focused on the comprehension of the ways the Brazilian Indians are being narrated specially in films which describe the adventures of Tainá. Such narratives, when crossed with other stories used in the research, show that the colonialist way of representation still has strong influence on how the Indian is narrated in contemporaneity. To comprehend such condition, concepts and theorizations proposed by Hardt and Negri in Empire (2003) were used as well as concepts inspired in Foucault, which pointed out to what is understood as “rainbow-phenomenon” a set of discursive elements which captures and makes subjective the individuals in our culture, responding not only to the movements of valuing differences but also strengthening the imperial order.
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Kulkarni, Anagha. "Frames in Harmony - A Critical Analysis of Song Sequences in the Films of Guru Dutt." Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_theses/27.
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Guru Dutt was one of the most important filmmakers in India, who worked for a little over a decade starting in 1951. He died prematurely in 1964. In those few years, he made some of Indian cinema?s most memorable films. Song and dance sequences are an integral part of the narrative structure of popular Indian cinema. Guru Dutt, working within that paradigm, devised innovative methods of using song sequences. In his films, the song sequences were not a distraction, but they served the purpose of carrying the narrative forward, expressing the inexpressible, and replacing scenes. He achieved this by his creative use of locations, lyrics, music, camera angles, and placement of the song within the narrative. This study critically analyzes song sequences from five of his films ? Aar Paar (Through and Through, 1954), Mr. and Mrs. 55 (1955), Pyaasa (The Thirsty One, 1957), Kaagaz ke Phool (Paper Flowers, 1959) and Saahib Biwi aur Ghulam (Master Mistress and Slave, 1962). Guru Dutt?s style of song direction focused on realistic depiction and the quality of storytelling. He used each feature of the song to his advantage never losing control of the larger narrative. This study also brings to the fore Guru Dutt?s conflicted views as an artist on the issues of tradition and modernity, and the position of women in the emerging nation.
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Rampal, Dzurenko Viktória. "Analogie medzi Indickým a Europským autorským filmom 1960 - 1980." Master's thesis, Akademie múzických umění v Praze.Filmová a televizní fakulta. Knihovna, 2013. http://www.nusl.cz/ntk/nusl-172906.
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Indian Parallel Cinema is the mixture of Contemporary, Experimental and Art Cinema of India and always consist of low budget. Indian Cinema had started with its first silent film "Raja Harishchandra" in 1912. Indian cinema is often defined as Bollywood or Masala Films of India, since it is also the popular form with its ritual of song, dances and over-the-top melodrama. However, the 60s and early 70s were time of experimentation in the format of storytelling and form in Indian Cinema. Indian Parallel Cinema is a specific genre of Indian cinema which is known for its serious content, realism and naturalism, which reflected social and politics topics during those times. Indian parallel cinema represents a change of direction or a break with the traditional Indian cinema.
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Merchant, Zain Farook. "A study on the depiction of drug usage, alcohol consumption and cigarette smoking in movies and its perceived effect on a young audience. A comparative study of American and Indian cinema and their respective Audiences." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4826.
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This study analyzes the depiction of drug usage, cigarette smoking and alcohol consumption in
movies in terms of character stereotyping and typecasting. Because movies are focused on making money they are being used as marketing tools by alcohol and cigarette conglomerates (Grube, 2004). The study also explores youth perception of such content and tries to determine the behavioral implications or influence of such content on young children. The goal of this research is to analyze the social cognitive influence of movies on the youth and the effects of censorship in movies today. The research compares this effect in the two largest movie markets - the American market (Hollywood) and the Indian market (Bollywood) and the effect of these depictions on the youth to see whether this issue warrants a global understanding and awareness. The aim of this study is to understand the nature of the movie markets and the depiction of such content in movies. It analyses the issue solely from the perspective of a youth audience to better understand how the youth today perceive movies and to see if depiction of cigarette smoking, alcohol consumption and drug usage has a positive or negative effect on the youth audience. A part of the analysis of the study is to also better understand censorship techniques employed for both movie markets to see if they are effective or need to be improved upon. Finally the study asks the question of social responsibility and whether movies and movie stars have a responsibility to maintain higher censorship standards or they are merely depiction art through the medium and should not be held accountable for their depictions on screen.
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Girier, Jean-Philippe. "De la déconstruction du mythe de la femme soumise à la construction de la femme agent dans la littérature et le cinéma indiens contemporains." Thesis, Antilles, 2019. http://www.theses.fr/2019ANTI0382.
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La littérature et le cinéma Indiens contemporains s’inscrivent dans une dynamique qui va de pair avec les profondes mutations socio-économiques qui touchent l’Inde depuis la fin des années mille neuf cent quatre vingt. En effet, de nombreux romans et films se caractérisent par une liberté d’expression qui aborde de nombreux sujets autrefois considérés comme tabous. Le vent du renouveau qui balaie l’Inde est également marqué par l’augmentation du nombre d’auteures et de réalisatrices qui placent la femme au coeur de leurs récits et de leurs intrigues. Ainsi, l’objectif de cette étude est de montrer d’une part, comment l’image de la femme Indienne passive et soumise a été construite pendant le long processus de colonisation, d’autre part, comment la littérature et le cinéma contemporains tentent de réhabiliter la place de la femme dans l’histoire afin de construire une représentation nouvelle et dynamique qui symbolise la femme Indienne des années deux mille. Les romans respectifs d’Anita Nair et de Githa Hariharan, Compartiment pour dames et Les Mille visages de la nuit, tout comme les films Fire, Water de Deepa Mehta ainsi que Le Mariage des moussons de Mira Nair s’inscrivent dans un mouvement de résistance où l’agentivité des héroïnes témoigne de la volonté et de la difficulté de s’affranchir de trois siècles de mise à la marge. Dans une première partie, nous proposons de parcourir l'histoire, celle qui a attribué à l'homme des capacités supérieures à celles de la femme, lui conférant par extension une autorité, un pouvoir de domination. Cette approche historique et sociologique permet de comprendre comment ont été construits les liens qui unissent l'humain et le divin en Inde. Notre regard se posera également sur les bouleversements conséquents engendrés par la colonisation britannique. Cette période de l'histoire de l’Inde sera analysée afin de mettre en évidence les modes opératoires par lesquels l’empire britannique est parvenu à imposer un mode de vie fidèle à sa vision du monde tout en excluant les femmes des sphères décisionnelles afin de les « consigner » dans l'espace domestique. La seconde partie de la thèse analyse l'espace familial, devenu le lieu par excellence de reproduction des postulats androcentriques. Cet espace privé sera observé de près et nous nous engagerons dans une démarche qui combine psychanalyse et sociologie afin de démontrer l’importance de la construction du féminin dans le processus de déconstruction identitaire. Nous porterons une attention particulière au rôle jouer par la mère dans le processus de reproduction. La position ambivalente qu’elle occupe conduit souvent à une fragmentation entre l’être physique, l’être social et l’être psychique. La psyché devient alors un espace habité par le doute et la peur tout en étant l'ultime refuge de réconfort. Ce décentrement entre le corps et l'esprit nous emmènera dans le domaine de la psychosomatique, là où le rêve est le lieu privilégié de la reconstruction psychique. Nous observerons également les stratégies utilisées par les romancières et les cinéastes afin d’entamer le processus de reconstruction identitaire de leurs héroïnes. La troisième partie s'intéresse au cinéma et à la littérature à travers leur complémentarité. Dans un premier temps, nous retracerons l’histoire du cinéma de la marge et nous soulignerons son caractère engagé qui le différencie de certains cinémas populaires tels que bollywood. Par la suite, nous effectuons un rapprochement entre le roman et son adaptation au cinéma afin de mettre en évidence la complémentarité des oeuvres ainsi que la notion de solidarité qui représente un point essentiel dans ce travail collaboratif. En effet, les cinéastes de la diaspora que sont Deepa Mehta et Mira Nair, ont développé une approche militante et solidaire que l’on retrouve aussi bien dans l’écriture du script que dans le choix des acteurs et des actricesContemporary Indian literature and cinema are part of a dynamic that goes hand in hand with the profound socio-economic changes that have affected India since the end of the nineteen eighties. Indeed, many novels and films are characterized by a freedom of expression that touches on many subjects that were once considered taboo. The wind of renewal sweeping India is also marked by the increase in the number of writers and directors who place women at the heart of their stories and intrigues. Thus, the objective of this study is to show, on the one hand, how the image of the passive and submissive Indian woman was constructed during the long process of colonization, on the other hand, how contemporary literature and cinema attempt to rehabilitate the place of women in history in order to build a new and dynamic representation which symbolizes the Indian woman of the 2000s. The respective novels of Anita Nair and Githa Hariharan, Ladies' Compartment and The Thousand Faces of the Night, as well as the films Fire, Water by Deepa Mehta as well as The Marriage of the monsoons by Mira Nair are part of a resistance movement. where the agency of the heroines testifies to the will and the difficulty of freeing oneself from three centuries of marginalization.In the first part, we propose to walk through the history, that which attributed to the man capacities superior to those of the woman, conferring upon him by extension an authority, a power of domination. This historical and sociological approach allows us to understand how the links which unite the human and the divine in India were built. Our gaze will also focus on the consequent upheavals engendered by British colonization. This period of Indian history will be analyzed in order to highlight the modus operandi by which the British Empire succeeded in imposing a lifestyle faithful to its vision of the world while excluding women from decision-making spheres in order to "consign" them in the domestic space.The second part of the thesis analyzes the family space, which has become the place par excellence for the reproduction of androcentric postulates. This private space will be closely observed and we will engage in an approach that combines psychoanalysis and sociology in order to demonstrate the importance of the construction of the feminine in the process of identity deconstruction. We will pay particular attention to the role played by the mother in the reproductive process. The ambivalent position it occupies often leads to a fragmentation between the physical being, the social being and the psychic being. The psyche then becomes a space inhabited by doubt and fear while being the ultimate refuge of comfort. This shift between body and mind will take us to the field of psychosomatics, where dreams are the privileged place for psychic reconstruction. We will also observe the strategies used by novelists and filmmakers to begin the process of rebuilding the identity of their heroines.The third part focuses on cinema and literature through their complementarity. First, we will retrace the history of cinema from the sidelines and highlight its committed character that sets it apart from some popular cinemas such as Bollywood. Subsequently, we make a connection between the novel and its adaptation to the cinema in order to highlight the complementarity of the works as well as the notion of solidarity which represents an essential point in this collaborative work. Indeed, diaspora filmmakers Deepa Mehta and Mira Nair have developed an activist and united approach that can be found both in the writing of the script and in the choice of actors and actresses. This activism will be illustrated by examples that highlight the many instances of agency staged in order to build a dynamic image of women in India
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Silva, Juliano Gonçalves da. "O indio no cinema brasileiro e o espelho recente." [s.n.], 2002. http://repositorio.unicamp.br/jspui/handle/REPOSIP/285028.
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Orientador: Fernão Pessoa de Almeida RamosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: O trabalho realiza uma análise da imagem do índio no cinema brasileiro, através do estudo de como o personagem indígena é por ele construído e veiculado através dos filmes de ficção. Realiza um levantamento da filmografia onde o personagem aparece e analisa, com profundidade, dois filmes recentes ¿ Brava Gente Brasileira (2000) e Caramuru, a Invenção do Brasil (2001) ¿ considerados paradigmáticos desta realização
Abstract: This work consists in an analysis of the indians image on the brazilian movie, achieved through the study of how the indian character is built and disseminated through the brazilian fiction films. It also consists in a filmography survey base don the appearance of the indian character, and analyses deeply two recent films ¿ Brava Gente Brasileira (2000) e Caramuru, a Invenção do Brasil (2001) ¿ considered paradigmatic of this accomplishment
Mestrado
Mestre em Multimeios
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Manghirmalani, Juily Jyotsna Seixas. "O cinema de diáspora indiano na Trilogia dos Elementos de Deepa Mehta." Universidade Federal de São Carlos, 2016. https://repositorio.ufscar.br/handle/ufscar/8301.
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This research aims to study the films that form the Elements Trilogy, by the Indo-Canadian director Deepa Mehta. Released between 1996 and 2005, the trilogy is part of the production by the Indian diaspora, that is to say, films without strictly defined national borders. Recurring themes in transnational films will be addressed, such as class, ethnicity, sexuality and the concept behind nations. Our purpose is to understand the power structures in India and its implications on female gender policies in these films. The trilogy comprises Fire (1996), 1947-Earth (1998) and Water (2005) and approaches three moments in Indian history throughout the female subjectivity. Deepa Mehta proposes discussions through the criticism presented in her films regarding the interconnection between the fundamentalism Hinduism and women's role in Indian society and culture. We intend to detect these criticisms as we analyze sequences in the three films, using the following method: observation of the narrative pattern, the themes chosen and the articulation of visual and sound strategies.
Esta pesquisa propõe-se a estudar os filmes pertencentes à Trilogia dos Elementos da diretora indo-canadense Deepa Mehta. Realizada entre os anos de 1996 e 2005, a trilogia faz parte do cinema de diáspora indiano, ou seja, uma cinematografia que cruza fronteiras. Partindo desse ponto, iremos abordar temáticas recorrentes a filmes transnacionais, como as questões de classe, etnias, sexualidade e nações, com a finalidade de compreender as relações de poder imbricadas às políticas de gênero feminino nos filmes da diretora. A trilogia é composta por Fogo e Desejo (1996), 1947-Earth(1998) e Ás Margens do Rio Sagrado (2005) e introduz três momentos da história da Índia em vínculo à subjetividade feminino. Deepa Mehta abre discussões através de críticas apresentadas em seus filmes, sobre a interligação entre o hinduísmo fundamentalista e os papéis das mulheres na cultura e sociedade indiana. Pretendemos detectar essas críticas ao longo da análise de sequências que ocorrerão através da observação das narrativas, das estratégias imagéticas e sonoras articuladas nos três filmes.
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Kilaru, Sunilrao Mohanrao M. ""Tales of My Cities"." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1248487/.
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Tales of My Cities is a poetic observation of life in the cities of Hyderabad and Secunderabad, India. The documentary is an intimate first-person exploration of the culture in these cities. The viewer should find a surreal peace in the life and atmosphere of the cities where life extends from centuries old traditions to the current hi-tech pace of life.
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Kudva, Sonali S. "It's Not All About Song and Dance: How the Natyashastra Informs Contemporary Bollywood." Kent State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=kent1556281429094399.
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Espinosa, Joanna. "La représentation de l'Indien dans la cinématographie brésilienne : de la vision colonialiste au perspectivisme amérindien." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010608.
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Afin d’appréhender la construction diachronique de l’image des Indiens dans la cinématographique brésilienne, au fil des années et des courants, il est nécessaire dans un premier temps de revenir à la période des conquêtes, dans le but de sonder les premiers fondements de l’idéologie nationale. Les premières images construisent un amalgame historico-mythique du « bon sauvage » et provoquent peur et fascination face à des pratiques célébrées – tel l’homme en harmonie avec la nature – ou au contraire méconnues et à l’opposé de nos mœurs – tels l’anthropophagie rituelle et le cannibalisme. Ces premières images fondées par le Vieux Continent vont figer les imaginaires et générer les bases d’une image exotique dont il va être difficile de se détacher. Au fil des siècles, le Brésil, pays métissé où subsistent les traditions des européens, auxquelles viennent se greffer les pratiques indigènes et les mœurs africaines, va être en proie à de fortes dissensions entre régionalisme et nationalisme. Cette recherche va tenter de reconstruire le regard porté sur cette communauté et d’en comprendre les mécanismes de rejet et d’identification encore très actuels, à partir des images produites au cours du XVIe siècle et dans les siècles subséquents, avec l’avènement de la photographie, puis de la production cinématographique et audiovisuelle qui relancèrent un soudain et vif intérêt pour (et par) les communautés indigènes. Afin d’aller plus loin dans l’entendement de la métaphysique amérindienne, Eduardo Viveiros de Castro préconise une transposition conceptuelle où la pensée amérindienne se substitue à la pensée dominante. Ce décentrement anthropologique met sur le même pied d’égalité les deux paradigmes, et permet de porter un autre regard sur cette construction historique. A partir de ce nouveau corollaire, nous allons tenter de rétablir l’équilibre entre les différents points de vue et de soulever les avancées ou défaillances de la représentation de l’image des Indiens de nos joursIn order to comprehend the diachronic construction of the image of Indians in Brazilian cinematography throughout the years and trends, it is necessary, firstly, to return to the period of conquests, in order to survey the early foundations of national ideology. The first images construct a historical-mythical amalgam of the “noble savage” and provoke fear and fascination before celebrated practices – such as man’s harmony with nature – or, to the contrary, obscure pratices as well as those opposed to our customs – such as ritual anthropophagy and cannibalism. These first images founded by the Old Continent fix imaginaries and generate the bases of an exotic image that will become difficult to resist. Over the centuries, Brazil, a mixed country where European traditions subsist on and are grafted by indigenous practices and African customs, has been beset by strong disagreements between regionalism and nationalism. This research attempts to reconstruct the gaze cast upon this community and to understand the mechanisms of rejection and identification that still exist today using images produced during the sixteenth century and subsequent centuries with the advent of photography, and then of cinematographic and audiovisual production, which revived a sudden and keen interest for (and of) indigenous communities. To go further in the comprehension of Amerindian metaphysics, Eduardo Viveiros de Castro advocates a conceptual transposition where Amerindian thought replaces dominant thought. This anthropological off-centering places both paradigms on an equal footing and permits another view of this historical construction. Taking this new corollary as a point of departure, we attempt to restore a balance between the different points of view and to point out the progresses or failures of the representation of the image of Indians today
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Mecklai, Noorel-nissa S. "Abrogated identity : Muslim representation in Hindi popular cinema 1947-2000." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/352.
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This thesis asks the question: How do the representations of Muslims in Hindi Popular Cinema deny the community identification with the nation. It establishes Hindi cinema as the 'de facto' national cinema and explores the nature of identity and communal relations between the two major Indian religious communities, Hindus and Muslims through an analysis of popular films. It identifies an imbalance in representations of Muslim life where few films show Hindus and Muslims as sharing social and cultural life or where Muslims are represented as modern subjects: an absence of films on 'partition', the division of the country which occurred at the moment of independence, in August 1947; and reproduces stereotypical representations of Muslims as 'the outsider', the villain, or the terrorist at different times in history. The thesis considers the impact of the animosity between Hindus and Muslims concurrent with the rise of Hindu nationalism on Hindi cinema's representations of Muslims. These cumulative representations and absences result in the abrogation of identity for them as citizens through public culture. But it also sees that the complete disavowal of this cinema is problematic for the Muslim participation in the industry, the possibility of the Muslim spectator pleasurable reading of Hindi films; and the observation that representations change over the period in question. The representations broadly move from the secular to the bigoted over the course of the period under consideration.
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Shoesmith, Brian Patrick. "Crisis and Struggle: The formation of the cinema in British India, 1913-1947." Thesis, Shoesmith, Brian Patrick (1989) Crisis and Struggle: The formation of the cinema in British India, 1913-1947. PhD thesis, Murdoch University, 1989. https://researchrepository.murdoch.edu.au/id/eprint/36529/.
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The formative period of the Indian film industry occurred against a background of political turmoil that emerged from the Congress struggle to win independence from Britain. The political struggle induced a state of crisis for British rule that had economic, cultural and psychological dimensions. This crisis of hegemony was displaced by the British onto film. As a new medium af communication film presented the British authorities in India with a set of specific problems that transgressed their conscious desire for the maintenance of political and cultural hegemony. In order to control film, and through this their hegemony, the British sought to establish economic, social and political boundaries in which film could operate. Film, however, in India originated beyond the immediate culture sphere of dominance of the British. In the first place it originated in America and increasingly after the 1920s in the Indian cultural domain. Effectively the cinema was beyond the control of the British. Film production in India was located firmly in the Indian economic and cultural domains and British influence on its formation and development was marginal, which reflects the political situation of the period 1913-47.
In taking this view I contest the orthodox accounts of the formative years which implicitly accord the British a central role. The orthodox view sees the British role in film as reflecting the central political role of the British in the events of 1913-1947. However, the British fought essentially rearguard actions against the inevitability of Indian political independence. Their role was similar in respect to controlling the cinema. Another dimension of the orthodoxy is to see the influence of the British as essentially malign. The view arises from the claims of the film industry itself which, through its professional organizations, sought legitimacy for the industry through a variety of means, including government financial support. When the Government of India investigated the problems of the Indian film industry in 1927-28 it found a thriving industry based on the indigenous money markets for its capital. Far from being negligible the industry had grown at a healthy rate from its shaky beginnings in 1913, its rate of production increasing rapidly through the 1920s. Consequently the Government could find no reason for providing financial support to the industry.
In constructing my account of the formative period of the Indian film industry I look closely at the complex political, economic, cultural and communal relationship surrounding the industry. In the first place I look at the crisis in British hegemony and show how it shaped the Anglo- Indian discourse of film. Then I go on to trace the development of the various Indian discourses on film, comparing them to the British, showing how it was Indian discourses that shaped the parameters of development. These are related to the influence of the Hollywood staple on both discourse formation and film practice which I show to be a finely measured and complex act of reciprocity. In order to substantiate my claims I examine in close detail the economic base of the film industry and relate it to the development of the Indian film as an indigenous cultural form. The complex set of relations between the form and the economic base, it will be shown, existed entirely in the Indian domain which was both misunderstood and misrepresented by the British. To understand the depth of the disjunction I examine the various interventions on the part of the British into the Indian film discourse to show how marginal their influence really was. This view is augmented by a chapter that addresses the vexed topic of censorship which has hitherto dominated accounts of the British influence on the Indian film industry. Again, through an analysis of censorship data I show the marginalization of the British who found it impossible to constrain Indian film production because of its location within traditional cultural practices.
In conclusion I argue that the crises of the formative period of the Indian film industry were determined by Indian considerations: the lack of capital, the struggle to gain cultural legitimacy, the problem of political recognition. The struggle to achieve these represents the struggles within Indian formations more than a struggle against the domination of British control.
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Sircar, Ajanta. "Framing the nation : languages of #modernity' in India." Thesis, University of East Anglia, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361480.
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Chitrapu, Sunitha. "Linguistic diversity and changing technology in India's regional film markets." [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3344567.
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Thesis (Ph.D.)--Indiana University, Dept. of Telecommunications, 2009.Title from PDF t.p. (viewed on Oct. 5, 2009). Source: Dissertation Abstracts International, Volume: 70-02, Section: A, page: 0397. Adviser: David Waterman.
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Lopes, Fabiana Ferreira. "Serras da desordem, Corumbiara e a memória." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/27/27161/tde-20022014-120150/.
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Esta dissertação analisa os filmes Serras da desordem (2006) de Andrea Tonacci e Corumbiara (2009) de Vincent Carelli a partir da perspectiva da construção de uma memória dos vencidos. Esses filmes tratam de casos de massacres cometidos contra indígenas brasileiros em situação de isolamento, que, a pesar de terem sido amplamente divulgados na imprensa, nunca foram apurados e os culpados jamais foram condenados judicialmente. O objetivo desta pesquisa é o de compreender as estratégias utilizadas por cada um dos realizadores na reconstituição do passado e no estabelecimento no presente da memória dos grupos retratados nesses filmes. O conceito de memória usado nesta dissertação tem base nos estudos de Maurice Halbwachs. Sua aplicação nesta pesquisa demonstrou que a reconstituição do passado traz à tona a memória daqueles que historicamente vem sendo silenciados pela cultura hegemônica e letrada. Apesar da aproximação desses filmes do ponto de vista temático, a reconstituição do passado se dá de maneira distinta em cada um deles. Em Serras da desordem, Andrea Tonacci utiliza principalmente o procedimento da reencenação no presente dos episódios relacionados ao massacre por aqueles que vivenciaram essa história. Enquanto que em Corumbiara, Vincent Carelli utiliza o testemunho daqueles que sobreviveram aos massacres e dos que vivenciaram as consequências dos atentados como o principal recurso de rememoração.The present thesis analyzes the films The Hills of Disorder (2006) by Andrea Tonacci and Corumbiara -- they shoot Indians, don\'t they? (2009) by Vincent Carelli, and its based on memories of those who were vanquished. Both films deal with cases of massacres that were perpetrated against Brazilian Indians living in an isolated situation; cases that, although widely publicized by the press, were never investigated, and their perpetrators were never convicted in Court legally sentenced. The aim of this study is to understand the strategies that are used by each of these two filmmakers in order to reconstruct the past and to establish, in the present, the memory of the groups who are portrayed in their films. The concept of memory used in this paper is based on Maurice Halbwachs\'s studies. Its application to the present study has shown that a reconstruction of the past elicits the memory of those who have been historically silenced by hegemonic, literate culture. Even though these films are related as regards their theme, the reconstruction of the past takes place distinctly in each of them. In The Hills of Disorder, Andrea Tonacci mainly uses the procedure of a present--time reenactment of the events concerning the massacre, by those who have experienced the story. In Corumbiara, by contrast, Vincent Carelli uses the testimonies of those who have survived the massacres and those who have experienced the consequences of the attacks as his main resource for remembrance.
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Hurlstone, Lise Danielle. "Performing Marginal Identities: Understanding the Cultural Significance of Tawa'if and Rudali Through the Language of the Body in South Asian Cinema." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/154.
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This thesis examines the representation of the lives and performances of tawa'if and rudali in South Asian cinema to understand their marginalization as performers, and their significance in the collective consciousness of the producers and consumers of Indian cultural artifacts. The critical textual analysis of six South Asian films reveals these women as caste-amorphous within the system of social stratification in India, and therefore captivating in the potential they present to achieve a complex and multi-faceted definition of culture. Qualitative interviews with 4 Indian classical dance instructors in Portland, Oregon and performative observations of dance events indicate the importance of these performers in perpetuating and developing Indian cultural artifacts, and illustrate the value of a multi-layered, performative methodological approach. These findings suggest that marginality in performance is a useful and dynamic site from which to investigate the processes of cultural communication, producing findings that augment sole textual analysis.
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Devasundaram, Ashvin Immanuel. "Creating a new space : India's new wave of urban independent cinema since 2010." Thesis, Heriot-Watt University, 2015. http://hdl.handle.net/10399/3237.
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Trech, Caroline. "L'identité Britannique dans les films Bristish-Asian de 1997-2007." Phd thesis, Université du Littoral Côte d'Opale, 2012. http://tel.archives-ouvertes.fr/tel-00914627.
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Le cinéma mettant en scène des anglais d'origines indienne ou pakistanaise, se déroulant sur le territoire britannique et traitant de relations avec les habitants qu'ils soient anglais dits de souche, anglais issus de l'immigration ou de familles métissées est appelé British-Asian cinema. Quelle image moderne de la britannicité les films British-Asians propagent-ils? L'identité anglaise n'est pas liée à la couleur de la peau ou aux origines ethniques mais au sentiment d'être anglais et de partager une culture commune. Beaucoup de personnes issues de l'immigration se disent aujourd'hui anglaises comme cela a pu être expliqué dans le très surprenant documentaire "100% English". Ces diverses représentations transparaissent dans les médias et de façon claire et accessible dans les films. Le cinéma agit comme un moyen de propager dans le monde entier une image de la britannicité. C'est dans ce contexte de redéfinition identitaire britannique que le gouvernement de Tony Blair a misé sur le cinéma britannique et son développement dans toute sa diversité. Nous pouvons nous interroger sur ce qu'est cette représentation britannique, mais aussi anglaise, vu sous cet angle particulier du mélange culturel au cinéma. L'intégration, réussie ou non, les mariages forcés, la religion, les stéréotypes culturels britanniques et Asians sont autant d'obstacles à franchir pour affirmer une identité britannique. Certains anglais ne savent plus qui ils sont réellement, on en vient à faire des tests ADN pour évaluer son niveau d'anglicité et toute légitimité à être anglais. Il est étonnant d'observer qu'à l'inverse, ces nouveaux britanniques issus de parents indiens ou pakistanais, affichent souvent une identité britannique et anglaise claire, peut être même exacerbée et mieux définie.
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Deprez, Camille. "Le cinéma populaire indien : bilan d'une décennie (1992-2002) : principes et limites de l'interculturalité ou les enjeux d'une confrontation au cinéma-monde." Paris 3, 2006. http://www.theses.fr/2006PA030082.
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Depuis le début des années quatre-vingt-dix, dans le contexte de la mondialisation, l’Inde connaît des bouleversements économiques, technologiques et sociaux majeurs, qui se répercutent sur le secteur cinématographique. Une partie de la production acquiert une crédibilité nouvelle sur le marché international, à la faveur d’une réorganisation de sa filière et de savants mélanges culturels. L’objectif consiste à montrer, à partir d’une approche de terrain, les principes de l’interculturalité entre modèle cinématographique indien et cinéma-monde, c’est à dire les types d’échanges, d’interactions et d’influences que cette confrontation engendre, et plus largement à décoder certaines logiques d’internationalisation du cinéma, à partir d’un point d’ancrage particulier et décentré. Sans réussir à contrebalancer Hollywood et les grands groupes multimédias, l’Inde innove pour maintenir son particularisme cinématographique, en termes de fonctionnement industriel, de formes et de contenus, mais aussi de réceptionSince the beginning of the nineties, and in the context of globalization, India faces economical, technological and social changes, which have a great impact on its film industry. Part of its production acquires a better credibility on the international market, thanks to an overhaul of the sector and inventive cultural mixes. The objective is to show, through a ground approach, the kinds of exchanges, interactions and influences between Indian and Hollywood cinemas, and more widely to decode certain ways of internationalization of cinema, from a specific and thrown off example. Although India is not able to offset Hollywood and the main multimedia groups, it is able to innovate to maintain its cinematographic distinctiveness, in terms of industrial organization, forms and contents, as well as reception
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Edaghri, Karima. "Problèmes de l'énonciation dans le discours filmique." Paris 3, 1991. http://www.theses.fr/1992PA030036.
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Il s'agit de rendre compte d'india song , film realise par marguerite duras en 1975. L'analyse de ce film fait apparaitre l'impact de la singularite du dispositif enonciatif sur le systeme significatif. L'etude de l'identite des personnages et des voix ainsi que l'examen de l'ecriture restent au centre de ce travail. L'interet d'une telle recherche reside dans le fait de traiter semiotiquement un objet filmiqueIt is about taking account india song, a film realized by marguerite duras in 1975. The analysis of this film makes appear the influence of the enonciative singularity on the signification system. The study of the characters identities and voices and also the examination of the writing take the core of this work. The interst of such work resides in the fact to deal semioticaly a filmic object
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Soler, Carolina. "Cine comunitario y soberanía visual entre los Qom (Tobas) del Chaco argentino." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0031.
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À partir de l’année 2008, divers agents de l’État Provincial du Chaco (Argentine) ont mis en place des initiatives vouées à la formation et à la diffusion cinématographiques au sein des populations indigènes de la région. Pour l’occasion, un espace spécifique de cinéma indigène fut créé au sein du Département de Cinéma et Espace Audiovisuel de l’Institut de Culture du Chaco récemment fondé. Partant de notre travail ethnographique sur le terrain, cette thèse prétend d’enquêter et analyser à la fois le surgissement de ce genre de cinéma et nos expériences d’enseignement cinématographique parmi les Qom. Mobiliser le concept de souveraineté visuelle développé par Michelle Raheja (2010) nous a permis de relever un positionnement politique défini dans ces premières expériences de cinéma indigène menées dans le Chaco. Nous révélons de quelle manière cette notion est mise à l’épreuve quand le public hégémonique remet en question l’indigénéité de certaines productions audiovisuelles ou quand ces représentations vidéo sont rejetées par la communauté elle-même. Nous présentons également la notion du cinéma comme médiation —ou cinéma médium—, un cinéma réalisé en communauté dans lequel l’individualité s’estompe généralement et le rôle de l’auteur opère à travers de consensus sociaux singuliers qui impliquent, outre des tensions, la redéfinition des rôles et des stratégies de réalisation. Au-delà du processus même de réalisation d’un film, ce concept traverse également les liens unissant les jeunes réalisateurs et les adultes qui les habilitent, les êtres humains et non-humains, le passé et le présent, le local et le global. Nous avons analysé comment, dans certains cas, la médiation s’élabore à partir d’éléments et d’esthétiques étrangères aux contextes locaux et indigènes, produisant des agentivités innovants. Dans d’autres cas, la médiation se déplace vers l’ontologie même du film et ses affectations. Ceci qui nous a permis d’examiner à quel point le registre audiovisuel opère sur le passage du temps, en fixant l’évanescent et l’éphémère et réinscrivant dans le présent les êtres et les objets ayant sombré dans le passé. Finalement, nous proposons de concevoir le cinéma indigène comme un cinéma inversé qui puisse présenter les épistèmes indigènes sans avoir à relever les impositions des regards hégémoniquesSince the year 2008, different agents linked to the provincial state of Chaco (Argentine Republic) generated teaching and dissemination initiatives of the cinema among their indigenous populations, and, consequently, a specific area of indigenous cinema was created within the recently founded Instituto de Cultura del Chaco, within the framework of the Departamento de Cine y Espacio Audiovisual. After a multisite ethnographic fieldwork among the Qom (Toba) peoples of the Argentinian Chaco, this thesis aims to investigate the emergence of this cinema, as well as the experiences of film education carried out by the author herself. The concept of visual sovereignty proposed by Michelle Raheja (2010) is taken, which defines a political position found in the first indigenous film experiences developed in the Chaco. It shows how this notion is put into tension when the indigeneity of some audiovisual productions is put in doubt by a hegemonic audience or, even when the representations recorded in video are rejected by members of the community itself. It also presents the notion of cinema as mediation -—cine medium—, carried out communally, in which the first person generally blurs, and the authorship operates through singular social consensus that implies, in addition to tensions, the redefinition of roles and the posing of new filmmaking strategies. Beyond the process of making a film, this notion crosses the relationships between the young filmmakers and the adults who enable them, between non-human beings and human beings, between the past and the present, between the local and the global. In some cases, it is analyzed how mediation occurs with foreign elements and aesthetics within local and indigenous contexts and generates novel agency; On the other hand, the notion of mediation moves towards the ontology of the film and its affectations, and it is investigated how the audiovisual record operates over the trace of time — fix the ephemeral and evanescent and transcend death to beings and objects, to bring them to the present—. Finally, the conception of indigenous cinema is proposed as a reverse cinema that can present indigenous epistemes, that is not forced to respond to hegemonic views
A partir del año 2008, distintos agentes vinculados al Estado provincial del Chaco (República Argentina) generaron iniciativas de enseñanza y difusión del cine entre sus poblaciones indígenas, y, consecuentemente, se creó un espacio específico de cine indígena dentro del recién fundado Instituto de Cultura del Chaco, en el marco del Departamento de Cine y Espacio Audiovisual. Tras un trabajo de campo etnográfico multisituado entre los qom (tobas) del Chaco argentino, esta tesis se propone indagar sobre el surgimiento de este cine, así como también sobre las experiencias de enseñanza de cine llevadas a cabo por la propia autora. Se toma el concepto soberanía visual propuesto por Michelle Raheja (2010), que define un posicionamiento político hallable en las primeras experiencias de cine indígena desarrolladas en el Chaco. Se muestra como esta noción se pone en tensión cuando la indigeneidad de algunas producciones audiovisuales es puesta en duda por un público hegemónico o, incluso, cuando las representaciones registradas en video son rechazadas por miembros de la propia comunidad. Se presenta también la noción de cine como mediación —cine médium—, realizado comunitariamente, en el que la primera persona generalmente se desdibuja y la cuestión autoral opera través de singulares consensos sociales que implican, además de tensiones, la redefinición de los roles y el planteo de nuevas estrategias realizativas. Más allá del proceso de realización de una película, esta noción atraviesa las relaciones entre los jóvenes realizadores y los adultos que los habilitan, entre los seres no humanos y los humanos, entre el pasado y el presente, entre lo local y lo global. En algunos casos se analiza cómo la mediación se da con los elementos y las estéticas foráneas dentro de contextos locales e indígenas y genera novedosos agenciamientos; por otro lado, la noción de mediación se desplaza hacia la ontología del filme y sus afectaciones, y se indaga cómo el registro audiovisual opera sobre el paso del tiempo —fija lo efímero y lo evanescente y hace trascender de la muerte a los seres y los objetos, para traerlos al presente—. Finalmente, se propone la concepción del cine indígena como un cine reverso que pueda presentar las epistemes indígenas, que no se vea obligado a responder a las miradas hegemónicas
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Sathe, Namrata. "You Only Live Once: Bollywood, Neoliberal Subjectivity and the Hindutva State." OpenSIUC, 2020. https://opensiuc.lib.siu.edu/dissertations/1812.
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In 1991, India entered the global market as a liberalized economy when, coerced by the International Monetary Fund, it adopted “structural adjustment” policies. The early period of economic liberalization in India engendered a sense of optimism and forward-looking aspiration in the national imaginary and culture. This faith in novelty and change, for the urban middle-classes, was a result of the increase in incomes in white-collar jobs and the availability of greater choices in the commodity market for consumers. Thirty years later, the fantasy of wealth and abundance that was supposed to transform the country into a thriving superpower is visibly cracking. Social reality has not kept up with the promises afforded by economic liberalization. The increasing wealth gap and the dangerous marriage between neoliberalism and right-wing politics has created public culture of everyday violence, divisiveness, and despair. In this dissertation, I examine how recent mainstream Hindi cinema has responded to India's neoliberal turn. My work is based on the premise that the cinema of the past two decades is a record of social history. The major themes I focus on are the pervasiveness of neoliberal values into everyday life and work and the consequent formation of a neoliberal subjectivity. I also focus on how forms of neoliberal selfhood contend with existing social structures of caste, class, sexuality and religious identity in India. Finally, I lay out the interconnections between the recent rise of Hindu fundamentalism in India, popular cinema and neoliberal culture.