सीधे मुख्य सामग्री पर जाएं

Meena Kumari traversed realms rarely explored, symbolised women's oppression


By Harsh Thakor* 
On 31st March we commemorated the 50th death anniversary of legendary Meena Kumari, who perished after a prolonged illness in a private hospital in Mumbai in 1972. Although labelled as a ‘tragedy Queen’ Meena Kumari was morally a most consummate actress, capable of enacting a huge spectrum of roles. It may be regrettable that she was made to play tragic roles almost unanimously, inhibiting her innate ability to portray humour.
Kumari took sensitivity in film acting to realms rarely traversed as though her very soul was speaking.It was simply remarkable the manner she immersed into the very skin of a character ,being as natural as the waves of an ocean.. When enacting tragedy she gave vibrations of lightning and thunder being struck but still portrayed a subtle stillness or composure which made an audience detached. In many ways her work had overtones of the Brechtian acting methods. It was most admirable the manner she displayed restraint in her acting, not trapped into the morass of overacting. Her sheer simplicity, innocence and conviction in roles were unsurpassed.
In important ways her roles reflected the opression of women in an exploitative society or their subordination and also symbolized the progressive aspects of a woman. Few ever better portrayed the patriarchical, feudal or male-chauvinist nature of society.
Unlike Nutan, Nargis or Waheeda Rehman she did not cap her acting with a style or panache ,like giving an icing to the cake . She was close to a female equivalent of Dilip Kumar in her time or the equivalent of a Madhubala in tragic roles. Even 50 years after her death her soul shimmers in Bollywood.
Even when portraying grief she never lost that touch of liveliness and could sprinkle vibrations of beauty, like a lotus blooming within a thundersorm. Although most of her films lacked Socialist overtones they most illustratively projected the suppression or subjugation of woman to male chauvinism in no uncertain terms.
It is ironic that her personal life was more tragic than her tragic roles on the silverscreen be it the manner she was inducted into her acting career in childhood as result of poverty or her marriage with Kamal Amrohi, which was a disaster. In the end she was victim before the age of 40 of being an alcoholic, as a result of depression. Even a book would not do adequate justice to the extent she was subdued. More than any female actress, she reflected how ruling the silver screen hardly meant brimming with joy in one’s personal life, and thus conveyed the superficiality of film industry. Her relationship with star Dharmendra was simply striking, the manner she shaped his illustrious career. She was also involved in a relationship with Gulzar.
Meena Kumari was deeply disturbed by her close friends in the film industry not giving her enough attention or even deserting her, with quite a few artists exploiting her for their promotion. Her life story tells us about the alienation of true and sensitive female artists in society with the screen a total cover of the internal reality .It is poignant that Meena Kumari did not end up selling her body at any cost like the actresses of today and till her death maintained her dignity. Her real life story itself is a lesson even today.
We greatly missed a Meena Kumari in later eras when a woman was westernized or modernised and with dramatic changes in the economic and political scenario. I am certain like Shabana Azmi and Smita Patil she would have championed art films, particularly projecting oppression of a woman. Actresses could still take Meena Kumari as a model of acting, portraying the traumas of woman hood. In the age of globalisation and liberalization I would have loved to see her prowess in exposing the superficiality of consumerism, how the chains on women were tightened further and the hypocrisy of glamour. I would have also loved her portrayal as character confronting woman sold as sex symbols, casteism and communal chauvinism.
Her biography by Vinod Mehta written in 1972 and updated in 2013 is a must read which dwells into the very thick of the skin what circumstances shaped her life and penetrates the very essence of her soul. It illustrates the total dichotomy between an artist’s glory on the screen with his real life and the sheer narcasm or ruthlessness within the film world.

Best Films

Even if ‘Pakeezah’ was the most artistic movie in the classical sense in my view her best performance was as ‘Choti Bahu ‘ in ‘Sahib.Bibi or Ghulam.’
‘Sahib Bibi or Ghulam’ is one of the most defining movies reflecting Bengali feudalism. or the Brahamo Samaj society. It is a narrative of a zamindar family unable to keep up with the pace of the changing times, and of the flux of inter-personal relationships within the family or and how feudal values governed relationships .The alienation of Bhootnath and Jaba, enacted by Guru Dutt and Waheeda Rehman.are an abject reflection of the society. A lower-class yet educated Atulya “Bhoothnath” Chakraborty(Guru Dutt) arrives in the colonial Calcutta looking for work and along with his brother-in-law, he lives in the haveli of the Choudhury zamindar family.
Meena Kumari as Choti Bahu was the perfect foil for Waheeda Rehman as Jaba,a woman of great integrity . Meena Kumari enacts ‘Choti Bahu ‘with great artistic flair portraying a woman trapped into the morass of seduction and drunkenness in pursuit of love of her husband Chote Babu(Rehman) ,who is entranced by a prostitute dancing. She brilliantly portrays her evolution from a lover to an alcoholic.
With great subtlety she contrasts her acting style when trying to win over her unfaithful husband who fails to fulfil her with her bonding with.Bhootnath’. One can simply never forget her attempt to seduce her philandering husband from visiting the Kotha with heart touching pathos. The scene when she forces herself to drink in order to nullify her inhibition and please her husband ,holding on to Rehman’s hand or throwing flowers at him to attract attention, was simply acting skill of sublime proportion .
‘Pakeezah’ virtually ushered a new epoch in Hindi film history. In ‘Pakeezah’ in a double role as a female courtesan and a daughter Meena Kumari simply blossomed like a lotus giving classical overtones. In spite of being terminally ill Meena Kumari still looked as beautiful as ever. Film was sculpted in the manner of a Michelangelo work, with each scene appearing like a different statue. The dialogues captured the imagination of the nation. making it one of Bollywood’s most memorable movies ever. Most artistically she distinguishes her roles as a frustrated tawaif wishing her daughter Sahinbjan marry her lover Shahbudin.
In remarkable setoff sequences Shabudin tracks down Sahibjann when she turns into an adult, when she works as an entertainer at Nawbjaan’s brothel. and In spite of as series of turbulent events her face expressed serenity of a lark’s voice. It is a most touching scene when she opens the note written by a stranger, Salim and discovers it is him, like a gravitational force acting. Salim goes on to elope with her after a chain of events.. However She refuses to marry Salim who after being heartbroken invites Sahibjaan to perform a Mujra at the wedding . During the event, Nawabjaan recognises Shahbuddin and calls him to witness the irony of the situation; his own daughter dancing and entertaining his family. Shahbuddin’s father tries to shoot Nawabjaan to silence her but instead kills Shahbuddin while trying to protect her. With his dying breath, Shahbuddin asks Salim to marry Sahibjaan. Salim’s doli (vehicle) defies all conventions and arrives at Sahibjaan’s brothel, fulfilling Shahbuddin’s wishes.
In ‘Parineeta’ most sensitively she plays apart in a cross class romantic drama with Ashok Kumar, with continuous ebb and flow. to throw light on the contradictions within the social sytem.Lalita (Meena Kumari) is an orphaned niece of an impoverished clerk named Gurucharan (Nazir Hussain). Shekhar (Ashok Kumar), is the son of their rich landlord neighbor. Shekhar had a liking for Lalita. Gurucharan has to mortgage his house to Shekhar’s father in order to get one of his daughters married as he is heavily debt-ridden. Shekhar’s father often chides him about his overdue loan and a day comes when completely pressed on all sides, Gurucharan is forced to take advantage of the altruistic offer of an interest-free loan made by a wealthy young man named Girin. This gives rise to an ugly misunderstanding that Lalita has been “sold” to Girin. What happens thereafter forms the gripping conclusion of this great story of perfect love. The beautiful part of this movie is dialogue and communication between Meena Kumari and Ashok Kumar.
In ‘Bhabhi Ki Chudiyan’, she literally touches the soul of the audiences in realms rarely traversed .The movie illustrates patriarchal values within family .Geeta (Meena Kumari) is married to Shyam (Balraj Sahni), but is unable to bear children. Orphaned as a youth, Mohan (Sailesh Kumar) is raised by his elder brother Shyam and his wife, Geeta, who offers the boy motherly love and devotion. Mohan marries Prabha (Seema Deo), Prabha is from a wealthy family and her life is ruled over by her dominating mom (Durga Khote). Mohan’s youthful bride becomes jealous of his loyalty to his family. Misunderstandings arise to such an extent that Prabha moves out of her home, and back to her mom’s. She gives birth to a baby, and not even her husband comes to visit her or to see the baby. But when the infant falls ill, Prabha must set aside her apprehension and learn to trust.
In ‘Majahli Didi” most courageously she challenges her sister-in-law, Kadambini , and her husband, Navinchandra in manipulating property and defending step brother step-brother, Kishan .She again bring virtues of womanhood to the fore, in overcoming patriarchy. Kumari portrays an educated city girl who marries into a very traditional family and gets caught up in the crossfire of family politics. Bipinchandra (Dharmendra) breaks family tradition by marrying a city girl, Hemangini (Meena Kumari), much to the chagrin of his sister-in-law, Kadambini (Lalita Pawar), and her husband, Navinchandra (Bipin Gupta). Things are delicate even after both women give birth to two children each. Then Hemangini testifies against Navinchandra in Court, leading to the division of the property. Things get worse by the arrival of Kadambini’s orphaned school-going step-brother, Kishan (Sachin), who is beaten and abused not only by Kadambini and Navinchandra, but also by their overweight son. When Hemangini objects to Kishan’s ill-treatment, Bipin takes the side of the rest of the family, and may probably force her to abandon Kishan to his fate or divorce her.
In ‘Dil Ek Mandir’ she projects virtuosity at a crescendo in movie with the theme of a love entanglement interwoven in a most moral social theme.In the hospital scenes it appeared as though her very soul was speaking. The remake of Tamil film Nenjil Or Aalayam (1960) is an interesting romantic drama about a woman whose husband has cancer and is being treated by her former lover. With both men desperately in love with her, what follows is a unique romantic triangle that weighs up duty versus desire. She would get yet another Filmfare Best Actress nomination for her wonderful performance in the film.
In ‘Footpath’ co-starring with Dilip Kumar she plays an important role in a theme illustrating the evils of the social system. The story portrays theme of pursuing wealth to escape abject poverty in contrast to moral values.
In ‘Sanjh or Savera’ enacting ‘Maya’ reflects the ebb and flow within marriage, be it love or sexual relationship and the gravity behind it. Shankar arrives home one day and discovers that Prakash and Maya are missing; his search for them proves fruitless. He later learns that his wife is an imposter and that she is probably married to Prakash.
In ‘Dil Apna aur Preet Parai’ a surgeon who is obligated to marry the daughter of a family friend, while he is in love with a colleague nurse, played by Meena Kumari. It is one of the most telling performances of lead actress Meena Kumari’s career.
In ‘Mere Apne’ she is an embodiment of morality when re conciliating two political gangs who were engaged in a tussle, and her death in a crossfire defines the theme of the film. which in it’s own way reflected the culture of those times.
Other memorable movies of Kumari include ‘Kaajal’, ‘Beju Bawra,’ ‘Phool Aur Pathar’ Meena Kumari also displayed flair for humorous films like ‘Azad’, ‘Kohinoor’, and ‘Mother Mary’ .

*Freelance Journalist

टिप्पणियाँ

ट्रेंडिंग

हिंदी आलोचना जैसे पिछड़ चुके अनुशासन की जगह हिंदी वैचारिकी का विकास जरूरी

- प्रमोद रंजन*   भारतीय राजनीति में सांप्रदायिक व प्रतिक्रियावादी ताकतों को सत्ता तक पहुंचाने में हिंदी पट्टी का सबसे बड़ा योगदान है। इसका मुख्य कारण हिंदी-पट्टी में कार्यरत समाजवादी व जनपक्षधर हिरावल दस्ते का विचारहीन, अनैतिक और  प्रतिक्रियावादी होते जाना है। अगर हम उपरोक्त बातों को स्वीकार करते हैं, तो कुछ रोचक निष्कर्ष निकलते हैं। हिंदी-जनता और उसके हिरावल दस्ते को विचारहीन और प्रतिक्रियावादी बनने से रोकने की मुख्य ज़िम्मेदारी किसकी थी?

नफरती बातें: मुसलमानों में असुरक्षा का भाव बढ़ रहा है, वे अपने मोहल्लों में सिमट रहे हैं

- राम पुनियानी*  भारत पर पिछले 10 सालों से हिन्दू राष्ट्रवादी भारतीय जनता पार्टी (भाजपा) राज कर रही है. भाजपा आरएसएस परिवार की सदस्य है और आरएसएस का लक्ष्य है हिन्दू राष्ट्र का निर्माण. आरएसएस से जुड़ी सैंकड़ों संस्थाएँ हैं. उसके लाखों, बल्कि शायद, करोड़ों स्वयंसेवक हैं. इसके अलावा कई हजार वरिष्ठ कार्यकर्ता हैं जिन्हें प्रचारक कहा जाता है. भाजपा के सत्ता में आने के बाद से आरएसएस दुगनी गति से हिन्दू राष्ट्र के निर्माण के अपने एजेण्डे को पूरा करने में जुट गया है. यदि भाजपा को चुनावों में लगातार सफलता हासिल हो रही है तो उसका कारण है देश में साम्प्रदायिकता और साम्प्रदायिक मुद्दों का बढ़ता बोलबाला. इनमें से कुछ हैं राम मंदिर, गौमांस और गोवध एवं लव जिहाद. 

देशव्यापी ग्रामीण भारत बंध में उतरे मध्य प्रदेश के आदिवासी, किया केंद्र सरकार का विरोध

- हरसिंग जमरे, भिखला सोलंकी, रतन अलावे*  15 और 16 फरवरी को निमाड के बड़वानी, खरगोन और बुरहानपुर में जागृत आदिवासी दलित संगठन के नेतृत्व में आदिवासी महिला-पुरुषों ग्रामीण भारत बंद में रैली एवं विरोध प्रदर्शन किया । प्रधान मंत्री द्वारा 2014 में फसलों की लागत का डेढ़ गुना भाव देने का वादा किया गया था, 2016 में किसानों की आय दुगना करने का वादा किया गया था । आज, फसलों का दाम नहीं बढ़ रहा है, लेकिन खेती में खर्च बढ़ता जा रहा है! खाद, बीज और दवाइयों का दाम, तीन-चार गुना बढ़ चुका है! किसानों को लागत का डेढ़ गुना भाव देने के बजाए, खेती को कंपनियों के हवाले करने के लिए 3 काले कृषि कानून लाए गए । 3 काले कानून वापस लेते समय प्रधान मंत्री ने फिर वादा किया था कि फसलों की लागत का डेढ़ गुना भाव की कानूनी गारंटी के लिए कानून बनाएँगे, लेकिन वो भी झूठ निकला! आज जब देश के किसान दिल्ली में आपको अपना वादा याद दिलाने आए है, तब आप उनका रास्ता रोक रहें है, उनके साथ मारपीट कर उन पर आँसू गैस फेंक रहें हैं, उन पर छर्रों से फायरिंग कर रहें है! देश को खिलाने वाला किसान खुद भूखा रहे, क्या यही विकास है?

How the slogan Jai Bhim gained momentum as movement of popularity and revolution

By Dr Kapilendra Das*  India is an incomprehensible plural country loaded with diversities of religions, castes, cultures, languages, dialects, tribes, societies, costumes, etc. The Indians have good manners/etiquette (decent social conduct, gesture, courtesy, politeness) that build healthy relationships and take them ahead to life. In many parts of India, in many situations, and on formal occasions, it is common for people of India to express and exchange respect, greetings, and salutation for which we people usually use words and phrases like- Namaskar, Namaste, Pranam, Ram Ram, Jai Ram ji, Jai Sriram, Good morning, shubha sakal, Radhe Radhe, Jai Bajarangabali, Jai Gopal, Jai Jai, Supravat, Good night, Shuvaratri, Jai Bhole, Salaam walekam, Walekam salaam, Radhaswami, Namo Buddhaya, Jai Bhim, Hello, and so on.

70 पर्यावरण, युवा, वन नागरिक समूहों की अपील: प्रकृति, लोकतंत्र व युवा भविष्य के लिए वोट करें

- जन आंदोलनों का राष्ट्रीय गठबंधन   देश भर से, 70 से अधिक पर्यावरण, युवा, वन और नागरिक समूहों ने 2024 चुनाव से पहले देश की जनता को अपील जारी करते हुए कहा कि, हम यह सुनिश्चित करें कि हमारे वोट से, प्रकृति की रक्षा, सभी नागरिकों के लिए संवैधानिक और लोकतांत्रिक अधिकार और भारत के युवाओं के लिए एक सुरक्षित भविष्य प्राप्त हो। अपीलकर्ता समूहों की सूची ऊपर एवं इस लिंक पर उपलब्ध हैं।

Laxmanpur Bathe massacre: Perfect example of proto-fascist Brahmanical social order

By Harsh Thakor  The massacre at Laxmanpur-Bathe of Jehanabad in Bihar on the night of 1 December in 1997 was a landmark event with distinguishing features .The genocide rightly shook the conscience of the nation in the 50th year of Indian independence. The scale of the carnage was unparalleled in any caste massacre. It was a perfect manifestation of how in essence the so called neo-liberal state was in essence most autocratic. 

न नौकरियाँ, न पर्याप्त मजदूरी, न राहत: अनौपचारिक श्रमिकों के लिए मोदी की विरासत

- प्रतिनिधि द्वारा  भारत में वास्तविक मज़दूरी 2014-15 के बाद से नहीं बढ़ी है, जबकि देश की जीडीपी जरूर बेहतर हुई है। इस दौरान देश की सामाजिक सुरक्षा व्यवस्था भी थम सी गई है। देश के अनौपचारिक श्रमिकों का जीवन बेहद अनिश्चित है, खासकर झारखंड जैसे राज्यों में जहां अनौपचारिक रोजगार लाखों लोगों की आजीविका का मुख्य स्रोत है।

વન નેશન વન રાશન કાર્ડ યોજના: સ્થળાંતરીત મજૂરોને રાશન લેવા જાય તો રાશન મળતું નથી

- પંક્તી જોગ* ગુજરાતનો રાશન કાર્ડ નો અપડેટેડ ડેટા આ સાથે બિડેલ છે. તેના કેટલાક મહત્વના મુદ્દાઓ આ છે: રાષ્ટ્રીય અન્ન સુરક્ષા કાયદો 2013 માં કરેલ જોગવાઈ મુજબ ગ્રામ્ય વિસ્તારની 75% અને શહરી વિસ્તારની 50% જનસંખ્યાને સસ્તા દરે રાશન પૂરું પાડી શકાય. ગુજરાતમાં હાલમાં 77,70,470 રાશન કાર્ડ અન્ન સુરક્ષા હેઠળ આવરી લીધેલ છે તેવું NFSA પોર્ટલના RC રિપોર્ટ દ્વારા જાણવા મળે છે.

અમદાવાદ પોલિસ કમિશનરનું જાહેરનામું: નાગરિક સ્વાતંત્ર્ય પર તરાપ મારવાની પ્રક્રિયાનો એક ભાગ

- હેમંતકુમાર શાહ  અમદાવાદના પોલિસ કમિશનરનું લોકશાહી વિરોધી વધુ એક પગલું ચૂંટણી ટાણે જોવા મળ્યું છે.   તા. ૧૬-૦૪-૨૦૨૪ના રોજ તેમણે એક જાહેરનામું બહાર પાડીને ફોજદારી કાર્યવાહી અધિનિયમ-૧૯૭૩ની કલમ-૧૪૪ આખા શહેરમાં લાગુ કરી જણાવ્યું છે કે "કોઈ પણ પ્રચારપ્રસાર રેલી દરમ્યાન કોઈ એ કાળા વાવટા ફરકાવવા નહિ કે ઉશ્કેરણીજનક બેનર કે પ્લે કાર્ડ બતાવવું નહિ અથવા કોઈ વિરોધમાં ઉશ્કેરણીજનક સૂત્રોચ્ચાર કરવો નહિ."

કચ્છ અને અમદાવાદમાં થયેલ મોબ લીંચિંગ અને મોબ વાયોલન્સ ઘટના બાબતે DGP ને પત્ર

- મુજાહિદ નફીસ*  કચ્છ અને અમદાવાદમાં થયેલ મોબ લીંચિંગ અને મોબ વાયોલન્સ ઘટના બાબતે  DGP ને પત્ર લખી ને ગડશીશા કેસમાં IPC ની 307, 302 કલમોનો ઉમેરો કરવામાં આવે અને ગડશીશા પોલિસ ઇન્સ્પેક્ટર અને PSI શ્રીઓ ની ન્યાયહિતમાં તાત્કાલિક જિલ્લા બાહર બદલી કરવામાં આવે જેવી માંગણી કરવામાં આવી.