Saturday, December 7, 2019

REVIEW 754: PANIPAT


Release date:
December 6, 2019
Director:
Ashutosh Gowariker
Cast:


Language:
Arjun Kapoor, Kriti Sanon, Sanjay Dutt, Mantra, Mohnish Bahl, Padmini Kolhapure, Zeenat Aman, Nawab Shah
Hindi with a bit of Marathi


The bar for Hindi film historicals plunged to unprecedented depths last year when Sanjay Leela Bhansali’s Padmaavat brazenly edited the truth to cash in on the anti-Muslim sentiment currently pervading India. Since then, Anurag Singh’s Kesari has rivalled that all-time low, distorting a 19th century battle by a Sikh regiment of the British Indian Army against Pathan forces, demonising the Muslim Pathans and rewriting the episode as a long-term fight by the Sikhs for India’s Independence.

History has been one of the many casualties of this era of fake news.

It is a measure of the abysmal state of Bollywood that it comes as a relief that Panipat is not an Islamophobic film. The Third Battle of Panipat was fought at that historic site in north India between the Afghan ruler Ahmad Shah Abdali and the Marathas. though the writing team and director Ashutosh Gowariker (maker of Lagaan, Swades and Jodhaa Akbar) do take liberties with crucial facts here, at least they do not falsely paint this as a war between Muslim monsters and Hindu saints.

This is not to suggest that the film is bereft of caricatures. Of course not. The point simply is that the caricaturing in Panipat is not along religious lines, it is employed instead to portray the Marathas – their Muslim associates included – as a cleaner, gentler, more likeable people than Abdali and his associates. Towards this end, for instance, the opposition soldiers who attack the Peshwa’s young son Vishwas Rao and the Maratha general Ibrahim Khan Gardi on the battlefield are shown growling and contorting their faces like beasts of prey. It goes without saying that no Maratha in the film growls. No Maratha in the film is shown killing quite as viciously as Abdali either. Likewise, Abdali’s Rohilla ally Najib-ud-Daula is designed, both in terms of acting and styling, as an in-your-face slimeball. Again, no member of the Maratha side is pointedly made to look like a snake.

Still, it is important to note that this lack of nuance is not one-tenth as blatant and tacky as Padmaavat, nor dangerous and hate-filled in the way that film was.

Panipat casts Arjun Kapoor as Sadashivrao Bhau, the commander of the Peshwa’s Army who was sent to confront Abdali’s forces advancing across north India. This is 1761, the Marathas hold sway over large parts of the Indian subcontinent, the last of the powerful Mughal emperors, Aurangzeb, has been dead for half a century, and the present occupant of the throne in Delhi is a  weakling who owes allegiance to the Marathas. The Mughal court is divided though between pro- and anti-Maratha elements, and this is one of the sparks that leads to Sadashivrao’s campaign against Abdali (played by Sanjay Dutt) which culminates in the historic Battle of Panipat on January 14, 1761.

Gowariker’s Panipat spends considerable time on how the rivals stitched together alliances with small rulers across north India, using material gain and religion as a lure. This part of the narrative – despite the melodramatic acting by the supporting cast, the narrative’s penchant for overstatement and overcrowded as it is with new characters – remains interesting to the extent that it illustrates the impermanent, opportunistic nature of political relationships of the time, no different from the modern age.

Whether factual or fictional I cannot tell, but Sadashivrao’s wife Parvati (Kriti Sanon) is portrayed as an intelligent strategist whose advice and negotiation skills stood him in good stead. She, in fact, is the prime narrator of her husband’s story.

We know from Jodhaa Akbar that Gowariker has a gift for mounting lavish battlefield scenes, and here too the director does not disappoint although he is thankfully less self-indulgent in these passages in Panipat than he was in that earlier film. The actual combat and manoeuvrings at Panipat are surprisingly engaging, again, despite the amateurish acting of the bit-part players.

If Panipat remains a middling film despite this, it is because of its complete lack of finesse in addition to the needless romanticisation of the Marathas. A point once made is underlined and then re-underlined by the background score and the use of close-ups, which become particularly problematic when they end up  focusing on hammy actors. Sometimes the tone of the narrative becomes ponderous while at other times tricky points are rushed over. This is especially disappointing when Abdali, angered by the Maratha takeover of one of his occupied territories, decides to cross the Yamuna although the river is in full flow. Showing how precisely he managed this despite the high and turbulent waters would have played up his smartness and determination as a leader, which Panipat obviously does not want to do, but as a consequence a potentially great scene with spiffing special effects just never happens.

Then of course there is the minor matter of facts. Contrary to what the closing text on screen says,  avoids saying and implies, in reality the loss to Abdali in the Battle of Panipat grievously affected the Marathas, stalled the spread of their empire in India and in the long run laid the ground for the establishment of most of India as a British colony.

This much laypersons know if they paid attention to their school books. Hopefully a historian will watch this film and offer us a more detailed analysis, but until then a few hours of research even by a non-expert reveals reasons for the Marathas’ failure at Panipat that the film intentionally skips, thus robbing it of additional layers. According to the film, Sadashivrao lost due to limited resources and betrayals by four key allies, a point stressed in the choice of title, Panipat: The Great Betrayal. What it does not mention at all is what critics of the Peshwa say, that among other issues, Sadashivrao was a poor diplomat and did not know the north well, which made him a bad choice as leader for this war.

Panipat shows a large contingent of women (companions, not fellow warriors) accompanying the Maratha Army and a character in passing mentions a number of pilgrims also with them. A common sense question from even a lay viewer would be, why would an army weigh itself down in this fashion? Historians believe this too was a factor in Sadashivrao’s defeat, but Panipat is not a film to indulge in such a critique. The film’s goal is clear: to dwarf the victor (because he came from what is even now a foreign land) and idolise the vanquished (because he is our desi boy, y’know), to claim that Abdali was motivated by greed while Sadashivrao had no selfish interests. With this in mind, Sadashivrao even gets to deliver a line about how “loot” has spurred Abdali to fight for Delhi whereas he, Sadashivrao, is there to offer “raksha” (protection). Ya sure, “raksha” and not a desire to expand Maratha rule.

The lack of gray in the characterisation of Sadashivrao makes him bland and pulls down the film in its entirety. Frankly, Parvati – the medicine woman he marries despite her lower social status – is far more fascinating.

Of the main cast, Sanon’s spirited performance as Parvati proves once again that this youngster deserves more than Bollywood has been offering her so far. She is beautiful, has a commanding personality, towards the end of this film offers evidence of impressive fighting skills and can act. In Panipat she also has the benefit of a character who is better fleshed out than most of the rest. In fact, Team Gowariker seems to be making a point to Team Bhansali when Sadashivrao is shown extracting a promise from her that she will not commit Sati if he dies, in sharp contrast to Padmaavat which glorified this regressive practice and treated Rani Padmavati’s Sati like a fashion parade.

Kapoor as Sadashivrao is earnest, while Dutt deadpans his way through the role of Abdali. Zeenat Aman is wasted in a cameo. And this cannot be said enough: the casting of most of the remaining actors comes across as careless.

So yes, Panipat is shorn of Padmaavat and Kesari’s insidious intent, but it is not exactly an innocent, truthful chronicler of Indian history. Add to that its lack of polish and spark, and for all its positives, it ends up as just an average affair.

Rating (out of 5 stars): 2


CBFC Rating (India):
UA 
Running time:
173 minutes 

This review has also been published on Firstpost:


Poster courtesy:


Wednesday, December 4, 2019

REVIEW 753: KETTIYOLLAANU ENTE MAALAKHA


Release date:
Kerala: November 22, 2019
Delhi: November 29, 2019
Director:
Nisam Basheer
Cast:

Language:
Asif Ali, Veena Nandhakumar, Manohari Joy, Basil Joseph, Jaffer Idukki, Raveendran
Malayalam


Commercial Malayalam cinema has for a while now been dominated by an ugly, toxic masculinity, with storytelling that normalises domestic violence, packs casual misogyny into comedies, portrays men as omniscient, omnipotent beings and glorifies male aggression. Kamal’s Aami in 2018 was a rare mainstream film that expressed discomfort with a man’s selfishness in his marital bed, but it avoided outrightly condemning him. In a less mainstream space, last year’s direct-to-online release Ottamuri Velicham (The Light In A Single Room) had no such qualms – while telling the story of a woman being brutalised by her husband, director Rahul Riji Nair made no bones about his belief that his hero’s sense of sexual entitlement towards his wife amounted to rape.

Kettiyollaanu Ente Maalakha (My Wife Is My Angel) examines another aspect of this social malaise. When a male child is brought up to treat women as lesser beings, it is not hard to imagine how his mindset will be shaped by an India where sex education still remains largely taboo, where very few families have open discussions on sex, and where many boys get their earliest lessons on the subject from other (twisted or equally ignorant?) boys and/or the exaggerations of pornography. Kettiyollaanu Ente Maalakha is about the effect our society has on another kind of man: a fellow who has been raised to respect women but whose interactions have been limited almost entirely to the mother and four sisters he loves.


Asif Ali plays that young man, Sleevachan, a busy 35-year-old farmer in a mountain village in Kerala who has long avoided marriage. When he decides to get himself a wife one fine day, it is not for himself at all but because he does not want his ageing mother to be alone at home while he is out at work. Sleeva is a hard-working chap and well-liked in the community. He soon finds a bride and thence arises his trauma. Having volunteered to walk down the aisle with Rincy (Veena Nandhakumar), he panics because he is clueless about physical intimacy with a woman and overcome by a debilitating shyness.


When Sleeva confides in a priest, he is told that once he and Rincy get close he will instinctively know what to do. Errm, but what about the...uh...mechanics of intercourse? This conservative rural community follows a don’t-ask-don’t-tell policy on sex. The crude misinformation from Sleeva’s misogynistic drinking companion serves no educational purpose though it is the most graphic that anyone gets with him.

In many ways, Kettiyollaanu Ente Maalakha is pathbreaking. It deals with a grave theme but has a light touch, features a mainstream male star and does not disguise its mainstream commercial aspirations. In a country where most people have warped ideas about consent even between strangers, and the general assumption is that marriage grants a man a life-long licence for sex with his wife whenever, wherever and in whichever way he wants it, her wishes be damned, director Nisam Basheer and writer Aji Peter Thankam have the vision to deal with the issue of a woman’s consent within marriage.

(Spoiler alert for this paragraph) Kettiyollaanu Ente Maalakha goes a step further and underlines the point that consent must be given at every instance – just because a wife is well disposed to her husband and has initiated physical contact with him on previous occasions, does not at all mean that he is allowed to force himself on her. When such force is shown to be used in the film, it is clearly called “rape”. (Spoiler alert ends)

When it starts out, Kettiyollaanu Ente Maalakha does not offer any indication that it will take such a serious turn. It is at first gently amusing and endearingly real as Basheer establishes the close bond Sleeva shares with his large extended family and the bonhomie among the villagers. When the going gets grim, the director ensures that the narrative does not trivialise the issues at hand. The reins do slip from his hands a couple of times – both instances involve a comically nosy old woman: such people of course exist in real life and such circumstances are likely to arise, but the point is the presentation itself in both cases is jarring in comparison with the sensitive tonal balance maintained in the rest of the film. That said, these shifts in tone pass off in seconds and it is clear they are not intentional.

The significance of Kettiyollaanu Ente Maalakha lies in its position on prevalent social notions of consent in perpetuity in the matter of sexual relations, the acknowledgement that marital rape is common in our society and the sight, however improbable it may be, of almost an entire community being opposed to it. Improbable the latter certainly is, but not impossible, and I will take a suspension of disbelief any day over the poisonous misogyny that big-budget men-centric Malayalam cinema has thrust on us for too long now. Remember that just weeks back the repeated impregnation of an unwilling wife by her husband in Aadya Rathri was brushed aside jokingly as a mark of his love for her rather than what it is: marital rape.

Sleevachan’s innocence does take some time to sink in because even if his friends were unusually reticent, it requires a stretch of the imagination to believe that the couple of jerks who he also hangs out with never volunteered details of their sexual encounters. Improbablebut again not impossible. There is more ignorance out there than we realise. Look around your own social circle and ask how many seemingly knowledgeable, sexually active men are aware that condoms and birth control pills are not 100 per cent effective, ask how many couples think having unprotected sex “just once” cannot result in a pregnancy. It happens even in more sexually permissive societies than ours. A Sleevachan could, therefore, exist.

(Spoiler alert for this paragraph) The episode that requires some consideration is the one in which Sleeva behaves uncharacteristically with Rincy. Is such a dramatic momentary lapse possible? Yes, if you take into account the “manaprayasam he spoke of to his priest, the combined weight of social expectations, peer pressure and wrong guidance. (Spoiler alert ends)


Kettiyollaanu Ente Maalakha is not perfect. At one point there is talk of counselling for Sleevachan, but no sessions are shown and the screenplay seems to take the line that human instincts ultimately were indeed all that was needed. Given the circumstances, the film also opts for the safest possible ending. And it is important to point out that though its choice of theme is commendable, Kettiyollaanu too is a man-centric take on what is intrinsicallyman-woman issue. The woman here is not marginalised, but she is certainly secondary. Nothing illustrates this better than the scene in which Sleevachan sits before Rincy finally confiding in her about his confusions, and the camera focuses on him while showing her from only the forearms down. Really? Expected better from you, Team Kettiyollaanu.

Despite this, the film remains pathbreaking because it takes a stand against behaviour that Indian cinema at large and Malayalam in particular usually ignores or trivialises. Kettiyollaanu Ente Maalakha’s courage and humanity are what recommend it most, though its naturalism, bird’s eye view of local customs and top-notch acting come close.

Asif Ali is off the charts with his interpretation of a rustic, romantically awkward youngster. After Uyare, this is his career best performance. What an exceptional year for an actor who too often has wasted himself on generic, largely uninspiring films.

Veena Nandhakumar is phenomenal too as a new wife whose confusion over her husband’s initial oddness belies a quiet confidence.

My pick of the credible supporting cast is the beautifully dignified Manohari Joy who plays Sleevachan’s mother.

William Francis’ music is a bonus, smoothly kneaded as it is into the narrative. That folksy number about Sleevachan’s marriage is lovely.

DoP Abilash Sankar, whose neglect of a woman in one scene I just mentioned, plays a crucial role elsewhere in the delicate, non-exploitative handling of sexual violence. This is why Kettiyollaanu Ente Maalakha is so important – because male behaviour that is considered commonplace in our society is treated here as exactly what it is: a crime. In doing so, Nisam Basheer and Aji Peter Thankam have contributed to an essential conversation in a non-esoteric fashion, however debatable certain aspects of their storyline maybe.
 
Rating (out of 5 stars): 3.25

CBFC Rating (India):
U 
Running time:
135 minutes

This review has also been published on Firstpost: