Trans-gender persons and Media

As part of "Divergenti - International Film Festival on Trans-sexual issues" held in Bologna (Italy) in May 2013, a workshop was organized on how media reports about trans-sexual issues and to provide some guidance about how issues related to trans-sexual people can be communicated.

The workshop had two main speakers from the UK based Trans Media Watch - www.transmediawatch.org - Helen Belcher (director of TMW) and Jane Fae, a British journalist.

Trans-sexual people every where are usually surrounded by misconceptions. In India, where I grew up, there is little real knowledge about trans-sexual persons known as Hijra or Khusra or Kinnar, though they have a well defined derogatory social role - to come and ask for alms during auspicious occasions (marriages, child birth, festivals). According to the popular perception, they also work as sex-workers. In the every day reality, they are ostracised and discriminated in a vicious manner, at all levels.

Gender is about being a man or woman, and behaving as a man or a woman. It is about male and female identities of persons.

Three levels of Gender Identification

Helen Belcher talked about three levels of gender identification - at the level of genitals, at the level of chromosomes and at the level of persons' brains. For each of these levels, completely male and completely female can be seen as two extremes and there is a range (spectrum) of positions in between those two extremes. Usually, the gender at all the three levels is same, but in many persons these three levels can be independent of each other:

External genitals can be completely male or female or they can have some mixed characters (inter-sexual).

In terms of chromosomes, males have XY sex chromosomes, female have XX chromosomes, while some persons can have different configuration such as XXY.

At the brain level or emotional level, persons can feel male or female, even if their genitals or chromosomes may not match these feelings. Most persons can recognise a male and female parts in themselves.

Thus a person can have outwardly completely male genitals and yet at chromosome level may not have the XY chromos or at the level of feelings, may feel to be a female. Similarly a person may have female genitals and yet feel to be a male.

Trans-sexual persons have always existed in the history, though only in the past few decades, they have been able to come out in public and ask for their human rights.

Historically, the issue of trans-sexuality was treated as a mental health issue and has been medicalized, called as "gender identity disorder". There have been debates if it has a biological origin.

To be a transgender person is not a choice

It is important to understand that being a trans-person is not a choice, people do not choose to be trans-sexual. Given the exclusion and discrimination that trans-persons have to go through, if it was just a question of choice, why do people go through it? They go through it because it something too deep in them, it is not a question of choice.

All of us go through a continuous and unrelenting conditioning from early childhood that construct our identities in terms of boyness and girlness. To question that conditioning is difficult and transition (the process of changing gender) is a process that does not ever end. Some people believe that just because you have had a surgical operation, you have changed gender and your transition is complete, that is not true. Transition is a process, where you challenge that childhood conditioning every day.

Stereotypes about transgender persons

There are many stereotypes about trans-persons. For example, that they all do comedy shows or that they are acting, they are "putting on a show", they are not who they say they are. They are seen as exotic and extravagant, non caring persons. Or that they are sex workers. They are not seen as ordinary persons.

The word trans-gender is an umbrella term. There are many other related terms such as cross-dresser, gender variant, trans-sexual, poly-gender, drag queen or drag king, transvestite, etc. Some of these words have different definitions, their boundaries are fluid and keep on changing. These identities are dynamic, their precise meanings can keep on changing at different points in the lives of persons.

Gender identity and sexual orientation

Often people confuse between the transgender issues and issues related to sexual orientation. Helen Belcher explained it very clearly when she said, "Gender is about who you feel to be, a man or a woman. Sexual orientation is about with whom do you wish to have sex."

There are transgender women (persons who were given male gender identity at birth), who wish to have sex with men while there are others who prefer other women or transgender women. There are transgender men (persons who were given female identity at birth) who like sex with other men or with women or with transgender women. Equating transgender issues with being gay or lesbian is not correct, though all these groups often face similar social barriers in terms of prejudice, discrimination, violence, abuse, etc.  

In conclusion

These are just some of the idea presented by Helen in the workshop. Persons working the media, like everyone else in the public, also have the same misconcpetions and stereotypes about trans-gender persons and by writing about these issues in a particular way, amplify those ideas and make them more universal. Thus, it is important that media-persons can have a dialogue with and understand the different issues linked to trans-gender persons.

(Updated and corrected the article on 24 July 2013)

***

Short films at Trans Film Festival

Sunday 5 May, was the last day of "Divergenti 2013", the international film festival in Bologna (Italy) on transgender themes. It was also the day of short films.

I was fortunate that on each day of the festival, I was able to watch/attend at least one film or event, though I missed two films that I would have really loved to see - Noor (France & Pakistan, 2012) and Facing mirrors (Iran, 2011). This festival has been an intensive full immersion course into transgender issues for me.

Coming to the short films in the festival, there were five of them on 5 May. I love the short film format and wish that there were more of these films. Here are my impressions about the five short films shown in the festival:

Lili longed to feel her insides
(USA, 2011, 5 min., directors - Adelaide Windsome and Wren Warner)

If you wish, you can watch this film on the youtube video.
Apart from expressing the angst of Lili Elbe, the first person who was identified as transexual in USA and who went through the transition surgery, I am not so sure if I have understood all the things that this puppet-based film wanted to communicate. It shows the challenges and anguish of Lili through a puppet and a background song.

In the film, I was struck by the shot of a butterfly (or was it a crab?), pierced by a stick, fluttering and writhing, trying to get away. However, I am not so sure about the symbolism of the hole on the Lili-puppet's tummy, and pulling out of her body parts, or the stick fixed in her nose.

Perhaps, this film is not about any rational understanding, but it is more about communicating the emotional state and anguish of Lili's experience? Thus, like abstract art, it is not important to ask for meanings, but rather we should focus on the feelings evoked by the images and the song? If you watch this film, I would love to hear about your impressions about this film.

Burmese butterfly
(Myanmar, 2011, 12 min., director Hnin Ei Hlaing)

This is the first film of director Hnin Ei Hlaing from Yangon Film School. The film tells the story of Phyo Lay, born as a boy named Kew, who from her early childhood, felt that she was a girl. She lives with her grandmother in Yangon and calls her "mother". Her grandmother initially tried to control her and to make her behave like a boy, but Phyo Lay's feelings were too strong to be chained.

Duped by a man proposing a job in a bar in Thailand, Phyo finds herself stranded in a border town. She finds work in a bar in a small town of Myanmar and then finally goes to Thailand, to work in a factory. Finally back in Yangon because "I missed my mother", Phyo now works in a beauty parlour, is open about being a transexual and her grandmother has finally accepted her for who she is.

In the last scene of the film Phyo says, "Next time, I want to be born as a girl. There is just too much prejudice against us."

It is a simple straight forward film with some sepia coloured flashback scenes shot with actors to illustrate significant moments in Phyo's childhood. It provides a glimpse into the transgender and queer community of Myanmar. It also tells a universal story common to transexual persons all over the world.

Undress me
(Original title Ta Av Mig, Sweden 2013, 15 min., director Victor Lindgren)

Swedish film "Undress me" is about a MtF transexual girl called Mikaela (Jana Bringlöv Ekspong) and her encounter with a guy (Björn Elgerd) in a pub (check the trailor on Youtube).

The guy is attracted towards her and also a little puzzled. He says, "I have never met a girl who is taller than me and has a voice deeper than me".

The girl explains that she is transexual. The guy is shocked but also a little curious. He goes to her house and wants to see her body. She wants him to reciprocate, by showing his body.

The film shows the curiosity about the bodies and genitals of transgender persons and at the same time, their difficulties in being seen as persons with feelings and desires. For example, in the film, Mikaela and the guy, they never kiss.

The guy is attracted and at the same time, afraid. And there is a feeling of underlying tension in the film related to the insecurities of masculinity, as if violence can erupt suddenly. It is not because the guy is particularly rude or nasty, but I think that in general our societies are less tolerant of diversity and being rude or not behaving properly with persons who are "different" is seen as "normal".

I liked a lot this film.

Il Mio Genere - My gender
(Italy, 2012, directors Marta Cioncoloni & Cesare Bonifazi Martinozzi, 20 min.)

This film tells the story of Emanuele or Lele, born a girl and his journey to become a FtM man. He explains very eloquently about his growing up years and the slow understanding about his own desires linked to different events in his life that make him decide on the transition.

"The girl that I was so many years, sometimes she still wants to come out and express herself. I accept those moments with serenity, because she is also part of my history and part of me", he explains. Thus, his FtM transition is a shift along a spectrum that can range from points situated somewhere between the extremes of masculinity and feminility, but that continues to have elements of both.

The film also has interviews with a psychologist working in a "Transexual advisory centre" and with a surgeon who has experience in transition-related surgery. I think that for persons who know little about transexual issues and for young persons going through a crisis of identity, this can be a good educational-informational film.

It sounds a little jarring to hear the doctor refer to transexual persons as "patients", as if they are sick (though he is talking about his role as a doctor so perhaps the use of word "patient" is understandable). But then medicalization of all issues related to alternate sexualities is a common issue for different groups of persons, and not just for transexual persons.

These educational/informational parts of the film are very verbal and do not use any images or models to explain anything. However, before the screening one of the directors, Martinozzi, had explained that this is their first film, made without any kind of external funding, so it is easy to understand its limits.

You can watch the full film in the Youtube video, though it is in Italian and does not have subtitles.

La Victoria de Ursula - Ursula's Victory
Spain 2011, directors Julio Marti & Nacho Ruipérez, 16 min.

This film is a little jewel, complete with gothic atmospheres, and strange looking characters, who give an idea of hidden mysteries and conspiracies. In some ways, the film is like a Spanish version of Addams family. The film starts with a stormy night and a young girl dressed in red raincoat with a hood, carrying a suitcase, walking through a lush foliage, who breaks the chains of a cemetery and then starts digging at a grave. The secret of her actions is revealed at the end, with a well-constructed surprize.

You can watch the full film in the Youtube video - it is in Spanish with English subtitles.

The film has an eloquent message about people's fear of society and thus how persons who do not fit with the society's norms, such as transexual persons, are hidden and mutilated to keep up the appearances.

Among the short films of "Divergenti 2013", I liked this film most.

Conclusions

I think that the understanding that comes from a "story" is completely different from the understanding that comes from someone explaining something. Both kinds of understandings can be important.

However, if I have to judge a film, I would like to feel it in a cinematic language - that means, a communication through images and words, and not some kind of lecture. That is why I liked "Ursula's victory" most because of the way it uses the cinematic language and the way it is able to provide an emotional connect to the persons in its story.

Actually the English translation of the film's title "La Victoria de Ursula" takes away an important aspect of film's meaning. The film is about victory of Ursula, who manages to respect the dignity of her father. At the same time, the title of the film can be seen as change of the name "Victor" into "Victoria" on the tombstone.

Some documentaries rely almost completely on words - that is, people speaking and explaining. Probably these can work equally well as radio programmes. I personally feel that explaining everything and not letting the audience discover their own meanings, is boring and is less effective in terms of communication.

Thus, in the short films, for me the element of how much is not said/explained is really important because, then it can become like a broken tooth and your mind constantly goes back to it, trying to decipher its meanings. In that sense, I think that "Undress me" was the strongest short film in the festival, because it does not give any kind of explicit message, it does not give any clear judgement and in the end, it makes you question yourself. Four days after watching it, I still find myself occasionally thinking about it. Thus while "Ursula's victory" had an immediate strong impact, in the long run, "Undress me" is more effective.

Internet gives you the option of watching three of these films, so why don't you take a look at them and make your own opinions? I would love to hear about your opinions.

***
Regarding the Trans film festival of Bologna (2013), I have already written two more reviews - "Nessuno è perfetto" (Nobody is perfect) about MtF transexual persons and "Sexing the Transman" about FtM transexual persons.

***

Sexing the Transman - the path to manhood

"Sexing the Transman" is a 2011 documentary film on FemaleToMale (FtM) transexual persons by Buck Angel. I saw this film in "Divergenti 2013", the International Trans Film Festival in Bologna (Italy) organized by Movimento Identità Transessuale (MIT - Italian Transexual Identity Movement) in the first week of May.

I had never really thought about FtM transexual persons before. More than a decade ago, during a research on sexuality and disability, I had read something about difficulties of surgical construction of penis in the FtM persons compared to the relative ease of constructing a vagina in MtF transexual persons, but somehow, after finishing my research I had never really thought about it.

As general public, we are much more aware of the Male-to-Female (MtF) transexual persons, especially in terms of the stereotypes of flamboyant and exotic personalities that are often used as caricatures to elicit laughs or as villains and perverted personalities in films and mainstream media. I do not remember seeing or reading about any FtM character in any film or book in any language. There have been a few films where women dress as a man (for example, Albert Nobbs, where Glenn Close dresses as a man in the 19th century Ireland to find a job and Yentl, where Barbara Streisand dresses as a man to get Jewish religious education), but in those films, the women do not really wish to be a man, they are only forced by circumstances to cross-dress.

If someone asks you to imagine and describe a FtM transexual person, that is someone who was born as a girl and who later became a boy or a man, what kind of person will you think of? If someone had asked me this question before I had seen "Sexing the Transman", I think I would have thought of femminine looking men. Now take a look at Buck Angel, who is the scriptwriter, producer and director of "Sexing the Transman", and also an actor in some adult XXX films, and ask yourself if he fits in with your ideas of a FtM person?

However, thinking that all FtM transexual persons are like Buck Angel, would be equally wrong. Like all human beings, FtM persons also come in all shapes and sizes. A trailor of the film on Youtube can give you a glimpse into some of them.

The Film

"Sexing the Transman" takes you into the largely unknown world of FtM transexual persons in north America through some in-depth interviews. People talk about their childhoods, their understanding of how they felt different, their alienation from their bodies, their decisions to make a transition to a male persona, the effects of taking male hormone (testosterone), the surgeries to get rid of their breasts, and most of all, the liberating effects of the transition on their lives.

The film gave me the feeling of being in a locker room full of horney adolescent guys. The guys in the film constantly talk of dicks, jacking off and fucking. The only missing words in their vocabulary are related to female genitals.

Almost all the persons in the film talked about their feelings of being imprisoned in their bodies and their distaste (or refusal) towards their femminine bodies and genitals before the transition. In the pre-transition phase, some of them had been through the traditional female roles with their boyfriends, though they felt that something was missing. They describe taking testosterone as suddenly feeling alive for the first time in their lives. It is like a second adolescence, it makes them feel horney and sexually excited all the time.

Almost all the persons in the film have had some kind of surgical operation for the removal of their breasts. They say that breasts were non-sexual for them. After the operation and hormones, most of them feel an increased sensitivity of their nipples and understand the pleasure that comes from touching of those nipples. In a moving testimony, one of the guy explained the years of binding his breasts and covering himself with layers of clothes to hide them, and his joy in taking off his shirt in public after his breast removal operation - the joy of feeling naked skin.

Only one guy in the film has had surgical operation to get a penis. All the remaining persons seem happy with their slightly overgrown clitoris, treating them as penises. At the same time, those who do not go through the operation for the construction of a penis, they have their vaginas. Many of them say that after the transition, they feel more accepting towards their vaginas and some of them agree that they also like being penetrated. Compared to non-trans guys, the FtM guys in this film seem very much relaxed about their bodies, open to experimenting different flavours of pleasure.

All of them agree that transition has changed their lives completely. Some of them are in relationships, some have sex with other FtM guys like themselves, some like sex with men, some others like it with women. These discussions clarify the differences between their gender preference and their sexual orientation. In terms of gender they all feel male. In terms of sexual orientation, they are very different - some of them are heterosexual (they like women), some are gay (they like other men or FtM men) and some like to experiment with men, women and FtM guys.

There are two women in the film, who talk about their sexual relationships with the FtM guys. One of them, Margaret Choo, is much more open to experimenting the different male and female roles in the sex with lesbians and with FtM guys. The other, Selene, looks at FtM guys exclusively as "male" and does not want to deal with the female parts of their bodies.

The film has a few explicit sex scenes, showing FtM guys having sex or showing their genitals and jacking off.

Comments

Some of the initial explicit sex scenes embarrassed me, especially the scenes of the couples (Sean and Dan, Buck and Fallen). I felt that the explicit sex scenes detracted from the film. If I was watching this film at home, probably I would have switched it off at that point. Fortunately I was not at home, but in a cinema hall and so I could not switch it off. After watching the full film, looking back, I feel that without those scenes, I would not have understood half as much. Or that I would have understood what it means to be a FtM guy only in theoretical/rational terms and not in emotional terms.

The film goes straight to the point and shows you how does it feel to be a FtM guy. As men, we are so much preoccupied about the length, width and the erection of our dicks, and the duration of our "performances". FtM world liberates you from such anxieties - you can still be a guy and have enormous pleasure and fun with sex even if you don't have any dick.

FtM world has its own jargon and the film touches on some of them. For example, "transition" is the process of changing from female to male persona, "top surgery" is breast surgery, "stone" is about ignoring your vagina during the sex, "Cis" is a person who was born as a male, and "strap-ups" are artificial penises that can be strapped up. Vaginas can be "lower half" or "the hole".

I have already written about the other film, "Nessuno è perfetto" (No one is perfect), that dealt with MtF transexual persons. These two films are completely different - "Nessuno è Perfetto" is melancholic and more about challenges, difficulties, emotions, love and relationships; while "Sexing the Transman" is more joyful and it focuses on liberation, having sex and fun. The two films give a completely different glimpses of the two transexual worlds, though both may be partial glimpses!

I feel that "Sexing .." could have benefited by having some older FtM persons, who had the transition some decades ago and who could have looked back at longer periods to share their experiences and challenges.

I wish that more people will see this film to get an understanding about an area that is so little known. It would make you look at male and female roles in more open ways, and in the process, understand and enjoy your own sexuality in more fulfilling ways.

Note: More information including trailors and an adult XXX version of this film are available on the Buck Angel's Sexing the Transman website.

***
I was thinking that transitioning from male to female or from female to male, can pose some specific challenges. The answers to those challenges may not be easy in the present system. Here are three examples of these challenges:

Alessandra, one of my friends in Bologna, was born a male and had married. Only after marriage, she understood her desire to be a woman and went through a surgical operation. After the operation, she asked to be recognized as a woman. However, after legal recognition, her marriage has been annulled, because Italian law does not recognize marriage between persons of same sex. Alessandra has still the same body and is the same person who had married to a woman, she still loves that woman and they still live together, but because she had an operation and she took some hormones, her marriage is no longer valid.

Another Alessandra, Mr. D'Agostino, writer of an Italian book about FtM guys called "Sesso mutante - i transgender si raccontano" (Changing sex - the transgenders tell their stories), decided to become a man five years ago. He had some surgery and took hormones. However, he does not want to get his uterus removed. On the other hand, according to the Italian law, to be recognized legally as a man he must get his uterus removed. Thus, inspite of his manly body, beard and deep voice, he still has a female name and on his documents he is a woman, that create lot of difficulties in the daily life.

In the film Trans-America, the MtF woman is with her son whom she had fathered before her transition. Yet, because she is a woman, she can't be a "father" of her son, and is obviously not his mother. The film does not pose this as a legal question, but more a question of relationship between a son and his father.

All these examples point to the way the male and female gender roles are closely linked in our societies to being father and mother in a family. Transitions confuse these clear boundaries, and create paradoxes.

***

International Trans Film Festival 2013

The 6th International Trans Film Festival of Bologna, called "Divergenti 2013" (Divergent or going in different directions) started on 2 May 2013. The festival is organized by MIT - Movimento Identità Transessuale (Transexual Identity Movement) of Bologna (Italy) and many other partner organisations such as "Some prefer cake" and "Cassero - Bologna Gay Lesbian centre". This year the festival is focusing on the way media looks at and talks about transexual persons and related issues.

This year, I am planning to attend at least part of the festival, including a participation in a workshop on "Trans* and Media".

Though I did participate in the past in some GLBTI events and once I had interviewed Alessandra Bernaroli, who is fighting for her right to marriage, I have to confess my substantial ignorance about transexual issues. Thus, I am hoping to learn more about these issues from this festival.

MIT was initated in 1979 with the aim of fighting for "right to sex change" and is the first association of transexual persons in Italy. The law on sex change (Law 164) was approved by Italian parliament on 14 April 1982.

Porpora Marcasciano, president of MIT and an activist for human rights, sociologist, researcher and writer, opened the festival. In her speech, she pointed out the widespread stigma and prejudice surrounding transexuals. At the same time, she felt that the stories of transexuals are usually told by others, non-transexuals, so that one of the aims of the festival is to give voice to transexual persons themselves.

An Italian documentary film, "Nessuno è Perfetto" was the opening film of the festival.

Nessuno è Perfetto
(No one is perfect, 2013, Italy, 82 minutes)

The film is produced by Ar.Pa. films, is directed by Fabiomassimo Lozzi and its screenplay is by Fabiomassimo Lozzi & Antonio Veneziani.

The film focuses on the worlds of Male-to-Female (MtF) transexuals, through interviews with a group of transexual women who were born as male. The different stories are mixed together and do not follow a chronological order, thus the film feels like a chorus of different voices around the central theme of transexual women.

The different voices about lived experiences of persons alternate with the poetry of Antonio Veneziani, an Italian poet, who writes about love, relationships, pain, abbandonment, identity, gender ... Though the trailor of "Nessuno è perfetto" does not have English subtitles, still you can take a look at it to get a feel about the film.

I think that among the transexual persons, the men who desire or feel to be a woman, are better known to general public, since there have been some important films around them. For me, the most important work in this sense is the Spanish film "All about my mother" (Pedro Almodovar, 1999), where I had loved Agrado as the warm hearted transexual prostitute.

Another important film about MtF transexual persons is "Trans America" (Duncan Tucker, 2005). This film touched on the complexity and challenges of the transition process including issues regarding surgical operations in biological males to become a woman and the complicated relationship of a transexual woman with her teenage son, she had fathered in her male days. (Check its trailor on Youtube)

Thus, Lozzi's film was not my first experience about the world of transexual women. However, still the film surprized me because it gave a glimpse of the absolute diversity of experiences and meanings of being a transexual woman. It made me realize that to be a "transexual woman" is not one stereotype experience, but rather each individual is different. Flamboyant and exotically dressed trans-women, popularly known as drag-queens, catch public attention and make us think that all trans-women are like that. Lozzi's film makes you understand that this is far from true, by presenting a palette of very different persons, none of whom fits in the "flamboyant and exotic drag-queen" group.

Marcello seems more male than female. He dresses as a male and wishes to be known by a male name. He shares his the pain of his first traumatic sex experience. He has not taken female hormones like estrogen, has no female-breasts and not been operated. He is a woman, emotionally and psychologically rather than physically.

Daniela has been a wife for fifteen years. She talks about her operation in London because that operation gave "more depth" to her new genitals. The operation allowed her to become a woman legally and have a female name. Her mother in law did not even realize that she is transexual and keeps on hoping for a grandchild. Only when Daniela was close to her separation from her husband, she talked to her mother-in-law about her transexuality. Her mother-in-law's reaction, "..but my son's body is normal, I know it because I bathed him as a child" gives a glimpse into common misconceptions and lack of understanding about transexuality in general public.

Georgina talks about her controlling husband, and her fight to be her own person and to make her own choices. She also thinks that a "normal" family is made of a man, a woman and their children and thus does not think that couples with a transexual person have a right to marry.

Leila, an artist from Brazil, talks about her early exclusion because "she was not Italian", and also of the strong influence of church.

Andrea is a fish-seller and also a handicrafts person, talks of her initially difficulties and the social stigma. She also talks of her intense relationship for four years with a person who had lot of problems and how their relationship changed from passion to "maternal care". "It is heterosexual men, persons who like women, who get attracted to trans-women", Andrea says smiling, "but so many of them want me my dick, they want me to be the active partner."

Another story is that of Venecio, a pioneering trans-woman who was some kind of famous artist. Her part of story in the film is shown through a visit to a museum dedicated to her costumes.

Comments

The persons in the film talk of their initial difficulties, their first sex experiences, their love lives, their long relationships, their hormone therapies and operations, their struggles to be "normal" in a society that does not accept them easily.

On the whole, the film is sad and melancholic, focusing on difficulties, loneliness, challenges of finding love and companionship, of being used just for sex. Veneziani's poems that connect different parts of the stories, are also melancholic. The only happy parts of the film are where Andrea comes on screen.

I could understand from the film that the transition, the process of changing from a man to a woman, is an evergoing process, it does not conclude just because a person has been operated and has female genitals or takes hormones. Rather transition is a lifelong process of a new gender identity that must be forged constantly, fighting or dealing with external and internalized gender roles, stereotypes and expectations.

The film focuses on persons who have lived through tougher and more closed times of 1970s and 1980s when the issues of transexuality were just coming out and the battles for their human rights were just begining. They all feel that today things are easier and their is much more visibility, so it is easier for persons to transition and make their choices. I feel that the film could have gained by having one or two more contemporary stories of younger persons, who have different kind of experiences.

The film has many shots of Veneziani getting out of and getting back into a house, where he has to squeeze through a half-open door. I am not sure if it has some symbolic meaning (I didn't get the meaning) and why it is repeated so often. The parts about Veneziani, like the shots showing he is writing notes, seem like intellectual/literary posturing.

Globally I liked this film and I think it succeeds in giving you an idea of diversity of transexual women and their lives and experiences, especially in the above-fifty age group.

***

Families on Noah's ark

When someone says "family", my first thought is of a man, a smiling woman and their two kids. They look like the family shown in a cereal ad on the TV, a testimonial to the power of advertising. However, real life families are different.

Depending upon people's backgrounds, the word "family" makes most persons think of "nuclear families" or small families, composed of parents with one of two children. In some countries, some people still think of "extended families" including grandparents, uncles and aunts, but their numbers are fast decreasing.

Whatever is the image of a "family" in your mind, a mother and a father seem to be a neccessary component of a "family". However, increasingly in urban spaces accross the globe, even this is not true. There are other variations of families, like a Noah's ark, that is much more richer and interesting, then the stereotypes of nuclear or extended families. For example, there are single parent families. And, there are families where both father and mother are married to different persons, so children can have two moms, two dads, and different multiples of grandparents.

However, families with same sex couples as parents are still uncommon. If they are there, they are usually hidden. This article explores some examples of these new kinds of families and the challenges they face.

A cover article in a recent issue of Outlook was about "coming out" of Lesbian couples in India. One of the stories in this article was about a family composed of a woman, her companion and her 18 year old son from a previous marriage. “It’s best to disregard taunts from classmates and neighbours,” the son had said, hinting at how stereotypes influence public perceptions.

A few days ago I saw an exhibition in Bologna on "new families" called "So many families, all are special". Some of the examples of "new families" in this exhibition included - two men with a child; a European couple, with two adopted children, one child from Africa and the other child from Asia; two women with a child.

In the west (and in urban areas in countries like India), the increasing number of divorced couples means that single parent families are not no longer rare. Thus, these children from single parent families or families with divorced and remarried parents face less discrimination today compared to the past.

The "New families" exhibition reminded me of some groups that had participated in the last Bologna GLBTIQ pride parade, that I had participated in 2012. Earlier, when we spoke of alternate sexualities, we talked mainly of gay or lesbian couples. However, with time, many other groups of persons have "come out", each specifying their own specific situation that is different from those of the other groups. Thus today when we talk of sexualities, we talk of hetrosexuals, gays, lesbians, bisexuals, transgenders, intersexuals and queers.

I think that the growing numbers of groups under "alternate sexualities" is a recognition of infinite diversities of sexualities among human beings and thus, the GLBTIQ (gays, lesbians, bisexuals, transgenders, intersexuals and queers) lable needs to seen as symbolic rather than an accurate representation of the reality of sexualities. I think that sexualities can be dynamic, at least in some persons, so that that they may place themselves differently in the GLBTIQ spectrum at different points in their lives.

In the last Bologna GLBTIQ pride parade, there were some groups representing specific professional categories such as a GLBT police-military group and lawyers' group. This was a reminder that in spite of stereotypes, GLBTIQ persons can be in any profession and not just involved in fashion, cinema or arts.

In the parade, there was also a group that runs a telephone helpline on GLBTIQ issues. I think that such a service is important for young and adolescent persons, who are not sure of their sexuality and who need to talk to someone about their doubts. Such a service can also be useful for parents who need to talk to someone to understand what is happening to their children and how they can support their children. Such helpline is also useful for persons who face discrimination and harrassment at their workplace.

There were some other groups in the parade that were concerned with the relationships between sexuality and religion, especially about a dialogue with Catholic religion. These groups of persons explored the issues around non-acceptance of alternate sexualities in their religion, and thus, asked how they could continue to feel part of their religion.

Parvez Sharma's documentary film "A Jihad for love" had explored similar questions for same-sex Muslim couples, some of them with their children.

In most religions, there is little acceptance of alternate sexualities, and thus little recognition and support for these families. Sometimes, religions are used to justify violence and discriminations against GLBTIQ persons.

In the Bologna GLBTIQ pride parade in 2012, there were a few examples of families dealing with alternate sexualities."Famiglie arcobaleno"  or Rainbow families, are families where the parents are same-sex couples, composed of two men or two women. Their children may have been born with support of surrogate mothers or artificial insemination. Sometimes, a gay and a lesbian couple may also decide jointly to have a baby.

There was a another group, presenting a variation on the Rainbow families, those LGBT persons who had children from their previous heterosexual relationships.

These were also some organisations of parents of gay or lesbian persons. Sometimes as parents, we may have our own ideas about alternate sexualities and thus, we may not accept our children's sexuality. However, often it is the fear of the opinions of others (family, neighbours, communities)  that makes parents refuse their children because of their sexuality. Sometimes, parents are against same sex relationships because they think that if their son or daughter is gay/lesbian, they will not have grandchildren.

Thus, I think that associations of parents of GLBTIQ children can be an important peer group to support us to be more accepting and open to our children. Personally I feel that it is easier for mothers to accept their gay sons and lesbian daughters, and it is much more difficult for fathers to accept it. Friends, colleagues at work, society at large, insinuate that there must be something wrong with you as a person and as a parent, if your son or daughter is a homosexual, it is your "fault".

As parents we need to learn that if we want to support and love our children, we may need to fight for their dignity with our friends and families.

In the Bologna pride parade, I saw a group of parents walking with the poster of a young boy who was murdered because of his being a gay. As a parent, I can understand the fear we can have for our children because we know that our societies can be harsh and cruel to them when they do not fit in. Talking about it with other parents in similar situations and supporting each other is important.

In my opinion, the basic reality of human relationships is the same every where, the west and in the east, across christians, muslims, hindus, jews and everyone else. GLBTIQ persons are there in all cultures, religions and countries. However, in many places, they have to hide and be afraid because their societies do not wish to recognize them and accept them. They are seen as a danger to morality.

I believe that hiding or killing persons because they are different, in the name of religion or culture or morality, is wrong. A society where people can be who they wish to be, rather than who they must be, is a society where rights of everyone is respected, a world of diversity and richness.

***

Swami - Lover boy or My lord?

"Swami", the 1977 film by Basu Chatterjee, based on the eponymous novel by Sarat Chandra Chatterjee, gives a glimpse into ideas about love and marriage in early twentieth century Bengal. Most of the ideas explored in this film can be applied to other parts of India and to certain extent, are still prevalent in Indian society.

Western doubts about the ideas of arranged marriages

Often persons from outside India are perplexed by continuing practice of arranged marriages in India. Friends in Italy often ask me, how can Indian women accept such arrangements that "doom them to loveless lives"? In the west, arranged marriages are often seen as oppression and violation of human rights, especially of women.

I think that our understanding of the world is shaped by explicit and implicit social and cultural norms and ideas that pervade our lives since early childhood. These are extremely potent in shaping our ideas, ideals, expectations and meanings. In this sense, perhaps Indian and Western ideas of love and marriage are shaped by two different visions?

The western visions of "getting married" are built on ideas of individual search and decision making that require "falling in love" as the most important pre-requiste for marriage. These ideas are common to both women and men, though there could be some gender-related differences since romantic novels often have pregnant women who refuse to get married to the man they "love", because he talks only of "taking care", "giving a name to the baby" and not of "love".

My married friends in the west agree about the changing nature of their love with time, however, for getting married, they consider fundamental the initial "falling in love".

On the other hand, marriages in India are also linked to ideas of pre-determination and destiny such as "marriage is for seven lives". You may feel that you don't believe in such ideas, but they remain in the back of your mind. These ideas are also linked to other ideas about castes, food-cultures, language-cultures, etc. Thus, your expectations from life are shaped differently.

Arranged marriages in India are sometimes violations of desires, more so for young women, forced to get married to persons much older to them, sometimes widowers with children. Or when they are forced to get married to someone for avoiding their marriage to someone they love, who is considered unsuitable by their families, usually because of considerations of caste or religion or economic status.

Yet looking at arranged marriages exclusively in terms of oppression and violations, misses the vast majority of Indian young men and women who expect their parents to find the appropriate spouse for them, and "fall in love" with the wife/husband chosen for them. These men and women who think that it is duty of their parents to find their spouses, can be persons with limited education, living in rural areas or small towns, but they can also be persons with university degrees living in big cities or even abroad, who if they wish can choose their own life partners. But they choose the option of arranged marriages, and today participate actively in the process of identifying their spouses.

"Swami" gives a glimpse into how cultural and social ideas of family and society shape our ideas about love and marriage in India. "Swami" (the word can be used in different ways including as husband, lord, owner, guru or a spiritual person) explores it in two ways – as love between two young persons who know each other, who share interests and who are attracted to each other; and the love that comes slowly when you discover a different way of looking at things, when you admire someone, when that love is bound to a sense of duty.

Synopsis

Saudamini or Mini (Shabana Azmi) lives in a village with her widow mother (Sudha Shivpuri) and mama (mother’s brother - Utpal Dutt). Their neighbour Narendra or Naren (Vikram) is son of the local landlord, who is in love with Mini.

To meet Mini, Naren comes to their home frequently, pretending to meet her uncle, and then uses this opportunity to argue about books and philosophy with Mini. Her uncle understands their mutual attraction.

While Naren is away in Calcutta for studies, Mini’s mother and uncle fix her marriage to Ghanshyam (Girish Karnad), a childless widower, in another village. Mini writes a desperate letter to Naren, hoping to run away with him, but Naren does not come and Mini is married to Ghanshyam.

Ghanshyam lives with his widowed step mother (Shashikala), younger step brother Nikhil (Dheeraj Kumar) and step sister Charulata (Preeti Ganguly). Younger brother Nikhil is married for three years and is very much in love with his wife (Ritu Kamal) but they are still childless. Charu, simple and likeable, is fat, and the family has difficulties to find a husband for her. Ghanshyam, the eldest son and head of the house, is runs a business of selling wheat and takes care of the family expenses. Nikhil also works, but uses his income to live more comfortably and does not contribute to household expenses.

The new bride, Mini is full of resentment and anger against Ghanshyam and still dreams of Naren. She refuses to share bed with her husband and is sullen in her relationship with the rest of the family. Ghanshyam is very patient and understanding towards his young wife. In spite of her anger and resentment, slowly she is drawn in the complex negotiations and power-plays of living in a joint family.

She observes everyone’s obsession with Nikhil – he is the uncrowned prince of the house and everyone is ready to fawn over him and run to fulfill his desires. Ghanshayam on the other hand, is neglected and ignored. Yet, he is kind and gentle towards everyone. He is ever respectful to his mother, even when she is unjust towards him.

At the same time, on issues of principles, Ghanshyam does not bend to anyone, gently but firmly, he refuses compromises with his principles. Like when a guy offers to marry Charu, only if he is paid a large amount of money. “I will not sell my sister”, Ghanshyam says firmly and refuses to change his decision inspite of his step mother's insistence.

Slowly and grudgingly, Mini starts liking him and admiring him.

Then suddenly one day Naren, her old love, comes to their home. In the university, he knew Nikhil, and has come to meet his friend, but in reality he wants to meet Mini. “I am still in love with you, come away with me”, he says to Mini.

Charu sees Mini and Naren together and informs her mother, who accuses Mini of being an unfaithful wife. In anger, Mini decides to leave the house with Naren. But when her anger subsides, she realizes that she loves her husband, and returns home with her "Swami".

Comments

The film has been largely shot inside two buildings – Mini’s uncle’s house and Ghanshyam’s house. There are only a few outdoor scenes. This gives the film a feeling of intimacy. Most of the time, the film explores the relationships between the main characters, who are mostly shown isolated from the rest of the world.

Progressive men and shackled women: The first part of the film has just 4 characters – Mini, her widow mother, her uncle and Naren. In this part, Mini is the new Indian woman, a person who studies at university, who argues about her ideas, who feels that she is not less than any man. Naren is the new progressive man, who wants an educated and progressive girl as his companion and wife. Mini’s uncle is also a progressive man, he wants his niece to study, to think and to have her own ideas.

On the other hand, Mini’s mother is the guardian of traditional values. A widow with a small daughter, who was turned out by her late husband’s family forcing her to seek the support of her brother, Mini’s mother knows the role of women in Indian society and understands that if you step out of line, the society can be ruthless.

Ghanshyam’s mother is also a widow. Even she, after becoming a widow has lost her position in the family, and must accept that the house belongs to her step son, Ghanshyam. However, her step son is respectful towards her, she lives in her late husband's house and her source of pride is her own son Nikhil.

Love and marriage: During one of the discussions with Naren, in the intial part of the film, Mini argues that both men and women, must accept limits on their freedom after marriage and they should not have relationships outside the marriage. However, after being forced to marry a man she does not love, Mini has to face the reality of her thoughts – would she accept that she has no right to leave her marriage to be with the man whom she loves and who wants her?

The film finds a solution to Mini's dilemma by making her fall in love with her husband. Ghanshyam is a kind, understanding and patient man, for whom Mini feels admiration and attraction. Thus she decides to stick with her principles and stay in the marriage. However, if her husband had been uncultured or a boor, would she have been justified in leaving him? Or if he had been old and ugly, would she have left him? The film does not pose such tricky questions.

Modernity and Western ideas: Naren is representative of modernity in the film. He is young, handsome, educated and liberal. He wears western clothes and believes in love. He is willing to fight for a woman whom he loves, even if she has been married to someone, and even if it means that society will be against them.

Ghanshyam on the other hand is the traditional face of Indian men. Not much educated, he wears Indian clothes, and epitomises Ram, the mythical hero from Ramayana, as the elder son, who speaks gently, who takes care of everyone, who is obedient and respectful. Film looks at both the men with empathy, though in the end takes the side of the traditions.

Complexities of a joint family: Personally I found the second half of the film much more satisfying, probably because I find fascinating the mixture of closeness, manipulations and strategies of negotiating personal spaces and choices in the living together of joint families. My favourite film on this theme of joint families is Apne Paraye (Family and outsiders), also based on a novel by Sarat Chandra Chatterjee, and directed by Basu Chatterjee. From the "Swami" team, it also had Shabana Azmi as the young bride of an uneployed man, while Utpal Dutt and Girish Karnad played two brothers.

Technical aspects of the film: Swami has some beautiful songs including the sublime “Kya karun sajni” sung by Jesudas. Film's dialogue were written by acclaimed Hindi author Manu Bhandari.

There are some parts of the film that are left vague. For example, Mini lives in a village, but is supposed to study in university, and it is not clear how she goes to the college. She is shown friendless, except for Naren. From the terrace of her home, she can see and wave at Naren standing in his home, but in the rain scene in Naren's garden, it seems that Naren's house is in some far away place and for coming back to her house she has to cross a river. The film glosses over such practical details. However, these are just minor glitches.

In conclusion, “Swami” is a simple film with some good acting and music. I liked it very much. It is an unhurried look at human emotions and traditional Indian views about marriage and the role of a joint family.

I think that today in India a girl like the character of Mini, will not give up her love so easily - she would fight more to marry the man to whom she loves, and who loves her. However, the dilemmas of a married woman contemplating running away with her old lover, are different and I am not sure if leaving the home to be with a lover in today's India would be any easier.

PS: “Swami” was produced by Jaya Charavarty, mother of the well known actress Hema Malini. The theme of this film was the sanctity of marriage, and it was made when gossip about the love affair between Hema Malini and already married actor Dharmendra were dominating film magazines. May be this film was a message of Jaya Charavarty to her daughter? Anyway, the message did not have any effect on the romance between Hema and Dharmendra, who were married in 1980, even though he never divorced from his first wife.

***

Matru, Bijlee and Bhardwaj’s nautanki

Vishal Bhardwaj's new film "Matru ki Bijlee ka Mandola" (MKBKM) revolves around two main themes – a young woman called Bijlee and the land of her village. It is a quirky film with some great funny moments, that touches lightly on the rush for the land grab and "development" in India through an unconvincing love story between a JNUwala and an Oxford returned girl who likes singing rural songs in Haryanvi.

I enjoyed watching MKBKM because of its tongue in cheek and playful way of looking at serious and not-so-serious issues.

Though not unsympathetic to its female characters, the film has a very male gaze at life. It is a film full of male characters who all like to ogle at Bijlee while she goes around in the village wearing hot pants (and even play acts Raquel Welsh in the Bond movie from 1970s, coming out of water like a nymph, with an admiring and applauding crowd like the cricket match in Lagaan. Even an occasional ghunghat covered women stops to look at her.)

Since the film is based in the land of female foeticide and khap-panchayats, its all male lineup of actors makes sense. Like all self-respecting Indian patriarchists, it also has a female chief-minister, around whom they wag their tails.

Main characters of the film

All the charactors of this film are a little inconsistent. They can be charming and fun in one scene, serious and brooding in another and villanous in another. Though all are competent and some are very good actors, its gives the film an air of serious play-acting, as if a group of friends gathered for a party, have decided to act out the different roles for an evening.

Hukum Singh or Matru (Imran Khan) is the bidi-smoking, local-liquor drinking and card playing JNUwala guy who believes in small revolutions. He is not a real communist, in the sense that he does not really hate the class-enemy, oppressor-of-the-poor local zamindaar-cum-industrialist Mandola (or his daughter), he just manipulates him by getting him drunk. His goal of revolution is not to change the system but only to make sure that the farmers' land is not taken away for making SEZ for a Gurgaon-like town full of malls and high rise buildings.

Farmers themselves are more realistic, willing to negotiate the right price to sell their land rather than singing "Mera Bharat Mahaan lives in the villages", but then our revolutionary hero, like all self-respecting maoists, knows what is best for them and does not believe in democratic decision-making.

Matru has his ex-JNU friends-turned-traitors to “the cause”, who work for big multi-nationals, but don't mind smoking bidis and talking with nostalgia about the good old revolutionary student days (it clearly tarnishes the revolutionary reputation of JNU, for which JNUwallas could have asked for a ban on this movie).

Matru also has a hidden life, where he re-reads dog-eared old books in the darkness of the night. It is hidden because he is never shown reading anything, except when he borrows the Shakespeare book from Bijlee. We see a glimpse of this hidden life, when Matru feels that he has failed in his revolution and packs his old battered suitcase with these books, presumably for going somewhere else for another revolution.

Yet a revolutionary or not, when our Bijlee bats her pretty eyelashes at him, he can't do anything except to accept his destiny of being a hero and kiss the heroine. He does try, weakly, to safeguard his ideals and refuse marriage to the rich industrialist's daughter because "I am a servant", but fortunately, the director decides that it is time to end the film, so no body listens to him.

Harphool Singh Mandola or Harry or Mr. Mandola (Pankaj Kapoor) must have read Suketu Mehta's "Extreme city", so he mumbles something that sounds like "bhenchod" in every sentence. He is also Mr. Jekyl and Mr. Hyde, and his change of personality is induced by alcohol, preferably a country liquor called Gulabo, that comes in what looks like a beer bottle and has the logo of a pink coloured cow. When he is sober, mostly in the mornings, he is a cold-hearted, calculating industrialist, who dreams of buying the farmers' land and making the Gurgaon-like Mandola Town. However, he is also a closet JNUwalla maoist, and this part of his personality comes out in the night, when he drinks and shouts slogans against cold-hearted enemy of the villagers.

It is difficult for him to give up drinking, because there is no AA branch in Mandola and also because Matru makes sure that temptations are always there around him. When he does try to give up drinking, he has delirium tremens, during which he hallucinates about pink-coloured cows. You can wonder why he does not get delirium tremens in the mornings when he plays nasty-screw-you-all industrialist, but that is besides the point. The prosperous looking doctor’s wife (Navneet Nishan), dressed in pink tights, takes those pink cows in his hallucinations as a reference to her figure.

His world revolves around Bijlee, but he is willing to get her married to the silly son of the chief minister, just to make the right alliance, that will make him more powerful and rich.

Badal (Arya Babbar) the chief minister's son, is supposed to be stupid and a villain, someone who does not understand the finer points of life. Yet, he is stupid only when it suits the script.

I loved this guy, because to show-off his love for Bijlee, he brings her a group of Zulu dancers from South Africa on a 30 years lease.

These African dancers, looking as strange in the Haryana village, as any of those white blonds and redheads who dance as high-class extras in Hindi films, are at least different as they are dark-skinned and their dance is very African. May be Vishal Bhardwaj wanted to pull the legs of some Hindi directors who have European girls to play the role of traditional Indian woman (recently a film even had a Ms.UK playing a Kerala girl because “she suited the role”).

There are other scenes where Badal comes out as a person who understands the need to manipulate and to use people, hardly the signs of a well-meaning stupid-rich guy that people like Matru and Harry call him.  Like the scene, where his mother (Shabana Azmi), explains her strategy about how to make fools of people for cornering more wealth and power, and Badal smiles and applauds ironically. Or the scene near the end, when he defends Bijlee when her father discovers her playing lovey-dovey with Matru.

I could understand why Matru thinks that Badal is stupid – because he did not study at JNU – but why do Harry and even Badal’s mother feel that he is stupid, is not clear. May be because he genuinely seems in love with Bijlee and is not ruthless enough?

In the meetings, villagers of MKBKM are almost all men, except for Naseeban, who is a transgender person. There some fleeting shots of a few woman standing near their homes. May be Bhardwaj wanted to remind Haryana guys that if they go on with their female foeticide and infanticide drives, the only women they are going to get are like Naseeban. Actually he could have also shown a couple of village guys with wives who speak Bengali, Bihari or Nepali, to underline the bride-buying from other parts of India, because there are not enough marriageable women in some parts of Haryana.

Coming to the female characters in MKBKM, Bijlee (Anushka Sharma), the girl around whom the story revolves, has the least defined role in the film. The girl had insisted on going to study in Delhi and then in Oxford, but to study what? She seems content enough to follow her father’s plan to marry Badal, even if she also thinks that he is shallow and stupid.

She also seems content to take bath in the village pond and to play with old bicycle tyres in the village wearing hot pants. May be she did feminism studies in Oxford and has taken it as her life’s mission to use her dominant social position as zamindar’s daughter to bring out Haryanvi men from the medieval period into twenty-first century?

In her farm-house party, with other city guys and women, Bijlee chooses to sing a rural song, “oye-bhai oye bhai charlee” sung by Rekha Bhardwaj, hardly the song or the voice for the party of a Oxford-returned young girl and her rich friends!

Apart from the pink-wearing doctor’s wife, the only other female character of MKBKM is the scheming-plotting chief minister Chowdhury Devi (Shabana Azmi). Though she tells her son to get married to Bijlee only to get hold of her property and then to kill her off, she hardly looks and sounds like the vamp she is supposed to be. Her scheming and plotting look like play acting, she is too soft with the officials (like the scene in the beginning, where collector, police inspector and her secretary are all drunk and vomiting), and her eyes never exude the meanness she is supposed to have (though I must confess my weakness for the lady for past many decades, ever since I saw her pounding the grain in "Ankur", so I can't be objective about "Shabby Ass"!).

With Harry, as they stand on the top on hillock and talk of their future plans, she is indulgent, loving and almost poetic, hardly a ruthless politician.

Naseeban, the transgender person (which actor is it?) is treated with empathy in MKBKM. In Bollywood, usually transgender persons have been used for some songs or sometimes for films on prostitution and mafia gangs. In their rare "proper roles" in Bollywood, they are usually some kind of perverts or killers. In MKBKM, for a change, Naseeban is close friend and confidante of the hero. She is his mouth-piece, when he wants to speak to the villagers as Mr. Mao.

Synopsis

Harry Mandola wants to take the villagers' land and build a township. For power and money, he wants his daughter Bijlee to get married to the son of the chief minister, who helps him in getting the land earmarked as "special development zone" (SEZ), so that he can get investments and not pay taxes. His driver, Hukum Singh, is a hidden maoist, who incites villagers to find ways to sell their produce without intermediaries, pay their loans and save their land. Harry has other plans to make the villagers poorer, so that they are forced to sell their lands. However Bijlee has fallen in love with the maoist driver-cum-hero and decides to help him and the villagers.

Comments

All the persons in MKBKM are a kind of make-believe people that superficially look real, in a make-believe place, that superficially resembles Haryana. It is a fake-realism film. None of the main characters is consistent. They are all out to have a good time, doing a kind of sophisticated nautanki, a kind of  theatre of absurd.

Thus there are scenes, if taken individually, that look very realistic. Like the scene where a drunk Harry begs his daughter to give him alcohol. Bijlee tries to reason with him, bares her anguish and emotions, but like many alcoholics, the only thing that Harry understands is his need for alcohol and manipulates her emotions to run away with the drink. By itself, this scenes is realistic and very well acted. There are other scenes like the airplane scene that are more of a farce, though they are also well acted (I think that it is impossible to make Pankaj Kapoor look unconconving doing anything!). But seen as a whole, the graphs of characters are not coherent. For example, Harry behaves completely differently a few scenes later, when he play-acts to be drunk and is able to resist alcohol, because “he has sworn on his daughter’s name”.

No one is really a classical all-black villain in the story. Even the chief minister and her ridiculed son, join in the last song-and-dance routine, to show that they were play acting to be bad. Rather, Bhardwaj makes fun of all his main characters - the pro-industry-and-development group versus the community-environment-empowerment group, highlighting their contradictions.

This does not mean that there is no undercurrent of reality, necessary to call the film a satire. This undercurrent of reality is there in the ordinary viciousness of public officials, their willingness to lick the butts of those in power and to wrench out the guts of those for whom they are the mai-baap. The mad rush for the land grab under the cloak of “development”, for raping and looting the earth, unmindful of the destruction of people’s lives and of environment, is real enough.

“How did you show this land as barren and unused in the map, appropriate for making SEZ?”, the naïve chief minister asks the collector as she looks at the sprawling green fields. The collector with his greasy knowing smile says wryly, “Madam, there was nothing there for three years when it had not rained. This year unfortunately it has rained.”

That undercurrent of reality is an unconscious message that you take home with you, because the film touches very lightly on it. Most of the time, it lets you see that world as make believe, where we are smiling about the antics of a drunk man and his driver, running on a motorcycle or flying away in a small private aeroplane.

In one scene, TV reporters ask a young guy called Nainsukh, the only "eyewitness" of the landing of an UFO in Mandola village, to share his experience. And he talks about his crap. That seems to be message of the film. That the system, the media, the so-called development, but also some of people fighting for justice, are just crapping. Reality is hidden behind that crap, and you need to figure it out.

I am looking forward to watching this film again.

***