Bollywood in Italy

Lazy, hot summer days of August. Olympics are on. I wish I could watch some badminton and table tennis matches at the Olympics but I don't think that I will get to, since both games are not a priority for Italy and so they are focusing on games that are more popular here and games where Italian teams are playing.

Last night, on the Italian national TV channel, they showed "Cheeni Kum" at prime time, dubbed into Italian. It was an absolute first for Bollywood here. One arty channel had shown films like "Kagaz ke phool" and "Pather Pachali", in late night slots. Another private TV channel had shown "Lagaan", starting it around midnight and finishing it around five in the morning. So I don't know how many people had actually watched those films.

Thus "Cheeni Kum" was a pleasant surprise. The film, quite urbane and witty most of the time, without any naach-gaana, was quite European (except for the scene of loud crying at Qutub Minaar by Amitabh Bacchan and his melodramatic running between the pillar and his mother, near the end of the film), so probably they thought that this one Bollywood film could be shown to normal Italian audience or does it mean that Italian TV is going to give more space to Bollywood in the future, remains to be seen. (BTW, Chinese films have been on prime time TV for many years now).

However there are lot of Bollywood fans here and there is a market for Indian DVDs that is not being tapped now. Actually it is partially being tapped by friendly neighbourhood pirated Asian DVD shops, but since even they do not have Indian films with Italian subtitles, so I am sure that there is scope for doing much more.

Every month I get two three enquires about how to buy Indian DVDs with Italian subtitles. Since I have been writing articles on Bollywood cinema and doing film reviews in Italian (on the Italian part of my website), people often come to me to ask "expert" advice. "Taare Zameen Par" got so many enquiries including persistent enquiries from an association of Dyslexic children, who want to use this film to create awareness about Dyslexia in Italy (if Aamir Khan is reading this please do something about it!). It would be easy to take the film and do Italian subtitles and distribute a few copies, but that would be illegal and I personally don't want to get into that. Last year, we did do Italian subtitles for small parts of different Indian films (Chameli, Umrao Jaan, Veer Zara, Bombay, etc.) for a women's festival but we didn't make any DVDs out of that experience.

Defining Human Sexualities

On Shunya’s Notes, there is an interesting post about Sudhir and Katherine Kakkar’s recent book "The Indians: Portrait of a people" (2007), focusing on issues related to homosexuality in India.

I briefly met Kakkar earlier this year during a literary event organised by Grinzane Cavour Awards in north of Italy and I remember him as very likeable and soft spoken person. ‘The Indians’ sounds very interesting and I hope that it will be soon available in Italian as well and I will have an opportunity to read it.

To come back to the blog post on Shunya’s Notes, it mentions various differences between the Western and Indian attitudes and practices towards homosexuality, such as the following:

• Christian West, homosexual acts were persecuted as a sin against God (and less often, seen as a disease). Indians, on the other hand, denied the idea of homosexuality, while tolerating homosexual acts.
• Notion of a homosexual liaison as a proud and equal alternate to a heterosexual one doesn't exist outside a small set of urban Indians;
• (In India) Vast majority of even those who continue having sex with other men do not see themselves as homosexual

I agree that in India, persons deciding to live as overt gay or lesbian couples would have a difficult time, even if their public display of affection such as holding hands, putting arms around each others' necks, etc. would probably be seen as less problematic, since that is accepted behaviour for both men and women in Indian culture (but their kissing in public would be very problematic, but then even heterosexual kissing in public would also be equally problematic in India). And I also agree that for young homosexual Indian men and women, there would be tremendous family pressure for a “normal” marriage.

However, in my experience, there are infinite variations in the way people perceive, exercise and express their sexualities and I find a bit problematic this way of classifying persons in groups such as homosexual, heterosexual, bisexual, transgender, etc. If we look at life stories of persons spanning different decades, the variety of sexual behaviours and desires that usually comes out, are difficult to put neatly into a few boxes.

To restrict sexuality to sexual intercourse is another problematic area for me. During a research that I did almost a decade ago , the definitions of sexuality that had come up during discussions in a group of Italians, also included terms like intimacy, affection, feelings, closeness, etc. If we consider sexuality in these broader terms, then in my opinion, ideas of homosexuality, heterosexuality, bisexuality, etc. become even more problematic.

I think that part of the problem lies in what I call “western dichotomous way” or “psuedo-scientific way” of thinking, that is based on the assumption that every thing can be defined and classified, and if something is one then it can’t be another at the same time.

I believe classifying and putting everything in to neat boxes is fine if it serves as an exercise for understanding the key issues, the barriers, the oppressions, the violations, and finding solutions to these through laws and practices that respect dignities and rights of people. In that sense, I understand the usefulness and importance of categories like homosexual, heterosexual, etc. However, I have some difficulties when we start confusing the categories and boxes with people and how they are suppose to behave in their every day lives.

I think that like everything else, even human sexuality is a spectrum that varies from exclusively gay or lesbian to exclusively heterosexual in terms of sexual intercourse, but also in terms of psychological affinities and affective relationships, at different times & ages in our lives. In between these two extremes there are infinite variations. And if people do not wish to be put into a box or under a category, I think that it is absolutely fine for them to choose to do so.

In the post on Shunya’s Notes, the author writes, “While the Indian response reduces open conflict, the flip side is a muffled suffering: countless men and women lead double lives, hiding from their true natures and denying themselves the most precious of intimacies and self-knowledge”. While I agree that there are many homosexual men and women in India who are forced into marriages that create needless suffering for them and for their spouses, I also find such views problematic in terms of denying that there can be persons whose sexuality encompasses both sexes and can be forced into a corner because someone believes that “they are not aware of their true natures”.

Thus, I also think that overcoming barriers and finding solutions does not mean that all persons who enjoy homosexual relationships are all supposed to "come out" and be either gay or lesbian in the way the two distinct gay and lesbian cultures have developed in the west.

This is also because, I feel that people from different cultures fighting oppression and exploitation, can find and negotiate emancipation and self-expression in different ways. The gay and lesbian cultures developed in the west are legitimate and can be empowering, but this does not mean that they are the only path to sexual emancipation. Here I would like to draw parallels from works of Indian feminism activists like Madhu Kishwar, who have looked at the way women in India have negotiated spaces for their own emancipation and empowerment, in ways that are different from the way western feminists look at this.

The Indian (or perhaps I should say eastern) way of inclusive thinking, that looks for harmony among apparent contradictions is a different approach to life compared to the rational and scientific approach. While looking at issues of human sexuality, I would be cautious in throwing away the specific cultural solutions towards homosexuality that have been found over a period of centuries in the Indian societies . I would rather prefer to look at them critically, without the using western eyeglasses, but analysing them on their own terms and merits.

Such a critical appraisal of Indian responses to the issue of sexual diversity in India can’t be done by outsiders, but requires persons who face these challenges in India. Perhaps persons linked to GLBT (Gay, Lesbian, Bisexual & Transgender) organisations in India would take up this challenge (or perhaps they already have done such analysis, but I am not aware about it and such views are not well known internationally?)

One summer afternoon

I had woken up at nine. I am on holidays so there is nothing strange about waking up at nine. And it was a Saturday morning. But I have always insisted that I am incapable of sleeping till late and that I must go to bed at ten and wake up at five in the morning. This is my natural rhythm of life, I say.

Perhaps, over the past few years, my sleeping and waking hours depend upon my computer and internet? Early morning is the time for reading emails, writing blogs, reading on internet. And, here in Bibione I have no internet, so I don’t have any incentive to wake up earlier.

After a lazy coffee and cereals, I put on my swimming costume and a t-shirt, Nadia was wearing her two piece swim suit and off we went to the coast. It takes about ten minutes to reach the seaside and every day we follow the same routine - a walk towards the light house of Bibione and back to the beach for a swim, before coming back home for lunch and afternoon siesta.

Yesterday was no different. It is liberating to wear swim suits and walk in the city centre where other persons are more or less in the same state of undress. The sky was bright blue and there was not even a tiniest bit of cloud floating up there. But it was not hot, there was a nice cool breeze.

It was almost 10.30 when we had started from home and by the time we reached the light house it was almost mid day. I asked Nadia to climb on some rocks in the beginning of the sea, so that I could take her pictures. While I was clicking her pictures, I remember thinking that those pictures were like love letters. Probably all marriages go through this process that starts from love, goes trough a process of friction, discussions, fights and mutual adjustments and then finally finds its groove, where you understand each other and in spite of all the differences, love each other’s company.

In front of the light house, we asked someone to take our picture. Every year, in front of the light house, we ask someone to take our picture. Looking at these pictures from the past 26 years, I can see how age has been changing us.

1988

1991

2005

2008

As we walked back, I remember that we looked at a family with a dog that was walking towards us and we talked about the absolutely cuddly dog. And it was almost as an afterthought, when I realised that the lady in the group was topless. How quickly you get used to the human bodies, and why do fundamentalists of different religions make such a hoo ha about female bodies, I had thought.

Back at the beach, it was time to go for the swim. The water was slightly cold and absolutely transparent. Putting the head under the water, I felt that I was floating in the beautiful green coloured world. I could see Nadia swimming close by but there were not many other persons swimming at that time. Probably people were going back for lunch since it must have been around 1 PM. Then I started to do rotations, I love rotating in the water, going round and round like a seal. The only problem is that nowadays my head starts to spin so after some rotations I must lie still waiting for them to pass.

I was floating in the water, when I heard Nadia call me. “Don’t go near the boulders, they are sharp and cut you”, she called. During my rotations and floating, I had drifted close to the boulders placed inside the sea like a finger going inside the water from the beach. I dived in and swam away from the boulders. As I came up for air, I saw that I had not moved away but rather I was a little closer to the boulders. I tried to feel the ground with my feet but it was too deep and I couldn’t touch the ground. I could feel the strong current pushing me towards the boulders, so I tried again, making big powerful strokes to move away. Again, as I raised up my head from water, I saw that I had made little headway. Suddenly I panicked. I could feel the sea as something living, surrounding me from all sides and pulling me inside.

Nadia was swimming towards me and I told her to stay away and not to come closer in that strong current. “Go towards the boulders, let the current take you, go the other side of the boulders”, she cried, sensing my panic. I followed her advice, going towards the boulders and slowly got up on a boulder just underneath the water surface. The surface of the boulder was full of sharp cutting edges but I did manage to get up and sit down. Nadia on the other hand, had gone beyond the tip of the boulders and passed to the other side. “This means it can be done and the current is not that bad”, I thought and slowly the panic passed.

After five minutes, when I had got back my breath, I moved gingerly over the boulders underneath the water surface and then dived in, swimming away from them without any problems.

Perhaps I had not been in mortal danger and it was all panic and if I had shouted, life guard would have heard me or other persons swimming not so far would have heard me and would have saved me. But for me, that sensation of being pulled inside the sea, feeling the sea as a living being surrounding me and laughing at me and tempting me to go and loose myself in its wonderful green world, were very real and if Nadia had not been there, perhaps that panic could have ended differently.

Defeating fundamentalism

The new issue of Outlook magazine from India has a wonderful essay by the historian and writer Ramachandra Guha about the chances of India to become a superpower. Guha argues that there are a number of factors including the threat from the violence of extreme left maoist groups known as naxalites, the threat of religious fundamentalism especially from Hindu conservatives, lack of a principled party from centre especially in congress party, the large and increasing gap among the rich and the poor, that will not allow India to become a superpower. He also argues that perhaps India need not aim for becoming a superpower but try to be a country that makes sure that all of its citizens can live with dignity.

Guha is a wonderful writer, very easy to read, and logical. He also adds that special point of view of historians that is usually missing from such debates - these debates are usually dominated by economists and financial experts. I also liked that Guha has quoted his teacher Dharma Kumar in his essay.

However, there is a part of the essay that provoked some reflections from me. Here is that part:

There is, indeed, a reassertion of religious orthodoxy in all faiths in modern India—among Muslims and Christians as well as Sikhs and Hindus (and even, as it happens, among Jains). It is the illiberal tendencies in all these religions that, at the present juncture, are in the ascendant. The mullahs who abuse Sania Mirza or Taslima Nasreen, and the Sikh hardliners who terrorise the Dera Sacha Sauda, are also wholly opposed to the spirit of the Indian Constitution. But simply by virtue of numbers—Hindus are, after all, more than 80 per cent of India’s population—and their much wider political influence, Hindu bigotry is indisputably the most dangerous of them all.

....... For the middle class, the threat from the left is wholly hidden. They do not see or confront it in their daily lives. They can go to work or college or shop or play without ever seeing a single Naxalite, or a single adivasi either. On the other hand, they do know of the threat from the right. Yet, they tend to disregard it. Some middle-class Indians are converted Hindutvawadis anyway. Many others naively hope that the mask will in time become the real face, and that with economic modernisation the BJP will be able to successfully distance itself from the RSS.

I feel that religious fundamentalism is one crucial area in which we see a marked deterioration in India over the past couple of decades. Increasingly all religions take rigid stand against any debate and dissent against the views of its more conservative members, make shrill threats and often attack property and persons to beat them into fearful obedience.

With Globalisation, perhaps it is inevitable that the narrow conservatism of montheistic religions that insist on only their view of world as dictated by their prophet in their sacred book being the correct way, also infects the Indian way of thinking, that has over millenniums evolved into acceptance of contradictions and different world views, religious views and social norms. Thus today conservative persons from different religions in India are increasingly trying to browbeat everyone into their view of sacred and just.

There must be many reasons for this change, including the economic implications of ideas of equality and human rights. Groups who had been marginalised for centuries such as dalits, adivasis and women now demand this equality. With globalisation, new technologies, spread of media and increasing awareness, such groups are increasingly aware of their rights and their collective power, threatening social structures of traditional societies. Thus, rising religious fundamentalism may be strategy of the powerful to conserve their power and religion is used as a means to this end.

Attracting bigger numbers of followers is equally imporatant for the power of the religious leaders, while in today's world, new technologies and social changes can make religious affinities weaker and decrease that power. Promoting conservative views to attract specific groups of followers can thus be a deliberate strategy by religious leaders and political parties.

However, perhaps we also need to reflect more on the reasons behind "Some middle-class Indians are converted Hindutvawadis anyway." During my journeys in India, I have been surprised more than once to find persons I knew as reasonable and open minded persons, are increasingly pessimistic about a dialogue with Muslims and expressing at least some support or understanding about Hindu conservatives. They may not condone the violence of Bajrang Dal or Vishwa Hindu Parishad but they perceive that State has given into obscurantists from Islam and other religions and that rights of Hindus are being eroded or are being treated unjustly.

Could this be partly be because of the thinking that considers "But simply by virtue of numbers—Hindus are, after all, more than 80 per cent of India’s population—and their much wider political influence, Hindu bigotry is indisputably the most dangerous of them all"?

Everytime you try to say anything about Hindu fundamentalists, there are persons who attack you, abuse you and send threats. Why are you not talking about fundamentalists of other religions, they are doing worse things but no one talks about that, they say. I am not talking about these persons. But there are saner educated, thinking persons who feel that there is a large part of Indian accademics, activists, opinionists, writers, who have double standards, "they are very vocal in denouncing the evils of Hindu bigotry but are silent about bigots from other religions".

Perhaps it is correct that by sheer numbers Hindu bigotry is indeed more dangerous but the strategey of condemning only Hindu fundamentalists, may not be the best way to go about it!

I personally feel that all fundmentamentalists and bigots are same, they have same narrow and fearful way of thinking, fighting against all changes perceived as attacks on traditions, and it does not matter that they are Hindu, Muslims or Christians or Sikhs, or whatever. But every time the State gives into or plays silent spectator, not raising a single finger to stop the attacks on legality and human rights enshrined in the Indian constitution, it creates a vicious circle, where some more persons from that religion get converted to the cause of fundamentalism, as they see that fundamentalism pays. At the same time, persons from other religions feel offended and some of them move towards their own fundamentalisms, while moderate voices of all sides become more fearful and silent.

Every time the State allows a Taslima to be made a prisoner and exiled while her attackers roam free and make death threats in TV and State Assembly, every time the State allows goons to ransack libraries and destroy manuscripts, or threaten a person like M. F. Hussein, India becomes weaker, fundamentalists become more confident and reasonable persons are forced to withdraw in their shells.

Guha sounds very pessimistic that in the near future any Government will have the courage to take a stand on this. With coalition governments, and polarising vote banks, perhaps the wish to have principled politicians is an empty dream.

He suggests that we all should do our part, push for small but consistent change by making a stand. But how can individuals act for stopping fundamentalism when Government seems passive and unwilling to make any stand? A judge can make the decision on M. F. Hussein case, but would that be enough to reverse this tide of increasing fundamentalism? And all those other instances that do not come to a tribunal, how can individuals make a difference about it?

National GLBT Pride 2008 in Bologna

I am back from Mongolia. I still need to sort out hundreds of pictures that I took during this trip. But back to Bologna, I was right in time for the annual national Gay-Lesbian_Bisexual_Transsexual (GLBT) pride march that was held here today.

It was huge and people had come from all over Italy with floats blaring music and showing dances or other body assets. It was lot of fun and I marched with the parade for the last part, starting from Salara where the Arcigay and Arci lesbica of Bologna have their office, right to Piazza 8 Agosto, where the parade concluded. I had asked Nadia to come with me, it is a question of human rights I had told her, but she thought that it was too hot and probably it was going to be too noisy, so finally I went alone.

Nadia was right, it was very noisy with loud music and lot of young persons drinking and dancing. There were gay couples. There were lesbian couples. Some even had their children with them. There were transsexuals and transgender persons. There were prostitutes with red parasoles. And there were lot of hetero couples as well. There were some wheel chairs as well.

In Piazza 8 Agosto there were speeches by presidents of different organisations. I liked the speech by the president of association of transsexuals and transgender persons. Even among the different alternate sexuality identities, we are forgotten and discriminated, she said. I also liked her reference to human right to orgasm.

There were other human rights organisations as well. Talking of emigrants and gypsy (Rom) children. There were some south asian looking men but I don't know if they were there to express their right to sexuality or only for curiosity. I didn't see any south asian looking women there.

Here are some pictures from the evening.

Dr Binayak Sen in the Jail

I am deeply anguished that even after more than a year, a person like Dr Bianayak Sen continues to languish in a jail. Is is unbelievable that a person like him, who has spent his life working with the most marginalised rural groups in Chattisgarh through community health programmes has been labelled a "naxalite courier" and put into jail.

It was in May 2007 that Dr Mira Shiva had told me about it and I thought it was a mistake and that soon, courts will realise that this is only some kind of frame-work by persons irritated by Dr Binayak Sen's insistence on truth and human rights for every one including for persons killed in "encounters" and jailed as naxalites.

I personally do not belive or accept the naxalite ideology and I completely reject their violence, yet I thought that what Binayak was doing is the only option for a doctor and should be conduct of all persons who live by their conscience - you have to ask for respect of law and respect of human rights for everyone.

Yet, inspite of knowing that this is a blatant lie, the state continues to insist that Binayak was not really a doctor, he was a naxalite courier and treats him like a criminal. I hope that the highest authorities in India will take immediate action and free Binayak and ensure that he is given justice.

There is an article about Dr Binayak Sen in recent issue of Outlook. I hope all newspapers and journals will write about him and what he symbolises. If a person like him can be framed, jailed and denied justice, I shudder to think of what happens to common persons in India. The poor and marginalised tribals in India, what hope can they have for justice in India?

After the sunset: Roberto & Sonali story

I had heard in the past about the famous Italian film director Roberto Rossellini and his Indian wife, Sonali. But I hadn’t really thought about it in any way. It had all happened when I was a baby and I hadn’t even realised that at that time there was a big scandal about their affair.

I rediscovered their story a few days ago when I read an article about the new book of Dileep Padgaonkar (Under her spell: Roberto Rossellini in India, Viking, 2008) at the Jabberwock blog, and read about the Roberto-Sonali love story. Jabberwock writes, “It was a relationship that caused an uproar in the Indian press at the time, Baburao Patel’s invective being only the most florid example of the many reports that appeared in newspapers and magazines. Eventually, Rossellini had to leave the country under duress... Perhaps Under her Spell is just a little too dry and restrained though, given that at the centre of this story is a tempestuous affair that complicated the lives of many people. We don't really learn that much about the Roberto-Sonali relationship, what drew them to each other and how the bond gradually deepened, and Padgaonkar is also reticent about their later years together.”

That stimulated my curiosity so I looked around on internet for more information about this story. It had all happened in 1957. Roberto Rossellini had come to India in December 1956.

At that time, Roberto was 51 years old and Sonali was 27 years old. She was married to Harisadhan Dasgupta, a respected documentary film director, 34 years old at that time, a close friend and associate of Satyajit Roy. She had two children when this happened, her younger son was not yet one year old.

The reports say Sonali had arrived late one night at Taj Mahal hotel with her younger son in her arms. It seems Pandit Nehru, India’s prime minister at that time, who had invited Roberto to India for making a film, helped the three of them to leave India for Rome, where they had got married and Roberto had legally adopted Sonali’s younger son. In India, Harisadhan Dasgupta had reacted by registering a police FIR for his missing wife. Later Roberto & Sonali had a daughter, Raffaella. Roberto died 20 years later, in 1977.

The more information I found, the more intrigued I was. Sonali, Roberto, Harisadhan and their children, had all been part of deep emotional cyclone but I was most curious about Sonali. She had two sons, but she could take only one son with her. That must have been terrible for her as a mother. It must have been equally terrible for the son who was left with his father. Kind of Sophie’s choice, except that this was no fiction.

How did Harisadhan feel about his wife not just leaving him for another man, older man at that, taking their son with her? How did they settle it, since Sonali couldn’t have married Roberto without a proper divorce from Harisadan? And how could Roberto legally adopt Sonali’s younger son, without her ex-husband’s consent? So this means that after their escape from India, Sonali and Roberto must have been in contact with Harisadhan in some way.

I remember my first journey to Italy in late nineteen seventies. There were very few foreigners living in Italy, there were no Asian shops, no Bengali communities, few who spoke English. How did Sonali fit in there?

Usually when lovers meet, they stand against the setting sun and it is supposed to end with “and they lived happy and content ever after...”, yet that is where marriages begin. So after the sunset, once the flash bulbs stopped, once the level of ho-ha lowered, how did Sonali feel? How did the young boy feel, once he grew up and realised he had a father and elder brother in India?

All these questions were going around in my head as I searched for answers. I could piece together many things because I could search in English and Italian, as well as some minor sources in Spanish and French that gave crucial information. This search was exclusively through internet. I didn’t find much about the emotional part of this story and perhaps it is better that way since I can imagine that even after all these years, many of these memories must be still very painful for all those who are still alive. Roberto died in 1977. Harisadhan Dasgupta probably died in 1986 or around that. It is not clear if Sonali Rossellini is still alive. Yet their children are around and probably they carry the scars of this event.

Journey to India: In 1956, Ingrid Bergam had restarted work in Hollywood with films like Anastasia, for which she received an Oscar and probably her relationship with Roberto was in crisis.

According to Palmira, Roberto’s gardener’s wife, Ingrid was supposed to go to India, to join Roberto in 1957. Instead, she decided to do a film with Lars Schmidt, who later bacame Ingrid’s third husband, and Roberto came back from India with Sonali.

Roberto was in India for almost 9 months, refusing to look at famous monuments and rather preferring to take a non-exotic view of India, by looking at lives of common persons. The Indian stay of Roberto led to two works, a documentary film “India – Matri Bhumi” (1959) and a TV mini-series “India vista da Rossellini” (India seen by Rossellini, 1959) broadcasted on RAI channel. The mini-series "India seen by Rossellini" broadcast in 10 episodes was produced jointly by India, Italy and France.


The episodes were: India without myths, Bombay Gateway to India, Architecture & costumes of Bombay, Varsova, Towards the south, Lagoons of Malabar, Kerala, Hirakud dam on river Mahadi, Pandit Nehru & Animals in India.

“India – Matri Bhumi” was a film in 4 parts. The first part took a lyrical look at the daily life of a mahout (elephant handler). Part two was about an East Bengal refugee who is working on a dam and after the work is finished, he is relocated to another construction site. Part three was about an elderly person contemplating nature in a jungle and finally, part four is about a monkey owner dying from heat and the monkey looking for another owner.

Sonali Rossellini: Today she would be around 78 years old. Palmira, Roberto’s gardener’s wife says, “Sonali was more solitary compared to Ingrid. However friendship between Ingrid and Roberto remained and even afterwards, Ingrid came with Lars to the villa. At that time, Roberto’s financial situation was not good and the villa belonged to the people who had given credit to Roberto. Ingrid even asked Lars to buy that villa to help Roberto.” Sonali was an aspiring actress when she got married to Harisadhan Dasgupta. She had studied at Shanti Niketan and Bimal Roy’s wife was her aunt.

It was a love story with a happy ending, or so it would seem. Yet, that happy ending was inextricably linked with pain and suffering for many of the protagonists. It would make for a wonderful novel, one of those melodramatic tomes that we feel are so unbelievable.

This post is an extract of a larger article, that includes some information about Gil and Raffaella Rossellini, Roberto and Sonali's two children, that you can read on Kalpana.it