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- Suman Ghosh has said NO to CBFC regarding their recommendations on the director’s documentary
- CBFC told the director that the film would be released only if he complies with the boards suggestion to beep out words like “cow”
- ‘The Argumentative Indian’ is structured as a conversation between Amartya Sen and his student, Kaushik Basu
New Delhi, August 10, 2017: Suman Ghosh, director of The Argumentative Indian– a documentary on Amartya Sen, who earlier refused to follow the Central Board of Film Certification’s diktat, has on Tuesday said that he has formally said ‘NO’ to the CBFC regarding the recommendations.
CBFC told the national award winning director, that his film would be released with a U/A (parental guidance) certificate only if he complies with the board’s suggestions to beep out words like “cow”, “Gujarat”, “Hindutva view of India” and “Hindu India”, which have been used in the context of the present political climate in the country.
“I came to know it is an online process now where you can only opt for ‘yes’ if you accept their (CBFC) suggestions or ‘no’ if you reject their suggestions… After verbally communicating with me on July 11, later on they sent me the letter bearing the same suggestions to keep on mute six parts (both words and phrases)—‘Gujarat’, ‘in India’, ‘Hindu’, ’cow’, ‘these days’ and ‘Hindutva’ for granting ‘U’ certification. In my formal response I opted for ‘no’ option as there is no question of reconsidering my stand of effecting not a single cut in an Amartya Sen documentary,” said Ghosh.
“But since if a director says no in such situations, his film has to go to the revising committee, I guess I have to appear before the revising committee now in Mumbai,” he further mentioned.
Ghosh stated his busy shooting schedule for a feature film, the reason of delay in his formal online response.
However, when the Nobel Laureate himself was asked about the matter, he chose to stay away from the controversy. “What can I say about this? This film is not made by me. I am the subject of the film and the subject should not be talking about these things. The director Suman Ghosh would say whatever needs to be said… Do not want to start a discussion on this. If the government has any disapproval about the film made on me, it has to be discussed with the concerned stakeholders,” Sen said.
Ghosh had earlier mentioned that he would approach the Film Certification Appellate Tribunal (FCAT), if the matter gets resolved at the revising committee level.
“The attitude of the censor board just underlines the relevance of the documentary in which Sen highlights the growing intolerance in India. Such scrutiny of any criticism of the government in a democratic country is shocking. There is no way I would agree to beep or mute or change anything that one of the greatest minds of our times has said in the documentary,” Ghosh told The Telegraph
According to the quint report, the CBFC move was dubbed as “preposterous” by CPI-M General Secretary Sitaram Yechury. “On what basis can a documentary on an Indian Nobel Prize winner be stopped just because it mentions cow or Hindutva?” he asked.
In the documentary, Sen speaks of social choice theory, development economics and the rise of right wing nationalism across the world. The film, which is structured as a conversation between Sen and his student and internationally known economist, Kaushik Basu, covers a span of 15 years (2002-2017).
“So many of our democratic rights are being violated but nothing much is happening…. I think we are not responding and that worries me,” said Ghosh, after a private screening of the documentary at Nandan III.
-prepared by Samiksha Goel of NewsGram. Twitter @goel_samiksha
Kerala is a land of many good things. It has an abundance of nature, culture, art, and food. It is also a place of legend and myth, and is known for its popular folklore, the legend of Yakshi. This is not a popular tale outside the state, but it is common knowledge for travellers, especially those who fare through forests at night.
The legend of the yakshi is believed to be India's equivalent of the Romanian Dracula, except of course, the Yakshi is a female. Many Malayalis believe that the Yakshi wears a white saree and had long hair. She has a particular fragrance, which is believed to be the fragrance of the Indian devil-tree flowers. She seduces travellers with her beauty, and kills them brutally.
Yakshi idol in Veroor, Sri Dharamashastha temple Image source: wikimedia commons
The Yakshi is believed to live in a palm tree which can appear like a palace. Victims are taken here before they are killed. Travellers on highways are often advised not to stop near heavily forested areas, or speak to anyone who closely resembles a Yakshi. Some believe she can change form, while other hold to the belief that she doesn't. after securing her victim, the only trace left behind is body parts like hair, nails, and teeth.
They say, like other ghosts, a Yakshi's feet will not touch the ground. This is something to look out for. Mysterious deaths have been reported across the rural areas in Kerala, and all these have been attributed to the legend.
Keywords: Legends, Yakshi, Urban legend, Ghost, Kerala, Myth, Vampire
The LGBTQ+ acronym stands for Lesbian, Gay, Bisexual, Transgender, Queer, and others. In India LGBTQ+ community also include a specific social group, part religious cult, and part caste: the Hijras. They are culturally defined either as "neither men nor women" or as men who become women by adopting women's dress and behavior. Section 377 of the India Penal code that criminalized all sexual acts "against the order of nature" i.e. engaging in oral sex or anal sex along with other homosexual activities were against the law, ripping homosexual people off of their basic human rights. Thus, the Indian Supreme Court ruled a portion of Section 377 unconstitutional on 6th September 2018.
But the question is, "was India always against homosexuality"? Has the concept of homosexuality being unnatural existed forever? No, in Indian history and Hinduism homosexuality has never been an offense, in fact in several instances it has been depicted how people embraced their identity, be it sexual identity or gender identity. Section 377 was brought to India by the British in 1862, while India was colonized. Even after the Independence, it was only in 2018 that the Supreme Court ruled it as irrational and illogical.
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Homosexuality in Ancient India
When Supreme Court decriminalized homosexuality in India, there was an uproar about it being a western ideology and liberalism. But in reality, homosexuality has existed since the time of the Vedas. The Gay and Lesbian Vaishnava Association (GALVA) researched and discovered that it was around 3102 B.C. (during the Vedic Age) that homosexuality or non-normative sexual identity was recognized as "Tritiya Prakriti", or the third nature. Ancient India not only made mentions of homosexuality but accepted it as well.
Hinduism is the most vastly followed religion in India. Hinduism does not explicitly mention homosexuality however it does contain a homosexual theme and characters in its text. There have been various instances in our scriptures and texts that have introduced us to LGBT+ characters such as the androgynous form of Shiva and Parvati Ardhanariswara meaning "the half-female lord". One of the most popular and ancient texts on sexuality, eroticism, and emotional fulfillment of life, "Kamasutra" has a complete chapter dedicated to homosexuality and homosexual sex. Numerous Hindu sculptures and temples have statues depicting homosexual activities.
Numerous Hindu sculptures and temples have statues depicting homosexual activities. Facebook
Our Mughals were Queer
Mughals are often seen under the light of cruelty, rigid ethics, nobility, and polygamy. Simultaneously, Mughals are also the ones credited for the emergence of Sufism, abolished jizya tax, love beyond religion, classes, and gender.
In the Baburnama written in memoirs of our very first Mughal ruler Muhammad Babur, several instances documented Babur's infatuation and affection towards a teenage boy named Baburi. We also have multiple Persian couplets as evidence of Babur's affection for Baburi. Mughals engaged in homosexuality and pederasty, and they believed that later was a form of "pure love".
But as time passed homosexuality was suppressed more and more though people practiced it in secret if revealed they were punished. According to the Fatwa-e-Alamgiri Sharia-based text of the Mughal Empire, there is a common set of punishments for homosexuality, which could include 50 lashes for a slave, 100 for a free infidel, or death by stoning for a Muslim.
British Raj and Independence of India
In 1862, Section 377 of the Indian Penal Code that criminalized homosexual sex came into force. Even after Independence in 1947, the section remained a part of the Indian Constitution. There were protests all over the country to give people of the LGBT+ community basic human rights but it was not until 2018 that The Supreme Court of India ruled the portion of Section 377 has unconstitutional and struck it off. One judge said the landmark decision would "pave the way for a better future.". With Section 377 gone are LGBT+ people allowed to fall in love freely? No, people are still afraid to love because of the stigma in our society when it comes to homosexuality; they are seen as lesser humans.
ALSO READ: Significant Support for Rights for LGBTQ+
Although the Supreme Court has decriminalized homosexual activities, same-sex marriage remains illegal in the country. Homophobia is still prevalent in India, and homosexual children would rather commit suicide than come out to society with their true identity, that's how harsh of a world we live in. Lacking support from family, society, or police, many gay rape victims do not report the crimes. In 1977, writer and Indian mathematician Shakuntla Devi published "The World of Homosexuals". It was the first study in the Indian context; the book contains interviews with homosexual men set in the years of Emergency. She wrote, "rather than pretending that homosexuals don't exist it is time we face the facts squarely in the eye and find room for homosexual people." We've had small victories in our fight against homophobia and getting LGBT+ community the rights they deserve as humans, but we still have a long and exhausting fight ahead of us.
The Mysore kingdom became a popular tourist destination after India became an independent country. The Wodeyar dynasty who succeeded Tipu Sultan are still royalty, but they do not rule the state. Their heritage and culture have become what Karnataka is famous for.
Among the many things that Mysore offers to the state of Karnataka, the Mysore Peta is one. In north India, various cultures have their own headgears. They wear their traditional outfits on the days of festivities and ceremonies. Likewise, in the south, especially in Karnataka, the Mysore Peta is worn.
Made of the traditional Mysore silk, the Peta is usually a white turban decorated with a gold silk thread. It is worn by the Maharaja of Mysore during Dasara, or any other public appearance. This tradition has been preserved and is used all over the state by prominent leaders.
Politicians who want to appease older, more experienced politicians, offer a peta as a sign of honour. International guests are welcomed into the city with a peta and silk shawl. In universities, the peta is worn as a replacement to the black caps, as a sign of graduation and scholarship.
Even today, in the court of Mysore, petas are worn and given out as tokens of honour. The peta of the king varies from the ones a courtier wears, and even among them, there is a difference according to status. Petas are made by a particular family and passed down from generation to generation.
Keywords: Mysore kingdom, peta, silk, Wodeyar