While doing posts on contemporary regional Indian period movies, I made a rough list of Indian period films. These are listed below. Some are historicals but the bulk fall into the 19th and 20th century. The list is fairly rough so feel free to add more, especially if they are in languages other than Hindi.
There have been two versions in Hindi. Pic 1 is of the series made in the 1990s with Rajit Kapur as Byomkesh. The second is the recent film with Sushant Singh Rajput as the detective. The movie’s many stylistic touches extend to the characters costumes, though not overtly. Byomkesh for e.g. is often in a jacket instead of a shawl, in pic 3 he also wears the shirt tunic popular in North India. And shoes. Anguri Devi in the last pic wears the sequin sarees of the time. For Satyavati there are a lot of handlooms all worn in the then modern style of 6 yards. And refreshingly no puff sleeve blouse orlace. Instead there are the simpler styles of the 1940s.
Two movies that draw on Rabindranath Tagore’s life.
The first, Kadambari, is on his sister-in-law Kadambari Devi who committed suicide at an early age. Pics 1 and 2 are of Konkona Sen-Sharma and Parambrata Chatterjee as Kadambari and Rabindranath in the movie.
The second, Jeevan Smriti, is a documentary based on Tagore’s life and made for Doordarshan for the author’s 150th death anniversary by Rituparno Ghosh. The documentary spans Tagore’s life from his childhood to his death. Raima Sen and Samadarshi Dutta play Kadambari and Rabindranath.
Both films draw on the many images of the Tagore family for costuming, the latter more so it would appear from the stills.
Satyajit Ray made Teen Kanya (THREE DAUGHTERS, ‘61) to commemorate the birth centenary of the Bengali cultural giant—poet, writer, playwright, composer, philosopher, social reformer, actor, educationist, painter—Rabindranath Tagore. It is noteworthy that Ray, a polymath himself, decided to concentrate on the three female protagonists of Tagore’s short stories from the volumes of poems, novels, short stories, dramas, essays and songs that Tagore left behind. May 2, 2021 marks Ray’s birth centenary and studying the expansive creative careers of both men often reveals several points of intersection.
Tagore’s women, like Ray’s, are complex—independent yet bound by tradition; inhabiting, as women do, the in-betweenness within a desire for boundless personal freedom and the socio-familial space that denies it to them. Teen Kanya is an anthology of three films: Postmaster with the young, orphaned protagonist Ratan (Chandana Banerjee); Monihara with the childless wife of a rich jute plantation owner Manimalika (Kanika Majumdar); and Samapti with the shrew-like “wild child” teenager Mrinmoyee (Aparna Sen). Incidentally, it is with Teen Kanya that Ray, too, found a seamlessness within his own creative pursuits, as he began to score music for his films.
Tagore’s “Postmaster”, written in 1891, tells the story of Ratan who works for her village’s Postmaster, the Anglophile Nandal from Calcutta (Anil Chatterjee). With Nandal’s arrival, Ratan, receives affection for the first time in her life. She learns how to read and write from him, makes him his meals and then takes care of him while he fights a bout of malaria. When, unable to tolerate village life anymore, Nandal hands in his resignation and Ratan’s world is robbed of the love she had begun to acclimatise to. While Tagore’s Ratan falls to the Postmaster’s feet, begging him not to leave her alone, Ray’s Ratan walks past Nandal and goes on attending to her household chores. Nandal breaks into tears as the potholed road ahead leads to his future back in the city; Ratan quietly lives out her destiny.
“Ray did not deny his women the right of choice. His women had agency. They were primary protagonists in their own right,” writes actor Sharmila Tagore who was 15 when she made her debut in Ray’s Apur Sansar (THE WORLD OF APU, 1959). Her words do not just ring true for Ratan but also for Manimalika and Mrinmoyee. The three women form the moral arc of the film, making the audience not just question the society but also the ways in which they, personally, inhibit women’s personal freedoms and ambitions.
Even within a horror story like Monihara, where the protagonist lives with a cavernous greed for gold and is probably unfaithful to her husband, Ray (and Tagore) divulge the psychology behind her greed. Manimalika feels judged by her in-laws because she hasn’t been able to bear her husband a child. As Sharmila Tagore says “Ray gifted his women protagonists the liberty which defied the cliché that the male desire is visual while the woman’s is sensory.” This obvious visual female desire, as heightened as it is in the protagonists’ sexual transgression in Charulata(THE LONELY WIFE, ‘64) and Ghare Baire (THE HOME AND THE WORLD, ‘84), finds a materialist incarnation in Manimalika’s unapologetic gold lust. When you reduce a woman to her womb, why should she find it in herself to be a holistic human being and not just a dehumanized, ever-widening lacunae of greed?
Her disappearance from her husband’s life does not leave behind a vacuum that he can fill with another wife who can perhaps bear him an heir. Instead, she haunts him, filling his existence with a hopeless wait and an obvious dread. It is not just a haunting of her husband’s life, but that of his ancestral home, the seat of long-standing patriarchy that perpetuates itself from one heir to another.
Aparna Sen, at 16, made her debut as Samapti’s Mrinmoyee, a bright-eyed, rebellious village teenager who wouldn’t toe the line of patriarchy and the way it expects “marriage worthy” young women to behave. When Amal (Soumitra Chatterjee) marries Mrinmoyee, only with the consent of her parents, she lashes out, refusing to bow down to a life of servile conjugality. Not only does she have a mind of her own, but she also insists upon sovereignty over her body, which is only its most authentic self when running through fields and sitting on swings. She runs away from her husband on the night of their wedding and spends it outdoors, sleeping on her beloved swing.
These women, and Ray’s later women like Charulata and Arati (MAHANAGAR, THE BIG CITY, ‘63), are well-versed in articulating a language of complex desire and longing through their bodies, even when they don’t have the verbal vocabulary for it. There is an insistence (in both Tagore and Ray’s works) of intellectual, economic and physical sovereignty by these women that, as pointed out by Sharmila Tagore, often predates the establishment of a formal women’s movement in India. They are the conscience of the texts they occupy, and this conscience is not a vague, moral or a spiritual one. Both Ray and Tagore embody this conscience within a female body that transgresses, fights and yet, always, desires.
