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Bollywood i polityka

100%
Rokicka W.
Studia Filmoznawcze
|
2011
|
vol. 32
27-34
EN
The article focusing on the relations between Bollywood cinema and politics in India provides the analysis of Ram Gopal Varma’s films Sarkar (2004) and Sarkar Raj (2008). The films indirectly portraying the right-wing Hindu political group Shiv Sena and its leader Bal Thackeray show the violent reality of Indian politics as well as various universal political mechanisms: legitimacy of power through charismatic leadership, political control over media, information and other resources. Despite media rumours the filmmaker denies support for any political party and claims to be intrested in the power itself. Indeed, the hero Subhash Narge (Amitabh Bachchan) is an ideal example of the leader deriving from the ancient hindu script Bhagavadgita or described in modern times by a German sociologist Max Weber. In-depth analysis of the Ram Gopal Varma’s films as well as others of that gender, i.e. Vishal Bhardwaj’s Omkara and Maqbool, allows to see such phenomenon as political propaganda through cinema, censorship and auto-censorship and finally the universal relation between political power and art.
2

Między rajem bengalskiej wsi a więzieniem miejskich murów: natura i kultura w twórczości Dźibonando Dasza

100%
Rokicka W.
Przegląd Orientalistyczny
|
2012
|
issue 1-2(241-242)
81-92
EN
The article examines the dichotomy of culture and nature in the poems and short stories of the Bengali writer Jibanananda Das (1899–1954). The revolutionary changes in Indian economy and society in the 19th century created a new man – a city dweller, who received Western-style education and believed in progress, modernity and individual success. Das was one of the first victims and critics of that change. Forced by the pressure of social norms and then the political turmoil of Partition to leave the countryside of East Bengal for the city life, he remains nonetheless one of the most famous eulogists of Bengali nature and the severest critics of modern European civilization. However, as the article aims to prove, first and foremost Das was the first Bengali existentialist seeking the truth about human nature, death and god in the world of changing values and moral relativism.
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