The birth of ‘Bearywood’

[email protected] (SAFIA NAEEM)
June 14, 2011

With the first ever Beary language movie - ‘Byari’, Director Suveeran, has employed his own techniques to butter popcorn with the landmark movie, which opened simultaneously in Prabhat and Big Cinema in Mangalore.

 

In Suveeran’s own words: “Althaf Hussain, who is producing the film under the banner of Thanneer Films, needs real appreciation for venturing into Beary film-dom,” even though he took up the task, after the Tulu cinema traversed several milestones.

 

Mr Hussain, who is confident that the movie would surely win accolades at national level, says that ‘Byari’ has already received overwhelming appreciation from the audience as well as from the cine-experts when it was screened at International Film Festival of Thrissur (IFFT) and Habitat Film Festival in New Delhi.

 

Moreover, the involvement of renowned actors of South India such as Mamu Koya of Mollywood and ‘My Autograph’ famed Maillika of Kollywood, has naturally raised the eyebrows of the Beary cine-lovers.

 

However, the birth of what could be termed as ‘Bearywood’, is not free from the labour pain, as the controversies remained inseparable from the much vaunted movie, even before it could become a milestone in the robust and rich Beary cultural history.

 

But the filmmakers appeared to be the firm believers in the maxim no publicity is bad publicity.

 

The controversy is all about the central plot of the movie, which, according to renowned Kannada litterateur Sara Aboobaker, is a rip off from her most popular but controversial novel ‘Chandragiriya Theeradalli’.

 

“The same people, who attacked me when I wrote the novel nearly 27 years ago, now stole the story from the same novel to produce a cinema for their own benefit,” fumes Sara. “No other word can be suitable for these people than ‘thieves’. Yes, they are thieves. But they cannot go ahead doing whatever they want, as I have already launched a legal battle against them” the 75-year-old writer thunders.

 

However, Irfan Chokkabettu, the script writer of the film, denies Sara Aboobakar’s claims. He says the entire story of the film is based on a real-life story of a woman who still resides at Chokkabettu near Surathkal. “I was a witness for what happened in that woman’s life during 1998, when the coastal region was rocked by communal riots. The woman is still happily living with her husband and two children in Chokkabettu” he says.

 

“I was familiar with the name Sara Aboobakar. But, I never knew that Sara Aboobakar is a female and she has written a novel called ‘Chandragiriya Theeradalli’,” says Irfan, adding that he came to know the story of her novel only after the shooting of the film had been commenced.

 

The film Byari has a strong message for those who seek divorce on flimsy gounds. If veteran actor Mamu Koya, who is a prominent character in the film, was right, the concepts like Talaq and Iddath are at the centre stage of this film too.

 

Mr Koya also stunned his own team by claiming in a television interview that the story was indeed based on Chandragiriya Theeradalli.

 

The story revolves around Nadira, a young girl whose marriage was fixed with an elderly male as soon as she reached puberty. After initial period of anxiety and apprehension, she settles down with her husband who is thrice her age.

 

In a sudden turn of events, Nadira’s father, for his personal gains, forces her to break her relationship with her husband and brought back to her parental house.

 

It is in this backdrop, ‘Byari’ movie revolves around the sufferings of Nadira and finally the film has a happy ending as she once again unites with her husband.

 

Even though Nadira, is a familiar character for those who have read ‘Chandragiriya Theeradalli’, Mr Irfan questions how could Islamic systems such as ‘Talaq and Iddath’ and a popular name of a girl be a copyright issue for a writer like Sara Aboobaker?

 

Clarifying that the storyline of ‘Byari’ is not against the Holy Qur’an and Shariath law, Mr Irfan says, “We have only picturised the sufferings of a woman who got ‘Talaq’ due to her father’s whims and fancies. The film contains a warning for those who misuse Talaq or Iddath system, unlike Sara Aboobaker’s book that portrays Muslim women as being shackled by religious norms.”

 

The one hour 40 minute-long movie has only one song and has been shot at different localities in and around Mangalore namely Jokatte, Surathkal, Mukka, Bajpe and Thokkottu.

 

Mr Hussain, who claims that he has invested no less than Rs 55 lakh for ‘Byari’, says that the movie, uses a lot of techniques in the scenes now and then to get the message across.

 

The award-winning artistes have also contributed to the quality of the movie with their brilliant acting, he adds.

 

 

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Crew

 

Apart from Mamu Koya and Mallika most of the actors in the movie are local Beary amateur artistes. Producer Hussain himself has stood before camera mingling with fellow actors like Rahim Uchil, Ambika Mohan, Majeed, Riyaz Ashraf, Ashwathi, Prajeesh, Sudarshan, KTS Padanna, Shareef Katipalla, Roopa Varkadi, Asha, Altaf Krishnapura, Samshuddin Paradise, Baby Shatha and Shazin, Asfiya, Annath, Bathisha Puttur and Kabir Katipalla and others. Murali Krishnan is the camera-man.

 

Litterateur’s stance

 

Sara Aboobaker, who has won the highest literary award in the state namely Nadoja, claims that she has gathered sufficient proof to establish that the whole story of the film is based on her novel ‘Chandragiriya Theeradalli’.

 

“The copyright of the novel will exclusively be with the National Film Development Corporation (NFDC) until 2015 and nobody can reproduce it until then,” says Sara, accusing the ‘Byari’ team of using her name and fame for their publicity.

 

“I am aware that during the screening of ‘Byari’ in the International Film Festival of Thrissur (IFFT) in March this year, the crew had announced to the media that the film was based on the storyline of my celebrated novel,” she says.

 

“I have produced the documents of the actor Mamu Koya’s claim, which was aired in a local TV channel, as well as my novel, before the court. I am confident that I would win the battle,” she says.

 

The matter is in lower court and will be moved to district court if needed before releasing the movie in Mangalore, says litterateur.

 

Unforgettable experience

 

Mallika who played the role of Nadira, says that she cannot forget her experience during the shooting of ‘Byari’.

 

“I was so excited when I was approached for ‘Byari’, knowing that it was the first Beary movie. I am so happy that I too have become a part of a history through the first ever film of a regional language”, she says adding that the experience while shooting the movie was unforgettable.

 

“There is a scene where I fight with my father over my marital life. The scene has come so naturally and I always cherish the moments throughout my life”

 

Mamu Koya loves Beary!

 

The national award winning Malayalam comedian Mamu Koya, who has played the role of Nadira’s (Mallika’s) father in ‘Byari’ says that he cultivated love for Beary during the shooting.

 

“I enjoyed the shooting and loved Beary language too”, says Koya, who has already acted in more than 500 Malayalam films.

 

He says “Though my role in ‘Byari’ is quite opposite to that of ‘Perumazhakalam’, where an aging father who was helpless in his daughter’s fight against the odds to save her husband’s life, it gave me opportunities to emote as in ‘Perumazhakalam’”

 

Recalling that ‘Perumazhakalam’ had bagged National Film Award for Best Film in 2005, he says, that you cannot expect awards all the time.

 

However, Mr Koya never forgets to add that the Mangaloreans are so progressive and cooperative. “Yes, I would love to act in Beary language, which is similar to Malayalam, and would not miss opportunities in future also.”

 

Interview

 

Suveeran, an award-winning playwright and director of plays and short films, has made his debut in feature film direction with the very first film of Beary language- ‘Byari’. A product of the School of Drama, Thrissur, and the National School of Drama, New Delhi, the Kerala based director’s first love remains theatre though.

 

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Q: Being a Malayalam director, why did you experiment your first feature film in Beary language?

A: It is just technical. I have already directed almost five short films in Malayalam. When ‘Byari’ project came to me, I initially denied to do it because it was nothing related to me at all and I am basically from theatre. However, my producer, who is a sensible gentleman, gave the script and asked me to rethink on it.

 

Q: How did you feel the transition from theatre to film?

A: Film is just a mechanical production, and it can exist even after my life while drama, which has a life, is a live performance. And, of course like every drama-cum-film director, I too prefer working in drama than film. But I know it is difficult to get an audience to communicate my ideas through the medium of theatre.

 

Q: Would you like to work in Beary language again?

A: I will certainly work if a project like ‘Byari’ comes up again, but so far there is no other project in Beary language.

 

Q: ‘Byari’ bagged appreciation in Film festivals in Thrissur and New Delhi. To whom should the credit go?

A: To everyone who worked for it. The whole team has given 100 per cent for ‘Byari’

 

Que: How does the film appeal the audience in terms of cinematic aesthetics?

Ans: ‘Byari’ is an art movie. An art is just a self-expression. I don’t care about the reaction of the audience, as they are independent. Whether ‘Byari’ appeals you or not is dependent of how you see the life or the world or any other thing.

 

 

 

 

 

Comments

Kraig
 - 
Sunday, 4 Jun 2017

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Kabel kolczasty dozyje skonczony z dratwie skrecanych stylonowych.
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 - 
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 - 
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 - 
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Wafa Sultana
April 4,2020

Over the last couple of days when the world was occupied with unifying efforts to fight the deadly Covid19 pandemic, sections of Indian media provided viewers a familiar scapegoat – the Indian Muslims – who are often stereotyped as a community being constantly at loggerheads with the citizenry and the State. Biased media channels were quick to resort to blaming the entire Muslim community for the spread of the disease in the country, thanks to an ill-timed Tablighi Jamaat gathering at its international headquarters in Delhi’s Nizamuddin. Unsurprisingly, the opprobrium was also marked by a sudden spike in WhatsApp forwards of videos with people wearing skullcaps licking spoons and performing Sufi breathing rituals, suggesting some sort of wild conspiracy on the part of the community to spread the virus.  Some media channels were quick to formulate, hypothesize and provide loose definitions of a newly discovered form of Jihad i.e. ‘Corona Jihad ’ thereby vilifying the Islamic faith and its followers.

While the investigation on the culpability of the organizers of the Nizamuddin event is still ongoing, there is enough information to suggest that the meeting was held before any lockdown was in force, and the problem began when there was no way of getting people out once the curfew was announced. Be that as it may, there is little doubt that organizing a meet of such a scale when there is a global pandemic smacks of gross misjudgment, and definitely the organizers should be held accountable if laws or public orders were defied. Attendees who attempt to defy quarantine measures must be dealt with strictly. However, what is alarming is that the focus and narrative have now shifted from the unfortunate event at Nizamuddin to the Tablighi Jamaat itself.

For those not familiar with the Tablighi Jamaat, the organization was founded in 1926 in Mewat by scholar Maulana Mohammad Ilyas. The Jamaat’s main objective was to get Muslim youth to learn and practice pristine Islam shorn of external influences. This is achieved through individuals dedicating time for moral and spiritual upliftment secluded from the rest of the world for a brief period of time. There is no formal membership process. More senior and experienced participants typically travel from one mosque to other delivering talks on religious topics, inviting local youth to attend and then volunteer for a spiritual retreat for a fixed number of days to a mosque in a nearby town or village to present the message to their co-religionists. Contrary to ongoing Islamophobic rhetoric, the movement does not actively proselytize. The focus is rather on getting Muslims to learn the teachings and practices of Islam.  This grassroots India-based movement has now grown to almost all countries with substantial Muslim populations. Its annual meets, or ‘ijtemas’ are among the largest Islamic congregations in the world after the annual Haj. One of the reasons for its popularity and wide network in the subcontinent and wordwide is the fact that it has eschewed the need for scholarly intervention, focusing on peer learning of fundamental beliefs and practice rather than high-falutin ideological debates. The Tablighi Jamaat also distinguishes itself from other Islamic movements through its strictly apolitical nature, with a focus on individual self-improvement rather than political mobilization. Hardships and difficulty in the world are expected to be face through ‘sabr’ (patience) and ‘dua’ (supplication),  than through quest for political power or influence. In terms of ideology, it is very much based on mainstream Sunni Islamic principles derived from the Deobandi school.

So, why is all this background important in the current context? While biased media entities have expectedly brought out their Islamophobic paraphernalia out for full display, more neutral commentators have tried to paint the Tablighi Jamaat as a fringe group and have tried to distance it from 'mainstream Muslims'. While the intent is no doubt innocent, this is a trap we must not fall into. This narrative, unfortunately, is also gaining ground due to apathy some Muslims have for the group, accusing it of being “disconnected from the realities of the world”. Unlike other Muslim organizations and movements, the Tablighi Jamat, by virtue of its political indifference, does not boast of high-profile advocates and savvy spokespersons who can defend it in mainstream or social media.  The use of adjectives such as 'outdated' and 'orthodox' by liberal columnists to describe the Jamaat feeds into the malignant attempt to change the narrative from the control of the spread of the pandemic due to the Nizamuddin gathering to 'raison d'etre' of the organization itself.

A large mainstream religious group like the Tablighi Jamaat with nearly a hundred-year history, normally considered to be peaceful, apolitical and minding its own business is now suddenly being villainized owing to unfortunate circumstances. Biased media reactions filled with disgust and hate seem to feed the Indian public conscience with a danngerous misconception - to be a nominal Muslim is okay but being a practicing one is not.  For those committed to the truth and fighting the spread of Islamophobia, the temptation to throw the entire Tablighi Jamaat under the bus must be resisted.

The writer is a lawyer and research scholar at Qatar University. Her research interests include Islamic law and politics.

Comments

zahoorahmed
 - 
Saturday, 4 Apr 2020

great article! provides a great perspective on tableeg jamat

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Ram Puniyani
January 9,2020

‘Go to Pakistan’ has probably been most often used phrase used against Muslims in India. Recently in yet another such incident the SP of Meerut, UP has been in the news and a video is circulating where he, Akhilesh Narayan Singh, is allegedly using the jibe ‘Go to Pakistan’. In the video he is seen shouting at protestors at Lisari Gate area in Meerut, “The ones (protestors) wearing those black or yellow armbands, tell them to go to Pakistan”. His seniors stood by him calling it ‘natural reaction to shouting of pro Pakistan slogans. Many BJP leaders like Uma Bhararti also defended the officer. Breaking ranks with fellow politicians, Mukhtar Abbas Naqvi of BJP, criticised the said officer and asked for suitable action against him. Interestingly this is same Naqvi, who earlier when the beef related arguments were going on; had stated that those who want to eat beef can go to Pakistan.

Interestingly this is probably the first time that any BJP leader has opposed the use of this jibe against the Indian Muslims. True to the dominance of trolls who support divisive politics, Naqvi has been trolled on the issue. As such vibe ‘Go to Pakistan’ has been a strong tool in the hands of aggressive elements to demonise Muslims in general and to humiliate those with Muslim names. One recalls that when due to the rising intolerance in the society many eminent writers, film makers were returning their awards, Aamir Khan said that his wife Kiran Rao is worried about their son. Immediately BJP worthies like Giriraj Singh pounced on him that he can go to Pakistan.

The strategy of BJP combine has been on one hand to use this ‘go to Pakistan’ to humiliate Muslims on the other from last few years another Pakistan dimension has been added. Those who are critical of the policies of BJP-RSS have on one hand been called as anti National and on the other it is being said that ‘they are speaking the language of Pakistan’.

Use of Pakistan to label the Muslims and dissidents here in India has been a very shrewd tool in the hands of communal forces. One remembers that the ‘cricket nationalism’ was also the one to use it. In case of India-Pakistan cricket match, the national hysteria, which it created, was also aiming at Indian Muslims. What was propagated was that Indian Muslims cheer for Pakistan victory and they root for Pakistan. There was an unfortunate grain of truth in this as a section of disgruntled, alienated Muslim did that. That was not the total picture, as most Indian Muslims were cheering for Indian victory. Many a Muslim cricketers contributed massively to Indian cricket victories. The cricket legends like Nawab Mansoor Ali Khan Pataudi, Irfan Pathan, and Mohammad Azaruddin are just the few among the long list of those who brought glories for India in the field of cricket.

Even in matters of defence there are legions of Muslims who contributed to Indian efforts in the war against Pakistan all through. Abdul Hamid’s role in 1965 India Pak war and the role of Muslim soldiers in Kargil war will be part of Indian military history. There have been generals in army who contributed in many ways for the role which military has been playing in service of the nation. General Zamiruddin Shah, when asked to handle Gujarat carnage, does recount how despite the lack of support from local administration for some time, eventually the military was able to quell the violence in some ways.

During freedom movement Muslims were as much part of the struggle against British rule as any other community. While the perception has been created that Muslims were demanding Pakistan, the truth is somewhere else. It was only the elite section of Muslims who supported the politics of Muslim League and later the same Muslim League could mobilize some other section and unleash the violence like ‘Direct Action’ in Kolkata, which in a way precipitated the actual process of partition, which was the goal of British and aim of Muslim League apart from this being the outcome of ‘Two Nation theory’.

Not much is popularized about the role of great number of Muslims who were part of National movement, who steadfastly opposed the idea and politics which led to the sad partition of the subcontinent. Few excellent accounts of the role of Muslims in freedom movement like Syed Nasir Ahmad, Ubaidur Rahman, Satish Ganjoo and Shamsul Islam are few of these not too well know books which give the outline of the great Muslim freedom fighters like Khan Abdul Gaffar Khan, Maulana Abul Kalam Azad, Ansari Brothers, Ashfaqulla Khan.

Immediately after partition tragedy the communal propaganda did the overdrive to blame the whole partition process on Muslim separatism, this totally undermined the fact that how poor Muslims had taken out massive marches to oppose the Lahore Resolution of separate Pakistan moved by Mohammad Ali Jinnah. The whole Muslim community started being seen as the homogenous, ‘The other’ and other misconceptions started against the community, the one’s relating them to atrocities of Muslim kings started being made as the part of popular folklore, leading the Hate against them. This Hate in turn laid the foundation of violence and eventual ghettoisation of this community.

The interactive-syncretism prevalent in India well presented by Gandhi-Nehru was pushed to the margins as those believing in pluralism did not actively engage with the issue. The economic marginalization of this community, coupled with the increasing insecurity in turn led to some of them to identify with Pakistan, and this small section was again presented as the representative of the whole Muslim community.

Today the battle of perception is heavily tilted against the Muslim community. It is a bit of a surprise as Naqvi is differing from his other fellow colleagues to say that the action should be taken against the erring police officer. The hope is that all round efforts are stepped up to combat the perception constructed against this religious minority in India. 

Comments

Prakash SS
 - 
Thursday, 9 Jan 2020

it is very much understandable if Pakistan is bad country our PM Namo would never visited without any invitation, that time Pakistan was good he prised their Mutton biriyani and Karak chai in pakistan. we feel something is wrong with our PM and his chelas. 

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