Notes on Man Capture

Single mothers also qualify for man capture

To capture a man, then immediately marry him, you need a chicken.

When the cotton is in bloom, it is the season for man capture. Men from one village capture men from another for marriage to their unmarried sisters, cousins and nieces. If a man accepts the marriage, he moves into the village of his wife and shares her property. And if he doesn't?

Producers synopsis

In South Asia, men take most decisions, even about women's lives. Ratmi, a young, single mother in a village in Northeast India wants to get married. Marriage happens by 'man capture' during the cotton harvest. Her male relatives attempt to capture a man for her although she has had lovers. A very dominant idea about India is that it's a land of hierarchies… of every single kind. This film about the India that we don't see; reverses some of the dominant images we see all the time about caste, gender and class differences. What does India look like as it is in some types of 'unseen fringes', where power shifts back and forth from individual to group, man to woman, the person behind the camera and the people in front of it? The narrative structure of the film observes Ratmi, the players behind her marriage, and the role of the filmmaker in 2000/2001 and again in 2006.

Screening was done amongst the Bachelor of education Students of St Xavier's College. Their responses were of diverse variety ...

1. The gender roles amongst the tribal society are very difficult to understand. They vary so much according to tribes. In mainstream communities it is typically patrilineal and has ingredients of patriarchy and the tribal communities which are coming in close contact are also witnessing a change towards these characteristics.
2. The custom of capture is bad...it is against the will of an individual. Even marriages by capture of tribal girls from the local market and forcible putting of sindur in the forehead, prevalent in many tribes of peninsular belt are being done away with.
3. As educators one should keep in mind that the modern day education is also laden with values of the mainstream society. These need to be modified to suit/ give space to their cultural contexts. The overburdening of ‘our’ values to ‘them’ should be avoided.
4. Any cultural practices which violate the human rights of an individual should be modified / rectified. This should be through proper dialogue otherwise the implementation of the ‘reform processes’ will not see its success.
5. The beauty of the tribal community depicted is immense. Although the girl is not married and has children, the children are getting a space / acceptance in the community. Even the unmarried girl is not ‘in guilt’, and she is able to live her life.
6. But still the questions are how long this acceptance from the community remains. What are the rights of the children with regard to property?
7. The concept of marriage has a variety. There are number of forms in which one can marry. The live-in relationship converting into marriage is also one of the forms that have been prevalent for a long time in some of the tribes (it is a new phenomenon in mainstream communities).
8. But the rights of individuals engaging in such informal relationships are still ‘not yet defined’. And there are quite many situations when such human rights issues do come up... Isn’t there a need to move towards formal marriages where there are more formal ways of coming together and also of separation, and the rights in such situations are more defined?
9. Anthropological reflections as given in the documentary are very difficult to document unless you are accepted as an insider. The filmmaker stayed / visited there for quite some years before she could complete the film.
10. Earlier such documentation was very difficult as the communication mediums had not developed and hand writing was the only option. Great work still was done and many books have been written by such anthropologists which are very valuable in documenting there customary practices. Now the digital tools help in making this documentation easier. But and insider / outsider, we / them... positions in such documentation still remains big challenge.

Will there be a time when more tribal youth will get empowered to handle / control the new digital communication tools to tell their story with their analysis?

We are the World

Closing Remarks - Rang De Basanti

On 30th July, a tribute was paid to Michael Jackson during the Video Festival on Diversity and Aspirations – Rang De Basanti at Satyabharati Hall in Ranchi.
Two of his songs “We are the World” and “Heal the World” were played. "We Are the World" is a song and charity single recorded by the super group USA for Africa. It was written by Michael Jackson and Lionel Richie. The last recording session for the song was held on January 28, 1985. The historic event brought together some of the biggest artists in the music industry at the time.
"We Are the World" has been recognized as a politically important song, which "effected an international focus on Africa that was simply unprecedented".The anthem has been credited with creating a climate in which musicians from around the world felt inclined to follow. Since the release of "We Are the World", it has been noted that movement has been made within popular music to create songs that address humane concerns."We Are the World" was also influential in subverting the way music and meaning were produced, showing that musically and racially diverse musicians could work together both productively and creatively.
The audience approximately 120 in number at the Video festival was basically youth from the various mass communication and journalism courses in Xavier’s College, Ranchi University, and Satyabharati. Young women from Nirmala College also watched the documentaries keenly.
Karuna Kerketta of Nirmala College said that ‘Unlimited Girls’ has shown her newer dimensions of Feminism, and the realization that it is contextual in different manners. Check more at Culture Unplugged and at Infochange websites.
Arun Kumar said that Feminism depicted in the video is very different from the matriarchal society depicted in Nandini Bedi's ‘Notes on Man Capture’ about a tribal community in Meghalaya .. this discussion should be enhanced with the men too.
As a part of Openspace further initiatives the discussion to remain in contact through emails and phone was decided. Fr Tigga from Education deptt of Xavier’s College wanted films on North East to be shown to their students, while Sr Gabriela expressed such programs in her Hindpiri area amongst the locals. Rajeev Thepra, a blogger (Baat Purani Hai) will be putting a short feedback report for sharing to larger audience on the net. Umesh of IPTA expressed the need to hold a one-day seminar on ‘Relevance of Communication towards building a Human Society’.

Naata - On Practising Communal Harmony

Naata directed by Anjali Monteiro and KP Jayashankar was screened during the video festival on diversity and aspirations - Rang De Basanti on 29-30th July 2009. It is a wonderful documentary on communal harmony.

Naata is about Bhau Korde and Waqar Khan, two activists and friends, who have been involved in conflict resolution, working with neighbourhood peace committees in Dharavi, Mumbai, reputedly, the largest 'slum' in Asia. This film explores their work, which has included the collective production and use of visual media for ethnic amity.
Waqar and Bhau's work raises several uncomfortable questions for the filmmakers, so-called modern, middle-class, secular, urban beings. Naata juxtaposes the multi-layered narrative on Dharavi and the 'stories' of the filmmakers, thereby attempting to foreground a critical and active viewership.

Read more

http://infochangeindia.org/200408106250/Film-Forum/Documentary/Naata-/Ektaa-Sandesh.html

http://naata2003.tripod.com/

Director’s Statement
We felt that this story of how Waqar, Bhau and the people of Dharavi have, on their own accord, produced and used various media materials for communal amity (ranging from posters to videos and audio cassettes) had an important lesson for all of us, in these troubled times. We feel that in our present fractured world, it is crucial to share stories of hope and struggle, stories that give us the courage to go on.

Responses from the Audience

1. I have studied in Jamia Millia Islamia, a Muslim University and hence my Urdu is very good. When people see my beard the question ‘Why are you keeping a beard? You look like a Musalman’.
2. I had my best friend Shakeel was killed during the communal riots in 1992. It has been very saddening.
3. It was wonderful to watch the community men, women and children engage in making a documentary. With little expertise but only the motivation, there must have been an immense learning process, both about the process of film making and about each other’s community and living in harmony.
4. It is very true said, that most of such documentaries are made by seculars to reach out to seculars (kind of convincing the convinced). It is required to involve the common men man, and work on his prejudices and presumptions.
5. Making Muslims friends has been very common for only some of us, this is not a common practice. We have prejudices towards each other. It starts with differences in food habits and extends further.. to social insecurities, mistrust and suspicion.
6. We live on rent in a Muslim neighbourhood and our 5 year son while playing with the Muslims girls has also started calling them ‘Aapi’and watches them during the ‘Namaz’.

RANG DE BASANTI

Video Festival on Diversity and Aspirations

At SATYA BHARATI (Purulia Road)

29^th July 2009 (2.00pm to 6.30 pm) – Wednesday

1. America America (4 min) - Against Imperialism
2. Gaon Chhodab Nahi (4 min) - People’s Movement
3. Prayers for New Gods (29 min) - Tribal Religion in Arunachal Pradesh
4. Guru Gomke (43 min) - Tribal Cultural Movement of Jharkhand
5. Naata (47 min) - Secularism in slums of Mumbai
6. Buru Gara (30 min) - Tribal Women Writers of Jharkhand

30^th July 2009 (2.00 to 6.30 pm) – Thursday

1. Mann Ke Manjeere (4 min) - Women’s Liberation
2. Kora Rajee (51 min) - Tribal Migration to Tea Gardens
3. Notes on Man Capture (43 min) - Tribal Custom in Garo’s of North East
4. Unlimited Girls (97 min) - Discovering Women’s Movement
5. Babul (4 min) - Domestic Violence

Modern Art Forms and the Tribal World

The International Library and Cultural Centre (ILCC) at Ranchi is trying to reach out to more and more youngsters through its dance, theatre and language classes, besides seminars.

Sriprakash, film maker facilitating the discussion with Bishu Nandi. Bishu has always worked on his fascination with Jharkhand and wildlife. Never into commercial photography, he has put all his energies to pursue this hobby of his, few desires or ambitions.

Mahadev Toppo .. We saw Nanook of the North during the Pune days and the documentary and later Mrigya and Aakrosh. They opened our eyes as how indigenous people like us are portrayed in the media. And has constantly helped me in thinking and analysing the media for the same. Even now, when I am in Banking job, I read and express about adivasi issues and this especially when in the North East and elsewhere the issues of getting critical.

Meghnath, film maker cum activist narrates as to how the first batch of Jharkhand youngsters who did film course from FTII (Film and Television Institute of India, Pune) were contributing to the society .. of which Mahadev Toppo, Biju Toppo, Sriprakash, were a part.

INVITE LETTER

You are invited for a workshop

Modern art form and the Tribal world

on 3^rd May at 2.30 p.m. to 9 p.m.

by Mahadev Toppo

Venue-International Library and Cultural Center, Club Road, Ranchi

The main theme of workshop is, how tribal world has been portrayed in various art forms, and how the meaning would be changed when the subject itself becomes the author of the art and the art form, as for instance the great documentary master piece ‘Nanook of the North’- what if Nanook would have done this film by himself…. ?

Now Dalit and tribal literature are emerging very forcefully challenging the casteist and racist paradigm. Thanks to contradiction in capitalism in the age of globalization at least--- digital technology is some how available to common people. In this scenario, is there any possibility of emergence of a new language of cinema?

Better cinema – Better world - Mahadev Toppo,

Sri Toppo is a well known tribal thinker, poet and actor from Jharkhand. In this work shop he is going to read two feature film – ( Mrigaya- 1976 Director: Mrinal Sen and Aakrosh -1980 Director - Govind Nihalani) besides a documentary film- 'In the Forest hangs a Bridge' 1999, Directed by Sanjay kak . He is also going to talk on the photographs of Bishu Nandi and poetry of Nirmala Putul (Santhali poetess)

Ranchi Film Club

Film Appreciation wing of International library and Cultural Center, Ranchi

Schedule (2.30 p.m. To 9 p.m)

Exhibition of photographs by Sri Bishu Nandi

On theme - Still Camera and Tribal Life

Mrigaya (1976)

Director: Mrinal Sen

Music -Salil Chowdhury

Story- Bhagabati Charan Panigrahi

Screenplay- Mohit Chatterjee, Mrinal Sen

Cinematography- KK Mahajan

Cast: Mithun Chakraborty and Mamta Shanker, Sadhu Meher, ,

Language: Hindi

Duration: 1hours 45 min

Awards: National awards plus a lot of international awards

To both Ghinua and the commissioner, a big ‘Shikar’ is a game; this is probably why Ghinua reacts like a terrible ‘hunter’ when the Mahajan tries to steal his wife. He slays him; an avenged man, he brings his ‘trophy’, to the only man who will understand him, the English ‘Bare Raja Babu’. But Ghinua’s trust is betrayed and he is handed over to the court by the Commissioner. Ghinua asks the Commissioner why Dora gets five hundred rupees as a ‘prize’ for killing Shalpu, a person liked by all the villagers and he gets death sentence for killing the Mahajan, who is ‘sabse khatarnak, khun-khar janwar’. Even the villagers fail to understand why Imperial Justice sentences Ghinua to be hanged to death.

'In the Forest hangs a Bridge'

Dir Sanjay kak

India, 1999, 16 mm, 39 min

'In the Forest hangs a Bridge' is a film about the building of a thousand foot suspension bridge by the people of an Adi village, an evocation of the tribal community that makes it possible, and a reflection on the strength and fragility of the idea of community. Located deep in the forest hills of the Siang valley of Arunachal Pradesh, at the north-eastern extremity of India, these elegant structures of cane and bamboo are the distinctive mark of the Adi tribe. Nearly six months of incessant rain in the Siang valley means that the cane and bamboo will eventually rot and fall away, and the bridge needs to be rebuilt every year. In less than three days, a bridge more than a thousand feet long is finished. A day later, we see several hundred men from the village cross to the other side for the annual ritual, as they have for several hundred years.

Aakrosh 1980 Hindi

Director - Govind Nihalani,

Written - Vijay Tendulkar(Screenplay)

Starring - Naseeruddin Shah, Smita Patil Om Puri and Amrish Puri

Award - National Film Award for Best Feature Film in Hindi 1980 & several Filmfare Awards', Golden Peacock' for the Best Film at the International Film Festival of India

Durattion - 144 min

Lahanya Bhiku (Om Puri) a tribal is arrested for killing his wife Nagi(smita patil)and he is tried in the court for it.Bhaskar Kulkarni(Naseeruddin Shah) takes this first case as the govt appointed lawyer.bhaskar kulkarni with all dreams and aspirations to take his first case finds to his frustration that Lahanya does not want to co operate with him. Slowly bhaskar investigates the case which leads to stark ling revelations and the movies comes to a shattering climax.

One of the Narrations in "In the Forests .." was about how inputs from the State in the bridge building process has brought / will bring about change in the collective community efforts and values. Is it not reflective of all external supports, financial or technical, and also unavoidable while the world moves towards global village / globalised community ? (!!)

Poster for the Event ... It was a wonderful experience on the part of the designers. From internet research on the film, grabbing images of the past actors .. great physique of Mithun Chakravorty, anger of Om Puri, the memoirs of Smita Patil .

Collective Expressions ..

The event on ‘Identity in Metroplex’ took place on 27-28^th April 2009 in Vikas Maitri. Singing song of liberation तुम्हारे हाथ पत्थरो की तरह संगीन है, जेल में गाये गए गीतों की तरह उदास है ‘Tumhare haath paththaro ki tarah sangeen hai, jail mein gaaye gaye geeto ki tarah udaas hai’ (Your hand are strong and can cause a change) the mood of the topic was set. The song of Nazim Hikmat the turkish poet inspired to take efforts for freedom from bondage, exploited labour and lack of dignity. About Nazim Hikmat

Sriprakash, film maker - Art form is basically of two types in the context of present discussion, one of those who practice collective singing and music, and are not into profit making. The other art form is guided and controlled by capital interests. Mainstream art forms are in the dominated by the latter, capital interests.

There is need to work on how the collective singing and dancing amongst the adivasi communities are represented and given opportunity in the mainstream media and culture. Most of the mainstream cultural traditions are based in individual creativity and performance and hence when the adivasi cultural expressions are performed the hosts / producers overlook this collective endeavour.

In Jharkhand the traditional songs reached Akhra / Jatra, becoming a political voice in the Jharkhand movement and then now they have been taken over by Music casssette producers of Daily Market (in Ranchi). Now we have come to the stage of स्कूल के टाइम पे आजा गोरी डैम पे School ke time pe aaja gori Dam pe ..The song like कहाँ से लाऊँ मै छापा साडी Kahan se mai laoon Chhapa sari (From where should I bring printed Sari ..boy expressing to girl) reflects the aspirations developing in tribal youth.

Sunil Minj, freelance journalist said that it is very important to protect the tribal language otherwise the language will be die off. Only those languages have survived which have been used by people and has been scripted well. While it is difficult to maintain the dress and lifestyle as prevalent in the tribal rural forest heartlands from where we come, we all should make an effort to keep our language alive.

Efforts are required to interpret tribal identity on the basis of the commonality and the basic feature that our life values depict. This is what will be the distinctive feature which will bring us together.

Other opinions that were expressed were...

1. With focus on trying to retain identity let us not forget that we have to make space in the mainstream world, hence we should equip our children in such a manner through education and socialization that they are able to compete equally with other people.

2. Land is the basic identity of the adivasis. When land will be taken away by multinationals then how can we talk of separate tribal identity? Another New York will come up over the land of indigenous people.

3. Working on identity could be tricky idea too with the fascist interpretations being given by right wing forces. Sarna tradition is claimed by both the Church and Hindu forces to be close to the respective religious traditions. The topic is very vital to be discussed in the present context when the fundamentalist forces are on the rise.

Please CHECK Video Recordings on You Tube here and here. And send your responses.

Identity in Metroplex

Identity in Metroplex - Efforts to Rejuvenate New Energy

Venue - Vikas Maitri, PN Bose Compund, Near KK Memorial Hospital, Dangra Toli, Ranchi.

Where walking seems like dance, and talking seems like a song – this is how the artistic expression has been described in Jharkhand where the reflection of adivasi community lifestyle is also seen amongst the other ‘Sadan’. And this cohesiveness of the communities is reflected in all fields ranging from politics to social life.
We have five major tribal communities – Santhal, Munda, Ho, Oraon and Kharia; plus there are number of other tribal groups - the questions of identity, survival and development are very vital for each of them. And then we have Muslim, Kurmi, Koeri, and Bengali and... This diverse range of community life is what the beauty of Jharkhand is all about. This integration is witnessed in urban areas with languages like Nagpuri, Khortha and others.
The characteristics of adivasi identity - community living, language, etc are being challenged with the phenomenon of metroplex (with its market dynamics and competition). This is evident in the lifestyles of the first, second or third generation adivasi youth residing in Ranchi in different forms. They are now living a very different life, of what was written about their ancestors. How has this change impacted upon the tribal identity question?
Culture is not static; it changes with time, and other societal phenomenon. What are newer forms of cultural phenomenon that are now evident in adivasis living in Ranchi with their interaction / sanskritisation with other populations? How can new spaces, with justice, equity and dignity for the adivasis and all other culturally marginalized communities, be created in this metroplex phenomenon?

Workshop on Songs of Change
Time - 11am to 5 pm on 27th April and 10am to 2pm on 28th April.
We have booked the space for the workshop and participants are expected to contribute towards their tea / snacks expenses.
The thrust will on presentation, discussion and learning of the progressive songs in Hindi. Most of these songs will be from people’s movements since Independence, and from mainstream cinema. It is expected that during this exercise participants will discover cultural movement (beyond just cultural expression) and will be able to relate it to the personal and political struggles they are involved in. The youth energies will be rejuvenated.

Film Screening and Appreciation
Time - 3.30 pm to 7.30 pm on 28th April 2009
• Gadi Lohardaga Mail – Songs reflecting aspects (identity, migration, displacement) of the Jharkhand movement are sung during a train journey to Lohardaga More
• School Ke Time Pe Aaja Gori Dam Pe – Musical romantic hit amongst the youth More
• Baha - The Tale of a Wild Flower (Clippings) – Nagpuri feature film made by Sriprakash More
• Guru Gomke – Documentary on cultural movement of Jharkhand with special focus on the life and work of Pandit Raghunath Murmu More
The screenings will be interrupted with discussions on the theme Identity in Metroplex which will be facilitated by prominent resource persons and media artists.

Organisers
Openspace – Ranchi in association with CCDS (Pune) and Solidarity for Peace (Ranchi)
Contact – 09430367949 or praveer.peter@gmail.com