Saturday 21 January 2017

Analysis of a song 'Kaari, Kaari' of PINK movie

Here,I try to analysis the Bollywood song

"Kaari,Kaari"

Kaari-kaari raina sari saan andhere kyu layi

Kyun layi

Roshni ke paanv mein ye bediyaan si kyu aayin

Kyun aayin.

Ujiyare kaise,

Angaare jaise,

Chhaaon chhaili dhoop maili kyu hai ri.

Kari kari raina sari saan andhere kyun laayi

Kyun laayi

Roshni ke paaon mein ye bediyan si

Kyun aayin… Kyun aayin.

Ujiyare kaise

Angare jaise

Chhaon chhaili dhoop maili kyun hai ri.

Titliyon ke pankhon par

rakh diye gaye pathar,

Ae Khuda tu gum hai kahaan

Reshmi libason ko cheerte hain kuch khanjar,

Ae Khuda tu gum hai kahan.

Kya reet chal padi hai,

Kya aag jal padi hai,

kya cheekhta hai surmayi dhuan (x2).

Kaari kaari raina saari sa andhere kyu layi

Kyun layi

Roshni ke paanv mein ye bediyaan si kyu ayi

Kyun aayi.

Ujiyaare kaise,

Angaare jaise,

chaili dhoop maili kyu hai ri.

Pankhdi k beti hai

Kankdo pe leti hai

Baarishein hai tezaab ki

Na ye uth ke chalti hai

Na chita mein jalti hai

Laash hai ye kish khwaab ki.

Raaton mein pal rahi hain

Sadkon pe chal rahi hain

Kyun baal khol dehshatein yahan (x2).

Kari kari raina saari saan andhere kyun layi

Kyun layi

Roshni ke paaon mein ye Bediyan si kyun aayi

Kyun aayi,

Ujiyare kaise Angare jasie

Chaaon shaili dhoop maili kyun hair ree.

Analysis of the song

   This song is from movie PINK ,the whole song present as the Feminist voice.The title itself a symbolic 'Kaari,Kaari' means the (Blake) Darkness of society against Women. PINK says that we are all Prostitutes ,its truth.The starting lines of the song expresses that why did rainy days bring 'Darkness' means problems,sufferings,struggles of women in facing of society. That darkness binds the legs of light means women (snatch freedom)and light also like the fire balls hat burn the Dreams of women.Buterflies which used to represent the situation of women in society that social burden(stones) put on the wings of Desire and Dream of women.Daggers are those cruel people who try to seduce women and snatch the freedom of women to live a life.The daughter of the 'Pankhdi' means the innocent women or wings that lying on the stone means women have bear a lot without any fault because of patriachel society. Rain, which is fruitfull for all living things ,is here represent as Tezab for women which is harmful or burn all the dreams and life of women.Because of that then women can't raise or walks against them and Dreams became meaning less like Dead Body. Women who are come out at night are not safe because of some Daggers who openly harm the women are going out at night.So this song represent the Prison which is created by CRUEL SOCIETY throgh te use of different metaphors.

Problems in Misunderstanding a song
1) 'Chains in the legs of Light' ,light don't have legs so how chain bind in legs.
2) 'Daughter of Pankhdi' what it represent because pankhdi is not human being its natural element so how it has daughter.
3) How we can compare the Rain with Tezab, both are quite opposite things.
4) Dead Body of Dream , again Dream is not human so how dead body is present.
According to I.A Richard, there is two use of Language Scientific use and Emotive use. so when we study this song literaly or scientifically we can't understand it properly and misunderstanding which mention above is created.While we study this song by emotiv use of language, we find metaphors ,personifications and symbols which are use to creat the deep meaning of the song and because of that the real charm of song or poetry is created or if we study it only scientifically the real charm can be loss. But in poetry, poet has liberty to go beyond the reality to creat a real charm, emotions and feelings because real aim of the poem or song is accordig to I.A Richard "to give the rise to impulses,emotions,feelings,which shaped the poem originally,in the mind/heart of the Reader.

Visual Images

     The deep reading of this song gives an image of Feminist issues in which WOMEN still in 21st century are not free because of some Demons are not allow them to live Free life, through the appropriate words the beauty and pain represent very well.

Thank You,

Kaari-kaari raina sari saan andhere kyu layi Kyun layi Roshni ke paanv mein ye bediyaan si kyu aayin Kyun aayin. Ujiyare kaise, Angaare jaise, Chhaaon chhaili dhoop maili kyu hai ri. Kari kari raina sari saan andhere kyun laayi Kyun laayi Roshni ke paaon mein ye bediyan si Kyun aayin… Kyun aayin. Ujiyare kaise Angare jaise Chhaon chhaili dhoop maili kyun hai ri. Titliyon ke pankhon par rakh diye gaye pathar, Ae Khuda tu gum hai kahaan Reshmi libason ko cheerte hain kuch khanjar, Ae Khuda tu gum hai kahan. Kya reet chal padi hai, Kya aag jal padi hai, kya cheekhta hai surmayi dhuan (x2). Kaari kaari raina saari sa andhere kyu layi Kyun layi Roshni ke paanv mein ye bediyaan si kyu ayi Kyun aayi. Ujiyaare kaise, Angaare jaise, Chaaon chaili dhoop maili kyu hai ri. Pankhdi k beti hai Kankdo pe leti hai Baarishein hai tezaab ki Na ye uth ke chalti hai Na chita mein jalti hai Laash hai ye kish khwaab ki. Raaton mein pal rahi hain Sadkon pe chal rahi hain Kyun baal khol dehshatein yahan (x2). Kari kari raina saari saan andhere kyun layi Kyun layi Roshni ke paaon mein ye Bediyan si kyun aayi Kyun aayi, Ujiyare kaise Angare jasie Chaaon shaili dhoop maili kyun hair ree.

Read full lyrics at lyricsraag: Kaari Kaari Lyrics – Qurat Ul Ain Balouch | PINK https://lyricsraag.com/?p=73357

Kari Kari Lyrics – Qurat Ul Ain Balouch – Pink

August 24, 2016 admin Movies

A Sad Song Kari Kari Is From An Indian Movie Pink (2016) This Song Is Sung By Pakistani Singer Qurat Ul Ain Balouch And Music Composed By Shantanu Moitra. Lyrics Are Written By Tanveer Ghazi. Starring Are Amitabh Bachan , Shoojit Sircar & Taapsee Pannu. Kari Kari Lyrics Are Available Here As Well As Video Song.

Song : Kari Kari
Singer : Quratul Ain Balouch
Music : Shantanu Moitra
Lyrics : Tanveer Ghazi
Song Duration :

Kari Kari Lyrics

Kaari Kaari Raina Sari Saan Andhere Kyu Layi
Kyun Layi
Roshno Ke Paaun Main Yeh Bediyan Si Kyun Aayin
Kyun Aayin
Ujiyare Kese
Angaare Jese
Chhaaon Chhaili Dhoop Maili Kyu Hai Re..
Kari Kari Raina Sari Saan Andhere Kyun Layi
Kyun Laayi
Roshni Ke Paoon Mein Yeh Bediyan Si
Kyun Aayin … Kyun Aayen…
Ujiyare Kese
Angaare Jese
Chhaon Chaili Dhoop Maili Kyun Hai Re..
Titliyon Ke Pankhon Par
Rakh Diye Gaye Pathar
Ae Khuda Tu Gum Hai Kahan
Reshmi Libason Ko Cheerte Hain Kuch Khanjar
Ae Khuda Tu Gum Hai Kahan
Kya Reet Chal Padi Hai
Kya Aag Jal Padi Hai
Kya Cheekhta Hai Surmayi Dhuwaan (2 Times)
Kaari Kaari Raina Saari Sa Andhere Kyu Layi
Kyun Layi
Roshni Ke Paoon Main Yeh Bediyan Si Kyu Ayi
Kyun Aayi
Ujiyare Kese
Angaare Jese
Chhaon Chaili Dhoop Maili Kyun Hai Re..
Pankhdi K Beti Hai
Kankdo Pe Leti Hai
Baarishen Hai Tezaab Ki
Na Chita Main Jalti Hai
Laash Hai Yeh Kis Khawab Ki
Raaton Main Pal Rahi Hain
Sadkon Pe Chal Rahi Hain
Kyun Baal Khol Dehshaten Yahan (2 Times)
Kaari Kaari Raina Saari Sa Andhere Kyu Layi
Kyun Layi
Roshni Ke Paoon Main Yeh Bediyan Si Kyu Ayi
Kyun Aayi
Ujiyare Kese
Angaare Jese
Chhaon Chaili Dhoop Maili Kyun Hai Re..

Thursday 19 January 2017

Research on 'Lihaaf' for whom and 'Fire' in whom: Masculine responses to Lesbianism

'Lihaaf' for whom and 'Fire' in whom:

Masculine responses to Lesbianism

Komal Shahedadpuri

(S.Y B.A)

Abstract

There has been a great deal of the discussion regarding the concept of ‘masculinity’, which is more pertaining to the psychological behaviors of humans rather than merely biological and physical appearance. There is probably a misconception that the stronger (active in sex), one is the more masculine he is than one who is passive, however, it seems to be a partial conceptions of the notions per se. A man with muscular body may also be a feminine psychologically. Hence it is a matter one’s own identity- as perceived by others. We have made an attempt to find out masculinity in females/women and its consequences and how it is a part of lesbian/ bisexual relationships.

To serve these purposes we have taken an Urdu short story ‘Lihaaf’, the Quilt by Ishmat Chugtai and a movie ‘Fire’ 1996 by Deepa Mehta, which provide us explicit account of how (Wo)men instincts are “shown” in the Indian household and their reasons for their metamorphosis in ‘Homos’ and ‘Hetros’.

Queer Theory

Queer theory is often used to designate the combined area of Gay and Lesbian studies, together with the theoretical and critical writings about all modes of varience – such as cross -dressing, bisexuality, and trans-sexuality from the society's normative model of sexual identity, orientation and activities.The term 'Queer' was originally derogatory ,used to stigmatize male and female same sex love as deviant and unnatural ,since 1990s, however, it has been adopted by gays and lesbians themselves as a non invidious term to identify a way of life and an area for scholarly inquiry.Both Lesbian studies and Gay studies begun as “Liberation movements”- in parallel with the movements for African-American and Feminist liberation during the anti-Vietnam War, anti-establishment and counter cultural ferment of the late 1960s and 1970s.

Lesbian Relationship

The word Lesbian can refer to a woman's identity to desire or to romantic or sexual activity between women. A lesbian is a female homosexual who experiences romantic love or sexual attraction to other females. The term lesbian is also used with regard to sexual behavior regardless of sexual orientation or as an adjective to characterize or associate nouns with female homosexuality or same sex attraction. For example, the short story 'The Quilt' (Lihaaf in Urdu) by Ismat Chughtai.

Feminism

While the roots of Feminism are buried in ancient Greece,recognize the movement by the three waves of feminism with a first wave ,dating from 1830 to 1920 and best recalled for the movement and a second wave, organized around Women's Liberation and dating from 1960 to the present day.It focused on the workplace,sexuality, family and reproductive rights. The third being the movement in which we are currently residing...coming of heels of World war II.When the French philosopher and novelist Simone De Beauvoir wrote in her 1949 book The Second Sex the famous sentence, “one is not born,but rather becomes,a woman”. She belonged to second wave of Feminism.

Ismat Chughtai

Ismat Chughtai was Urdu's most courageous and controversial woman writer in the twentieth century between 1911 and 1991.She carved a niche for herself among her contemporaries Urdu Fiction writers Rajinder Singh Bedi, Sadaat Hassan Manto and Krishna Chander by introducing areas of experience not explored before. Her work not only transformed the complexion of Urdu fiction ,it brought about an attitudinal change in the assessment of literary works. She spoke vehemently against its orthodoxy and inflexibility. As a Feminist writer , She explored female sexuality while also exploring other dimensions of social and existential reality.

A short story 'The Quilt'

This story is a part of short story collection with other like 'All Alone' and 'Mother-in-law'. There is one woman named Begum Jaan whose sexual desire could not fulfill even after marriage with Nawab Sahab because her husband Nawab Sahab was too busy in his work. So Begum Jaan was attracted from other woman Rabbu who was doing massage to Begum Jaan regularly. Then ,lesbian relationship built up between these two women. There is one quote

“When I first saw Begum Jaan , Rabuu sat behind her, massagind her waist. A purple shawl covered her feet as she sat in regal spender a veritable maharani.” (p- 17)

'The Quilt' reveals us a discourse of self consciousness about woman's identity. Ismat Chughtai tries to juggle the life of a woman,which is not a simple task, The Quilt is a story which confirms the opinion of the writers on her role and importance as a writer and as a human being. Begum Jaan's sexual fantasies, frustration and her subsequent sense of loneliness are well presented through this story. In this story, the negative aspects for woman's sexuality and power are balanced by positive representation of empowerment. This story is concerned with a woman's quest for self an exploration into the female Psyche and understanding of the suffering of married life.There is the image of an elephant is used throughout the story as a metaphor for the physical relationship, the narrator observes between the two women.In 1944, Ismat Chughtai was summoned by the Lahore court to explain what business two women tucked under a quilt together

Deepa Mehta

Deepa Mehta is Indo- Canadian Film directer and screenwriter ,born in India. She received a degree in philosophy from the University of new Delhi before immigrating to Canada.She begun her Career writing scripts for children's movies and documentaries. She is most known for her Elements Trilogy 'Fire'(1996),'Earth'(1998) and 'Water' (2005)which won her much critical acclaim.These films are also notable for Mehta's collaborative work with author Bapsi Sidhwa. Sidhwa's novel 'Cracking India' is the basis for Mehta's 1998 film 'Earth'. Mehta's film 'Water' was later published by Sidhwa as the 2006 novel 'Water: A Novel'. All three films have sound break composed by A.R.Rahman.Mehta also collaborated on the screenplay for Midnight's Children

with the novel's author,Salman Rushdie.Her work has been called 'courageous','provocative' and 'breathtaking'. Her visually lush and emotionally resonating films have played at every major international film festival.

A movie 'Fire'

This film is based on Lesbian relationship which is part of Queer Theory along with Gay studies and represents Women's sufferings and Struggles.This movie is known as India's first Lesbian film by Deepa Mehta.Lesbian relationship is a female homosexual , same sex attraction or Love, loosely based on the short story 'The Quilt' by Urdu Writer Ismat Chughtai. There is a representation of two women characters Radha and Sita explored varied intimate attachments through Plotonic,Filial and erotic terms such as dancing ,kissing and conversation that occurs in home.Both female characters can't fulfill their sexual desires with their husbands because Radha's husband Ashok believes in celibacy and Sita's husband Jatin interested in other Chinese woman.So, both of them started lesbian relationship with each other to fulfill their desires, it shows their ability to choice right person.Then, they satisfy sexually and emotionally.

There are many critics who criticize this film as more controversial film. Representing a Queer female subject position in Indian Diaspora popular culture is fraught with epistemological and political challenges.As Gayatri Gopinath argues either the Queer woman is erased from a patriarchal nationalist rhetoric that refuses her existence or she is colonized by liberalist western discourse of sexuality that seeks to codify her subjectivity through the index of 'gay' and 'lesbian' .In this film,the position of Queer female desire,in new mode of Queer intimacy are enabled within Domestic space.Lesbian may encounter distinct physical or mental health concerns arising from discrimination,prejudice and minority stress,Political condition and social attitudes also affect the formation of lesbian relationship and families in open.

Physical Condition

In terms of medical issues lesbians refers to as women who have sex with women because of the misconception and assumption about women sexuality and same women hesitancy to disclose their accurate sexual histories event to a physician Many self-identify lesbian neglect to see a physician because they don't participate in heterosexual actively and require no birth control which is the initiating factor for most women to seek gynecologist when they became sexually active. In the story 'The Quilt' by Ismat Chughtai, there is one woman named Begum Jaan.She was in suffering then she decides to have lesbian

relationship with other woman named Rabbu.They are both in Physical relationship because of their sexual desire and their dissatisfaction. Women have relationship with the same sex.There is one dialogue in this

“On the days, when begum Jaan took a bath, Rabbu would massage her body with a variety of oils and pastes for two hours and she would massage with such vigor that even imagining it made me sick : the doors would be lid, and then the session would begin” (p-18)

In the film 'Fire' by Deepa Mehta , there is a portrayal of lesbian relation between two women one is Radha and other is Sita. They both are in a physical and sexual relation because of their pain and suffering of sexual desire.

Mental Condition

Women who identify as lesbian report feeling significantly different and isolated during adolescence. These emotions have been cited as appearing on average at 15 Years old in lesbian and 18 years old in women who identify as bisexual depression is more significant problem among women who feel they must hide their sexual orientation from friends, family and others or experienced compounded ethnic or religious discrimination or endure relationship. In the film 'Fire',there is also isolation of two women hide their sexual orientation from their husbands and family. They both share their sorrow, emotions and

sexual desire with each other. In the story 'The Quilt' , there is one woman Begum Jaam who is suffered from dissatisfaction of sexual desire ,she also suffered mental depresses.so she built lesbian relation with Rabbu she was mentally disturbed.

“ Rabbu was due to return the next day but she didn't,Begum Jaan grew more and more she drank cup after cup of tea and her head began to ache.”(p-22)

In 1994, survey of health issues in lesbian reported ,they had suicidal thoughts. Lesbian portrayed in literature, film and television often shape contemporary thought about women's sexuality. The majority of media is produced by men. Greek stories of the heaven often included a female figure whose virtue and virginity were unspoiled,who pursued more masculine interesting and who was followed by dedicated group of maidens. EVE , representation of all women,caused the downfall of mankind original sin. Among women was a particular concern life. At worst, if a woman become enamored of another women,she becomes a tragic figure and therefore emotional satisfaction was considered impossible without natural phallus.

Feminist activists campaign for women's rights such as in contract law,property and voting while also promoting integrity, autonomy and reproductive rights for women. Feminist campaign have changed societies particularly in the west , by achieving women's suffrage ,gender neutrality in English equal pay for women reproductive rights for women and the right to enter into contracts and own property. Feminist have worked to protect women and girls from domestic violence ,sexual harassment and sexual assault. In story “The Quilt”,we can see the feminist, Begum Jaan had some dreams which were based on sexual desire but in our society no one is conscious about women and could not understand women,s situation. Nawab sahib also had possession over Begum Jaan. She was suffering from acute loneliness which leads her towards lesbian relationship.

Feminism and Sexuality

Over the courage of the 1970s, a large variety of influential women accepted lesbianism and bisexuality as part of feminism. As a result, a significant proportion of feminists favored this view, however ,others considered sexuality irrelevant to the attainment of other goals.Feminist attitudes to female sexuality have taken a few different directions. Matters such as the sex industry,sexual representation in the media and issues regarding consent to sex under condition of male dominance have been particularly controversial among feminists, sex wars which pitted anti- pornography feminism against sex positive feminism , and parts of the feminist movement were deeply divided by these debates.There was one quote in the 'The Quilt'

“ I woke up at night and scared it was pitch dark and Begum Jaan's quilt was shaking vigorously as though an elephant was struggling inside.”

Feminism and Masculinity

In contemporary society, hegemonic masculinity is defined by physical strength and boldness heterosexuality, economic independence, authority over women and other men and an interest in sexual relationship. While most men do not embody all of these qualities, society support hegemonic masculinity within all its institution, including the education institution, the religious institution and other institution which form the ideological state appear standards of masculinity vary from the time to time, from culture to culture.However masculinity always defines itself as superior and different from feminity. For example, gay men and house-husbands exemplify “subordinate masculinity in our culture”.They are not considered to be “real men! And yet many steal sport hegemonic masculinity, for example ,Men being the main breadwinner for the family.

Easthope (1990) 'States that masculinity tries to tries to stay invisible passing itself off as Normal and Universal'. The nation of masculinity tries to become a norm in society so then its counterpart, femininity is seen as different and deviant.Against this backdrop, femininity is constructed around the adaptation to male power. Its central feature is attractiveness to men ,which includes physical appearance, suppression of “Power” and nurturance of children,heterosexuality.sexual availability and sociability. Masculine and femininity are societal euphemism for male dominance and female subordination. Women became masculine because of her depression,pain and her position in society so, she decides to be a masculine to live good and free life in the society. Some girls or women live as a boy or a man. She believed that in our society, there is also important of men not women so she live as a boy and became a masculine.

In the story 'The Quilt', Begum Jaan was not happy even after marriage because her sexual desires wasn't fulfilled by her husband Nawab Saheb was not conscious and did not give attention to his wife which shows us that the position and beliefs for women was very bad in society. So, Begum Jaan became masculine and she has a lesbian relation with Rabbu. In the film Fire',there are two women who become masculine in which one is Radha and the other Sita. Radha was suffering because of her husband because her husband believed in Celibacy and Sita have also same problem her husband interested in other girl. As a result Sita and Radha shared their pain and sorrow with eachother and indulged in a relationship.

Thus,Lesbian relationship and masculinity in woman, we can also see in our society that is the reflection of our society, there is also masculine women,who are suffered from their life as a women so they women a masculine and live as a man or boy.In media or movies also show us that thing which is in our real life or reality of society. Ismat Chughtai brings to her fiction an understanding of the female psyche that is unique. In “The Quilt”,the center of this home was the figure of the Muslim housewife.In this the abnormal romance such as 'lesbian relationship' is the mean for the woman to find escape from the familiar and social representation of female psychological desires. It presents that women also need more than the food or clothes,they also have sexual desires for which they have fantasies. Thus, she brought the idea of female sexuality and self- actualization in her works.

References

1. Ismat Chughtai(2011),The Quilt, A short story, 'The Quilt', Penguin Books , India.

2. The film 'Fire'(1996)by Deepa Mehta which is a part of her trilogy.

3. Ahmad, R.Ed(1991), We Sinful Women, Women's press.

4. Barry Peter (2008),Beginning Theory, New York:Manchester University press.

5. Foucault Michel,The History of Sexuality,Trans, Robert Hurley,New York:Vintage,1980.

6. Literary terms by M.H Abraham.

7. www.wikipedia.com

Komal Shahedadpuri

Pages

Saturday 21 January 2017

Analysis of a song 'Kaari, Kaari' of PINK movie

Here,I try to analysis the Bollywood song

"Kaari,Kaari"

Collection Of Big Lyrics Site That Contain, Hindi Lyrics, English Songs Lyrics, Pakistani Lyrics, Tamil Or South Indian Movies Lyrics, Punjabi Songs Lyircs And Video Songs.

Kari Kari Lyrics – Qurat Ul Ain Balouch – Pink

Kari Kari Lyrics

Thursday 19 January 2017

Research on 'Lihaaf' for whom and 'Fire' in whom: Masculine responses to Lesbianism