Дисертації з теми "Cinémas indiens"
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Bah, Alpha Amadou. "Guru Dutt : Contributions à l'art cinématographique d'un artiste légendaire." Electronic Thesis or Diss., Montpellier 3, 2022. http://www.theses.fr/2022MON30025.
Повний текст джерелаThirsty (Pyaasa, 1957), Paper Flowers (Kaagaz Ke Phool, 1959) and The Master, the Mistress and the Slave (Sahib Bibi Aur Ghulam, 1962) are the three most famous, well-known and analyzed films by Guru Dutt. This thesis aims to broaden the field of possibilities by summoning its filmic totality. Legendary, mythical, personal, sincere, self-destructive, desire for life and or death... these are the qualifiers found in cinematographic literature to designate Guru Dutt and his work. The interest in India and its cinema stems from an observation : there are few Indian films distributed in France, whereas India is the leading film-producing country in the world. Who is Guru Dutt ? What is his contribution to cinema ? How did he take melodrama to an epic dimension ? Why today do the young filmmakers who, following Satyajit Ray, are now beginning to shake up the system, refer to him as a precursor, a master ? This thesis intends to highlight the cinephilico-filmic contributions of this author to understand Indian cinema through the prism of his work through a socio-historical and phenomenological approach allowing us to retrace the itinerary of the greatest popular, musical filmmaker that the India has ever brought up. So that the work of Guru Dutt, which has successfully passed the test of time, now only has to pass the test of space
Girier, Jean-Philippe. "De la déconstruction du mythe de la femme soumise à la construction de la femme agent dans la littérature et le cinéma indiens contemporains." Thesis, Antilles, 2019. http://www.theses.fr/2019ANTI0382.
Повний текст джерелаContemporary Indian literature and cinema are part of a dynamic that goes hand in hand with the profound socio-economic changes that have affected India since the end of the nineteen eighties. Indeed, many novels and films are characterized by a freedom of expression that touches on many subjects that were once considered taboo. The wind of renewal sweeping India is also marked by the increase in the number of writers and directors who place women at the heart of their stories and intrigues. Thus, the objective of this study is to show, on the one hand, how the image of the passive and submissive Indian woman was constructed during the long process of colonization, on the other hand, how contemporary literature and cinema attempt to rehabilitate the place of women in history in order to build a new and dynamic representation which symbolizes the Indian woman of the 2000s. The respective novels of Anita Nair and Githa Hariharan, Ladies' Compartment and The Thousand Faces of the Night, as well as the films Fire, Water by Deepa Mehta as well as The Marriage of the monsoons by Mira Nair are part of a resistance movement. where the agency of the heroines testifies to the will and the difficulty of freeing oneself from three centuries of marginalization.In the first part, we propose to walk through the history, that which attributed to the man capacities superior to those of the woman, conferring upon him by extension an authority, a power of domination. This historical and sociological approach allows us to understand how the links which unite the human and the divine in India were built. Our gaze will also focus on the consequent upheavals engendered by British colonization. This period of Indian history will be analyzed in order to highlight the modus operandi by which the British Empire succeeded in imposing a lifestyle faithful to its vision of the world while excluding women from decision-making spheres in order to "consign" them in the domestic space.The second part of the thesis analyzes the family space, which has become the place par excellence for the reproduction of androcentric postulates. This private space will be closely observed and we will engage in an approach that combines psychoanalysis and sociology in order to demonstrate the importance of the construction of the feminine in the process of identity deconstruction. We will pay particular attention to the role played by the mother in the reproductive process. The ambivalent position it occupies often leads to a fragmentation between the physical being, the social being and the psychic being. The psyche then becomes a space inhabited by doubt and fear while being the ultimate refuge of comfort. This shift between body and mind will take us to the field of psychosomatics, where dreams are the privileged place for psychic reconstruction. We will also observe the strategies used by novelists and filmmakers to begin the process of rebuilding the identity of their heroines.The third part focuses on cinema and literature through their complementarity. First, we will retrace the history of cinema from the sidelines and highlight its committed character that sets it apart from some popular cinemas such as Bollywood. Subsequently, we make a connection between the novel and its adaptation to the cinema in order to highlight the complementarity of the works as well as the notion of solidarity which represents an essential point in this collaborative work. Indeed, diaspora filmmakers Deepa Mehta and Mira Nair have developed an activist and united approach that can be found both in the writing of the script and in the choice of actors and actresses. This activism will be illustrated by examples that highlight the many instances of agency staged in order to build a dynamic image of women in India
Espinosa, Joanna. "La représentation de l'Indien dans la cinématographie brésilienne : de la vision colonialiste au perspectivisme amérindien." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010608.
Повний текст джерелаIn order to comprehend the diachronic construction of the image of Indians in Brazilian cinematography throughout the years and trends, it is necessary, firstly, to return to the period of conquests, in order to survey the early foundations of national ideology. The first images construct a historical-mythical amalgam of the “noble savage” and provoke fear and fascination before celebrated practices – such as man’s harmony with nature – or, to the contrary, obscure pratices as well as those opposed to our customs – such as ritual anthropophagy and cannibalism. These first images founded by the Old Continent fix imaginaries and generate the bases of an exotic image that will become difficult to resist. Over the centuries, Brazil, a mixed country where European traditions subsist on and are grafted by indigenous practices and African customs, has been beset by strong disagreements between regionalism and nationalism. This research attempts to reconstruct the gaze cast upon this community and to understand the mechanisms of rejection and identification that still exist today using images produced during the sixteenth century and subsequent centuries with the advent of photography, and then of cinematographic and audiovisual production, which revived a sudden and keen interest for (and of) indigenous communities. To go further in the comprehension of Amerindian metaphysics, Eduardo Viveiros de Castro advocates a conceptual transposition where Amerindian thought replaces dominant thought. This anthropological off-centering places both paradigms on an equal footing and permits another view of this historical construction. Taking this new corollary as a point of departure, we attempt to restore a balance between the different points of view and to point out the progresses or failures of the representation of the image of Indians today
Mateus, Mora Angélica María. "Le monde indien dans le cinéma et l'audiovisuel colombiens [de 1929 a nos jours]." Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030110.
Повний текст джерелаThis dissertation proposes to study cinematographic representations of the Indian and the Indian world in Colombia since the origins in 1929-1930 until the contemporary era. It identifies, classifies, describes and analyses a series of constituent elements of the relations that cinematographic production holds with social, cultural or ethno-cultural realities of the Colombian history and, in particular, with the phenomenon of the invisibilization of the Indian. It establishes three stages of the history of that cinematographic production in Colombia: 1] Initial period or “discovery” period of the Indian and the Indian world by the Colombian cinema [1929-1964] 2] Period of cinematographic rediscovery of the Indian [1968-1980] 3] Appropriation period of the cinema and the audiovisual by Indian cultures [1980-today]. The first period is defined essentially by films of evangelization and that of the “civilization”, which participates in the reproduction of a national imagery while excluding all positive reference to Indian cultures; the second is characterized by the diversification of the perspectives on the Indian world and notably, by the utilization of cinema as a critical language of political, economical, social and cultural forms of domination on the Indian world; the third is marked by the coming of a new technical support [the video], the auto-appropriation of their image by Indians and the apparition of new cinematographic practices in relation with the appropriation of cinema and video by the Indian cultures
Le, Forestier Mélanie. "Imaginaires nationaux et dynamiques transnationales : étude du cinéma hatke en Inde." Thesis, Toulouse 2, 2016. http://www.theses.fr/2016TOU20073/document.
Повний текст джерелаThe Indian film industry is divided in different regional film industries, based on different linguistics and sociocultural features. This specific context leads to conflicting identity issues, especially in relation to the national imaginary. Hindi cinema (Bollywood) is often seen as the national cinema of India. But can we actually talk about a “national” Indian cinema? We wanted to examine this issue through the emergence of a new independent cinema that we came to define as “hatke”. This new concept highlights the originality of this cinema that can be described as a counter-hegemonic cultural movement contributing to the configuration of an alternative point of view on Indian modernity. A constructivist and mediacultural approach is developed to study the hatke cinema in its complexity and multidimensionality. This research comprises a film analysis of nine films and a discursive analysis of the mediated discourses of the actors of the film industry involved in the production of this cinema. A first part presents a theoretical and critical approach from the Gramscian theory to the Indian cultural studies. We have explored different concepts in regard to the object of enquiry: hegemony/counter-hegemony, popular culture, national cinema. In a second part, we have analysed the hegemonic construction of Hindi cinema, as a cultural form as well as a cultural industry, investigating its relation to the national imaginary. We also analyzed the multiple mediations (technical, discursive, social and communicational) contributing to the definition of an independent cinema as a hatke cinema that can be seen as a space of resistance in both a national and a transnational cultural space. A final part has more precisely analyzed the counter-hegemonic dimension of this cinema in relation to Bollywood and to the national imaginary
Varet, Eric. "La figure de l'indien à travers la représentation et en particulier la photographie et le cinéma." Grenoble 3, 2008. http://www.theses.fr/2008GRE39037.
Повний текст джерелаThis thesis deals with the concept of the American Indian. To begin with, we deconstruct the idea of the American Indian and consider our understanding of the various elements and how they contribute to the overall meaning. It is the result of collating several figurative representations and it allows us to consider the contribution of different sources, for example mythology and ideology. The first chapter introduces the conceptual notion of the figure whilst also demonstrating other examples than the Indian. The second section considers how individual authors have influenced their portrayals of the American Indian and how these are interlinked. The pictorial representations by illustrators are an invaluable contributory source. The differences that exist between French and American interpretations are also considered in this chapter. The third part is devoted, in particular, to the construction of the Indian figure. The relationship between the figure itself and the assembled evidence allows us to explore the mechanism behind the construction "the Indian". A focus of the study is the “Western” film and how social and historical considerations have impacted on the American Indian as a figure. The mechanism of this is studied chronologically from the early twentieth century to the modern day. The last section demonstrates how a negative image of the American Indian has resulted in a distorted and inaccurate perception of this minority group. Moreover, it considers how this has had a detrimental impact on the integration of the Native American today into society as a whole
Berardo, Rosa. "Analyse de l'image de l'indien dans les films de fiction brésiliens des années 70." Paris 3, 2000. http://www.theses.fr/2000PA030091.
Повний текст джерелаDeprez, Camille. "Le cinéma populaire indien : bilan d'une décennie (1992-2002) : principes et limites de l'interculturalité ou les enjeux d'une confrontation au cinéma-monde." Paris 3, 2006. http://www.theses.fr/2006PA030082.
Повний текст джерелаSince the beginning of the nineties, and in the context of globalization, India faces economical, technological and social changes, which have a great impact on its film industry. Part of its production acquires a better credibility on the international market, thanks to an overhaul of the sector and inventive cultural mixes. The objective is to show, through a ground approach, the kinds of exchanges, interactions and influences between Indian and Hollywood cinemas, and more widely to decode certain ways of internationalization of cinema, from a specific and thrown off example. Although India is not able to offset Hollywood and the main multimedia groups, it is able to innovate to maintain its cinematographic distinctiveness, in terms of industrial organization, forms and contents, as well as reception
Flayeux, Jean-Pierre. "L'amérindien et ses représentations cinématographiques : du mythe à l'anthropologie ?" Paris 3, 1996. http://www.theses.fr/1996PA030041.
Повний текст джерелаAs soon as christopher columbus discovered america, he described the native american but he miscontructed him, modified him according to his view, to his way of thinking. Those modifications have been established in writings, drawings, photographs and movies. Through an anthropological study, the indian and his different images will be analysed in order to understand how such a character could have been transformed to this level, how he gets reduced to some signs, to a couple of hints which erase all the other features. Only few tribes can be noticed in films in order to preserve this already mutilated image. Anyway, the audience would rather recognize than knowing it which makes the spectator dreaming even if the image is not genuine
Azevedo, Amandine d'. "Cinéma indien, mythes anciens, mythes modernes : résurgences, motifs esthétiques et mutations des mythes dans le film populaire hindi contemporain." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030126.
Повний текст джерелаIndian popular cinema is both a place of filmic mythical creation and a universe interacting with previous bodies of work; the classical myths and epics, and especially the Ramayana and the Mahabharata. Although the latter have often been adapted, especially in the early decades of Indian cinema, contemporary cinema builds complex and attitudes towards heroes and their achievements. Traditional myths appear in a shot, in the manner of a moral, narrative and/or formal resurgence. In an opposite movement, this cinema seeks those same myths to strengthen its imagination. Working on the relations between myth and cinema, one has to cross the political and historical field, for Independence movements, Partition and inter-community tensions pervade popular cinema. Myths in movies can become an aesthetic fixation of historical-political traumas. The challenge of some representation of violent acts explain that they sometimes hide themselves in images, irreversibly altering the presence and meaning of mythological references. Therefore, myths don't always tell the same story. Those mythological resurgences, producing mutations and hybrid forms between the political, historical, mythical and film-making fields, also invite a de-compartmentalisation when we analyse the nature of the images and the mediums that welcome them. Our study naturally convenes notes on painting, as well as contemporary art, photography or bazaar popular art. A broad and mixed Indian visual field constantly recombines background and foreground, flatness and depth of field and ornemented and neglected sets. Popular cinema, moved by the memory of myths and forms, becomes the breeding ground of an aesthetic revival
Trech, Caroline. "L'identité Britannique dans les films Bristish-Asian de 1997-2007." Phd thesis, Université du Littoral Côte d'Opale, 2012. http://tel.archives-ouvertes.fr/tel-00914627.
Повний текст джерелаBagheri, Griffaton Asal. "Les relations homme/femme dans le cinéma iranien postrévolutionnaire, stratégies des réalisateurs, analyse sémiologique." Phd thesis, Université René Descartes - Paris V, 2012. http://tel.archives-ouvertes.fr/tel-00747693.
Повний текст джерелаLacoue-Labarthe, Mathieu. "La représentation des Indiens dans le western américain, des années 1930 à nos jours." Paris 8, 2009. http://www.theses.fr/2009PA083144.
Повний текст джерелаThe study of a sample of 600 American western movies realized between 1930 and 2005 shows the evolution of the Native Americans' portrayal. Till the mid-50s, he is mostly absent and almost always depicted in a negative way. These prejudices are due to the roots of the western movie, inspired by different literary and artistic forms used between the XVIIth and the beginning of the XXth century. From 1945 on, the way Native Americans are shown becomes more positive because of the consequences of World War II. Nevertheless, it's not before the mid-50s that we can see a deep change in the way they are treated on the screen. Sometimes the bloodthirsty savage becomes the noble red man, but all the stereotypes, positive or negative, about the Indians are questioned in some movies. This new image of the Native American is due to the success of the civil rights movement and to the protest against productivism, consumerism, and the Vietnam war ; it is also due to the growing care for environment, the change and the new blood injected into the American society
Durey, Virginie. "L' Amérindienne dans la fiction hollywoodienne : entre vérité historique et prisme cinématographique." Angers, 2011. http://www.theses.fr/2011ANGE0014.
Повний текст джерелаThis doctoral dissertation deals with several research subjects, such as Cultural Studies, American history and cinema. In Hollywood cinema, and especially in westerns from 1895 until 2010, the representation of the American Indian woman tends to follow the American sociocultural changes during the twentieth century. However, American ideology, norms, conventions, ideals and values are dictating the eternal same portraits of American Indian women. Miscegenation is always forbidden, as evidenced in the death of most heroines at the end of westerns. Moreover, film directors standardize the "Pocahontas image" by universalizing exoticism and adding entertainement, thus confronting historical truth with cinematic distortion
Soler, Carolina. "Cine comunitario y soberanía visual entre los Qom (Tobas) del Chaco argentino." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0031.
Повний текст джерелаSince the year 2008, different agents linked to the provincial state of Chaco (Argentine Republic) generated teaching and dissemination initiatives of the cinema among their indigenous populations, and, consequently, a specific area of indigenous cinema was created within the recently founded Instituto de Cultura del Chaco, within the framework of the Departamento de Cine y Espacio Audiovisual. After a multisite ethnographic fieldwork among the Qom (Toba) peoples of the Argentinian Chaco, this thesis aims to investigate the emergence of this cinema, as well as the experiences of film education carried out by the author herself. The concept of visual sovereignty proposed by Michelle Raheja (2010) is taken, which defines a political position found in the first indigenous film experiences developed in the Chaco. It shows how this notion is put into tension when the indigeneity of some audiovisual productions is put in doubt by a hegemonic audience or, even when the representations recorded in video are rejected by members of the community itself. It also presents the notion of cinema as mediation -—cine medium—, carried out communally, in which the first person generally blurs, and the authorship operates through singular social consensus that implies, in addition to tensions, the redefinition of roles and the posing of new filmmaking strategies. Beyond the process of making a film, this notion crosses the relationships between the young filmmakers and the adults who enable them, between non-human beings and human beings, between the past and the present, between the local and the global. In some cases, it is analyzed how mediation occurs with foreign elements and aesthetics within local and indigenous contexts and generates novel agency; On the other hand, the notion of mediation moves towards the ontology of the film and its affectations, and it is investigated how the audiovisual record operates over the trace of time — fix the ephemeral and evanescent and transcend death to beings and objects, to bring them to the present—. Finally, the conception of indigenous cinema is proposed as a reverse cinema that can present indigenous epistemes, that is not forced to respond to hegemonic views
A partir del año 2008, distintos agentes vinculados al Estado provincial del Chaco (República Argentina) generaron iniciativas de enseñanza y difusión del cine entre sus poblaciones indígenas, y, consecuentemente, se creó un espacio específico de cine indígena dentro del recién fundado Instituto de Cultura del Chaco, en el marco del Departamento de Cine y Espacio Audiovisual. Tras un trabajo de campo etnográfico multisituado entre los qom (tobas) del Chaco argentino, esta tesis se propone indagar sobre el surgimiento de este cine, así como también sobre las experiencias de enseñanza de cine llevadas a cabo por la propia autora. Se toma el concepto soberanía visual propuesto por Michelle Raheja (2010), que define un posicionamiento político hallable en las primeras experiencias de cine indígena desarrolladas en el Chaco. Se muestra como esta noción se pone en tensión cuando la indigeneidad de algunas producciones audiovisuales es puesta en duda por un público hegemónico o, incluso, cuando las representaciones registradas en video son rechazadas por miembros de la propia comunidad. Se presenta también la noción de cine como mediación —cine médium—, realizado comunitariamente, en el que la primera persona generalmente se desdibuja y la cuestión autoral opera través de singulares consensos sociales que implican, además de tensiones, la redefinición de los roles y el planteo de nuevas estrategias realizativas. Más allá del proceso de realización de una película, esta noción atraviesa las relaciones entre los jóvenes realizadores y los adultos que los habilitan, entre los seres no humanos y los humanos, entre el pasado y el presente, entre lo local y lo global. En algunos casos se analiza cómo la mediación se da con los elementos y las estéticas foráneas dentro de contextos locales e indígenas y genera novedosos agenciamientos; por otro lado, la noción de mediación se desplaza hacia la ontología del filme y sus afectaciones, y se indaga cómo el registro audiovisual opera sobre el paso del tiempo —fija lo efímero y lo evanescente y hace trascender de la muerte a los seres y los objetos, para traerlos al presente—. Finalmente, se propone la concepción del cine indígena como un cine reverso que pueda presentar las epistemes indígenas, que no se vea obligado a responder a las miradas hegemónicas
Mesana, Virginie. "De l’espace-diaspora indien à la confluence des rapports sociaux : cinéastes et héroïnes d'une communauté imaginée." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31847.
Повний текст джерелаHamache, Soraya. ""Prabhat nagari" (1929-1953) : la contribution d’une compagnie cinématographique indienne à l’émergence du système Bollywood." Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30027.
Повний текст джерелаFor a long time ignored even denied because of its movies considered less serious and mediocre, the industry of Indian cinema based in Mumbai is nevertheless one of the most important and powerful in the world. Bollywood produced several classic films that should be more considered in our societies in particular in Europe and North America but also in India itself. However, views outside India are evolving in the mirror of new Indian visions of West. Bollywood is being more attractive which explains an increase of articles, web sites, documentaries, especially on the star system, but less attention was paid to the industry and its history. The 1930's constitutes an important step in Bombay film history as Brian Shoesmith demonstrated. With the arrival of a new innovation, talkies, this decade represents a keystone in Indian cinemas' s history and Hindi cinema's in particular. The case of the Prabhat company (1929-1953), one of the leading studios in the 1930s, is in this connection extremely interesting to analyze in order to understand the emergence of this industrial system, from within. Due to its history from Kolhapur to Poona and its narrow relations with Bombay, the analysis of this company producing quality films in Marathi and Hindi contributed to the development of the cinematographic industry in Bombay. Moreover, it allows us to understand its industrial choices, between regionalism, nationalism and globalization. Thanks to Prabhat example, we are able to seize the multiple facets of this emergent Bollywood system and its territories. Although this industry seems to become renowned nowadays, Hindi films were already present at an international scale since the 1930s-1940s. Nowadays, this history seems to be lost in the memories of the studio
Séguineau, de Préval Jitka. "Le mélodrame de l'incompréhension dans le cinéma de Raj Kapoor (1924-1988), Inde." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA084/document.
Повний текст джерелаAmong Bombay’s directors, producers and actors, Raj Kapoor (1924-1988) is certainly one of the best known and most original both for his work and for his personality. His vast filmography which constitutes a collection of some of the most beautiful melodramas of Hindi popular cinema remains virtually unknown in France. Close to the people, these melodramas reveal a theme which is universally present, illustrated in a variety of situations and different lights. It is the phenomenon of incomprehension.The present work, inspired by a reading of Peter Brooks and Stanley Cavell on the subject of melodrama, aims to show that Kapoor’s melodramas treat this specific theme which unites them and allows them to be defined as a distinct cinematic genre here termed "melodrama of incomprehension." The feeling of inability to understand or of being misunderstood which haunts these melodramas is gleaned not only from aesthetic, historical, political and cultural subjects but also from personal experience.Drawing on the aesthetics of melodrama, Kapoor multiplies the metaphorical presence of the blind hero illustrating the overwhelming difficulty of communication, and blames society for a lack of understanding. Extending the resulting suffering to a wider context, Kapoor’s melodrama transcends the bounds of individual drama, reaching out to the level of the people as a whole, indeed to the entire nation according to some authors. To amplify the phenomenon of incomprehension, his melodrama uses misunderstanding, scorn, ignorance, confusion, illusion, and more. Kapoor does this to a point at which these difficulties of communication clearly represent identifiable structural elements in his portrayal of incomprehension imbued with melancholy and sadness
Boukala, Mouloud. "D’une anthropologie partagée à une anthropologie partageable : documentaires halieutiques et pêche artisanale au lac Atitlán (Guatemala)." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20082.
Повний текст джерелаSummary: the present study is concerned, in an anthropological perspective, with connecting actors and researchers to the halieutic management of a resource of which the economic and social visibility is rapidly growing.The observation and the analysis of the small-scale fishing such as it is practised by the Indians Tzutuj' iil on the lake Atitlán (Guatemala) constitutes a key activity in which the crossed configuration of the subjectivity and the collective appears, a privileged environment where relations nets are woven between the fishermen, between the fishermen and the lake, between the fishermen and the researcher.To appreciate what is taking place collectively; links were set up between cinematographic and anthropological fields. This research leads jointly a sensitive approach - the cinema - and a social and cultural approach to report links stamped with contingency and not unequivocal between the collective representations and the practices. Contrary to a shared anthropology where the name of a director predominates, this work creates a shareable anthropology within which the plural, this grammatical mode of the relativity, turns out to be convenient for a science of the diversity. So, from a halieutic stage where traditional movements are unfold, this study favours, thanks to new technologies, the social connections under an interactive angle. It is part of the structure of a participative research and promotes “an ethnography in network” where meshing are representative of the way the actors are connected with one another in a horizontal way
Cornellier, Bruno. "La "chose indienne": Cinéma et politiques de la représentation autochtone dans la colonie de peuplement libérale." Thesis, 2011. http://spectrum.library.concordia.ca/36031/1/Cornellier_PhD_S2012%2D2.pdf.
Повний текст джерелаTomasi, Josselin. "Un cinéma de l’entre-deux : identité, altérité et construction de la nation indienne dans Lagaan d’Ashutosh Gowariker." Thèse, 2011. http://hdl.handle.net/1866/6287.
Повний текст джерелаThis thesis consists of two parts: a research on the film Lagaan (2001) by Indian director Ashutosh Gowariker, and a medium-length fiction film screenplay. The research focuses on an emerging trend from the Indian cinema that Gowariker initiated with Lagaan. This trend conveys a progressive vision of national identity and, thus, seems to take the opposite side of the hindutva nationalist movement by reviving the unifying Gandhian ideology of the Indian New Wave. However, from a dramatic and aesthetic point of view, it adopts a much more commercial format than the New Wave, meeting the public's expectations of Bollywood productions post-1990. Purposefully combining an intellectual activist dimension with popular entertainment, it seeks to reorient the audience’s vision of Indian society. My analysis, both formal and sociological, allows a better understanding of this trend within its sociopolitical context. The screenplay tells the story of Aastha, a low-caste young woman struggling to exist between tradition and modernity in contemporary rural India. It shows her ambiguous relationship with a culture that she deeply likes, but that is paradoxically too oppressive to let her assert herself.
Martin, Marie-Ève. "Représentations filmiques de lesbiennes/queers issues de la diaspora indienne en Occident." Thèse, 2013. http://hdl.handle.net/1866/10368.
Повний текст джерелаWitnessing the recent explosion of filmic representations of non-normative practices and identities which currently characterizes the cinematographic sphere, the following study mobilizes theoretical and methodological tools from sociology of cinema, cultural studies and the intersectional feminist approach to analytically explore three long-feature fictions of conventional narrative form that show, as well as are imagined and realized by lesbian/queers of Indian origins in an occidental context who occupy minority positions on the axes of social division that are the categories of sex, ethnicity, race, and sexualities: Chutney Popcorn (Nisha Ganatra, 1999), Nina’s Heavenly Delights (Pratibha Parmar, 2007), and I Can’t Think Straight (Shamim Sarif, 2008). In short, the main objective of this thesis is to expose the conceptions of queer experiences and subjectivities privileged by this regime of representation, and to evaluate how and in which ways it reproduces and destabilizes those of academics, activists and postcolonial nations which internationally circulate.