Victim or participant?

Queen (Web series, S1, E1-11, Tamil; 2019)
MX Player

It is no secret. Even though there is a declaration at the beginning of each episode that its story is a work of fiction and that any resemblance to anyone living or dead is purely coincidental, it is as plain as day. There is no doubt that this web series is a fictionalised version of the former Chief Minister's life and times and a one-time highest-grossing actress in the Southern cinema, J Jayalalitha.

The give away signs are the characteristic vermilion pottu with a vertical extension, the similarity in the protagonist's familial and educational backgrounds, the fact that the 'Queen' aka Shakthi Sheshadri was a state top scorer like Jayalalitha and that both were of Brahmin ancestry. It does not take much imagination to realise that GM Ravichandran (GMR) is a plagiarisation of MG Ramachandran (MGR). The story is told as flashbacks from an interview which is reminiscent of the classic bare-it-all interaction between the former First Lady of Tamil Nadu and host Simi Garewal.

'Rendezvous with Simi Garewal'

Besides being a googling session to differentiate between fact and fiction, the programme also delves into the philosophical outlook of problems of poverty, single motherhood, the man-eat-man world of acting, the dog-eat-dog world of politics, the patriarchal control of society, the manipulative nature of politicians, mental illness, women empowerment and many more.

The actress who needs no introduction in the Tamil cinema, Ramya Krishnan (or Neelampuri of Padayappa fame), assumes the iconic leader's role. 

Parents try to impose and restrict for wanting to provide the best and avert mistakes that they had encountered and wish had known better. The free-spirited children look at it as clipping the wings, restricting the freedom to explore their full potential. The parents look at their kids as the guidance-seeking that toddlers that they once were. In the children's eyes, the parents are forever that 35-year old who is out to destroy their 'fun'. 

 We have often heard that it is a man's world and how, despite all the works by the bra-burning feminists since the 60s, the fairer sex is still trampled upon.  On the other hand, many females play the victim card and charm to participate and springboard up the ladder using the same system they refer to as toxic, masculine toxicity.

An engaging web series with good nostalgia feel, a good guessing game and profound thoughts on life.

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The need to fit in

The Stranger (Novella by Albert Camus, 1942)
Feature Film (Italian; 1967)

Director: Marcello Mastroianni

The last few years of his existence were not particularly pleasant. It started with diabetes which progressively affected his night vision. His occasional falls off his motorcycle, and a fracture shook his confidence. Progressively, the Penang roads appeared too hostile to his liking. He lost his independence when his children did not allow him to renew his driving and bike licences.

From then on, things only went south. Two episodes of strokes later and a urinary bladder's tumour afterwards with the ensuing therapy made life more miserable. If that was not enough, the accidental falls, lacerations and worsening eyesight added to his misery and the people living around him. Many unsavoury words were hurled out of frustrations. 

So, when the day of reckoning finally came, it was a relief of sorts. At least, that is how I looked at it. Released from the distresses of the mortal life, he could be free in the netherworld, free of aches and pangs.

Albert Camus
1957 Nobel Prize in Literature

But, came the funeral; the very people who were frustrated with his demands were the first to have no qualms in displaying their emotive expressions of sorrow. They were shameless with their verbose exhibition of grief. Weepers behaved as if they were young orphans who were left in a quandary of losing a sole remaining parent. And I had the queasy feeling that they expected the same of me.

I wondered what they thought of me as I went on to do the final rites. I, too, was asking myself whether I had psychopathic tendencies for not sharing their same sentiments. I was relieved that he was free of his miseries and could take a long sleep, knowing very well that he did not have to wake up to another day, endure its uncertainties and drag through another 24 hours of pain. He was free from any encumbrances. 

I did not think mourners shared my viewpoints. In their minds, certain conduct is expected of a member in a particular community, barring which he is scorned upon. He would be labelled as deviant, not right in his head, not fit to be one of them.

The same sentiments must have been felt by the protagonist of Camus' 1942 novella 'The Stranger'. Arthur Mersault, a free thinker, is informed of his mother's death in a retirement home. Mersault never had a cordial relationship with his mother but, looking at it as his filial duty, he attends to the final rites. He merely whisks through the rituals without much attachment to his loss. He even declines the offer to see his mother's body for the last time before the coffin is nailed. 

The weekend following the funeral saw Mersault go for a swim, a movie with his girlfriend and an outing by a beach. He also helps his acquaintance, an unsavoury character, who is rumoured to be a pimp, to pen a threatening letter to his two-timing girlfriend. 

When Mersault is finally charged in the second half of the story for the murder of the brother of the pimp's girlfriend, his character is implied from his earlier behaviours. The clearly conservative legal system finds Mersault guilty as he is deemed a person of low morals and without a guiding stand in life because of his irreligiosity. In the 'righteous' jury mind, a person who is so nonchalant about the demise of the person who gave him life would not provide an iota of hesitation and remorse to gun down a defenceless Arab boy.

That is how it is. We are left to stay afloat on this journey of life without its purpose and try to find answers as we go on. We are doubtful about our perception, but we still convince ourselves that we have all answers. We try to reassure ourselves by spreading and forcing our beliefs on others. The more a lie is repeated, it eventually becomes the truth. We become more cocksure by the numbers. Any revolt against this status quo creates cognitive dissonance, the mental discomfort and frustrations about all the time and effort wasted upon a dogma. And we would fight it with tooth and nail.

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On paternal love...

Aelay (ஏலே! Hey You! Tamil; 2021)

We always complain that our fathers are not expressive enough, that they are not touchy enough. We allege that they are relatively economical with their display of affection. We despise their approach to solving problems. We say they are too laid back, sometimes also detached.  In our minds, our fathers exhibit all the traits of how a father should not be. We resolve to be just the opposite of what they were.

We spend a great deal of our adulthood not seeing eye-to-eye with our fathers. We tell ourselves we will not be like him when we grow older. Slowly, with the lessons learnt from the School of Hard Knock and Life, we soon realise that he managed, with and despite his knowledge and experience, to hold the fort for others to prosper. In the traditional sense, he looked at himself as a material provider. As for their deeds and misdeeds that he has under his belt, they cannot be held against as he did with his family's best interest at heart. As for vices, he is, after all, human. It is for him to err and for us to forgive.

We should not forget that our parents have to fulfil a particular personal obligation to merit their existence. They also may have likes, desires and sometimes guilty pleasures. Their sole purpose of being is not just to procreate and nurture their progeny. 

Parthi returns home to fulfil his filial duties at his father's funeral. He never a good relationship with his father. His father, a widower, brought him and his sister up working as an ice cream vendor. He was quite a character in his younger days, dodging moneylender and conning people of their monies to earn some extra cash. Parthi grew up hating covering up his father's antic, and he thought his father was quite an embarrassment.

At the funeral, Parthi realised that he had no tears for his father's demise. Unbeknownst to everyone, the father is just up to one of his tricks again - faking his own death to claim insurance! Amidst all this mayhem, Parthi's hears that his childhood is getting married. Parthi's father, meanwhile, is puzzled why his son feels no sorrow. 

Their backstory is told in flashbacks, and the ongoing story describes how Parthi tries to appreciate his father's struggles. The father's foolhardy comes to light, but only to die for real—an entertaining movie without much of the mainstream cinema's glitz performed by new actors. 

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Modern love

Kutty ♥️ Story ( Short ♥️ Story, Tamil; 2021)

Maybe because our attention spans get shorter, we seem to be content with short stories rather than full-length feature films these days. With the democratisation of viewing platforms, we, the viewers, never had it so good. Not only we get new faces to act, but we also have storylines that break the traditional, predictable plot of boy meets girl, meets opposition, but love conquers all. 

Securing finance for new ventures had always been difficult for moviemakers. Banks and other financial institutions were not forthcoming with loans. Hence, the association of producers and the Mumbai mafia and their associates. The Mafia dictated who could act and even approved storylines. Their network ensured only certain Moghuls could rule the silver screen. All that came to nought when OTTs paid their clients upfront and were liberal with their storylines. Herein also lie the problem, some say. They allege that breaking India forces try to portray only negative images of India (ala Slumdog Millionaire).

This collection of four short stories looks at love, what else, and its problems in four different scenarios. 

In the first story, எதிர் பார முத்தம் (Unexpected kiss), the age-old topic of platonic love is discussed. Is it possible for a male to build a friendship with another person of the fairer sex without having romance interfering in the bond? In their forties, a group of old friends reminisce about the protagonist's fling in college over a round of drinks. Now, married to a different girl, he denies any romantic link then or ever. The girl, after migrating, now returns and sets a meeting with the protagonist.

The next one, அவனும் நானும் (He and Me), talks about unplanned pregnancy in a college girl and the mountain of decisions she has to make to deal with it, whether to terminate, to give for adoption or modify her life ambitions. This, she has to decide amidst the fear of disappointing the parents and the society's hawkeyed look.

லோகம் (Universe) is a slightly different presentation. Two gamers, both with different avatars and anonymous identities, meet in a game. The male gamer falls in love with the girl in cyberspace but loses her contact when her avatar dies during a crucial moment. The lovestruck gamer reveals his feelings during a radio interview, and they are reunited. Most of the story is told in animation. The take message is that the world can be pretty depressing for some people, and they have to create false personas to find happiness. We hide our cracked interior by applying a thick mask of makeup to put up a happy front.

ஆடல்-பாடல் (Dance-Songs) explores the lopsided societal viewing of infidelity. A man's occasional fling is forgiven but not a woman's. A husband and wife, with a young child, have to deal with this problem. The wife lures her husband to respond to a flirtatious phone call and catches him read redhanded. He apologises, only to tell the wife that she had a short fling with her ex-boyfriend after her marriage. This riles up the husband. He uses his resources to uncover the identity of her boyfriend. After sleepless nights of research, he realises his double standard. They were no such person. Why does society expect the female community members to portray a perfect picture of chastity, but the bar is significantly lowered for the patriarchy?

It is an excellent and refreshing set of short stories, even for the not so lovey-dovey type. 

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Equality, an unachievable dream?

City Of God (Malayalam, 2011)
Director: Lilo Jose Pullissery 

This film may mean different things to different people. Some may look at characters from four stories getting intertwined in the course of their lives. The storyteller tells the story in flashbacks and hyperlinks that finally paint a composite picture.

Basically, it can be divided into two main stories; one involving an immigrant Tamil unskilled workers in Kochin and their daily dealings, the other related to a group of rich and famous concerning an up and coming actress, her entourage and a tiff with a particular developer over a piece of land.  When we look closely, both parties are no different from each other; they consume alcohol, indulge in carnal pleasures putting aside social mores, and are involved in criminal activities.

The affluent side somehow can do their unkosher pursuits without invoking too much fanfare with their affluence. Somehow the wheel of justice and enforcement can be wrapped around their fingers with their wealth and influence. They can literally get away with murder. They are no paragons of virtue, not much different from their economically-challenged counterpart.

However, the whole might of the enforcement befalls upon the non-wealthy. To top it up, their social behaviours are closely scrutinised by the community itself. Morality restrictions are clamped upon them. The name of God and ancestral traditions are used towards this end. It seems that chastity laws only apply to the disadvantaged, not the well-heeled. 

(P.S. Not to be confused with the Brazilian 2002 movie 'City of God' about brutal gang wars in Rio de Janeiro's poor neighbourhoods. It seems everyone thinks their country is chosen by God. Keralites refer to their state as God's own country whilst Rio de Janeiro has the mammoth soapstone structure of Christ the Redeemer overlooking its city.)

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It is a zoo out there!

Oh, dear, oh, dear!

First, there were the vultures, perched high up on the branch waiting patiently for their preys to fall. Their spirits rise with every heaving of the chest, hoping that that would be the last. Is the soul protected by the soaring eagles seen way up in the skies? Even as the body is failing, the spirit is clinging and refuses to go.

Even as the remains remain warm, White Rabbit is already scurrying around, muttering, "Oh dear, oh dear. I'm late for an important date!" peeking at the watch ever so often. The Mad Hatter is not needed, but he likes to think that he is indispensable.

Are the hyenas' scream decibels too loud for comfort? Mourners want a time of peace to reflect, not hear noises that evoke madness.

Minesweeper

Then came the owls with their eyes opened so vast that they scrutinise every shortcoming and scrouge source material for their next gossip session. With stereoscopic vision and 360° movement of the cervical region, they manage to recce every nook and corner like a minesweeper.

Also present are the almost unnoticeable storks that stand quietly by the corner in a deep thinker's pose. They seem invisible, practically camouflaged with the background, unflinching and disappearing as quietly as they moved in.

Buridan's Ass

The ostriches would not want to see any of these. They are content with burying their heads in the sand, convincing themselves that everything will pass. Like an albatross, the guilt of the whole preceding events is wrapped around some people's necks.

Almost forgotten are the philosopher asses who are quick to whip out philosophical pearls of wisdom. They peruse the exhibited cadaver and highlight the futility of life. They remind that the departed remain a pale shadow of her flamboyant self with all the juices of life sapped dry. They lecture on how we, the living, scream for recognition, pride and inflate our egos with hedonistic desires. 

Seeing with complex eyes?

Like a student of Camus or Nietsche, they paint a nihilistic purpose of life and plead for humility and simplicity. Even before the listeners can digest the gist of the speech, these same mules start arguing that they are right and throwing the weights around to show who is the boss! So much for walking the talk.

I just rest idly like a fly on the wall. I fancy looking at myself like a mysterious lizard who play dead and listen intently to the conversations. Sometimes I think it is quietly mocking the speakers by periodically clicking at the end of the sentences. And the humans respond as if they had received a divine nod of approval.

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A full circle

Capital in the Twenty-First Century (Documentary; 2019) 

 Based on the book written by Thomas Piketty.

We started in the pre-Industrial Revolution with a significant disparity between the haves and have nots. Under the feudal system, there were the extremely wealthy landowners and the dirt poor peasants. The inequality between the two was phenomenal. The poor simply cannot work their way to become rich. It is humanly impossible. One has to be born with a silver spoon to own capital. Alternatively, one has to be married into one, like in the many fairytales and novels of the yesteryears. 1% of the world population owned 70% of the world's wealth.

The divide between the affluent and the impoverished became more apparent. This triggered the exodus of people from Europe to newer lands like Australia and the USA and took them over. The emigrants replicated their master's strategy of wealth acquisition. They used slaves, a form of movable property, as collateral and capital to generate more land and wealth.

When machines rolled in during the Industrial Revolution, people were just replaced, creating the same kind of impoverished people as they had before. Businesses flourished. Mass production of goods by machines needed a market. Fashion designing, haute culture, gift-giving, splurging during festivities was popularised. Businessmen accumulate wealth.

Nationalism reeked in as inequality reared its ugly head. People forgot about their poverty and stood steadfast behind the banner of nationhood. Industries fanned this by churning out weapons and starting military competition amongst nations to start wars. Now the elites are also the one who controls the narrative at the international level. Again, the same schism morphed between the rich and the poor, the 1% owning 70% of the wealth.

The world wars that came about were actually equalisers that jolted the inequality. Capitalism was held accountable for the catastrophe. It seems that on the cusp of death, humanity appeared more critical. Everyone is equal in fear of death. In rolled in heavy State involvement in nation-building. Cradle-to-tomb benefits were handed out to societies. The working class and women demand their place in society. For the first time in human history, an individual could climb up the social ladder through education and hard work.

Anti-capitalist protesters - St Paul's Cathedral, London, 2011. 
Photograph: Oli Scarff/Getty Images Europe

Actually, during the wars, capital was only marginally lost. Some were used to finance the war, whilst some were retrieved later. With the euphoria of peace and the push to spur economies, many manoeuvres were put into place to help big corporations be in the role of what the aristocrats used to fill.
Resentment grew again. Wage did not expand in proportion to the increased cost of living. The increase in union strikes and demand for entitlement did not help either. Labour was no longer an asset but the expense of doing business. The welfare state was just too costly.

We are now in a world where greed is good. The poor are handout loans for which they are not creditworthy. The lust for luxurious, opulent and decadent lifestyles lure the ill-prepared to dream of the impossible to plunge them into more misery than mired in. On the other hand, the wealthy has the four corners of the world to hide their treasures. Using creative accounting and the intelligent use of international off-shore banking, 85% of the world's wealth is just floating around without generating any benefit to the needy.
On the other hand, it generates more income for them. Tax evasion manoeuvres are helped via cash-strapped tax havens in banana republics. The problem with these havens is that their local populace does not benefit from these transactions. They remain poor. They do not have to fear economic downturns as history has shown that bail-outs can be arranged.

Relationship between per capita national income
 and the degree of inequality in income distribution

Capitalism started out unequal, flattened inequality 

for much of the 20th century, but is now headed back

towards Dickensian levels of inequality worldwide.

Only 15% of the world wealth is spent to create a beneficial trickle-down effect to the not-so-wealthy 99%. The 'baby boomers' had it good. With the post-war prosperity and ability to acquire wealth, they can enjoy the fruit of their labour in their twilight years if they had done so. Meanwhile, the Millenials has it bad. With the rung of the social ladder getting wider and having had to finance their own education, they may spend their whole life in debt. They may not afford to own a roof over their head like their predecessors. The gig economy that they find satisfying puts them in a precarious position. They are not provided with a safety net against accidents, sickness and opportunity for holidays.
The author suggests that there should be a comprehensive tax revision. The ultra-rich needed to be taxed progressively the more they earn. Invasion of taxes by clandestine methods needs to be looked into. As inherited wealth will dominate wealth made form a lifetime's labour by an exorbitant margin, he propose an inheritance tax. His argument is that one cannot start the game of life with different terms, the have and have nots. His analogy is a game of monopoly of two players where one player starts the game with more money and has the chance to play with two dices. He will pass 'Go' more times and buy more properties and earlier in the game, hence collecting more rent. Well, one can say this is a Marxist or leftist view of the distribution of wealth.

A friend once told me this. Even if all the world's wealth is equally divided among the world's inhabitants right to the last penny, creating an ideal egalitarian society, we just have to give ten years. After ten years, wealth distribution and inequality will revert to their previous pattern. Some people are just good with money. Others have different priorities. One glaring thing that is not taken into all these systems is the human innard qualities. As quoted by Gandhi, the Earth has everything to fill our needs, but not our greed.

History has shown that everything in life happens cyclically. Man will create an economic model. It will be a good, best thing since forever. Then slowly, one by one, its shortcomings will surface. Then more. Suddenly it will be the worst thing Man ever thought of. Then more calls for reform, a revolution maybe. A new system will be proposed - the best thing since sliced bread. And the cycle will continue.

Whatever said and done, the idea of utopia on Earth is a piped dream. The dream of eternal fairness and equality is as real as seeing a pink unicorn. Even the Universe is not kind to its dwellers. They have to endure thunders, typhoons, volcanic eruptions and asteroid collisions and their devastating effects. The presence of a large middle class is essential to form a buffer between the haves and have nots, to narrow the division in wealth inequality. Transformation and modification will happen, but we will keep on looking for the ideal elusive economic model.

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