Amar Akbar Anthony

The 1977 blockbuster Amar Akbar Anthony about the heroics of three Bombay brothers separated in childhood became a classic of Hindi cinema and a touchstone of Indian popular culture. Beyond its comedy and camp is a potent vision of social harmony, but one that invites critique, as the authors show.

The 1977 blockbuster Amar Akbar Anthony about the heroics of three Bombay brothers separated in childhood became a classic of Hindi cinema and a touchstone of Indian popular culture. Beyond its comedy and camp is a potent vision of social harmony, but one that invites critique, as the authors show.

Even forty years after it was made, Amar Akbar Anthony remains the final word in film entertainment, which many film-makers aspire to, but seldom manage to replicate. Well-known journalist and author Sidharth Bhatia goes behind the scenes of one of the most loved Hindi films of all time to unravel the story of its making and what it means to Indian cinema. Talking to various people associated with the film - cameraman Peter Pereira, scriptwriter Kader Khan, composer Pyarelal and stars Rishi Kapoor and Amitabh Bachchan - who fondly remember how Manmohan Desai created this magical movie, he has written a book as entertaining as the film itself, a tribute both to the iconic film and to the incredible vision of its maker.

Anhonee ko honee karna hamara kaam hai.' (It is our job to make the impossible possible.) The sentence leading into the title song of the blockbuster film Amar Akbar Anthony sums up the magic of Manmohan Desai, the master entertainer whose desire to please his public made his name synonymous with success during much of his career in popular Hindi cinema from 1960 to 1988. In Enchantment of the Mind: Manmohan Desai's Films, Connie Haham delves into the director's work and analyses some of his cinematic signatures - speed, fun, adventure and delight, alongside a devotion to motherhood and a stance in favour of inter-religious harmony. His cinema is fondly remembered for its many catchy tunes and the characters brought to life by leading stars, from Raj Kapoor to Amitabh Bachchan. Lending extra magic to this book is Manmohan Desai's own account of a life dedicated to cinema - a medium he wielded artfully to depict both struggle and an affirmation of life.

‘Raat baaki, baat baaki... Hona hai jo, ho jaane do...’ Sensuous, glamorous and bold, Parveen Babi set the Hindi cinema screen ablaze during the 1970s and ’80s, breaking the ‘pious, nice girl’ mould of the film heroine and redefining it after her own style. On screen, she sizzled in unforgettable roles in blockbusters like Deewaar, Shaan, Kaalia and Amar Akbar Anthony – while, off-screen, her bohemian and unabashed lifestyle lit up gossip columns, and her appearance on the cover of Time magazine, a first for an Indian, created a stir nationwide. Yet, for all the sensational rumours and films her life inspired, Parveen has remained something of an enigma to generations of fans. In Parveen Babi: A Life, Karishma Upadhyay traces the journey of a shy but ambitious girl from an aristocratic family in Junagadh, Gujarat, to a life of merciless scrutiny that comes with being in the Bollywood spotlight. Exploring with depth and sensitivity the myriad facets of the actress’s life, she lays bare little-known details about Parveen’s doomed romances, her obsession with the spiritual guide who advised her to quit films, the tumultuous years of battling mental illness and her tragic, untimely demise. Rich with insights from the star’s friends, former lovers and colleagues, this compelling narrative captures the nuances of an extraordinary life – the highs and lows of finding fame, love and solace, and then, in the end, losing it all.

The trio—Amar, Akbar, and Anthony—had no clue whatsoever about their goddammit indecisive-careers-and-indefinite-struggles. And that was because they were born with the Peter Pan Syndrome and were simple enough to be tricked by anyone, including their mystifying girlfriends—Meghna, Farah, and Sarah. And as is the fate of all morons, they were drawn into trouble—deep trouble—of hiding crores of rupees of black money in secret offshore companies. Will their mistake of turning a blind eye to the philosophy of ‘See no evil, hear no evil, speak no evil’ cost them their careers and put them in prison? Or Will Lady Luck change their fortunes forever?

Powers of the Real analyzes the cultural politics of cinema’s persuasive sensory realism in interwar Japan. Examining cultural criticism, art, news media, literature, and film, Diane Wei Lewis shows how representations of women and signifiers of femininity were used to characterize new forms of pleasure and fantasy enabled by consumer culture and technological media. Drawing on a rich variety of sources, she analyzes the role that images of women played in articulating the new expressions of identity, behavior, and affiliation produced by cinema and consumer capitalism. In the process, Lewis traces new discourses on the technological mediation of emotion to the 1923 Great Kanto Earthquake and postquake mass media boom. The earthquake transformed the Japanese film industry and lent urgency to debates surrounding cinema’s ability to reach a mass audience and shape public sentiment, while the rise of consumer culture contributed to alarm over rampant materialism and “feminization.” Demonstrating how ideas about emotion and sexual difference played a crucial role in popular discourse on cinema’s reach and its sensory-affective powers, Powers of the Real offers new perspectives on media history, the commodification of intimacy and emotion, film realism, and gender politics in the “age of the mass society” in Japan.

The internet has transformed the idea of home for Indians and Indian Americans. In Virtual Homelands: Indian Immigrants and Online Cultures in the United States, Madhavi Mallapragada analyzes home pages and other online communities organized by diasporic and immigrant Indians from the late 1990s through the social media period. Engaging the shifting aspects of belonging, immigrant politics, and cultural citizenship by linking the home page, household, and homeland as key sites, Mallapragada illuminates the contours of belonging and reveals how Indian American struggles over it trace back to the web's active mediation in representing, negotiating, and reimagining "home." As Mallapragada shows, ideologies around family and citizenship shift to fit the transnational contexts of the online world and immigration. At the same time, the tactical use of the home page to make gender, racial, and class struggles visible and create new modes for belonging implicates the web within complex political and cultural terrain. On e-commerce, community, and activist sites, the recasting of home and homeland online points to intrusion by public agents such as the state, the law, and immigration systems in the domestic, the private, and the familial. Mallapragada reveals that the home page may mobilize to reproduce conservative narratives of Indian immigrants' familial and citizenship cultures, but the reach of a website extends beyond the textual and discursive to encompass the institutions shaping it, as the web unmakes and remakes ideas of "India" and "America."