Marathi cinema is a prominent regional film industry located in Mumbai, Pune and Kolhapur in western India. Since its early history, this film industry has evolved within a network of performance forms like the Marathi theatre, folk music and dance, and devotional singing (abhanga and kirtan), and the inter-exchange of personnel between these cultural formations. When the state of Maharashtra was constituted in 1960, this networked formation became even more prominent, and had to negotiate the rising competition from the more dominant Hindi cinema. Marathi cinema also had to contend with the patronage of Marathi audiences for other artistic forms like the theatre and folk performances. The attempt here is to theorize this state of in-betweenness through a spatial detailing and critical mapping of industrial tendencies, textual practices and regional entrenchment. The questions that informs this study are directed to understand regional cinema in India, and its manifestations over the decades of 1960 to 1980. Specifically, the article forwards some propositions to the ideas of: how can the history of Marathi cinema be situated against the dominant and collocative national Hindi cinema industry, with which it shares a common geography of filmmaking, exhibition and audiences? And how the concepts of social and cultural space can be extended to analyse some distinctive historical tendencies of the Marathi cinema? This analysis proposes a dialectics of space for a regional Marathi film practice, which is confirmed by a reading of films, anecdotal biographies, archival materials and trade journals.
“Friends, take heed of setting up that which God will throw down, lest you be found fighters against God.”The nearly two decades comprising the period of the English Revolution were marked by a widespread interest in the timely appearance of the millennium, the thousand year period of Christ's promised earthly reign. From scholarly biblical studies of Daniel and Revelation to omens such as total eclipses of the sun and rumors of a Nottingham girl returning from the dead to warn a sinful world of approaching destruction, people in revolutionary England were bombarded with “evidence” of divine intervention and the expected arrival of the new kingdom. Parliament's victory in the English civil wars and its execution of Charles I in 1649 dramatically blew away the aura of divinity surrounding the monarchy and promised a new and glorious age. As they read prophecies in Revelation about a New Jerusalem where God would dry all tears and banish death, sorrow, and pain, enthusiasts of the seventeenth century anxiously looked for the Christ who promised, “Behold, I come quickly.” So prevalent were such notions that, as one authority has stressed, popular millenarianism seemed only a small step beyond received orthodoxy.
In a year when it received the recognition of a Nobel Peace Prize, the American Friends Service Committee entered into a period of marked transition. This study of the impact of the cold war on the organization examines the choices it faced on such issues as using professionals rather than volunteers for Service Committee work. More broadly, it shows the difficulties pacifists had in affecting American public opinion or foreign policy.
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