An online film journal for Indian Cinema
It was only recently that I posted a lengthy entry on director Saeed Akhtar Mirza’s 1989 film Salim Langde Pe Mat Ro (Don’t Cry For Salim the Lame) which was one of his most personal works. A precursor and very much a template for Salim the Lame was Mirza’s 1980 satire Albert Pinto Ko Gussa Kyon Aata Hai. Focusing on the Catholic community in Mumbai, the story focuses on a garage mechanic Albert Pinto (in one of Naseeruddin’s funniest performances) who spends much of his time arguing with his girlfriend Stella (Shabana Azmi) whilst at home he witnesses his father’s increasing politicisation due to a textile strike. With the secondary narrative of Pinto’s despairing father Mirza refers directly to the Great Bombay Textile Strike which was beginning to take shape as a result of mill closures in the area of Mumbai commonly known as Girangon, meaning ‘mill village’ in Marathi. Until the early eighties, textile workers were a sizable employment force in Mumbai and around 300,000 were employed at the peak of the industry. One of the longest strikes in the history of contemporary India, The Great Bombay Textile Strike lasted for around two years and though the government faced opposition in terms of civil unrest, the workers campaign of non protest did little to prevent the demise of the cotton mills. Today, the land on which the textile mills once operated is estimated to be worth at least 100 billion Rupees and much of it has been sold to various corporations whilst the impact on the surrounding community and level of unemployment has simply been brushed to one side.
Financed by the FFC (Film Finance Corporation), Mirza’s film outwardly displays the characteristics of classic parallel cinema including an art cinema aesthetic, low budget, state funding, a topical script shaped by political/social factors, graduates of Pune including editor Renu Saluja and scriptwriter Kundan Shah and perhaps most importantly the formidable and iconic acting quartet of Shah, Puri, Azmi and Patil. An episodic film, much of the narrative situations revolve around Albert Pinto’s inability to decide what exactly he wants to do with his life other than repair the expensive cars of his rich clients at the garage. A youthful figure with a sharp dress code and eccentric hairstyle, Pinto slowly comes to realise that it his girlfriend and friends at work are the only ones he can really depend on given his minority status. It is Pinto’s lack of understanding of the social and political dimensions of his reality and that of his family which sees him failing to prevent the imprisonment of his jobless younger brother whose vulnerability is inevitably exploited by local criminal elements. Pinto’s anger gradually transforms from a trait of selfishness, coming to symbolise a much wider discontentment that was about to be voiced by the real Mumbai textile workers as represented in the figure of the politically active yet defiant father.
By the end of the film and having witnessed his brother’s imprisonment, his father’s dignity destroyed and the company’s vile attempts to discredit the worker’s union and their right to strike, Pinto’s misplaced anger finally finds an appropriate target – the political and economic elite. This moment is crystallised in the cinema of all places with Pinto challenging the political address of the company management. Yelling out at the cinema screen, Pinto is shouted down by the disgruntled audience members and Mirza reverses the notion of political acquiescence by implicating the rest of society and empowering Pinto. Similarly like Salim The Lame, Mirza’s visual feel for the urban milieu of Mumbai is particularly striking and from what I have read about his career and films, the authenticity of shooting on location yet again points to his documentary roots. One of the great ideological achievements of parallel cinema was its relentless and fearless questioning of Indian cinema’s mainstream assumptions on the state of society – Mirza’s film not only questions power relations but is fully sympathetic to the cause of the workers. That in itself is a powerfully radical position to take up.