Shiraz

When, in 1947, a portion of Punjab province was assigned to the newly created Pakistani State, Albert Mayer began planning a new capital for the portion which remained in the possession of India. Le Corbusier had been responsible since the 1950s for general planning and, more particularly, for large-scale buildings typical of the governmental sector. A year after the death of Le Corbusier, Alain Tanner began shooting his film in a city still partially under construction, or even, in certain places, at the planning stage. The inhabitants of the metropolis, however, already numbered some 120,000. Among the most modern of cities architecturally, Chandigarh was archaically constructed by hand. Impressions of this green horizontal city-brick not permitting vertical development-are captured in long static shots and numerous traveling shots. John Berger's commentary inscribes the visual beauty of that reality within a larger reflection: climate did strongly influence the decisions of the planners, whereas the new city did not succeed in breaking the old social rules with a single blow. These rules continue to determine the level of education and income, and it is not even possible for these workers who are in the process of constructing Chandigarh to live in it themselves. However, the film partakes of Le Corbusier's optimism in its appreciation of architecture as an instrument aiding men to clarify their visions, to exercise their powers of discernment and to establish new relations, even if the results will only make themselves felt in the long term.

The second part of Satyajit Ray's famous Apu trilogy, this Indian drama focuses on young Apu, who lives with his mother, Sarbajaya (Kanu Bandyopadhyay), and father, Harihar (Pinaki Sengupta), near the Ganges River. When Harihar dies suddenly, Apu and Sarbajaya move to a small village to be near relatives. Eventually, she reluctantly allows her son (now played by Smaran Ghosal) to attend school in Calcutta. As Apu acclimates to life in the city, Sarbajaya struggles with his absence.

The Music Room shows the end times of a decadent landlord in Bengal and his efforts to maintain his family's reputation even in economically difficult times. The landlord, Biswambhar Roy (Chhabi Biswas), is a just but unworldly man who likes to spend time listening to music and setting up spectacles instead of managing his lands devastated by floods and the Indian government's abolition of the Zamindari system. He is challenged by a simple man who has gained wealth through business, spectacle and musical festivals.

In the valley of Kashmir, a lakeside city convulses with riots and curfews. A young man tries to escape, when he meets a beautiful environmentalist in an abandoned houseboat. Trapped together in his floating village, their blossoming romance threatens to derail his dreams.

Kaliyappan is the executioner of the Maharajah of Travancore. He lives on the edge of a small village in the magnificent countryside of Kerala. For generations his family has lived on the benefits granted to the Maharajah after every execution. But these are becoming increasingly rare, and Kaliyappan's family lives in misery. Paradoxically, the old executioner, tired of fulfilling a mission that had become a curse, has also become a healer. Adoor Gopalakrishnan is one of the central figures in Indian cinema and one of the outstanding filmmakers from Kerala, whose film culture he and Shaji Karun have a major influence on. His film "Le serviteur de Kali" is a fable based on real facts. The first shot shows an old executioner looking at his hands. He feels guilty about the last execution and is afraid of the next one. When he again receives the order to execute the sentence, Kaliyappan feels miserable, staggers around and drinks to forget his remorse and misery. As if the alcohol could lift the responsibility and replace the executioner. The son will execute the sentence, the curse threatening the family cannot be averted. In the end, the shadows of the procession are the dark shadows of an endless succession of mourning, unless they are the shadows of the cave. A hidden pearl of cinema.

An ageing father waits, in vain, at the bus stop for his son Raghu, a student at the University of Trivandrum, who is supposed to be coming home for the holidays. The elderly Chakyar’s eager happiness slowly turns to disappointment and then anxiety. After several days with no news of Raghu, his family learn that the police have arrested him for singing revolutionary songs at the university’s annual fête. Chakyar goes to the capital, hoping to find support from the Minister of Internal Affairs, and is soon joined by his daughter, who does not, however, share his optimism. When it becomes clear that Raghu cannot escape a jail sentence, the old man gradually loses his reason … In Piravi, Shaji N. Karun denounces not only the corruption that exists within the establishment, but also focuses on the impotence of the individual in the face of an oppressive system. By keeping Raghu off-screen, the director conveys a sense of absence and uncertainty with a rare intensity.

Year after year, for an endless eight months, thousands of families move to a desert in India to extract salt from the burning earth. Every monsoon their salt fields are washed away, as the desert turns into sea. And still they return, striving to make the whitest salt in the world. The desert extends endlessly - flat, grey, relentless. There is not a tree or blade of grass or rock. But there is one thing in abundance: salt. Salt is everywhere, lying just beneath the cracked, baked surface of the earth. This is the Little Rann of Kutch, 5000 sq kms of saline desert. And for eight months of the year, the salt people live here - laboriously extracting salt from this desolate landscape. They have been doing this for generations. Year after year, they migrate from their villages, 40,000 of them, to live on this bleak land without water, electricity or provisions. Arriving just after the monsoon, Sanabhai and his family will live here from September until April. Their nearest neighbour is a kilometre away. They communicate by flashing mirrors in the sunlight. Sanabhai’s wife Devuben walks across the bare, trackless desert to chop firewood. They buy the family’s water supply from a private tanker that comes once a week. Sanabhai has taken a large loan from the salt merchant in town as an advance on his salt harvest. He needs money to dig a well to reach the saline water 70 feet below ground, and to buy the diesel for the pump which draws the brine into the salt pans. Over the next few months, the only sound to break the silence of the desert is the mechanical drone of the pump’s engine. It takes eight months for the brine to crystallise into salt. Knee-deep in the brine pond, under the blinding glare of the sun, Sanabhai and his family trample the ground to prevent the salt from congealing. Once the brine has evaporated enough to allow the salt to be handled, they gather it with heavy wooden rakes until large crystals have formed. Their labor is rhythmic, a dance that mirrors the dance of the mirages on the burning horizon. The white crystals are as sharp as glass. Only two of them have rubber boots. Several times in a day Sanabhai inspects the quality of the salt crystals and keeps a close watch on the level of water in the salt pans. Two of Sanabhai’s children - a boy and a girl aged eleven and eight- go to a school recently opened by an NGO. Everyday at 11, after their morning’s work at the salt pans, they cycle off to school - just another hut in the vast emptiness of the desert, but with one difference: the children have planted paper flowers around it. In April, the salt merchant sends his man to inspect the salt. No good, he says: the crystals are small, not white enough. He cuts the price agreed with Sanabhai at the beginning of the season. Sanabhai is downcast, but he shrugs his shoulders: what can you do? The next salt season will certainly be better. Meanwhile, somewhere at the edge of the desert, mountains of salt lie next to the railway tracks waiting for transport to the city. The season is over and the monsoon is on its way: the heavy rains will soon wash the family’s salt fields away. The desert itself will not remain a desert anymore, but will turn into a sea. And the only way one can cross it is by boat.

Unemployed Vijay is the youngest in his family consisting of his widowed mom, and two brothers. His passion is poetry - frowned upon by his brothers - who want him to find gainful employment instead. Vijay's poems are quite radical in which he laments about the poor, the destitute, and the arrogance of the rich after the departure of the British from India. His efforts to get them published are in vain. He takes to drinking, gets in trouble with the law, is disowned by his brothers, ends up at a brothel and befriends a prostitute named Gulabo. Gulabo is sympathetic, listens to him as he pours his heart out, and decides to assist Vijay. Watch what happens when Gulabo approaches some of her affluent clientèle to assist Vijay and try and get his work published, without revealing that they are written by an alcoholic, disheveled, homeless man. (imdb)

A fisherman, Kishore, marries a young girl accidentally when he visits a nearby village. After their wedding night, Kishore's young bride is kidnapped on the river. On losing his wife, Kishore becomes mad. Meanwhile, his young bride fights with the bandits, jumps into the river and is saved by some villagers. Unfortunately, the young bride knows nothing about her husband, she doesn't even know her husband's name. The only thing she remembers is the name of the village Kishore belongs to. Ten years later, she attempts to find Kishore with their son. Some residents of Kishore's village refuse to share food with her and her son because of the threat of starvation. A young widow Basanthi helps the mother and child. Later it turned out that Kishore and Basanthi were childhood lovers. Director Ghatak appears in the film as a boatman, and Basanti's story is the first of several melodramatic tales.

Set in post-colonial India, QISSA tells the story of Umber Singh, a Sikh, who is forced to flee his village due to ethnic cleansing at the time of partition in 1947. Umber decides to fight fate and builds a new home for his family. When Umber marries his youngest child Kanwar to Neeli, a girl of lower caste, the family is faced with the truth of their identities; where individual ambition and destinies collide in a struggle with eternity.