Eastern Eye celebrates the legendary actor's 81st birthday on October 11 with a watch list of his 21 most under-rated films
By Asjad Nazir and Dharmesh PatelOct 05, 2023
AN INCREDIBLE body of work has turned Amitabh Bachchan into the greatest Bollywood star of all time. His landmark movies have entertained different generations, become an integral part of history and regularly been celebrated.
But what about the hidden gems in his 54-year career, which are great films overshadowed by the all-time classics, that perhaps don’t get the credit they deserve?
Eastern Eye decided to celebrate the legendary actor’s 81st birthday on October 11 with a watch list of his 21 most under-rated films, listed in chronological order, which deserve a lot more love.
Saat Hindustani
Saat Hindustani(1969): Amitabh Bachchan’s debut is what this movie is known for, but the underrated classic won him his first National Award (for best newcomer). Bachchan played the weakest link in this story of seven Indians, but gave the best performance despite being a newcomer. Set during the Portuguese colonial period in Goa, the story of seen Indians coming together to liberate the state had a great message of unity. They all hailed from different states and were of different faiths, united as Indians to overthrow the invaders.
Parwana (1971): Despite entering films as a hero, Bachchan played a negative character in this lesser known movie very early in his career. The murder he plans and commits in the central storyline is engaging and brilliantly executed. However, despite him eliminating those in his way, he cannot beat true human emotion with power and soon realises that crime and deception do not pay.
Reshma Aur Shera(1971): Lead star and producer Sunil Dutt gave the struggling actor a prominent role in the movie. The Rajasthan desert set saga of warring feudal families had a Shakespearean-like drama of star-crossed lovers, murder, misunderstandings, enmity, alliances and regret. Bachchan played a mute, but still gave a brilliant performance with his actions and various expressions in a key role. Despite garnering national and international acclaim and winning multiple National Awards, the fine movie remained underrated.
Gehri Chaal(1973): A murder mystery, a bank heist and a case of concealed identity were webbed together in this layered thriller. The different and brilliantly made crime drama didn’t earn the credit it deserved. Relatively new and at the time unsuccessful Bachchan proved his mettle among established stars Jeetendra and Hema Malini.
Saudagar
Saudagar (1973): Perhaps Bachchan’s most underrated film pre-superstardom. He plays a villager, who deceptively marries a widow (Nutan) to earn quick money and make use of her skills as a gur (jaggery) maker to raise dowry for the supposed woman of his dreams. The tables turn when he realises the new bride can’t match the high standards of his first wife and he incurs heavy financial losses, which eventually humbles him.
Roti Kapda Aur Makaan(1974): Although this social drama was widely celebrated and captured the mood of the nation, most forgot about the powerful supporting role played by Bachchan. Writer, producer, director and lead star Manoj Kumar headlined the layered movie that weighed up honesty and patriotism, against vices like greed and lust. Bachchan gave a fine performance as a crippled army man who is on a journey of self-learning and discipline.
Majboor
Majboor (1974): Bachchan plays a devoted son and brother with a terminal condition. Selfless love for his dependent mother and sister drives him towards drastic action. The kind-hearted man frames himself for a crime he didn’t commit, to secure their future after his death. The twist in the plot is when he is cured of his illness and must fight to prove his innocence before a death sentence.
Mili(1975): The story of a terminally ill free spirited woman, who inspires a depressed alcoholic is a beautifully crafted romantic drama. The actor starred opposite his real life wife Jaya Bhaduri in this emotional movie about not taking the life you have for granted and finding love in the most unexpected places.
Do Anjaane
Do Anjaane(1976): The multi-layered drama set over different time periods combined a revenge element with a beautiful father-son story. Bachchan portrays a grounded middle-class husband struggling to keep his unrealistically ambitious wife happy. He is later betrayed by a rich friend and thrown from a fast running train, while his unsuspecting wife pursues her dreams, at the cost of their son. What follows is a journey towards revenge and reunion.
Alaap (1977): Bachchan teamed up with Hrishikesh Mukherjee again for this story of a tyrannical father and a rebellious son on a collision course. Bachchan plays the stubborn son pursuing his passion, even at the cost of his health. The musical masterpiece didn’t receive its due, as audiences rejected Bachchan not playing the angry young man during his peak, despite it being one of his finest performances away from that superstar image.
Alaap
Ganga Ki Saugandh(1978): With a similar but deeper storyline to Kaalia, Bachchan goes from a simple and honest man to a fearless dacoit in retaliation to the evil landlord’s atrocities and losing his mother. Set in the backdrop of the Ganges, the movie illustrated that despite the purity of the holy river and its significance, society continues com[1]mitting sins. As per films of those times however, it gave the message that we must return to goodness, as ultimately it wins over evil.
Ganga Ki Saugandh
Kasme Vaade(1978): Bachchan played a dynamic double role in this forgotten gem. He portrays an honest teacher, who is accidentally killed. Following that death, his fiancée and rebellious younger brother must find a way to move on. Bachchan then plays a lookalike criminal, who enters their lives, and triggers a positive change in the once wayward brother and grief stricken fiancée.
Kaala Patthar(1979): The magnificent multi-starrer loaded with big names revolves around a man who tries to forget a tortured past by working deep in a coal mine. The story of redemption was different to other commercial Bollywood films being made and ahead of its time in terms of storytelling in Hindi cinema.
Kaalia (1981): The action thriller is famous for its memorable dialogues and catchy songs, but never made it onto the list of Bachchan’s best movies. The film sees him portray a timid and innocent man, who is forced by society to become a tough, suave and stylish criminal following the death of his brother, caused by a corrupt boss. He later goes on a revenge mission in the cult classic.
Kaalia
Aakhree Raasta(1986): A lost and found revenge drama like no other. The subtle masala flick from the south showed Bachchan in his greatest double role, as conflicting father and son on opposite sides of the law, on their own justifiable paths. The intensity with which he played David over two generations shows just why there is no one better than him.
Main Azaad Hoon (1989): The great Bollywood adaptation of the 1941 Hollywood classic Meet John Doe matched up to the original and remains relevant today. Bachchan portrays a drifter, who pretends to be a fictional figure disillusioned with a corrupt society and unexpectedly becomes a nationwide hero. The thought provoking movie includes a brilliant finale speech from the actor.
Aakhree Raasta
Aankhen(2002): The story of three blind men trained by a mastermind (Bachchan) to rob a bank he was once an employee of, was unique on multiple levels. The trio of blind men form an unbreakable bond, which leads them on a collision with their mentor. The film highlighted the physical and mental strengths of those with disabilities wonderfully well. The finale left scope for a sequel which sadly never materialised.
Khakee(2004): Bachchan may have shot to fame after Zanjeer, but this multi-starrer was one of his finest cop dramas, with superlative performances from him as well as the supporting cast. All were in fine form in this twist-laden police movie loaded with entertainment, which didn’t get its due.
Khakee
Ek Ajnabee(2005): The great Hindi adaptation of Hollywood hit Man On Fire saw Bachchan play a former army officer, hired by an old comrade to protect a little girl. He maintains his hard and insensitive personality but does eventually get attached to her. When the girl gets kidnapped, he makes it his mission to rescue her, by any means necessary. Like in Khakee, the actor showed age was no barrier to him taking on an action role in a thrilling film.
Cheeni Kum
Cheeni Kum(2007): The cross-generational love story of an older chef falling for a much younger woman and finally having his cold heart melted was a progressive romance. Despite the difference in their ages, he seeks blessings from her father, who is younger than him in the great romantic comedy. Being in his sixties was no barrier to Bachchan showing he had lost none of his romantic charm, in a movie that started a great working relationship with writer/director R Balki.
Jhund
Jhund (2022): Bachchan plays a football coach to slum kids in his most recent underrated movie. He thrives on equipping the underdogs with discipline and sporting skills, including teamwork and fighting for equal opportunities for them. He also teaches them about responsibility, not being victims, staying on the right path in life and realising their dreams. His son Abhishek Bachchan took on a similar role of a coach in 2023’s most underrated Bollywood film Ghoomer, which also features a great cameo from the Big B
The British Museum’s Ancient India: Living Traditions is among the most significant displays for Hindus, Jains, and Buddhists living in the UK.
Eastern Eye was given a tour of the exhibition by its curator, Dr Sushma Jansari, the Tabor Foundation curator of South Asia at the British Museum, and Kajal Meghani, the project curator, who has completed a PhD on the contributions of South Asian collectors to the museum.
A seated Jain enlightened teacherAshmolean Museum, University of Oxford
Highlights in the exhibition include: Ardhanarishvara, “lord who is half woman” – Shiva and Parvati combined in one deity – dated about 1790–1810; the Bimaran casket, about 1st century; Gaja-Lakshmi (“Elephant Lakshmi”), goddess of good fortune, about 1780; Ganesha made in Java from volcanic stone, about AD 1000–1200; the head of a grimacing yaksha, about second or third century; Naga, about 17th century; a sandstone figure of Ganesha from Uttar Pradesh, about AD 750; a seated Jain enlightened teacher in meditation, about AD 1150–1200; and a silk watercolour painting of the Buddha from China, about AD 701–750.
Ganesha from JavaAshmolean Museum, University of Oxford
Jansari said one of the aims of the exhibition was to connect the figures with visitors, especially practitioners of Hinduism, Jainism and Buddhism in the UK.
She said: “Most of them don’t know a great deal about Indian religions, so (this is) just to say that these might be ancient images, but they are and have always been under veneration. People do venerate them. This isn’t all about just one religious tradition. It’s about three of the indigenous religions of the subcontinent. You’ve got the Buddha, Ganesh and a Jain enlightened teacher (in close proximity).
A Chinese silk painting depicting the BuddhaAshmolean Museum, University of Oxford
“It was important for me, as a member of the South Asian diaspora, that I didn’t want to split up these traditions. I wanted very much to look at our collections and ask, what are the commonalities between Jainism, Hinduism and Buddhism.
“What are their artistic origins? Just as we live alongside each other, it was the same in the ancient past. It was even more fluid because you didn’t subscribe to just one particular religion. You would venerate at different shrines. You’d subscribe to different aspects of these different religions.”
ArdhanarishvaraAshmolean Museum, University of Oxford
She stopped at one point: “We wanted you to feel the atmosphere of ancient India. We’re in early India, maybe about the second century BCE. Most of the population live in the countryside. There are obviously some amazing cities as well, but we’re looking at the countryside.
Head of a grimacing yakshaAshmolean Museum, University of Oxford
You’re living in an agrarian society. The failure of your crops means famine, and the success of your crops means you are likely to survive another year with your family, and you will prosper. And we’re just trying to evoke that.”
In Indian mythology, a yaksha is a class of supernatural beings, often nature spirits or deities, that can be benevolent, mischievous, or even malevolent. They are frequently associated with water, fertility, trees, the forest, treasure, and wilderness. Yakshas are often depicted as guardians of places or treasures and can be found in Hindu, Jain, and Buddhist texts, as well as in temples throughout South and Southeast Asia.
“You can hear the sounds of nature,” continued Jansari. “Maybe you’re walking through a dappled forest, and then you encounter the yakshas, the yakshis and the (snake gods) nagas and the naginis. And these are some of the earliest images of deities in the subcontinent, shaped in human form, which is incredibly important, but it doesn’t mean that they’re consigned to the past. This is not ancient and long gone, like an exhibition of beautiful Greek or Roman art, but those deities are no longer under active worship. These have a long continuous life.”
NagaAshmolean Museum, University of Oxford
The yakshas and the yakshis were “not all lovely, happy figures,” said Jansari. “Actually, they need to be placated. You’ve got these grimacing yakshas here, and they’re clutching sacrificial animals.”
She pointed out a figure of “a voluptuous woman draped in jewellery. There’s lots of floral imagery. You are thinking about fecundity and plenty. But then you look a bit more closely at her hair, there are weapons emanating out. These are powerful, independent goddesses with a martial quality.”
The Bimaran casketAshmolean Museum, University of Oxford
Jansari spoke about snakes and why in many societies in India, particularly in rural parts, they tend not to be killed.
She explained: “The nagas and the naginis were independent, really powerful gods. And in a society where the monsoon is incredibly important for the success or failure of your crops, the snakes are vital. You’ve got lovely plenty of water, which means your crops are growing, which means there are more rodents and frogs. So having lots of snakes around is a really healthy sign. They were venerated. They were not killed. It was considered very bad karma to kill a snake. And even now, you still don’t kill snakes. Within nature spirits, it’s not only yakshas and yakshis and nagas and naginis it’s also animal-headed deities.” She talked about the genesis of the exhibition: “I really wanted to show the connections between this ancient religious art and nature, but also the religions themselves. There are so many similarities. There are also key differences. I wanted to make sure that this exhibition is not seen as ancient objects from abroad which have no meaning or purpose here in the UK. They absolutely do for large portions of our society. This is very much part of British culture. That’s how Belgrave Road (in Leicester) happens.”
Meghani looked at “how these faiths and the practices travelled, not just from India to the UK, but there is this weaving through East Africa and other places, and how these traditions change and are adapted to these spaces, how it allows people to maintain a sense of connection with their families and also their faith.”
The curators had consulted places of worship in the UK. They included the Buddhapadipa temple in Wimbledon, the BAPS Shri Swaminarayan Mandir in Neasden in north London, as well as the Oshwal Association of the UK in Potter’s Bar in Hertfordshire.
Meghani said: “This is one of the films we created with a community partner in Potter’s bar. Manjula Shah, who volunteers at Potter’s Bar, wakes up at the crack of dawn to get to the temple for 7 am. She’s preparing sandalwood paste, and she’ll use that in the ceremony.
“And we wanted to include sites in the UK to show how South Asians are still carrying on their veneration practices within Britain today.
” In Ancient India: Living traditions is at the British Museum until October 19, 2025.
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A NEW play explores the issues faced by this current generation of immigrants and questions the definitions of freedom and liberation, its playwright has said.
Permission, written and co-produced by Hunia Chawla, casts a questioning eye on the trope of ‘the oppressed Muslim woman’ and examines the links between patriarchy, protest, and the global political order.
In an interview with Eastern Eye, Chawla said, “There are not many voices of contemporary immigrants in today’s world. The immigrant stories we hear are from the 1950s and 1970s.
“There is not much discussion taking place, and I believe it is an important discussion to have, given everything that is happening in the world. What is the role of protest? Who gets to decide what freedom is? This tension between the West and the East that we often observe offers a new way of looking at these issues.”
Through the stories of Hanna (played by Anisa Butt) and Minza (Rea Malhotra Mukhtyar), the 70-minute play, which moves between a Heathrow immigration queue and a rooftop in Karachi, explores themes such as friendship, sisterhood, identity politics, and state violence.
“I believe this trope (the oppressed Muslim woman) holds significant importance because it is frequently employed to justify numerous oppressive measures against people from the global south, Muslims, and specific nations,” Chawla, who is in her late 20s pointed out.
“Consider, for instance, the situation in Afghanistan. There exists considerable outcry regarding the Taliban, and quite rightly so, as they are indeed oppressive towards women. However, the response to this oppression is the assertion that “we must save Afghans from the Taliban,” which then leads to sending weapons and dropping bombs on that very country under the guise of liberation. One ends up killing the same people one purports to liberate, and the irony of this situation is not lost on observers
“Similarly, regarding the Israel-Palestine conflict, much of the propaganda centres on the claim that all Palestinians are oppressive towards women and gender minorities, and this assertion is then used to justify genocide. Identity politics has become so divorced from actual political violence that it proves harmful at times – indeed, it is sometimes weaponised in deeply damaging ways.”
Hunia Chawla
According to the writer, who is from Karachi and lives in Yorkshire, the solution to the issue lies “simply in maintaining awareness”.
“It is crucial to recognise that Muslim women are not the only ones facing oppression, patriarchy exists everywhere. It is present here in the UK and across the globe, merely manifesting in different forms. The critical factor is determining who tells the story and who it serves.
“Currently, I observe a narrative structure featuring a saviour and the oppressed, with engagement conducted in a manner that serves the so-called saviour, who are, paradoxically, also the oppressors. This approach proves unhelpful and reinforces a colonial mentality of “we are modern and shall liberate you,” while considerable harm is being inflicted that remains largely unacknowledged,” she added.
In the play, Hanna tries to balance her political beliefs and personal choices by presenting herself as a ‘proper’ Pakistani woman. Her best friend, Minza, doesn’t care about appearing respectable to others. Their close friendship, played out in the busy city of Karachi, faces a major challenge when Hanna relocates to London seeking personal freedom and independence, meanwhile Minza stays behind in Karachi to campaign for political change through protests.
Chawla explained that while the play follows a chronological structure, showing Hanna’s journey from Karachi to London, it incorporates numerous flashbacks to her childhood and teenage years, creating a non-linear narrative.
She expressed her fascination with magical realism, noting that incorporating less naturalistic elements allows for greater character dimension and environmental shifts.
The play explores two distinct approaches to seeking freedom through its protagonists. Originally created as a 20-minute one-woman show and performed to a packed audience at The Space in London, Chawla developed the play into its current form over two years. She collaborated with director Neetu Singh to provide a “new vision” for the play.
She explained that Permission initially told the story of an immigrant girl from Pakistan dealing with the contemporary immigration process.
“The story expanded to explore the broader politics of immigration and questions of liberation and freedom, particularly for south Asian women navigating the immigration process and the complexities of dual identity between Karachi and London,” she said.
“Permission came from the essential question of what liberation means and who gets to define it,” Chawla said.
A still from rehearsal
She noted that Western media often presents reductive narratives, such as in Bend It Like Beckham, where a brown girl from a conservative family becomes “liberated” through western ideas, reinforcing a colonial mindset that positions the west as the standard for modernity and liberation.
The British Pakistani artist highlighted the hypocrisy within this narrative, explaining that while the main character Hanna may feel more secure as a woman in the UK, she encounters censorship when attempting to speak about state violence, Palestine, or western complicity in global conflicts.
“The liberation question becomes complicated – you’re not free to do everything. There’s a condition to that freedom,” she observed.
The Asian actor-writer developed an interest in poetry from a very young age. She studied at the University of Warwick and pursued a career in the financial sector upon completing her studies. She completed the Old Vic Theatre Makers programme and is currently part of the Soho Writers Lab.
Chawla added, “Viewers don’t need to be politically engaged to appreciate the production, as the play’s strength lies in intimate moments and the beautiful portrayal of friendship and sisterhood between its characters. Permission operates on multiple levels, combining serious political themes with genuine entertainment value. It is genuinely funny and engaging.”
She expressed confidence in the production’s broad appeal, noting that previous performances attracted diverse audiences who responded enthusiastically.
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Sons of the late, legendary Ustad Bahauddin Khan Qawwal
At a time when the spiritual essence of Sufi music is often diluted by commercial reinvention, Najmuddin Saifuddin & Brothers Qawwali Group stand tall as torchbearers of an unbroken tradition stretching back more than 700 years.
Sons of the late, legendary Ustad Bahauddin Khan Qawwal, the five brothers continue a sacred musical lineage dating back to the 13th century and the disciples of the genre’s founding figure, Hazrat Amir Khusro.
As they bring their stirring performances to audiences across the UK, the group shares stories from their journey, memories of landmark concerts, and the profound responsibility of carrying forward a legacy rooted in devotion, discipline and divine inspiration. The brilliant brothers – Muhammad Najmuddin, Saifuddin Mehmood, Zafeeruddin Ahmed, Mughisuddin Hasan and Ehtishamuddin Husain – also reflect on their inspirations and the best advice given to them by their legendary father.
How do you reflect on your journey as a group?
We have been on a meaningful journey since childhood, dedicated to presenting traditional qawwali to the world. But this journey began long before us – our family’s connection to qawwali dates back to Hazrat Amir Khusro’s time in the 13th century. Our ancestor was part of the very first qawwali group. So, this is a spiritual journey that has continued across generations, and it lives on through our current UK tour.
What has been your most memorable moment?
We have many wonderful memories – one was performing at Millennium Park in 2013, during the Chicago World Music Festival, where nearly 12,000 people sang along with us. In 2012, on the USA Worldfest tour, we had 1,500 school students singing qawwalis with us. On that same tour, we also performed at the triennial Jewish-Christian-Muslim interfaith dialogue.
Which other moments stand out?
In 2011, we performed at the inauguration of the Islamic Block of Metropolitan Museum in the US. A special highlight was collaborating with the Moroccan group Hassan Hakmoun Ensemble to present a kalam that merged qawwali with Gnawa – a form of African devotional music. In 2002, during a tour of Iran, we performed to an audience of 8,000, who all sang Persian kalaams with us. Honestly, every time we step on stage, it feels special.
How important is live performance to you personally?
We absolutely love performing live. The audience response energises us and adds momentum to our performance. That shared connection is what motivates us to give every show our all and create something unforgettable.
How much do you enjoy touring the UK and performing here?
We always enjoy performing in the UK. After Pakistan and India, the UK has the greatest appreciation for traditional qawwali and music with classical roots. Audiences here are excellent listeners who understand and value authentic qawwali. We hope to see everyone during our current tour, which is being organised by Jay Visvadeva of Sama Arts Network.
What can audiences expect from your shows?
As always, we will give our best kalaams and strive for perfection so UK audiences can experience traditional qawwali in its purest, most powerful form – deeply rooted in ancient tradition.
How do you generate so much power on stage?
Our uniqueness lies in our collective strength – we have always performed as a group rather than relying on a frontman. While many groups have just one or two lead singers, we have five. Audiences appreciate that and are often amazed that each member plays an essential role in the performance. That is why our shows are so dynamic and full of energy.
Them performing liveNajmuddin Saifuddin Qawwal Group
Tell us about the documentary you have made.
The documentary, produced by Kamran Anwar and Professor Katherine Schofield, traces the emergence, history and evolution of qawwali. It goes right back to the disciples of Hazrat Amir Khusro, who is recognised as the first qawwal in history. We are proud to say our ancestor was part of that original group.
How important is it to carry forward a legacy that stretches back centuries?
We are descendants of the leader of the first Qawwal Bachchay group. Ours is a continuous legacy spanning 25 generations, and we will continue to carry it forward. It is both our honour and our responsibility to preserve and pass on this tradition.
What do you most admire about your father, Ustad Bahauddin Khan Qawwal?
He was a true legend of the Khusro tradition. He believed in achieving perfection in every aspect of his work, art, and performance. He taught us every element of this tradition and was generous in sharing his knowledge, not just with us but with anyone who came to him. That is why his legacy extends far beyond the family.
What was the greatest lesson he taught you in your journey?
He always said, “Remain a disciple – never believe you are a teacher.” Being a disciple means you stay open to learning, remain inspired, and keep striving for perfection. The moment you think of yourself as a master, you stop growing, and others start questioning you.
What inspires you as a group?
We are inspired by simplicity, purity and excellence in performance. Our father never stopped striving for more, even though he was revered worldwide. He remained rooted in the Khusro tradition, and that focus continues to guide us. Our audiences also inspire us – whether we are performing for a few or for thousands, the energy they give back fuels us.
Why do you think Sufi music remains timeless and beloved?
Because it originates from the soul and speaks to the spirit. It brings calm, stillness and a sense of divine connection. Sufi music carries a universal message of love, humanity, equality, humility, peace and unity – all beautifully expressed through hypnotic rhythms and heartfelt vocals.
Why should people come to your upcoming UK shows?
Because the kind of qawwali we present is rare. It is not the inauthentic, Bollywood-style version that dilutes the genre. What we offer is real qawwali – in its purest form – and something you will not hear from any other group.
Najmuddin Saifuddin Qawwal Group are touring the UK until late July. Visit sama. co.uk for dates and ticket information.
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The cast of Marriage Material in key moments from the play, including Avita Jay, Kiran Landa, Omar Malik, Irfan Shamji and Anoushka Deshmukh
The play Marriage Material at the Lyric Hammersmith Theatre is Gurpreet Kaur Bhatti’s adaptation of Sathnam Sanghera’s novel of the same name, which first came out in 2013.
She is lucky to have Iqbal Khan direct Marriage Material. The play, a co-production with the Birmingham Rep, is set in the late 1960s. Mr and Mrs Bains (played by Jaz Singh Deol and Avita Jay) run a corner shop in Wolverhampton. Their younger daughter, Surinder (Anoushka Deshmukh), is 16, her sister Kamaljit (Kiran Landa) is just a bit older.
They have a neighbour, Patwant Dhanda (Irfan Shamji), who, as we shall soon see, is not a very pleasant man. In fact, he comes across just as racist as Enoch Powell, who represented Wolverhampton South West for the Tories from 1950 to 1974.
It will be recalled this was a time when Sikhs working on the buses were told they couldn’t wear a turban. That was a hard-fought battle that had to be won.
The Bains, meanwhile, simply want to get their girls married off.
Nothing new here, I thought.
What makes the tale different is that the plot twists and turns down the generations. Mr Dhanda, who has the makings of a paedophile, makes a pitch for one of the girls when Mr Bains dies early in the play. “A life with no man in the house is no life,” he informs the newly widowed Mrs Bains.
Mr Dhanda has a wife but she has returned to India so he considers himself to be a free man.
Surinder’s English teacher from school, Miss Flanagan (Celeste Dodwell), who is also head of the fifth form, tells Mrs Bains about her daughter: “I don’t want to embarrass you, but she is bright. Ridiculously bright.”
She adds: “Mrs Bains, I think it would be a pity if Surinder didn’t stay on at school.” The initial response from Mrs Bains is not encouraging: “Too much education makes people’s brains get mixed up, they don’t sleep at night…”
But she is finally persuaded that Surinder should be allowed to stay on for a while longer before being married off.
Mr Bains was very old school. When Surinder confides she would one day like to be “a somebody”, he is amused that “my daughter wants to be a somebody”.
“Like you,” she tells her father.
Mr Bains consoles his daughter: “We will find a somebody for you to marry.”
At the point of a possible marriage, however, Surinder is sweet-talked by chocolate salesman Jim Wilson (Tommy Belshaw) into running away with him. They share a love of literature, and he calls her “Sue Bains”. But the relationship does not end well.
Once she has left, Surinder is written off as “dead” by her family. The story that is circulated is that she was only 16 when she was killed in a car crash. That’s better than to let on that she ran off with a white man.
By the time she is reconciled with her sister towards the end of the play, a great deal has changed. Kamaljit married Tanvir Banga (Omar Malik), a young man who helped out in the Bains’ corner shop. When the two sisters meet again, Tanvir has also died. But he and Kamaljit had a son, Arjan Banga (Jaz Singh Deol doubles up for this role after the death of Mr Bains). He has come home after his father’s death to help his mother who is still running the family corner shop.
Meanwhile, Mr Dhanda’s business has prospered. He now has a son, Ranjit Dhanda (the role is taken by Omar Malik after Tanvir’s death), and he is nearly as unpleasant as his father.
Arjan has an English fiancée, Claire (Celeste Dodwell). In London, Arjan worked as a creative director. But after deciding to stay in Wolverhampton to help his mother, he decides he cannot marry Claire because she is white. In other words, Asians are not free of racism, either. Happily, at the end, the couple are reconciled.
As for Surinder, she parted company with Jim Wilson after realising he was all talk, depended on her for money and had failed to earn a penny from his literary pretensions. She had prospered, though, as a hotel owner and had been transformed in time into a well-groomed businesswoman. After being tracked down by Arjan, she decides to return to her roots in Wolverhampton and help Kamaljit run the family corner shop. Perhaps 50 years had passed during the passage of the play.
Being subjected to racism turned some Asians into racists themselves. The word goreh (white person) is repeatedly spat out with venom. Maybe it is worth remembering the play’s audience isn’t exclusively Asian – white folk are watching as well. And maybe some of the toilet humour ridiculing white people, which always makes me cringe, could be cut out.
In Sanghera’s novel, there is a quote from Enoch Powell’s speech in November 1968: “The West Indian or Asian does not, by being born in England, become an Englishman. In law he becomes a United Kingdom citizen by birth; in fact, he is a west Indian or an Asian still... he will by the very nature of things have lost one country without gaining another, lost one nationality without acquiring a new one. Time is running out against us and them. With the lapse of a generation or so we shall at last have succeeded – to the benefit of nobody – in reproducing ‘in England’s green and pleasant land’ the haunting tragedy of the US.”
In Marriage Material, where the acting is marvellous (apart from Mr Dhanda’s Indian mannerisms and accent being overdone) we do travel across a couple of generations.
There is a scene when Tanvir rejects Mr Dhanda’s vision of creating a little Punjab in Wolverhampton.
Mr Dhanda wants to take over the Bains’ corner shop and is putting pressure on Tanvir to sign the papers. He says: “In this country, money is the path to freedom.”
“Sign, please,” he instructs Tanvir. “We must make sure our children learn to behave nicely, according to our rules.”
He insists: “We maintain our identity so we can be ourselves.”
Tanvir disagrees: “We can be us here. With the goreh.”
Dhanda warns him: “Then we will be inviting chaos.”
Tanvir’s comment is telling: “You sound like Enoch.”
Kamaljit, who is expecting a baby with her husband Tanvir, says: “I would like my child to grow up knowing the history of the Gurus and to read the Granth Sahib. And to love their culture.”
Tanvir tells his wife: “I would like my child to go to the finest schools, to cheer for England in the World Cup and eat Yorkshire pudding on a Sunday.”
Kamaljit sets out a dream that has perhaps come to pass with many third and fourth generation British Asians: “Maybe our child can do both.” Much, much later, in a throwback to the past, we learn of Surinder’s O-level results: “Biology A, Chemistry A, English Language A, English Literature A, French A, History B, Latin A, Mathematics A, Physics A…”
Kamaljit tells her younger sister: “Never mind about the B.”
And that is quintessentially Asian. Their acting is outstanding.
Marriage Material is at the Lyric Hammersmith Theatre until June 21, and at the Birmingham Rep from June 25-July 5
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The transfer comes amid broader efforts across the United States to confront the legacy of slavery
Harvard University has agreed to transfer a collection of historic daguerreotypes believed to be among the earliest photographs of enslaved people in the United States to the International African American Museum in South Carolina. The move follows a protracted legal dispute with Tamara Lanier, a Connecticut author who claims to be a descendant of two of the individuals pictured.
The images, taken in 1850, depict several enslaved individuals, including a man named Renty and his daughter Delia, who were forced to pose for the photographs by Swiss-born Harvard professor and zoologist Louis Agassiz. Agassiz commissioned the daguerreotypes as part of his now-discredited research to support polygenism — the belief that different races evolved separately and unequally.
The 15 photographs, stored for decades at Harvard’s Peabody Museum of Archaeology and Ethnology, include individuals identified as Alfred, Delia, Drana, Fassena, Jack, Jem, and Renty. The images were rediscovered in 1976 and have since become central to wider discussions about American universities’ historical ties to slavery.
Ms Lanier, who filed a lawsuit against Harvard in 2019, argued that the photos were taken without consent and accused the university of profiting from them through licensing fees. Although her legal claim to ownership was dismissed in 2022 by the Massachusetts Supreme Judicial Court, she was permitted to pursue damages for emotional distress. The court also found that Harvard bore “complicity” in the “horrific actions” linked to the creation of the images.
Harvard has not confirmed whether Ms Lanier is related to the individuals in the daguerreotypes. However, the university said it had “long been eager” to transfer the images to another public institution to place them in a more appropriate context. “Harvard has long been eager to place the Zealy Daguerreotypes with another museum or other public institution to put them in the appropriate context and increase access to them for all Americans,” a university spokesperson said. They acknowledged that Ms Lanier’s claim to ownership had created “a complex situation.”
The settlement now ensures that all of the images, not just those of Renty and Delia, will be transferred to the International African American Museum in Charleston, South Carolina — the region where the individuals depicted were once enslaved. Ms Lanier described the outcome as a “homecoming” and said she was “ecstatic” with the result.
“I have always known, first of all, that I could never care for the daguerreotypes at the level they would require,” she told the BBC. “There are so many ties that bind Renty and Delia and the other enslaved people to that particular part of South Carolina that to repatriate them there would be like a homecoming ceremony.”
Although the museum did not play a role in the legal proceedings, it has supported Ms Lanier’s genealogical research. Tonya Matthews, president of the museum, said the institution would display the images with “truth and empathy.”
“These are not gentle images and the story behind how they came to be is even more difficult to hear,” Ms Matthews said. “So to be in a space that has already created room for conversations about the inhumanity of slavery and enslavement and how far those implications echo even to today is what we do and it’s our mission.”
The transfer comes amid broader efforts across the United States to confront the legacy of slavery within academic institutions. In 2016, Harvard Law School retired a crest linked to an 18th-century slaveholder following student protests and a review of its historical ties.
While Harvard has not disclosed the full terms of the settlement, the decision to relinquish the images is seen as a significant development in the ongoing dialogue about historical accountability, reparative justice, and institutional responsibility.
The cast of Marriage Material in key moments from the play, including Avita Jay, Kiran Landa, Omar Malik, Irfan Shamji and Anoushka Deshmukh
Sathnam Sanghera’s 'Marriage Material' adapted into bold new play on conformity
The play Marriage Material at the Lyric Hammersmith Theatre is Gurpreet Kaur Bhatti’s adaptation of Sathnam Sanghera’s novel of the same name, which first came out in 2013.
She is lucky to have Iqbal Khan direct Marriage Material. The play, a co-production with the Birmingham Rep, is set in the late 1960s. Mr and Mrs Bains (played by Jaz Singh Deol and Avita Jay) run a corner shop in Wolverhampton. Their younger daughter, Surinder (Anoushka Deshmukh), is 16, her sister Kamaljit (Kiran Landa) is just a bit older.
They have a neighbour, Patwant Dhanda (Irfan Shamji), who, as we shall soon see, is not a very pleasant man. In fact, he comes across just as racist as Enoch Powell, who represented Wolverhampton South West for the Tories from 1950 to 1974.
It will be recalled this was a time when Sikhs working on the buses were told they couldn’t wear a turban. That was a hard-fought battle that had to be won.
The Bains, meanwhile, simply want to get their girls married off.
Nothing new here, I thought.
What makes the tale different is that the plot twists and turns down the generations. Mr Dhanda, who has the makings of a paedophile, makes a pitch for one of the girls when Mr Bains dies early in the play. “A life with no man in the house is no life,” he informs the newly widowed Mrs Bains.
Mr Dhanda has a wife but she has returned to India so he considers himself to be a free man.
Surinder’s English teacher from school, Miss Flanagan (Celeste Dodwell), who is also head of the fifth form, tells Mrs Bains about her daughter: “I don’t want to embarrass you, but she is bright. Ridiculously bright.”
She adds: “Mrs Bains, I think it would be a pity if Surinder didn’t stay on at school.” The initial response from Mrs Bains is not encouraging: “Too much education makes people’s brains get mixed up, they don’t sleep at night…”
But she is finally persuaded that Surinder should be allowed to stay on for a while longer before being married off.
Mr Bains was very old school. When Surinder confides she would one day like to be “a somebody”, he is amused that “my daughter wants to be a somebody”.
“Like you,” she tells her father.
Mr Bains consoles his daughter: “We will find a somebody for you to marry.”
At the point of a possible marriage, however, Surinder is sweet-talked by chocolate salesman Jim Wilson (Tommy Belshaw) into running away with him. They share a love of literature, and he calls her “Sue Bains”. But the relationship does not end well.
Once she has left, Surinder is written off as “dead” by her family. The story that is circulated is that she was only 16 when she was killed in a car crash. That’s better than to let on that she ran off with a white man.
By the time she is reconciled with her sister towards the end of the play, a great deal has changed. Kamaljit married Tanvir Banga (Omar Malik), a young man who helped out in the Bains’ corner shop. When the two sisters meet again, Tanvir has also died. But he and Kamaljit had a son, Arjan Banga (Jaz Singh Deol doubles up for this role after the death of Mr Bains). He has come home after his father’s death to help his mother who is still running the family corner shop.
Meanwhile, Mr Dhanda’s business has prospered. He now has a son, Ranjit Dhanda (the role is taken by Omar Malik after Tanvir’s death), and he is nearly as unpleasant as his father.
Arjan has an English fiancée, Claire (Celeste Dodwell). In London, Arjan worked as a creative director. But after deciding to stay in Wolverhampton to help his mother, he decides he cannot marry Claire because she is white. In other words, Asians are not free of racism, either. Happily, at the end, the couple are reconciled.
As for Surinder, she parted company with Jim Wilson after realising he was all talk, depended on her for money and had failed to earn a penny from his literary pretensions. She had prospered, though, as a hotel owner and had been transformed in time into a well-groomed businesswoman. After being tracked down by Arjan, she decides to return to her roots in Wolverhampton and help Kamaljit run the family corner shop. Perhaps 50 years had passed during the passage of the play.
Being subjected to racism turned some Asians into racists themselves. The word goreh (white person) is repeatedly spat out with venom. Maybe it is worth remembering the play’s audience isn’t exclusively Asian – white folk are watching as well. And maybe some of the toilet humour ridiculing white people, which always makes me cringe, could be cut out.
In Sanghera’s novel, there is a quote from Enoch Powell’s speech in November 1968: “The West Indian or Asian does not, by being born in England, become an Englishman. In law he becomes a United Kingdom citizen by birth; in fact, he is a west Indian or an Asian still... he will by the very nature of things have lost one country without gaining another, lost one nationality without acquiring a new one. Time is running out against us and them. With the lapse of a generation or so we shall at last have succeeded – to the benefit of nobody – in reproducing ‘in England’s green and pleasant land’ the haunting tragedy of the US.”
In Marriage Material, where the acting is marvellous (apart from Mr Dhanda’s Indian mannerisms and accent being overdone) we do travel across a couple of generations.
There is a scene when Tanvir rejects Mr Dhanda’s vision of creating a little Punjab in Wolverhampton.
Mr Dhanda wants to take over the Bains’ corner shop and is putting pressure on Tanvir to sign the papers. He says: “In this country, money is the path to freedom.”
“Sign, please,” he instructs Tanvir. “We must make sure our children learn to behave nicely, according to our rules.”
He insists: “We maintain our identity so we can be ourselves.”
Tanvir disagrees: “We can be us here. With the goreh.”
Dhanda warns him: “Then we will be inviting chaos.”
Tanvir’s comment is telling: “You sound like Enoch.”
Kamaljit, who is expecting a baby with her husband Tanvir, says: “I would like my child to grow up knowing the history of the Gurus and to read the Granth Sahib. And to love their culture.”
Tanvir tells his wife: “I would like my child to go to the finest schools, to cheer for England in the World Cup and eat Yorkshire pudding on a Sunday.”
Kamaljit sets out a dream that has perhaps come to pass with many third and fourth generation British Asians: “Maybe our child can do both.” Much, much later, in a throwback to the past, we learn of Surinder’s O-level results: “Biology A, Chemistry A, English Language A, English Literature A, French A, History B, Latin A, Mathematics A, Physics A…”
Kamaljit tells her younger sister: “Never mind about the B.”
And that is quintessentially Asian. Their acting is outstanding.
Marriage Material is at the Lyric Hammersmith Theatre until June 21, and at the Birmingham Rep from June 25-July 5