Seemab Gul: Powerful Sandstorm of important stories about women
By ASJAD NAZIROct 28, 2022
Award-winning short film Sandstorm has swept through international festivals and received wide acclaim for tackling the tricky terrain of internet dating in a conservative Muslim society.
The Oscar qualifying short, executive produced by Jemima Khan, questions the
objectification of the female body and its relationship to honour in Pakistani culture.
London-based artist-turned-filmmaker Seemab Gul has written and directed the story of a Karachi schoolgirl in a patriarchal society, who shares a sensual dance video with her virtual boyfriend and gets blackmailed by him. She was inspired to make Sandstorm after seeing a news article about a teenage Egyptian girl sharing an innocent dance video with her boyfriend, who later put it online after they broke up.
“That news article made me think about how complicated dating can be in the modern Muslim world, especially with new social possibilities online. Pakistani culture is similar to the Egyptian with its conservative and patriarchal society. I started talking with my sisters and friends about their experiences and was alarmed to discover how common it was,” said Gul.
The multi-layered coming-of-age movie shines a spotlight on a young girl wanting to experience love on her own terms, while dealing with being blackmailed, an unforgiving online world, and wanting freedom from harsh societal constraints. After premieres at the Venice Film Festival and Sundance, Sandstorm won the Grand Prize Best Live Action Short at Rhode Island Film Festival and the Best Live-Action Short prize at HollyShorts, which are both Oscar-qualifying festivals.
“It means a lot to be recognised for my work but it’s even more important to reach wide audiences. When I was writing the film, I wasn’t aware that this topic could reflect so widely the way it has. I had researched stories about girls and women committing suicide due to their images put online against their wishes, and revenge porn becoming illegal in some countries recently.”
Although the boyfriend is a blackmailer, she didn’t want to demonise Muslim men because they had already been demonised in the western media, so was careful how she presented the antagonist’s character and behaviour.
“Ultimately, boys won’t be able to get away with shaming girls online if society didn’t go along with the shaming.”
She made Sandstorm from the female perspective in the Muslim world and was surprised with how much traction it got, including audiences in progressive western countries relating to the story.\
Sandstorm
“It made me realise that it’s not about how much the girl reveals in her video that gets her into trouble, it’s more about how she loses control of her online friendship after sharing her video, which is a much wider issue globally.”
The talented filmmaker hopes Sandstorm inspires all ages to trust their instinct when someone is gaslighting or blackmailing them, and to take a stand if they find themselves in a toxic or controlling relationship.
“Body shaming and image is more complicated for young girls and the stigma attached to having their images online gives way to shame, which is unfortunate. How to confront these complex issues is a question for all of us.”
She would consider turning Sandstorm into a feature film after the festival circuit. The desire to tell strong female-led stories have driven her towards developing a feature film set in the UK and another in Pakistan, titled Haven of Hope (Panah Khana), which was developed at Venice Biennale College Cinema and La Fabrique, Cannes.
“Panah Khana is a safehouse for women in Karachi, where mentally disturbed, homeless, and rejected inhabitants co-exist. The film follows three women as they venture out one day to confront their families to give them their rights. We hope to shoot it in 2023.”
She wants to be part of a movement that presents strong female leads and is creatively inspired by different things.
“I like going to museums such as Victoria & Albert just to make drawings from old masters. I also read a lot of news and keep abreast of issues we face in current times like climate change and other social issues. I also like theatre because I can enjoy performances without having a critical eye towards production, as I do when watching a film. All these things inspire me, but my films usually have a personal element that drives me to make them.”
She is also inspired by world cinema, including Italian neo-realist and Iranian art-house films.
“Samira Makhmalbaf’s films are an inspiration because of their simplicity and the female perspective. I admire Romanian new-wave cinema for their wonderful execution of complex social issues, and ability to make them on a fairly low-budget, which is inspiring.”
She wants people to watch Sandstorm because it deals with a universal subject of online connections.
“It is a coming-of-age modern story of dealing with online bullying, and, therefore, a topical subject for anyone who has ever made new friendships online. Sandstorm is also from the female perspective and about the female experience, something that is still rare in cinema and mainstream media.”
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
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