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By:

Shoma A. Chatterji

21 August 2024 at 10:49:40 am

The Pallbearer’s Tragedy

Three decades after its premiere, Rangakarmee’s Mayyat remains a searing theatrical indictment of caste. Rangakarmee is perhaps the only theatre group that has been producing and performing plays in Hindi in Kolkata for 50 years this year. Founded and headed by the late Usha Ganguly, it is still as active and dynamic in presenting Hindi plays mainly new and sometimes recreating for the new audience, old plays that are timeless in their content and their appeal. The amazing feature of Mayyat...

The Pallbearer’s Tragedy

Three decades after its premiere, Rangakarmee’s Mayyat remains a searing theatrical indictment of caste. Rangakarmee is perhaps the only theatre group that has been producing and performing plays in Hindi in Kolkata for 50 years this year. Founded and headed by the late Usha Ganguly, it is still as active and dynamic in presenting Hindi plays mainly new and sometimes recreating for the new audience, old plays that are timeless in their content and their appeal. The amazing feature of Mayyat is that it was first performed by Usha Ganguly and her troupe way back in 1997 and has already performed around 500 shows spanning 30 years and signifies the cross-generational reach and popularity of the play. We saw a group of absolutely new actors dedicated to Rangakarmee. Their performance defined the strict discipline, the constant workouts and rehearsals to keep mobile and flexible because the very big cast needed to be perfect in body, mind and spirit during each 45-minute performance. What does the word Maiyyat mean? It is said to have its roots in Arabic and literally, it translates as ‘dead body’ or ‘corpse.’ The play is rooted in the deep internalization among the low castes of their exploitation and torture by the Brahmins of their village. The Brahmins are proud in their gait, their body language and even in their pure form of dress with the holy thread of Brahminism proudly on display. The custom of the proud, arrogant and rude Brahmins is to choose at least one among the four untouchables to become the pall-bearer when someone of the upper-caste dies. Instead of feeling sad or insulted, the chosen untouchable feels blessed and proud for being allowed by this strange custom of becoming a fake “Brahmin” if even for one day. Lakku is one such untouchable who lives somewhere near Aurangabad and leads a miserable life of poverty with the burden of a mentally deranged, motherless son he takes care of. The pall is decorated heavily with flowers and instead of looking like a bourse, it is decorated with lots of flowers like a palanquin. Someone obviously among the Brahmins is dead and the other Brahmins draw lots to find out which untouchable will be chosen to offer his shoulder to the bourse. `When Lakku’s name comes up in the shuffling of the paper chips, he is thrilled that at least for one day, he will enjoy the ‘blessing’ of becoming a “Brahmin.” But forced to run through the village on an empty stomach and with a weak body, Lakku collapses and dies before the bourse can reach the crematorium. Now, the question is – who will carry his body and carry it to the cremation ground? The entire performance, with 23 theatre actors, originally scripted, designed and directed by Usha Ganguly, is now performed by a new young cast under the guidance, training and supervision of Amal Saha, Deepesh Rajak, and Anirudh Sarkar. It has been conceived and designed like a musical opera with every Brahmin member of the cast, including the young women, dressed traditionally in pristine white with lots of marigold garlands and a sandalwood tikka adorning their foreheads. Though there are dialogues in the performance, these are either among the leading and decisive members among the Brahmins or scoldings and threats from the Brahmins to the four members from the untouchable tribe, each one representing a different low caste. These four men, alongwith Lakku and his mentally retarded son, keep waiting eagerly in one corner of the proscenium for the results of the lots to be drawn. They hug each other for joy when their names are announced and Lakku specially is thrilled with the responsibility of being pallbearer and becoming a Brahmin for just one night. Whose corpse is being carried in the bourse is not important. What is important is who are the pall bearers? At least, the Brahmins are not. What one carries home after watching a performance-play like Mayyat is the marvellous synchronization of the entire female cast wandering right around the proscenium space singing songs in complete harmony with not a note of error and the Brahmin men discussing, arguing and quarrelling over not how the corpse will be cremated but which low-caste man will become the pallbearer for one night. The bottom-line is caste is a continuous, historical evil. But should it remain so? (The writer is a noted film scholar. Views personal.)

The Last Valley: A Forgotten Masterwork of a Forgotten War

Updated: Jan 27, 2025

Masterwork

In the heyday of Hollywood’s ‘intelligent epic,’ when David Lean’s atmospheric spectacles such as The Bridge on the River Kwai (1957) and Lawrence of Arabia (1962) graced the silver screen, a certain grandeur imbued cinema with both visual splendour and intellectual weight. By the early 1970s, however, this kind of motion picture, which counted such epics as Spartacus (1960) and Khartoum (1966) was fading into obscurity.


It was in this twilight that The Last Valley (1971) emerged. Set against the bleak and blood-soaked backdrop of the Thirty Years’ War (1618-1648), The Last Valley is an anomaly as English-language films on this epochal conflict are virtually non-existent.


The war, which began as a religious clash between Protestants and Catholics, morphed into a brutal struggle for political and military supremacy, engulfing nearly all of Europe’s major powers, from the Dutch Republic to France, Habsburg Austria, and even the Ottoman Empire.

By the time the Peace of Westphalia was signed in 1648, the death toll had reached an estimated eight million, making it the most devastating conflict of the pre-industrial age. Central Europe, particularly the Germanic states, bore the brunt of the devastation, and its economy would not fully recover for over a century.


The complexity of this war - its shifting alliances, its interplay of faith and realpolitik - has rendered it nearly impenetrable not just for filmmakers but historians as well. As Peter H. Wilson notes in his magisterial work Europe’s Tragedy, covering all aspects of this fiendishly complex conflict would require “knowledge of at least fourteen European languages” and “sufficient archival records to occupy many lifetimes of research.”


Given that even academia offers few comprehensive accounts of the Thirty Years’ War, it is little surprise that cinema, constrained by time and audience accessibility, has shied away from this topic.


A rare exception is the 1978 West German TV miniseries Wallenstein, based on Golo Mann’s biography of the enigmatic general. While heavy on political and diplomatic intrigue, it overlooks the profound human cost that reshaped Central Europe.


Herein lies the brilliance of The Last Valley. Directed by James Clavell, better known as the novelist of King Rat and Shagun, the film eschews the grandiose sweep of history in favour of an intimate, microcosmic narrative. Based on J.B. Pick’s 1959 novel, it tells the story of a weary, philosophical teacher named Vogel (played with subdued elegance by Omar Sharif) who stumbles upon a secluded valley untouched by the war’s ravages. There, he encounters a band of ruthless mercenaries led by ‘The Captain,’ a hardened pragmatist played superbly by Michael Caine. Through their uneasy alliance, the film explores the fragile coexistence of soldiers, villagers, priests, and intellectuals, offering a visceral glimpse into the moral and physical devastation wrought by the conflict.


Caine’s performance is one of the film’s many revelations. With a surprisingly convincing German accent, he shades ‘The Captain’ with a complexity that veers between calculated brutality and begrudging humanity. Complementing his renowned roles in Lawrence of Arabia and Doctor Zhivago, Sharif, too, delivers one of his finest, if overlooked, performances, embodying a man whose idealism is tempered by the horrors he has witnessed.


The supporting cast is equally superb: Nigel Davenport as the shrewd village headman Gruber, and Per Oscarsson as a fanatical priest whose fervour mirrors the religious zeal that ignited the war in the first place.


The film’s haunting atmosphere owes much to John Barry’s evocative score that ranks alongside his work on The Lion in Winter (1968). Barry’s music underscores the bleakness of the valley and the tenuous peace that holds its disparate inhabitants together.


Despite its many merits, The Last Valley struggled to find an audience upon its release, particularly in the United States, where its bleak tone and cerebral approach were at odds with the escapism many viewers sought.


In the decades since, the film has languished in relative obscurity, a ‘hidden gem’ that film enthusiasts occasionally champion but which remains absent from most discussions of great historical cinema. But for those with an interest in history or cinema’s potential to illuminate the past, The Last Valley is a must-watch.


It stands as testament to an era when mainstream epics challenged the intellect as much as they dazzled the eye.

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