Sunday, 21 March 2021

The Da Vinci Code by Dan Brown

 



The Da Vinci Code 





The Da Vinci Code is a compelling read for anyone who likes gripping storyline and high paced drama. The characters are highly intellectual, and the conspiracies are beautiful, doesn't matter whether they are true or not.


Mystery fiction is a genre of fiction that usually involves revealing the identity of a murderer or of the perpetrator of some other type of crime. Often within a closed circle of suspects, each suspect is usually provided with a credible motive and a reasonable opportunity for committing the crime.




About Author : Dan Brown 




Dan Brown is the author of numerous bestselling novels, including The Da Vinci Code, which has become one of the best selling novels of all time as well as the subject of intellectual debate among readers and scholars. Brown’s novels are published in 56 languages around the world with over 200 million copies in print.



  1. Brown states on his website that his books are not anti-Christian, though he is on a 'constant spiritual journey' himself, and says that his book The Da Vinci Code is simply "an entertaining story that promotes spiritual discussion and debate" and suggests that the book may be used "as a positive catalyst for introspection and exploration of our faith."


Dan Brown’s reflections on these issues are striking: Is The Da Vinci Code anti-Christian? Brown: “No. This book is not anti-anything. It’s a novel. An effort to explore certain aspects of Christian history that interest me. The vast majority of devout Christians understands this fact and considers The Da Vinci Code an entertaining story that promotes spiritual discussion and debate….Many church officials are celebrating The Da Vinci Code because it has sparked renewed interest in important topics of faith and Christian history. It is important to remember that a reader does not have to agree with every word in the novel to use the book as a positive catalyst for introspection and exploration of our faith”


  1.  “Although it is obvious that much of what Brown presented in his novel as absolutely true and accurate is neither of those, some of that material is of course essential to the intrigue, and screenwriter Akiva Goldsman has retained the novel's core, the Grail-related material: the sacred feminine, Mary Magdalene's marriage, the Priory of Sion, certain aspects of Leonardo's art, and so on.” How far do you agree with this observation of Norris J. Lacy?


Yes, definitely I agree with Norris J.Lacy’s observation. Though whatever Brown presented in his novel is not true or accurate, it seems that it became necessary for him to get certain statements by using symbols to rise certain effect in audience’s mind as well as to get assurance from the part of audience, for this specific purpose intrigue becomes necessary part in to keep the flow of novel. And at the same time a person without having a sense of theology fiction may interpret it in the wrong manner. 


The second statement that screenwriter Akiva Goldsman has retained the novel’s core. In some cases, though, the exposition is so sketchy that a viewer who has not read the book may not fully understand, for example, the connections among the Templars, the Priory, Mary Magdalene, and even Opus Dei. Of course, the last gets a good deal of attention which includes graphic scenes of Silas the albino 'monk mortifying the flesh as well as a good many viewers.


  1. (If)You have studied ‘Genesis’ (The Bible), ‘The Paradise Lost’ (John Milton) and ‘The Da Vinci Code’ (Dan Brown). Which of the narrative/s seems to be truthful? Whose narrative is convincing to the contemporary young mind?


Paradise Lost was about Adam and Eve, how they came to be created, the fall of Satan and his journey to get back at God by corrupting Adam and Eve. The main plot of this took place in God’s creation called the Garden of Eden. 


Paradise Lost is similar to the book of Genesis because its story comes from the main pages of Genesis, chapters one through four. 


While the Book of Genesis portrays Satan as an evil antagonist, Milton’s Paradise Lost presents him as a more sympathetic character. Perhaps not a hero, but an anti-hero. An anti-hero is someone who lacks the attributes of a hero, such as courage or being morally good. In some ways, Milton presents Satan as a modern Prometheus.


In Paradise Lost, Milton which states Satan was formerly known as Lucifer; greatest angel and second only to God. The angels who revolted against God were defeated and cast down from Heaven into the fires of Hell with Satan. 


“Hell is the place Justice made for those who rebel against God”


About the birth of Man and Woman, the Book of Genesis says, “Then Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and man became a living creature. And the Lord God planted a Garden of Eden."


Milton’s’ version of the birth of Adam in Paradise Lost is somewhat similar to the book of Genesis, 


“The first human created by God from the dust of earth…. were defeated. "


In the book of Genesis,  Before the Fall of Eve was created to serve man. Eve was presented as submissive to Adam and to an extent dependent on him. Their births are both from the body of who they are serving


The Da Vinci Code can be more convincing in the contemporary young mind who wants sufficient evidence and convincing the contemporary young mind. when Robert can't reveal the secret of the Sarcophagus of Mary Magdalene and became himself the secret keeper, it is problematic to believe in truth and a novel is a fiction. 


In this book Sophie Neveu is a woman who carries the spirit of feminism. The role of Sophie Neveu as a reflection of women's equality in The Da Vinci Code novel. 


Opus Dei had always made her uneasy. Beyond the prelature's adherence to the arcane ritual of corporal mortification, their views on women were medieval at best. She had been shocked to learn that female numeraries were forced to clean the men's residence halls for no pay while the men were at mass; women slept on hardwood floors, while the men had straw mats; and women were forced to endure additional requirements of corporal mortification … all as added penance for original sin. It seemed Eve's bite from the apple of knowledge was a debt women were doomed to pay for eternity. Sadly, while most of the Catholic Church was gradually moving in the right direction with respect to women's rights, Opus Dei threatened to reverse the progress. (7.16)


The fact that it can all be traced back to the belief in Original Sin (and that bite from the apple) makes it even worse, when you think about the fact that the Bible was written by men, to be read by men.


  1. What harm has been done to humanity by the biblical narration or that of Milton’s in The Paradise Lose? What sort of damage does narrative like ‘The Vinci Code’ do to humanity?


Eve in Paradise Lost is vain vulnerable and evidently intellectually inferior to Adam. However, Sandra M Gilbert argues that, though Milton portrays her as a weak character, he also puts her on a par with Satan in her refusal to accept hierarchy and because of her ability to move the plot of Paradise Lost forward. Similarly, other modern and contemporary visions and re-visions of Eve have emphasised her origin not as an archetype, not as theological truth, but as a problematic construction that is also an obstruction for women.


Portrayal of Sophie's character at some point when two male (Robert & Teabing) are talking about the history and some facts, shown dumb as it happens stereotypically women kept away from knowledge and logical reasoning as in case of Adam and Eve that Adam do logical thinking and kitchen work done by Eve. 


2) Robert's faith in God, at the end he comes to know about secret of Mary Magdalene's Sarcophagus. 


Not only in christianity but in other religion it also happens like in The Da Vinci Code, Robert  kneels down as he reaches to pilgrimage like people do in front of Christ in church which may harm humanity. At last they have given the more importance to blind faith or laid down yourself in front of any religious faith. 


3) The murders to name of religion by Silas, a blind follower of religion and after killing does the ritual of self-flagellation.


  1. What difference do you see in the portrayal of 'Ophelia' (Kate Winslet) in Kenneth Branagh's Hamlet, 'Elizabeth' (Helena Bonham Carter) in Kenneth Branagh's Mary Shelley's Frankenstein or 'Hester Prynne' (Demi Moore) in Roland Joffé's The Scarlet Letter' or David Yates's 'Harmione Granger' (Emma Watson) in last four Harry Potter films - and 'Sophie Neuve' (Audrey Tautau) in Ron Howard's The Da Vinci Code? How would you justify your answer?


Kenneth Branagh’s ‘Hamlet’ - William Shakespeare’s play ‘Hamlet’.



The character of phelia in the play as feminist reading of the text, she was the only one who is been cheated by the male characters of the play, but the film tries to materialise her character. Women are in love with someone but love should not necessarily connect with nudity. Love is something to feel not to objectify.


Elizabeth' ( Helena Bonham Carter) in Kenneth Branagh's Mary Shelley's Frankenstein or ' Hester Prynne' (Demi Moore) 



Hester Prynne in the book is portrayed in a good way. She is the one who becomes ‘Angel’ in the book, but here the angel is used to gain more audience or profit. Hester is physically described in the first scaffold scene as a tall young woman with a 

"figure of perfect elegance on a large scale." 

Her most impressive feature is her 


"dark and abundant hair, so glossy that it threw off the sunshine with a gleam”.


The argument is that the female figure is used as a product. Like the body of women is more important than the woman as character.  Women are exploited in a way.


  1. Do novel / film lead us into critical (deconstructive) thinking about your religion? Can we think of such conspiracy theory about Hindu religious symbols / myths?


Religion and secularism, truth and falsity, friendship and enmity, hope and despair, bravery and cowardice, love and betrayal, collide in the pages to form a highly-charged battleground of ideas about a world poised for an uncertain future. Salman Rushdie talks about the novel that robbed him of a decade and the lessons it has taught him about free speech, religious fundamentalism and the importance of standing up for what you believe in. 





The publication of The Satanic Verses in 1988, there has been a virtual explosion. do you see The Satanic Verses as the forerunner of this narrative of blasphemy, insult, indignation and violence?


The central objections articulated by the novel's Muslim critics – that it is a work of ‘bad history’ – in order to evaluate whether or not it was indeed written ‘in good faith’. The reading of the novel that emerges suggests that it is ethically problematic in this respect because its violations of the historical record pertaining to the Prophet Muhammad and early Islam deliver an interpretation of Islamic history that is complicit with the very Islamist understandings that Rushdie professes to be challenging.


Since the publication of “The Satanic Verses,” Rushdie has argued that religious texts should be open to challenge. “Why can’t we debate Islam?” Rushdie said in a 2015 interview. “It is possible to respect individuals, to protect them from intolerance, while being skeptical about their ideas, even criticising them ferociously.”



The Myth of the Holy Cow, Dwijendra Narayan Jha




Cultural historian Dwijendra Narayan Jha quite literally took the bull by the horns when he published The Myth of the Holy Cow in 2001. India’s Hindu majority believes the cow to be sacred and abstains from eating beef. Because of this, the slaughter of cows is illegal in many states in India. But Jha unearthed irrefutable textual evidence in Vedic scriptures and medical texts that showed Hindus believed eating beef and slaughtering cows wasn’t taboo until the 19th century. When he published his findings, the book was promptly banned by the Hyderabad Civil Court and the author received several death threats.



  1. Have you come across any similar book/movie, which tries to deconstruct accepted notions about Hindu religion or culture and by dismantling it, attempts to reconstruct another possible interpretation of truth?


Chaturvedi Badrinath’s book Dharma: Hinduism and Religions in India is a timely investment for readers interested in the philosophical currents and civilisational dialogues that have brought us where we are. He says, Indian philosophy is not ‘Hindu’ philosophy. There has been, from the 16th century onwards, a tremendous misconception that there is something called ‘Hinduism’; that ‘Hinduism’ is a religion... that the civilization of India is really Hindu religious civilization.” He emphasises the error in translating ‘dharma’ as ‘religion’, especially because the word ‘Hindu’ is not found in any ancient texts.


For example: - Ramayana, Mahabhart ta, Sairandhri by vinod joshi.



Sairandhri by Vinod Joshi 





Language is applied to us is that he uses both the language Sanskrit and Gujarati. Karna is her first choice and she loves him. Poet's Sairandhri loves Karana. We can see the imagination of the poet that is not in Mahabharata. Sairandhri was the Maid of Sudarshan. She lived with five Pandava but she can not talk or show herself. She has to hide herself for one year. And we all do this in our life. In the poem, I found Following Two Points. 


Lost identity :


          We all have our own dual personality. This is the reality of the world that for some reason we change our reality or our real personality and we lose our real identity or personality. This is like the novel Dr Jeklly and Mr.hyde. like he had two personalities one is good or one is bad. This is not so much important but important is our lost identity. We are always trying to hide something from ourselves as well as from others. Sometimes we do this for some good thing. Like in this beautiful poem we can see this clearly.



Woman's Identity :


          Sairandhri had struggled a lot. Because she cannot talk about herself with anyone. She was not able to share anything with anyone. When she was in Dropadi's rip she had Krishna who help her when she faces problems and she has five pandava to help. But in this rip she is alone. Poets intention is very clear in this beautiful poem that women has to fight and women can. Woman has power to control the things. She can make her own decisions.The poem is good example of rewriting of Myth.




  1. When we do traditional reading of the novel ‘The Da Vinci Code’, Robert Langdon, Professor of Religious Symbology, Harvard University emerges as protagonist and Sir Leigh Teabing, a British Historian as antagonist. Who will claim the position of protagonist if we do atheist reading of the novel?


When the novel ends protagonist Robert Langdon clearly  emerges as a staunch believer of God while antagonist Leigh Teabing as an atheist. Teabing's only intention is to make all humans free. Free from fear of God. He always believed that Jesus is not God and whole life tries to find the secret of holy grail and prove it. He kills many people and can do anything to prove his belief. So if we read the novel as an atheist novel then Leigh Teabing will be the protagonist. And his intention also can be considered good for humanity.


  1. Explain Ann Gray’s three propositions on ‘knowability’ with illustrations from the novel ‘The Da Vinci Code’.


  • Identifying what is knowable 


  • identifying and acknowledging the relationship of the knower and the known


  • What is the procedure for ‘knowing’?


In this novel this sentence "I don't know what I don't know" is reflecting here, even character of Sophia for her also kind of self knows that she is descendant of Jesus and also Robert langdon quest for knowing is also presented here so the idea of 'knowability' a vital role in the novel.


CITATIONS 



  • "Paradise Lost Vs Genesis Theology Religion Essay." UKEssays. ukessays.com, November 2018. Web. 22 March 2021. 


<https://www.ukessays.com/essays/theology/paradise-lost-vs-genesis-theology-religion-essay.php?vref=1>.



Thank you...




Sunday, 14 March 2021

Sunday Reading: When God is a Traveller by Arundhathi Subramaniam

 


About Author: Arundhati Subramaniam




Arundhathi Subramaniam is an award-winning poet and writer on spirituality and culture. Winner of the inaugural Khushwant Singh Memorial Prize for Poetry in 2015, the Raza Award for Poetry and the International Piero Bigongiari Prize.


This poet Arundhati Subramaniam and her Poetry Collection titled as When God is a Traveller got Sahitya Akademi 2021 award in English Language. This is a titular poem  from the collection.



Poem: When God Is a Traveller

By Arundhati Subramaniam




 (wondering about Kartikeya/ Muruga/ Subramania, my namesake)


Trust the god back from his travels, his voice wholegrain (and chamomile), 

his wisdom neem, his peacock, sweaty-plumed, drowsing in the shadows.


Trust him who sits wordless on park benches listening to the cries of children fading into the dusk, 

his gaze emptied of vagrancy, his heart of ownership.


Trust him who has seen enough— revolutions, promises, the desperate light of shopping malls, hospital rooms, manifestos, theologies, the iron taste of blood, the great craters in the middle of love. 


Trust him who no longer begrudges his brother his prize, his parents their partisanship. 


Trust him whose race is run, whose journey remains, who stands fluid-stemmed knowing he is the tree that bears fruit, festive with sun.

 

Trust him who recognizes you— auspicious, abundant, battle-scarred, alive— and knows from where you come. 


Trust the god ready to circle the world all over again this time for no reason at all other than to see it through your eyes.



1. Can you identify the central theme of this poem?


Wandering, digging, falling, coming to terms with unsettlement and uncertainty, finiteness and fallibility, exploring intersections between the sacred and the sensual, searching for ways to step in and out of stories, cycles and frames - these are some of the recurrent themes.



2. Can you explain this poem?


In 'When God is a Traveller', Subramaniam weaves metaphors, metaphors that are distinctively hers, into language that is simultaneously fluid and simple. Everydayness is woven as a metaphor rife with allusions to the deeper meanings of life. These are poems of wonder and precarious elation, about learning to embrace the seemingly disparate landscapes of hermitage and court, the seemingly diverse addresses of mystery and clarity, disruption and stillness - all the roadblocks and rewards on the long dangerous route to recovering what it is to be alive and human. 


These poems explore various ambivalences - around human intimacy with its bottlenecks and surprises, life in a Third World megapolis, myth, the politics of culture and gender, and the persistent trope of the existential journey. 


Kartikeya/Murga/Subramania is known by all those names, as well as Skanda, and is the son of Śiva, in some legends of him alone, as Gaṇeśa is born of Pārvatī alone, but also often considered the son of both Śiva and Pārvatī. Subramania is the god of war who is also known as Guhā (cave, secret) or Guruguhā as he renounces war in some legends and retreats to the mountains.



3. What is it that the poet wants to say through this poem?




Thank you….





Monday, 1 March 2021

The White Tiger by Arvind Adiga



About the author 




Aravind Adiga (born 23 October 1974) is an Indian writer and journalist. He studied English Literature at Columbia University, New York, and gained an M.Phil. at Magdalen College, Oxford.


Since 2000, he has worked as a journalist, first as a financial correspondent in New York, then returning to India in 2003 to work as a correspondent for TIME magazine. 


Other works 


  • Adiga's second book, Between the Assassinations, was released in India in November 2008 and in the US and UK in mid-2009.


  • His third book, Last Man in Tower, was published in the UK in 2011. 


  • His next novel, Selection Day, was published on 8 September 2016.


  • Amnesty published in 2020 speaks of the pathetic condition of immigrants.


Book: The White Tiger 




The White Tiger is the debut novel by Indian author Aravind Adiga. It was first published in 2008 and won the 40th Man Booker Prize in the same year. 


The novel provides a darkly humorous perspective of India's class struggle in a globalized world as told through a retrospective narration from Balram Halwai, a village boy. It is about the journey of How the Balram became a successful Entrepreneur. Balram's story, though, is a tale of bribery, corruption, skulduggery, toxic traffic jams, theft and murder.


"'You were looking for the key for years/But the door was always open!'"

 



How far do you agree with the India represented in the novel  The White Tiger? 


In the past six decades the turbulent changes that took place for the betterment of  Indian society, have reversed the long-established order, and the old securities of life. 


Social condition of poor people: -


a lot of poorer Indians are left confused and perplexed by the new Indian that is being formed around them. Author of the novel, Aravind Adiga in an interview with the BBC said;


“The White Tiger is the story of a poor man in today’s India, one of the many hundreds of millions who belong to the vast Indian under class; people who live as labourers, as servants, as chauffeurs and who by and large do not get represented in Indian entertainment, in Indian films, in Indian books. My hero-or rather my Protagonist-Balram Halwai is one of these faceless millions of poor Indians” (Aravind Adiga in an interview with BBC).



Education system: -


The school inspector promises to arrange a scholarship and proper schooling for the young boy, but, of course, he was pulled out of school and forced to work in a tea shop by his family. Through the desolate character of the young lad, the writer represents every village  boy who is constrained to swathe the sweetness of his life with the ludicrousness of the crude truth. 


Economical inequality:


Balram no son of the village will ever feel sorry for the situation one is in for they know their enormous potential and their prevailing fortitude. 


“But pay attention, Mr. Premier! Fully formed fellows, after twelve years of school and three years of university, wear nice suits, join companies, and take orders from other men for the rest of their lives. Entrepreneurs are made from half-baked clay” (Adiga 11)


Novel throws light on the lives of rickshaw-pullers in India. Balram’s father, in the novel, dies of tuberculosis. Now, this is a make-believe death of a make-believe figure, but underlying it is a piece of appalling reality, the fact that nearly thousand Indians, most of them poor, die every day from tuberculosis in India. 


People in rural India are denied decent healthcare and education. Balram’s voice shows the economic inequalities of contemporary India when he says:


“A rich man’s body is like a premium cotton pillow, white and soft and blank……. The story of a poor man’s life is written on his body, in a sharp pen” (Adiga 26-27)



Discrimination between poor and Rich:


A world where beggars without a home share the streets with workers in call centers for U.S corporations, where the apartment complexes of the rich have extensive underground quarters where the servants sleep in cramped and dirty dormitories. Where servants can be locked away for the crimes of the rich and powerful. Balram tells about lives of servants in Delhi:


"….in India every apartment block, every house, every hotel is built with servant’s quarters- sometimes at the back, and sometimes underground----a warren of interconnected rooms where all the drivers, cooks, sweepers, maids, and chefs of the apartment block can rest, sleep0, and wait. When our masters wanted us, an electric bell began to ring throughout the quarters, we would rush to a board and find a red light flashing next to the number of the apartment whose servant was needed upstairs” (Adiga 130).


Balram realizes that discrimination between the rich and the poor is not only in the village but Delhi is no exception to this discrimination. Such inhuman treatment in the hands of the rich society renders the heart of a poor man and he asks the question 



“Am I not a human being 

too” (Adiga 148).



Thus, the picture Aravind Adiga paints of India in The White Tiger is of a nearly feudal society disguised as a democracy. If even a tenth of what Balram describes as normal operating business is actual, and there is no reason to believe otherwise, then India’s economic miracle is as much a lie as China’s. 


The country might have gained its independence from the British at the end of the 1940s, but the majority of the people in India are still trapped in servitude. The White Tiger is a depiction of the social and economic inequalities of contemporary India. It is a penetrating piece of social commentary, attuned to the dissimilarities that persist despite India’s new prosperity.



Do you believe that balram's story is the archetype of all stories of Rags to riches? 


Balram's story is the archetype of all stories of rags to riches.Because Balram shared his own story of entrepreneurial success, and he asked how big can you think? Balram was also one poor rickshaw driver's son and he also gives examples of rooster coop perpetual servitude, he believes that some wasn't any hard work for them. The rooster coop and God Hanuman are the things that he doesn't like whereas he wants to be like Buddha, imagine himself as Krishna. 


There is a Balram richness that is not progress but it regresses because he is a morally corrupt man. He does not have any kind of morality. Person goes there because they  want money . Balram How to reach where he is so that confessional mode telling the process because they done several wrong things.



Language bears within itself the necessity of its own critique, deconstructive criticism aims to show that any text inevitably undermines its own claims to have a determinate meaning, and licences the reader to produce his own meanings out of it by an activity of semantic 'freeplay' (Derrida, 1978, in Lodge, 1988, p. 108) is it possible to do deconstructive Reading of The White Tiger? How?


Deconstructive reading in this text we  can see that  Balram  Halwai character that it is the autobiography of 'half baked Indian'. In this novel adiga was the present reality of India. And text itself gives hints to deconstruct the text and use of language itself to deconstruct the text.


He himself half baked but he himself tells it becomes very strong, loose stone in the narrative with perhaps Adiga has beautifully put inside. Adiga says I am not saying, but it is Balram's point of view. Balram is half baked Indian, that his single view perspective, is easily broken can easily be deconstructed however learned one can be. where he speaks about Adiga putting a kind of a loser stone in generation and he is there Indian ideas that critics should come from inside then it is better.



With  reference to screening of the Netflix adaptation.



  • Write a review of film adoption of The White Tiger 


“The White Tiger” follows protagonist Balram Halwai (Gourav, and played as a child by Harshit Mahawar), who narrates his life story as part of a letter written to the (now-former) Chinese Premier Wen Jiabao, who is visiting India. Balram is an entrepreneur, he boasts, but he came from nothing: He grew up in the rural town Laxmangarh, where his grandmother dictated every move. Although Balram was a strong student, his grandmother pulled him out of school to work at the family tea shop, hammering chunks of coal. The only way out of that lower-caste life was up, so when Balram overhears that the village’s Godfather-style landlord, nicknamed the Stork (Mahesh Manjrekar), is looking for a second driver for his returned-from-America son Ashok (Rajkummar Rao), Balram decides that person will be him.


The decision sets Balram on a path that he describes, in his narration, with a mangled combination of triumph and shame. When he’s hired and moves into the Stork’s family compound in Delhi, he’s overly deferential and thoroughly obedient, taking on more tasks and continuously belittling himself to secure the family’s approval. Balram cleans rugs, sleeps on the floor, rubs oil into the Stork’s calves, and argues that he deserves a fraction of the already-small salary they offer. Much of this inferiority is inbred, Balram says, the result of thousands of years of a rigid caste system 


“men with big bellies and men with small bellies”


magnified by hundreds of millions of people fighting for the same low-paying jobs, amplified even further by the gap between India’s poor, both rural and urban, and the increasingly out-of-reach wealth horded by a few. coloring his interactions with the Stork and his family as we sense that something awful, some violence that no amount of money can fix, is coming.


Ashok and his wife Pinky (Priyanka Chopra Jonas) seem different from the rest of the family (Ashok broke caste custom to marry Pinky; Pinky asks Balram what he wants to do with his life), but how much of that compassion is meant to make themselves feel better? When they treat Balram like he’s from a different world, when they praise him for knowing the “real India,” when they take at face value his farcical stories about rural religious customs, aren’t they just as condescending as the rest of Ashok’s family? When they ask Balram to dress up like the stereotypical image of a British maharaja for Pinky’s birthday, aren’t they essentially mocking him for being willing to take their mockery?


Rao and Chopra Jonas work well together as individuals who occupy two spaces at once: They try to distance themselves from the familial wealth that protects them from the surrounding world, they ask Balram about himself and encourage him to set higher standards of behavior, they still consider themselves better. They are, like the Park family in “Parasite,” unable to understand how offensive their very existence is to someone like Balram, and how much worse their moments of kindness make that disparity. When Balram sees Ashok for the first time, Bahrani gives the moment a sort of romantic veneer: Ashok in slow motion, an upswell of music, Balram saying dreamily,


 “This was the master for me.” 


But scene by scene, “The White Tiger” punctures the fantasy that a rich man could also be a nice man, and although the comedy here is pitch-black, it strums with a particularly focused anger. Straight and crooked, mocking and believing, sly and sincere, all at the same time,” Balram says of the formula for success at the beginning of “The White Tiger,” Bahrani’s fish-eye lens giving us a warped sense of perspective. When Bahrani visually breaks the fourth wall again in the film’s final moments, evoking the grander themes of disruption he’s mined during the preceding two hours, the deliberate provocation he offers is as successfully acidic as the rest of “The White Tiger.” 





  • Have you identified any difference in the novel and the adaptation? Does it make any significant difference in the overall tone and texture of the novel?


Though it's accurate to say the Netflix film stays true to the book, Ramin admitted to struggling to convey the full nature of the novel in a two-hour movie.


"That was very tough," Ramin told RadioTimes.com about cutting scenes he liked. "You’re trying to capture a tone, that was a constant thought in my head — what is the tone of the film? Because the novel was very fun: it’s very fast, it’s quirky, it’s funny, it’s satirical but then in the middle of the film, right dead set in the center of the book and in the film, something happens and from there moving forward, it shifts to something a little bit darker and weirder."


He concluded: "It [the novel] still has the humor but it’s darker and we constantly had our eye on that while writing the script and making the film." Producer Mukul Deora tells Good Housekeeping that "many" scenes from the book had to be cut, including one where Ashok (Rajkummar Rao) visits a blonde sex worker, which inspires Balram to save his money and visit with one as well.


The film and book differ slightly in structure. Perhaps one of the most notable differences between the book and film has to do with each work's timeline. In the opening scene of The White Tiger, viewers are instantly thrown into the chaos of Balram, Ashok, and Pinky (Priyanka Chopra Jonas)'s car crash. But in the story, this event doesn't happen until much later on. What's more, Ramin made the decision to withhold certain key details about Balram that are given right away in the beginning of the novel until later on in the film.



“That [the cold open] happened in the second draft,” Ramin explained to RadioTimes.com. 


“The first draft was even closer to the novel, where the character announces his definitive action — which I don’t want to give away as a spoiler — but the main thing he does, his tough decision, he announces in the novel at the beginning of the book."


He continued: "So by the second draft that changed and I started with that cold open, which is the middle of the film, and don’t reveal what Balram does until he actually does it." Executive producer Priyanka Chopra Jonas's character was explored much more in the film than the book. To add layers to Pinky Madam so she would be a more realistic and empathetic person, like giving her a backstory as a Doctor of Chiropractic who was keen to practice what she had learned, Even still, Priyanka recognized early on that the film was not about her character. "It is about Balram's character," she told India Today Television.



The social message of “Slumdog Millionaire” — the Chennai-born author has often insisted that the British-produced Best Picture shined a spotlight on the poor of a country whose own popular cinema tends to ignore them. But his 2008 novel “The White Tiger” reads like such a damning critique of Danny Boyle’s slickly subaltern fairy tale that it almost feels like a direct rebuttal.


One is the star-crossed story of a passive kid from the Mumbai slums who gets the girl and lucks his way out of poverty after it turns out that his lifelong misfortunes were actually just preparing him to win the Indian version of “Who Wants to Be a Millionaire?” It’s shot with the percussive energy of a music video, scored by a worldwide mega-star. 


The other turns a more skeptical eye towards the impact of globalization on the lower castes, as it follows the Machiavellian son of a rickshaw driver as he claws his way from Bihar to Bangalore in search of personal freedom through capitalism or from it, whichever comes first. It’s flecked with murderous black humor, told with all the subtlety of getting run over by a car, and generally sees Indian society as a giant rooster coop where servants either kill their masters or spend their entire lives waiting in line to get their heads chopped off.






Thank you…….




CITATIONS 



Adiiga, Aravind. The White Tiger. HarperCollins Publishers India: New Delhi, 2008.


Arts correspondent Rebecca Jones talks to Aravind Adiga, author of The White Tiger. 

http://news.bbc.co.uk/today/hi/today/newsid_7666000/7666532.stm.

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