Learning about Films "Interaction with Bikash Acharya''

25th April 2012
Wednesday

It was early afternoon, as we had planned earlier, our next class with Mr. Bikash Acharya, a well known director and a script writer in Nepali Film Industry and also a member of Film Development Board Nepal, turned out to be a worthy interaction at his own office building in Old Baneshwor.

We all reached there by 10:30 as informed by our lecturer Mr. Prem Luitel. He is our visiting faculty for television, this semester. He is the one who arranged this meeting for conversation. It was of great appreciation, without his guidance and support, learning and sharing opinions with such a personality and brain wouldn’t have been possible.

I hurried and relaxed myself on a squishy sofa right in front. Room wasn’t too big but spacious enough to adjust fourteen of us, unfortunately, we were just eleven. So, we tidily adjusted ourselves.

All of us introduced ourselves one by one from last. Waiting my turn, I initiated whirling my mind in search of words. I gathered them inside as fast as I could. At last it went perfect. I’m perfect at this.

Perfect! Okay, I lied.

I’m pretty bad at introducing myself sometimes.

Okay, I lied again.

In fact, most of the time. I literally forget important things that I need to mention.

It was good enough though. Actually, I’m not really interested in film-making process but the presentation factor attracted me the most. I think this quality poured that dramatic essence in me that half of the bodies enjoys and half complains about. I lost in his words though I was familiar with most of the parts of his story. He believes that he is one of the most educated in this field before Rajesh Hamal. He shared his experiences in film-making in Nepal, where most of the social factors were the obstructions, where actors demanded for monotonous typical roles, where scripts changed within a blink as per demand of actors or producers, where criticism dominated inspiration, where negative remarks overtook affable comments, where imitation worked more than own creation, where more than fifty movies were produced each year and not even fifty percent audiences watched them.

We then moved towards long and strong discussion as to how has mischievous and offensive scenes affected the viewers, as to what sort of impact has nudity and slangs put upon individual and society.

Finally, we wrapped up around 2 owing Mr. Acharya, a bottle of cold-drinks to all. And me and my team moved towards our next project, smiling at the scorching sun, seeking the next destination, as assigned by Mr. Luitel.

It wasn’t a bad day but indeed, wasn’t a good day too.

Mr.Acharya's recently released movies: 'NAAI NA BHANNU LA' & 'MA TIMRO BHAISAKEN'

Biography:

NAME: BIKASH ACHARYA
EDUCATION - M.A in Culture (T.U.) - M. Phil in Archeology (Bergen University, Norway) OCCUPATION - Film Making
PRODUCED
Sannani
Ragat
Maha Dev
Sauta
Nai Nabhannu La
DIRECTION
Nasib Aphno
Nai Nabhannu La
Ma timro bhaisaken
WRITTEN
Mama Ghar
Kartawya
Himmat
Kismat
Yudwa
Kaha Bhetiyela
Nasib Aphno
Ma Timi Bina Marihalchhu
Hasi Deu Eka Phera
Daag Nametieko Ghau
Nai Nabhannu La etc.
AWARDED
Best Director 2009 (Movie "Nasib Aphno")
Best Writer 2007 (Movie "Jiwan Data")
Best Writer 2008 (Movie "Kismat")
Best Writer 2009 (Movie "Ma Timi Bina Malihalchhu")
National Award 2008 ("movie "Daiko Sasurali")
Mahendra Bidhya Bhusan ( M.A. in Culture)

Biography Sources: http://www.filmykhabar.com/celebrities/bikash_acharya/

आसुँ कवी बन्ने सानो प्रयास

न भन त्यस्तो, न भन त्यस्तो, केवल म बन्न सक्छु तिम्रो सहारा भनी लगाउनु सम्म लगायोउ मलाई एक्लोपन को बानी मिलनको पर्खाइमा बिछोडलाई अङालेकी मैले न हास्न सक्ने न त रुन सक्ने, यो कस्तो चोट दियोउ तिम्ले ।। हासोको मुकुट मेरो अनुहारमा अटाउन मानेन, अब यो बिडम्बना म ढाकु कसरी, पिरोलिएको मेरो यो मनलाई अब म फकाउ कसरी ।। कल्पनामा तैरिरहने मेरा भावनालाई के दोश दीउु र म आफ्नो एस्तो अवस्थामा, तेस्लाई सम्हालु कसरी तिम्रो सम्झना बुढो रुखको जडोझै गड्यो मेरो मनमा, न फुकाउन मिल्ने न त जोड्न नै मिल्ने, यो कस्तो नाता गास्योउ तिम्ले ।।

TRISHNAA

I bury myself under a blue sky, because I feel dizzy, my night begins early before I get to see any stars twinkling above. My bed isn’t soft; it’s a common path for everybody. I wear a sando and half-pant, tacky and shabby. A rough, ragged old sack is the only friend of mine, whom I could play with. I ail and sometimes I even yell in pain. I am in pain because of my habits. I smoke, I inhale substances. I like the smell of dendrite. Passerby stares at me in surprise, some shocked but I care none of their reactions towards me because I do what I like. I yell in pain sometimes, these stuffs aren’t gifted to me, I try and purchase them. I wake up every morning for sake of being in pleasure of pain. I search, I search everywhere in a hope that I could at least find a penny to get what I want. My day then begins with a hunt for money. I beg people. I request politely to the passerby but all that they give me is fuming stare sometimes even get slapped that is why most of the time I target my innocence towards women. Some of them show sympathy but that doesn’t matter, all that matters is money to me. Finally, at the end of the day, I have enough money to erase my “trishnaa” and I laze on my bed and bury myself under the blue sky again.

तिम्रो यादमा ...

त्यो उकाली ओरालीमा बलियो तिम्रो साथ गुद्गुदाउने शब्द ती मनै छुने बात अब सताउछ मनलाई दिलाउछ तिम्रो याद ... दर्पनले गिज्याउछ देख्छु केवल तिमीलाई भनि खस्खसाउछ घाँटी लट्पटाउछ बोली गर्छु शृंगार आउछ केवल तिम्रो याद ... लेख्न बस्छु गीत खोज्छु लय खोज्छु संगीत बहाना माग्छु मनलाई गुन्गुनाउन पुग्छु त्येही प्रीत जस्ले दिलाउछ तिम्रो याद ...

This isn't "his-story" but its "her-story"

He shows himself in such a way … she can't veil her fear
She coerces her tired eyes to snooze but they only project her times of terror
Tears roll down …pour there... Down to her pillow
She is in pain but,
She manages to sleep calm …
He shows no mercy, he pins her badly...
All night she manages his obsession,
Only lonely nights to console her...
But her wounds burn her alive, everyday
She is longing to breathe,
Longing to take that 'sigh of relief'
She tries to wake up smiling,
Synchronizes her steps towards a dreadful path,
Manages to dispose her dead spirit of last night
And…
Tonight again, she sleeps holding her spirits tight …

(A true story in my words)

FORLORN

Howling wind and the dancing trees
Lifeless days drive me insane
I crawl to the place where I don’t wanna go
M dancing to a silent music!!
Weird the whole thing is so weird
I can’t figure out this situation
What do I want n what m I waiting for??!!
May be,
Waiting for a perfect day …
With a hope that someone would find me
A lump in my throat, lonesome me
But I’ll try and not cry,
What if I could rule upon u Mr. Time?
Yeah, apparently I am ruling over time
I wanna know who steals my wishes from the falling star
Certainly wanna ask, “Who do u think u r??”
I m tangled to this mighty darkest world
And nobody wanna seek me,
Not even tries to
But I have to tidy myself
I realize now, I have to do it myself …

Approaching ethics: Deontological, Teleological and Situational ethics

Deontological Ethics:
This approach is also known as duty-based/ action based approach. This is a Greek word ‘Deon=obligation, duty’ and logy. The term deontological was first used in 1930, in C.D Broad’s book, “Five types of Ethical Theory”.
This approach mainly focuses on duty or actions but least considered about the consequences or results unlike the utilitarianism. This approach is contrasted to the consequentialism (i.e, teleological approach). Some moral absolutists deontologists believe that some actions are wrong no matter what consequences follows form them. Example- Immanuel Kant. This theory (i.e., Kant’s theory of deontological approach) looks at the input rather than the outcomes. This theory examines the nature of actions (whether the action is right or wrong) and will of agents and judges the morality rather than focusing on the goals achieved. The main reason of it being action oriented is that it holds a philosophical belief that says “future are beyond our control” despite our hard work. We owe appraisal because of our deeds, not our achievements.
Indeed, this does not mean that Kant did not care about the outcomes of our actions rather he insisted that as far as the moral evaluation of our action was concerned, consequences did not matter. For instance, when a doctor treats his patients, he should have knowledge about the result of that treatment, in order to determine what would and would not benefit the patient. But the consequence is not what makes the act right as is the case with the utilitarianism. “Consequences help us find what our duty is; they are not what make something our duty”. If action is wrong, the whole thing is considered to be immoral. Like in case of wars between Nazis and Jews, we can say, the principle can be applied. In this case, you would be considered to be immoral if you lied to Nazis about where Jews were hiding. Thus, the moral absolutist deontologist Kant argues that if an action is performed at a bad maxim (e.g. I will lie) although it results to some good changes, the action is considered to be wrong. But according to Ross, if a lie brings some good, then it is considered the right thing to do.

Teleological Ethics:
This is a kind of ethics approach where actions are judged morally right based upon their consequences. This ethics theory discussed that in order to make correct moral choices; we have to have some understanding of what will result from our choices. The word teleology comes from Greek ‘telos’=end, purpose. Teleological ethics is a counter approach to the deontological ethics. One example of teleological ethics is ‘utilitarianism’. It states those actions right that produces the greatest number of happiness to the greatest number of people. In this approach, an end justifies the means. A thing, process or action is teleological when it is for the sake of final cause (end). There are two types of final cause- intrinsic and extrinsic finality. The two major influential contributors to this theory are Jeremy Bentham and John Stuart Mill. Under this ethical approach, morality is judged by the outcome as to what kind of outcome has driven the means. This approach follows an absolute distinction between right and wrong. Suppose, a stealing act, the rightness or wrongness of this act is solely a matter of the overall non-moral good (e.g. pleasure, happiness, health, knowledge or satisfaction of an individual desire) produced in the result of doing that act.

Situational Ethics:
This theory was first postulated during the 1960s by Joseph Fletcher. It is considered to be the Christian ethical theory. In situational approach, ‘ends can justify the means’. There are no ethical standards that can be uniformly or consistently applied, for each situation demands for its own standard of ethics. Under this ethics you may commit something for sake of love or in love and in no-intension of hurting somebody rather caring about them and their sensitivity. There are people who say, a lie is a lie no matter what consequences follow them and there are some who say, a lie is never a lie if it does follow some good consequences. But the whole matter lies within what kind of situation is followed by these actions and results. Suppose the situation goes like this: a man is running away from a group of people who are about to kill him, a chaser comes and asks you about the man trying to escape and I personally think about this from the side of humanity that I ought to save him from that group of men who are trying to kill him because I certainly know the consequence that he will get killed, so I lie. And according to this ethical approach, it is no harm to view a situation (even if that may lead to bad results) from the eyes of humanity. This approach says that actions aren’t considered bad and harmful until and unless it is performed with a wrong intension. If a motive drives you to cause harm to somebody, that motive is utterly unethical. In a nutshell, it’s no harm to steal something if the intention is to feed a starving child.
References:
• Linsley, A. (2008). Deontological Approach to Ethics. Retrieved June 2, 2011, from http://college-ethics.blogspot.com/2008/04/deontological-approach-to-ethics.html
• Alexander, L., Moore, M. (2007). Deontological Ethics. Retrieved May 26, 2011, from http://plato.stanford.edu/entries/ethics-deontological/
• Deontological, Teleological and Virtue Ethics (2011). Types of Ethical Systems. Retrieved June 5, 2011, from http://atheism.about.com/library/FAQs/phil/blfaq
• Wikipedia (2011). Situational Ethics. Retrieved June 10, 2011, from http://en.wikipedia.org/wiki/Situational_ethics
• http://www.journalism.wisc.edu/~kbculver/coursesites/j411/notes/2_4_ethics.pdf