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Enforced disappearances from Pakistan-occupied Kashmir, people kept in secret detentions

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While the views of the Office of the United Nations High Commissioner for Human Rights (OHCHR) on alleged human rights violations in Jammu & Kashmir are well-known, and have been widely published, OHCHR has forcefully criticized human rights violations in Pakistan-occupied Kashmir (PoK), which the UN body refers to as Pakistan-Administered Kashmir.  Excerpts from the OHCHR’s latest report:

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Pakistan-Administered Kashmir* comprises two administrative regions: Azad Jammu and Kashmir* (AJK) and Gilgit-Baltistan (G-B). In the June 2018 report, OHCHR noted that, the human rights violations in Pakistan-Administered Kashmir are of a different calibre or magnitude and of a more structural nature than those in Indian-Administered Kashmir. OHCHR made several recommendations to the Pakistani authorities to address these issues. In its response to OHCHR’s observations in the June 2018 report, the Government of Pakistan maintained that the constitutional and legal structures of Azad Jammu and Kashmir and Gilgit-Baltistan adequately protect the rights of its citizens. However, OHCHR’s monitoring and analysis found that these concerns remain. Both regions introduced constitutional changes, but failed to address the main elements that restrict the full enjoyment of all human rights for people living in these regions.

The Azad Jammu and Kashmir Legislative Assembly passed the 13th amendment to its Interim Constitution on 2 June 2018 altering the Kashmir Council’s role to an advisory one. While Pakistani authorities said the amended Interim Constitution will “empower the AJK legislative assembly”, India protested the move. Azad Jammu and Kashmir political leaders suggested that by changing the role of the Kashmir Council to an advisory body, more powers had been shifted to the Azad Jammu and Kashmir Legislative Assembly and the Government of Azad Jammu and Kashmir. The Kashmir Council, dominated by Pakistani federal authorities, was vested with wide-ranging powers, including the authority to appoint and dismiss judges of the superior courts in Azad Jammu and Kashmir and to appoint the Chief Election Commissioner. However, the 13th amendment actually transferred the Kashmir Council’s powers to the Prime Minister of Pakistan.

On 22 May 2018, the Government of Gilgit-Baltistan promulgated the Government of Gilgit-Baltistan Order 2018 to replace the Gilgit-Baltistan (Empowerment and Self-Governance) Order 2009. The promulgation was met with widespread protests in Gilgit-Baltistan including by mainstream political parties, pro-independence groups and civil society organizations with demands for full democratic rights and representation. On 20 June 2018, the Supreme Appellate Court of Gilgit-Baltistan suspended the new order. On 17 January 2019, the Supreme Court of Pakistan restored the Gilgit-Baltistan Order 2018, warned Pakistani authorities against changing the status of Gilgit-Baltistan until a referendum was conducted and extended its own powers over the region. After the Supreme Court judgement, Pakistan’s Ministry of Kashmir Affairs and Gilgit-Baltistan introduced a new document titled Gilgit-Baltistan Governance Reforms, 2019. This document is identical to the Government of Gilgit-Baltistan Order 2018.

Unlike Azad Jammu and Kashmir and Indian-Administered Kashmir, Gilgit-Baltistan does not have a law that reserves the right to own land only to its permanent residents.

Pakistan’s National Commission for Human Rights does not have any jurisdiction over Azad Jammu and Kashmir, but exercises direct jurisdiction over Gilgit-Baltistan.

Restrictions on the rights to freedom of expression and association
In the June 2018 report, OHCHR highlighted that the Interim Constitution of Azad Jammu and Kashmir places several restrictions on anyone criticizing the region’s accession to Pakistan, in contravention of Pakistan’s commitments to uphold the rights to freedoms of expression and opinion, assembly and association. OHCHR recommended that Pakistani and Azad Jammu and Kashmir authorities bring these laws into compliance with international human rights standards. However, the amended Interim Constitution of 2018 has retained the clauses that directly contravene international human rights law. It explicitly continues to state, “[N]o person or political party in Azad Jammu and Kashmir shall be permitted to propagate against, or take part in activities prejudicial or detrimental to, the ideology of the State’s accession to Pakistan.”

Azad Jammu and Kashmir’s electoral law has not been amended, and it continues to disqualify anyone running for elected office who does not sign a declaration that says, “[I] have consented to the above nomination and that I am not subject to any disqualification for being, or being elected as a member of the Legislative Assembly and in particular I solemnly declare that I believe in the Ideology of Pakistan, the Ideology of State’s Accession to Pakistan and the integrity and sovereignty of Pakistan.”

Authorities in Gilgit-Baltistan also failed to amend similar provisions in the region’s governance rules that restrict the rights to freedoms of expression and opinion, assembly and association. The Government of Gilgit-Baltistan Order 2018 and the updated Gilgit-Baltistan Governance Reforms, 2019 retain the same language limiting freedom of association from the Gilgit-Baltistan Empowerment and Self-Governance Order 2009. The Gilgit-Baltistan Governance Reforms, 2019 states, “[N]o person or political party in the area comprising Gilgit-Baltistan shall propagate against, or take part in activities prejudicial or detrimental to the ideology of Pakistan.”

A prominent Pakistani NGO criticised the Government of Gilgit-Baltistan Order 2018 for failing to protect the fundamental freedoms of the people of Gilgit-Baltistan. The Human Rights Commission of Pakistan (HRCP) said, “[I]n claiming to grant the people of [Gilgit-Baltistan] their fundamental freedoms, the [Gilgit-Baltistan] Order has clipped their right to freedom of association and expression. It has denied any Gilgit-Baltistani the right to become a chief judge of the Supreme Appellate Court or to have any say in internal security. Above all, it has disregarded people’s needs despite continual public pressure in [Gilgit-Baltistan] to address their problems fairly and in accordance with local aspirations.”

After the Supreme Court of Pakistan restored the Government of Gilgit-Baltistan Order 2018 in January 2019, the HRCP called on Pakistan’s President to delay the enforcement of the order “pending necessary consultations with the people of Gilgit-Baltistan”. In a letter sent to Pakistan President Arif Alvi, the HRCP reiterated its earlier observation that “the Government of Gilgit-Baltistan Order 2018 was a step backwards as compared to the previous order issued in 2009, i.e. the Gilgit-Baltistan (Empowerment and Self-Governance) Order 2009. The democratically minded people of Gilgit-Baltistan have long been fighting for the recognition of their fundamental rights.”

Members of nationalist and pro-independence political parties claim that they regularly face threats, intimidation and even arrests for their political activities from local authorities or intelligence agencies. They said often threats are also directed at their family members including children. Such intense pressure has reportedly forced many to either flee Pakistan and continue their political activities in exile or stop them completely.

In November 2018, 19 activists of the Jammu and Kashmir Liberation Front were charged with “treason” for organising a rally in Kotli area of Azad Jammu and Kashmir. Protesters raised slogans that called on India and Pakistan to demilitarize and leave Kashmir. On 15 March 2019, 30 members of the Jammu Kashmir National Students Federation were arbitrarily detained by Pakistani law enforcement agencies while protesting at the Rawalpindi Press Club in Rawalpindi. The Jammu Kashmir National Students Federation members were reportedly demanding Kashmiri independence from Pakistan. They were held incommunicado before being released on 20 March 2019 after a court intervention. The Jammu Kashmir National Students Federation allege that the Pakistani authorities did not release their former president, Sardar Talah, who was also detained at the same venue on 15 March 2019 and have expressed concerns for his well-being.

While the 13th amendment has reportedly transferred most powers to the Azad Jammu and Kashmir Assembly, media owners in the region still have to obtain permission to publish from the Kashmir Council and the Ministry of Kashmir Affairs.

According to journalists working in Azad Jammu and Kashmir and Gilgit-Baltistan, media houses continue to practice self-censorship as a means of avoiding harassment from security agencies and not losing government advertisements, which are the main source of revenue.  Journalists claim local administrators use the advertisement revenue as a “carrot and stick” policy with media owners in order to get favourable news published, reduce coverage of their political opponents and censor any criticism of Pakistan by political groups or civil society members.

Journalists in Pakistan-Administered Kashmir continue to face threats and harassment in the course of carrying out their professional duties. According to the Committee to Protect Journalists (CPJ), an anti-terrorism court in Gilgit-Baltistan sentenced journalist Shabbir Siham in absentia to 22 years in prison and fined him 500,000 Pakistani Rupees (USD 4,300) on charges of defamation, criminal intimidation, committing acts of terrorism, and absconding from court proceedings. Shabbir Siham was accused of “fabrication and extorting a regional minister in violation of Pakistan’s Anti-Terrorism Act, after he wrote an article for the Daily Times newspaper accusing legislators from Gilgit-Baltistan of involvement in human trafficking and prostitution.” Shabbir Siham told CPJ that he did not appear before the court due to security concerns.

On 21 November 2018, Gilgit-Baltistan authorities arrested journalist Muhammad Qasim Qasimi after he engaged in a verbal argument with a local police official. The newspaper that he worked for reported that he may have been arrested to prevent the publication of his story on a corruption scandal in the local government. According to CPJ, Qasimi has been charged with “criminal intimidation, intentional insult with intent to provoke breach of peace, defamation, threat of injury to public servant, and obstructing a public servant in discharge of public functions.”

According to the International Crisis Group (ICG), Pakistani intelligence officials have also warned journalists in Gilgit-Baltistan against criticising the China-Pakistan Economic Corridor projects.

Business and human rights
Several major projects have been proposed in Gilgit-Baltistan under the China-Pakistan Economic Corridor (CPEC), which is seen as a major infrastructure development boost for the region. While CPEC has raised expectations of bringing development to an impoverished region, civil society groups say the initial optimism has been replaced by disappointment and a sense of outrage.

According to ICG, the people of Gilgit-Baltistan are resentful because they feel CPEC projects were “designed and implemented without their input” and “will be of little benefit to them”. Environmental activists and local communities have also raised concerns about the ecological impact of largescale infrastructure projects. Locals believe most CPEC jobs would go to outsiders from Pakistani provinces and they fear this “could also affect Gilgit-Baltistan’s delicate Sunni-Shia demographic balance.” ICG concludes, “the state’s response to local dissent and alienation has been an overbearing security presence, marked by army checkpoints, intimidation and harassment of local residents, and crackdowns on anti-CPEC protest.”
The fashion in which the CPEC projects are being implemented raises issues in relation to the enjoyment of rights enshrined in the International Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural Rights, to which Pakistan is State party. In addition, according to the United Nations Guiding Principles on Business and Human Rights, “business enterprises have an independent responsibility to respect human rights and that in order to do so they are required to exercise human rights due diligence.”

It defines human rights due diligence as “processes that all business enterprises should undertake to identify, prevent, mitigate and account for how they address potential and actual impacts on human rights caused by or contributed to through their own activities, or directly linked to their operations, products or services by their business relationships.” The first pillar of the Guiding Principles highlights the state’s duty to protect against “human rights abuse within their territory and/or jurisdiction by third parties, including business enterprises.” This, the Guiding Principles say, requires taking appropriate steps to prevent, investigate, punish and redress such abuse through effective policies, legislation, regulations and adjudication.
A key concern in both Azad Jammu and Kashmir and Gilgit-Baltistan is that the local communities do not control natural resources of the territories as these are controlled by Pakistani federal agencies.Political leaders and activists feel their natural resources are exploited for the benefit of Pakistan while the people of Azad Jammu and Kashmir and Gilgit-Baltistan continue to remain largely impoverished.

 Impact of counter-terrorism on human rights
Authorities in Gilgit-Baltistan continue to use the Anti-Terrorism Act 1997 (ATA) to target political activists, human rights defenders and student protesters. As noted in the June 2018 OHCHR report, the ATA is a Pakistani law misused by Gilgit-Baltistan authorities especially after the introduction of Pakistan’s National Action Plan for countering terrorism and extremism in December 2014. The report also indicated concerns raised by the Human Rights Committee and the Committee against Torture.

Prominent political activist Baba Jan and 11 other protesters who were prosecuted under ATA for their environmental activism in September 2011 are serving a prison sentence of 40 years and activists believe they have only narrow legal recourse available to challenge false charges against them.

Authorities in Gilgit-Baltistan frequently clamp down on any anti-CPEC dissent with the ATA and the 2016 cybercrimes law. Anyone who protests or criticises CPEC is termed as “anti-national and anti-people”. Moreover, authorities often accuse critics of being Indian spies in order to delegitimize their concerns and protests.

In a joint communication to the Government of Pakistan, a group of Special Procedures mandate holders observed, “[I]t appears that ATA has effectively created a parallel system of unique and exceptional procedures from arrest to custody, detention, prosecution, and sentencing of terrorism suspects by authorizing measures such as the denial of bail, enhanced police powers, arrest without warrant, and extended remand of suspects for up to 30 days, thereby increasing the risk of torture as a means of extracting confessions in police or other law-enforcement’s or security forces’ custody.”

Restrictions on the freedom of religion or belief
In the June 2018 report, OHCHR drew attention to the provision in Azad Jammu and Kashmir’s Interim Constitution that, similar to Pakistan’s Constitution, defines who is a real “Muslim” and uses this definition to discriminate against the minority Ahmadiyya community. The amended Interim Constitution of 2018 has made no changes to this discriminatory provision.
Human rights lawyers and activists informed OHCHR that Pakistan’s blasphemy provisions continue to be in force in Azad Jammu and Kashmir and Gilgit-Baltistan. These provisions have been criticized by several United Nations Treaty Bodies and Special Procedures mandate holders for violating a range of international human rights principles and emboldening instigation of violence against religious minorities.

Enforced or involuntary disappearances
OHCHR has received credible information of enforced disappearances of people from Pakistan-Administered Kashmir including those who were held in secret detention and those whose fate and whereabouts continue to remain unknown. The people subjected to enforced or involuntary disappearances included men working with Pakistani security forces or those who were allegedly previously associated with armed groups that operate in Indian-Administered Kashmir. Some cases of alleged enforced disappearances have also been reported from areas close to the Line of Control that are under the control of Pakistani armed forces.

In almost all cases brought to OHCHR’s attention, victim groups allege that Pakistani intelligence agencies were responsible for the disappearances. There are fears that people subjected to enforced disappearances from Pakistan-Administered Kashmir may have been detained in any of the military-run internment centers in Pakistan.

The Human Rights Committee has stated that although the ICCPR does not explicitly use the term “enforced disappearance” as such, enforced disappearance constitutes a unique and integrated series of acts that represent continuing violation of various rights recognized in the Covenant, including right to life and the prohibition of torture or cruel, inhuman or degrading treatment or punishment.

In April 2017, the Committee against Torture expressed concern at “very broad powers given to the Army to detain people suspected of involvement in terrorist activities without charge or judicial supervision in internment centres under the Actions (in Aid of Civil Power) Regulation, 2011 (arts. 2 and 15).” It recommended Pakistan “[r]epeal or amend the Actions (in Aid of Civil Power) Regulation, 2011 in order to remove the power of the military to establish internment centres” and “ensure that no one is held in secret or incommunicado detention anywhere in the territory of the State party, as detaining individuals in such conditions constitutes per se a violation of the Convention.”

The Human Rights Committee has also expressed these internment centres and the “allegedly high number of persons held in secret detention under the Regulation (Actions (in Aid of Civil Power) Regulation, 2011)”. The Committee welcomed the establishment of Pakistan’s Commission of Inquiry on Enforced Disappearances and expressed concerns about “the insufficient power and resources allocated to the Commission; the non-compliance with the Commission’s orders by the relevant authorities; and the high number of cases brought before the Commission that remain unresolved, with no criminal proceedings brought against perpetrators (arts. 2, 6, 7, 9, 14 and 16).”

In May 2018, the Government of Pakistan advised the Supreme Court of Pakistan that 1, people were being held in various internment camps and that it required more time to furnish the Court with details of the legal proceedings against them.

OHCHR has been informed that there are likely several other cases of enforced or involuntary disappearances in Pakistan-Administered Kashmir but they do not get reported like in rest of Pakistan due to the lack of independent media or independent human rights groups working in these areas.

The United Nations Working Group on Enforced or Involuntary Disappearances has received at least one case of a Pakistani national disappeared from Azad Jammu and Kashmir and a permanent resident of Gilgit-Baltistan disappeared from Pakistan.

*Counterview.Org does not endorse the use of “Pakistan-Administered Kashmir” and “Azad Jammu and Kashmir” by OHCHR to identify Pakistan-Occupied Kashmir (PoK). It believes that the entire PoK, including Gilgit-Baltistan, is under illegal Pakistani occupation, and is inalienable part of India

Courtesy: https://counterview.org/
 

Bina Paul: “Collective viewing is empowering”

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Bharathy Singaravel in conversation with the Artistic Director of IFFK

 
Award winning film editor and an active member of the Women in Cinema Collective (WCC) Bina Paul talks to Bharathy Singaravel of the Indian Cultural Forum about the “ghettoisation” of regional films and the need to change that; cinema as resistance; censorship and more.  Bina Paul is the artistic director of the International Film Festival of Kerala (IFFK) and the International Documentary and Short Film Festival of Kerala (IDSFFK). She is also the Vice Chairperson of the Kerala State Chalachitra Academy.

Bina curated the Malayalam Film Festival, 03 – 06 July, 2019 at the India International Centre (IIC), New Delhi. The festival, now in its second edition, was held in collaboration with the Kerala State Chalachitra Academy. Bharathy from ICF spoke to her at the IIC grounds before the screening of Kanthan, Lover of Colours on 05 July.


Image Courtesy: WikiCommons

Bharathy Singaravel [B]: I thought that we could start with the screenings at the India International Centre. What are the ideas that influence your choice of the six films shown here?
Bina Pau [BP]: We did these screenings last year as well. The ideas stem from the fact that there’s so much happening in Malayalam cinema, in terms of younger filmmakers, new ideas and new forms. Now of course Netflix has taken over in a sense, but still a lot of these films just don’t get seen. There is almost a ghettoisation of regional language cinema. I’m really keen to make a statement that we have to get out of these regular spaces, because a lot of these films are released and seen in Kerala, but not outside. When it comes to choosing the films, unfortunately or fortunately we have to work according to certain criteria. So we have to take cognizance of whether these films are recognised in Kerala or if they’re cognised by the festival. Bhayanakam for example has won many accolades. It’s an important film. It’s talking about issues that concern everybody.

B: You mentioned the ghettoisation of regional cinema. This is something that has been bothering me too. What are set aside as “regional” are actually mainstream films. They’re having theatrical releases in multiplexes. But the compelling ones on social justice such as those from south Indian cinema don’t get the praise that an Article 15 does.
BP: They are important films. I think while Hindi cinema seems to be following a certain narrative, what is happening in a lot of south Indian films, in Malayalam especially, because we also have the International Film Festival of Kerala once a year in Trivandrum, there’s a lot of exposure to world cinema. This exposure brings out some incredible work. The kind of filmmakers who are sending in entries, some of them are totally untrained and are often working on a very small budget. Kanthan, Lover of Colour that is being screened here at IIC is one such film. It was made on such a small budget and it is questioning caste and class politics. There’s really cutting edge stuff that is going on and unfortunately, there’s no venue for them to be considered mainstream. Mainstream is not a good word actually, but it’s sad that you don’t even hear of a film like Kanthan. In bringing it to IIC which is a space of thought, I think it also needs to be infused with these different narratives.

B: Cinema as resistance and censorship are issues that have been causing us concern for a while now. Your views on the Central Board of Film Certification (CBFC) and its impact on young filmmakers and independent filmmakers?
BP: The role of the CBFC is to categorise films according to what is suitable for which audience. Not to mention any particular regime, but it’s always been an arm of the state. I think with YouTube and the internet in general, the CBFC is almost irrelevant.

There are many filmmakers who’ve had to fight because of it. But how does one get rid of it? Will the state ever let go of that power? So you find alternatives such as film festivals, internet spaces and film clubs. I see that the film club movement is creating an entire alternative narrative. I am not one who is for the corporate model of film distribution, anyway. I think we need to let go of this kind of distribution as a measure of it reaching a large number of people. A film like Amma Ariyan which was never released has had more screenings than any blockbuster. That was possible because there was a driven group of people who said, “No, this film needs to be seen.”

B: You at the IFFK do not even ask for a censor certification, on the other hand, the India International Film Festival (IIFF) rejected six films, branding them “anti-national”. Would you like to talk about this aspect of the film festival in Kerala?
BP: Certainly. The IFFK has made is very clear. Our only concern is about the date of the film. We don’t want films made more than 20 years ago to apply, because that’s unfair to filmmakers who’re working now. I also have to mention that we are a state-run festival [supported by the State Government of Kerala]. I do know that this space that we are trying to carve out is dodgy. It’s not easy. Right now we have a government that supports us and a ministry that supports us, but one can never say. We’ve managed so far. In the case of the IIFF, it is shocking. It shows the lack of a curatorial angle and the understanding of why you even have a film festival. Why would you have a festival for films that can be screened easily otherwise as well? It stems from a deeper lack of understanding of what a festival has to do. “Anti-national” is one hook that that they’re using today, tomorrow it could be sex or something else.

B: Continuing on the topic of “cinema as resistance”, how do you think the film fraternity has to mobilise right now, given the very specific set of issues that we are facing?
BP: It is the film community that needs to do the resistance. They need to find ways of telling stories that do that. I think it’s happening in Tamil cinema. You’re seeing alternative narratives, you’re seeing different groups of people who are making films together. I think you have to be innovative in resistance. And I think the power of all art and filmmaking is to resist and artists have always found the means to do so. To mourn about the fact that there is censorship is one thing. But we also have to say, we will still make our films, we’ll screen them, we will show the films that need to be shown, tell the stories that we need to and find the means to do that. Especially in today’s world where there are means available. I think that is the challenge, rather than just saying we will fight censorship. We’re never going to win that battle, because no state anywhere in the world is going to give up that kind of power.

B: How do you see the need for collective effort in relation to this, is it already happening?
BP: Certainly. For example there are film societies in Kerala that are subtitling films into Malayalam. Otherwise, what is the narrative? If there is a Hindi film, it gets subtitled into English which will reach only certain audience. These film societies take films from any part of the world and then subtitle them into Malayalam to screen at local film cubs. Big-budget films don’t need to seek out such alternate means of distribution, but I do believe that independent filmmakers, if they face censorship will fight and also find other ways to screen their films for it to reach people.

B: I believe it was in a 2017 interview regarding the IFFK that you mentioned touring film festivals. How have you seen the nature of film festivals change?
BP: In my mind they have changed, because we are living in an age where we think everything is available. You assume that you can get any film you want, but I also know that there are lots of films that are not. You will not so easily be able to find a film from Cuba or Venezuela or from the Pacific Islands. Film festivals these days need to recognise two things. One is of course the providing of a platform for voices that are unheard of. The second is the notion that collective viewing is very empowering. When 10 people sit in a room and watch a film together, something else happens than just sitting in front of a computer.
Film festivals have to realize how much of a social responsibility it is. It’s not just about choosing a good film. It’s about choosing a film that is important to be seen. It’s about choosing a film that otherwise may not get seen. It also means looking at the artistic value of the film. For me, these are the important questions.

Today film festivals have become market-driven. At IFFK, we have tried to remain a viewer’s festival. I know there is the Carthage Film Festival in Tunisia that does the same. There are many festivals that remain viewer festivals that say, “We know that there is the whole business of cinema, but we also know that there is a cultural value to it and that’s what we give importance to.”

B: This year’s Documentary and Short Film Festival of Kerala (IDSFFK) just wrapped up. What stood out for you?
BP: Well, two aspects. One is the kind of documentary work that is happening in India is amazing. Again most of us hardly get to watch it or even know of it. The second was regarding the Anand Patwardhan film, Vivek (Reason). Despite it being released on YouTube, we were told not to screen it by the Union Ministry of Information and Broadcasting. But the Kerala Government [the Kerala State Chalachitra Academy] decided to move the High Court and we were able to screen it. It was important that we could flag the fact that this is a space of independence and resistance, in a sense.

B: Has the style, aesthetics and narrative form of documentary film changed in the years the IDSFFK has been happening?
BP: Very much. From being a sort of top-down experience, documentary has become much more inclusive. Lines between fiction and documentary, their separate aesthetics have infused into each other. I see this a lot in the feature film industry as well. You see a lot of films made in Kerala which do really well in which the aesthetic is almost documentary. So there is a nice understanding of the reality of cinema, which I really like. There is so much now in documentary, which is personal, which is political. You know, it’s all stems from a different base from what it did earlier.

B: Lastly, can we talk about your work as an editor? What are the interventions that an editor makes, what guides your choices?
BP: That’s a big question. Of course, as somebody said there’s bad editing and there’s a good film. You can only say it’s badly edited or that it’s a good film which means it’s well-edited. The art of editing is in the invisibility. It’s how you can put a story together in its best possible form of telling, without drawing attention to how you’ve done it, because it becomes so organically a part of it. Editing is really about how you tell the story when you already have the building blocks. You have the shots. You have the performances, you have the script. It’s in the building of these elements and the way they’re put together which makes the whole picture. It’s not about individual cuts.

That is not the editor’s job only. As an editor, I always think I have to get into my director’s mind. I have to get into that mind to understand what it is that they see is the film or story. Then I can use my skills to bring out the best performance, to place performances in a certain way, to foreground or background action. It’s more than just translating the script. It’s actually building the film.

B: At what point do you come in? Are you present during filming?
BP: I don’t edit much these days. I’m not often at the shooting, but you read the script and you see the rushes several times. You bring certain objectivity when you come in later, because you see things that the director might not have. That’s very important for the film.

B: The physical aspect of editing has also changed drastically, hasn’t it?
BP: Oh yes! Mechanically it’s a wonder now. You press a button and it forwards, it finds, you don’t have to do that work. But I do miss the physicality. I can never forget how when I used to edit on the Moviola, we’d have to join the film with sellotape. It would make a “kadak” sound every time it went by. I could tell by the rhythm of that sound each time a cut arrived. It was amazing being able to tell that from just the rhythm. The only way to see the full film during the editing was to sit in the projector room. Even there you could hear it.

Now, a lot of people work scene-wise because that’s easier for them. So, yes it has seen a lot of changes. I’m glad for the mechanical advantages we have now. I cannot bear the thought of winding and finding. That’s done with. The magic of something is lost though.

B: Thank you, Bina. Anything else you’d like to add to wrap up the conversation?
BP: I wish that people would come and see the kind of films that we’re showing. I do think that watching films is such a world opening experience. Otherwise you don’t really understand the cultural significance of those actors from different parts of the world. It opens your mind even more than reading, I would say. When you’re talking about cinema as resistance, it’s also about telling stories that open up the possibilities for other forms of resistance.Look at Kanthan that we’re showing today. It’s a small-budget film, an adivasi story, the filmmaker is virtually unknown, but it went on to win the 2018 Kerala State Film Award. [Kanthan, The Lover of Colours was made by Shareef Easa, a daily wage labourer who works at a rubber plantation in Kerala’s Kannur district.] Such a film is possible today! Why are we only thinking of big-budget films? I feel very proud that Kerala affords place for such cinema.

Courtesy: Indian Cultural Forum