Dec 15, 2007
Queen H a r i s h has a feature in SX News the leading gay and lesbian newspaper in
“I think Queen Harish is my alter ego – drag is in my blood, and while I am dressed as her I can let loose all my greatest passions, flirtations and wild behaviour!” she says on the eve of her first visit to
Posted by Queen H a r i s h at 10:57 PM
Queen Harish features in the film "Gypsy Caravan".
A Buena Vista Social Club for Gypsy Music, and also the chance to discover both 'Mr Harish Kumar' at home and Queen Harish on stage, make up sessions, interviews, promenade in Jaisalmer city, in the desert ... and amazing shots of her fantastic dance, captured while she was dancing for MAharaja, the Rajasthani music group, during the Gypsy Caravan North American tour, back in 2001.
The film is now distributed worldwide, try catching it in a theater near you, and for here is a little raw footage :
If the video does not load, please watch it from here
For the film release in Japan, the distributor had the wonderful idea to have me and my make-up skills on the poster ... very good !!
The film opens in Japanese theaters on January 12th !!!
Posted by Queen H a r i s h at 10:38 PM
Queen Harish feels nostalgic of a time she has never lived ... Nevertheless, her 21st century lifestyle reflects it, as much as these quotes by William Dalrymple in "The City of Djinns".
The trouble was that, unlike most other periods of
The Muraqqa' is a wonderfully gossipy account of
For all its humiliating decline, khan saw
"Every Thursday the courtyard of the Dargah is so full of visitors that it is difficult even to approach the place and touch it,' he writes. 'Pilgrims and ascetics come from countries and cities far and near to seek the fulfillment of their desires."
But when Khan goes on to describe the crowds a little more closely, this picture of a prayerful pilgrimage undergoes something of a transformation: "On seeing beautiful women carrying in their hands porcelain bottles of perfume, the crowds become uncontrollable …the ecstatic people move around as though being swept into a whirlpool…gradually the singers gather and the Mehfil (gathering) becomes gay. Men and beautiful women also join in. Pleasure seekers retire to the corners and find the privacy to enjoy their desired company."
If this sort of thing could take place at the most sacred shrine in
(At night) chandeliers of all kinds are hung so that the place dazzles like sunlight and overshadows the moon.
Hand in hand, the lovers roam the streets while (outside) the drunken and the debauched revel in all kinds of perversities. Group of windsome lads violate the faith of the believers with acts which are sufficient to shake the very roots of piety. There are beautiful faces as far as the eye can see. All around prevails a world of impiety and immorality. Both nobles and plebians quench the thirst of their lust here.
Having described the main shrines and Sufi festivals and mystics, khan goes on to list the city's secular personalities: the nobles, the musicians and the great femmes fatales. These figures range from Azam Khan, 'one of the chief nobles of the Empire' whose principal claim to fame is his vast harem and his insatiable appetites ('a pederast, he is also found of beautiful girls…whenever he is informed of the availability of a lad or a fine wench he endeavours to be the buyer'); through Taqi, 'one of the famous eunuchs and the ringleader of the conjurors of Hindustan' ('his house is the abode of delicate beauties, some as fair as the dawn while others are as dark as volatile passion'); to the great musicians such as the blind drummer Shah Nawaz who played his own stomach as if it was a tabla drum, or the disgusting Surkhi, a glutton who 'snorred and expectorated loudly' but whose horrible habits were overlooked by his hosts because of the unique beauty of his voice ('as melodious as a nightingale'), his brilliant mimicry and his ready wit.
Best of all were the dancers and courtesans –beautiful women like Ad Begum whose speciality was to appear naked at parties, but so cleverly painted that no one noticed:'she decorates her legs with beautiful drawnings in the style of pyjamas instead of actually wearing them; in place of the cuffs she draws flowers and petals in ink exactly as found in the finest cloth of Rum.'.
The most famous of the courteseans was Nur Bai, whose popularity was such that everynight the elephants of the great amirs completely blocked the narrow lanes outside her house.
Even the greatest nobles could only gain admittance by sending in presents of large sum of money: 'whosoever gets enamoured of her gets sucked into the whirlpool of her demands,' writes Dargah Quli Khan, 'and brings ruin upon himself and his house.
Many people have become paupers after their association with her but the pleasure of her company can only be had as long as one is in possession of riches to bestow on her.' Meeting Nur Bai was clearly one of the highlights of Khan's visit to
But if it was the courteseans that captured Dargah Quli Khan's imagination, his real admiration was reserved to the
'Although Hazeen (a Persian Sufi) leads a life of purity and charm, there is always a large crowd gathered in his house,' wrote Khan. 'In the evening, the courtyard of his house is swept and sprinkled with rosewater and colourful carpets are spread out on a raised platform. The great poets then start the recitation of their work. Hazeen's verses make the audience ecstatic and inspire them to polish their own skills.'
Other Mehfils, however, attracted crowds for non-literary reasons:
(The poet Miran) is humble, well-mannered and hospitable.(But) he is also a connoisseur in the art of attracting charming new faces… As a result Miran's Mehfils always attract the beautiful and their lovers. Dancers begin to assemble from morning onwards… A large number of pretty young lads are lured to the show including both Hindu and Muslim catamites. Good looking women gather in such large numbers that the mere sight of them appeases the appetite, although (of course) for the lecherous this does not suffice.
Khan was in
It is, of course, an image of the city very far removed from the way most
You can still find them in the dark gullies of the
Posted by Queen H a r i s h at 8:35 PM
Queen Harish presents her Mujra Mehfil Theme Night at the Harem of Udaipur City Palace, the Zenana Mahal.
It featured, in the most opulent setup: Bansi Lal Dholi on Fire, Nazir & Rafiq Niazi on Qawals and Chand Mohamed on Caligraphies, an evening produced by Arnaud Azzouz for Seventy.
The Mujra Mehfil Night is a highly entertaining and interactive spectacle total lead by Queen H a r i s h, that goes on climaxing for several hours of uninterrupted music and irrepressible dances.
This choreographed show, theme evening, recalls of when the Mughals took control of India, they had many of the original Hindu storytellers of the region of Rajasthan, brought into the courts as entertainers. In the courts, because stories from Hindu mythology were not of interest to the Mughal rulers, what was once the dance Kathak became infused with fast spinning, swift movements, and graceful hand gestures of Persian influence - the birth of "Mujra".
Posted by Queen H a r i s h at 5:18 PM
Queen HarIsh drew inspiration for her romantic character from the Courtesan cinema such as ‘Umrao Jan’, ‘Pakeezah’ … these films shows the golden age of Indian entertainment.
Tudor Parfitt writes about it in her book: "Jews, Muslims,and Mass Media: Mediating the 'other' ":
The courtesan appears throughout Indian cultural texts, so it is not surprising that courtesans feature in many films, mostly in minor roles. However, some of the most popular film in Indian cinema may be class as 'courtesan films', in that their heroines are courtesans, while the usual gender imbalance of the films is reversed in that the heroes have minor roles. In films that have the courtesan in minor roles she is often Hindu but in the major roles she is always a Muslim. The two great films in which the main heroine is a courtesan are set in nineteenth century Avadhi Lucknow and
The courtesan whose trade flourished in
The courtesan has also been a popular figure in film, where her attractions give rise to a variety of pleasures in the audience. She is portrayed as a victim of men's lust and as an object of the viewer's pity, but also delights the audience in being the object of the male gaze as she dances for his entertainment. The combination of a beautiful actress, and the opoortunity for music and dance to be incorporated into the narrative are important, but viewers also enjoy the spectacle of the body, the elaboration of scenery and in particular of clothing, tied to a certain nostalgia arising from the decline and disappearance of courtesan culture.The courtesan in the film makes her living by her sexual charms, and so is presented as an object of desire to the men in the mehfil ('gathering') and to the cinema audience. This usually culminates in the Mujra, where the filmmaler emphasizes the details of lyrics, music, costume and mise-en-scene. The role of the courtesan in films has been given only to the most beautiful actresses, such as Meena Kumari as the eponymous Pakeezah, while the most glamorous actress of her generation, Rekha, has had numerous courtesan roles including that of Umrao Jaan. Although the courtesan displays her sexual allure at all times in the film, she is usually presented as averse to her trade, to which she has been driven by the injustices of society, calling her body a Zinda lash ('living corpse'). An accomplished singer and dancer, she also writes Ghazals in which she expresses her desire for love and marriage, which she knows will be denied her because of her profession. Yet one of her attractions is that she is the woman who is the opposite of the wife, like the beloved of the Ghazal, she is unattainable, remote and perfect. Her sexuality is not associated with reproduction, nor is she expected to offer any nurture unlike the Hindu heroine – rather she is the essence of female eroticism. (
In Hindi cinema, the courtesan is pure (Pakeezah) and part of this is that she never appears in any way immodestly dressed. In fact one of the pleasure of the courtesan film lies in its elaborate use of clothing and make up. While Stella Bruzzi has discussed the meaning of clothes in western cinema, the semiotics of costume in Indian cinema has been little explored although it is an important source of symbols and signifiers of codes concerning status or class, westernization and the symbolic use of colour. Clothing in cinema is clearly a source of spectacle, sometime taken to extremes in song sequences where the heroine, and sometime the hero, has numerous costume changes to present a heady excess of consumption. As Bruzzi has argued, clothing is an important component of eroticism. This is foregrounded in the courtesan film, where the heroine's clothes heighten sexuality by their opulence and rich colours and textures, and their elaboration presents an exaggerated exhibition of gender difference. The veil is used to effect in the film to hide and conceal, in a display of eroticism rather than modesty, seen in the first song in Pakeezah (Inhen logon 'Those people') where the courtesan sings how men have taken her veil or her modesty. The courtesan is the woman who is constantly available for the male gaze, yet she remains concealed within her kotha, away from the eyes of wider society.
The courtesan film also fetishises the woman's body, usually the feet, which is one of the few uncovered parts of her body, although they are decorated with colours and jewellery. This is very clear in Pakeezah, where the lover leaves a note tucked into Pakeezah's toes on the train; Aap ke paon bahut haseen hain. Inhen zameen par mat utariyega, maile ho jaayenge! ( Your feet are very beautiful. Do not let them touch the ground, they will get dirty!') and her dance at her lover's wedding where she lacerates her feet on broken glass to leave symbolically resonant bloody marks on the white sheet of her performance. The only parts of her body which are usually visible are her hands, hennaed, manicured and bejeweled; and her mask-like face, again elaborately painted and jeweled, her hair tied back, and covered with a veil and more jewels.
The courtesan is a totally romantic figure: a beautiful but tragic woman, who pours out her grief for the love she is desied in tears, poetry and dance. Yet although denied marriage and respectability, she is also a source of power. The courtesan in the film live in splendid buildings, which are decorated exquisitely. As Veena Oldenburg has pointed out, the courtesan achieved her material and social liberation by reversing constraints on women's chastity and economic rights, succeeding through her combination of talent and education. The courtesans set up their own society within the Khotas, where they inverted many of society's rituals such as celebrating the birth of a girl like the birth of a boy in mainstream Indian culture. Perhaps women enjoy the pleasures the courtesan film as they find a figure of masochistic identification , a woman who canot find the love she wants, yet knowing that a woman's sexual attractions can provide her with power. Men may also enjoy the voyeuristic pleasures of looking at a beautiful sexually accomplished, woman yet whose status as victim allows for male fantasies of "saving her" – mostly from other men.
The beauty of the actresses in the courtesan film was not the only reason for their popularity. They were also women who had strong star personas, as the most beautiful, most tragic stars who themselves were never lucky in love. Their offscreen lives were read onto the image of the courtesan in film, as can be seen most clearly in the taking up of these stars as camp and gay icons, notably in the case of Meena Kumari (1932-1972).
This filmi view of the courtesan is very different from that presented in the book. Instead of the exquisite Rekha portraying an innocent Umrao Jaan, who falls in love with one of her clients while her story is told as a failed love story; in the novel Umrao admits she was rather plain and never fell in love although she had a number of significant affairs in addition to her regular clients. Rather than pining for an impossible love affair, she loves her work, her poetry and the pleasure, luxury and respect that this brought her. Aware of the pleasure of nostalgia, the last chapter in the book is the account of Umrao's reading of Ruswa's story of her life, where she sums it up herself in a clear, insightful manner. She was a prostitute, no beauty, but a woman of intelligence and skill:
It was my profession to dance and sing and steal men's hearts.
I was happy or unhappy depending on whether I was more or less successful than others in my profession.
I was not as pretty as the others, but because of my talent for music and mastery of poetry, I was one of the best.
Posted by Queen H a r i s h at 4:16 PM