From Bombay to Bollywood analyzes the transformation of the national film industry in Bombay into a transnational and multi-media cultural enterprise, which has come to be known as Bollywood. Combining ethnographic, institutional, and textual analyses, Aswin Punathambekar explores how relations between state institutions, the Indian diaspora, circuits of capital, and new media technologies and industries have reconfigured the Bombay-based industry’s geographic reach. Providing in-depth accounts of the workings of media companies and media professionals, Punathambekar has produced a timely analysis of how a media industry in the postcolonial world has come to claim the global as its scale of operations. Based on extensive field research in India and the U.S., this book offers empirically-rich and theoretically-informed analyses of how the imaginations and practices of industry professionals give shape to the media worlds we inhabit and engage with. Moving beyond a focus on a single medium, Punathambekar develops a comparative and integrated approach that examines four different but interrelated media industries--film, television, marketing, and digital media. Offering a path-breaking account of media convergence in a non-Western context, Punathambekar’s transnational approach to understanding the formation of Bollywood is an innovative intervention into current debates on media industries, production cultures, and cultural globalization.

Traces the development of Indian cinema from the 1920s to the mid-1990s, before “Bollywood” erupted onto the world stage. Bombay before Bollywood offers a fresh, alternative look at the history of Indian cinema. Avoiding the conventional focus on India’s social and mythological films, Rosie Thomas examines the subaltern genres of the “magic and fighting films”—the fantasy, costume, and stunt films popular in the decades before and immediately after independence. She explores the influence of this other cinema on the big-budget masala films of the 1970s and 1980s, before “Bollywood” erupted onto the world stage in the mid-1990s. Thomas focuses on key moments in this hidden history, including the 1924 fairy fantasy Gul-e-Bakavali; the 1933 talkie Lal-e-Yaman; the exploits of stunt queen Fearless Nadia; the magical neverlands of Hatimtai and Aladdin and the Wonderful Lamp; and the 1960s stunt capers Zimbo and Khilari. She includes a detailed ethnographic account of the Bombay film industry of the early 1980s, centering on the beliefs and fantasies of filmmakers themselves with regard to filmmaking and film audiences, and on-the-ground operations of the industry. A welcome addition to the fields of film studies and cultural studies, the book will also appeal to general readers with an interest in Indian cinema. “In this powerful account, Rosie Thomas opens out filmic artifacts to an array of dazzling reflections shedding new light on the movement and circulation of popular culture in India. With a remarkable body of research conducted over a period of time, Bombay before Bollywood decisively challenges certain assumptions about India, its cinemas, and its audiences.” — Ranjani Mazumdar, author of Bombay Cinema: An Archive of the City “This is the archaeology of media performed with intellect, wit, and passion. Rosie Thomas pioneered this field and she remains its most brilliantly iridescent critic and advocate. If only all film studies were this revelatory and this enjoyable!” — Christopher Pinney, author of Camera Indica: The Social Life of Indian Photographs “Rosie Thomas’s body of research over the last twenty-five years has set up key discourses in the study of Indian popular cinema. This book brings together her pioneering fieldwork into film industry categories and practices, and her more recent bid to resurrect a history made well-nigh clandestine by official narratives: the significance of Arabian Nights fantasies, stunt films, and visceral attractions in Bombay cinema. Pleasurably crafted and provocatively argued, Bombay before Bollywood is an important intervention in Indian and world cinema studies.” — Ravi Vasudevan, author of The Melodramatic Public: Film Form and Spectatorship in Indian Cinema

Between 1931 and 2000, India's popular cinema steadily overcame Hollywood domination. Bollywood, the film industry centered in Mumbai, became nothing less than a global cultural juggernaut. But Bollywood is merely one part of the country's prolific, multilingual cinema. Unruly Cinema looks at the complex series of events that allowed the entire Indian film industry to defy attempts to control, reform, and refine it in the twentieth century and beyond. Rini Bhattacharya Mehta considers four aspects of Indian cinema's complicated history. She begins with the industry's surprising, market-driven triumph over imports from Hollywood and elsewhere in the 1930s. From there she explores how the nationalist social melodrama outwitted the government with its 1950s cinematic lyrical manifestoes. In the 1970s, an action cinema centered on the angry young male co-opted the voice of the oppressed. Finally, Mehta examines Indian film's discovery of the global neoliberal aesthetic that encouraged the emergence of Bollywood.

Seminar paper from the year 2004 in the subject English Language and Literature Studies - Culture and Applied Geography, grade: 2,0 (B), Dresden Technical University (Institute for Anglistics), course: Hauptseminar Asian British Culture, language: English, abstract: “East is East, and West is West and never the twain shall meet!” (Rudyard Kipling) It cannot be denied that the division between these opposite cultural poles exists – but, when reflecting on the Bollywood subject, one has to disagree with this famous quotation by Rudyard Kipling as the Indian cinematic world proves that the East and the West can be in unison. The films of this branch are not only influenced by their homeland’s folk tradition, they are equally affected by MTV’s video styles, young fashion and – of course – Hollywood movies. Likewise, it is true that the Indian spirit has recently become perceptible in Western civilization. Nowadays’ music, clothi ng and film industry – to name just a few – seem to be more and more inspired by South Asian culture; Indian is said to be “the funkiest trend around”1 (Sardar, page 14-17). As we shall see, both poles approach one another. Is it any surprise then that especially non-resident Indians, living in the Western hemisphere, are the centre where both cultures meet? Indian-English director and producer Gurinder Chadha portrayed this mixture of Western elements and Bollywood flair successfully in her latest movie Bend it like Beckham (2002). Among other questions, for example those about the history of Bombay cinema, the film industry’s costs and contents of typical Bollywood epics, this paper will also deal – in an excursus – with this particular movie. Some general pieces of information about this special film industry might, first of all, provide readers with basic facts necessary for this subject. Every day, 11 million cinemagoers visit 13,000 cinemas across India and, what is more, thousands of Indian films are watched day by day by millions of non-resident Indians living abroad – generally, in the UK or the US. [...] 1 Examples for Bollywood slowly entering the western world can be easily displayed: Andrew Lloyd Webber successfully produced his new musical Bombay Dreams, Monsoon Wedding was a hit in Western cinemas, the album The very Best of Bollywood Songs recently reached the UK charts, the BBC’s advertising campaign includes colourful trailers with female Indian dancers and Pot Noodle even created a new flavour named Bombay Bad Boy (Sardar, page 14-17; Shamsie, page 26-29)!

From starry-eyed fans with dreams of fame to cotton entrepreneurs turned movie moguls, the Bombay film industry has historically energized a range of practices and practitioners, playing a crucial and compelling role in the life of modern India. Bombay Hustle presents an ambitious history of Indian cinema as a history of material practice, bringing new insights to studies of media, modernity, and the late colonial city. Drawing on original archival research and an innovative transdisciplinary approach, Debashree Mukherjee offers a panoramic portrait of the consolidation of the Bombay film industry during the talkie transition of the 1920s–1940s. In the decades leading up to independence in 1947, Bombay became synonymous with marketplace thrills, industrial strikes, and modernist experimentation. Its burgeoning film industry embodied Bombay’s spirit of “hustle,” gathering together and spewing out the many different energies and emotions that characterized the city. Bombay Hustle examines diverse sites of film production—finance, pre-production paperwork, casting, screenwriting, acting, stunts—to show how speculative excitement jostled against desires for scientific management in an industry premised on the struggle between contingency and control. Mukherjee develops the concept of a “cine-ecology” in order to examine the bodies, technologies, and environments that collectively shaped the production and circulation of cinematic meaning in this time. The book thus brings into view a range of marginalized film workers, their labor and experiences; forgotten film studios, their technical practices and aesthetic visions; and overlooked connections among media practices, geographical particularities, and historical exigencies.

From Bombay (Mumbai) and other production centres on the Indian subcontinent, Indian popular cinema has travelled globally for nearly a century, culminating in the Bollywood-inspired, Oscar-winning film Slumdog Millionaire. This volume brings together perspectives on Indian popular cinema, universally known as Bollywood now, from different disciplinary and geographical locations to look afresh at national cinemas. It shows how Bollywood cinema has always crossed borders and boundaries: from the British Malaya, Fiji, Guyana, Trinidad, Mauritius, and East and South Africa to the former USSR, West Asia, the UK, the USA, Canada, and Australia. While looking at the meanings of nation, diaspora, home, and identity in cinematic texts and contexts, the essays also examine how localities are produced in the new global process by broadly addressing nationalism, regionalism, and transnationalism, politics and aesthetics, as well as spectatorship and viewing contexts.

India is home to Bollywood - the largest film industry in the world. Movie theaters are said to be the "temples of modern India," with Bombay producing nearly 800 films per year that are viewed by roughly 11 million people per day. In Bollywood Cinema, Vijay Mishra argues that Indian film production and reception is shaped by the desire for national community and a pan-Indian popular culture. Seeking to understand Bollywood according to its own narrative and aesthetic principles and in relation to a global film industry, he views Indian cinema through the dual methodologies of postcolonial studies and film theory. Mishra discusses classics such as Mother India (1957) and Devdas (1935) and recent films including Ram Lakhan (1989) and Khalnayak (1993), linking their form and content to broader issues of national identity, epic tradition, popular culture, history, and the implications of diaspora.