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This chapter critically evaluates changing definitions of ‘public’ in Indian television in relation to discourses of globalization and media privatization. It examines the debate over the nationalist agenda of public broadcasting in India in relation to the demands for alternative models of broadcasting, and the rise of private commercial satellite channels since the 1990s. It also discusses how representations of traditionally private desires of sexuality and intimacy in soap operas, reality TV shows and music television are redefining the public in India. It outlines the ways in which private desire is made visible — and thus made public — through the convergence of the television screen, the cinematic screen, the computer screen, and the mobile screen. It argues that binaries of ‘public’ versus ‘private’ force us into either/or debates even though such category systems are always-already hybrid in postcolonial societies such as India.
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This chapter looks, in particular, at issues surrounding the trial of Mohammad Afzal Guru in 2006–7, but also with reference to the terrible Mumbai attacks of November 2008. Whilst tragic in multiple ways, these events are also made spectacular, emotive, and divisive, according to interpretation by television. The framing of television news in India could be several, but is often not. Pantomime terrors, extravagant formatting, phone-in trial reports seem to be the order of the day. The station ident, newsreader-presenter and video confession all contest for screen attention in the trial of Mohamed Afzal, and the ground for this was prepared long ago. This short history of a 24 hour news channel ends with ‘The Big Fight’ - a staged and theatrical mode of ‘infotainment’ that sacrifices intelligent reporting for ideological fit.
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This chapter explores the contradiction between two sets of responses to the so-called K-serials, earlier, largely condemnatory ones, and more recent, largely laudatory ones. The chapter aims to understand this contradiction and resolve it. It does so by showing how K-serials were a definitive break at that specific point in time from the ones that had immediately preceded them, especially in bringing to the fore the bahu (daughter-in-law) of Hindu urban extended families. It traces the complex place of gender in the discourse of the Hindu right and explores the strong debt that the K-serials owe to the ideological constructions of the woman and the family by Hindu nationalism. It argues therefore that the consequences of celebrating agency and empowerment in a right wing milieu-as some recent scholarship has done-ends up advocating for a limited and exclusionary form of female agency.
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Tamil television lends itself to some interesting initiatives in gender empowerment through its programming in 3 categories – fiction, reality, and talent shows. This chapter provides a glimpse into television programmes on leading Tamil channels over the last decade (2000–10) from a gender perspective. Focusing particularly on women and transgender characters/hosts, emotional and psychological quotients of the shows and their audiences, moments of dramatic intensity, the chapter demonstrates how the vernacular televisual representations were quite different from the stereotypical portrayals of the mainstream ‘national’ television, even though the programmes were produced, televised, and received within the broader patriarchal framework of Tamil cultural and political contexts. The chapter, as a whole, intends to look at the production, representation and identification of Tamil television soaps and reality shows as vehicle for spotlighting gender issues and alternative sexualities in the public domain.
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