Ajay Bhardwaj

In “Kitte Mil Ve Mahi” the director journeys through the Doaba region to explore the unique bond between Dalits and Sufism in unfolding a spiritual universe that is both healing and emancipatory and hinting at the economic, religious and ideological marginalisation of Dalits.

In “Kitte Mil Ve Mahi” the director journeys through the Doaba region to explore the unique bond between Dalits and Sufism in unfolding a spiritual universe that is both healing and emancipatory and hinting at the economic, religious and ideological marginalisation of Dalits.

On the eve of the British leaving the subcontinent in 1947, Punjab was partitioned along religious lines. Thus was created a Muslim majority state of Punjab (west) in Pakistan and a Hindu /Sikh majority state of Punjab (east) in India. For the people of Punjab, it created a paradoxical situation they had never experienced before: the self became the Other. The universe of a shared way of life -- Punjabiyat — was marginalised. It was replaced by perceptions of contending identities through the two nation states. For most of us this has been the narrative of Punjab-- once known as the land of five waters, now a cultural region spanning the border between Pakistan and India.

Rabba Hun Kee Kariye trails a shared history of Punjab -- a culture, language and a way of life- that was torn asunder in the fateful year of 1947. It captures feelings of guilt and remorse about the genocidal violence on the Indian side of Punjab. These informal tales, almost like folklore, are strewn across the memory-scape of Punjab's countryside.

Rabba Hun Kee Kariye trails a shared history of Punjab -- a culture, language and a way of life- that was torn asunder in the fateful year of 1947. It captures feelings of guilt and remorse about the genocidal violence on the Indian side of Punjab. These informal tales, almost like folklore, are strewn across the memory-scape of Punjab's countryside.

Rabba Hun Kee Kariye trails a shared history of Punjab -- a culture, language and a way of life- that was torn asunder in the fateful year of 1947. It captures feelings of guilt and remorse about the genocidal violence on the Indian side of Punjab. These informal tales, almost like folklore, are strewn across the memory-scape of Punjab's countryside.