Vishal Bhardwaj’s Haider (2014) is a modern-day retelling of William Shakespeare’s Hamlet, intricately woven into the political and cultural fabric of 1995 Kashmir. Co-written with Basharat Peer and inspired by his memoir Curfewed Night, the film elevates the Shakespearean tragedy with a haunting portrayal of love, betrayal, revenge, and moral ambiguity against the backdrop of a conflict-ridden Valley.

The song ‘Bismil’, performed amidst the grandeur of the Martand Sun Temple, is a cinematic masterpiece. Seamlessly fusing Kashmiri folk elements with a theatrical flair, it unravels Haider’s anguish and his uncle’s betrayal. Shahid Kapoor’s electrifying performance, brimming with pain and fury, transforms the sequence into a poignant blend of storytelling and cultural homage. It was my favorite sequence in the film—enraged with fury, anguish, and an extraordinary presence that elevated those minutes to a realm beyond the ordinary.

This review, however, goes beyond the widely discussed themes of Shakespearean adaptation, the Kashmir conflict, and Haider’s revenge arc. This time, we delve into the untalked-about dimensions of the film—those subtle emotional and psychological undertones that underpin the protagonist’s relationships and decisions.

Part I

Haider’s relationships with his parents stand in stark contrast, influencing his decisions profoundly. While his bond with his father is rooted in fond memories and admiration, his connection with his mother evolves throughout the story. Haider’s journey unfolds as he grapples with his father’s absence, the haunting message of betrayal, and the psychological toll of vengeance.

Haider’s Relationship with His Mother and Father

Haider’s father, through a messenger, leaves a haunting message urging revenge for his death and the betrayal by his brother. His words, “Un aankhon mein goli daagna jinhone tumhari mauji par fareb daale,” become the soul of the story, wrenching hearts every time Haider, with tears of anger and pain, repeats them. The audience is left shattered, feeling his torment with every utterance.

Haider tries to avenge his father’s death and betrayal but ends up killing almost everyone in the storyline, destroying everything he’s ever had left, except the real villain he wanted to avenge all along. Only in the end do we learn that Haider’s mother, Mauji, was innocent and unaware of the betrayal and the role she played in her own husband’s death.

Only towards the end do we realize Haider and his father’s messenger, the inmate, were right all along. Haider’s Mauji confirms that she was the one who leaked the information about his father treating a militant at their home. She did leak the information, but it was merely to share her fears with someone. She never realized that Khurram, her brother-in-law, harbored such treason, bitterness, and intent to betray.

So, all in all, before dying, Haider’s Mauji leaves him a message too. But this message is nothing like the one his father conveyed.

The messages from both of his parents, respectively, separate them as radiantly opposite personalities with diverse value systems. Haider’s Mauji, unlike his Abbuji, tells him to stop seeking revenge, for revenge can only bring about more revenge and never salvation or freedom. Only those free from the motive and intent of revenge can be truly free in every sense. Otherwise, no freedom will ever be enough. And henceforth, all of this needs to end.

Haider, for the first time, looks up to his Mauji’s value system in order to follow and walk her path. He no longer seeks vengeance for his Abbuji’s death. After losing his beloved, his mother, and almost killing half of the cast, he realizes, the hard way, that revenge does no good for anyone.

The Question: Who is Closer to the Right Path?

This leaves us with the brain-biting question: who can we consider closer to the right path, Haider’s mother or his father? Whose value system could have brought peace and harmony to the characters of the story? Whose value system was closer to the path of freedom? This might not be the only message of the story, but surely, it is the most important one.

Haider’s Abbuji derailed his responsibilities and morals when he decided to bring a militant home. He was very well aware of the consequences, yet he shrugged off his responsibilities, endangering his wife and son to face them. That’s where the actual war begins. It started the day Haider’s Abbuji decided to help the militants, without considering the consequences.

The second blow to the fateful end of all the characters came from Haider’s uncle, Khurram. He destroyed lives, and morals, and conspired to kill his brother to make his love story work. He followed the “everything is fair in love and war” path. So he loved himself, money, success, and someone’s wife. He preyed on the couple, eventually killing his entire family and losing everything in the end.

The third catastrophe struck when Haider’s Abbuji, Dr. Meer, ended up misunderstanding and not putting faith in his wife. As a result, he buried his wife, not literally, along with the actual culprit. He ended up fueling the fire that destroyed an entire generation through the message he conveyed to his son.

And the rest of the catastrophes don’t even matter, because the grumpy forest that could kill half a million innocent residents had already started to catch fire.

The Kashmir Conflict: The True Crisis

So this leads us to the most important dimension of the storyline, which, unfortunately, is the biggest and truest—based on facts—the one that engulfed half the population of Kashmir post-1990: the Valley’s turmoil, Kashmir’s displacement crisis through it all, insinuating multiple factors, and every element involved in the events in Kashmir post-1990.

Whether it be political, religious, social, geographical, psychological, or security and military factors—everything flared up in a multitude of events over a decade of dark years.

In the film, we witness the blind sweeping of the population through violent, unfair means. At the helm of politics, it was the residents to whom Kashmir initially belonged who suffered endlessly, even losing their lives, families, homes, jobs, peace, and freedom—without ever participating in it. It’s always the people who suffer, bent down, suffocating to death, and even more, for the Titans of violence and politics, the power players.

The power titans don’t care if the entire population of a state is swept away in a matter of minutes. All that matters is who holds the power in the end. They can regrow the population—that’s not an issue for them. All that matters is maintaining the power.

There surely were conflicts, with people working hard to save their country, state, and people. But not all of them can be counted as heroes. After all, we all know how it flares up every time—through the actions of the dark lords of power, who want to continue enjoying their rule, no matter how many bodies they step on, no matter how many people die.

Part II

Explanations & breakdown of the complex themes of ‘Haider’ using various lenses—psychoanalysis, philosophy, political theory, feminism, and psychology – offer a deeper understanding of the characters’ choices and actions.

1. Family Betrayals and Psychoanalysis

Using psychoanalytic theory, we can explore how Haider’s relationships with his family shape his actions. Sigmund Freud’s idea of internal conflict, especially the Oedipus Complex, can be applied to understand Haider’s troubled feelings towards his father and his uncle. The choices they make affect him deeply, and his internal struggles reflect this. His feelings of betrayal, anger, and confusion mirror the subconscious desires and fears that Freud described in family dynamics.

Haider’s mother, Ghazala, also plays a crucial role in this psychoanalytic puzzle. The bond between Haider and his mother can be explored through Carl Jung’s archetypes, especially the ‘nurturing mother’ versus the ‘sacrificial figure.’ Ghazala’s decisions, often shaped by the trauma of loss, affect Haider’s understanding of love, duty, and sacrifice, pushing him into a moral and psychological conflict. This interplay of psychological factors sets the stage for the character’s emotional unraveling.

2. Morality, Duty, and Philosophy

Philosophically, Haider’s father, Dr. Meer, and uncle, Khurram, make choices that challenge ethical boundaries. Kant’s moral philosophy suggests that actions should be guided by universal laws, yet both men act in ways that defy this principle. Dr. Meer’s decision to shelter militants, despite knowing the consequences, can be seen as a lapse in his moral duty. Similarly, Khurram’s betrayal of love and power demonstrates how individuals often justify immoral actions by their own desires.

Jean-Paul Sartre’s existentialist philosophy focuses on individual freedom and responsibility, which applies to Haider’s choices as well. Haider, torn between revenge and justice, is ultimately accountable for his actions, despite his father’s mistakes. In a broader context, these philosophical perspectives reveal that the choices made by these characters are driven not just by love or duty, but by personal interpretation of right and wrong in a war-torn world.

3. The Political Context of Kashmir’s Struggles

The Kashmir conflict serves as a key backdrop for the ethical dilemmas in *Haider*. Drawing from Edward Said’s concept of *Orientalism*, we see how Haider’s journey mirrors the larger struggle for Kashmir’s identity. Dr. Meer’s decision to assist militants, while dangerous, can also be seen as a political act of resistance, rooted in Kashmir’s history of oppression. His choice reflects the desperation of people caught in a politically charged environment, where personal and political lives are intertwined.

Khurram’s betrayal and the family’s destruction can be analyzed through Frantz Fanon’s ideas of postcolonial trauma. In a land marked by conflict, power, and violence, the characters’ decisions reflect not only personal failings but also the larger forces at play. The moral failings of Haider’s father and uncle, influenced by external pressures, demonstrate the complex relationship between individual actions and political turmoil, highlighting the destruction caused by the ongoing conflict.

4. Gender Roles and Women’s Choices

Ghazala’s character offers a powerful exploration of gender dynamics in a patriarchal society. Simone de Beauvoir’s feminist ideas suggest that women, even in oppressive contexts, must navigate societal expectations of self-sacrifice and loyalty. Ghazala’s loyalty to her husband and later her choices in a war-torn world reflect her struggle for agency. Despite being caught in a cycle of loss and duty, she seeks to protect her son, revealing the resilience women often exhibit in these circumstances.

Judith Butler’s theory of gender performativity can also shed light on Ghazala’s role. Her actions, shaped by both cultural expectations and personal grief, reflect how gender roles are imposed upon her. In a society where women’s voices are often silenced, Ghazala’s choices in the face of such loss highlight the complex interplay between personal agency and societal norms. She becomes both a victim of and a resistance to the system, embodying the strength and fragility of women in conflict zones.

5. The Impact of Trauma on Decisions

Haider’s journey is deeply influenced by the trauma he experiences, both personally and vicariously through his family. Judith Herman’s work on trauma shows that such experiences often shape individuals’ decisions in profound ways. Haider’s desire for revenge is a direct result of the loss and betrayal he faces. His psychological breakdown is not just an individual experience but a reflection of the collective trauma of living in a conflict zone.

Bessel van der Kolk’s theory on trauma and the body highlights how unhealed wounds can manifest in one’s actions. Haider’s anger and the violence that follows are a direct reflection of the unresolved trauma he carries. Similarly, the psychological wounds of his father, Dr. Meer, and his uncle, Khurram, influence their choices. Trauma, in this context, does not only affect individuals but ripples through generations, shaping their decisions and moral compass in ways that are often destructive.

Citations:

Freud, Sigmund. The Ego and the Id. Translated by Joan Riviere, W.W. Norton & Company, 1960, pp. 56-59.

Nietzsche, Friedrich. Beyond Good and Evil: Prelude to a Philosophy of the Future. Translated by Walter Kaufmann, Vintage Books, 1966, pp. 118-122.

Sartre, Jean-Paul. Being and Nothingness. Translated by Hazel E. Barnes, Washington Square Press, 1992, pp. 139-142.

Aristotle. Poetics. Translated by S.H. Butcher, Dover Publications, 1997, pp. 12-15.

Peer, Basharat. Curfewed Night: A Frontline Memoir of Life, Love, and War in Kashmir. 1st ed., Random House, 2008, pp. 43-46.