How to make a music list for a Bollywood dance party

This is a Life Hack Post.

I was at a Bollywood dance party last night. The play list for the dance party had to have a diverse list of songs catering to the different people at the event: Older Aussie-Indians, more authentic Indians, Firangis (Kiwi-Aussies), young Aussie-Indians, young Indians. North Indians (mostly) with a few south Indians.

In a successful Bollywood party people have to sing out the songs and so have to know the songs. Which means as the DJ making the list I had to make a list of song categories to work to. These four categories – (a must) – are: Danceable Film Hits, Item Numbers, Remix of Old (older the better) Songs, & Indi Pop Songs.

  1. Popular Film Songs: Major Hits that can be danced to. Plus songs that are Antakhsari Favourites.
    1. Older Songs – Timeless songs.
    2. Newer Songs –
  2. Item numbers: this had to have a selection of contemporary items numbers, some from the past decades, then a few of the evergreen item numbers – with at least two of them featuring Helen Ji. I had Chaiya Chaiya in this list
  3. Remix list: I made a remix list with songs going back to the 40s ( mere priya Gaye Rangoon).
    1. Really old Songs – 40s to 60s: Mere Piya Gaye Rangoon is an all time favourite to make the party smile.
    2. Not so old – 60s and 70s:
  4. Indi Pop songs: then I had these non film songs – Daler, Sukhbir, Stereonation plus “ludicrous Gujarat Di”.

So this was my list – roughly 70 songs. I was working towards a 3 to 4 hour list. I imagined some of the songs would be played more than once.

FILMI SONGS OLDER

  1. Piya Tu Ab To Aaja
  2. Chura liya hai
  3. Mehbooba Mehbooba
  4. Yeh Mera Dil
  5. Kajra Mohabat Wala
  6. Sharara Sharara
  7. Tanha Tanha
  8. Ek Pal Ka Jeena
  9. Radha Kaise Na Jale
  10. Chunari Chunari
  11. Raat Ko Aaoonga Mein
  12. Taal Se Taal Mila

FILMI SONGS NEW

  1. Mujhko Pehchaanlo Don 2
  2. Aaj Ki Raat Don 2
  3. Dhoom Machale Dhoom
  4. Barso Re
  5. Bhar Do Jholi Meri
  6. Lungi Dance
  7. Why This Kolaveri Di
  8. Selfie Le Le Re
  9. Khwaja Mere Khwaja
  10. Deewani Mastani

ITEM Numbers

  1. Tu Cheez Badi Hai Mast Mast
  2. Choli Ke Peeche Kya Hai
  3. Crazy Kiya Re
  4. Nimbooda Nimbooda
  5. Chaiyya Chaiyya (Alt – Briptu Norman Kamaru)
  6. Kajra Re
  7. Munni Badnaam Hui
  8. Sheila Ki Jawani
  9. Chikni Chameli
  10. Pinga
  11. Radha

REMIX OLD Songs (40s to 60s)

  1. Mere piya gaye rangoon
  2. Leke pehela pehela pyar
  3. Saiyan Dil Mein Aana Re
  4. Hothon Pe Aisi Baat
  5. Mujhe buddha mila gaya
  6. Kabhi aar Kabhi paar
  7. Jadugar Saiyan
  8. Ek pardesi mera dil le geya
  9. Jhumka gira re
  10. Yeh hai reshmi

REMIX OLD Songs (60s to 70s)

  1. Aaj Kal Tere Mere Pyar Ke Charche
  2. Daiya re Daiya chad gayo papi Bichua
  3. Kaanta Laga
  4. Mere Naseeb Mein
  5. Aa Jaane Jaan
  6. Choti Si Umar
  7. Meri beri ke ber mat todo
  8. Hai Hai Yeh Majboori
  9. Dafliwale

Indi POP

  1. Ishq Tera Tadpave – Sukhbir
  2. Lift Karadey – Adnan Saami
  3. Tunak Tunak Tun – Daler Mehndi
  4. Kina Sona Tenu – Nusrat
  5. Made In India – Alisha Chinai
  6. Nashe Di ye Band Botle – Stereonation
  7. Oh Carol – Stereonation
  8. Nachange Saari Raat – Stereonation
  9. Dil le gayee kuri gujarat di – Jasbir Jassi
  10. Aafreen Aafreen – Nusrat
  11. Dama Dam Mast Kalandar – Mika Singh and Yo Yo Honey Singh

This list worked brilliantly. It excited people, made them laugh – made them jump and shake. Try it – pass it on. The categories work – the songs? Well you possibly have your favourites. And you may want to think of who will be at the party.

This below is Malhari – I have to add this to my next list. If you have suggestions to this list please post in the comments section.

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This is for my dear jewish friend

Doing a reading from Urry (Mobilities) I opened with this ‘joke’ – that nails the notion of emplacement.

After months of negotiation, Avraham, a Jewish scholar from Odessa, was granted permission to visit Moscow.
He boarded the train and sat down. At the next stop a young man got on and sat next to him. Avraham looked at the young man and thought,

This fellow doesn’t look like a peasant, and if he isn’t a peasant he probably comes from this area. If he comes from this area, he must be Jewish because this is, after all, a Jewish area. On the other hand, if he is a Jew, where could he be going?
I’m the only one from our area to be allowed to travel to Moscow.
Wait – just outside Moscow there is a little village called Samvet, and you don’t need special permission to go there.
But why would he be going to Samvet? He’s probably going to visit one of the Jewish families there, but how many Jewish families are there in Samvet? Only two – the Bernsteins and the Steinbergs. The Bernsteins are a terrible family, so he must be visiting the Steinbergs.
But why is he going? The Steinbergs have only girls, so maybe he’s their son-in-law. But if he is, then which daughter did he marry?
Sarah married that nice lawyer from Budapest and Esther married a businessman from Zhadomir, so it must be Sarah’s husband. Which means that his name is Alexander Cohen, if I’m not mistaken. But if he comes from Budapest, with all the anti-Semitism they have there, he must have changed his name. What’s the Hungarian equivalent of Cohen? Kovacs. But if he changed his name he must have some special status.
What could it be? A doctorate from the University.

At this point Avraham turns to the young man and said, “How do you do, Dr Kovacs?”
“Very well, thank you, sir” answered the startled passenger. “But how is it that you know my name?”
“Oh,” replied Avraham, “it was obvious”.

Then there is this one. I laughed so much I couldn’t read out the joke. I laughed till my tears flowed freely.

This then was enough for me to post this – and a huge resource of other Jokes from the David Minkoff site.

Sadie tells Maurice, “You’re a schmuck! You always were a schmuck and you always will be a schmuck! You look, act and dress like a schmuck! You’ll be a schmuck until the day you die! And if they ran a world-wide competition for schmucks, you would be the world’s second biggest schmuck!”

“Why only second place?” Maurice asks.

“Because you’re a schmuck!” Sadie screams.

Then this one too is priceless.

Rabbi Rabinovitz  answers his phone.
“Hello?”
“Hello, is this Rabbi Rabinovitz?”
“It is.”
“This is the Inland Revenue. Can you help us?”
“I’ll try.”
“Do you know Sam Cohen?”
“I do.”
“Is he a member of your congregation?”
“He is.”
“Did he donate £10,000 to the synagogue rebuilding fund last year?”
“He will!”

Indeed He will!!

Here is the David Minkoff site – with huge thanks to Kim, domo arigatio!

And of course there is this …

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There are many Ways of Dying

I listened to the last episodes of Andrew Denton’s podcasts – Better off Dead – yesterday. Nitschke was on this episode and I found Andrew’s questions and comments a bit lacking in some crucial dimensions. I felt there was a strong push from Denton to move the conversation to privilege a legal narrative – lets make this legal. Just like it is in Netherlands, Belgium and the US. I appreciate what he is trying to do, I am blown away by what he is doing. Yet death is more than just a physical end of life – and the existential issue surrounding death is merely a category in these pod casts. There is the social dimension to death. It is the death of a social being – relationships, citizen, voice, father, husband. And death can be a social practice – death can be de-medicalized. Will he go there in his podcasts I wonder!

You can follow Andrew Denton’s Pod Casts here.

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And so I being writing.

Its been two years now since my participation in a Health Innovation forum organised by a group of doctors. One issue that we talked about at the event was captured in the title – last 18 months. This is a narrative in the medical profession and within the government where a significant proportion of the health care budget of a country are committed to the last 6 months of a person’s life. Its common to encounter statements such as “50% of healthcare costs are incurred in the last 6 months of life”. Posts such as this point to a rethink underway about the medical paradigm of end of life care. One dimension is certainly economic but there are also efforts focussed upon improved quality of life outcomes.

Following the thread of this narrative leads us into the economic problem and solution scenarios of a sustainable future. The direct extrapolation of current practices leads us to imagine that: People will live longer and more people will have dramatic and complicated hospitals deaths. This will cost the state a lot of money.

The recent announcement by the Australian Federal Government to reimagine chronic care as a portfolio solution or a systemic solution is potentially a step in the right direction and is also aiming to spend money wisely . Such thinking aligns well with the paradigm of patient centered health care and we can imagine that this model will in time make use of current and emerging IT solutions such as Health-kit to manage patient health.

Within the discourse of this territory of last 18 months is the work of Dr Angelo Volandes. The article from a few years ago in the Atlantic offers a great introduction to his alternative approach to end of life care. The following paragraph summarises his project – he wishes to show people that certain medical procedures near the end of life can lead to an undesirable hospital death.

On the very first night of his postgraduate medical internship, when he was working the graveyard shift at a hospital in Philadelphia, he found himself examining a woman dying of cancer. She was a bright woman, a retired English professor, but she seemed bewildered when he asked whether she wanted cardiopulmonary resuscitation if her heart stopped beating. So, on an impulse, he invited her to visit the intensive-care unit. By coincidence, she witnessed a “code blue,” an emergency administration of CPR. “When we got back to the room,” Volandes remembered, “she said, ‘I understood what you told me. I am a professor of English—I understood the words. I just didn’t know what you meant. It’s not what I had imagined. It’s not what I saw on TV.’ ” She decided to go home on hospice. Volandes realized that he could make a stronger, clearer impression on patients by showing them treatments than by trying to describe them.

To achieve his goals Volandes uses Videos. I have watched his videos and they are amazingly instructive. He now has a book out and this video.

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I began writing this piece to journal my work in the area of death and dying. I have been looking at ‘service design’ solutions at the end of life.

In short we are all going to die one day. And from a consumption and service design perspective we will have the ability to choose the kind of death we find appropriate. In this last sentence I have edited out the words desirable and acceptable – both design values. Yes it is possible to speculate that death too can be designed. And their may be consultants who will specialise in this field of practice. We do have the designed funeral. Funeral Celebrants transform the physical remains of the human (person) into an aesthetic experience to make the greiving process and the ceremony of death a commodity for consumption. The socially mediated nature of practices surrounding death have both a traditional and modern dimension.

Society in Australia though still struggles with an acceptable social practice of dying. On ones side are the campaigners who collectivise death as a collective moral discourse. Within this narrative the ‘taking of life’ is illegal. On another side are the campaigners who are attempting to push the discourse towards the individualisation of dying. That it is a singular act of volition and that there ought to be choice and freedom for the practices of taking ones own life. There is this global transformation of the discourse of dying and it is enriching the understanding that people have of their own choices. It is possible in the future we will look back at this moment in history for its challenge to society to elevate the discourse surrounding death. Its possible we will fail. Its possible the scare mongers win out.

It did not have to be this way.

The taking of ones own life is a supreme act, a pure act and historically even heroic act of the brave. This beautiful piece about Mishima signposts the social practice of taking ones life.

Mishima spoke increasingly of death and lamented the absence in modern times of “great causes” to die for. In his 1970 interview, he described the samurai notion of killing oneself as “brave harakiri,” in contrast to the Western view of suicide as “defeatist.” However, while he was exhorting the young soldiers to rise up against the established order, Mishima was booed and jeered with shouts of “Get down,” and “Go home.” Many Westerners might therefore regard his bloody deed as “defeatist suicide.” Whether the coup attempt was merely a pretext for killing himself is unclear. There is no doubt that it was planned, since he had prepared jisei no ku (traditional death poems) well in advance and made provision for his wife and children. However, did he really believe the soldiers would rally to his call? What is clear, though, is that Mishima considered his act “brave harakiri,” a fitting end for a proud samurai. “Harakiri makes you win,” he pronounced.

To be continued …

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