After a long spell of silence, Tabu and Nagarjuna have set tongues wagging yet again. And this time the rumour mills are working over time in Bollywood. Filmy glossies are filled with stories about how the duo’s love story will now be made into a movie. The actors have always maintained that they are just friends.

And Nag’s wife Amala has defended not just her hubby, but also her best friend Tabu, and rubbished such talks. However, none of that will stop a certain filmmaker who sees a potential script in this alleged “triangle”. News is also out that writers are working at breakneck speed to complete this project. The plot will revolve around an actress-wife of a leading hero, who accepts her husband’s relationship with another actress!

Am ajuns întâmplător pe site-ul formaţiei AMALA, dar m-am îndrăgostit de muzica lor, nu am niciun dubiu iubesc muzica lor.
Nu o să copiez informaţii de pe site-ul lor, dacă doriţi să aflaţi mai multe despre AMALA vă trimit să-i vizitaţi la ei acasă.
O să postez doar trei fotografii şi trei melodii preferate.






Sursă foto

© GRAMA

I used to bloody fantasize being Amala! (How’s that for an opening line?)

Just because we had moles in more or less the same position on our respective necks and perhaps due some minor trivial reasons as well, I aspired to become Amala when I ‘become big’. Prior to Amala’s breeze wafting across me enchanting me oh so completely, I’d wanted to become a nurse. My parents were quite embarassed and urged me to say ‘Doctor’ when asked “So.. Naani, what do you want to become when you become big?”. They thought I was some profound interest in medicine or something. From next time on, I made it very clear- “I want to become a nurse because of that white head dress, the writing pad that they always carry and yes, get to play colorful capsules! I know, I could think very holistic-ally and come up with more than one reason for my goals. And lo, Amala came and thwarted such strong ambitions. My nurse dream ceased being nursed any further! Ofcourse, me becoming a sexy Amala-esque nurse did cross my mind.

I was so obsessed with her that I used to enact every scene of hers from this movie called Karpura mullai (my personal favorite of Amala’s movies, then, apart from Agninakshatram i.e. ‘Then’ is operative because I found the movie super dumb recently!) in my room with all doors closed. Am not kidding. I used position myself in front of the bero mirror and scream my lungs out with all the dialogs in a kiddish and atrocious sounding tamil, dance and sing the Amala numbers, jump off the bed symbolizing Amala’s attempt to suicide in the movie and whatever effing not! No, seriously. My starry-eyed dreams didn’t seem so to amma?

Ok, Amala also got lost somewhere when I was growing up, maybe.

*Amala is this actress who ruled Tamil cinema for quite sometime. In my impressionable years, to be precise.

;p lil / L

Aloha Family and Friends,

In regards to Amala and her children.

I am sending this e-mail out because many of you were not able to go to the website. As many of you know we are asking for community support. “Every” donation makes a difference. Please send this to everyone you know that wants to support a mother’s last wish.

www.amalalove.org

Mahalo Nui Loa
Selah and Sacha Manju

După ce săptămâna trecută am inaugurat noua locaţie cu un concert de zile mari, vă oferim şi week-end-ul acesta ocazia de a urmări două concerte inedite.

Seara de vineri va fi deschisă de cei de la TRADE MARK şi va continua cu trupa orădeană CRONIC, trupă care a făcut furori în această vară la Tabăra de Rock organizată la Terasa TABOO, prestaţia lor fiind apreciată de majoritatea celor prezenţi atunci.

Sâmbătă va fi rândul celor de la fEBO SIX să încingă atmosfera pentru concertul timişorenilor de la AMALA, trupă cu vechi state pe scena rock-ului românesc.

Aşadar, ne aşteaptă un nou week-end cu concerte la TABOO ROCK, în noua locaţie din incinta ştrandului (ex. club NOISE). Vă aşteptăm în număr cât mai mare să ne distrăm împreună, iar dacă din varii motive nu puteţi ajunge în acest week-end puteţi să accesaţi programul concertelor din această toamnă aici.

Film: Dayavan (1988)

Language: Hindi

Slide Show Link:

Click Here

Embalagens da linha de cremes orgânicos Amala (da Alemanha), desenvolvidas pelo estúdio americano Liska+Associates.

Via TheDieline.

Film: Mela Thiranthathu Kadhavu (1986)

Language: Tamil

Slide Show Link:

Click Here

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Film: Sathyaa (1988)

Language: Tamil

Slide Show Link:

Click Here

கொல்லப்புடி மாருதி ராவ் தனக்கு பிடித்த தெலுங்கு படங்களை பற்றி இங்கே சொல்கிறார். கொல்லப்புடி தெலுங்கு நடிகர், எழுத்தாளர். சாஹித்ய அகாடெமி விருது எல்லாம் வாங்கி இருக்கிறார். நம்மூர் டெல்லி கணேஷ் மாதிரி stature உள்ள தெலுங்கு நடிகர்.

அவரது லிஸ்டும் என் குறிப்புகளும்:

இவற்றுள் யோகி வேமனா, தேவதாஸ், மல்லேஸ்வரி, விப்ரநாராயணா, மாயாபஜார், லைலா மஜ்னு, சவுகாரு, சங்கராபரணம் போன்றவற்றை க்ளாசிக்குகள் என்று சொல்லலாம். நான் பார்த்தவற்றில் மல்லேஸ்வரி, மாயாபஜார், சங்கராபரணம், ஷிவா ஆகியவற்றை சிபாரிசு செய்வேன். நான் சிபாரிசு செய்யும் மற்ற படங்கள்: குண்டம்மா கதா, மிஸ்ஸம்மா, கீதாஞ்சலி. மாயாபஜார், குண்டம்மா கதா, மிஸ்ஸம்மா ஆகியவற்றை 20 வருஷங்களுக்கு முன் செகந்தராபாதில் தியேட்டர்களில் பார்ப்பது நல்ல அனுபவம் – தியேட்டர் பாதி நிறைந்திருக்கும், பார்ப்பவர்கள் மிகவும் என்ஜாய் செய்து பார்ப்பார்கள். (அதே போல் பழைய ஹிந்தி படங்களை ஹைதராபாத் தியேட்டர்களில் பார்ப்பது நல்ல அனுபவம். பார்ப்பவர்கள் உண்மையில் என்ஜாய் செய்வார்கள். சி.ஐ.டி. படத்தில் வஹீதா ரெஹ்மான் கஹி பே நிகாஹென் கஹி பே நிஷானா என்று பாடிக் கொண்டு வரும்போது தியேட்டர் கூட சேர்ந்து ஆடியது.)

From ancient myths to modern-day events of torture, isolation and neglect, there are instances of children raised in either complete absence or minimal contact with other humans.  Though each instance is tragic and heart breaking, it was these examples that inspired some of the earliest co-rearing studies with apes in human homes.  Obviously, removing a human child from all human contact and raising it in complete isolation would be objectionable at the highest level.  But the inverse, to raise a chimpanzee in a human home, was entirely possible and became the default experiment to explore debates of nature vs. nurture and of the limits of the ape mind.

In “Wolf Children and the Problem of Human Nature,” by Lucien Malson (1972) we are given a comprehensive account of the recorded examples of feral children.  Malson makes note of 53 individual recorded cases from the 14th century all the way up to the 1960’s.  No doubt, some of these cases are dubious and too poorly documented to believed.  But even Linnaeus, in his classic Systema Naturae (1788), notes 16 individual instances and describes that in each case there are two major traits that occur almost universally.  In each case, the children have extreme difficulty standing and walking bipedally and they are entirely mute (aside from perhaps grunts) upon discovery and in some cases remain that way until death.

Malson focuses on 3 well-documented children each with a unique type of rearing, Kaspar of Nuremberg (confinement), Victor of Aveyron (isolation), and Kamala of Midnapore (with animals).

Kaspar Hauser of Nuremberg showed up on the streets one day in 1832.  He was mute and couldn’t walk (according to Malson).  Once he had gained enough vocabulary to communicate, told a tale of having been raised in a windowless room with no contact other than that he found bread and water near his bed each morning.  Stories of his rearing and history are considered false for the most part, but he still remains somewhat of a mystery to this day.  A detailed account of his life was transcribed by a man named Von Feuerbach who was president of the Ansbach Court of Appeals.

Victor of Aveyron (1799) was a child who was apparently abandoned and survived on his own until the age of 12 when he was ‘captured’ and attempts were made to civilize him.  Malson includes in his book the entire translation of the original notes of Jean-Marc-Gaspard Itard who was the doctor that attempted to civilize Victor and get him to realize his humanity.  He never learned to talk more than a couple words, and while he could walk bipedally, it was reported to be more of a gallop and he felt more comfortable running quadrupedally.  Victor was a celebrity because he was being used to test the ideas of the Enlightenment, namely that language and empathy were the deciding features that made man unique.  Victor showed one recorded instance of empathy, but no solid language abilities.

Lastly, Kamala (8 years old) of Midnapore was found with another child, Amala (2 years old), in a wolves’ den in 1920.  All indications are that they were raised by a pack of wolves from very early in their life.  Extensive accounts of their lives after discovery were recorded by Reverend J.A.L. Singh who raised them.  Though Amala never learned language and died very young, Kamala was said to have made some progress.  They say that by the time she was 12 she may have possessed the capabilities of a 2 year old normal child.

Malson uses these three examples because they have fairly extensive first-hand accounts of their lives since discovery, all from seemingly reputable sources (A judge, a doctor and a reverend who have no other documented instances of fraudulence).  Also, they cover the 3 main types of isolation that can lead to Homo ferus- confinement, isolation and living among animals.  Sadly, cases of isolation are still found today.

Why does this matter?  It is examples of feral children that forced thinkers to question that there was an inherent universal ‘humanness’ that we are all born with.  Whether by divine design or genetic predisposition, humans do not come out of the womb with behaviors preset and ready to go.  We aren’t biding our time in infancy until our muscles develop enough so we can play the piano.  We are born open and plastic.  Malson astutely states (excuse his dated sexist terminology) that

“Man’s genetic inheritance is quite formless until it has been given a shape by social forces…Heredity and environment are not two separate things to which human actions are added.  They are not independent variables.  They are rather two poles of a dialectic which, by giving form to a total ‘luminosity’, brings into being the human subject” (1972: 24).

What we see in these instances is not some degeneration into a primal state and it is not examples of mentally handicapped individuals per se.  Rather, these children are extremely fit.  Despite possessing the physiology of a human being (not the most optimal body, mind you), through early experience these children adapted to fit a certain environment.  They were, by all accounts, fairly successful in that many survived in conditions that many of us, who are used to air conditioning and microwaves, would not have.  These were not handicapped individuals, they excelled within their circumstances.  The wolf girls were great at being wolf-like humans.  Kaspar Hauser was great at living in a single windowless room.  I am not making light of their tragedies.  Rather, I am trying to show just how remarkable their survival was.  They were only ‘handicapped’ when placed in a different culture.  In the environments in which they were raised from infancy, any one of us would be the one considered handicapped.  What does this say about ape studies?  What does it say about cognitive experiments as a whole?

If brain imaging would have been available, I think it is perfectly reasonable to assume that scans of the feral children’s brains would show that many of their neuroanatomical features would be different from ours.  Their legs, hips, and backs were all changed due to their locomotion.  Environment plays a role in the expression of the genotype, even in humans.  The feral children were some of our first examples of such plasticity.

Kellogg took the examples of the feral children and used it as justification for co-rearing a chimpanzee with his infant son (I’ll talk about this more in my next post).  The implications of their existence are numerous.  There is no ‘human instinct’ as far as anyone can tell.  Rather, humans are social beings that require a cultural context to become the way we are at present.  It may not be necessary for humans to exist with flat-screen tvs, barbeques, and checkers in order to survive, but we do need a social unit (or culture, depending on far you want to take the term) no matter what shape it takes.

The feral children also showed that language was not an innate human faculty, but rather one that is acquired.  Language requires immersion in a linguistic environment to arise.  When children are not around language in their critical learning period (before 4 years of age it’s supposed) they fail to learn it entirely for the rest of their life.  Without early exposure, it’s impossible to possess language.  Words and associations might be learned, but true symbolic communication can’t be.  True Language cannot be taught, as Jean-Marc-Gaspard Itard and J.A.L. Singh found.

Once this was discovered, the question arose whether or not animals could learn language as we do.  Kellogg started down this path.  It was a logical extension of these findings that because humans are part of a biological evolutionary continuum that these same truths should apply, at the very least, to our closest living relatives, the apes.  We’re all highly social, cultural beings and we share a lot of DNA and physiological structures, even in our brain.  It was worth investigating whether or not apes were simply lacking the early experience (culture) in which to develop into near humanity.  Perhaps they were simply the first feral children.

This was the beginning.  Accounts of feral children opened up a huge can of worms and blurred the lines that had previously been draw between humans and animals.  Next time, I’ll delve into the Donald and Gua Study by the Kelloggs.

For more info see:

Malson, Lucien. 1972. Wolf Children and the Problem of Human Nature.  Monthly Review Press: New York, NY.

Squires, P.C.  1927.  ‘Wolf Children’ of India.  American Journal of Psychology. Vol 38: 313-315

Zingg, Robert M.  1940.  ’Feral Man and Extreme Cases of Isolation’.  American Journal of Psychology. Vol. 53. No.4: 487-517

]]> http://wiivolutionnow.com/2009/04/15/dial-m-for-murder/ Thu, 16 Apr 2009 03:55:28 +0000 Jason Tanner http://wiivolutionnow.com/2009/04/15/dial-m-for-murder/ http://toutpetits.wordpress.com/2009/03/17/victor-l%e2%80%99enfant-cobaye-de-l%e2%80%99aveyron/ Tue, 17 Mar 2009 08:15:39 +0000 toutpetits http://toutpetits.wordpress.com/2009/03/17/victor-l%e2%80%99enfant-cobaye-de-l%e2%80%99aveyron/

Enfant « sauvage », enfant cobaye. : Enfant tentant, tentant la curiosité, suscitant l’intérêt scientifique, pédagogique parce qu’enfant différent, enfant hors normes, enfant a-normal 

Et pourtant, ce Victor-là, adolescent, « vers1800 »
http://www.neccessaire.com/exposition/panneau6big.htm

est loin d’être antipathique, inhumain, « dément et idiot » selon Pinel qui l’avait examiné à la Salpêtrière peu après sa seconde capture. Notez que juste à côté de Victor sur la même image on voit le portrait du futur philosophe Schopenhauer alors âge de 16 ans et qui avait tenu à voir cet enfant sauvage du même âge que lui. Lisez aussi les textes, fort intéressants, en dessous du double portrait.

Mais enfant brusqué, violenté, malmené :
Le film nous montre brièvement cette violence jouée par des acteurs, et en quelques secondes, on passe dans le registre du dessin. Mais cette violence figurée, représentée, qu’on pourrait croire plus supportable, on l’imagine, on la ressent mieux encore : qu’on en juge par cette misérable chose traînée comme un gibier blessé (cf. cette image empruntée au documentaire)

Violence aussi de ce diagnostic du grand Pinel de la Salpêtrière qui affirme  « son absence de tout moyen de communication », qu’il n’exprime « aucune intention », qu’il est « dépourvu de mémoire, de jugement, incapable d’imitation », qu’il « passe de l’apathie au rire sans retenue ni raison », et qu’en conséquence « il doit être rangé parmi les idiots et les déments »
Rangé, terme affreux, d’une violence parfois extrême (en français moderne « être mis au placard » précède de peu le licenciement pour cause d’état dépressif (en fait provoqué) – et on retrouve les enfants « sauvages » de notre époque qui sont des enfants séquestrés, enfermés, des « enfants au placard » ; rangé terme qui classe certes mais surtout qui exclue et condamne.
Je suis sûr qu’au moment des doutes de Jean Itard prenant peur devant cet adolescent devenant adulte, je suis sûr qu’alors cette première étiquette psychiatrique a pesé lourd dans son renoncement à poursuivre ses efforts de socialisation, d’éducation (même si on peut penser qu’ils étaient surtout des efforts pour ramener un dans la norme un être jugé déviant. Car il est certain que ce jeune Jean Itard de 26 ans seulement, pas encore tout à fait médecin – il s’en fallait de deux ans – s’est littéralement pris de passion, mais sans doute pour son projet plus que pour le sujet Victor.

. Capturé, il va s’évader au bout d’une semaine et errer dans les montagnes. Il sera repris pour être entré dans une maison. À Rodez, M. Bonaterre, un botaniste proche des philosophes des lumières, va s’occuper plusieurs mois de Victor. Le ministre Lucien Bonaparte séduit par la théorie du « bon sauvage » de Roussseau,  et la Société de Observatoires de l’Homme demandent que Victor soit amené à Paris où il est confié à l’Institut des sourds-muets (rue Saint-Jacques, où, coïncidence, Françoise Dolto a toujours demeuré – c’est elle qui disait de ses voisins en connaissance de cause : « il n’y a pas plus bruyant que des sourds-muets »).
La Société de Observatoires de l’Homme a été créée pour étudier l’origine de l’homme et les caractères qui le définissent. D’où leur intérêt pour Victor, ce « bon sauvage » de l’Aveyron susceptibles de fournir des révélations sur la nature humaine. D’où l’intérêt du Dr Pinel, spécialiste des maladies mentales à la Salpétrière. Linné, lui, classe les êtres vivants, et parmi eux, l’homme est d’abord rangé dans la catégorie des quadrupèdes, puis des primates. Et « l’homme sauvage » est dans une catégorie à part, juste avant (ou au-dessus ?) de l’homme monstrueux.
Victor est examiné comme un animal par Pinel, on note une longue cicatrice à la gorge, mais qui semble avoir préservé les cordes vocales. On note toutes ses insuffisances, ses incapacités, son absence de tout moyen de communication, n’exprimant ni intention, dépourvu de mémoire, de jugement, incapable d’imitation, passant de l’apathie au rire sans retenue ni raison, il doit être rangé parmi les idiots et les déments. Rien d’étonnant venant d’une sommité de la Salpêtrière… Et bien sûr, Victor se conforme très vite à cette image qu’on a donnée de lui.
Jean Itard, qui travaillait dans l’institut des sourds-muets, décide de « sauver » Victor et de relever le défi de sa réinsertion. « Il me semblait tout à fait possible de soigner et de guérir cet enfant » qui avait passé « au moins six ans dans une parfaite solitude » et même s’il avait reçu une éducation auparavant, il pense que « tout cela se sera effacé de sa mémoire par suite de son isolement. »

« Je demandai donc que le sauvage me soit confié », ce qu’accepte l’Abbé Siccard, responsable de l’Institut des sourds-muets de la rue Saint-Jacques
C’est en 1800. Jean Itard n’a que 26 ans.
Mais pourquoi aurait-on du respect pour cet être d’apparence si peu humaine ?
Ainsi que le dit fort bien Lucienne Strivay, anthropologue :

« De nombreux cas d’enfants sauvage, d’enfants adoptés par des loups notamment, à partit du 14^ème siècle, enfant-loup, enfant-ours, enfant-porc, enfant-mouton… énormément de cas qui sont autant d’histoires singulières. »

« Au moment où on les retrouve, ils paraissent si peu humains, qu’on se demande si on a affaire à un humain au sens plein du terme »
Et très vite, on passe à l’essentiel : sont-ils conformes, normaux au moins dans leur âme ?
« On cherche à savoir s’ils ont une âme, s’ils ont la connaissance de Dieu, s’ils sont capables de faire le signe de croix, s’ils sont capables de se tenir debout. Et la bipédie est un grand enjeu représentatif de l’humanité, car dès Platon on considère que c’est le propre de l’homme que d’être bipède et d’avoir ainsi la vue haut placée et pouvoir tutoyer les idées et l’espace de l’esprit.

On n’a pas plus d’égards pour l’éventuelle personne, pour son esprit, ses pensées, ses sentiments, ce qu’il ressent, éprouve qu’on en aurait pour un être venu d’ailleurs, un mutant, un être irréel, improbable. On est en pleine vérification, contrôle ethnique. On contrôle, on mesure, on apprécie, on classe, sans ménagement aucun.
Tout comme naguère on a testé la conformité aryenne et recherché les tares ethniques dans les traits physiques des suspects de judéité.

L’animalité en nous, la part animale que recèle notre carcasse, faisait sans doute encore plus peur au temps de Victor. D’où ce souci de ramener ces étranges brebis égarées dans le bercail de l’humanité, où on ne bêle pas, on ne grogne pas, non !
On parle, ou si on ne sait pas, si on ne sait plus, il va falloir au plus vite apprendre à parler.

Une parole froide, dévitalisée, déshumanisée.
On est loin de communication mère-enfant qui commence dès avant la naissance et où les vocalisations, les mots donnés, reçus, échangés sont un des vecteurs essentiels de socialisation, d’intégration dans le monde des humains.
Le bébé, lui, a un potentiel, une gamme, un registre prodigieux de vocalisations, et s’il se met progressivement en harmonie avec la langue maternelle, c’est que peu à peu, il privilégie les sons qu’il sent bien plaire à l’entourage, et donc qu’il renonce à quantité de phonèmes de bien d’autres langues. Le tout petit est un polyglotte surdoué qui renonce peu à peu à ses talents polyphoniques.
Parce que la langue maternelle, c’est celle du cœur, des sentiments, de la chaleur relationnelle.
Adopté, un bébé qui ne parle pas encore, va parler en quelques mois la langue d’adoption, à condition d’être suffisamment « mamaïsé », « papaïsé », c’est-à-dire sécurisé par les contacts, la tendresse, et entre autres, le bain langagier où on le plonge affectueusement.
Ainsi le malheureux Victor, qui aurait pu devenir, au moins par la parole Suédois, ou Espagnol, ou Persan (« comment peut-on être Persan ? »), ou même louveteau s’il avait eu la chance –relative- d’avoir été materné comme savent si bien le faire les louves et leurs cousines les chiennes. Mais non, rien, zéro tendresse : on ne l’a vu que « seul et apeuré », cherchant des glands pour s’en nourrir.
Si, pourtant, Victor avant de sombrer, adolescent dans une régression massive après son abandon par Itard, qui a pris peur à la pensée de le voir devenir fort et pensait-il dangereux par ses pulsions sexuelles d’adolescent, avant ce drame qui était peut-être un second abandon, Victor aura tout de même eu le bonheur d’être beaucoup « mamisé » – j’ajoute ce néologisme à la famille -, par Mme Guérin, et quelque peu « papaïsé » par Jean Itard, dont l’erreur a sans doute été d’avoir trop voulu être pédagogue et aussi de trop s’inspirer de Condillac et de son sensualisme.
Comme le conseillait souvent aux mamans Françoise Dolto dans les cas d’enfant difficile : que le papa sorte avec lui, fasse quelque chose avec lui, joue, fabrique, bricole. Alors les échanges, les mots viennent tout naturellement, et le plaisir est en prime. Jean Itard a sans doute bien trop été obsédé par ce but qu’il jugeai prioritaire : apprendre à parler, à lire.
L’échec de Victor a été l’échec douloureux de Jean Itard qui n’a pas pu faire face quand il a vu émerger chez Victor la force des pulsions sexuelles.

Jesuisducéu, onde esse mundo vai parar. Incrivel as m* que as pessoas estão fazendo hoje em dia. Nem do próprio ser humano estamos cuidando mais.

A história é o seguinte:

Madina, uma criança de 3 anos, foi encontrada pelos assistentes sociais de Ufa (Rússia) sendo criada por cães, após ser abandonada em casa pela mãe, alcoólatra, de 23 anos.

A menina só conhece as palavras “sim” e “não”, engatinha como cães e rosna quando alguém se aproxima dela.

Segundo investigações, Anna, a mãe, deixava a filha comendo no chão, disputando a comida com os cachorros, enquanto ela comia á mesa, isso quando não desaparecia para beber pelas ruas.

“A menina é angelical, mas foi privada de amor e carinho, exceto dos cachorros”, contou a assistente social que cuida do caso.”Os cachorros se tornaram os melhores amigos dela e a esquentavam nos dias mais frios”.

O pai da menina desapareceu logo o seu nascimento e a mãe ainda afirma que cuidava bem da filha.

Esse caso me lembrou um que vi no colégio sobre meninas criadas por lobos. Então pesquisei um pouquinho e achei essa história e fotos… bem interessante:

A história delas está contada no livro A árvore do conhecimento, dos biólogos chilenos Humberto Maturana e Francisco Varela. São duas meninas, Kamala e Amala, de uma aldeia bengali, no norte da Índia, criadas por lobos. Quando encontradas tinha oito e cinco anos, não falava, e seus rostos eram pouco expressivos. Apesar de não andar em duas pernas tinham bastante agilidade de quatro. Apreciavam carne crua, tinham hábitos noturnos e repeliam contato humano. Ao ser encontradas gozavam de perfeita saúde mas afastadas dos lobos tiveram uma grande depressão, levando uma delas à morte. Pelo que eu lembro, após uma morrer passou pouco tempo para a outra morrer também, mas essa parte não tenho certeza. Sei mesmo, que uma, com certeza, morreu. Muito triste mas incrivel como se adaptaram e como os costumes são mesmo uma questão de cultura.

Fonte: O Globo

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WATCH SHIVA(1990) – HINDI MOVIE ONLINE

CAST: NAGARJUNA, AMALA, SUBHALEKHA SUDHAKAR, J D CHAKRAVARTHY, RAGHUVARAN, TANIKELLA BHARANI

FULL MOVIE

]]> http://magicgianlu.wordpress.com/2009/01/14/amala/ Wed, 14 Jan 2009 19:38:43 +0000 magicgianlu http://magicgianlu.wordpress.com/2009/01/14/amala/

AMALA!!!!!!!

Ecco a voi l’inno dellra magica inter

WATCH PUSHPAK(1988) MOVIE ONLINE

CAST: Kamal Hassan, Amala, Tinnu Anand.

FULL MOVIE