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ABSTRACT In any traditional art form we see the trio 1. Performing artist 2. Performance Space 3. Audience work together in evolving an aesthetic sense to the regional culture. We shall see this in the art form “Koodiyattam,” which is an amalgamation of Aryan and Dravidian concept of performance. We see the link missing in the contemporary modern performances. Re- invention of design and aesthetics always happens in the field of performance arts, it shall looked by juxtaposing the classical theatre (koodiyattam ) and folk theatre ( Ottan Thullal) In this paper I will discuss koodiyattam and ottan thullal in the context of re-invention of genre, performance, audience, time and space. Through this exploration, I shall try to arrive what re-invention means in the performing arts.as both are regional forms of performance in the same area. It is possible for us to examine the aesthetics of space and performance through these tradition.The role of performance space and audience plays a significant role in the existence of an art form. To analyse a performance we need to look into performance space and the audience connected to it. Keywords: performance, space, classical art form, folk art form, Re-invention .
Granthaalayah Publications and Printers, 2022
Traditional performing arts are one of the important genres of folklore. Historically, since ancient times, the performing arts were used by the people for fulfilling their demands from rituals to entertainment. These forms had played a vital role in the construction of socio-cultural history in India. Interestingly, the ancient Indian society maintained both the folk and classical traditions equally with full enthusiasm. But with the onset of western theatre during colonial period, the traditional arts had been neglected. The almost forgotten traditional forms found new life with the emergence of freedom movements that made use of both traditional and modern forms. In the postindependence scenario, the values of these forms have been reinstated as they are the medium to construct or assert the cultural identity of different communities and the nation. Due to efforts of government of India, IPTA and other independent artistes, the folk-art tradition got revived in performing arts. Taking insights from various secondary sources and referring to the interviews (of the stalwarts of performing arts in India) put in the book Contemporary Indian Theatre of Sangeet Natak Akademi, this paper attempts to understand the process of revaluation and the emergence of new audience along with intellectual support for the folk theatre traditions. This paper also focuses on the various issues that have made impact on the structure and functions of these forms in the past few centuries with the special focus on the present status of folk forms. In doing so, references of the past experimentations and recent ones are made. The folk-art forms and traditions got transformed and to an extent devalued after the coming of cable/satellite television and social media. But this era is marked by some new experimentation in folk art and performing art traditions which is being referred to in this paper.
2018
Folk theatre in Goa like any other region of India is ritualistic in nature. These performances to mention a few like Zagor, Ranmaalem, Kaalo are not performed anywhere and everywhere. There is a special space assigned for their performances traditionally. Maand is a space in most of the villages of Goa which is reserved for social, economic and cultural interactions. Most of the folk theatre performances are carried out in these open spaces. With the advent of technology and an exposure to concretization, the traditional Maands are losing their significance. In the modern times these spaces have been replaced by modern spaces. Another factor leading to the decline of significance of this traditional performance space is the commercialization of the folk theatre forms. This paper tries to trace the journey of traditional space to the modern space, its conflicts and probable solutions, if any, to tackle this hegemony.
"The Theory and Practice of the Performing Arts in Ancient India" , 2020
This essay looks at the evolution of "nrtta" (graceful physical movement), "nrttya" (graceful movement and expressions) and "natya" (acting, dancing, singing) and their close interfaces with sculpture and architecture in ancient India (1500B.C.E--800C.E). According to Kapila Vatsayayan in the "Square and the Circle of the Indian Arts", the fundamental rituals of the Rig Veda were inherently dramatic as they involved movement and the utterance of sonorous sounds. Bharata's "Natyashastra" ( 2 B.C.E- 2 C.E) a prodigious compendium of the various rituals of performance, its techniques and manifestations lays out what he designates as "natyadharmi", a term later picked up and used by theatre director and anthropologist Eugenio Barba to mean the specialized world of an actor's training and performance. It is opposed to "lokdharma" which is the stuff of life from which theatre or "natya" emanates.The essay takes the reader through the nine rasas (quintessential emotions), 49 bhavas (feelings), the sahrdaya (ideal spectator), the various kinds of "abhinaya" or acting (sattvika, vacika, angika, aharya), "vrittis" (mental attitudes) and "pavrittis" (local colour), various kinds of auditoriums, themes of "natya", and most importantly the operation of rasa as aesthetic principle. Abhinavagupta is one of the key theoreticians referred to in this essay. The essay also looks at the development of Bharatnatyam from Bharat Natya, from the 1000 C.E. in the great temples of South India, principally, Tanjore (Brihadeshvara). The court of the Naik rulers of Tanjore in the 16th and 17th centuries, provided strong encouragement to artists, principally dancers, to develop their talents. As E. Krishna Iyer posits in "Rasa and Bhava in Bharat Natya", Kshetrayya, a court poet for the Naik rulers in the 17th century, wrote many beautiful padas (poems, songs) for Bharatnatyam, which performed by the devadasis or the temple dancers, reached great heights of artistic fulfillment during this time. The essay also looks at the evolution of Indian classical music from its origins in the Samagaan (Vedic period) and the music of the Gandharvas, through "Jati" and "Graam" ragas to its final form of fruition in both North and South Indian classical music traditions.
Mahratta Vol I Issue I, 2022
Kashmir is known for its great contribution to Sanskrit literature. Given the scholastic tradition associated with the Nāṭyaśāstra, Kashmir was also one of the significant centres of performing arts. These pieces of exquisite letters contain enormous information about the facets related to the culture of the valley. Kuṭṭanimata, a poem written by Dāmodaraguptain in the late 8th century AD is one of them. The objective of this paper is to understand the performing arts of Kashmir as mirrored in the Kuṭṭanimata.
Cape Comorin Journal, Vol-2, Issue -6, 2020
Gambhira, a folk theatre form of Maldah district of West Bengal is quite old and popular among the mass. The theatre has a prominent context as it is traditionally performed on the last day of the month of Chaitra in the pretext of Gajan, which is a folk festival associated with Shiva worshipping prevalent in West Bengal. The theatre form has its own distinctiveness as it has an episode of 'local news reading' which is rarely found in any other theatre form of Bengal. The local news section enlightens the viewers about the current happening of the locality which mostly media and news channels take as trivial incidents. Another interesting fact about the theatre is its secular approach. Though the theatre is primarily performed in a festival associated with Hindu God but the Muslim community of Bengal also performs in it. The theatre has characters which are Hindu but when Muslim community presents it the character alters immediately. So, due to its social significance even in the present scenario it is gaining enormous popularity which eventually results into the drift of the theatre from its original context to the induced context. The paper tries to trace how a dynamic folk theatre like Gambhira loses its originality for being popular. Moreover, the paper had taken the aid of Richard Schechner's Performance Theory and Theory of Contextualism to study the text, context and settings of Gambhira in the changing scenario. Ultimately while studying the transformation of Gambhira, the paper will contribute to the existing literature on fakelore and performance theory.
The SAGE International Encyclopedia of Music and Culture, 2019
IAR Consortium, 2021
It is a commonplace notion that the folk dramas, originating in village rituals, processions and pageants, are entirely shapeless, that they do not follow any dramatic conventions, that they are without any design or sequence or structural pattern and that they have no presentational principle. However, a close study of this primitive form of drama will show that these open-air/theatreless ritual performances have a structure and follow certain mimetic conventions that make them drama proper. In this article, I have done a close study of the rituals of Danda Jatra, a religious procession of lord Shiva celebrated in the Kalahandi district of Odisha, and have explicated the various theatrical conventions integral to the rituals of this procession, thereby establishing that Danda Jatra is a drama proper.
Kūṭiyāṭṭam, the traditional Sanskrit theatre of Kerala has come to the limelight in recent times with the UNESCO awarding the title ‘Masterpiece of Oral and Intangible Heritage of Humanity’ to it in 2001. Being the only surviving Sanskrit theatre anywhere, it opens up vast possibilities of research in classical theatre .India is fortunate in having a seminal text like the Nāṭyaśāstra which happens to be the only ancient treatise in the world in outlining the a to z of theatre. However, the abstract principles of performance described in the text are often baffling for want of a living theatre. Sanskrit theatre, it is well known, has become extinct in most parts of India from medieval times. However, through Kūṭiyāṭṭam, we can understand the implications of theatrical practices of ancient India to a considerable extent, though it has developed a lot of regional ramifications in the course of its development. It is proposed here to explore what Kūṭiyāṭṭam has to offer us in decoding the theatre language of ancient India. The salient features of the Sanskrit theatre, especially its emotive dimensions, body language, dance orientation and orchestration could be better understood if we could explore the theatrical practices of this unique art.
Indian performing traditions comparising Theatre, Music and Dance have something common in its nature. This article reveals that fact that how they have strengthened each-other during their origin and development through the history. This article cites examples from various periods of our history and show a very deep and eternal relationship between Music and Theatre in Indian and its subcontinent. Although music and drama, both are distinguish art fields with their own different characteristics but still there is a common element in both. Both of them come into performing art tradition. Besides their own specialities and differences they have several common factors which relate them in a very adequate manner. One of the very important factors is their need of an audience. Although, there are several vocalists who says that they sing for themselves but as a whole musical tradition also needs audience to pass on the ambience created by their performances. Theatre is bound to be for spectators. Their thirst for audience is one of the common features they both have but even except this there are several reasons which bound them so well with each other.
HAL (Le Centre pour la Communication Scientifique Directe), 2016
Transcending psychological inhibitions caused by colonial encounter in the comprehension of the past is a daunting task in aesthetic discourses, given the fact that colonial paradigms are difficult to erase and contemporary public spaces of art like Museums, as argued by Edward Said are colonial projects. India's perceptions related to the creation, nature, and evaluation of arts has gone a sea change in the colonial period which created a sort of alienation towards the manifestation of indigenous culture among the colonial subjects. Apart from this, the nature of performance, display, patronage venue, audience and space all underwent far reaching transformations in the process. Leela Gandhi demonstrates that in its reflexive modality, post colonialism holds out the possibility of thinking our way through and out of the historical imbalances and cultural imbalances produced by the colonial encounter.1However, in the retrieval of traditional discourses, distortions are bound to happen when using modern terminology , especially as Aesthetics itself happens to be a non indigenous discipline. Despite these severe methodological constraints, the present paper proposes to explore the relationship between the aesthetic theory formulated by thinkers like Abhinavagupta and praxis related to the creation, experience and evaluation of art forms like the performance arts , painting and sculpture in Precolonial India. The paper will focus on the extant and limitations of the inter relatedness with a view to bring to the fore the tensions involved and the insights they could yield in contemporary attempt to make sense of theory and praxis.Apart from the theoretical works, the sources which are being consulted would comprise self reflexive statements of multi faceted artists like Kalidasa who have occasion to deal with art in its various manifestation in the representation of life. It is hoped that such an exercise will be of some use in the comprehension of tradition and for some sort of self reflexivity in contemporary times especially in addressing issues of identity of Indian art. Needless to say, the paper distances itself from any type of exhortations to 'return to the past' as the present writer feels that tradition in its most creative phase is always dynamic and experimental. Tradition is only one of the resources for the creative spirit.. It is indeed a daunting task to locate the conventional precolonial discourse which could be the exact counterpart of modern aesthetics which would discuss problems related to theory and praxis. Natyasastra , the seminal and iconic text of performing arts of India is virtually an encyclopedia of Indian arts in which the center piece is dramatic performance, but which incidentally discusses allied arts like music and dance. In one way, it is the edifice on which the entire aesthetic thought of India is built. Texts like 1 1 Leela Gandhi, Post Colonial Theory, p.176.
Indigenous Nationalities Studies, Government of Nepal , 2024
The folk performing art is a combine enactment of traditional ritual, culture, art, drama, dance, balled, music, opera as well as many more enactments. Conceptually, this article closely observes enactment of folk performing arts and emotional attachments with community because this folk performing art is not only performed by the performer to fulfill their ritual and ritual goals in the communality but they also performed to create their cultural identity. Consequently, this article aims to concerns finding out the performance studies in this folk performing art with its structural body, significance and paradigm shifting. Firstly, it wants to evoke philosophical enactment inherent in its performance and then explores the performance studies employed to evoke the themes. This article is also based on mix methods including researcher's experience method of performing art from the perspective of performance studies.
Revista Brasileira de Estudos da Presença, 2017
The Dramaturgy of the Body in the Indian Theatre as a Visible Poetry-This article intends to analyze the concept of dṛśya kāvya (visible poetry) from the Indian scenic tradition, as a proposal to a dramaturgy of the body. Starting from the impact that the Asian scenic tradition caused in the European theater in the 20 th century, we will examine some concepts and acting techniques from the Indian classical dance-theater (specially Orissi and Kathakali), which are based in the translation of the word into physical gesture. We also question the relevance of this discussion to a theater seeking to distance itself from a logocentric model, in an intercultural perspective.
This article intends to analyze the concept of dṛśya kāvya (visible poetry) from the Indian scenic tradition, as a proposal to a dramaturgy of the body. Starting from the impact that the Asian scenic tradition caused in the European theater in the 20 th century, we will examine some concepts and acting techniques from the Indian classical dance-theater (specially Orissi and Kathakali), which are based in the translation of the word into physical gesture. We also question the relevance of this discussion to a theater seeking to distance itself from a logocentric model, in an intercultural perspective. Keywords: Actor's Craft. Interculturalism. Indian Classical Dance-Theatre. Kathakali. Orissi.
Life is a long journey of our emotions, sentiments, happiness and grief. Our life hangs between love and joy on one hand and sorrow and pathos on the other. Modern Indian theatre is the real voice of mankind. It comprises not only art, literature, music and dance but also reflects our day to day life. If has a rich treatise since 2000 BC to the 4 th century A.D. the great playwright Bharat Muni pioneered the concept in his writing " Natyashastra ". India has the rich honour to give this treatise to the world. According to the historians Oscar Brockett and Franklin Hildy – " In a theatre rituals typically include elements that entertain or give pleasures, such as costumes and masks as well as skilled performers. As societies grew more complex, these spectacular elements began to be acted out under non-ritualistic conditions. As this occured the first step towards theatre as an autonomous activity were being taken. " (1) All the above said elements are keys to modern Indian theatre. It can easily be traced back to the religions and ritualism of the Aryans. From epic theatre (stories of the Ramayan and the Mahabharat) to the theatre of modern era it is a rich saga of a journey of modern Indian drama and theatre. The earliest form of Indian theatre was the Sanskrit theatre. (2) It gave a divine origin to the Indian theatre contributing it to the Natyaveda created by Lord Brahma. It emerged sometimes between 2 nd century BC and the I century AD and flourished between the I century and the 10 th , which was a period of relative peace in the history of India during with hundreds of plays were written. (03) According to the legends after defeating demons the gods performed their victory in dramatic art. Our rich ancient culture with multi-religions and rituals along with
The Journal of Indian and Asian Studies
Folklores can epitomize the nation as a unifying principle crossing the horizons of regional divisions and subcultures. The connecting factors of folklores among regional and local levels give an understanding of manifold and contextual-based identities. The collective/coalesce of social memory is understood through the folk narratives. There is a cognitive and affective deliberation that structures the manner in which memory is interpreted. These narratives shape and reconstruct “identity” as they consist of a trans-subjective truth value providing ever new understanding of reality. The present research focuses on the Marwari folk Drama The Khyal of Amar Singh Rathoretranslated by Cecil Thomas Ault and folk performing art Khyal that constitutes meanings and symbols. Khyal, a popular folk dramatic art, is especially linked to martial and romantic ballads of Rajputana. It is indicative of the gap between past and present with spontaneity and originality and is seen as a transmissible...
Choice Reviews Online, 1991
Edited and abridged version of the public lecture delivered by Samudra Kajal Saikia, in JNU, Moderated by Sumangala Damodaran, on March 4, 2015, as a part of the Ila Dalmia FICA Research Grant, 2013, entitled as "The Persistence of Memory: Problems in Documenting and Historicizing Contemporary Performance Art in India". A project outcome of "Understanding Performance as Art and Beyond: Multiple Gaze".
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