Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
2019, University of North Bengal
In an age where academic curriculum has essentially pushed theatre studies into 'postscript', and the cultural 'space' of making and watching theatre has been largely usurped by the immense popularity of television and 'mainstream' cinemas, it is important to understand why theatre still remains a 'space' to be reckoned as one's 'own'. And to argue for a 'theatre' of 'their own' for the Indian women playwrights (and directors), it is important to explore the possibilities that modern Indian theatre can provide as an instrument of subjective as well as social/ political/ cultural articulations and at the same time analyse the course of Indian theatre which gradually underwent broadening of thematic and dramaturgic scope in order to accommodate the independent voices of the women playwrights and directors. When women playwrights and directors are brought into 'perspective', the social politics concerning women loom large. Though we come across women playwrights like Swarna Kumari Devi, Anurupa Devi or Bimala Sundari Devi in the pre-independence colonial period, it is only from the 1970s onwards that we find a significant population of Indian women playwrights and directors regularly participating in the process of 'theatre making'. Sushma
IOSR Journal of Humanities and Social Science, 2014
That every individual is a performer in one way or the other, has preserved theatre from the threats of extinction and initiated its consistent progress. Theatre acts on a given moment and speaks directly to the audience; hence it has proved to be an effective medium of expression. Theatre has been among many other things propagandist, interventionist and also liberating. But it has also been criticized for not holding enough space for women to express themselves. The present paper addresses this issue in the light of Indian theatre, which has a long tradition but for the most of time remained a male preserve. It makes an incisive reading of the feminist theatre and goes on to critically look at the evolution of 'womanist dramaturgy' in the Indian context, in opposition to not just the male tradition but also the western feminist theatre. Exploring through the aesthetics put forward by the Indian women playwrights and directors, the paper tries to find or create a theatre of their own for the Indian women theatre practitioners, which ceases to be just a theatre of protest and ultimately establishes itself as a theatre of emancipation and of identity.
Bharatiya Prajna: an Interdisciplinary Journal of Indian Studies, 2016
Playwriting is a mixture of site, history, representation and audiences within the context of ideology. It tries to establish relationship between the reader and the text. "Playwriting, which is an intricate and complex interweave with site, history, representation and audience as well as conventions of realism, narrative and stage practice, emerges as a crucial arena of exploration for contemporary feminism, providing insights into the politics of writing and the possible basis for a feminist theory of reception"(Forte, 1996, p. 19). The 'fact of power' accounts for much of the lack of appreciation of women's texts; until there is an appreciable change in power structure, it is unlikely that women's fictional accounts of their lives lying in drawing rooms, the parlour, the nursery, the kitchen, the laundry will have the force to induce masculine jouissance (1996, p. 28). Men's traditional disregard for women's writing and women's mode of existence is caused due to the reality of male power.
Indian writers have written excellent prose, composed poems and written in English for more than a century, but it was not earlier than the thirties and forties that a suitable and systematic attempt was made to view their output as an independent literature and not a mere part of Anglo-Indian literature. It is, however, only after Independence that the volume of Indian writing in English has gone up considerably, and the need for its critical evaluation has become more urgent than ever before. When it comes to the early form of theatre, it featured various kinds of performances, often in the narrative form with singing, dancing, and reciting. The first significant contribution to Indian theatre was made by Bharata Muni, who authored the thirty-six books of "The Natyashastra". It is a theoretical description of theatrical performance, elucidating its style and motion. While the amateur movement gave way to the drama school theatre, towards the turn of the century, some existing active troupes turned into semi-professional drama schools with the help of amateurs. They continued to keep the theatre scene operative. Prayoga Ranga (Bangalore), Lokadharmi (Kochi) and Sopanam (Trivandrum) are examples of this trend. This article attempts to encapsulate the evolutional of Indian literary landscape with special emphasis on the evolution and growth of theatre and women playwrights. Traditionally women have never had, nor were allowed a voice of their own. "Because a woman has patience, she is not allowed to speak; And she never learns the words" is said by the narrator in the play Mangalam by Poile Sengupta. One of the major concerns of this study is to analyse a new trend in theatre-the Theatre of Protest and showcase its relevance in the plays of Poile Sengupta, one of the foremost contemporary Indian playwrights.
This study addresses a number of Indian feminist plays (both by men and women) that were written and performed in the last century and early years in this century. The paper focus specifically on Indian theatre because of its long established theatre tradition that goes back to 1 st century B.C. Ironically in such a country there were hardly any women dramatist to speak of before 19 th century. At the core, the belief of a Feminist theatre is in the efficacy of theatre as a tool for conscientization, for critiquing social disparities and for self exploration and expression. Feminist theatre is a source of empowerment; it enables women to speak out. It is at the intersection of art, activism and social relevance and sees theatre as an instrument of real change in women's lives. It is an exploration of women's own unique idiom, their own form, their language and ways of communication. It is a challenge to the established notions of theatre.
ISSN 2319-5339 IISUniv.J.A. Vol.3(1), 1-11 (2014), 2014
Contemporary Indian English Poetry and Drama: Changing Canons and Responses Front Cover Arnab Kumar Sinha, Sajalkumar Bhattacharya, Himadri Lahiri Cambridge Scholars Publishing, 29-Jul-2019, 2019
Contemporary Indian English Poetry and Drama: Changing Canons and Responses edited by Arnab Kumar Sinha, Sajalkumar Bhattacharya, Himadri Lahiri
Encyclopedia of Women and Islamic Cultures, 2007
This is a short encyclopedia article surveying the role of women in South Asian theatre history. It highlights theatrical development and gender issues in Indo-Muslim society.
Theatre Research International, 2012
Review of "Theatre in Colonial India: Play-House of Power. Edited by Lata Singh. New Delhi: Oxford University Press, 2009 and Performing women, Performing womanhood: Theatre, Politics and Dissent in North India by Nandi Bhatia. New Delhi: Oxford University Press, 2010.
Samyukta: A Journal of Women's Studies, 2016
Widely known among Indian theatre forms for its historical inclusion of female performers, the Kutiyattam theatre complex of Kerala encompasses three related performance forms – Kutiyattam, the enactment of Sanskrit drama with multiple actors and actresses; Chakyar Koothu, men’s solo verbal performance; and Nangiar Koothu, women’s solo acting performance. While women were nearly erased from the Kutiyattam stage through a variety of techniques over time, the postcolonial period has seen a dramatic revival of both Nangiar Koothu and women’s roles onstage in Kutiyattam, reflecting a wider democratization of the art in terms of both performers’ bodies and performance spaces. This article considers the contemporary performance by professional Kutiyattam actresses of both Nangiar Koothu and Kutiyattam. While the two forms belong to a single overarching performance complex, they are remarkably different in terms of women’s performance. Drawing from nearly two years of ethnographic research among the Kutiyattam community in Kerala from 2008-10, it highlights the perspectives of actresses themselves. In examining whether actresses prefer performing Kutiyattam or Nangiar Koothu and why, the article explores questions of gender and creative agency in women’s contemporary Kutiyattam performance.
Literature, Language, and the Classroom, 2021
Amongst the many abiding oddities of the English academia in India is a strange inability or aversion to practice. Though many of us teach—and love—drama, only very few are able to transition from the happy amateurism of collegiate theatre into the more demanding realms of commercial and street theatre. Anuradha Marwah is one of those increasingly rare English professors who have been able to do so. As much a novelist as a theatre practitioner, Marwah’s brand of socially committed, left-feminist theatre poses many challenging questions for the nature and direction of theatre pedagogy and practice in and outside the English literary academia in India. Anubhav Pradhan and Sonali Jain discuss theatre, feminism, and society with Marwah in a wide-ranging conversation.
Asian Theatre Journal, 2011
Comparative Studies of South Asia, Africa and the Middle East, 2006
When speaking and writing about their theatrical practice, many women working in modern Indian theatre reject the terminology and teleology of what they see as neoliberal feminism. Taking my cue from the thoughts and writings of the most well-known female directors, actors, and playwrights of post-independence Indian theatre, I argue that theatrical performance in modern India offers a unique vehicle for agency, authorship, and engaging with the challenging task of creating a discourse of women and women's rights. Significantly, this discourse is formulated around the decolonial notion of not-feminism, rejecting Western feminism and in the very action of rejection creating its own space of future-oriented aesthetic articulation. K. Frances Lieder is a PhD candidate in interdisciplinary theatre studies at the University of Wisconsin, Madison. Her current research interests include the ethics of witnessing and the role(s) of violence in performances in " the Global South, " political performance in public spaces, and the performance of gender in popular culture in South Asia. Her most recent performance credits include directing a staged reading of Harvest and a site-specific performance of Lights Out, both by Manjula Padmanabhan. This paper proposes a theory of " not-feminism, " which emerges from analyzing contemporary Indian women artists' discussions of the theatre they are making. Not-feminism is exactly what it looks like, a theory that takes as its starting place the negation of the term " femi-nism, " but refuses to put a concrete term in its place. I trace this negation using discourse analysis to focus on how and why these women create theatre that they explicitly describe as not a feminist practice (not-feminism). This paper does not evaluate the success or failure of their attempts; its starting point is a primary tenet of a theory of the
ACME: an international e-journal for critical …, 2002
A bstr act T his e ssay explore s the inte rse ctions be twe en pe rf ormanc e, ma te ria lity, a nd mar ginaliz e d women's struggles by de lving into the me anings of public a nd pr ivate , and the nua nc e d and var ied me anings of gende r ed r e sista nc e. Foc using on thre e ver y dif fe r ent kinds of the atric al pe rf or mance s by w omen in N orth I ndia , I a na lyz e how e ac h per f or ma nce a ppropriate s, c omplic ates, or r einf orc es the inter w oven pa tr iar cha l conce pts of public a nd priva te on the one ha nd, a nd f e mininity a nd ma sc ulinity on the other . In so doing, I also c onsider how both spa ce a nd kinship ar e str ate gica lly de ploye d in these per f or ma nce s, and the diff er e nt me anings of re sista nc e a nd fe minist politics e mbe dde d and implie d in ea c h per for ma nc e . I argue that a focus on these processes allows us to grapple with the ways in which gendered materialities -shaped by class, caste, and geographical locationbecome central to the articulation of politics. This framework opens up new "spaces" to examine how multiple publics are constituted and reconfigured in terms of their sociopolitical identities and provisional alliances in and through publicization/privatization struggles, without essentializing or fixing the meanings of either public or private or of the spaces in which public/private acts are enacted.
Published in: Aspects of the Female in Indian Culture. Proceedings of the Symposium in Marburg, Germany, July 7–8, 2000. Edited by Ulrike Roesler and Jayandra Soni. Marburg: Indicat et Tibetica Verlag 2004 (Indica et Tibetica. 44), pp. 119–130.
Asian Theatre Journal, 2022
Journal of Contemporary Poetics
This study illustrates the representation of performing women as the cultural or societal Other in India before and after independence. It focuses on disciplining the female body while also addressing the shifts in ideologies pertaining to its representation on stage. This study examines how “social identities are signaled, formed, and negotiated through bodily movement” (Desmond 29) bringing into discussion the inclusions and exclusions of the performing women within the social fabric. It focuses on plays and films that interrogate the shifting identities of such women during and after colonial rule through feminist perspectives. In doing so, I also examine the images of women as portrayed in Rabindranath Tagore’s Natir Puja, Tripurari Sharma’s A Tale from the Year 1857: Azizun Nisa, and Kamal Amrohi’s legendary film, Pakeezah to explore whether the female protagonists under discussion resist or reinforce dominant conceptions of gender. I further investigate whether the female prot...
2015
This dissertation analyzes Pakistani and Indian plays that illustrate the nexus of power relations that operate in Pakistan and India to disempower women and the way women resist by creating dialogic spaces or fissures in the exploitative system. I have selected plays by Ajoka Theater in Pakistan and plays dealing with the similar thematic concerns by notable Indian playwrights to explore common grounds and points of departure. I have chosen four images of women depicting diverse modes of oppression associated with women’s bodies that are dealt with in these plays. Chapter 1 will examine Barri/The Acquittal by Ajoka theater, and Mother of 1084 by Mahaswata Devi, depicting women as victims of state violence during their incarceration. While chapter 2 underscores the issue of women trafficking and commodification of their bodies as a form of modern day slavery. I argue that women’s bodies are harnessed and controlled by patriarchal forces that coalesce with capitalist system. When the...
2017
INTRODUCTION: 'Marginality' coined from the term 'marginal' is considered to comprehend the different aspects of influence governed by authority, dominance and supremacy in the post-colonial period. Marginality exits in terms of perspectives: thus financially or ethnically cornered people are marginal. Similarly rural folks are marginal to urban people, whereas women are marginal in a male dominated society. In this era of digital globalization, theatre has been reduced to a marginal sphere in the face of electronic media, soaps, serials and films. Again, since Kolkata is considered to be the epitome of Bengali culture and heritage, then Malda would definitely be a marginalized area. Thus discussing about theatre of Malda district would be discussing about a 'marginal art' from a 'marginal boundary'. Jacques Derrida makes an interesting observation with regard to writing: "…writing is dangerous from the moment that representation their claims to be presence and the sign of the thing itself. And there is a fatal necessity, inscribed in the very functioning of the sign, that the substitute make one forget the vicariousness of its own function and make itself pass for the plentitude of a speech whose deficiency and infirmity it nevertheless only supplements. … 'The sign is always the supplement of the thing itself.' (1976, 144-145)" 1 2. MATERIALS AND METHODS: Whenever there is a discussion about the history of Bengali theatre, the discussion always restricts to the theatres happening in and around Kolkata. The theatres, the playwrights and their works happening in the different other districts of Bengal go largely unnoticed. Even though this plays portray the socio-cultural 'revolution' of the local areas but the witness to such revolutions remain largely 'marginalised' as the spectators who are a witness to this movement are also representatives of the same marginal areas. Hence, being residents of the district of Malda, we find it absolutely necessary to portray these suppressed marginal voices from the district and try to find the contributions that the playwrights of this district have made towards the history of theatre in Bengal. Through our research and field study, we have so far come across seventy six plays. In this paper we will restrict our discussion to the contemporary plays and try to focus on the following key areas: A) The dramatic tendency of the playwrights of the district. B) The influence of the contemporary social movement on the playwright. C) The influence of folk-culture on the playwright.
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.