Kathak & Bharatnatyam
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How Modern India Reinvented Classical Dance
ESSAY espite considerable material progress, they have had to dispense with many aspects of the the world still views India as an glorious tradition that had been built up over several ancient land steeped in spirituality, centuries. The arrival of the Western proscenium stage with a culture that stretches back to in India and the setting up of modern auditoria altered a hoary, unfathomable past. Indians, the landscape of the performing arts so radically that too, subscribe to this glorification of all forms had to revamp their presentation protocols to its timelessness and have been encouraged, especially survive. The stone or tiled floor of temples and palaces Din the last few years, to take an obsessive pride in this was, for instance, replaced by the wooden floor of tryst with eternity. Thus, we can hardly be faulted in the proscenium stage, and those that had an element subscribing to very marketable propositions, like the of cushioning gave an ‘extra bounce’, which dancers one that claims our classical dance forms represent learnt to utilise. Dancers also had to reorient their steps an unbroken tradition for several millennia and all of and postures as their audience was no more seated all them go back to the venerable sage, Bharata Muni, who around them, as in temples or palaces of the past, but in composed Natyashastra. No one, however, is sure when front, in much larger numbers than ever before. Similarly, he lived or wrote this treatise on dance and theatre. while microphones and better acoustics management, Estimates range from 500 BC to 500 AD, which is a coupled with new lighting technologies, did help rather long stretch of time, though pragmatists often classical music and dance a lot, they also demanded re- settle for a shorter time band, 200 BC to 200 AD. -
Odissi Dance
ORISSA REFERENCE ANNUAL - 2005 ODISSI DANCE Photo Courtesy : Introduction : KNM Foundation, BBSR Odissi dance got its recognition as a classical dance, after Bharat Natyam, Kathak & Kathakali in the year 1958, although it had a glorious past. The temple like Konark have kept alive this ancient forms of dance in the stone-carved damsels with their unique lusture, posture and gesture. In the temple of Lord Jagannath it is the devadasis, who were performing this dance regularly before Lord Jagannath, the Lord of the Universe. After the introduction of the Gita Govinda, the love theme of Lordess Radha and Lord Krishna, the devadasis performed abhinaya with different Bhavas & Rasas. The Gotipua system of dance was performed by young boys dressed as girls. During the period of Ray Ramananda, the Governor of Raj Mahendri the Gotipua style was kept alive and attained popularity. The different items of the Odissi dance style are Mangalacharan, Batu Nrutya or Sthayi Nrutya, Pallavi, Abhinaya & Mokhya. Starting from Mangalacharan, it ends in Mokhya. The songs are based upon the writings of poets who adored Lordess Radha and Krishna, as their ISTHADEVA & DEVIS, above all KRUSHNA LILA or ŎRASALILAŏ are Banamali, Upendra Bhanja, Kabi Surya Baladev Rath, Gopal Krishna, Jayadev & Vidagdha Kavi Abhimanyu Samant Singhar. ODISSI DANCE RECOGNISED AS ONE OF THE CLASSICAL DANCE FORM Press Comments :±08-04-58 STATESMAN őIt was fit occasion for Mrs. Indrani Rehman to dance on the very day on which the Sangeet Natak Akademy officially recognised Orissi dancing -
Classical Dances Have Drawn Sustenance
Performing Art 1 Classic Dances 4 Bharatnatyam Dance 8 Kathakali Dance 12 Kathak Dance 18 Manipuri 21 Lai Haraoba 22 Radha and Krishna 23 Pung Cholam 23 Kartal Cholam 23 Thang-Ta 24 Musicians 24 Odissi 25 Kuchipudi 30 Sattriya 34 Performing Art In India, various facets of performing arts are all pervading bringing colour and joy to numerous festivals and ceremonies, and reaffirming the faith of the people in their heritage. These facets have been responsible for sustaining the long continuities of ancient traditions. They are the link between the past and the present. It thus exemplifies the complex, organic interaction of all aspects of life implicit in all tribal and folk art forms; art is not seen as something apart from life, a mere ornamentation or entertainment, but as an intrinsic part of it. Page !1 of !36 Pre-historic Cave painting, Bhimbetka, Madhya Pradesh Under the patronage of Kings and rulers, skilled artisans and entertainers were encouraged to specialize and to refine their skills to greater levels of perfection and sophistication. Gradually, the classical forms of Art evolved for the glory of temple and palace, reaching their zenith around India around 2nd C.E. onwards and under the powerful Gupta empire, when canons of perfection were laid down in detailed treatise - the Natyashastra and the Kamasutra - which are still followed to this day. Through the ages, rival kings and nawabs vied with each other to attract the most renowned artists and performers to their courts. While the classical arts thus became distinct from their folk roots, they were never totally alienated from them, even today there continues a mutually enriching dialogue between tribal and folk forms on the one hand, and classical art on the other; the latter continues to be invigorated by fresh folk forms, while providing them with new thematic content in return. -
June 2017.Pmd
Torch Bearers Padma Sharma: CONTENTSCONTENTS An Exceptional Guru Cover 10 18 Story Rays of Kumari Kamala: 34 Hope A True Inspiration Dr Dwaram Tyagaraj: A Musician with a Big Heart Cultural Beyond RaysBulletin of Hope Borders The Thread of • Expressions34 of Continuity06 Love by Sri Krishna - Viraha Reviews • Jai Ho Russia! Reports • 4th Debadhara 52 Dance Festival • 5 Art Forms under One Roof 58 • 'Bodhisattva' steals the show • Resonating Naatya Tarang • Promoting Unity, Peace and Indian Culture • Tyagaraja's In Sight 250th Jayanthi • Simhapuri Dance Festival: A Celebrations Classical Feast • Odissi Workshop with Guru Debi Basu 42 64 • The Art of Journalistic Writing Tributes Beacons of light Frozen Mandakini Trivedi: -in-Time An Artiste Rooted in 63 Yogic Principles 28 61 ‘The Dance India’- a monthly cultural magazine in "If the art is poor, English is our humble attempt to capture the spirit and culture of art in all its diversity. the nation is sick." Editor-in-Chief International Coordinators BR Vikram Kumar Haimanti Basu, Tennessee Executive Editor Mallika Jayanti, Nebrasaka Paul Spurgeon Nicodemus Associate Editor Coordinators RMK Sharma (News, Advertisements & Subscriptions) Editorial Advisor Sai Venkatesh, Karnataka B Ratan Raju Kashmira Trivedi, Thane Alaknanda, Noida Contributions by Lakshmi Thomas, Chennai Padma Shri Sunil Kothari (Cultural Critic) Parinithi Gopal, Sagar Avinash Pasricha (Photographer) PSB Nambiar Sooryavamsham, Kerala Administration Manager Anurekha Gosh, Kolkata KV Lakshmi GV Chari, New Delhi Dr. Kshithija Barve, Goa and Kolhapur Circulation Manager V Srinivas Technical Advise and Graphic Design Communications Incharge K Bhanuji Rao Articles may be submitted for possible publication in the magazine in the following manner. -
Final Senior Fellowship Report
FINAL SENIOR FELLOWSHIP REPORT NAME OF THE FIELD: DANCE AND DANCE MUSIC SUB FIELD: MANIPURI FILE NO : CCRT/SF – 3/106/2015 A COMPARATIVE STUDY OF TWO VAISHNAVISM INFLUENCED CLASSICAL DANCE FORM, SATRIYA AND MANIPURI, FROM THE NORTH EAST INDIA NAME : REKHA TALUKDAR KALITA VILL – SARPARA. PO – SARPARA. PS- PALASBARI (MIRZA) DIST – KAMRUP (ASSAM) PIN NO _ 781122 MOBILE NO – 9854491051 0 HISTORY OF SATRIYA AND MANIPURI DANCE Satrya Dance: To know the history of Satriya dance firstly we have to mention that it is a unique and completely self creation of the great Guru Mahapurusha Shri Shankardeva. Shri Shankardeva was a polymath, a saint, scholar, great poet, play Wright, social-religious reformer and a figure of importance in cultural and religious history of Assam and India. In the 15th and 16th century, the founder of Nava Vaishnavism Mahapurusha Shri Shankardeva created the beautiful dance form which is used in the act called the Ankiya Bhaona. 1 Today it is recognised as a prime Indian classical dance like the Bharatnatyam, Odishi, and Kathak etc. According to the Natya Shastra, and Abhinaya Darpan it is found that before Shankardeva's time i.e. in the 2nd century BC. Some traditional dances were performed in ancient Assam. Again in the Kalika Purana, which was written in the 11th century, we found that in that time also there were uses of songs, musical instruments and dance along with Mudras of 108 types. Those Mudras are used in the Ojha Pali dance and Satriya dance later as the “Nritya“ and “Nritya hasta”. Besides, we found proof that in the temples of ancient Assam, there were use of “Nati” and “Devadashi Nritya” to please God. -
Paper on Expression of Advaita Vedanta Through Classical Music
Paper on Expression of Advaita Vedanta through Classical Music Advaitic kritis composed by Swami Dayānanda Saraswati (1930 - 2015) of Arsha Vidya Gurukulam -By Sonali Ambasankar Rarely will there be any person who has not heard of the kriti Bho Śambho Śiva Śambho Svayambho. Composed and written by Pujya Swami Dayānanda Saraswati (1930 - 2015), who established the Arsha Vidya Gurukulam, it is an immensely melodious and a much popular composition on Lord Śiva. So much is the popularity, that the song is sung by many a singer without even knowing the composer and the writer of these wonderful lyrics. It probably reflects the greatness of Swami Dayānanda ji as a teacher, where he wants the teaching to be remembered over the teacher, the song to be remembered over the composer. Swamiji composed many such Sanskrit kritis, in praise of different devatas. 19 kritis to be precise to be sung upon Gaṇapati, Someśvara, Śāradādevi, Mi̇̄nākśi, Ṣaṇmukham, Rāma, Govinda, Dakshināmurty, ĀdiŚankara and even on our dearest Bhāratavarsha. The last of his compositions was on Devi Jñāneśwari, in praise of the Veda, our Śruti māta. Across all his kritis, Swamiji has beautifully woven together Saguna and Nirguna Brahman. At first glance, these might appear as simple compositions like many others, sung as praises on different deities. But taking a closer look reveals a lot more. In the Bhagavad Gitā, Chapter 7, verse 16, Bhagavān Krṣṇā talks about the 4 bhaktas - ārta, arthārthi, jijñāsu and the jnāni. Each type of bhakta is seeking or connecting with Bhagavān through his own understanding of Bhagavān. ĀdiŚankara in his bhāsya on the Gitā says चतुवधाः चतुःकाराः भजते सेवंते मां जनाः सुकृतनः पुयकमाणः हे अजुन । आतः आतपरगृहतः तकरयारोगादना अभभूतः आपनः, िजासुः भगववं ातुमछत यः, अथाथ धनकामः, ानी वणोः तववच हे भरतषभ ॥ ७.१६ ॥ Swami Dayānandaji's compositions connect with each of these 4 types of bhaktas to his personal understanding of Bhagavān. -
Common Service Center List
CSC Profile Details Report as on 15-07-2015 SNo CSC ID District Name Block Name Village/CSC name Pincode Location VLE Name Address Line 1 Address Line 2 Address Line 3 E-mail Id Contact No 1 CG010100101 Durg Balod Karahibhadar 491227 Karahibhadar LALIT KUMAR SAHU vill post Karahibhadar block dist balod chhattisgarh [email protected] 8827309989 VILL & POST : NIPANI ,TAH : 2 CG010100102 Durg Balod Nipani 491227 Nipani MURLIDHAR C/O RAHUL COMUNICATION BALOD DISTRICT BALOD [email protected] 9424137413 3 CG010100103 Durg Balod Baghmara 491226 Baghmara KESHAL KUMAR SAHU Baghmara BLOCK-BALOD DURG C.G. [email protected] 9406116499 VILL & POST : JAGANNATHPUR ,TAH : 4 CG010100105 Durg Balod JAGANNATHPUR 491226 JAGANNATHPUR HEMANT KUMAR THAKUR JAGANNATHPUR C/O NIKHIL COMPUTER BALOD [email protected] 9479051538 5 CG010100106 Durg Balod Jhalmala 491226 Jhalmala SMT PRITI DESHMUKH VILL & POST : JHALMALA TAH : BALOD DIST:BALOD [email protected] 9406208255 6 CG010100107 Durg Balod LATABOD LATABOD DEKESHWAR PRASAD SAHU LATABOD [email protected] 9301172853 7 CG010100108 Durg Balod Piparchhedi 491226 PIPERCHEDI REKHA SAO Piparchhedi Block: Balod District:Balod [email protected] 9907125793 VILL & POST : JAGANNATHPUR JAGANNATHPUR.CSC@AISEC 8 CG010100109 Durg Balod SANKARAJ 491226 SANKARAJ HEMANT KUMAR THAKUR C/O NIKHIL COMPUTER ,TAH : BALOD DIST: BALOD TCSC.COM 9893483408 9 CG010100110 Durg Balod Bhediya Nawagaon 491226 Bhediya Nawagaon HULSI SAHU VILL & POST : BHEDIYA NAWAGAON BLOCK : BALOD DIST:BALOD [email protected] 9179037807 10 CG010100111 -
Prof. (Dr.) I. D. Tiwari SELF–ASSESSMENT
Prof. (Dr.) I. D. Tiwari SELF–ASSESSMENT OFFICE: Professor, Department of English Guru Ghasidas University Bilaspur C. G. [email protected] MOB: 9755635555 SYNOPSIS OF PROFESSIONAL EXPERIENCE Engaged in teaching for the past 27 years, and serving as Head of the Department since March 23, 1992. At present working as Professor and Head Department of English, Coordinator Functional English, Dean Student Welfare Indira Kala Sangeet Vishwavidyalaya, Khairagarh, C.G. Was awarded Ph. D from the Institute of Advance Studies, Meerut University (Now Ch. Charan Singh University), Meerut for the thesis, “John Ernest Steinbeck’s Heroes.” Research experience – 06 Ph. D. awarded, 01 Submitted & o4 registered. Areas of special interest are Indian writing in English; Gandhi Literature; Culture Studies. Published 06 books, about 20 articles, 05 book reviews. Editor Literary Discourses (ISSN No-0976 2035) Organized 02 National and one International Conference 1 Delivered several lectures at the other departments of the university itself and at other colleges and Universities. 23 conference presentations of which 02 are International and the rest National. Talk on All India Radio, Raipur on Freedom Movement of India in Indian Fiction. Served as Member of: Academic Council, Standing Committee of the Academic Council, Executive Council, University Court, Research Committee, Equivalence- Committee, NAAC Committee, Draft Committee, Library Committee, Advisory Committee of Adult Education of Indira Kala Sangeet Vishwavidyalaya, Khairagarh. Worked as a member of the Ordinance Committee (Research Ordinance 60 of I.K.S.V., Khairagarh) that reframed the Research Ordinance of the University. Visited affiliated colleges of the University as In- Charge of the Flying Squad and Inspection Committee for more than five times. -
Bridging the Gap: Exploring Indian Classical Dances As a Source of Dance/Movement Therapy, a Literature Review
Lesley University DigitalCommons@Lesley Graduate School of Arts and Social Sciences Expressive Therapies Capstone Theses (GSASS) Spring 5-16-2020 Bridging The Gap: Exploring Indian Classical Dances as a source of Dance/Movement Therapy, A Literature Review. Ruta Pai Lesley University, [email protected] Follow this and additional works at: https://digitalcommons.lesley.edu/expressive_theses Part of the Art Education Commons, Counseling Commons, Counseling Psychology Commons, Dance Commons, Dramatic Literature, Criticism and Theory Commons, Other Arts and Humanities Commons, Other Languages, Societies, and Cultures Commons, and the Performance Studies Commons Recommended Citation Pai, Ruta, "Bridging The Gap: Exploring Indian Classical Dances as a source of Dance/Movement Therapy, A Literature Review." (2020). Expressive Therapies Capstone Theses. 234. https://digitalcommons.lesley.edu/expressive_theses/234 This Thesis is brought to you for free and open access by the Graduate School of Arts and Social Sciences (GSASS) at DigitalCommons@Lesley. It has been accepted for inclusion in Expressive Therapies Capstone Theses by an authorized administrator of DigitalCommons@Lesley. For more information, please contact [email protected], [email protected]. BRIDGING THE GAP 1 Bridging the Gap: Exploring Indian Classical Dances as a source of Dance/Movement Therapy, A Literature Review. Capstone Thesis Lesley University August 5, 2019 Ruta Pai Dance/Movement Therapy Meg Chang, EdD, BC-DMT, LCAT BRIDGING THE GAP 2 ABSTRACT Indian Classical Dances are a mirror of the traditional culture in India and therefore the people in India find it easy to connect with them. These dances involve a combination of body movements, gestures and facial expressions to portray certain emotions and feelings. -
A North Indian Classical Dance Form: Lucknow Kathak
100 A North Indian Classical Dance Form: Lucknow Kathak Gina Lalli The word 'Kathak' now refers to a school of dancing and 'Kathak dancer' to a practitioner of that school. The old word kathak (story-telling, composition) is a Sanskrit word, as is ka.thaka., which means 'narrator' or 'one who recites'. Both words refer to a tradition of dramatic recitation, utilizing gestures and musical accompaniment, of religious teachings still practiced in the temples of Ind.ia. 1 The main schools of Kathak originated in Luck.now, Benares, Jaipur and (later on), Lahore. These schools have a general form in common, but they differ in emphasis of some facet of the dance form. Lucknow Kathak is noted for its development of the pantomimic part of the dance and for its balance bet\.veen storytelling and more abstract aspects of the dance having no stories attached to them. It would be difficult to trace the history of Lucknow Kathak with any accu racy beyond the past one hundred fifty years. It is known that in the early nineteenth century, Mo brothers, Thakur and Durga Prasad, migrated to 2 Lucknow from Rajastan or Jodhpur (from Khokar 1959 and Birju Maharaj ). The then ruler of Lucknow, Wajid Ali Shah, was a great patron of the arts who, recognizing Durga Prasad's mastery as a dancer and musidan, invited him to be his court musician and dance teacher. According to Birju Marharaj, Durga Prasad taught the dance to his own sons, Kalkadin and Bindadin. The brothers were devoted, together deciding that only one of them would marry so that the other, free from the economic responsibilities of marriage, could spend his life in the practice and teaching of Kathak. -
THE RECORD NEWS ======The Journal of the ‘Society of Indian Record Collectors’ ------ISSN 0971-7942 Volume: Annual - TRN 2011 ------S.I.R.C
THE RECORD NEWS ============================================================= The journal of the ‘Society of Indian Record Collectors’ ------------------------------------------------------------------------ ISSN 0971-7942 Volume: Annual - TRN 2011 ------------------------------------------------------------------------ S.I.R.C. Units: Mumbai, Pune, Solapur, Nanded and Amravati ============================================================= Feature Articles Music of Mughal-e-Azam. Bai, Begum, Dasi, Devi and Jan’s on gramophone records, Spiritual message of Gandhiji, Lyricist Gandhiji, Parlophon records in Sri Lanka, The First playback singer in Malayalam Films 1 ‘The Record News’ Annual magazine of ‘Society of Indian Record Collectors’ [SIRC] {Established: 1990} -------------------------------------------------------------------------------------------- President Narayan Mulani Hon. Secretary Suresh Chandvankar Hon. Treasurer Krishnaraj Merchant ==================================================== Patron Member: Mr. Michael S. Kinnear, Australia -------------------------------------------------------------------------------------------- Honorary Members V. A. K. Ranga Rao, Chennai Harmandir Singh Hamraz, Kanpur -------------------------------------------------------------------------------------------- Membership Fee: [Inclusive of the journal subscription] Annual Membership Rs. 1,000 Overseas US $ 100 Life Membership Rs. 10,000 Overseas US $ 1,000 Annual term: July to June Members joining anytime during the year [July-June] pay the full -
S.No Districts Covid Care Centre Hospital Category Total
S.No Districts Covid Care Centre Hospital Category Total Beds 1 Balod ITI Batera, Dondilohara Covid Care Center 100 2 Balod ITI Dhanora, Gurur Covid Care Center 100 3 Balod ITI Khallari, Gunderdehi Covid Care Center 60 4 Balod Sports Club Lal Maidan Dallirajhara Dondi Covid Care Center 100 5 Balod Livelyhood College Balod Covid Care Center 300 6 Balod PWD Colony Balod Covid Care Center 56 7 BALODA BAJAR DAV Khamhariya Baloda Bazar Covid Care Center 70 8 BALODA BAJAR ITI Simga Balodabazar Covid Care Center 112 9 BALODA BAJAR Livelyhood College Sankari Baloda Bazar Covid Care Center 161 10 BALODA BAJAR Pre Metric ST Hostal Kasdol Covid Care Center 50 11 Balrampur Polytecnic College Ramanunjganj Covid Care Center 250 12 Bastar Boys Hostal Bakawand Bastar Covid Care Center 200 13 Bastar Post Matric College Bastar Covid Care Center 250 14 Bemetara Lively hood college Bemetara Covid Care Center 130 15 Bemetara Agriculture College Covid Care Center 255 16 Bemetara Govt PG College Covid Care Center 100 17 Bemetara SRS Covid Care Center 25 18 Bijapur ITI Bairamgarh Bijapur Covid Care Center 100 19 Bijapur ITI rudraram Covid Care Center 100 20 Bilaspur Central Hospital railway Covid Care Center 75 21 Bilaspur Chitrakoot hostel bilaspur Covid Care Center 200 22 Bilaspur Community Hospital CH Bharni Covid Care Center 50 23 Bilaspur Mental Hospital Sendri Bilaspur Covid Care Center 10 24 Bilaspur NTPC seepat Covid Care Center 10 25 Bilaspur Prayas Hostel Bilaspur Covid Care Center 400 26 Dantewada Covid Care Center Eklavya Parisar Jawanga Covid Care