Mahari Out: Deconstructing Odissi Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Kaustavi Sarkar Dance Studies The Ohio State University 2017 Dissertation Committee Norah Zuniga-Shaw, Adviser Karen Eliot Mytheli Sreenivas Copyright by Kaustavi Sarkar 2017 Abstract I surface the artistic lineage of the Maharis or temple dancers marginalized in the history of the eastern Indian classical dance style called Odissi by focusing on the mediation of Mahari ritual performance within the embodied knowledge of contemporary Odissi practice. I position my investigation in the field of Practice-as-Research evidencing my research inquiry through praxis— theory imbricated in practice as defined by Practice-as-Research scholar Robin Nelson. Imbricating critical cultural theory and movement practice, I examine Mahari praxis within an interdisciplinary investigation combining religious studies, sexuality studies, technology studies, dance studies, and South Asian studies. The Mahari danced in the Hindu temples of Odisha, the state from which Odissi originates, from the twelfth to early twentieth century. Mythically, she descends from the Alasa-Kanya, female sculptural figure adorning the temple- walls of Odisha. Being ritually married to Jagannath, the Hindu male deity presiding over Odissi dance, she had a sexual life outside of social marriage within circles of the indigenous elites. Although, Odissi is premised on Mahari ritual performativity in front of Jagannath to establish historical continuity, it does not acknowledge her creative practice for her alleged links to prostitution. I redress the appropriation of the Mahari in Odissi technique, by reimagining her in my choreographed Odissi movement and in its subsequent digital mediation as 3D ii data using motion capture technology. In solo and group choreographic works and their virtual adaptations, I explore the Mahari’s ritual performance in the temple alongside examining her mythical associations in ancient and medieval temple- sculpture. In an intermodal inquiry spanning live dancing, digital visualization of live movement, and stone sculpture, I highlight the unacknowledged aesthetics of the Mahari tradition within the Odissi body by discovering the twisting movements of the Mahari in my practice. Bringing poststructuralist theories of deconstruction together with technological and improvisatory measures of deconstructing my embodied practice, I argue that the Mahari performativity creates a potential to subvert the conservative horizon of Odissi. In my innovative methodological maneuver, multiple registers of mediation—historical and technological—co-construct Mahari embodiment across stone sculpture, 3D data, and the live dancing body enlivening the ever-elusive Mahari in her aesthetic, social, sexual, and historical complexity, and reorienting Odissi’s patriarchal center occupied by Jagannath. iii Dedication Dedicated to Ma, Baba, Vineet, and Bordidi iv Acknowledgments I offer this writing to my Ma and Baba for always allowing me to pursue my desire. I am indebted to my Gurus, Amala Shankar, Urmimala Sarkar, Pausali Mukherjee, Sujata Mohapatra, and Ratikant Mohapatra for opening the doors to the world of dance. I thank my academic advisor, Norah Zuniga-Shaw for encouraging me to think beyond my present skill set at any point in time. Her dedicated advising, in the office, coffee shops, digital laboratories, and studio improvisation sessions, have instilled in me a sense of openness and appreciation for embodied knowledge. I am grateful to her for having faith in my movement practice as an Indian classical dancer for the past twenty-five years and making space for it in the academic context. She has enabled me to complicate existing distinctions manifested within the theory-practice dichotomy. I thank my husband, Vineet Jitendra Bailur for nudging me to leave my desk job in Mumbai and follow dance full-time. The casual evening stroll and a casual chat about our conjugal future on the sea shores of the Arabian Sea in 2011 fired up the possibility of critically engaging with movement—something that I was already unconsciously yearning for. v I thank my committee, Karen Eliot and Mytheli Sreenivas for their constant support and encouragement for my work. I greatly value Hugh Urban’s guidance in South Asian religious studies that form the contextual backdrop of this dissertation. Although he could not be present during my defense, I want to take this opportunity to thank him for his immense contribution in realizing my project. I appreciate the tireless mentorship of my motion capture adviser, Vitalya Berezin-Blackburn who have spent long hours with me in front of the computer screen making sure I learn the tools of 3D animation and encouraging me to overcome my initial phobia with technology. I thank Steve Conroy for collaborating with me and creating a 3D animation sequence using my movement. I thank Oded Huberman and Chris Summers for assisting me to document and produce my performance and practice components of this dissertation. vi Vita 2003…………………………………………………...……….M. B. Girls’ H. S. School 2006………………………………………………B.Sc. Economics, Calcutta University 2008…………………………………………. M.S. Economics, Texas A&M University Publications S Manjon, Sonia B. S, Akhona Ndzuta, Chloé Greene, Kaustavi C. Sarkar, Nicholas N. Flores, and Wen Guo. "A Transdisciplinary Approach to Mentoring Through Collaboration." Visual Inquiry, vol. 5, no. 3, 2016, pp. 353-367. Sarkar, Kaustavi and Torsa Ghosal. “Bar Bar Sakhi: In Search of the Queer Temporalities of Sakhya.” Friendship as Social Justice Activism: Critical Solidarities in a Global Perspective, edited by Debanuj Dasgupta, Niharika Benerjea, Rohit K. Dasgupta, and Jamie M. Grant, University of Chicago Press, 2016, pp. 56-89. Sarkar, Kaustavi. “Ananlyzing Ananya Chatterjea’s Mohona” Scripting Dance in Contemporary India, edited by Varun Gulati and Mythili Anoop, Lexington Books, 2016, pp. 139-157. ---. “A Difficult Whole: Reading Ananya Chatterjea’s Mohona, Estuaries of Desire.” Research in Dance Education, vol. 16, no. 3, 2015, pp. 10-28. ---. “Queer Temporal Twisting of Acceptable Indigeneity: Concurrence of Odissi, Mahari, and Gotipua Performance.” Journal of Emerging Dance Scholarship, 2015. --- and Paul Boyce. “Mahari Then and Now: Queering Performativity in Odissi,” edited by Contemporary Women’s Writing in India, Lexington Books, 2014, pp. 83-79. ---. “The Frigid Description of the Dancing Body.” Performance Research, vol. 18, no. 6, 2013, pp. 38-45. Fields of Study Major Field: Dance Studies Additional Fields of Study: Digital Humanities, Religious Studies, Performance Studies, Gender Studies, Sexuality Studies vii Table of Contents Abstract…………………………………………………………………………………....ii Dedication……………………………………………………………………………...…iv Acknowledgements………………………………………………………………………vi Vita……………………………………………………………………………………...vii List of Figures……………………………………………………………………………ix Spellings for Indian-language Terminology…………………………………….………...x Glossary…………………………………….…………………………………….....……xi Chapter 1: Introduction…………………….……………………………………...………1 Chapter 2: Mahari in Ritual…………………….…………………………………...…...55 Chapter 3: Mahari in Choreography…………………….…………………...…...…….106 Chapter 4: Mahari in Mediation…………………….……………………………….…148 Chapter 5: Conclusion…………………….…………………………………….............193 Bibliography…………………….……………………………………...………………201 Appendix A: List of Durable Documents…..…………………………………….……219 Appendix B: List of Supplemental Files……………………….…………...……….…221 viii List of Figures Figure 1. Recreation of Mahari Ritual in Solo Practice. Screen Shot. Figure 2. Reconstructing Stone Sculpture to Stage Choreography. Picture By Matt Hazard. Figure 3. 3D Model Dancing to my Motion Captured Movement. Screen Shot. Figure 4. Misplaced Representation of a Cow supported by the 3D picture. Screen Shot. Figure 5. Visualization of the S-curve. Screen Shot. Figure 6. Body Trails from the Front in the Shape of a Banyan Tree. Screen Shot. ix Spellings for Indian-language Terminology I use conventional phonetic spellings of Sanskrit (ancient Indian language) and Oriya (regional language of Odisha) terms. Since I do not have the expertise of specialized knowledge in either Sanskrit or Oriya, I do not use diacritical marks that assist the pronunciation in the original language. For example, I use Jagannath instead of Jagannatha, Krishna instead of Krsna, etc. Different scholars have chosen to use different spellings for the same name, idea, or terminology, such as Gita Govinda, Gitagovinda, Geeta Govinda, Geetagovindam for Jayadeva’s twelfth century text. While quoting them, I use their spellings but otherwise, I use the standard phonetic spelling. Finally, following the MLA style guide, I use Italics for all non-English words including common names. For example, I use italics to describe the institution of the temple-dancers— Mahari. While referring to a particular individual belonging to the Mahari tradition—Ratna Prabha, Sashimoni, Kokila—I do not use italics. x Glossary Abarta Puspita: The cycle of a flower as a bud to full blossom through its interaction with the sun Abhinaya: Expressional Movement Alasa-Kanya: Indolent female entities adorning the walls of Odishan temples also known as the progenitors of the Mahari Bansi Mudra: Hand gesture showing Krishna’s flute Batu: Pure dance segment in Odissi demonstrating the foundational elements of Bhakti: Devotion or a seventh century devotional