Types of Traditional Media Optional Module 7A Traditional Media
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Odisha's Unique Theatre Form – Mughal Tamasha
Odisha Review JUNE - 2013 Odisha’s Unique Theatre Form – Mughal Tamasha Rabi Sankar Rath Rapid urbanization of the country accelerated by some near to extinction and some languishing and industrialization, globalization and development; breathing their last. It is therefore, necessary to ‘folk culture’ is no more cradled in the rustic do a comprehensive study of these performing hamlets of the country side. One does get to see art forms before they are extinct and people are some forms frequently manifested in city suburbs no longer able to relate to it, explain it, and largely because of a huge section of the rural understand it. Given institutional and social support audience has moved to the city in search of a new these forms can be revived, preserved and life and better livelihoods. While sophisticated TV fostered as unique art forms for both rural and and cinema is increasingly becoming common urban populace. recreation methods for these groups, they still yearn for familiar jatra, pala, daskathia or a The history of folk art in any country is theatre performance that takes them back to their obscure and therefore it is extremely difficult to roots – the rural, the rustic and the beauty and determine the exact time or period when they humility of it all. Therefore, in spite of the rapid came into existence. It is also because folk arts urbanization “folk art” still remains the art of are evolving in nature, continually adopt ‘people’ living both in urban and rural areas. themselves to changing times and needs and thus continue to lose a bit of their original form. -
Folk Theatre Forms of India: Tamasha,Significance of Props
Folk Theatre Forms of India: Tamasha Tamasha is considered a major traditional dance form of the Marathi theatre, which includes celebration filled with dancing and singing and is performed mainly by nomadic theatre groups throughout the Maharashtra region. The word “Tamasha” is loaned from Persian, which in turn loaned it from Arabic, meaning a show or theatrical entertainment.1 In the Armenian language, “To do a Tamasha” means to follow an exciting and fun process or entertainment. Unofficially, this word has come to represent commotion or display full of excitement.1 The traditional form of Tamasha was inspired by a lot of other art forms like Kathakali, Kaveli, ghazals etc. The region of Maharashtra had a long theatrical tradition, with early references to the cave inscriptions at Nashik by Gautami Balashri, the mother of the 1st-century Satavahana ruler, Gautamiputras Satakarni. The inscription mentions him organizing Utsava’s a form of theatrical entertainment for his subjects.1 Tamasha acquired a distinct form in the late Peshwa period of the Maratha Empire and incorporated elements from older traditional forms like Dasavatar, Gondhal, Kirtan etc. Traditional Tamasha format consisted of dancing boys known as Nachya, who also played women’s roles, a poet-composer known as Shahir, who played the traditional role of Sutradhar, who compered the show. However, with time, women started taking part in Tamasha.2 Marathi theatre marked its journey at the beginning of 1843.3 In the following years, Tamasha primarily consisted of singing and dancing, expanded its range and added small dramatic skits known as Vag Natya.3 These included long narrative poems performed by the Shahir and his chorus, with actors improvising their lines. -
Conceptualising Popular Culture ‘Lavani’ and ‘Powada’ in Maharashtra
Special articles Conceptualising Popular Culture ‘Lavani’ and ‘Powada’ in Maharashtra The sphere of cultural studies, as it has developed in India, has viewed the ‘popular’ in terms of mass-mediated forms – cinema and art. Its relative silence on caste-based cultural forms or forms that contested caste is surprising, since several of these forms had contested the claims of national culture and national identity. While these caste-based cultural practices with their roots in the social and material conditions of the dalits and bahujans have long been marginalised by bourgeois forms of art and entertainment, the category of the popular lives on and continues to relate to everyday lives, struggles and labour of different classes, castes and gender. This paper looks at caste-based forms of cultural labour such as the lavani and the powada as grounds on which cultural and political struggles are worked out and argue that struggles over cultural meanings are inseparable from struggles of survival. SHARMILA REGE he present paper emerged as a part tested and if viewed as a struggle to under- crete issues of the 1970s; mainly the re- of two ongoing concerns; one of stand and intervene in the structures and sistance of British working class men and Tdocumenting the regional, caste- processes of active domination and sub- youth, later broadening to include women based forms of popular culture and the ordination, it has a potent potential for and ethnic minorities. By the 1980s cul- other of designing a politically engaged transformative pedagogies in regional tural studies had been exported to the US, course in cultural studies for postgraduate universities. -
Revitalizing Mumbai Textile Mill Lands for the City Vinay Surve University of Massachusetts Amherst
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 2011 Revitalizing Mumbai Textile Mill Lands for the City Vinay Surve University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Part of the Architectural Engineering Commons, Interior Architecture Commons, Landscape Architecture Commons, and the Urban, Community and Regional Planning Commons Surve, Vinay, "Revitalizing Mumbai Textile Mill Lands for the City" (2011). Masters Theses 1911 - February 2014. 722. Retrieved from https://scholarworks.umass.edu/theses/722 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. Revitalizing Mumbai textile mill lands for the city A Dissertation Presented by VINAY ARUN SURVE Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of MASTER OF ARCHITECTURE September 2011 Architecture + Design Program Department of Art, Architecture and Art History Revitalizing Mumbai textile mill lands for the city A Dissertation Presented by VINAY ARUN SURVE Approved as to style and content by: _______________________________________ Kathleen Lugosch, Chair _______________________________________ Max Page, Member _______________________________________ Alexander C. Schreyer, Member ____________________________________ William T. Oedel, Chair, Department of Art, Architecture and Art History DEDICATION For my beloved Aai (mother), Bhau (Father), Manish (Brother), Tejas (Brother), Bhakti (Sister in law), and Tunnu (Nephew). And Professor David Dillon ACKNOWLEDGMENTS I would like to start by thanking the institution, UMASS Amherst for providing every support system in achieving this milestone. -
International Conference on Maharashtra
INTERNATIONAL CONFERENCE ON MAHARASHTRA 21 – 25 SEPTEMBER 2021, OXFORD Platform: Zoom All timings below are British Summer Time (GMT + 1) Tuesday 21st September 12.30pm – Welcome Note – Polly O’Hanlon and Shailen Bhandare (with Shraddha Kumbhojkar, Anjali Nerlekar and Aruna Pendse) 1pm - 3 pm 1. Circulation: Journeys and identities Chair: Anne Feldhaus Narayan Bhosle and Vandana Sonalkar (University of Mumbai / TISS, Mumbai) – From Circulation to Settlement: Nomadic Tribes in Transition Shreeyash Palshikar (Philadelphia, USA) - Wandering Wonderworkers: Circulations of Madaris in Maharashtra, Maratha period to the present Madhuri Deshmukh (Oakton Community College, Des Plaines, USA) - Vanvās to Vārī: The Travel History of Songs and Poetry in Maharashtra Mario da Penha (Rutgers University, New Jersey, USA) - Beggars On the Move: Hijra Journeys in the Eighteenth-century Deccan 3.30 – 5.30 pm 2. Circulation, Literature and the Early Modern Public Sphere Chair: Ananya Vajpeyi Sachin Ketkar (MS University, Vadodara) - Travelling Santas, Circulation and Formation of ‘the Multilingual Local’ of World Literature in the early modern Marathi Prachi Deshpande (CSSS, Kolkata) - Writing and Circulation: A Material Approach to Early Modern Marathi Literature Roy Fischel (SOAS, UK) - Circulation, Patronage, and Silence in the Practice of History Writing in Early Modern Maharashtra Wednesday 22nd September 10.30 am -12.30 pm 3. Marathi Abroad Chair: Shailen Bhandare Anagha Bhatt-Behere (SPPU, Pune) - From Russia to Bombay, from Bombay to Soviet Union and Back: The journey of Annabhau Sathe’s Maza Russia cha Pravas Aditya Panse (Independent scholar, London, UK) - 配य車नी पयहिलेली हिलययत: मरयठी प्रियशय車नी १८६७ ते १९४७ यय कयळयत हलहिलेल्यय इ車ग्ल車डच्यय प्रियसिर्णनय車चय सयमयहिक अभ्ययस 4. -
Theatre Arts
POTTI SREE RAMULU TELUGU UNIVERSITY Department of Theatre arts, Lalitha Kala peetham Hyderabad INDIAN THEATRE (Theory) Paper No: 1630101 (core) Marks: 80 Unit -1: Folk Theatre A) Evolution of Drama – Different Theories – Themes- Performing Characteristics B) Indian Folk Plays –Ramleela - Tamasha – Jatra –Therukuthu Unit – 2: Sanskrit Theatre A) Theories of Evolution of Sanskrit play B) Dasharupaakaalu – Natakam - Prakaranam – Prahasanam – Theories of Bharatha of Drama – Chathurvidhaabhinaayaalu - Importance- Rasa – Bhava- Lokadharmi – Vrithi – Pravrithi Unit – 3: Modern Indian Theatre A) 1. Evolution – Political, Social, Cultural Background – English & Sanskrit Translations – Kalidas, Sudraka Plays - Shakespeare Plays 2. First writings of Modern Theatre – Folk – Social – Historical – Mythologies B) 1. Play writings on Nationalistic Themes - Marati - Bengali - Hindi Plays 2. Parsi Theatre – Other Professional Theatre Groups – Dharwada - Gubbi - Prithvi Unit – 4: Revolutionary Play Writings (1943 – 1960) A) Realism Writings B) Revolutionary Writings Unit – 5: Modern Playwrights – Contemporary Theatre A) Dharamveer Bharathi - Mohan Rakesh - Vijay Tendulkar - Badal Sarcar – Girish Karnad - Safdar Hashmi B) Experiments of NSD - Andhayug – Ghasiram Kothwal – Tuglaq – Chakravyu Reference Books;- 1. 1. Indian Theatre - Adya Rangacharya 2. Traditional Indian Theatre - Kapila Vatsayana 3. Indian Folk Theatre - Balwart Gargi 4. Folk Performing Art of A.P. - M.N.Sarma 5. Folklore of A.P. - B.Ramaraju 6. Yakshaganam - S.V.Jogarao 7. Natyashastram -
Contextualizing Power Politics of Tamasha Art and Female Suffering in Dalit Autobiography
Asian Journal of Humanity, Art and Literature, Volume 1, No 2 (2014) Contextualizing Power Politics of Tamasha Art and Female Suffering in Dalit Autobiography Morve Roshan K. Center for Comparative Literature and Translation Studies, School of Language, Literature and Culture Studies, Central University of Gujarat, India ABSTRACT “Tamasha” is a form of entertainment, which came in the Volume 1, Number 2/2014 16th century and transforms it into business and politics after the independence of India. It became a cultural part DOI: of the Kolhati community in Maharashtra. This paper has significant to define that the politics of Tamasha and female suffering through the twentieth century dalit autobiography Kishor Kale‟s Kolhatyach Por (1994). It will Licensed: also discuss that his personal and painful experiences where he born and grown up in the misery environment. Source of Support: Nil It needs to understand that how the dalit women Conflict of Interest: None declared becoming the victims of politics and how their family takes tragic and painful end. Therefore, this paper tries to Email for correspondence: make a link between the Tamasha dancers and the dalit [email protected] experiences through the power politics. In the end, it comes to conclude that emergence of the dehumanized social conditions and ignorance of the dalit Kolhaty community. It demands for their right and the respect of the Tamasha art. Key words: Kolhaty; Maharashta; tamasha; dancer; politics; Dalit autobiography INTRODUCTION „Tamasha‟ is a Persian word meaning is fun or entertainment. Other scholars suppose that diverse pieces of musical dance and dramatic entertainment to form tamasha something came in Maharashtra in the 16th century, in the Mughal period. -
Issn 2454-859 Issn 2454-8596
ISSN 2454-8596 www.vidhyayanaejournal.org An International Multidisciplinary Research e-Journal HISTROY OF GUJRATI DRAMA (NATAK) Dr. jignesh Upadhyay Government arts and commerce college, Gadhada (Swamina), Botad. Volume.1 Issue 1 August 2015 Page 1 ISSN 2454-8596 www.vidhyayanaejournal.org An International Multidisciplinary Research e-Journal HISTROY OF GUJRATI DRAMA (NATAK) The region of Gujarat has a long tradition of folk-theatre, Bhavai, which originated in the 14th-century. Thereafter, in early 16th century, a new element was introduced by Portuguese missionaries, who performed Yesu Mashiha Ka Tamasha, based on the life of Jesus Christ, using the Tamasha folk tradition of Maharashtra, which they imbibed during their work in Goa or Maharashtra.[1] Sanskrit drama was performed in temple and royal courts and temples of Gujarat, it didn't influence the local theatre tradition for the masses. The era of British Raj saw British officials inviting foreign operas and theatre groups to entertain them, this in turn inspired local Parsis to start their own travelling theatre groups, largely performed in Gujarati.[2] The first play published in Gujarati was Laxmi by Dalpatram in 1850, it was inspired by ancient Greek comedy Plutus by Aristophanes.[3] In the year 1852, a Parsi theatre group had performed a Shakespearean play in Gujarati language in the city of Surat. In 1853, Parsee Natak Mandali the first theatre group of Gujarati theatre was founded by Framjee Gustadjee Dalal, which staged the first Parsi-Gujarati play,Rustam Sohrab based on the tale of Rostam and Sohrab part of the 10th-century Persian epicShahnameh by Ferdowsi on 29 October 1853, at at the Grant Road Theatre in Mumbai, this marked the begin of Gujarati theatre. -
Bertolt Brecht's Concept of 'Epic-Drama' and Alienation Theory
Lapis Lazuli -An International Literary Journal (LLILJ) Vol.3/ NO.1/Spring 2013 Bertolt Brecht‟s Concept of „Epic-drama‟ and Alienation Theory and „Tamasha Art‟ in Marathi Theatre: A Comparative Study Smita Mujumdar ABSTRACT Bertolt Brecht is a bewildering figure in the field of drama. Brechtian theory of epic theatre became so popular that its influence reached far beyond the communist countries. Since earlier period of Marathi theatre, this concept of epic-drama with A-effect theory was already implicit in „Tamasha‟- Folk Art form of Marathi tradition. The main purpose of this paper is to see whether Brecht‟s theory of alienation A-effect and concept of „epic-drama‟ was already implicit in Tamasha form in Marathi theatre. If we allude to the historical background and the history of development of European drama and Marathi dramatic tradition, we can see that the changing conditions of society inspired Brecht to think differently about dramatic form which resulted in bringing out a new technique with a new theory and it influenced the whole world theatre including Marathi theatre of the time onwards. It is noted here that how old, ancient this form is, known since ever before the birth of Brecht, and how it is coming as new literary form in written play form, imitating Brecht‟s style and Lapis Lazuli -An International Literary Journal (LLILJ) ISSN 2249-4529, Vol.3/ NO.1/Spring2013 URL of the Issue: http://pintersociety.com/vol-3-no-1spring-2013/ URL of the article: http://pintersociety.com/wp-content/uploads/2013/07/Smita-mujumdar-9.pdf © www.pintersociety.com 1 Women and Life Force in Shaw‟s „Widower’s House‟ and „Man and Superman’ concept. -
Utilization of Folk Art As Involving Theatre in Communication Programme in India Kusum Kanwara, Arti Maheshwarib
Proceeding of The 4th Conference on Communication, Culture and Media Studies Utilization of folk art as involving theatre in communication programme in India Kusum Kanwara, Arti Maheshwarib ᵅManipal University Jaipur, India, [email protected] bManipal University Jaipur, India Abstract Art is an expression of characteristics of the human mind .It reflects human emotions & human beings spontaneously express there frame of mind through various art form. The expression communicate in various style like singing, dancing, drawing, painting, acting & sculpture. Folk arts are primarily concertina with appealing to emotions include strong dimensions of communicating in India. Folk art which is combination of dance, music & drama, that provide face to face communication through theatre. This art convey message through entertainment colour, costume, dance & music remain the heart of the theatre. Keywords: expression; concertina; communication; relationship; 1. Introduction Folk art is country person’s creative work, blossomed out in varied forms and answering life, work and spiritual needs, taking part in rituals, tradition, economic and cultural activity including all life spheres. After historical changes unstable public and economic structure, folk creative work breaks away more from the countryside. A large number of today’s folk artists city and town inhabitants and their creative work in theatre, dance, and music has join into city life culture and art process, therefore it is more or less usual that today’s folk creative works, and perceived as work of persons without higher academic studies and merging one way or another with folk art traditions and extending them. Folk art may be defined as the art created among groups that exist within the frame work of existing society but for the geographical and, cultural reasons are largely and separated from the sophisticated cultural reasons and the developments of their time. -
Making of a Tamasha
INDIRA GANDHI NATIONAL CENTRE FOR THE ARTS presents HASYA: COMEDY, HUMOR AND SATIRE IN INDIAN TRADITIONS SERIES MAKING OF A TAMASHA A film by Sanjay Maharishi Duration: 46 minutes May 8th, 2013 at 5 pm Venue: Media Centre Auditorium, IGNCA, 3, Dr. Rajendra Prasad Road, New Delhi 110 001 Film screening will be followed by a discussion with Sanjay Maharishi and Aniruddha Khutwad ALL ARE WELCOME Synopsis Making of a Tamasha was filmed in 2010 with student actors of the National School of Drama in the small town of Baramati, Maharashtra. The film is part of a series of films that chronicles the working method of contemporary theatre directors. These films were made keeping in mind young as well as veteran theatre practitioners, directors and actors on one hand and theatre enthusiasts and aficionados who may not be directly practicing but form an essential part of the audience. In the film, the students work with director Aniruddha Khutwad and put together a widely appreciated performance of the Tamasha play Sanya Bhaye Kotwal. The film explores the physical, cultural and mental landscape of the director, his major influences and his way of dealing with challenges in form and content of the Tamasha. About Tamasha Tamasha, as the form stands today, is a secular, variety entertainment package, mostly catering to the village people of Maharashtra. Its antecedents have been traced back to the practices of ‘khadi gammat’ (literally meaning ‘entertainment given by standing performers’) by the low caste Mangs and Mahars. It draws from several folk and popular traditions like Jagaran – Gondhal. -
11 Appendix.Pdf
Appendix 1 1.1 S.N.D.T. University Department of Sociology M.A. Part I & II • Some Core and Seminar Courses '•« Reflections on Classical Sociologists - Marx, Durkhelm and Weber : Paper No,£ Ob.iectlves 1, . To acquaint the students with the soolal thought of the three classical thinl^ers against the background of the new social economic order inaugurated by the Industrial Revolution. 2, To assess the relevance of their thought to contenrporary times and to the Indian situation. 3, To acquaint thera with the near-perennial issue of structure versus agency or deterrslnisn with voluntarisn. I. Industrial society in Qiglaiid, Germany and Frrnce in the Nineteenth Century t 1. Idea of Progress 2. Ideology of free competition and the operation of the Market Forces * 3. Ideology of Laissez-Faire state II. Karl Marx : 18I8-1883 A. Brief Biographical Sketch Influence of Saint Simon and Fuerbach B. Dialectical and Historical Materialism 1. Man-Nature Relationship 2, The production system and exploitation, nodes of production, slavery, fuedalism, capitrlisa, comciunism,. asiatic mode • 3. Classes, class conflict, class conscionsness, class ir itself, class for itself". W. Base and Superstructure 5. Alienation C. Marxist writings on Indian Society D. Religion and False Consciousness E. Theory of State 1. Ruling Class £Uid the State 2. Theoiy of Revolution 3. Withering Away of the state F. Marxist Method. 1.3 III. Einile Durkheim A. Brief Biographical 3cetch Influence of Saint Sinon and Coate B. Concerns with Social Solidarity and /jionie 1. Division of Labour - (a) iMechanlcal Solidaritiy (b) Organic Solidarity 2". Religion as an integrating force role of fanlly and moral education alternative to the state.