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Innovations in Contemporary Indian Dance: from Religious and Mythological Roots in Classical Bharatanatyam Ketu H
Religion Compass 7/2 (2013): 47–58, 10.1111/rec3.12030 Innovations in Contemporary Indian Dance: From Religious and Mythological Roots in Classical Bharatanatyam Ketu H. Katrak* University of California, Irvine Abstract Contemporary Indian Dance as a new multi-layered dance genre unfolds at the intersection of Indian classical dance and other movement vocabularies such as modern dance, yoga, martial arts, and theatre techniques. This three-part essay traces a brief history of the ‘‘revival’’ of bharatanat- yam in late 19th and early 20th century, then discusses the work of pioneers in Contemporary Indian Dance, Chandralekha, Anita Ratnam, and Hari Krishnan. Discussion includes a redefinition of the sacred, use of Indian goddesses and epic stories for contemporary relevance, as well as the subverting of stereotypes of gender, culture, and nation in Contemporary Indian Dance. Expressive arts such as music and dance in the Hindu tradition constitute integral parts of ritual worship and daily devotional practices for many worshippers in India. In particular, the history of temple dance performed by devadasis or temple dancers (discussed below) provides significant antecedents for Contemporary Indian Dance, a new multi-layered and hybrid genre used increasingly since the 1980s in India and the diaspora (with early 20th century pioneer Uday Shankar (Chakravorty & Khokar 1984)). This new style is rooted mainly in two of the eight classical Indian dance styles, bharatanatym and kathak.1 This essay presents an innovative intervention in Religious Studies via my analysis of selected Contemporary Indian dancers’ choreography and their reinterpretations of tradi- tional Indian religious and mythological stories. Further, my critical analysis of these artists’ contemporary choreography using abstract movement versus narrative, deploying the body as a sacred space brings illuminations to scholars of Religion. -
Contemporary Dance in India Today a Survey
CONTEMPORARY DANCE IN INDIA TODAY A SURVEY Annette Leday With the support of the Centre National de la Danse, Paris (Aide à la recherche et au patrimoine en danse) Translation from the French commissioned by India Foundation for the Arts and Association Keli-Paris 2019 Anita Ratnam (Chennai): "In India the word 'contemporary' applies to anyone who wants to move away from their guru or from the tradition they have learned, to experiment and explore." Mandeep Raikhy (Delhi): "We have rejected the term 'contemporary' and we are still looking for an alternative term." Vikram Iyengar (Kolkata): "I think the various layers of what constitutes "contemporary" in Indian dance have not yet been defined." CONTENTS PREFACE 1 1. INTRODUCTION 4 2. SOME HISTORICAL MARKERS 5 a) Mystifications 5 b) The pioneers of modern dance 7 3. SOME GEOGRAPHIC MARKERS 10 4. A TYPOLOGY OF CONTEMPORARY DANCE IN INDIA 13 a) The 'Neo-Classics' 13 b) Towards radicality 17 c) A suspended space 19 d) Shunning the classics 21 e) Between dance and theatre 22 f) The Bollywood phenomenon 23 g) Commercial contemporaries 25 5. THEMES 26 a) The nurturing techniques 27 b) The issue of Indian identity 28 c) Themes of yesterday and of today 29 d) Dance and politics 30 6. THE CREATIVE PROCESS 33 7. PRESS, CRITIQUE AND FORUMS 35 8. TEACHING AND TRANSMISSION 37 9. VENUES AND FUNDING 41 a) Places of performance 41 b) Festivals 43 c) Working places 45 d) Funding 47 e) Opportunities 48 10. INTERNATIONAL CONTACTS 49 11. PERSPECTIVES 54 12. CONCLUSION 56 PREFACE After a decade immersed in the Kathakali of Kerala, I engaged in a dynamic of contemporary choreography inspired by this great performing tradition. -
Dancing in the Diaspora
DANCING IN THE DIASPORA: AN INVESTIGATION OF CONTEMPORARY INDIAN DANCE PRACTICES SUMA SURESH A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTERS OF FINE ARTS GRADUATE PROGRAM IN DANCE YORK UNIVERSITY TORONTO, ONTARIO APRIL 2016 © SUMA SURESH, 2016 Abstract My research focus is to develop my own personal choreographic voice by contextualizing and investigating the works of three contemporary Indian dance choreographers in the diaspora who have trained in the classical dance form of Bharatanatyam-Anita Ratnam, Hari Krishnan and Shobana Jeyasingh. The three dance practitioners, although with similar backgrounds, have embarked on three different creative routes and reached different destinations in terms of cultural and artistic productions. My research is directed to understanding how they have adapted the embodied knowledge of this classical dance form to create a contemporary dance language through their works. I will gather this knowledge and channel my findings to inform my own work as an emerging contemporary dance artist. Through a practice-led research producing three new dance works, I will activate my research findings and incorporate them into my evolving choreographic process. ii Dedication To the brave Contemporary Indian dancer who believes that creating art is a wonderful privilege and is devoted to writing her own chapter in dance on the global stage. iii Acknowledgements I am most grateful to the members of my committee, Susan Cash, William Mackwood and Lata Pada for their time, encouragement, and expertise throughout this project. Special thanks to my MFA faculty Carol Anderson, Holly Small and Darcey Callison for their exquisite attention to detail and their demand for excellence. -
The Four Vrittis
PAPER 5 DANCE, POETS AND POETRY, RELIGIOUS PHILOSOPHY AND INDIAN CLASSICAL DANCE MODULE 8 VAISHNAVA PHILOSOPHY THROUGH DANCE Although many first generation scholars use the spellings “Geeta, Gita, and Geet” we stick with correct meaning of the work: Song of Govinda, hence Geet. It is a common mistake to loosely translate Indian words like Yog as Yoga and Geet and Geeta, especially Sanskrit words ending with halant (:). Every dance rasika and dancer would probably connect the dots between Shiva as Nataraja and classical dance. But, few are familiar with how Vishnu plays an important role in Indian classical dance. In the Natyasastra, the fountainhead for all Indian Classical Dances, Bharata muni has dedicated an entire chapter on Styles (Chapter 22), where he starts from the origin of various styles of dance or vrittis / वत्ृ ति and what they are. The chapter begins with the story of Lord Vishnu and the two ferocious asuras called Madhu / मधु and Kaithaba / कैथबा. Once, the divine Vishnu by his maya withdrew from all the worlds and turned them into an ocean and lay on Sesha’s coils. There, the asuras, Madhu and Kaithabha intoxicated with their strength and itching for a battle began to threaten him. The Asuras attacked with various harsh words of abuse, hearing which even the ocean shook. Listening to these verbal insults Brahma, who resides in a lotus that originates from Vishnu’s navel, felt perturbed and asked as to what this exchange of abuse was. Abuses and counter•abuses are flowing without an end. Then, Brahma requested that Vishnu kill these asuras. -
Studies in International Performance Published in Association with The
Studies in International Performance Published in association with the International Federation of Theatre Research General Editors: Janelle Reinelt and Brian Singleton Culture and performance cross borders constantly, and not just the borders that define nations. In this new series, scholars of performance produce interactions between and among nations and cultures as well as genres, identities and imaginations. Inter-national in the largest sense, the books collected in the Studies in International Performance series display a range of historical, theoretical and critical approaches to the panoply of performances that make up the global surround. The series embraces ‘Culture’ which is institutional as well as improvised, underground or alternate, and treats ‘Performance’ as either intercultural or transnational as well as intracultural within nations. Titles include: Patrick Anderson and Jisha Menon (editors) VIOLENCE PERFORMED Local Roots and Global Routes of Conflict Elaine Aston and Sue-Ellen Case STAGING INTERNATIONAL FEMINISMS Christopher Balme PACIFIC PERFORMANCES Theatricality and Cross-Cultural Encounter in the South Seas Matthew Isaac Cohen PERFORMING OTHERNESS Java and Bali on International Stages, 1905–1952 Susan Leigh Foster WORLDING DANCE Helen Gilbert and Jacqueline Lo PERFORMANCE AND COSMOPOLITICS Cross-Cultural Transactions in Australasia Helena Grehan PERFORMANCE, ETHICS AND SPECTATORSHIP IN A GLOBAL AGE Judith Hamera DANCING COMMUNITIES Performance, Difference, and Connection in the Global City James Harding and Cindy Rosenthal (editors) THE RISE OF PERFORMANCE STUDIES Rethinking Richard Schechner’s Broad Spectrum Silvija Jestrovic and Yana Meerzon (editors) PERFORMANCE, EXILE AND ‘AMERICA’ Ola Johansson COMMUNITY THEATRE AND AIDS Ketu H. Katrak CONTEMPORARY INDIAN DANCE New Creative Choreography in India and the Diaspora Sonja Arsham Kuftinec THEATRE, FACILITATION, AND NATION FORMATION IN THE BALKANS AND MIDDLE EAST Daphne P. -
BHARATANATYAM AS a TRANSNATIONAL and TRANSLOCAL CONNECTION a Study of Selected Indian and American Texts
Review of International American Studies FEATURES RIAS Vol. 13, Fall—Winter № 2 /2020 ISSN 1991—2773 DOI: https://doi.org/10.31261/rias.9884 BHARATANATYAM AS A TRANSNATIONAL AND TRANSLOCAL CONNECTION A Study of Selected Indian and American Texts INTRODUCTION In India, Bharatanatyam is the most popular classical dance Manpreet Kaur Kang Guru Gobind Singh form and has a great impact not only in the field of dance but also Indraprastha University on other art forms like sculpture and painting, which all influ- New Delhi ence one another. According to Kapila Vatsyayan, “The theory India of Indian dancing cannot be understood in isolation and has to be https://orcid.org/0000-0001-6375-1117 comprehended as a complex synthesis of the arts of literature, sculpture and music (1967: 229). Members of the Indian-American diaspora practice Bharatanatyam in an attempt to preserve their culture and also as an assertion of their cultural identity. Dance is an art form that relates to sequences of body movements that are both aesthetic and symbolic and rooted in particular cultures. It often tells a story and different cultures maintain different norms and standards by which dances should be performed as well as by whom and on what occasions. Dance influences and is influenced by interaction with different cultures. Priya Srinivasan’s Sweating Saris: Indian Dance as Transnational Labor is a particularly valuable resource within the extensive body of research on Bharatanatyam that critically examines Indian dance forms, tracing the history of dance as well as the lived experience of dancers across time, class, gender and culture. -
Susanne Diesner
Foto: Susanne Diesner Das indische Epos Ramayana hat im gesamten süd- 6.9. | 19.30 Uhr | Deutschlandpremiere und südostasiatischen Raum Verbreitung gefunden A MILLION SITA´S – SOLOGASTSPIEL ANITA RATNAM (CHENNAI | IN) und nimmt in kulturhistorischer Hinsicht eine Kanakara Foto: Ramayana Den Auftakt des Festivals macht die indische Tänzerin Anita Ratnam herausragende Stellung ein. Es erzählt vom Raub mit „A million SITA ‘ s“, ein Stück welches den zentralen weiblichen der tugendhaften Sita und dem Kampf ihres Gatten Figuren (Sita, Manthara, Shurpanakha, Ahalya und Sabari) des Rama- yana gewidmet ist. Ein Stück über Liebe, Anerkennung, Mut, Verrat Rama mit dem Dämon Ravana, der Sita in seinem und Aufopferung. Die Aufführung im Stil ihres eigens entwickelten „Neo-Bharatam“ gespickt mit Storytelling wird durch exzellente Live- Reich gefangen hält. Unterstützt wird Rama vom Musik – Viji Krisnan/ Violine, Subhiksha Rangarajan/Gesang und Affengott Hanuman. Das Epos bildete auch die Ramesh Shotham/Perkussion – begleitet. Anita Ratnam ist zeitgenössische Tänzerin, Choreographin und Gründerin und künstlerische Leiterin des Grundlage für die Herausbildung der performati- „Arangham Trust“ und seiner angegliederten Tanzkompanie „Arangham Dance Theatre“ (gegr. 1993). Sie schaut auf ein vierzigjähriges Engagement im Bereich der performativen Künste in Indien zurück. Zunächst ven Künste Indiens und Südostasiens, sowohl Tanz, im klassischen Tanzstil Bharatanatyam an der renommierten Kalakshetra Foundation ausgebildet, ergänz- Theater, Schattenspiel und Musik. Doch welcher Art te sie ihre Tanzerfahrung um Kathakali, Mohiniattam, Tai Chi und Kalaripayattu und entwickelte ihren per- sönlichen Stil des „Neo-Bharatam“. Ebenfalls als Moderatorin, Schauspielerin , Tanzschaffende, Tanzwis- kann der individuelle Umgang mit künstlerischem senschaftlerin aber vor allem auch als Kunst- und Kulturaktivistin aktiv hat sie die Entwicklung des Tanzes und kulturellem Erbe heute gestaltet werden? Auf in Indien maßgeblich geprägt und zahlreiche Preise und Auszeichnungen erhalten.