Dying on the stage in the Nāṭyaśāstra and Kūṭiyāṭṭam: perspectives from the Sanskrit theatre tradition (original) (raw)

The Death of Karna: Two Sides of a Story In: Asian Theatre Journal Vol 9, No. 1, 1992, pp. 38-70

This article comparcs two diffcrent Asian theatre traditions: Kattaikkuttu (also known as Terukkuttu) from the rrorthern parts of Tamil Nadu and Wayang Wong from Central Java. Both kinds of theatre represent independent performance traditions. They use stories from the Mahabharata as a basis for their plots but include a number of local elements. We will compare the exposition of a famous theme from the Mahabharata epic, the death of the hero Karna, in the Kattaikkuttu and Wayang Wong traditions. Our aim here is not to establish whether one tradition influenced the other nor whether the classical written versions of the story (such as the Karnaparvan of the Sanskrit Mahabharata, the literary Tamil versions, or the Old Javanese Bharatayuddha poem) influenced the basically oral performance traditions. Rather, this is merely a pilot study in which we try to establish the variations in the exposition of a theme and relate these variations to their respective performance contexts.

The contested space of death on stage

Death and dying are frequently represented on (and off) stage. Shakespeare offers no fewer than 74 deaths through stabbings, poisonings, snakes and bears. Chekhov and Ibsen both wrote of death and suicide. Audiences at modern musicals are no less spared death, be it at the hand of the barber's razor, crossing a barricade or crucified on a cross: the dispatch of a character can be a pivotal plot device. Audiences, too, are complicit in these theatrical acts of death. They assemble for a performance under an unwritten contract that they will suspend their disbelief for what is about to take place. Theatrical deaths are all tightly rehearsed and choreographed so the actor can still return to take their bows, yet for some the final curtain call comes sooner than expected. Molière took ill during a performance and died shortly afterwards while tenor Richard Versalle died mid-show at the Metropolitan Opera. The audience are not immune either with the assassination of President Abraham Lincoln. This paper considers the stage as a contested space, one in which the theatrical trappings of death are occasionally replaced by genuine expressions of grief. With a specific focus on the Sydney Opera House as a facilitator this notation will be examined to reveal some of the similarities in the presentation of death in a theatrical sense as well as in the broader community on stage.

The Dramaturgy of the Body in the Indian Theater as a Visible Poetry

This article intends to analyze the concept of dṛśya kāvya (visible poetry) from the Indian scenic tradition, as a proposal to a dramaturgy of the body. Starting from the impact that the Asian scenic tradition caused in the European theater in the 20 th century, we will examine some concepts and acting techniques from the Indian classical dance-theater (specially Orissi and Kathakali), which are based in the translation of the word into physical gesture. We also question the relevance of this discussion to a theater seeking to distance itself from a logocentric model, in an intercultural perspective. Keywords: Actor's Craft. Interculturalism. Indian Classical Dance-Theatre. Kathakali. Orissi.

The Emotional and Aesthetic Experience of the Actor: Diderot’s Paradoxe sur le comédien in Sanskrit Dramaturgy

'Verità e bellezza' Essays in Honour of Raffaele Torella Series Minor, 2022

This paper is the fruit of a close and lasting collaboration between the two authors, elisa Ganser and Daniele Cuneo, the former being responsible for the first half, and the latter, the second. elisa Ganser wishes to express her gratitude to the swiss national science Foundation, whose generous contribution made the research for the paper possible within the framework of the project 'Performing arts and religious Practices in Classical and Medieval sanskrit literature' (Department of indian studies, university of Zurich). The Emotional and Aesthetic Experience of the Actor. Diderot's Paradoxe sur le comédien in Sanskrit Dramaturgy * Daniele Cuneo anD elisa Ganser (sorbonne nouvelle, university of Zurich) 'Moins on sent, plus on fait sentir' Diderot, Le paradoxe sur le comédien 'everyone at every minute of his life must feel something. only the dead have no sensations.' Konstantin stanislavski, An Actor Prepares

Theatre, Acting and the Image of the Actor in Abhinavagupta’s Tantric Sources

2016

Abhinavagupta compte parmi les savants les plus feconds en Inde classique, avec des travaux concernant, entre autres, l'exegese tantrique ainsi que l'esthetique du theâtre. Cette etude a pour but d'explorer dans quelle mesure les sources canoniques tantriques pouvaient inspirer cet auteur a creer des liens entre ces domaines eloignes et sous quelle forme les elements constitutifs du theâtre et de la poetique theâtrale etaient presents dans les textes tantriques connus par Abhinavagupta.

Theatre, Acting and the Image of the Actor in Abhinavagupta’s Tantric Sources In: Around Abhinavagupta: Aspects of the Intellectual History of Kashmir from the Ninth to the Eleventh Century Ed. E. Franco and I. Ratié, LIT Verlag, Berlin, 2016. p. 451-95.

A considerable number of Sanskrit plays that depict śaiva tantric practitioners have been subject to detailed analysis to obtain more information about tantric currents in classical India. This is perhaps particularly true for kāpālikas, who figure conspicuously in several classical plays. This paper proposes to look at the question the other way round and show how śaiva tantric sources use theatrical terms and the image of the actor and how they incorporate theatre or some form of acting in their rituals. For, rather surprisingly, a number of śaiva tantric passages show awareness of the classical theatrical tradition and theory of drama. I shall focus on sources available to Abhinavagupta, whose major works treat theoretical questions concerning both tantra and drama. In fact, Abhinavagupta himself is the most important link between these two areas, for he is an exceptional author in that he produced original and influential works on both subjects. It is to be hoped that by studying points of contact between these fields we shall better understand the intellectual history of Kashmir in the early middle ages and the cultural background in which Abhinavagupta wrote his masterpieces.

The Dead Body On-Stage

This dissertation will examine the function of dead bodies on the early modern stage and the different formats they assume such as: skulls separated from the rest of their remains, hanged bodies and mutilated corpses. It will look closely at how these bodies are used as props on-stage but also how they create spectacles that ask questions within Hamlet (Shakespeare), The Revenger's Tragedy (Middleton) and, The Spanish Tragedy (Kyd), while looking in passing at The Honest Whore (Dekker) for a comparison from another genre of the time. As a result of this, I will argue how the dead body on-stage explores anxieties felt towards the loss of identity that occurs through death and decomposition. In addition, it will investigate the link between characters who meditate on skulls, corpses, and revenge and how this disturbs their sense of self. Early modern revenge drama is primarily concerned with the ethical dilemmas surrounding the notion of revenge, but this dissertation will expand on this and suggest the dead body on-stage presents characters and the audience with a more extensive issue. One area of interest is the way the human form is treated during the process of revenge on both ends of the spectrum: the behaviour, handling and identity of the revenger in contrast to the management of the victim's body. This is due to the distinct physical and mental processes that occur on-stage from both parties. Revenge tragedy has been described as 'a carnival escape from everyday norms: gaudily spectacular, repulsive and yet fascinating' (Findlay, 1999, p.49), which indicates how there is something enticing about the plot lines the plays produce as they advocate and relish in carnal desires. It could also be attributed to a society of strict rules, regulation and religion, where class and reputation are paramount. As a result of the play's combination of brutal violence, dead bodies and gallows humours, watching these plays becomes a form of catharsis for the audience. In order to gain a full understanding of the plays and the themes they explore it is important to understand their context, especially in relation to mass death, disease and dissection. The Plague had been a prominent killer in England and around the world for many years, and around the time these plays were written, the endemic plague was sweeping the nation. In 1480, Naphy and Spicer outlines how 'plague returned every 14-20 years or maybe only once or twice in a lifetime' (2000, p.81), which indicates that the population would have been accustomed to a high mortality rate but also how the plays were conceived on a backdrop of mass death. I will examine closely the gravedigger scene within Hamlet and analyse it in Kelly-Anne Platt

Decoding the theatre language: What Can Kerala's Sanskrit Theatre offer Us

Kūṭiyāṭṭam, the traditional Sanskrit theatre of Kerala has come to the limelight in recent times with the UNESCO awarding the title ‘Masterpiece of Oral and Intangible Heritage of Humanity’ to it in 2001. Being the only surviving Sanskrit theatre anywhere, it opens up vast possibilities of research in classical theatre .India is fortunate in having a seminal text like the Nāṭyaśāstra which happens to be the only ancient treatise in the world in outlining the a to z of theatre. However, the abstract principles of performance described in the text are often baffling for want of a living theatre. Sanskrit theatre, it is well known, has become extinct in most parts of India from medieval times. However, through Kūṭiyāṭṭam, we can understand the implications of theatrical practices of ancient India to a considerable extent, though it has developed a lot of regional ramifications in the course of its development. It is proposed here to explore what Kūṭiyāṭṭam has to offer us in decoding the theatre language of ancient India. The salient features of the Sanskrit theatre, especially its emotive dimensions, body language, dance orientation and orchestration could be better understood if we could explore the theatrical practices of this unique art.