A critical evaluation of the Bharata Natyam Kutchery by Lekshmy Gopalaswany at the Cochin fine arts hall on Sunday 14th January
It is with great expectations that we went to the Fine arts hall, It is none other than Leksmy Gopalswamy performing!
The Natvankam, vocal, violin, flute, mridangam all were first rate. The Ragas used were Naatta Bilahari, Simhendra Maddhyma and Hamsanandi are the favorites of lovers of South Indian classical dance. The danseuse did her recital perfectly from a technical point of view. Then what does the “but” in the title mean?
The dancer is a narrator in the first place. In Bharata natyam, she need not tell the whole story but has to narrate a particular mood (mainly the heroine’s) through imitation of emotions by bodily movements (Aangika), facial expression of the rasas (Saathvika), with the help of the songs –Padas & varnas sung from the background(Vaachika), and with the costume (Aaharya). Though she enacts the role of the heroine in the vipralbdha mode (one of the eight classes of Heroines-Ashta nayikas; vipralabha is one who is forced to stay away from her lover and she is awaiting his return) the performer has to represent the nayaka and the sakhi on the stage. She also has to enact the nayika in other modes also by way of reminiscences, expectations and as a matter of jealousy towards other beloveds of the nayaka. Though the basic rasas are sringara & karuna, all the other seven are also to be enacted. Especially when depicting the nayaka mode, she has to enact roudra & beebhatsa. Only on very few occasions did LG try these. Compared to the standards set by herself, those few attempts were not upto the mark. I would argue that monotony resulted because she was in the Nayika mode most of the time. Specifically, I was referring to the varna where nayika is waiting for Lord Chidambaranaath. In this, the theme had immense possibilities which were substantially underutilized.
To be fair to her, it should be admitted that both the Padas--one based on the Kuchela story and other about the naika straining to find out who the nayaka was- were beautifully enacted. She excelled in the padarthabhinaya. However, she seemed to be reluctant to enact the referent. Every body knows that she can do it. Then, I wonder why it was not so satisfying to me. I cannot find an answer to it. One possible explanation could be the video incident.
Saturday, January 20, 2007
History Ideology and Literature
A short review of Terry Eagleton’s renowned book: Marxism and Literary criticism
“All art bears the imprint of its historical epoch”, Eagleton quotes painter Henri Martisse, “but great art is that in which this imprint is most deeply marked”
The aim of Marxist criticism is not only to explain the style, form, and meaning of literarary texts, but also to understand it as product of history. Frankly, Marxists cannot claim to be founders of this methodology. One could argue that, within the revolutionary context, it is Marxism that developed the methodology of understanding history itself. According Eagleton, that’s where the originality of Marxist Literary criticism exists.
‘Marxism And Literary criticism’ was originally published in the late 1980s. One may be justified in asking about the significance of this book 15years after the fall of the soviet empire. Eagleton answers this question as follows: The soviet system was not Marxist because the inquisition was not Xian. Moreover, capital and market forces are getting organized globally with unprecedented strength. These make theories of Marx more relevant today--even more than at any point of time. Indeed fundamentalism moved into the vacuum which the “left” had created. Egleton asserts in the preface of the new edition: If the left had been allowed to fulfill its pledge it is conceivable that the world trade center might still be in one piece”
Like all Marxist critics, Eagleton also builds his work from the well known base-superstructure concept. He agrees to the idea that Art and literature form part of the superstructure of which economics is the base. But for him, Ideology is not simply a set of ideas, it signifies the way men live out their roles in society. Ideology, thus, prevents them from having a true knowledge of the exploitation prevalent in the society. Eagleton discards the vulgar Marxist view that works of art are merely expressions of the ideologies of their times. He also disagrees with Ernst Fischer that literature always transcends the ideological limit of its time, thus uncovering realities hidden by ideologies. Eagleton would rather go along with Louis Althusser and Pierre Mcherey. Ideology signifies the imaginary way in which individuals experience the real world. This is the experience which literature provides. This is the raw material for a writer who gives shape and structure to it. By doing this, art contributes to our deliverance from the ideological illusion.
Eagleton is in complete agreement with Macherey’s observation that “a work is tied to ideology not so much with what it says but what it does not say’. It is in this significant silence of the text that the presence of ideology can be most positively felt. As expected, the most important point discussed is the question of commitment –of the writer and his text to the cause of the proletariat. In the hay day of socialist realism under Stalin, the content was considered very important. But the great masters Marx and Engels never had this opinion—nor did Lenin. They were all admirers of classics. Eagleton follows the Great Masters foot steps. Contrary to the prevalent practice he discusses in detail Trotsky’s views expressed in his Literature & revolution. Trotsky had categorically stated that a work of art should be judged according to rules relating to literary creation
This does not mean that the Marxian view determines that literature should be neutral and uncommitted. On the contrary great art & literary works will always be partisan. It is, in fact, committed to the oppressed class in any particular historical situation. This need not necessarily be open commitment. Even literary works written from the perspective of the oppressor will be of help to the revolution to the extent that it brings out the travails of the oppressed class to the notice of the readers. Thus, it exposes the true nature of the system.
With the disintegration of the soviet system, discussion on such topics has almost come to an end the world over. As said earlier in the article these theories are more relevant in this age of globalization and they can form the ideological base for the impending struggle against the new forms of global exploitation. The new edition of Eagle ton’s Marxism & Literary Criticism can be a good starting point for a meaningful dialogue.
“All art bears the imprint of its historical epoch”, Eagleton quotes painter Henri Martisse, “but great art is that in which this imprint is most deeply marked”
The aim of Marxist criticism is not only to explain the style, form, and meaning of literarary texts, but also to understand it as product of history. Frankly, Marxists cannot claim to be founders of this methodology. One could argue that, within the revolutionary context, it is Marxism that developed the methodology of understanding history itself. According Eagleton, that’s where the originality of Marxist Literary criticism exists.
‘Marxism And Literary criticism’ was originally published in the late 1980s. One may be justified in asking about the significance of this book 15years after the fall of the soviet empire. Eagleton answers this question as follows: The soviet system was not Marxist because the inquisition was not Xian. Moreover, capital and market forces are getting organized globally with unprecedented strength. These make theories of Marx more relevant today--even more than at any point of time. Indeed fundamentalism moved into the vacuum which the “left” had created. Egleton asserts in the preface of the new edition: If the left had been allowed to fulfill its pledge it is conceivable that the world trade center might still be in one piece”
Like all Marxist critics, Eagleton also builds his work from the well known base-superstructure concept. He agrees to the idea that Art and literature form part of the superstructure of which economics is the base. But for him, Ideology is not simply a set of ideas, it signifies the way men live out their roles in society. Ideology, thus, prevents them from having a true knowledge of the exploitation prevalent in the society. Eagleton discards the vulgar Marxist view that works of art are merely expressions of the ideologies of their times. He also disagrees with Ernst Fischer that literature always transcends the ideological limit of its time, thus uncovering realities hidden by ideologies. Eagleton would rather go along with Louis Althusser and Pierre Mcherey. Ideology signifies the imaginary way in which individuals experience the real world. This is the experience which literature provides. This is the raw material for a writer who gives shape and structure to it. By doing this, art contributes to our deliverance from the ideological illusion.
Eagleton is in complete agreement with Macherey’s observation that “a work is tied to ideology not so much with what it says but what it does not say’. It is in this significant silence of the text that the presence of ideology can be most positively felt. As expected, the most important point discussed is the question of commitment –of the writer and his text to the cause of the proletariat. In the hay day of socialist realism under Stalin, the content was considered very important. But the great masters Marx and Engels never had this opinion—nor did Lenin. They were all admirers of classics. Eagleton follows the Great Masters foot steps. Contrary to the prevalent practice he discusses in detail Trotsky’s views expressed in his Literature & revolution. Trotsky had categorically stated that a work of art should be judged according to rules relating to literary creation
This does not mean that the Marxian view determines that literature should be neutral and uncommitted. On the contrary great art & literary works will always be partisan. It is, in fact, committed to the oppressed class in any particular historical situation. This need not necessarily be open commitment. Even literary works written from the perspective of the oppressor will be of help to the revolution to the extent that it brings out the travails of the oppressed class to the notice of the readers. Thus, it exposes the true nature of the system.
With the disintegration of the soviet system, discussion on such topics has almost come to an end the world over. As said earlier in the article these theories are more relevant in this age of globalization and they can form the ideological base for the impending struggle against the new forms of global exploitation. The new edition of Eagle ton’s Marxism & Literary Criticism can be a good starting point for a meaningful dialogue.
Sunday, January 7, 2007
God’s Voice And Mine: A short review of Chetan Bhagat’s "One Night at the call center"
For a detailed analysis (in Malayalam) of this book by me, please see Malayalam Vaarika 26th November 2006. Also see my website www.saraswatham.com
The Author was returning to Delhi from IIT Kanpur after a talk about his first book Five point some one. He had a lone co-passenger--a profoundly beautiful young lady-who was not at all ecstatic about his book. An embarrassed Bhagat told her that he was writing about the youth of India and so it deserved more attention. The lady did not agree. She instead told Bhagat that she had the thread of a story. However, she insisted that she would tell only if Bhagat agreed to make it the theme of his next novel. She indicated that the thread was about the sequence of events happening during one night at a call center; the night when God’s call was received.
The events take place at a call center at Gurgaon near Delhi. The center answers complaints received from consumers of an American home appliances company. The characters--two young men, three young ladies and one middle aged ex-serviceman are all destined to talk to Americans using American accent through the night. They are even required to change their names for the convenience of the American callers (e.g. Syam becomes Sam).
Syam the narrator of the story is a disappointed man. He is in love with Priyanka a coworker. However, this relationship is already broken. Additionally, he is frustrated about Manager Bakshi’s tantrums. The manager forwards a website designed by Syam and Varun to their U.S Headquarters as though it was the manger’s own creation. Varun is dissatisfied not because he is paid less, but he knows that he is toiling for another nation. The very thought makes him sad and also rebellious. It’s in the same night that the other characters in the story all knew that they are being deceived by those for whom they spend sleepless nights. It is then that they accidentally have to face grave danger: They get THE CALL from GOD.
GOD comes up with pragmatic suggestions, when implemented, could solve all their problems. What makes this book different is not exactly GOD’s intervention but its approach (may be even unknown to its author) towards the ideological crisis the world is going through. The socio-economic order known as Capitalism, had its origin in Europe in the 18th century, and subsequently spread through out the world.
But capitalism never remained static. The first stage of capitalism dealt with the production of commodities and the worker was the slave of the machine. s/he was alienated from his or her labor/product. The modern day worker is different .S/he is a knowledge/service worker. S/he is not a slave of his/her machine; rather the machine serves him or her. Knowledge is the resource and the tool. The management guru Peter Drucker noted that the knowledge\service worker cannot be dealt with by old management tools. The success of Chetan Bhagat’s book lies in its portrayal of this idea with artistic excellence. The stereotype of the old “manager” who thinks he or she can deal with any situation by jargons, graphs and diagrams is excellently portrayed through the character of Bakshi.
People like Drucker are of the view that the Post Capitalist Society has made socialism insignificant along with Capitalism. I disagree. The knowledge\service worker is as much alienated as his counterpart in the manufacturing society (the machine worker). Look at Varun. He is dissatisfied not because he is paid less but he knows that he is working for the benefit of another country, another people, another nation. And alas they don’t have anything superior to his country except money. It is not only Varun, every self respecting Indian youth, who work in call centers, IT centers and transcription centers must be having the same feeling: ‘alienation’. That basic Marxist concept is still very much relevant. It is also certain that they will come to know that they are not paid their due .In other words they will be come aware of the exploitation they are subjected to very soon. And there will be a revolt .No one can predict how it would occur. And that’s where GOD comes in. In short, the novel portrays the ideological crises of the day with great artistic excellence. It reminds us of the terms “alienation”, “surplus value” and “exploitation” without mentioning them even once.Bhagat has succeeded where professional left wing politicians who make a living out of chanting these terms miserably failed
It is said that the new generation has a very shallow and amoral outlook about life in general. May be true! The uniqueness of this book is that even while it portrays the permissiveness of sex and drinking it sees a ray of hope. I leave it to the reader to find out.
The story telling comes to an end before the Train reaches Delhi.Bhagat comes to know that the narrator is not one of the ladies in the story. Then who is she? How does she know the whole story? While she was alighting from the train-compartment Bhagat discovers that the book she was holding was the Bhagavat Gita
Discard all Dharma and come to ME says Gita.Who is this “Me”? What is self? It is Dharma itself. It is not the “prevailing” Dharma but the ONE which must prevail. It is for establishing this DHARMA that prophets have come and gone.
Of course we can posit that the prophets’ dream remained as a dream .The revolt at the call center itself may be another dream. But it is the dream about a beautiful world that is the progenitor of a world order where there is no evil. Our Great Poet Vyloppillil has sung (translated from Malayalam):
“Dreams? Aren’t night’s dreams the good morning’s Flowers?”
This novel conveys the same idea. And this is what makes this book, likely to be classified as popular fiction, a great work of art!
The Author was returning to Delhi from IIT Kanpur after a talk about his first book Five point some one. He had a lone co-passenger--a profoundly beautiful young lady-who was not at all ecstatic about his book. An embarrassed Bhagat told her that he was writing about the youth of India and so it deserved more attention. The lady did not agree. She instead told Bhagat that she had the thread of a story. However, she insisted that she would tell only if Bhagat agreed to make it the theme of his next novel. She indicated that the thread was about the sequence of events happening during one night at a call center; the night when God’s call was received.
The events take place at a call center at Gurgaon near Delhi. The center answers complaints received from consumers of an American home appliances company. The characters--two young men, three young ladies and one middle aged ex-serviceman are all destined to talk to Americans using American accent through the night. They are even required to change their names for the convenience of the American callers (e.g. Syam becomes Sam).
Syam the narrator of the story is a disappointed man. He is in love with Priyanka a coworker. However, this relationship is already broken. Additionally, he is frustrated about Manager Bakshi’s tantrums. The manager forwards a website designed by Syam and Varun to their U.S Headquarters as though it was the manger’s own creation. Varun is dissatisfied not because he is paid less, but he knows that he is toiling for another nation. The very thought makes him sad and also rebellious. It’s in the same night that the other characters in the story all knew that they are being deceived by those for whom they spend sleepless nights. It is then that they accidentally have to face grave danger: They get THE CALL from GOD.
GOD comes up with pragmatic suggestions, when implemented, could solve all their problems. What makes this book different is not exactly GOD’s intervention but its approach (may be even unknown to its author) towards the ideological crisis the world is going through. The socio-economic order known as Capitalism, had its origin in Europe in the 18th century, and subsequently spread through out the world.
But capitalism never remained static. The first stage of capitalism dealt with the production of commodities and the worker was the slave of the machine. s/he was alienated from his or her labor/product. The modern day worker is different .S/he is a knowledge/service worker. S/he is not a slave of his/her machine; rather the machine serves him or her. Knowledge is the resource and the tool. The management guru Peter Drucker noted that the knowledge\service worker cannot be dealt with by old management tools. The success of Chetan Bhagat’s book lies in its portrayal of this idea with artistic excellence. The stereotype of the old “manager” who thinks he or she can deal with any situation by jargons, graphs and diagrams is excellently portrayed through the character of Bakshi.
People like Drucker are of the view that the Post Capitalist Society has made socialism insignificant along with Capitalism. I disagree. The knowledge\service worker is as much alienated as his counterpart in the manufacturing society (the machine worker). Look at Varun. He is dissatisfied not because he is paid less but he knows that he is working for the benefit of another country, another people, another nation. And alas they don’t have anything superior to his country except money. It is not only Varun, every self respecting Indian youth, who work in call centers, IT centers and transcription centers must be having the same feeling: ‘alienation’. That basic Marxist concept is still very much relevant. It is also certain that they will come to know that they are not paid their due .In other words they will be come aware of the exploitation they are subjected to very soon. And there will be a revolt .No one can predict how it would occur. And that’s where GOD comes in. In short, the novel portrays the ideological crises of the day with great artistic excellence. It reminds us of the terms “alienation”, “surplus value” and “exploitation” without mentioning them even once.Bhagat has succeeded where professional left wing politicians who make a living out of chanting these terms miserably failed
It is said that the new generation has a very shallow and amoral outlook about life in general. May be true! The uniqueness of this book is that even while it portrays the permissiveness of sex and drinking it sees a ray of hope. I leave it to the reader to find out.
The story telling comes to an end before the Train reaches Delhi.Bhagat comes to know that the narrator is not one of the ladies in the story. Then who is she? How does she know the whole story? While she was alighting from the train-compartment Bhagat discovers that the book she was holding was the Bhagavat Gita
Discard all Dharma and come to ME says Gita.Who is this “Me”? What is self? It is Dharma itself. It is not the “prevailing” Dharma but the ONE which must prevail. It is for establishing this DHARMA that prophets have come and gone.
Of course we can posit that the prophets’ dream remained as a dream .The revolt at the call center itself may be another dream. But it is the dream about a beautiful world that is the progenitor of a world order where there is no evil. Our Great Poet Vyloppillil has sung (translated from Malayalam):
“Dreams? Aren’t night’s dreams the good morning’s Flowers?”
This novel conveys the same idea. And this is what makes this book, likely to be classified as popular fiction, a great work of art!
Subscribe to:
Posts (Atom)