This book examines folk theatres of North India as a unique performative structure, a counter stream to the postulations of Sanskrit and Western realistic theatre. In focusing on their historical, social and cultural imprints, it explores how these theatres challenge the linearity of cultural history and subvert cultural hegemony. The book looks at diverse forms of theatre such as svangs, nautanki, tamasha, all with conventions like open performative space, free mingling of spectators and actors, flexibility in roles and genres, etc. It discusses the genesis, history and the independent trajectory of folk theatres; folk theatre and Sanskrit dramaturgy; cinematic legacy; and theatrical space as performance besides investigating causes, inter-relations within socio-cultural factors, and the performance principles underlying them. It shows how these theatres effectively contest delimitation of human creative impulses (as revealed in classical Sanskrit theatre) from structuring as also of normative impulses of religion and culture, while amalgamating influences from Western theatre, newly-rising religious reform movements of 19th century India, tantra and Bhakti. It further highlights their ability to adapt and reinvent themselves in accordance with spatial and temporal transformations to constitute an important anthropological layer of Indian society. Comprehensive and empirically rich, this book will be an essential read for scholars and researchers of cultural studies, theatre, film and performance studies, sociology, political studies, popular culture, and South Asian studies.

This book examines folk theatres of North India and discusses their genesis, history and independent trajectory; folk theatre and Sanskrit dramaturgy; cinematic legacy; and theatrical space as performance besides investigating causes, inter-relations within socio-cultural factors, and the performance principles underlying them.

The book attempts to trace ecological insights embedded in two major folk epics of Rajasthan – Epic of Pabuji and Epic of Devnarayan. The first chapter explores man’s relation with nature in past and attempts to locate the genesis of our attitudes towards nature in ancient myths as well as its portrayal in literature. It tries to define ecology and summarises the ideas about ecological literary criticism given by various critics. It highlights the tradition and types of oral epics in Rajasthan. The second chapter named “Cultural Ecology” focuses on the mutuality and interdependence of nature and culture. It reflects upon what effects human culture has on nature and vice versa in context of the epics of Pabuji and Devnarayan. The chapter focuses on literary ecology which explores the ecological dimensions of literary texts and also puts forth the artistic capability of the text as an agency of ecological awareness. The third chapter named “History, Aesthetics and Phad” explores how painters make phad and to what purpose these phads are made, what purposes of bhopas and commercial consumers it fulfils and in what ways bhopas inspire the process. It also discusses the history of visual narratives and locates the place of phad in it. It delves deep into the history of phad tradition of painting as well as its aesthetics. The discussion of aesthetics of phad foregrounds how phad helps bhopa in devising as well as improvising the narrative. The fourth chapter named “Performance and Ecology” focuses on how performances of folk epics of Pabuji and Devnarayan further an ecological vision in which natural surroundings play a contributory role in formation of meanings. An interconnection between the ecology of the region and the performance of phad has been evaluated which contributes in comprehending the full ecological implications of phad. An analysis of both the epics from an ecological literary perspective substantiates the excellence and contribution of the epics in enriching the literary genre with different aspects of ecological connections between man and other natural elements on earth. The book establishes that the literary ecology of phad is as diverse as an ecosystem. The ecology of phad thrives on cultural diversity, including people from all fields, such as phad painters, phad performers, and the audience/followers of the deities. This correlation is based not only on their economic relations or transactions, but they also depend upon each other for their exclusive identity.

Tom Ault has written a theatre ethnography that brings Rajasthans folk tradition of khyal to readers in both descriptions and translations of the plays, based on his many periods of research and hanging out with khyal players and affecionados. A performance genre probably stemming from the soliloquies in poetic Pingal and Dingal of Rajasthans bards, known as Charans, these khyals offer folk renditions of rule and misrule, contemporary issues and past heroics, and the romance of Rajput desert kingdoms. Ault has been engaged with these shows there, and as an American theatre professor he knows his subject well. Everyone will find something to enjoy in Aults compendium of khyal, and will probably be tempted to search out a performance of this disappearing folk art at a Rajasthani cattle fair or on a moonlight night in a desert village with stars overhead.

Indian Theatre expands the boundaries of what is usually regarded as theatre in order to explore the multiple dimensions of theatrical performance in India. From rural festivals to contemporary urban theatre, from dramatic rituals and devotional performances to dance-dramas and classical Sanskrit plays, this volume is a vivid introduction to the colourful and often surprising world of Indian performance. Besides mapping the vast range of performance traditions, the volume provides in-depth treatment of representative genres, including well-known forms such as Kathakali and ram lila and little-knowa performances such as tamasha. Each of these chapters explains the historical background of the theatre form under consideration and interprets its dramatic literature, probes its ritual or religious significance, and, where relevant, explores its social and political implications. Moreover, each chapter, except for those on the origins of Indian theatre, concludes with performance notes describing the actual experience of seeing a live performance in its original context. Based on extensive fieldwork, Indian Theatre is the first comprehensive account of the subject to be written by Western specialists and addressed to the needs of readers in the West. It will be a valuable resource for all students of Indian culture and a standard work in the history of theatre and performance for years to come.