Chitrakaavya Dance: Manubhuti - Being Human

On Sunday afternoon, ChitraKaavya Dance presented Manubhuti – Being Human at the Jeanne Wagner Theater. The program’s five offerings brought together a multigenerational cast of performers steeped in classical Indian dance forms. It struck me how elucidating it can be to see young dancers and older dancers together on stage. Even if you’re not deeply familiar with the traditions being presented - I know next to nothing about the history of Indian classical dance - you begin to see how dance traditions exist across the span of many interrelated, individual lives. The evening also featured contributions by modern dance artists Erica Womack and Katie Davis.

Womack’s “Ages” and ChitraKaavya director Srilatha Singh’s “Hyphen-ated” exist as a part of a longer conversation between these two artists about how to collaborate across their distinct choreographic heritages. I spoke a little bit with Womack after the show and she shared stories about moments when Singh and her company members challenged her instincts, ultimately leading her to make a riskier choice. The highlight of “Ages” was Srilatha Singh dancing in silks to Cesaria Evoria’s famed rendition of “Besame Mucho,” as Womack held a large fan, dead-pan. I was reminded of Kazuo Ohno’s Admiring La Argentina, except it was a little more lighthearted and a little less self-serious.

One of the most exciting elements of Sunday’s performance was an excellent live band: Suchinth Murty singing, Tarun Gudipati on the tablas, Abhishek Mukherjee on sitar, Sriram Krishnamoorthy on violin, and Shreyas Hoskere on keyboards and flute. Their presence raised the bar, particularly in “Hyphen-ated,” which began with an intense exercise in mirroring between Srilatha Singh and Malavika Singh, whose opening number at the top of the show was the evening’s namesake. (I don’t know if the two are related.) As they peered at each other through the empty wooden frame, I was drawn to their different strengths as performers. In Srilatha’s dancing, I watch her hands, and how quickly she can shift my focus without my expecting it - in short, the mastery of someone who’s been at it a while. In Malavika’s dancing, it’s her expansiveness, the ability to fill the empty stage, and her proclivity for off-balance rests and unexpected pauses - a hip tucked at an obscure angle, a lunge that seems too deep to sustain and then crumbles silently. I’m eager to see more of these conversations in the future.

Samuel Hanson is the editor and executive director of loveDANCEmore. 

UtahPresents: Bollywood Boulevard

UtahPresents’ Bollywood Boulevard, a journey through Hindi cinema, was performed for a lively audience in a packed Kingsbury Hall. Brooke Horejsi, executive director of UtahPresents, introduced the show, and recalled seeing the company at the Lincoln Center Out of Doors series, loving it, and wanting to bring it to Utah audiences for the purposes of both entertainment and to showcase of a different part of the world.

Bollywood Boulevard combined the talents of Heena Patel (executive producer and artistic director), Rushi Vakil (executive producer, music director, and composer), and Rohit Gijare (choreographer and dancer) to create an homage to Bollywood, chronologically taking us through Hindi cinema’s black and white era, Golden Era, and into present day. Musicians and singers flanked the stage as the combination dancers-actors performed each snippet of the featured film. It was colorful, lively, celebortary, and incredibly nostalgic (based on audience reactions) for those that are familiar with Hindi cinema.

I have limited experience with Bollywood, but my friend I attended with, Srilatha (Latha) Singh, has much more -- she was born and raised in Delhi, India. Her voice will be included throughout, as her opinions and perspective shaped my experience of the evening.

Latha explained Bollywood pulls from various cultural and religious forms (for the dancing, music, and costuming) and then makes these forms not only widely accessible but also secular. She pointed out moments during the performance that hinted toward various groups living in India: Muslims, Hindus, Christians, Sikhs, and tribal groups. In this way, I could see the important role Bollywood has played in bringing diverse groups together and celebrating universal stories of love, hardship, triumph, and family.

Each scene, never lasting more than a couple of minutes, was introduced with a graphic on the cyclorama that gave information about the movie it was drawing from. The pacing was quick, and when the show landed on local guest artist Sonali Loomba performing Kathak (modern dance entry point: Akram Khan’s formative training is in Kathak), I wished that time could be suspended to dwell longer on this classical form. Kathak began in Hindu temples as a means to convey scriptures but, similar to ballet, eventually made its way to the courts and is celebrated in various ways today, one being concert dance. I felt a desire to delve into the pulsating footwork and detailed upper body of the form, but the performance’s structure did not accommodate this.

Bollywood as a movement genre is not really a concert dance form; as Latha says, “it is a participatory art form.” It is at its strongest when you are celebrating alongside the performers, as was clearly demonstrated at the end of the show. The audience was invited to get out of our seats and fill the aisles, dancing alongside the performers. It was joyous to see so many audience members enjoying movement, music, and community. It was the perfect release after spending the evening watching the performers evoke the stories of this beloved form of entertainment.      

There was a moment, about halfway through the show, when I leaned over to Latha and asked, “Do you know most of these movies?” She replied, smiling, “Every single one. They would take the most popular songs and play them on Doordarshan (the official television channel owned by the Indian government) every Wednesday night.”

In that moment, I was struck by the beauty of being able to sit with a friend who recognized and understood every cultural reference, while I recognized none. What a world! I did appreciate the bright colors, the swirling and circling, the shimmying and bouncing, the upbeat and rhythmic dancing, the soulful singing; but Latha could connect each vignette with a specific time and place in her life, or decode the theme of a dance or the words to a song. My enjoyment wasn’t based in nostalgia (though I enjoyed watching and listening as others’ was) but rather on being introduced to a fresh view of aesthetics and entertainment.  

Erica Womack is a Salt Lake City-based choreographer. She coordinates loveDANCEmore’s Mudson series and contributes regularly to the blog.

Dr. Janaki Rangarajan in Samah: Dance of Mystic Poetry

Photos of Dr. Janaki Rangarajan in Samah: Dance of Mystic Poetry, by Srinivasan Govindarajan.

Srilatha Singh, of ChitraKaavya Dance, has a passion for presenting high quality Bharatanatyam to Salt Lake City audiences. I have had the pleasure of being an audience member for some of these performances: previously, for Renjith and Vijna performance, Samarpanam, in the fall of 2017, and, now recently, for Dr. Janaki Rangarajan performance of Samah: Dance of Mystic Poetry at the Jeanne Wagner Theatre.

I was also involved when Ragamala Dance Company performed at Kingsbury Hall in 2016; Singh, Raksha Karpoor, Liz Stich, and I performed a piece that was a collaboration of modern dance and Bharatanatyam to open the show. I preface with all of this to say that I have had exposure within this cultural art form, but am in no way well-versed in its nuance. I left Samah with a desire to understand more from the perspective of someone that was more well-versed. Thankfully, Singh and I were able to meet and the following are highlights from our conversation.

Bharatanatyam is an ancient South Indian dance form that was traditionally done as a solo by women in Hindu temples for elite, extremely select, and primarily male audiences. There was much conflict over its existence during British colonial rule; many classical Indian dance forms were ridiculed and discouraged. An “anti-dance movement” arose from this conflict, which accused dance of being a form of prostitution, and culminated in the British government banning Hindu temple dancing altogether in 1910.

When Rukmini Devi Arundale helped to revive Bharatanatyam in the 20th century, it was both taken out of the temples and relieved of any sensuality and sexuality, arguably in an attempt to gain traction and shed its former, alleged connection with prostitution. One of the many things that Singh finds so profound in Rangarajan’s dancing is that, while most contemporary Bharatanatyam dancers continue the mainstream tradition of keeping their hips and pelvis centered, Rangarajan has also been trained in the movement vocabulary called Karana, as reconstructed by her guru, Dr. Padma Subramaniam, as her life’s work. Karana allows the hip to be off-center in sculpturesque angles. With this subtle change, dancers re-integrate the sensual origins of the form, and Singh views Rangarajan’s personal interpretation as skillfully towing the line of adding sensuality without crossing over into the vulgar.

I was not fully aware of this history, or of this deliberate attempt by Rangarajan, but I did gather the effects just by watching her perform. I interpreted her moving body as a full-bodied and multi-dimensional woman, aware of her sensuality and sexual power, but also interested the portrayal of other aspects of the human (or divine) experience. One portrayal did not take precedence over the other. She was simultaneously euphoric, devoted, devastated, sublime, and ordinary. These states of being were housed and manifested in her flesh-and-bone body - a body that she was able to transcend while fiercely staking claim to it.

Singh and I also discussed Bharatanatyam moving forward, and how Singh thinks the form could possibly evolve to gain wider audiences (and also, what will remain constant in the form without compromise). As I watched Rangarajan’s performance, I was surprised at the sheer length of it. As a solo performer, she was onstage for just under two hours, interpreted five different poems, and spoke in between each one, with minimal rest backstage throughout. I can’t imagine the stamina, both physical and mental, that was necessary.

Consequently, the viewing experience also asks a certain stamina of the audience. I found beauty in settling into a lengthy solo performance, a respite from the often scattered and short attention spans littered with sound bytes and social media quips. But, I wondered how this functioned with mass audiences, especially those that are predominantly non-Indian.

While I gleaned much from Rangarajan’s storytelling, Bharatanatyam is essentially a form of sign language, the dancers telling plot-based stories familiar to those raised in the tradition. Immediately accessible to me were her virtuosic dancing, the rhythms, the specificity of her arms moving with her legs, and the layer of choreography that was her face and eyes, but I did not know the literal meanings of many gestures, nor did I have access to the music (sung or spoken in a variety of languages, including Tamil, Kannada, Persian, Kashmiri, Punjabi, Hindi, Maithili, and Sanskrit) in the way that Singh does.

Will this art form experience a "Balanchine moment," in which the plot is forsaken for a non-literal musical interpretation? Could it even go a step forward, à la Merce Cunningham, and divorce itself from the music to see what remains of an abstracted body moving through space? Singh cannot imagine this happening, as emotion and storytelling are at the core of why the dancers move to begin with. This idea was highlighted in our collaboration in 2017: Stich and I would explain our movement choices in terms of spatial arrangement and internal impulse motivation (i.e., doing what “feels” right), while Karpoor and Singh would respond with what the music was saying and how their movements directly corresponded.   

Should somethings remain unchallenged? Should we always be jabbing at tradition with innovation? Would anything worthwhile be left if we pushed and pulled at the rich tradition of Bharatanatyam? These were my own questions, though I’m not sure Singh felt my angst within my probes - which makes sense. I am looking through the lens of modern dance, a movement tradition that was born in the 1900s through the rejection of traditions that came before it, and then continued, and still continues, to turn itself inside and out each decade. We dance to the music, then alongside it, then against it, and sometimes without it… and while I find this interesting, I cannot say modern dance’s exploratory nature has gained it mass appeal as a form.

Instead of these questions, Singh wonders if it would be advantageous to educate audience members more about Bharatanatyam prior to a performance. Each show she has presented has maintained a nice balance of speaking before the performance to welcome but also to enlighten the audience about what they will see. Does there need to be more explanation in order for wider audiences to walk away feeling fulfilled? In the case of Rangarajan’s performance, my response was, “No.” Though I could not historically or academically detail all that occurred, I was transported nonetheless. Rangarajan wove the history of her own body with questions and affirmations of love, despair, and joy with a commitment that I have hardly experienced before. I was left wanting to engage more with what I experienced at Samah: Dance of Mystic Poetry- an indication that art did what it should.

Erica Womack is a Salt Lake based choreographer. She teaches at SLCC and regularly contributes to loveDANCEmore.

Renjith & Vijna in Samarpanam: A sublime offering

If you missed ChitraKaavya Dance’s presentation of Samarpanam: A sublime offering, you made a mistake.

The area non-profit regularly creates and performs Bharatanatyam, a classical Indian form, but also presents guest artists including Renjith and Vijna last night in the Eccles Regent Street Black Box. The duo, described as partners in dance as well as life, offered a stunning series of duets and solos. ChitraKaavya founder Srilatha Singh described beautifully the way in which she aims for these performances to not only share and preserve Indian heritage but also to form cross cultural relationships. In all her performances, Singh ensures that the form of Bharatanatyam, movement as visual poetry, is also described through program notes and onstage narration which bridge the gap for audience members who may be new to classical Indian dance.

This narration describes how the first piece, Panchadeva Stuthi, is an invocation for five Hindu deities and that the composition (by Professor C.V. Chandrasekhar) uses both abhinaya (expression) and nritta (physical movement) within a single phrase of music. Without this knowledge, all of these facets are still revealed through the dances as both performers offer inherent reverence through the slightest rotation of an ankle, a settling within their chest, and the soft fluttering of Renjith’s fingertips.  

Other works offer different narratives and, while Devaranaama - Chikkavane Ivanu would be enjoyable without being spoken, it is nice to decipher from my seat the way in which Vijna interprets and physicalizes the poetry of Purandara Daasar. Vijna’s onstage pre-teaching of specific gestures allowed me to fully enjoy the pranks of Little Krishna as he disrupts the lives of two young maidens.

This solo was followed by another composition dedicated to facial expression and performed by Renjith. At this time I’d like to implore all regional modern dancers working with facial expressions to take several seats. In fact, take all the seats because Renjith is an expert at revealing the ways that our face not only carries expression but also the way that expression must be driven from, and exist in relationship to, other parts of the body. Part of this is built into the composition by Indira Kadambi, but other parts are because of his own performance; which is virtuosic beyond measure and evokes physical and emotional textures in complex rhythmic relationship to the music.

During the entire concert I was aware how different the audience is from other concert dance productions in our city, and it made me think about the way that cultural forms are often treated in both training and performance settings in the United States (as a workshop elective, a supplementary technique, a community practice). With that context, it’s easy to dissociate how much more similar Bharatanatyam is to ballet than it is to the other cultural forms with which it’s frequently grouped.

When I was a child my family had season tickets to the ballet. Part of the experience was watching the dancing but another, much bigger, part was how we dressed up, ate shrimp puffs in the founder’s room during intermission, and talked to my grandmother’s friends. At Samarpanam, I was able to get a window into the Indian heritage not just of the art form but also the nature of theater-going. Turning around to see children dressed in their nicest clothes, alternating between watching intently and lounging on their parents or flipping through the program, I could see that there was much in common between this performance and my own formative experiences of viewing dance.

This comparison even extends to any critique or curiosity some new audiences may have of the work. When I watch ballet, I often tire of the number of solos and pas de deux between what I’m really after, a corps de ballet moving in idyllic unison. In Bharatanatyam, this ebb and flow is similar -- there are those who may revel in the small and specific solos, but others who (like me) wait for the rush of compelling rhythmic duets that rise at just the right moment in each piece. While the ultimate objectives of the two forms are different (one extends and balances, the other grounds and subtly shifts), the structure is always going to be traditionally clear and presentational of its respective, centuries-old objective.

In the case of Samarpanam, these objectives are matched with lovely and engaging performers who share their traditions with revelatory and expressive joy.

Ashley Anderson directs loveDANCEmore programs as part of her non-profit, “ashley anderson dances.”

Administrator's Note: To view a recent cross-pollination of the forms mentioned in this review, you may visit Chitrakaavya Dance's Facebook page for video footage of a workshop Renjith and Vijna recently taught for Ballet West Academy students.