Rabindranath Tagore and Eclecticism in Twentieth-Century Indian Dance

Author(s):  
Prarthana Purkayastha
2021 ◽  
pp. 155-185
Author(s):  
Kamal Sheel

Native-language source materials shed much light on the nature of modern subaltern perception of India–China ‘connectedness’. They have, however, remained scantily used. In this context, this chapter provides an overview of ‘native voices’ available in Hindi and other languages in burgeoning local print media in the late nineteenth- to mid-twentieth-century north India. Published in popular books, journals, and newspapers, they present an alternative discourse and open up new vista in our comprehension of areas of India–China interactions. Examples of this may be seen in books in Hindi on China by Thakur Gadadhar Singh and Dr Mahendulal Garg, or in editorials and independent commentaries on various events in China by Pandit Madan Mohan Malaviya, Rabindranath Tagore, Benoy Kumar Sarkar, and many other contemporary native intellectuals. Demonstrating yearnings for unity and harmony, these writings provide context to explore various vicissitudes of ‘connectedness’ as well as sources to the contemporary invocations of common ideas of ‘Asian values’ and pan-Asianism.


Author(s):  
Robert N. Minor

In the flurry of intellectual activity in nineteenth- and twentieth-century Bengal, Rabindranath Tagore became one of the best-known playwrights, poets, novelists, educators and philosophers, winning the Nobel Prize for literature in 1913. His thought drew on the English Romantics as well as Sanskrit and Bengali writers and movements. Tagore was not a systematic philosopher. He termed his position ‘a poet’s religion’ which valued imagination above reason. He moved between the personal warmth of human relationships to a theistic Divine and belief in an Absolute as a unifying principle. He advocated a thoughtful but active life, criticizing asceticism and ritualism.


2020 ◽  
Vol 13 (2) ◽  
pp. 39-59
Author(s):  
Gabriela Vargas-Cetina

At the end of the nineteenth century and during the first half of the twentieth, lead dancers from different countries became famous and toured internationally. These dancers—and the companies they created—transformed various dance forms into performances fit for the larger world of art music, ballet, and opera circuits. They adapted ballet to the variety-show formats and its audiences. Drawing on shared philosophical ideas—such as those manifest in the works of the Transcendentalists or in the writings of Nietzsche and Wagner—and from movement techniques, such as ballet codes, the Delsarte method, and, later on, Eurythmics (in fashion at the time), these lead dancers created new dance formats, choreographies, and styles, from which many of today’s classical, folk, and ballet schools emerged. In this essay, I look at how Rabindranath Tagore, Isadora Duncan, Anna Pavlova, Ruth St. Denis and Ted Shawn, Uday Shankar, Leila Roy Sokhey and Rumini Devi Arundale contributed to this translocal dance scene. Indian dance and spirituality, as well as famous Indian dancers, were an integral part of what at the time was known as the international modern dance scene. This transnational scene eventually coalesced into several separate schools, including what today is known as classical and modern Indian dance styles.


Author(s):  
Tilottoma Misra

Navakanta Barua was one of the best known Assamese modernist writers of the twentieth century who worked through multiple genres. A graduate from the Visva Bharati University and with an MA from the Aligarh Muslim University, he joined Cotton College, Guwahati as a Lecturer in English in 1954, where he worked till his retirement from service. During his lifetime, Navakanta published more than a dozen volumes of poetry and songs, five novels, eight volumes of non-fictional prose and literary criticism, besides a substantial body of children’s literature. He edited two children’s magazines (Jonbai and Pohar) and a journal of art and culture (Seerolu). He translated into Asamiya the verses of Kabir and some of the major works of Euripides, Goethe, Pushkin, Rabindranath Tagore, Nazrul Islam, Sumitranandan Pant, Subramanyam Bharati, Walt Whitman and T. S. Eliot. Some of his best translations render the texture and nuances of the original in a brilliantly creative manner.


2017 ◽  
Vol 52 (4) ◽  
pp. 913-934 ◽  
Author(s):  
Choi Chatterjee

The compelling trope of ‘Russia and the West,’ or to be more precise, ‘Russia Under Western Eyes,’ has produced a vast and significant body of literature. This has helped in the political framing of the twentieth century as a world divided between the democratic and market-based nations of the West, and the dictatorial and state controlled countries in the Soviet East. Simultaneously, it has served to bury, blunt, and otherwise obscure perspectives from the colonized world on the East–West dichotomy. An analysis of the travel writings of two important Indian visitors to the Soviet Union, M.N. Roy and Rabindranath Tagore, shows that Europe’s imperial subjects filtered their impressions of Soviet authoritarianism through their own experiences of repressive Western imperialism, thus charting a new global map of political freedom. Roy and Tagore’s writings, powered by both their colonial and Soviet experiences, make a significant contribution to the twentieth-century intellectual debates on moral freedom, individualism, and authoritarianism.


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