he world is groaning under the madness of war. All the perfumes of Arabia cannot sweeten the bloodstained hands of politicians, religious leaders, and middlemen. Patriarchy is cutting through the wombs of the earth and women. Class, caste and racial discrimination has divided humanity and cruelly mocks equality. These are the wounds we humans have inflicted upon ourselves. There can be no liberation without confronting them.
There are more wounds than we can count and stories to tell. While we feel for the countless untold stories, we have brought to stage a few of them, chosen from the narratives of war and communal violence.
‘Wounds’ is a collection of stories, poems and texts from selected plays and novels. It was an experimental learning exercise for theatre students during their stint at Nirdigantha.
Poetry can soften the harshest of noises around us. Kavyaranga was conceived with a view to bring the music, metre and images of poetry through gestures. Artists at Nirdigantha have translated to the stage, poetry and stories that raise awareness about the futility of war and communal hate. For these performances, we have borrowed texts from Kannada and world literature. The artists performing these works have strived to blend the subtleties of language with the language of theatre, giving a poetic form to the angst among us.
Texts by: Kuvempu, Bertolt Brecht, Pablo Neruda, Pirandello, Okot p’Bitek, Sarasum Samivala, Gangadhara Chittala, Vijaya Dabbe, Savitha Nagabhushan, H. S. Venkateshmurthy, H. S. Anupama, Sudha Adukala, Vikrama Visaji, Quasir Hasan, Garima Srivastav.
Knowing the minds of the teller
This is the story of Manteswamy, a 16th century rebel-saint of South India. It depicts his aspiration to take society away from the stagnant orthodoxy of the priestly classes towards the toil and hard work of the oppressed classes.
Manteswamy’s verse confronts the irony of a society that had stagnated into orthodoxy, all in the name of the very reform that Basavanna and his companions fought for in the 12th century. Through his poetry, he builds a scathing attack on a revolution gone wrong. His poetry liberated a movement that had lost its way and was appropriated by palaces and monasteries.
The play equates and contrasts the 16th century Manteswamy with the 12th century Basava, Allama, Madiwala Machaya, Haralayya etc.
In the episode ‘Kalyana Pattanada Saalu’, derived from “Manteswamy Maha Kavya” – usually sung in ritual form by folk storytellers ‘Neelagararu’ – it blends historical fact with legend across time and space.
`Manteswamy kavya prayoga’ narrative is based on folk songs. Its poetry is emblematic of the plurality and diversity of the subaltern cultures. With a touch of modern music and theatrical elements and with the underlying theme of social justice and spiritual wisdom, it blends Sufi and Shaiva culture.
These are songs of protest against inequality and oppression, and provide hope of a future where equality, compassion, and peace are the hallmarks of society. These voices strike at the very forces that attempt to disrupt life and harmony. The belief that art should always keep us vigilant and help us become more humane is underlined by these songs.
These are songs of protest against inequality and oppression, and provide hope of a future where equality, compassion, and peace are the hallmarks of society. These voices strike at the very forces that attempt to disrupt life and harmony. The belief that art should always keep us vigilant and help us become more humane is underlined by these songs.