Thursday, July 30, 2009
THEATRE SANSRITI'S NEXT CREATION
THEATRE SANSRITI'S NEXT PRODUCTION WILL BE SHAKESPEARE'S CREATION "THE MIDSUMMER NIGHTS'S DREAM. WILL BE DIRECTED BY MR. DEBESH CHATTOPADHYAY.
TOTAL SOLAR ECLIPSE – 22 July, 2009
TOTAL SOLAR ECLIPSE – 22 July, 2009
Dr. Debiprosad DuariDirector, Research & AcademicM. P. Birla Planetarium, Kolkata
A rare and spectacular celestial event will be experienced on 22nd July, 2009. For every Indian, it will be an opportunity to see a solar eclipse at the early morning hours of the day. But, for people present within a patch of land, roughly around 258 km wide and stretching from the western coast of India in Gujrat to the north-eastern tip in Arunachal Pradesh it will be a total solar eclipse. The eclipse is an extremely rare one since the next time a full total solar eclipse that will be seen from the Indian subcontinent will be only on 3rd June, 2114. Though, there will be another total eclipse that will technically touch India in 2034, but it will be just over the inhospitable northernmost tip of Kashmir. So, after 22nd July, 2009 one has to wait another 105 years to see the fascinating beauty of an eclipsed sun.
A solar eclipse happens when the Sun, Moon and the Earth comes in a straight line. One can then expect that at every new moon a solar eclipse will occur, but this does not happen since the orbital plane of the moonaround the earth and the orbital plane of the earth around the sun is tilted at one another at an angle of 5 degrees, and only when the three bodies comes along the line of intersection of these two planes a solar eclipse takes place. The shadow of the moon has two distinct regions, one is called the umbra – which is a conical shaped area where the shadow is darkest and no light from sun can reach this region, the other is called the penumbra, where light rays from the sun partially illuminates the shadowed region. Only when the tip of the umbral cone touches a particular region on the surface of the earth, the people in that region experiences a total solar eclipse, whereas, the penumbral shadow falling on earth, produces a partial eclipse for the people observing the eclipse from the partially shadowed portion. Though any eclipse is an interesting phenomenon, but, the beauty of a total eclipse surpasses any of the experiences of a partial one. The tip of the umbral cone touches a particular area with the daybreak and ends up in another point on the earth just as the sun sets. The path of totality can cross continents and oceans in a curved path because of the spherical nature of the earth.
On 22nd July, 2009, the total eclipse starts at the western coast of India with the sun rising over the Gulf of Cambay and then the path of totality will pass over certain parts of Gujrat, Madhya Pradesh, Uttar Pradesh, Bihar, West Bengal, Assam, Arunachal Pradesh in the Indian mainland. Then onwards the umbral shadow will pass over Mynamar, China, through the south Japan Sea and will end over the Pacific Ocean near Kiribati Islands. A partial eclipse will be seen from all parts of India and certain parts of East Africa, Asian mainland, north eastern Australia and a small part of New Zealand. The uniqueness of this particular solar eclipse is that, it will be of the longest duration in this century. At the maximum, the total eclipse will continue for 6 minutes 39 seconds over a region on the Pacific Ocean. In India, within the region from where the total eclipse will be visible, the duration of the eclipse will be, on an average three and half minutes, with the maximum being at Coochbehar in northern part of West Bengal, where it will be for 3 minutes 53 seconds.
For the huge number of enthusiasts who have already made plans to be present near the path of totality to observe the total eclipse one big concern is that of cloud. Because of the rainy season, there is a distinct possibility that presence of clouds can mar the excitement of observing the total eclipse. Given by some of the statistics, a huge population will be converging on Patna for the eclipse, since the possible cloud cover is predicted to be less over Patna than other places. But, this do not mean, that from other places it will not be seen. One has to depend upon his/her own luck for the skies to be cloud free during the time of totality. Since the eclipse will be happening in the morning hours the altitude of the eclipsed sun will be quite low and so those interested to observe, has to find a place from where the eastern horizon is relatively free of any obstructions.
One has to be very cautious in observing a solar eclipse. When the eclipse is in its partial phase, one should not look at the partially eclipse sun directly. The best way to observe is to either see the phenomenon through a Nos. 14 Welder’s Glass, or aluminized Mylar filter which cuts down the intensity of the sun’s glare considerably. The other option can be, to project the image of the sun on a clean surface and it will allow any people to see the event at the same time. Enthusiasts can make pin holes and project the sun onto a plain surface and observe the projected image of the sun. Only during totality, when the sun is completely obscured by the moon, one can look directly at the totally eclipsed sun.
Most of the people who have earlier experienced viewing a total solar eclipse have described it as a lifetime experience. Specially, moments before and after the totality sets in, there are a series of dramatic events. Around a minute before the totality, if one is lucky, the shadow bands can be seen. These are ripples of light and shadows which can be viewed on a flat, light coloured surface and is believed to be caused by turbulence in the atmosphere. Near totality one can expect to see the formation of Bailey’s beads, the sun looks like a necklace beaded with pearls! This happens when light from the sun passes through the valleys on the surface of the sun, thus creating this pearl drop effects. The next event one can experience is the famous diamond ring effect, which happens because of the last rays of sun, before getting totally blocked by the moon passes through the region between two highlands on the lunar surface. Just as the totality begins, scientists have seen what is known as flash spectrum, which scientifically is quite important. One has to remember that the presence of helium was discovered by seeing the flash spectrum of the Sun during total eclipse from India. If someone is viewing the totality through a telescope or a high powered binocular, they can also see, or, photograph the pink glow around sun called the chromosphere and sudden eruption of solar flares. With proper photographic techniques one can also capture the beautiful corona, a region of pearly white radiation coming out of the sun during the totality.. During the totality, the surrounding become dark and one can perceive a distinct fall in temperature. Altogether it’s a memorable experience for anyone to view a total solar eclipse.
One can only wish luck to sky enthusiasts and general public, some of whom have made preparations long back to view this total eclipse on 22nd July, 2009 and hope that clouds will not play spoilsport for one of the most interesting and beautiful celestial phenomenon to be experienced by humans.
Photo: Courtsey NASA
Dr. Debiprosad DuariDirector, Research & AcademicM. P. Birla Planetarium, Kolkata
A rare and spectacular celestial event will be experienced on 22nd July, 2009. For every Indian, it will be an opportunity to see a solar eclipse at the early morning hours of the day. But, for people present within a patch of land, roughly around 258 km wide and stretching from the western coast of India in Gujrat to the north-eastern tip in Arunachal Pradesh it will be a total solar eclipse. The eclipse is an extremely rare one since the next time a full total solar eclipse that will be seen from the Indian subcontinent will be only on 3rd June, 2114. Though, there will be another total eclipse that will technically touch India in 2034, but it will be just over the inhospitable northernmost tip of Kashmir. So, after 22nd July, 2009 one has to wait another 105 years to see the fascinating beauty of an eclipsed sun.
A solar eclipse happens when the Sun, Moon and the Earth comes in a straight line. One can then expect that at every new moon a solar eclipse will occur, but this does not happen since the orbital plane of the moonaround the earth and the orbital plane of the earth around the sun is tilted at one another at an angle of 5 degrees, and only when the three bodies comes along the line of intersection of these two planes a solar eclipse takes place. The shadow of the moon has two distinct regions, one is called the umbra – which is a conical shaped area where the shadow is darkest and no light from sun can reach this region, the other is called the penumbra, where light rays from the sun partially illuminates the shadowed region. Only when the tip of the umbral cone touches a particular region on the surface of the earth, the people in that region experiences a total solar eclipse, whereas, the penumbral shadow falling on earth, produces a partial eclipse for the people observing the eclipse from the partially shadowed portion. Though any eclipse is an interesting phenomenon, but, the beauty of a total eclipse surpasses any of the experiences of a partial one. The tip of the umbral cone touches a particular area with the daybreak and ends up in another point on the earth just as the sun sets. The path of totality can cross continents and oceans in a curved path because of the spherical nature of the earth.
On 22nd July, 2009, the total eclipse starts at the western coast of India with the sun rising over the Gulf of Cambay and then the path of totality will pass over certain parts of Gujrat, Madhya Pradesh, Uttar Pradesh, Bihar, West Bengal, Assam, Arunachal Pradesh in the Indian mainland. Then onwards the umbral shadow will pass over Mynamar, China, through the south Japan Sea and will end over the Pacific Ocean near Kiribati Islands. A partial eclipse will be seen from all parts of India and certain parts of East Africa, Asian mainland, north eastern Australia and a small part of New Zealand. The uniqueness of this particular solar eclipse is that, it will be of the longest duration in this century. At the maximum, the total eclipse will continue for 6 minutes 39 seconds over a region on the Pacific Ocean. In India, within the region from where the total eclipse will be visible, the duration of the eclipse will be, on an average three and half minutes, with the maximum being at Coochbehar in northern part of West Bengal, where it will be for 3 minutes 53 seconds.
For the huge number of enthusiasts who have already made plans to be present near the path of totality to observe the total eclipse one big concern is that of cloud. Because of the rainy season, there is a distinct possibility that presence of clouds can mar the excitement of observing the total eclipse. Given by some of the statistics, a huge population will be converging on Patna for the eclipse, since the possible cloud cover is predicted to be less over Patna than other places. But, this do not mean, that from other places it will not be seen. One has to depend upon his/her own luck for the skies to be cloud free during the time of totality. Since the eclipse will be happening in the morning hours the altitude of the eclipsed sun will be quite low and so those interested to observe, has to find a place from where the eastern horizon is relatively free of any obstructions.
One has to be very cautious in observing a solar eclipse. When the eclipse is in its partial phase, one should not look at the partially eclipse sun directly. The best way to observe is to either see the phenomenon through a Nos. 14 Welder’s Glass, or aluminized Mylar filter which cuts down the intensity of the sun’s glare considerably. The other option can be, to project the image of the sun on a clean surface and it will allow any people to see the event at the same time. Enthusiasts can make pin holes and project the sun onto a plain surface and observe the projected image of the sun. Only during totality, when the sun is completely obscured by the moon, one can look directly at the totally eclipsed sun.
Most of the people who have earlier experienced viewing a total solar eclipse have described it as a lifetime experience. Specially, moments before and after the totality sets in, there are a series of dramatic events. Around a minute before the totality, if one is lucky, the shadow bands can be seen. These are ripples of light and shadows which can be viewed on a flat, light coloured surface and is believed to be caused by turbulence in the atmosphere. Near totality one can expect to see the formation of Bailey’s beads, the sun looks like a necklace beaded with pearls! This happens when light from the sun passes through the valleys on the surface of the sun, thus creating this pearl drop effects. The next event one can experience is the famous diamond ring effect, which happens because of the last rays of sun, before getting totally blocked by the moon passes through the region between two highlands on the lunar surface. Just as the totality begins, scientists have seen what is known as flash spectrum, which scientifically is quite important. One has to remember that the presence of helium was discovered by seeing the flash spectrum of the Sun during total eclipse from India. If someone is viewing the totality through a telescope or a high powered binocular, they can also see, or, photograph the pink glow around sun called the chromosphere and sudden eruption of solar flares. With proper photographic techniques one can also capture the beautiful corona, a region of pearly white radiation coming out of the sun during the totality.. During the totality, the surrounding become dark and one can perceive a distinct fall in temperature. Altogether it’s a memorable experience for anyone to view a total solar eclipse.
One can only wish luck to sky enthusiasts and general public, some of whom have made preparations long back to view this total eclipse on 22nd July, 2009 and hope that clouds will not play spoilsport for one of the most interesting and beautiful celestial phenomenon to be experienced by humans.
Photo: Courtsey NASA
Wednesday, July 29, 2009
COMMITTMENT OF THEATRE ART
Committment of Theatre Art & its Speciality
( In Respect of the Present Societal Structure & Political Leadership )
by Shaoli Mitra
Creation & Interpretation
Let Us come to the point interpretation in the arena of modern urban acting. I may depict the story of the Mahabharata, the age old classic. But should remember how to express the rlevance of the story. we must communicateits significance to the contempoary audience.Suppose some one asks 7you which way Duryodhan laughed. It is obvious that none of us got any chance to witness it. But if some one laugh in a particular fashion you immediately understand what his felling ina particular fashion you immediately understand what his feeling is about Duryodhan.The same way one can show the laughter of Shakuni.In my play Naathvati Anaathavat i ask the boys of the jurri to demonstrate the style of laughter of Shakuni. It creates fun among the audience.But when the enactment of the vastraharan episode appear what might the laughters put togather create on the stage? Does it remain a funny situation any more? it makes the spectators shiver. The Mahabharata indeed describes that the kurus made fun of the attempt of stripping a queen in the court! The KAthakar depicts and interprets the incident simultaeously.It must be mentioned no art from merely depicts the reaality. It converts phiysical reality into meta physical truth. The person who has the quest for truth is definitely an exeptional artiste.He speaks about reality and at the same time expresses rare human experiences to communicate the complexities of life.in life one has to go throgh various situation compulsions.Yet each indivisual has to deside what is right and what is wrong. in fact human civilization cannot exist wthout the sense of Virtue. The Mahabharata gives us enough scope to venture for truth as it is an Epic. It depicts the multifaceted human lives with unfathombledepth and venormous wealth of wisdom.When i narrate the story of Draupadi, it is not just to give an account of Draupadi's life, We realise the agony of the yuga through the life of the most beautiful, intelligent and educated woman of the age who had to suffer agony and humiliations over and over again. At the same time we compare Dwapar yuga to our present time through both my plays. I, as the kathakaar, very easily quotes from our renouned intellectual Buddhadev Basu,- his analysis of the epic.I incorporate sm. Iravati Karve's interpretation wiyh the same ease in the depiction of the story. The folk form assimilates them wiyh case. It has been possible,-no:1-because the from is rich and at the same time it has the sophistication in it as I mentioned before.no:2- and secodly , we must remember the basisof the stories of boyh these playes is the Mahabharata, an incomparable classic.At one point in my play, an enraged Draupadi comes to Krishna, and enquires what does Krishna think about the compromise. To let the claim on the Kingdiom go, and to ask for the five village only, that yudhisthir thinks is fair to demand. The Kathakaar assumes herself as Draupadi and says,"......This is my hair ,the very same that Dushasan had grabbed to drag me to the court. When you sit in the very same court to talk of peace and truce, may you remember my abandoned hair. May you rememberhow Dryodhan, in the same assembly , had undraped his thigh and infront of my five lords, made an indecent gesture toward me.you ought to remember all this when you speak of peace.I hope you remember how Karna and Duryodhan had bellowed out that anyone devoted to the five husbands was like a pros...! I could not believe my own ears, Krishna.I looked around me. There were so many people in the sabha, but not a word of protest came from any of them! And Duryodhan and Karna said - they actually did - she's beenwon , she will serve us too!May you remember this when you talk of truce.May you remember that Karna had said - In that sabha 'Disrobe the women before everybody in the court; we would like to watch.'And i saw Duhasashan did indeed get up and come foward ! He actually pulled at my robe !And i was wearing only single gament!All the elders were there in the assembly, but the jut sat and watched, nobody says anything at all.May you remember all this krishna..."at the end of conversation the narrotar as Draupadi asks Krishna,If i forget the humiliation inflected on me, dear friend , will it usher a Dharmarajya, the rule of virtue , into this world ? Can you promise that in the future no woman will ever be presecuted and demeaned like I was? Will my forgiveness usher in that heavenly state?.... if you could promise me this, Krishna , I would forget erytrhing.......everything...!...It is not heard to realise that there is a comment. The comment connects the women of the present age to Draupadi of Dawpar era. We remember the women who suffer similar agony and humailiation ! As we know what had happened wiyh several women of Nandigram since March 2007, and what happened in the aadivasi society of Lalgarh!But does it only speak of women? Aren't the male members of our society facing the same sort of crisis a fearful time we are living in? Isn't it a time when every moment the spirit of the individual is being insulted?It is important to get the artistes' comment on the Society they are living in, through theatre or any artform for that matter. It is also necessary to raise relevant questions about the civilization . It reveals the artiste's committment toward his society. We understand that a civilized society to reinstitute the moral values. It is unfortunate and scaring the way politicalpower uses the powerless, the way the rich utilises the poor.To think about our time,- isn't it queer, when we call the earth a global village, we keep the highest budget to buy weapons to kill people? Shouldn't we question the justification behind behind maintaining double standard?If we rember what has happening in iraq for the last 4/5 years how do we react? if we remember what has been continuously happenning? Don't we that something is very very worng with this civilization and its norms?We know we had to pay a heavy price for the atom bomb targeted to the common people of Hiroshima and Nagasaki. That was in 1945.Should we remember that the soldiers who returned to America after the gulf war in '90-s gave birth to 40,000 deform childern? The childern and their mothers had no connection wiith the war whatsover! Still it happened ! Because the soldiers were affected by weapons useed in the war. This is the reality we are living in.The greed for power knows no limit!Theatre cannot solve these problems. Neither does it have the strenth to change the world. It can merely raise the vital questions that are imporant for our existence. We fell that is the need of the hour. we, each of us , should try to protest against the inertia that takes the lead role now for the so called development of civial society.In the end of my play katha Amritasamaan the Kathakar announces the end of the era. She recites a shloka from the Mahabharata by the poet vyasa, Atikranta sukhah Kaalah,poryupasthita darunah,Shwah ahwah papishtha divasahPrithivi gatayauvana
The earth is a woman past her prime the end of era draws nigh.Dharma shall be gone ,sins multuply,the whole world shall despair.*
The world, so beautiful oyherwise, becomes aspace for weaponeries to kill people. Nature is being polluted , so are the people ! Ww, the common people ,are forced to live in a society of distortion . The society that is fast losing its moral values.In the midst of all these cruelties we can only pray for a beeter world,
Let all the sins be wiped out!Let the sky be clean!Let the wind is poor!Let the earth be free of sorrow!Let the Humanity live!*We, hope that leadership in future will never let us down.We ,earnestly desire - our new generation will not let our time face a catastrophic end.We ,hope that the yought re-discovers the sence of morality and finds out what it means.We, quietly wait for the mankind to rise against the Evil.We, from the darkness around us, pray for light . Lights!*The shloka and the prayer is rendred by the Kathakaar of my second play katha Amritasaman. English version of the play has been named as "Timeless Tales". The translators of the play are Ipshita Chandra and Moushumi Bhowmik.
( In Respect of the Present Societal Structure & Political Leadership )
by Shaoli Mitra
Creation & Interpretation
Let Us come to the point interpretation in the arena of modern urban acting. I may depict the story of the Mahabharata, the age old classic. But should remember how to express the rlevance of the story. we must communicateits significance to the contempoary audience.Suppose some one asks 7you which way Duryodhan laughed. It is obvious that none of us got any chance to witness it. But if some one laugh in a particular fashion you immediately understand what his felling ina particular fashion you immediately understand what his feeling is about Duryodhan.The same way one can show the laughter of Shakuni.In my play Naathvati Anaathavat i ask the boys of the jurri to demonstrate the style of laughter of Shakuni. It creates fun among the audience.But when the enactment of the vastraharan episode appear what might the laughters put togather create on the stage? Does it remain a funny situation any more? it makes the spectators shiver. The Mahabharata indeed describes that the kurus made fun of the attempt of stripping a queen in the court! The KAthakar depicts and interprets the incident simultaeously.It must be mentioned no art from merely depicts the reaality. It converts phiysical reality into meta physical truth. The person who has the quest for truth is definitely an exeptional artiste.He speaks about reality and at the same time expresses rare human experiences to communicate the complexities of life.in life one has to go throgh various situation compulsions.Yet each indivisual has to deside what is right and what is wrong. in fact human civilization cannot exist wthout the sense of Virtue. The Mahabharata gives us enough scope to venture for truth as it is an Epic. It depicts the multifaceted human lives with unfathombledepth and venormous wealth of wisdom.When i narrate the story of Draupadi, it is not just to give an account of Draupadi's life, We realise the agony of the yuga through the life of the most beautiful, intelligent and educated woman of the age who had to suffer agony and humiliations over and over again. At the same time we compare Dwapar yuga to our present time through both my plays. I, as the kathakaar, very easily quotes from our renouned intellectual Buddhadev Basu,- his analysis of the epic.I incorporate sm. Iravati Karve's interpretation wiyh the same ease in the depiction of the story. The folk form assimilates them wiyh case. It has been possible,-no:1-because the from is rich and at the same time it has the sophistication in it as I mentioned before.no:2- and secodly , we must remember the basisof the stories of boyh these playes is the Mahabharata, an incomparable classic.At one point in my play, an enraged Draupadi comes to Krishna, and enquires what does Krishna think about the compromise. To let the claim on the Kingdiom go, and to ask for the five village only, that yudhisthir thinks is fair to demand. The Kathakaar assumes herself as Draupadi and says,"......This is my hair ,the very same that Dushasan had grabbed to drag me to the court. When you sit in the very same court to talk of peace and truce, may you remember my abandoned hair. May you rememberhow Dryodhan, in the same assembly , had undraped his thigh and infront of my five lords, made an indecent gesture toward me.you ought to remember all this when you speak of peace.I hope you remember how Karna and Duryodhan had bellowed out that anyone devoted to the five husbands was like a pros...! I could not believe my own ears, Krishna.I looked around me. There were so many people in the sabha, but not a word of protest came from any of them! And Duryodhan and Karna said - they actually did - she's beenwon , she will serve us too!May you remember this when you talk of truce.May you remember that Karna had said - In that sabha 'Disrobe the women before everybody in the court; we would like to watch.'And i saw Duhasashan did indeed get up and come foward ! He actually pulled at my robe !And i was wearing only single gament!All the elders were there in the assembly, but the jut sat and watched, nobody says anything at all.May you remember all this krishna..."at the end of conversation the narrotar as Draupadi asks Krishna,If i forget the humiliation inflected on me, dear friend , will it usher a Dharmarajya, the rule of virtue , into this world ? Can you promise that in the future no woman will ever be presecuted and demeaned like I was? Will my forgiveness usher in that heavenly state?.... if you could promise me this, Krishna , I would forget erytrhing.......everything...!...It is not heard to realise that there is a comment. The comment connects the women of the present age to Draupadi of Dawpar era. We remember the women who suffer similar agony and humailiation ! As we know what had happened wiyh several women of Nandigram since March 2007, and what happened in the aadivasi society of Lalgarh!But does it only speak of women? Aren't the male members of our society facing the same sort of crisis a fearful time we are living in? Isn't it a time when every moment the spirit of the individual is being insulted?It is important to get the artistes' comment on the Society they are living in, through theatre or any artform for that matter. It is also necessary to raise relevant questions about the civilization . It reveals the artiste's committment toward his society. We understand that a civilized society to reinstitute the moral values. It is unfortunate and scaring the way politicalpower uses the powerless, the way the rich utilises the poor.To think about our time,- isn't it queer, when we call the earth a global village, we keep the highest budget to buy weapons to kill people? Shouldn't we question the justification behind behind maintaining double standard?If we rember what has happening in iraq for the last 4/5 years how do we react? if we remember what has been continuously happenning? Don't we that something is very very worng with this civilization and its norms?We know we had to pay a heavy price for the atom bomb targeted to the common people of Hiroshima and Nagasaki. That was in 1945.Should we remember that the soldiers who returned to America after the gulf war in '90-s gave birth to 40,000 deform childern? The childern and their mothers had no connection wiith the war whatsover! Still it happened ! Because the soldiers were affected by weapons useed in the war. This is the reality we are living in.The greed for power knows no limit!Theatre cannot solve these problems. Neither does it have the strenth to change the world. It can merely raise the vital questions that are imporant for our existence. We fell that is the need of the hour. we, each of us , should try to protest against the inertia that takes the lead role now for the so called development of civial society.In the end of my play katha Amritasamaan the Kathakar announces the end of the era. She recites a shloka from the Mahabharata by the poet vyasa, Atikranta sukhah Kaalah,poryupasthita darunah,Shwah ahwah papishtha divasahPrithivi gatayauvana
The earth is a woman past her prime the end of era draws nigh.Dharma shall be gone ,sins multuply,the whole world shall despair.*
The world, so beautiful oyherwise, becomes aspace for weaponeries to kill people. Nature is being polluted , so are the people ! Ww, the common people ,are forced to live in a society of distortion . The society that is fast losing its moral values.In the midst of all these cruelties we can only pray for a beeter world,
Let all the sins be wiped out!Let the sky be clean!Let the wind is poor!Let the earth be free of sorrow!Let the Humanity live!*We, hope that leadership in future will never let us down.We ,earnestly desire - our new generation will not let our time face a catastrophic end.We ,hope that the yought re-discovers the sence of morality and finds out what it means.We, quietly wait for the mankind to rise against the Evil.We, from the darkness around us, pray for light . Lights!*The shloka and the prayer is rendred by the Kathakaar of my second play katha Amritasaman. English version of the play has been named as "Timeless Tales". The translators of the play are Ipshita Chandra and Moushumi Bhowmik.
COMMITTMENT OF THEATRE ART
Committment of Theatre Art & its Speciality
( In Respect of the Present Societal Structure & Political Leadership )
by Shaoli Mitra
Creation & Interpretation
Let Us come to the point interpretation in the arena of modern urban acting. I may depict the story of the Mahabharata, the age old classic. But should remember how to express the rlevance of the story. we must communicateits significance to the contempoary audience.Suppose some one asks 7you which way Duryodhan laughed. It is obvious that none of us got any chance to witness it. But if some one laugh in a particular fashion you immediately understand what his felling ina particular fashion you immediately understand what his feeling is about Duryodhan.The same way one can show the laughter of Shakuni.In my play Naathvati Anaathavat i ask the boys of the jurri to demonstrate the style of laughter of Shakuni. It creates fun among the audience.But when the enactment of the vastraharan episode appear what might the laughters put togather create on the stage? Does it remain a funny situation any more? it makes the spectators shiver. The Mahabharata indeed describes that the kurus made fun of the attempt of stripping a queen in the court! The KAthakar depicts and interprets the incident simultaeously.It must be mentioned no art from merely depicts the reaality. It converts phiysical reality into meta physical truth. The person who has the quest for truth is definitely an exeptional artiste.He speaks about reality and at the same time expresses rare human experiences to communicate the complexities of life.in life one has to go throgh various situation compulsions.Yet each indivisual has to deside what is right and what is wrong. in fact human civilization cannot exist wthout the sense of Virtue. The Mahabharata gives us enough scope to venture for truth as it is an Epic. It depicts the multifaceted human lives with unfathombledepth and venormous wealth of wisdom.When i narrate the story of Draupadi, it is not just to give an account of Draupadi's life, We realise the agony of the yuga through the life of the most beautiful, intelligent and educated woman of the age who had to suffer agony and humiliations over and over again. At the same time we compare Dwapar yuga to our present time through both my plays. I, as the kathakaar, very easily quotes from our renouned intellectual Buddhadev Basu,- his analysis of the epic.I incorporate sm. Iravati Karve's interpretation wiyh the same ease in the depiction of the story. The folk form assimilates them wiyh case. It has been possible,-no:1-because the from is rich and at the same time it has the sophistication in it as I mentioned before.no:2- and secodly , we must remember the basisof the stories of boyh these playes is the Mahabharata, an incomparable classic.At one point in my play, an enraged Draupadi comes to Krishna, and enquires what does Krishna think about the compromise. To let the claim on the Kingdiom go, and to ask for the five village only, that yudhisthir thinks is fair to demand. The Kathakaar assumes herself as Draupadi and says,"......This is my hair ,the very same that Dushasan had grabbed to drag me to the court. When you sit in the very same court to talk of peace and truce, may you remember my abandoned hair. May you rememberhow Dryodhan, in the same assembly , had undraped his thigh and infront of my five lords, made an indecent gesture toward me.you ought to remember all this when you speak of peace.I hope you remember how Karna and Duryodhan had bellowed out that anyone devoted to the five husbands was like a pros...! I could not believe my own ears, Krishna.I looked around me. There were so many people in the sabha, but not a word of protest came from any of them! And Duryodhan and Karna said - they actually did - she's beenwon , she will serve us too!May you remember this when you talk of truce.May you remember that Karna had said - In that sabha 'Disrobe the women before everybody in the court; we would like to watch.'And i saw Duhasashan did indeed get up and come foward ! He actually pulled at my robe !And i was wearing only single gament!All the elders were there in the assembly, but the jut sat and watched, nobody says anything at all.May you remember all this krishna..."at the end of conversation the narrotar as Draupadi asks Krishna,If i forget the humiliation inflected on me, dear friend , will it usher a Dharmarajya, the rule of virtue , into this world ? Can you promise that in the future no woman will ever be presecuted and demeaned like I was? Will my forgiveness usher in that heavenly state?.... if you could promise me this, Krishna , I would forget erytrhing.......everything...!...It is not heard to realise that there is a comment. The comment connects the women of the present age to Draupadi of Dawpar era. We remember the women who suffer similar agony and humailiation ! As we know what had happened wiyh several women of Nandigram since March 2007, and what happened in the aadivasi society of Lalgarh!But does it only speak of women? Aren't the male members of our society facing the same sort of crisis a fearful time we are living in? Isn't it a time when every moment the spirit of the individual is being insulted?It is important to get the artistes' comment on the Society they are living in, through theatre or any artform for that matter. It is also necessary to raise relevant questions about the civilization . It reveals the artiste's committment toward his society. We understand that a civilized society to reinstitute the moral values. It is unfortunate and scaring the way politicalpower uses the powerless, the way the rich utilises the poor.To think about our time,- isn't it queer, when we call the earth a global village, we keep the highest budget to buy weapons to kill people? Shouldn't we question the justification behind behind maintaining double standard?If we rember what has happening in iraq for the last 4/5 years how do we react? if we remember what has been continuously happenning? Don't we that something is very very worng with this civilization and its norms?We know we had to pay a heavy price for the atom bomb targeted to the common people of Hiroshima and Nagasaki. That was in 1945.Should we remember that the soldiers who returned to America after the gulf war in '90-s gave birth to 40,000 deform childern? The childern and their mothers had no connection wiith the war whatsover! Still it happened ! Because the soldiers were affected by weapons useed in the war. This is the reality we are living in.The greed for power knows no limit!Theatre cannot solve these problems. Neither does it have the strenth to change the world. It can merely raise the vital questions that are imporant for our existence. We fell that is the need of the hour. we, each of us , should try to protest against the inertia that takes the lead role now for the so called development of civial society.In the end of my play katha Amritasamaan the Kathakar announces the end of the era. She recites a shloka from the Mahabharata by the poet vyasa, Atikranta sukhah Kaalah,poryupasthita darunah,Shwah ahwah papishtha divasahPrithivi gatayauvana
The earth is a woman past her prime the end of era draws nigh.Dharma shall be gone ,sins multuply,the whole world shall despair.*
The world, so beautiful oyherwise, becomes aspace for weaponeries to kill people. Nature is being polluted , so are the people ! Ww, the common people ,are forced to live in a society of distortion . The society that is fast losing its moral values.In the midst of all these cruelties we can only pray for a beeter world,
Let all the sins be wiped out!Let the sky be clean!Let the wind is poor!Let the earth be free of sorrow!Let the Humanity live!*We, hope that leadership in future will never let us down.We ,earnestly desire - our new generation will not let our time face a catastrophic end.We ,hope that the yought re-discovers the sence of morality and finds out what it means.We, quietly wait for the mankind to rise against the Evil.We, from the darkness around us, pray for light . Lights!*The shloka and the prayer is rendred by the Kathakaar of my second play katha Amritasaman. English version of the play has been named as "Timeless Tales". The translators of the play are Ipshita Chandra and Moushumi Bhowmik.
( In Respect of the Present Societal Structure & Political Leadership )
by Shaoli Mitra
Creation & Interpretation
Let Us come to the point interpretation in the arena of modern urban acting. I may depict the story of the Mahabharata, the age old classic. But should remember how to express the rlevance of the story. we must communicateits significance to the contempoary audience.Suppose some one asks 7you which way Duryodhan laughed. It is obvious that none of us got any chance to witness it. But if some one laugh in a particular fashion you immediately understand what his felling ina particular fashion you immediately understand what his feeling is about Duryodhan.The same way one can show the laughter of Shakuni.In my play Naathvati Anaathavat i ask the boys of the jurri to demonstrate the style of laughter of Shakuni. It creates fun among the audience.But when the enactment of the vastraharan episode appear what might the laughters put togather create on the stage? Does it remain a funny situation any more? it makes the spectators shiver. The Mahabharata indeed describes that the kurus made fun of the attempt of stripping a queen in the court! The KAthakar depicts and interprets the incident simultaeously.It must be mentioned no art from merely depicts the reaality. It converts phiysical reality into meta physical truth. The person who has the quest for truth is definitely an exeptional artiste.He speaks about reality and at the same time expresses rare human experiences to communicate the complexities of life.in life one has to go throgh various situation compulsions.Yet each indivisual has to deside what is right and what is wrong. in fact human civilization cannot exist wthout the sense of Virtue. The Mahabharata gives us enough scope to venture for truth as it is an Epic. It depicts the multifaceted human lives with unfathombledepth and venormous wealth of wisdom.When i narrate the story of Draupadi, it is not just to give an account of Draupadi's life, We realise the agony of the yuga through the life of the most beautiful, intelligent and educated woman of the age who had to suffer agony and humiliations over and over again. At the same time we compare Dwapar yuga to our present time through both my plays. I, as the kathakaar, very easily quotes from our renouned intellectual Buddhadev Basu,- his analysis of the epic.I incorporate sm. Iravati Karve's interpretation wiyh the same ease in the depiction of the story. The folk form assimilates them wiyh case. It has been possible,-no:1-because the from is rich and at the same time it has the sophistication in it as I mentioned before.no:2- and secodly , we must remember the basisof the stories of boyh these playes is the Mahabharata, an incomparable classic.At one point in my play, an enraged Draupadi comes to Krishna, and enquires what does Krishna think about the compromise. To let the claim on the Kingdiom go, and to ask for the five village only, that yudhisthir thinks is fair to demand. The Kathakaar assumes herself as Draupadi and says,"......This is my hair ,the very same that Dushasan had grabbed to drag me to the court. When you sit in the very same court to talk of peace and truce, may you remember my abandoned hair. May you rememberhow Dryodhan, in the same assembly , had undraped his thigh and infront of my five lords, made an indecent gesture toward me.you ought to remember all this when you speak of peace.I hope you remember how Karna and Duryodhan had bellowed out that anyone devoted to the five husbands was like a pros...! I could not believe my own ears, Krishna.I looked around me. There were so many people in the sabha, but not a word of protest came from any of them! And Duryodhan and Karna said - they actually did - she's beenwon , she will serve us too!May you remember this when you talk of truce.May you remember that Karna had said - In that sabha 'Disrobe the women before everybody in the court; we would like to watch.'And i saw Duhasashan did indeed get up and come foward ! He actually pulled at my robe !And i was wearing only single gament!All the elders were there in the assembly, but the jut sat and watched, nobody says anything at all.May you remember all this krishna..."at the end of conversation the narrotar as Draupadi asks Krishna,If i forget the humiliation inflected on me, dear friend , will it usher a Dharmarajya, the rule of virtue , into this world ? Can you promise that in the future no woman will ever be presecuted and demeaned like I was? Will my forgiveness usher in that heavenly state?.... if you could promise me this, Krishna , I would forget erytrhing.......everything...!...It is not heard to realise that there is a comment. The comment connects the women of the present age to Draupadi of Dawpar era. We remember the women who suffer similar agony and humailiation ! As we know what had happened wiyh several women of Nandigram since March 2007, and what happened in the aadivasi society of Lalgarh!But does it only speak of women? Aren't the male members of our society facing the same sort of crisis a fearful time we are living in? Isn't it a time when every moment the spirit of the individual is being insulted?It is important to get the artistes' comment on the Society they are living in, through theatre or any artform for that matter. It is also necessary to raise relevant questions about the civilization . It reveals the artiste's committment toward his society. We understand that a civilized society to reinstitute the moral values. It is unfortunate and scaring the way politicalpower uses the powerless, the way the rich utilises the poor.To think about our time,- isn't it queer, when we call the earth a global village, we keep the highest budget to buy weapons to kill people? Shouldn't we question the justification behind behind maintaining double standard?If we rember what has happening in iraq for the last 4/5 years how do we react? if we remember what has been continuously happenning? Don't we that something is very very worng with this civilization and its norms?We know we had to pay a heavy price for the atom bomb targeted to the common people of Hiroshima and Nagasaki. That was in 1945.Should we remember that the soldiers who returned to America after the gulf war in '90-s gave birth to 40,000 deform childern? The childern and their mothers had no connection wiith the war whatsover! Still it happened ! Because the soldiers were affected by weapons useed in the war. This is the reality we are living in.The greed for power knows no limit!Theatre cannot solve these problems. Neither does it have the strenth to change the world. It can merely raise the vital questions that are imporant for our existence. We fell that is the need of the hour. we, each of us , should try to protest against the inertia that takes the lead role now for the so called development of civial society.In the end of my play katha Amritasamaan the Kathakar announces the end of the era. She recites a shloka from the Mahabharata by the poet vyasa, Atikranta sukhah Kaalah,poryupasthita darunah,Shwah ahwah papishtha divasahPrithivi gatayauvana
The earth is a woman past her prime the end of era draws nigh.Dharma shall be gone ,sins multuply,the whole world shall despair.*
The world, so beautiful oyherwise, becomes aspace for weaponeries to kill people. Nature is being polluted , so are the people ! Ww, the common people ,are forced to live in a society of distortion . The society that is fast losing its moral values.In the midst of all these cruelties we can only pray for a beeter world,
Let all the sins be wiped out!Let the sky be clean!Let the wind is poor!Let the earth be free of sorrow!Let the Humanity live!*We, hope that leadership in future will never let us down.We ,earnestly desire - our new generation will not let our time face a catastrophic end.We ,hope that the yought re-discovers the sence of morality and finds out what it means.We, quietly wait for the mankind to rise against the Evil.We, from the darkness around us, pray for light . Lights!*The shloka and the prayer is rendred by the Kathakaar of my second play katha Amritasaman. English version of the play has been named as "Timeless Tales". The translators of the play are Ipshita Chandra and Moushumi Bhowmik.
IPTA
IPTA is the short form for Indian People's Theatre Association. In the Hindi belt it is called Bhartiya Jan Natya Sangh, in Assam and West Bengal, Bhartiya Gan Natya Sangh and in Andhra Pradesh, Praja Natya Mandali. The mission statement of IPTA is 'People's Theatre Stars the People'. The symbol designed by the famous painter Chitta Prasad is a drummer (nagara vadak), which is a reminder of one of the oldest medium of communication. IPTA was established at the national level on May 25, 1943 in Bombay (now Mumbai). The Government of India issued a commemorative stamp in 1994 on the occasion of its Golden Jubliee. The history of IPTA runs parallel to the people's cultural movement in the country and relates to the independence and the anti fascist movements.The origin of IPTA followed the first Progressive Writer's Association Conference in 1936, the Establishment of Youth Cultural Institute at Calcutta in 1940, and constitution of the People's Theatre at Banglore by Anil De' Silva of Sri Lanka i
GANO SANGEET
"Proti May dibos-er gaan-e gaan-enil akasher tol-e dur,Sramik-er Joyogaan kaan pete shono oiHenry-r haturi-r sur"Batas-e kaan patle ekhono shona jay John Henry-r haturir sur, Hiroshima dip-e sudur samuddurer buke ekhono dekha jay shonkhochil-er anagona, Tebhagar-Telenganar smriti ekhono rokte dey dola...protibad aar protirodh-er agun ekhono chhorie pore ek desh theke aar ek desh-e...aar sei sabkichhur majhe theke jay Gana Sangeet-er protibadi agun...Sei agun amader majheo chhorie poruk...eta bhebe majhe majhe hatash lage, samskriti-r je dhara ek samay amader ei bangla-ke ujjibito korechhe, samay-er sathe amrai take dayitto nie banchie rakhte parini...aaj May Dibos-e ei community toiri holo...Hemanga Biswas theke Pratul, Nabanna theke Lal Durgo - sabkichhu nie alochona korbo...sei sathe cheshta korbo gana sangeet-er ekta complete archive gore tolar...sange thakuk sei samasta kabita o samskriti-r anyanyo dharao, ja sei samay-take banchie rakhbe amader mone...
theatre sansriti
THEATRE WORKSHOP In the year 2003-04 Sansiti has an added function in its general annual routine of the past years. It was a theatre workshop arranged by sansriti. It was intended to filter out some new fresh fine performers who can serve the theatre in Bengal for a long time. The production of Winkle Twinkle probably was the matchstick which ignited the passion in the youth bloods. A hundred of people approached for the workshop instantly after the publication of the advertisement for the workshop and 90% of them was in the age group of 17-23. As the number of seats was only thirty, a screening procedure was a must. Primarily a group of thirty six persons of various age groups was permitted to take part in the workshop. The screening had been done by a commitee of some theatre personalities of Kolkata like Sri Asit Basu, Sri Debshankar Halder and our Director Sri Debesh Chattopadhyay.Sansriti had many dramas under its production like Phataru Cadavarous and the latest Surjo Pora Chai
Tuesday, July 28, 2009
Rudhasangeet
28july Rabindrasadan e anusthito holo RUDHASANGEET.........kintu sobcheye biroktikor , haller modhe anekei nijer mobile ta off ba mute karen ni.....tader mone rakha uchit chilo eta avineta r darshok,uvoik pira dey.......ekta valo muhurto upovog karte badha dey.........doya kare porobarti show te jara jaben,mobile ta k niskrio kore rakhben.......pls.....annoder valo jinis theke banchito karben na....
chhËa ÏhnÄ¡®pl e¡®j HLV¡ L¡VÏa ÏRmCz fËQ¡lJ q®uÏRm ®c®sL®oz 20®n j¡QÑ "l¦ÜpwN£a' ÏfËÏju¡l ®n¡-l Ïae Ïce B®NC q¡Epg¤m q®u ®NÏRm AÉ¡L¡®XÏjz ®pC e¡V®Ll Ïàa£u cª®nÉ ®cM®a f¡ÏµR påÉ¡ j¤®M¡f¡dÉ¡u®L Ïc®u "fËÏaÏhfÔh£ N¡e'®lLXÑ Ll¡®e¡l c¡®u LÏjEÏeØV f¡ÏVÑl Qr¤n§m q®µRe pÏmm ®Q±d¤Ïlz EfmÏì Ll®Re, ""BÏVÑ®ØVl ®L¡eJ f¡ÏVÑ ®eCz'' f¡ h¡s¡®µRe j¤ðC®ul Ïc®Lz f®ll cªnÉ 1954 p¡®mlz i¤m i¡P®R GÏaÄ®LlJz 46 ew djÑam¡ ÏØVÌ®V ®SÉ¡Ïa hp¤l ®f±®l¡Ïq®aÉ ac¿¹ LÏjn®el Be¡ AÏi®k¡®Nl Sh¡hÏcÏq Ll®a H®p LÏjEÏeØV f¡ÏVÑl L¡mQ¡l¡m gË®¾Vl ®ialL¡l g¡Vm¬®m¡®L ®Q¡®M BP¤m Ïc®u ®cM¡®µRe ÏaÏez GÏaÄ®Ll fËØb¡®el fl ®ju¡l®q¡®ôl L˜®l¡d®L j®e LÏl®u Ïc®u, ÏnÒf£p¡ÏqÏaÉL®cl BhSÑe¡l fk¡Ñ®u e¡Ïj®u Hhw ®fÔ®V¡®L pjbÑe L®l ÏejÑm ®O¡®ol E®Ÿ®n fË®j¡c c¡n¬ç hm®Re, ""h¤T®me Lj®lX, ØVÉ¡ÏmeC q®µR c¡Ju¡Cz ... HCph f¡Ïah¤®S¡Ñu¡ i¡h¡m¤a¡ Bj¡l c¤'®Q¡®Ml Ïhoz ... JCph pwúªÏa-VwúªÏa h¤ÏT e¡z Bpm Lb¡ q®µR, Bj¡®cl p®Â B®R ÏLe¡!'' ÏhϵRæ OVe¡z ÏL¿º pjL¡m£e l¡SÉ l¡Se£Ïal fÏl®fËÏr®a AaÉ¿¹ hÉ”e¡juz e¡V®Ll ®L¾cË ®chhËa ÏhnÄ¡pz e¡V®Ll ÏhÙ¹¡l 1948 ®b®L 1978 p¡mz L¡SÑe f¡®LÑ NZe¡VÉ pw®Ol p®Çjm®e Ïheu l¡u, ®qj¡Â ÏhnÄ¡p, p¤i¡o j¤®M¡f¡dÉ¡u, ®chhËa ÏhnÄ¡p, aªÏç Ïj®œl E‹Äm EfÏØbÏaz j¤š²j®’ "lš²Llh£'-l AÏieu Ïe®u nñ¤ Ïj®œl p®Â ÏhSe iÍ¡Q¡®kÑl aLÑz HM¡e ®b®L öl¦ L®l LMeJ LÏjEÏeØV f¡ÏVÑ, LMeJ ÏhnÄi¡la£ ÏjEÏSL ®h¡XÑ, LMeJ Be¾ch¡S¡l fÏœL¡ - q®lL lLj fËÏaù¡®el p®Â ®chhËa ÏhnÄ¡®pl pwO¡®al ®rœ lQe¡ Ll®a Ll®a HÏN®u®Re hË¡aÉ hp¤z j¤MÉ Ahmðe "hË¡aÉS®el l¦ÜpwN£a' - ®chhËa ÏhnÄ¡®pl BaÈS£he£z HlC g¡y®L j”¤nË£ Q¡ÏL plL¡®ll ÏnÒf£l Ïel¦µQ¡l ®fËj, p¤ÏQœ¡ Ïj®œl p®Â AÇmjd¤l pÇfLÑ - phC h¤®e Ïc®u®Re e¡VÉL¡lz hs L®l E®W H®p®R ÏnÒf£l ü¡d£ea¡l fËpÂz fËLªa fËÙ¹¡®h AÏij¡e£ ÏnÒf£ hm®Re, ""BÏj ÏLR¤C e¡z BÏj HLSe f¡lgj¡Ñl HC k¡!'' fl j¤q§®aÑC hm®Re, ""j¡Jh¡c£ qJeV¡ L¡j¡Jh¡c£ qJ®el Q¡C®a ®hV¡l Q®up!'' Lla¡Ïm®a j¤Ml q®µR ®fËr¡Nªqz®k ph j¡e¤o AÏa p¡ÇfËÏaL L¡®m ÏLwh¡ HMeJ Bj¡®cl p¡wúªÏaL je®e E‹Ämi¡®h Ïhl¡S Ll®Re, a¡®cl HL Lb¡u j®’ H®e ®gm¡V¡ ®j¡®VC pqSp¡dÉ ÏRm e¡z hË¡aÉ hp¤ ®pC Øfd¡Ñ ®cÏM®u®Rez ®L¾cË£u QÏl®œ ®chnwLl q¡mc¡®ll j®a¡ HLSe prj eV a¡®L pq®k¡N Ïc®u®Rez fËÏaù¡®el p®Â ÏnÒf£l pwO®oÑl fVi§Ïj®a Ns¡ "l¦ÜpwN£a' cnÑL®L i¡h¡®hz pwúªÏah¡e h¡P¡Ïml h¡jf¾b£ fËhZa¡l jjÑj§®m BO¡a q¡e®hzJf®ll RÏh®a (h¡y ÏcL ®b®L) pÏmm-GÏaÄL-®chhËa i§ÏjL¡u l¡SÏoÑ ®c, pœ¡ÏSv plL¡l J ®chnwLl q¡mc¡lz
Winkle Twinkle
January 1976, political prisoner Sabyasachi Sen who was in police custody vanished into thin air from a part in kolkata. Like Rip Van Winkle he returnd in the same park in 2002. Everything has changed since than. Oldman oldtimes tries to face the new one.Indra, the son of Sabyasachi belongs to a political party which is just opposite to his father. Sabyasachi's daughter Indrani, a happy-go like girl, is totally reluctant to her surroundings, and Rajlakshmi, his wife tries to live the rest with old memories as beliefs as her only treasures. The fantacy of contradictions between Sabyasachi and his familymembers his presnts surroundings, infact explores the dialectics of reality. This beautiful play was written by Mr. Bratya Basu and been directed by Mr. Debesh chattopadhyay.
The show man of theatre sansriti
DEBESH CHATTOPADHYAY AS A DIRECTOR: In the year 1998 he formed Theatre Canvas Kolkata and took the responsibility in directing plays like Hayabadan (Girish Karnad) and Look Back in Anger (John Osborne). He was in the protagonists role in the above productions. In the year 2000 Sansriti launched their first production Pratinidhi (The Representative) Playwright : Debasish Mazumdar and directed by Debesh Chattopadhayay. The year 2002 was a history in Bengali group theatre world. Sansriti created it with their still full house production Winkle - Twinkle (Playwinght : Bratya Basu) and it was directed by Debesh. In the year 2004 Debesh directed Nabarun Bhattacharyas play PHATARU. In the year 2005 Sansriti produces a workshop based production cadaveras under his guidance. Debesh Chattopadhayay was also awarded the Best Playwright of the Year by West Bengal Youth Council for his play Surya Pora Chchai. (Sun Burnt Ashes). In 2003 Debesh Chattopadhyay was honoured as one of the 50 Emerging Stars of india.
Synopsis of RUDHASANGEET
The greatest and the most popular singer of bengal, perhaps even India is Shri DEBABRATA BISWAS. One of the foundation of his life and experiences, which reflects reality and subsistence of the pre-independence bengalee community, stands the subject and theme play RUDHASANGEET.
The artist involvement with and severance from GANANATYA SANGHA, his renunciation of the communist party, differences with the music board of BISWA BHARATI UNIVERSITY, and his exorable rise to fame, his oppossion against socially renowned institutions, all echoed through the many associations he shared , are some notable areas of focus within the many levels of the play.
annual membership for theatre sansriti
annual membership of SANSRITI
hello friends,, SANSRITI theke bolchi--SANSRITI apnader sobaike tar MEMBER hisebe pete chay through the program of ANNUAL MEMBERSHIP, in which the group will give you some facilities in exchange of Rs.1000 only.The facilities r----------1. you will holder of a membership card against which you can get 2 ticketsof the highest range of each own show of our productions for the wholeone year period.2. you will get the copies of each of our publications from the very fast to last.interested persons scrap on this Board. thankyou.
hello friends,, SANSRITI theke bolchi--SANSRITI apnader sobaike tar MEMBER hisebe pete chay through the program of ANNUAL MEMBERSHIP, in which the group will give you some facilities in exchange of Rs.1000 only.The facilities r----------1. you will holder of a membership card against which you can get 2 ticketsof the highest range of each own show of our productions for the wholeone year period.2. you will get the copies of each of our publications from the very fast to last.interested persons scrap on this Board. thankyou.
Bratyajon er RUDHASANGEET
aj academy te manchosto holo bratyajon er RUDHASANGEET directed by Bratya basu, an autobiography on veteran musician debabrata biswas......
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