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- เผยแพร่เมื่อ 6 ก.พ. 2025
- Kathak is one of the eight major forms of Indian classical dance.[1] It is the classical dance form from Uttar Pradesh. The origin of Kathak is traditionally attributed to the traveling bards in ancient northern India known as Kathakars or storytellers.[2] The term Kathak is derived from the Sanskrit word Katha which means "story", and Kathakar which means "the one who tells a story", or "to do with stories".[2][3] Wandering Kathakars communicated stories from the great epics and ancient mythology through dance, songs and music.[3] Kathak dancers tell various stories through their hand movements and extensive footwork, their body movements and flexibility but most importantly through their facial expressions. Kathak often has a strong beat, and can be danced in many taals. Kathak evolved during the Bhakti movement, particularly by incorporating the childhood and stories of the Hindu god Krishna, as well as independently in the courts of north Indian kingdoms.[2][4] During the period of Mughal rule, the emperors were patrons of Kathak dance and actively promoted it in their royal courts.[5] Kathak performances include Urdu Ghazals and commonly used instruments brought during the Mughal period.[6] As a result, it is the only Indian classical dance form to feature Persian elements.[7]
Kathak is found in three distinct forms, called "gharanas", named after the cities where the Kathak dance tradition evolved - Jaipur, Banaras and Lucknow.[8] While the Jaipur gharana focuses more on the foot movements, the Banaras and Lucknow gharanas focus more on facial expressions and graceful hand movements. Stylistically, the Kathak dance form emphasizes rhythmic foot movements, adorned with small bells (Ghungroo) and the movement harmonized to the music.[4][9] The legs and torso are generally straight, and the story is told through a developed vocabulary based on the gestures of arms and upper body movement, facial expressions, neck movements, eyes and eyebrow movement, stage movements, bends and turns. The main focus of the dance becomes the eyes and the foot movements. The eyes work as a medium of communication of the story the dancer is trying to communicate. With the eyebrows the dancer gives various facial expressions.[4][10] The difference between the sub-traditions is the relative emphasis between acting versus footwork, with Lucknow style emphasizing acting and Jaipur style famed for its spectacular footwork.[4]
Kathak is a performance art that has survived and thrived as an oral tradition, innovated and taught from one generation to another verbally and through practice.[11] It transitioned, adapted, and integrated the tastes of the Mughal courts[12] in the 16th and 17th centuries, particularly by Akbar, but stagnated and went into decline during the British colonial era,[13] then was reborn as India gained independence and sought to rediscover its ancient roots and a sense of national identity through the arts.[10][11]
"'Kathak - India's only secular classical dance form'". Dawn. Retrieved 29 December 2018.
^ Jump up to:a b c d e Reena Shah (2006). Movement in Stills: The Dance and Life of Kumudini Lakhia. Mapin. p. 8. ISBN 978-81-88204-42-7.
^ Jump up to:a b Massey 1999, p. 15.
^ Jump up to:a b c d e f g James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: A-M. The Rosen Publishing Group. pp. 358-359. ISBN 978-0-8239-3179-8.
^ "BBC Arts - BBC Arts - Kathak: Does every gesture have a meaning?". BBC. Retrieved 2 June 2020.
^ "Kathak, The Indo-Persian Dance Style |". Asian Traditional Theatre & Dance. 2 October 2017. Retrieved 2 June 2020.
^ "Kathak Dance Puts Hinduism and Islam in the Same Circle".
^ Jump up to:a b Williams 2004, p. 83.
^ John H. Beck (2013). Encyclopedia of Percussion. Routledge. pp. 170-175. ISBN 978-1-317-74768-0.
^ Jump up to:a b c d e f g Mary Ellen Snodgrass (2016). The Encyclopedia of World Folk Dance. Rowman & Littlefield. pp. 165-168. ISBN 978-1-4422-5749-8.
^ Jump up to:a b c Reena Shah (2006). Movement in Stills: The Dance and Life of Kumudini Lakhia. Mapin. p. 9. ISBN 978-81-88204-42-7.
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