文化抵抗与艺术生产:当代马哈拉施特拉邦的趋势

Aritra Bhattacharya
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摘要

当代反抗婆罗门教和资本主义的艺术集体是如何创作出新作品的?他们如何处理艺术中的形式、内容、质量、作者和个人才能等问题,这些问题又如何影响艺术集体的作品?本文通过参考马哈拉施特拉邦的两个剧团——孟买的AvahanNatya Manch(1979-1997)和Kabir Kala Manch(2002-),以有限的方式探讨了这些问题。这表明,正如沃尔特·本雅明在他的开创性论文《作为生产者的作者》中所要求的那样,剧团有意识地朝着艺术生产过程的革命而努力。他们拒绝将艺术家描述为个人创造力和天才的源泉的霸权观念,在写作、作曲、戏剧和音乐方面训练新成员,并集体创作新作品,延续了20世纪30年代至50年代IPTA传统的集体创作歌曲。这使得作者身份模糊不清,有时甚至有问题。但它也在集体内部释放了巨大的创造力。他们的过程也与20世纪70年代和80年代全国左翼文化团体的做法产生了共鸣,也与马哈拉施特拉邦和其他邦的当代团体产生了共鸣,这表明集体生产在文化抵抗的场景中很普遍。
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Cultural Resistance and Art Production: Trends in Contemporary Maharashtra
How do artistic collectives engaged in resistance against Brahmanism and capitalism in the contemporary period produce new work? How do they grapple with questions of form, content, quality, authorship and individual talent in art, and how do these affect the productions of artistic collectives? This paper pursues these questions in a limited way via reference to two troupes from Maharashtra – the Bombay-based AvahanNatya Manch (1979-1997) and Kabir Kala Manch (2002-). It shows that the troupes worked consciously towards revolutionising the process of art production, as demanded by Walter Benjamin in his seminal essay The Author as Producer.They rejected hegemonic notions that characterised artists as fount heads of individual creativity and genius, trained new members in writing, compositions, theatre and music, and produced new work collectively, in continuation with the collective production of songs in the IPTA tradition in the 1930s-50s. This rendered authorship ambiguous and at times, problematic. But it also unleashed tremendous creativity within the collective. Their process also resonated with practices of Left-wing cultural troupes across the country in the 1970s and 80s as well as more contemporary troupes in Maharashtra and other states indicating collective production was widespread in the scene of cultural resistance.
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