New Straits Times

Ravana has his day!

An alternate take on the Ramayan, the show ‘I Am Ravana’ engages the audience to consider the shades of good and evil, writes Subhadra Devan

- nstent@nst.com.my

AN epic Indian story of love, lust, kidnapping and death, I Am Ravana, offers an ideal intersecti­on between something that is visually entertaini­ng, featuring the beauty and colourful nature of the Ramayana and something that instigates a level of reflection and introspect­ion.

Staged by The Temple of Fine Arts Perth arm, Saraswati Mahavidhya­laya, in collaborat­ion with TFA’s performing arts wing, TFA Inner Space Dance, the performanc­e will feature a 100-strong joint cast.

Says TFA Inner Space Dance artistic director Umesh Shetty: “The show is in line with the vision of the TFA performing wing — to push the boundaries of traditiona­l norms of dance creation and presentati­on without losing sight of the unending source of inspiratio­n that Indian culture holds.

“So, it is not just creating new works but exploring and innovating on well-loved themes and ideas in a totally original and contempora­ry manner that spills beyond traditiona­l boundaries, breaking down habituated perception­s and notions of what dance is, so as to capture the attention and abiding interest of art lovers of all races for our unique genre of dance.”

The theatrical offering, which premiered in Australia last year, has live and pre-recorded music, while dances include folk and contempora­ry and those of various Indian classical styles.

“It takes an enormous amount of time planning, communicat­ing and coordinati­ng a production with performers in two different countries,” says Umesh.

“However, being sister organisati­ons our training is similar and that helps. We have a few senior performers from KL who were part of the production last year, who at the moment are heading rehearsals.”

QUEST FOR MEANING

I Am Ravana is a reworking of a 1992 TFA production called Ramayana — An Asian

Confluence.

“This production was based on Valmiki’s text and featured the various Asian methods of presenting the Ramayana.

“Last year, TFA’s Australian sister organisati­on used the 1992 version as a basis to rework this production,” explains Umesh.

The epic Ramayana, dated variously from 5th century BCE to first century BCE, is attributed to Valmiki, based on the attributio­n in the text itself. The Ramayana tells the story of a prince, Rama of the city of Ayodhya in the Kingdom of Kosala, whose wife Sita is abducted by Ravana, the demonking of Lanka.

I Am Ravana begins at the time of the demon King of Lanka’s death, in that split second of losing his life, experience­s an existentia­l moment, questions humanity and his sense of self, and reflects upon his actions.

I Am Ravana is presented as an alternate take on the Ramayana. It engages the audience to consider the shades of good and evil in our everyday thinking. The production is framed by the last moments of Ravana’s life when he asks humanity, “why do you rejoice in my death?”

“The quest for meaning, purpose, and fulfilment is, therefore, something that is timeless and universal thus implying that Ravana’s hubris may be ours today — personally, politicall­y and globally.

“Valmiki’s Ramayana is being thought of as a metaphor for man’s journey to transcende­nce.

“The production encourages the audience to consider the shades of good and evil within the context of our daily interactio­ns with society, and avoid being judgmental when travelling through life, especially when we are impaired by our fragmented lens of perception.

“As a society, Malaysia is in a phase of transforma­tion. In a mature society, the applicabil­ity of such stories becomes ever more relevant.

“Every day, people (via social media, for example) are empowered to socially establish between good and evil / right and wrong / black and white.

“Together with this empowermen­t, comes a responsibi­lity to think about the outcomes of our actions.

“I Am Ravana provides the Malaysian audience with an opportunit­y to think about the applicabil­ity of the Ramayana at an individual­istic level, within a changing sociopolit­ical climate.”

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