Odissi Mughal and British rule period How did this period affect the practice of Odissi? describe the destruction of the Jagannath temple as well as numerous other temples, defacing of dancing statues, and ruining of dance halls. Did this inhibit the practice of the dance? In 1910, the British colonial government in India banned temple dancing, and the dance artists were reduced to abject poverty from the lack of any financial support How did this affect the dancers? The dancers were dehumanized and stigmatized as prostitutes during the British period. Did both males and females perform the dance? patronage. This expansion integrated martial arts (akhanda) and athletics into Odissi dance, by engaging boys and youth called Gotipuas, Did any religions have a problem with the dance? Christian missionaries launched a sustained attack on the moral outrage of sensuousness of Odissi and other Hindu temple dance arts.
Where were the dances performed?
Where were Odissi performed?
After 12th-century, Odia temples, monasteries and nearby institutions such as the Nalanda in eastern Indian subcontinent came under waves of attacks and ransacking by Muslim armies, a turmoil that impacted all arts and eroded the freedoms previously enjoyed by performance artists. The official records of Sultan Firuz Shah Tughlaq's invasion in Odisha (1360-1361 CE), for example, describe the destruction of the Jagannath temple as well as numerous other temples, defacing of dancing statues, and ruining of dance halls. This led to a broad decline in Odissi and other religious arts, but there were some benevolent rulers in this period who supported arts particularly through performances at courts. During the Sultanate and Mughal era of India, the temple dancers were moved to entertain the Sultan's family and courts. They became associated with concubinage to the nobility.  The Odissi dance likely expanded in the 17th century, states Alexandra Carter, under King Ramachandradeva's patronage. This expansion integrated martial arts (akhanda) and athletics into Odissi dance, by engaging boys and youth called Gotipuas, as a means to physically train the young for the military and to resist foreign invasions. According to Ragini Devi, historical evidence suggests that the Gotipuas tradition was known and nurtured in the 14th century, by Raja of Khurda.  During the British Raj, the officials of the colonial government ridiculed the temple traditions, while Christian missionaries launched a sustained attack on the moral outrage of sensuousness of Odissi and other Hindu temple dance arts. In 1872, a British civil servant named William Hunter watched a performance at the Jagannath temple in Puri, then wrote, "Indecent ceremonies disgraced the ritual, and dancing girls with rolling eyes put the modest worshipper to the blush...", and then attacked them as idol-worshipping prostitutes who expressed their devotion with "airy gyrations".  Christian missionaries launched the "anti-dance movement" in 1892, to ban all such dance forms. The dancers were dehumanized and stigmatized as prostitutes during the British period. In 1910, the British colonial government in India banned temple dancing, and the dance artists were reduced to abject poverty from the lack of any financial support for performance arts, combined with stereotyping stigma. CANNOTANSWER
Odia temples, monasteries and nearby institutions such as the Nalanda in eastern Indian subcontinent
Odissi (), also referred to as Orissi in older literature, is a major ancient Indian classical dance that originated in the Hindu temples of Odisha – an eastern coastal state of India. Odissi, in its history, was performed predominantly by women, and expressed religious stories and spiritual ideas, particularly of Vaishnavism. Odissi performances have also expressed ideas of other traditions such as those related to Hindu gods Shiva and Surya, as well as Hindu goddesses (Shaktism).
The theoretical foundations of Odissi trace to the ancient Sanskrit text Natya Shastra, its existence in antiquity evidenced by the dance poses in the sculptures of Odissi Hindu temples, and archeological sites related to Hinduism (Sanatana Dharma), Buddhism and Jainism. It was suppressed under the British Rule. The suppression was protested by the Indians, followed by its revival, reconstruction and expansion since India gained independence from the colonial rule.

Odissi is traditionally a dance-drama genre of performance art, where the artist(s) and musicians play out a story, a spiritual message or devotional poem from the Hindu texts, using symbolic costumes, body movement, abhinaya (expressions) and mudras (gestures and sign language) set out in ancient Sanskrit literature. Classical Odia literature & the Gitagovinda set to traditional Odissi music are used for the abhinaya. Odissi is learnt and performed as a composite of basic dance motif called the Bhangas (symmetric body bends, stance). It involves lower (footwork), mid (torso) and upper (hand and head) as three sources of perfecting expression and audience engagement with geometric symmetry and rhythmic musical resonance. An Odissi performance repertoire includes invocation, nritta (pure dance), nritya (expressive dance), natya (dance drama) and moksha (dance climax connoting freedom of the soul and spiritual release).

Traditional Odissi exists in two major styles, the first perfected by women and focussed on solemn, spiritual temple dance (maharis); the second perfected by boys dressed as girls (gotipuas) which diversified to include athletic and acrobatic moves, and were performed from festive occasions in temples to general folksy entertainment. Modern Odissi productions by Indian artists have presented a diverse range of experimental ideas, culture fusion, themes and plays.
Odissi was the only Indian dance form present in Michael Jackson's 1991 hit single Black or White.

History
The foundations of Odissi are found in Natya Shastra, the ancient Hindu Sanskrit text of performance arts. The basic dance units described in Natyashastra, all 108 of them, are identical to those in Odissi.

Natya Shastra is attributed to the ancient scholar Bharata Muni, and its first complete compilation is dated to between 200 BCE and 200 CE, but estimates vary between 500 BCE and 500 CE. The most studied version of the Natya Shastra text consists of about 6000 verses structured into 36 chapters. The text, states Natalia Lidova, describes the theory of Tāṇḍava dance (Shiva), the theory of rasa, of bhāva, expression, gestures, acting techniques, basic steps, standing postures – all of which are part of Indian classical dances. Dance and performance arts, states this ancient text, are a form of expression of spiritual ideas, virtues and the essence of scriptures. The Natya Shastra refers to four vrittis (methods of expressive delivery) in vogue – Avanti, Dakshinatya, Panchali and Odra-Magadhi; of these, the Odra refers to Odisha.

More direct historical evidence of dance and music as an ancient performance art are found in archaeological sites such as caves and in temple carvings of Bhubaneswar, Konark and Puri. The Manchapuri cave in Udayagiri shows carvings of dance and musicians, and this has been dated to the time of Jain king Kharavela in the first or second century BCE. The Hathigumpha inscriptions, also dated to the same ruler, mention music and dance:

<blockquote style="background-color:none;margin-right:5em;margin-left:0em;border-left:solid 6px #FFE0BB;padding:1.0em">
(he [the king]) versed in the science of the Gandharvas (i.e., music), entertains the capital with the exhibition of dapa, dancing, singing and instrumental music and by causing to be held festivities and assemblies (samajas)...</p>
— Hathigumpha inscription, Line 5, ~ 2nd–1st century BCE
</blockquote>

The musical tradition of Odisha also has ancient roots. Archeologists have reported the discovery of 20-key, carefully shaped polished basalt lithophone in Sankarjang, the highlands of Odisha, which is dated to about 1000 BCE.

Medieval era

The Hindu, Jain and Buddhist archaeological sites in Odisha state, particularly the Assia range of hills show inscriptions and carvings of dances that are dated to the 6th to 9th century CE. Important sites include the Ranigumpha in Udaygiri, and various caves and temples at Lalitgiri, Ratnagiri and Alatgiri sites. The Buddhist icons, for example, are depicted as dancing gods and goddesses, with Haruka, Vajravarahi, and Marichi in Odissi-like postures. Historical evidence, states Alexandra Carter, shows that Odissi Maharis (Hindu temple dancers) and dance halls architecture (nata-mandap) were in vogue at least by the 9th century CE.

According to Kapila Vatsyayan, the Kalpasutra of Jainism, in its manuscripts discovered in Gujarat, includes classical Indian dance poses – such as the Samapada, the Tribhangi and the Chuaka of Odissi. This, states Vatsyayan, suggests that Odissi was admired or at least well known in distant parts of India, far from Odisha in the medieval era, to be included in the margins of an important Jain text. However, the Jain manuscripts use the dance poses as decorative art in the margins and cover, but do not describe or discuss the dance. Hindu dance texts such as the Abhinaya Chandrika and Abhinaya Darpana provide a detailed description of the movements of the feet, hands, the standing postures, the movement and the dance repertoire. It includes illustrations of the Karanãs mentioned in NãtyaShãstra. Similarly, the illustrated Hindu text on temple architecture from Odisha, the Shilpaprakãsha, deals with Odia architecture and sculpture, and includes Odissi postures.

Actual sculptures that have survived into the modern era and panel reliefs in Odia temples, dated to be from the 10th to 14th century, show Odissi dance. This is evidenced in Jagannatha temple in Puri, as well as other temples of Vaishnavism, Shaivism, Shaktism and Vedic deities such as Surya (Sun) in Odisha. There are several sculptures of dancers and musicians in Konark Sun Temple and Brahmeswara Temple in Bhubaneswar.

The composition of the poetic texts by 8th century Shankaracharya and particularly of divine love inspired Gitagovinda by 12th century Jayadeva influenced the focus and growth of modern Odissi. Odissi was performed in the temples by the dancers called Maharis, who played out these spiritual poems and underlying religious plays, after training and perfecting their art of dance starting from an early age, and who were revered as auspicious to religious services.

Mughal and British period
After 12th-century, Odia temples, monasteries and nearby institutions such as the Puspagiri in eastern Indian subcontinent came under waves of attacks and ransacking by Muslim armies, a turmoil that impacted all arts and eroded the freedoms previously enjoyed by performance artists. The official records of Sultan Firuz Shah Tughlaq's invasion in Odisha (13601361 CE), for example, describe the destruction of the Jagannath temple as well as numerous other temples, defacing of dancing statues, and ruining of dance halls. This led to a broad decline in Odissi and other religious arts, but there were some benevolent rulers in this period who supported arts particularly through performances at courts. During the Sultanate and Mughal era of India, the temple dancers were moved to entertain the Sultan's family and courts. They became associated with concubinage to the nobility.

The Odissi dance likely expanded in the 17th century, states Alexandra Carter, under King Ramachandradeva's patronage. This expansion integrated martial arts (akhanda) and athletics into Odissi dance, by engaging boys and youth called Gotipuas, as a means to physically train the young for the military and to resist foreign invasions. According to Ragini Devi, historical evidence suggests that the Gotipuas tradition was known and nurtured in the 14th century, by Raja of Khordha.

During the British Raj, the officials of the colonial government ridiculed the temple traditions, while Christian missionaries launched a sustained attack on the moral outrage of sensuousness of Odissi and other Hindu temple dance arts. In 1872, a British civil servant named William Hunter watched a performance at the Jagannatha temple in Puri, then wrote, "Indecent ceremonies disgraced the ritual, and dancing girls with rolling eyes put the modest worshipper to the blush...", and then attacked them as idol-worshipping prostitutes who expressed their devotion with "airy gyrations".

Christian missionaries launched the "anti-dance movement" in 1892, to ban all such dance forms. The dancers were frequently stigmatized as prostitutes by Europeans during the colonial era. In 1910, the British colonial government in India banned temple dancing, and the dance artists were reduced to abject poverty from the lack of any financial support for performance arts, combined with stereotyping stigma.

Post-independence
The temple dance ban and the cultural discrimination during the colonial rule marshaled a movement by Hindus to question the stereotypes and to revive the regional arts of India, including Odissi. Due to these efforts, the classical Indian dances witnessed a period of renaissance and reconstruction, which gained momentum particularly after Indians gained their freedom from colonialism.

Odissi, along with several other major Indian dances gained recognition after efforts by many scholars and performers in the 1950s, particularly by Kavichandra Kalicharan Pattanayak, an Oriya poet, dramatist and researcher. Pattanayak is also credited with naming the dance form as "Odissi".

Repertoire

Odissi, in the classical and medieval period has been, a team dance founded on Hindu texts. This drama-dance involved women (Maharis) enacting a spiritual poem or a religious story either in the inner sanctum of a Hindu temple, or in the Natamandira attached to the temple. The Odissi performing Maharis combined pure dance with expression, to play out and communicate the underlying text through abhinaya (gestures). The performance art evolved to include another aspect, wherein teams of boys – dressed as girls – called Gotipuas expanded the Odissi repertoire, such as by adding acrobatics and athletic moves, and they performed both near the temples and open fairs for general folksy entertainment. In the Indian tradition, many of the accomplished gotipuas became the gurus (teachers) in their adulthood. Modern Odissi is a diversified performance art, men have joined the women, and its reconstruction since the 1950s have added new plays and aspects of other Indian dances.

Love is a universal theme and one of the paradigmatic values in Indian religions. This theme is expressed through sensuous love poems and metaphors of sexual union in Krishna-related literature, and as longing eros (Shringara) in its dance arts such as in Odissi, from the early times. Hinduism, states Judith Hanna, encourages the artist to "strive to suggest, reveal or re-create the infinite, divine self", and art is considered as "the supreme means of realizing the Universal Being". Physical intimacy is not something considered as a reason for shame, rather considered a form of celebration and worship, where the saint is the lover and the lover is the saint. This aspect of Odissi dancing has been subdued in the modern post-colonial reconstructions, states Alexandra Carter, and the emphasis has expanded to "expressions of personal artistic excellence as ritualized spiritual articulations".

The traditional Odissi repertoire, like all classical Indian dances, includes Nritta (pure dance, solo), Nritya (dance with emotions, solo) and Natya (dramatic dance, group). These three performance aspects of Odissi are described and illustrated in the foundational Hindu texts, particularly the Natya Shastra, Abhinaya Darpana and the 16th-century Abhinaya Chandrika by Maheshwara Mahapatra of Odisha.
The Nritta performance is abstract, fast and rhythmic aspect of the dance. The viewer is presented with pure movement in Nritta, wherein the emphasis is the beauty in motion, form, speed, range and pattern. This part of the repertoire has no interpretative aspect, no telling of story. It is a technical performance, and aims to engage the senses (prakriti) of the audience.
The Nritya is slower and expressive aspect of the dance that attempts to communicate feelings, storyline particularly with spiritual themes in Hindu dance traditions. In a nritya, the dance-acting expands to include silent expression of words through the sign language of gestures and body motion set to musical notes. This part of a repertoire is more than sensory enjoyment, it aims to engage the emotions and mind of the viewer.
The Natyam is a play, typically a team performance, but can be acted out by a solo performer where the dancer uses certain standardized body movements to indicate a new character in the underlying story. A Natya incorporates the elements of a Nritya.
The Mokshya is a climatic pure dance of Odissi, aiming to highlight the liberation of soul and serenity in the spiritual.

Odissi dance can be accompanied by both northern Indian (Hindustani) and southern Indian (Carnatic) music, though mainly, recitals are in Odia and Sanskrit language in the Odissi music tradition.

Sequence
Traditional Odissi repertoire sequence starts with an invocation called Mangalacharana. A shloka (hymn) in praise of a God or Goddess is sung, such as to Jagannath (an avatar of Vishnu), the meaning of which is expressed through dance. Mangalacharana is followed by Pushpanjali (offering of flowers) and Bhumi Pranam (salutation to mother earth). The invocation also includes Trikhandi Pranam or the three-fold salutation – to the Devas (gods), to the Gurus (teachers) and to the Lokas or Rasikas (fellow dancers and audience).

The next sequential step in an Odissi performance is Batu, also known as Battu Nrutya or Sthayee Nrutya or Batuka Bhairava. It is a fast pace, pure dance (nritta) performed in the honor of Shiva. There is no song or recitation accompanying this part of the dance, just rhythmic music. This pure dance sequence in Odissi builds up to a Pallavi which is often slow, graceful & lyrical movements of the eyes, neck, torso & feet & slowly builds in a crescendo to climax in a fast tempo at the end.

The nritya follows next, and consists of Abhinaya, or an expressional dance which is an enactment of a song or poetry. The dancer(s) communicate the story in a sign language, using mudras (hand gestures), bhavas (enacting mood, emotions), eye and body movement. The dance is fluid, graceful and sensual. Abhinaya in Odissi is performed to verses recited in Sanskrit or Odia language. Most common are Abhinayas on Oriya songs or Sanskrit Ashthapadis or Sanskrit stutis like Dasavatar Stotram (depicting the ten incarnations of Lord Vishnu) or Ardhanari Stotram (half man, half woman form of the divine). Many regionally performed Abhinaya compositions are based on the Radha-Krishna theme. The Astapadis of the Radha-Krishna love poem Gita Govinda written by Jayadeva are usually performed in Odisha, as part of the dance repertoire.

The natya part, or dance drama, is next in sequence. Usually Hindu mythologies, epics and legendary dramas are chosen as themes.

A distinctive part of the Odissi tradition is the inclusion of Moksha (or Mokshya) finale in the performance sequence. This the concluding item of a recital. Moksha in Hindu traditions means “spiritual liberation”. This dance movement traditionally attempts to convey a sense of spiritual release and soul liberation, soaring into the realm of pure aesthetics. Movement and pose merge in a fast pace pure dance climax.

Basic moves and mudras 

The basic unit of Odissi are called bhangas. These are made up of eight belis, or body positions and movements, combined in many varieties.  Motion is uthas (rising or up), baithas (sitting or down) or sthankas (standing). The gaits or movement on the dance floor is called chaalis, with movement tempo linked to emotions according to the classical Sanskrit texts. Thus, for example, burhas or quick pace suggest excitement, while a slow confused pace suggests dejection. For aesthetics, movement is centered on a core, a point in space or floor, and each dancer has her imaginary square of space, with spins and expression held within it.   The foot movement or pada bhedas too have basic dance units, and Odissi has six of these, in contrast to four found in most classical Indian dances.

The three primary dance positions in Odissi are:
Samabhanga – the square position, with weight equally placed on the two legs, spine straight, arms raised up with elbows bent.
Abhanga – the body weight shifts from side to side, due to deep leg bends, while the feet and knees are turned outwards, and one hip extending sideways.
Tribhanga – is an S-shaped three-fold bending of body, with torso deflecting in one direction while the head and hips deflecting in the opposite direction of torso. Further, the hands and legs frame the body into a composite of two squares (rectangle), providing an aesthetic frame of reference. This is described in the ancient Sanskrit texts, and forms of it are found in other Hindu dance arts, but tribhanga postures developed most in and are distinctive to Odissi, and they are found in historic Hindu temple reliefs.

Mudras or Hastas are hand gestures which are used to express the meaning of a given act. Like all classical dances of India, the aim of Odissi is in part to convey emotions, mood and inner feelings in the story by appropriate hand and facial gestures. There are 63 Hastas in modern Odissi dance, and these have the same names or structure as those in the pan-Indian Hindu texts, but most closely matching those in the Abhinaya Chandrika. These are subdivided into three, according to the traditional texts:
 Asamyukta Hasta – Single hand Mudras – 28 Prakar (gestures, for instance to communicate a salute, prayer, embrace, energy, bond, swing, carriage, shell, arrow, holding a thing, wheel, and so on.)
 Samyukta Hasta – Double hand Mudras – 24 Prakar (gestures, for instance to indicate a flag, flower, type of bird or animal, moon, action like grasping, and so on.)
 Nrutya Hasta – “Pure Dance” Mudras

The Mudra system is derived from the "Abhinaya Darpana" by Nandikeshavara and the ancient Natya Shastra of Bharata Muni.

Costumes

The Odissi dancers are colorfully dressed with makeup and jewellery. The Saree worn by Odissi dancers are brightly coloured, and usually of local silk (Pattasari). It is worn with pleats, or may have a pleat tailor stitched in front, to allow maximum flexibility during the footwork. These sarees have traditional prints of Odisha with regional designs and embellishments, and may be the Sambalpuri Saree and Bomkai Saree.

The jewellery includes silver pieces, a metal favored in regional tradition. The hair is tied up, and typically drawn into an elaborate bun resembling a Hindu temple spire, and decorated with Seenthi. Their hairstyle may contain a moon shaped crest of white flowers, or a reed crown called Mukoot with peacock feathers (symbolism for Lord Krishna). The dancers forehead is marked with Tikka, and adorned with various jewelry such as the Allaka (head piece on which the tikka hangs). The eyes are ringed with Kajal (black eyeliner).

Ear covers called Kapa or ear rings decorate the sides of the head, while necklace adorns the neck. The dancer wears a pair of armlets also called Bahichudi or Bajuband, on the upper arm. The wrist is covered with Kankana (bangles). At the waist they wear an elaborate belt which ties down one end of the Sari. The ankles are decorated with a leather piece on top of which are bells (ghungroo). The dancer's palms and soles may be painted with red coloured dye called the Alta.

Modern Odissi male performers wear dhoti – a broadcloth tied around waist, pleated for movement, and tucked between legs; usually extends to knee or lower. Upper body is bare chested, and a long thin folded translucent sheet wrapping over one shoulder and usually tucked below a wide belt.

Music and instruments 

Odissi dance is accompanied by the traditional classical music of the state of Odisha, Odissi music. The primary Odissi ragas are Kalyana, Nata, Shree Gowda, Baradi, Panchama, Dhanashri, Karnata, Bhairavee and Shokabaradi.

Odissi dance, states Ragini Devi, is a form of "visualized music", wherein the Ragas and Raginis, respectively the primary and secondary musical modes, are integrated by the musicians and interpreted through the dancer. Each note is a means, has a purpose and with a mood in classical Indian music, which Odissi accompanies to express sentiments in a song through Parija. This is true whether the performance is formal, or less formal as in Nartana and Natangi used during festive occasions and the folksy celebration of life.

An Odissi troupe comes with musicians and musical instruments. The orchestra consists of various regional musical instruments, such as the Mardala (barrel drum), harmonium, flute, sitar, violin, cymbals held in fingers and others.

Styles
The Odissi tradition existed in three schools: Mahari, Nartaki, and Gotipua:

 Maharis were Oriya devadasis or temple girls, their name deriving from Maha (great) and Nari (girl), or Mahri (chosen) particularly those at the temple of Jagganath at Puri. Early Maharis performed Nritta (pure dance) and Abhinaya (interpretation of poetry) dedicated to various Hindu gods and goddesses, as well as Puranic mythologies and Vedic legends. Later, Maharis especially performed dance sequences based on the lyrics of Jayadev's Gita Govinda. This style is more sensuous and closer to the classical Sanskrit texts on dance, music and performance arts.
 Gotipuas were boys dressed up as girls and taught the dance by the Maharis. This style included martial arts, athletics and acrobatics. Gotipuas danced to these compositions outside the temples and fairgrounds as folksy entertainment.
 Nartaki dance took place in the royal courts, where it was prevalent before the British period.

Schools, training and recognition

Odissi maestros and performers 
Kelucharan Mohapatra,  Pankaj Charan Das, Deba Prasad Das and Raghunath Dutta were the four major gurus who revived Odissi in the late forties and early fifties. Sanjukta Panigrahi was a leading disciple of Kelucharan Mohapatra who popularized Odissi by performing in India and abroad. In the mid-sixties, three other disciples of Kelucharan Mohapatra, Kumkum Mohanty and Sonal Mansingh, were known for their performances in India and abroad. Laximipriya Mohapatra performed a piece of Odissi abhinaya in the Annapurna Theatre in Cuttack in 1948, a show upheld as the first classical Odissi dance performance after its contemporary revival. Guru Mayadhar Raut played a pivotal role in giving Odissi dance its classical status. He introduced Mudra Vinyoga in 1955 and Sancharibhava in the Odissi dance items, and portrayed Shringara Rasa in Gita Govinda Ashthapadis. His notable compositions include Pashyati Dishi Dishi and Priya Charu Shile, composed in 1961.

Schools

IIT Bhubaneswar 
Odissi has been included in Indian Institute of Technology Bhubaneswar's BTech syllabus since 2015 as the first Indian national technical institute to introduce any classical dance in syllabus.

In Guinness World records
Guinness World Records has acknowledged the feat of the largest congregation of Odissi dancers in a single event. 555 Odissi dancers performed at the event hosted on 23 December 2011, in the Kalinga stadium, Bhubaneswar, Odisha. The dancers performed the Mangalacharan, Battu, Pallavi, Abhinay and Mokshya dance items from the Odissi repertoire.

More than 1000 Odissi dancers performed at the World Cultural Festival 12 March 2016. This is till date the largest congregation of Odissi dancers in a single event.

Odissi Centre at Oxford University

An Odissi dance centre has been opened from January 2016, at the University of Oxford. Known as Oxford Odissi Centre, it is an initiative of the Odissi dancer and choreographer Baisali Mohanty who is also a post-graduate scholar at the University of Oxford.

Beside holding regular Odissi dance classes at its institution, the Oxford Odissi Centre also conducts Odissi dance workshops at other academic institutions in the United Kingdom.

See also
Indian classical dance
Ghungroo
Odissi music
Gotipua

References

Bibliography
Odissi : What, Why and How… Evolution, Revival and Technique, by Madhumita Raut. Published by B. R. Rhythms, Delhi, 2007. .
Odissi Yaatra: The Journey of Guru Mayadhar Raut, by Aadya Kaktikar (ed. Madhumita Raut). Published by B. R. Rhythms, Delhi, 2010. .
Odissi Dance, by Dhirendranath Patnaik. Published by Odisha Sangeet Natak Akademi, 1971.
Odissi – The Dance Divine, by Ranjana Gauhar and Dushyant Parasher. Published by Niyogi Books, 2007. .
Odissi, Indian Classical Dance Art: Odisi Nritya, by Sunil Kothari, Avinash Pasricha. Marg Publications, 1990. .
Perspectives on Odissi Theatre, by Ramesh Prasad Panigrahi, Odisha Sangeet Natak Akademi. Published by Odisha Sangeet Natak Akademi, 1998.
Abhinaya-chandrika and Odissi dance, by Maheshwar Mahapatra, Alekha Chandra Sarangi, Sushama Kulshreshthaa, Maya Das. Published by Eastern Book Linkers, 2001. .
Rethinking Odissi, by Dinanath Pathy. Published by Harman Pub. House, 2007. .

 
 
 
 
 

, Table of Contents

External links

Odissi solo performance: Nitisha Nanda, Arabhi Pallav, New Delhi 2013
Odissi group dance: Megh Pallavi, Vancouver 2014
Maryam Shakiba – Odissi Dance – Manglacharan Ganesh Vandana Pushkar 2014
Odissi links at the Open Directory
Odissi schools, Classical Indian Dance Portal
The annotated Odissi Dance Archive on Pad.ma
History of Odissi and Geeta Govinda JN Dhar, Orissa Review
Bharat Bhavan, a Kerala-based Department of Culture information website.

 
Arts of Odisha
Odia culture
Jayadeva
Classical dance genres of India
Hindu temple dance
Odissi dancers
Odissi music
Artforms based on Odissi music
Sword dances are recorded throughout world history. There are various traditions of solo and mock-battle (Pyrrhic) sword dances from Africa, Asia and Europe.

General types of sword dance include:

solo dancers around swords – such as the traditional Scottish sword dances. This general form also encompasses non-sword dances such as the bacca pipes jig in Cotswold morris dance,
mock-battle dances, including many stick dances from non-sword traditions, and such common continental dances as Bouffons or Mattachins as described by Thoinot Arbeau in 1588.
hilt-and-point sword dances – where the dancers are linked together by their swords in a chain. These form the basis for rapper sword and long sword forms.

China and Vietnam

Sword dances in China and Vietnam, known as jian wu or múa kiếm, began as a military training exercise with swords and spears which evolved into an elaborate acrobatic dance. Jian wu was one of four classical dances that were used in the Chinese and Vietnamese opera. Each of these dances was very meaningful within the opera performances and they often were used for plot descriptions and characterization. Sword dancing also found a use in Chinese and Vietnamese cultures through communicating with the supernatural; sword dancing was done in an effort to communicate feelings to the dead spirits that may be disrupting a household.

There are quite a few styles within the actual art of sword dancing. The first style focuses on relaxation and flexibility while the other style focuses on speed and strength. There are also different types of swords and weapons used during each dance. A long sword is usually wielded with slower dramatic movements during a solo performance while shorter scimitars are used at a very high pace during a sword dance between two or more people. Each style requires certain movements that require the dancer to be highly agile and athletic.

Indian subcontinent
Many sword-dances in the Indian subcontinent originated with the martial traditions of the region, the paragon of which exemplified in the long-established Gatka tradition, arising from the tenet of monolithic, theosophical militarization found within Sikhism. The paika akhada which were previously used to train Orissan warriors now perform weapon dances in the streets during festivals. Other dances like the mer dandiya are simply theatrical depictions of battle, while some like the choliya of the Kumaon region were used to ward off evil spirits. Sword dances are still commonly performed for weddings and other occasions in the Indian subcontinent today.

Indian subcontinent
In the Indian subcontinent, the chhau sword dance, Khasi tribal sword dance, Bhotiya tribe sword dance, Lakharu-li sword dance, Khaijama-Phanai sword dance, Gujarat sword dance and the Khattak sword dance are performed on festive occasions.

Middle East

Arab sword dances (raqs al-saïf) evolved out of sword fighting between men, in both Egypt and Turkey. There was even a time when sword dancing was banned by the sultan during Ottoman rule, as it was believed that dancers, who took swords from soldiers and pretended to "kill" them at the end of the performances, collected the swords to begin a resistance against the army. These swords were never returned. Female sword dancing was not widespread in West Asia. Men in Egypt performed a dance called el ard, a martial dance involving upraised swords, but women were not widely known to use swords as props during their dancing in public. However, paintings and engravings by French artist Jean-Léon Gérôme (who visited Egypt in the 18th century) show sword dancers balancing sabers on their heads. The Turkish Kılıç Kalkan dance of Bursa is performed exclusively by men with a sword and shield, and represents the Ottoman conquest of the city. The performers wear early Ottoman battle dress and dance to the sound of clashing swords and shields without music.

Mock-battle
Mock battle sword dances are found worldwide, varying from the Greek Xiphism, the ancient Roman Saltatio Armatum, to Asian mock-battles. Some European sword dances, such as Moreshka from the island of Korčula in Croatia, include both hilt-and-point and mock battle sequences.

Linked
Hilt-and-point sword dances are, or were, performed all over Europe. These are particularly concentrated in an area corresponding to the boundaries of the Holy Roman Empire at around 1400-1500, and many of these traditional dances are still performed in England, Czech Republic, Germany, Austria, North Italy, France, Flanders, and the Iberian Peninsula, with a particular concentration in Basque Country, Galicia and Andalusia.

Sword dances performed by the guilds of Smiths and Cutlers in Nuremberg are recorded from 1350. 16th century records of sword dances survive from all over Germany. Depictions of dances survive from Zürich (1578) and Nuremberg (1600).  In Scotland a dance was recorded as being performed in 1285, but this was found in a document from 1440.

An important concentration of traditional sword dances can be found on the Italian side of the western Alps. Main sites are Giaglione, Venaus and S. Giorio in the Susa valley, where the so-called "Spadonari" (sword-holders) dance is still now performed between the end of January and the beginning of February. This dance is also connected with the rebirth of nature and vegetation.

In Romania, in a dance called Calusari, a sword dance similar to a Morris Dance, is part of a more complex ritualistic dance involving elements of fertility ritual and horse worship.

Hilt-and-point sword dances traditional to England include rapper sword and long sword, although both of these are now also performed by revival teams outside their traditional areas, including teams in most of the English-speaking world. English sword dancing has also been brought to the New World, initially as part of the "morris revival" of the 1970s and 1980s. Teams are now extant in most major metropolitan areas in North America. The New York City Sword Ale is an annual gathering over Presidents' Day weekend that brings together over a dozen sword teams form the east coast and around the world.

See also

 Danza de tijeras (scissors dance) 
 Geommu
 Four Scottish Dances
 Long Sword dance
 Rugovo (sword dance)
 Stick dance (African-American)
 Tahtib
 Weapon dance

Literature
Stephen D Corrsin, Sword Dancing in Europe: A History, London: Hisarlik Press (1997).

References

External links

Rapper Online - information on the rapper sword dance
Overview of hilt-and-point sword dances (from Rapper Online; includes photos, videos and links)
Feature Bavarian Sword Dance (Schwerttanz Traunstein, YouTube)
Giaglione, Italy, sword dance
Star Of Swords -Firsthand accounts on European Sword Dance from France, Italy, Spain, Basque Country and England
Sword dances in Croatia

War dances
Mock combat
Swordsmanship
European dances
Middle Eastern dances
Asian dances
Medieval dance The Sogdian Whirl dance or Sogdian Whirl (in Chinese huxuan wu, ) was a Sogdian dance imported in China in the first half of the  first millennium AD. The dance was imitated by the Chinese, and became extremely popular in China, where it went on to be performed at court.

History

The Sogdian Whirl and other similar, imported dances were extremely popular in China during the Tang Dynasty, especially in the area of Chang'an and Luoyang. 

The Sogdian merchant-dancers, who performed different dances but were especially renowned for this dance, were very famed in China. In the Sogdian Whirl, a young woman was spinning inside a circle. The Sogdian Whirl became enormously popular in China. It was performed both in the Chinese court and in China itself. Sources from the Tang dynasty attest to it being performed at court. The dance was performed at court by, among others, the Emperor Xuanzong of Tang and Yang Guifei, his favorite concubine.

The Sogdian Whirl was depicted in the funerary art of Sogdians in China. Further, it was depicted on many native Chinese tombs, which further shows its popularity in China.

See also
 Sogdian art
 Iranians in China
 Tang China
 Huteng

References

Sogdians
Tang dynasty
Asian dances