The play screams saying “Todos somos Ayotzinapa!” meaning, we are Ayotzinapa! Further voices like “We are not all...we miss 43!” and “They wanted to bury us but they didn't know we were seeds.” deals with the never-dying issue of enforced disappearance. It is also a hope hymn that is able to let red flowers grow from a stack of bloody clothes. It is a theatre performance of a touching civic engagement, created through the same innovative working method; converting interviews, facts, and information into poignant physical actions, images, and emotions for the audience.
Garbha Chhita is a tradition in Karnali where parents fix the marriage of children who are still in their mothers' wombs. Such marriages that happen without the consent of the bride and groom destroy many lives. This is one such story, where Pampha and Mansur are engaged to each other before they are born. Pampha is in love with her low-caste household help, but gets married to the son of her father's best friend Mansur. Her lover Chaure is unable to elope with her, burdened by social pressure of caste, family, tradition, etc. In the end, Pampha leaves her husband's home with her lover's child in her womb, and nowhere to go.
Kumbakarna and Lakshmana, brothers each to the two protagonists of the Ramayana, are connected by boons that dramatically alter their cycles of sleep and wakefulness.
‘Mokshada’ is a danceplay based on the life experiences of (Panchakanya)five virgins which is mentioned in the ‘Shastra’ (holy scriptures). (Panchakanya) five virgins means Ahilya, Draupadi, Kunti, Tara and Mandodari. All these five women are married but even after having physical contact with more than one man, they are called pure. According to ‘Shastra’ (holy scriptures), even taking their names will eliminate all the sins and lead to the way of salvation. ‘Mokshada’ is the disagreement of the characterization of these five women done in ‘Shastra’ (holy scriptures). This danceplay can be claimed as the voice of today’s women’s struggle to find their existence or can be the unheard voice of these five protagonists and their rights.
This play meets Manto, one of the most influential Indo-Pakistani writer who wrote mostly partition stories and essays. His life dwells around his childhood, family & friends, facing persecution, self-ridicule, depression, being broke, helplessness, drinking, Hindi cinema, satire, irony, hypocrisy, sadness, strife, and moral decay. The performance is based on his written articles that explores his life he spent and the society he lived in including the social changes he witnessed at the time of India’s Partition. Ashwath Bhatt plays Manto who engages with the audience in person, trying to answer the biggest question “Why I write what I write?”. The texts used in the play are Manto, Main Afsana Kyun Kar Likhta hoon, Khol Do, Kal Sawere Jo Meri Ankh Khuli and Deewaroon Pe Likhna. Begum Akhtar’s ghazals have been used at a few places to highlight the pathos of Manto’s life.
Head to Head, through a unique devised theatre performance, searches the answer of existential questions like Where does identity lie: head or body? Or both? that actor with large bodies who deal with this quandary on a daily basis. By using sections of the iconic Kannada play by Girish Karnad, it interrogates identity and archetypes, and the much-vaunted mind-body (dis)connection. It also examines the body of politics and politics of the body that characters themselves encounter during their own work as individuals and as a community. It explores prevailing archetypes in the theatre industry in the guise of actors working on a play, using humor to re-look at the fat body. A third strand of the performance explores the personal experience of being a plus-size body. This strand eschews traditional theatrical devices of narrative, character and dialogue and instead uses a heightened physicality to draw attention to the corporeal form, inviting the audience to directly engage with the bodies on stage. Lastly, as fat actors, the ‘main’ (read meaty) roles generally go to the thin other. Playing the main protagonists in an iconic play has its own thrill!
The Story of my Life by Helen Keller is an autobiography that recounts Helen's experiences as she adjusts to the world as a blind and deaf person. Helen begins the story by describing her earliest memories of sights and sounds and her memory of contracting the illness that resulted in her deafness and blindness.
Aaran is the story of hardship faced by a girl from an untouchable lower caste family of Solokhumbu who happens to marry a boy from upper class and struggles to adjust in the society.Her father Kailo works in a furnace (aaran), a place to prepare iron tools and utencils. Because his daughter suffers from her inter-caste marriage and bears the unbearable hatred, he himself revolts against the society. This is the story of his rebellion character.
Five people on stage explore the life.
TA Rehaye (To Freedom) symbolizes the power of love and humanity and the fact that everyone is capable of love and is basically good human being, regardless of their ethnicity, tribe, color, and religion. This play also tries to bring unity between different tribes of Afghanistan. It is sometimes forgotten that even Talibans are the people of Afghanistan and everyone willingly joined Taliban. Many did so because they had no other choice. Thus with focus on all these issues, in a nutshell, this play also aims to promote respect for differences.