Beyond Performance: Social Impact, Reflexivity, and Transformative Experience

 
 
Note 1 : activist performances in Nepal
 
An example of activist performance of a political nature is provided on pages 153-156.

But performances can be also a powerful tool in the service of community education and developments 

The following text, by Manish Phuyal, reports examples of performances devoted to the promotion of education in Nepal: In the quiet villages of Nepal, where tradition runs deep and access to formal education can be limited, an unconventional yet deeply impactful form of learning is taking root with the help of performance art. This method, blending art and activism, is being used as a potent tool for education and social reform.

During a recent conversation with Prajwal Kafle, a theater artist and engineer, a compelling picture emerged of how performance, particularly street plays, is transforming public awareness in rural communities in Nepal. Kafle is part of a group of artists who collaborate
with NGOs and development organizations to deliver powerful messages through performance. Their weapon of choice: a participatory street theater format known locally as “Kachari”.

Kachari is more than a play—it is a live, improvisational dialogue with the public. At its heart is interaction. The audience is not merely watching; they are drawn into the performance, prompted to think, speak, and even act. Kafle explains, “We ask questions like, “If you were in this actor’s place, what would you do?”” The answers from the public then shape the direction of the play in real-time, making each performance unique and deeply resonant.

Preparation for such plays is rigorous. The team begins by developing a thematic framework, often centered around issues like domestic violence, political participation, environmental challenges, or public health. Through workshops and brainstorming sessions, they identify all plausible public responses and rehearse various narrative branches to maintain fluidity during live performances. Still, the spontaneity of public
engagement means even the actors don’t know exactly how each story will unfold.

The strength of this approach lies in its relatability and emotional impact. By involving the audience directly, these performances transcend the traditional performer-spectator divide. For instance, in one notable play, a man returns home drunk and begins to abuse his wife.
The audience is asked: “What would you do as a family member or neighbor?” Depending on their answers—whether to intervene, call the police, or stay silent—the narrative shifts. Sometimes, members of the audience are invited onto the stage to enact their proposed solutions, making the learning experience visceral and unforgettable.

Funded primarily by village development committees and NGOs, these initiatives face numerous challenges, the most pressing being the recruitment of committed actors and crafting stories that resonate authentically with the local populace. Yet, the impact they achieve—fostering critical thinking, empathy, and community dialogue—makes the effort profoundly worthwhile.

In a country as diverse and nuanced as Nepal, performance art is proving to be a powerful educational tool, bridging gaps in awareness and empowering communities to reflect and act. Through this dynamic form of storytelling, change doesn’t just happen on stage—it begins in the hearts and minds of the people watching.

Photo and Videos credit: Prajwal Kafle 

Note 2
 
The impact of performances on society is discussed with reference to contemporary developments and transformations of the circus in a book by Katie Lavers, Jon Burtt, and Emmanuel Bochud.: Circus for Social Change, 2025, (Routledge).
 
The chapters in this book look at Social Circus taking place in a diverse range of geographical, social, political and cultural contexts ranging from Cirqinq in remote Inuit communities in Nunavik in Far North Canada in the Arctic; to LifeLine, the funambulism project, initiated by Galway Community Circus in the Republic of Ireland, in which participants wire-walked across the River Corrib in the centre of the City of Galway; to the Mobile Mini Children’s Circus (MMCC) networking through 34 different locations in war-torn and conflict-ridden Afghanistan; to Circo Laheto working with young people from backgrounds of extreme disadvantage in Goiânia in the state of Goiás in Central Brazil; to Women’s Circus in Melbourne, Australia, initially working with women who had experienced sexual assault and now open to women and people experiencing marginalisation because of their gender; to Zip Zap Circus in Cape Town working in post-apartheid South Africa, and Circus Harmony working in the still racially divided St. Louis, Missouri. In the chapter ‘Games in Social Circus’ Emmanuel Bochud, in conversation with the other two co-authors, Katie Lavers and Jon Burtt, reflects on his experiences as a teacher running Social Circus workshops in diverse social, political, cultural, and geographical contexts in particular in relation to the use of games.
 
The book also contains extracts from conversations between the authors and some of the remarkable people working in Social Circus across the world including Eleftérios Kechagioglou from Le Plus Petit Cirque du Monde in Bagneux in the outskirts of Paris; Modou Fata Touré who founded Sencirk in Dakar, Senegal; Karine Lavoie from Cirque Hors Piste in Montreal, Quebec; Det Khoun, Director of Ponleu Selpak Performing Arts School in Battambang, Cambodia; Silja Kyytinen from Sirkus Magenta in Helsinki, Finland; and Yoshie Kris and Keisuke Kanai, working in Japan with the Slow Circus Academy in Yokohama, and with JDS/Juggling de Shinshu and the Moonlight Project in Nagano.
The writing aims to give an insight into the range and diversity of contexts in which Social Circus takes place around the world, and show the ways in which the practice of Social Circus is ultimately a responsive one that transforms and changes in response to different contexts.’