IJASSH, 2026, Vol. 4, Issue 3 (September)
Julius Nsirim AKANI & Innocent Loveday Adindu
Page 01 - 13
Abstract: Trafficking persists not only because people are forced to move, but because they are made to believe that movement is the only viable path to survival. It thrives in the charged space where aspiration meets constraint, and where hope itself becomes a tradable resource. This article examines the dynamics of human trafficking in Chika Unigwe’s On Black Sisters’ Street and Kwei Quartey’s Last Seen in Lapaz (2023), arguing that trafficking operates as a moral economy in which gendered precarity, migration desire, and economic vulnerability converge. Moving beyond dominant frameworks that cast trafficked women solely as passive victims, the study foregrounds the complex interplay of agency, coercion, and aspiration that structures their experiences. Drawing on recent interdisciplinary scholarship on migration, labour, and trafficking, the article introduces the concept of “commodified hope” to explain how imagined futures are mobilised, priced, and exploited within transnational and intra-African trafficking networks. It demonstrates how both novels refract trafficking not merely as an act of violence, but as a system sustained by debt, surveillance, and the circulation of power between victims and intermediaries. By analysing narrative patterns of recruitment, bodily commodification, and structural control, the study reveals how trafficking is embedded in broader socio-economic conditions rather than isolated criminal acts. The article concludes that contemporary African fiction offers a critical lens for rethinking trafficking as a relational and systemic phenomenon, one that implicates not only traffickers but also the socio-economic structures and aspirations that make exploitation possible. In doing so, it contributes to ongoing debates by reframing trafficking as an economy of desire as much as an economy of coercion.
Keywords: Commodified hope; human trafficking; migration imaginaries; gendered precarity; African fiction; moral economy; coerced mobility
Cite as
Julius Nsirim AKANI, & Innocent Loveday Adindu. (2026). Commodified Hope: Migration, Gender, and the Moral Economy of Trafficking in Contemporary African Fiction. International Journal of Arts, Social Sciences and Humanities, 04(03), 01–13. https://doi.org/10.5281/zenodo.21096795
Ommi Swarna Latha, Prof. K. Saraswati Vidyardhi
Page 14 - 22
Abstract: Tyagaraja (4 May 1767 – 6 January 1847), one of the Trinity of Carnatic music, composed approximately 700 surviving kritis primarily in Telugu in praise of Lord Rama, alongside musical operas such as Nauka Charitam and Prahlada Bhakti Vijayam. These compositions were created as acts of nadopasana (worship through music) and were not designed as choreographic texts — yet they have become indispensable to the repertoire of virtually every South Indian classical dance form, including Kuchipudi, Bharatanatyam, Mohiniattam, and Odissi. The challenge of adapting Tyagaraja’s concert compositions for dance is multifaceted: the kritis are architected for musical elaboration through sangati (melodic variation), neraval, and raga improvisation rather than for movement vocabulary or narrative embodiment; the devotional-autobiographical nature of the lyrics (Tyagaraja addressing Rama in first-person intimacy) resists straightforward dramatic enactment; the use of over 200 ragas creates expressive richness that the choreographer must honour without being constrained by; and the sheer musical density of the compositions demands choreographic restraint rather than constant movement. This paper examines the principal challenges of choreographic adaptation of Tyagaraja kritis for classical dance, analysing: the structural features of the kriti form and their implications for choreographic design; the specific challenges of the sangati system for abhinaya; the devotional-autobiographical register of Tyagaraja’s lyrics and its choreographic demands; the adaptation strategies developed by major practitioners of Bharatanatyam and Kuchipudi; and the specific opportunities that Tyagaraja’s musical operas offer for dance narrative construction. The paper argues that the adaptation of Tyagaraja kritis represents one of the most intellectually demanding and aesthetically rewarding challenges in Indian classical dance choreography, requiring the choreographer to function simultaneously as a musical analyst, a devotional interpreter, and a narrative architect.
Index Terms: Tyagaraja Kritis, Choreographic Adaptation, Sangati, Abhinaya, Kuchipudi, Bharatanatyam, Concert to Dance, Bhakti Rasa, Pallavi-Anupallavi-Charanam, Nauka Charitam, Pancharatna Kritis, Vira Bhakti, Musical Narrative, Dance Interpretation.
Cite as
Ommi Swarna Latha& Prof. K. Saraswati Vidyardhi. (2026). Tyagaraja Kritis in Dance: Challenges of Choreographic Adaptation and Interpretation. International Journal of Arts, Social Sciences and Humanities, 04(03), 14–22. https://doi.org/10.5281/zenodo.21288680
