Category Archives: Asia

C. Saraswati and harikathā

C. Saraswati

C. Saraswati Bai (1874–1974) began studying Karnatak music at the age of 6, and by the time she was 9 her exceptional talent was so evident that the harikathā guru Tiruvaiyaru Krishnachar took her under his wing.

By the age of 11 she was gaining local notoriety, and as it became clear that she was contemplating a professional career the established performers of this male-dominated genre moved to undermine her, effectively blackmailing performance venues into refusing to engage her. Saraswati persevered, and public support for her grew; at last, those who had sought to squelch her career relented and tried to make amends.

In early 1911 she embarked on a highly successful tour of India and Sri Lanka, and by the age of 22 she had become one of the most acclaimed harikathā performers of the time.

From 1913 through the 1930s Saraswati traveled almost continually, performing standing up for six to seven hours in a different town each night. She recorded nine successful records for Odeon, and often performed on the radio; she was also in great demand for performances at weddings. At the height of her career she earned 2000 rupees each night, more than any other harikathā performer at that time.

From the 1940s until the early 1960s Saraswati performed less and less, due partly to a decline in audiences with the advent of sound films, and partly to the intense physical demands of traveling and performing. She took a keen interest in developing cultural organizations, and was an ardent supporter of Gandhi.

This according to “C. Saraswati Bai” by Sriram Venkatakrishnan (writing as Sriram V; Sruti 262 [July 2006] pp. 21–31 and 263 [August 2006] pp. 17–38). Below, one of her Odeon recordings.

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Filed under Asia, Dramatic arts

Pungmul and dance

pungmul

Pungmul is played with your heel!” say many celebrated performers of this percussion genre, underscoring the inseparability of the music and the musicians’ dance moves.

Merely listening to the music of pungmul is not sufficient for differentiating between passages where the meter does not change but the instruments play cross-rhythmically and those where the meter does change and the instrumental parts reflect this change. Such passages can only be differentiated through a choreological analysis that demonstrates the relationships between the stepping patterns of the dancing musicians and the music that they are simultaneously playing.

This according to “‘Pungmul is played with your heel!’ Dance as a determinant of rhythmic construct in Korean percussion band music/dance” by Nathan Hesselink (Eum’ag gwa munhwa/Music and culture IV [2001] pp. 99–110). Below, a taste of pungmul from the Gungnip Minsok Bangmulgwan (National Folk Museum) in Seoul.

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Filed under Asia, Dance

Franz Eckert in Japan

Eckert

In the late 19th century the new Japanese government chose European models for economic and political systems; it also chose European music as its official standard.

European musicians were brought to Japan, and in 1879 Franz Eckert (above) arrived in response to Japan’s request to the German navy for a kapellmeister. As a conductor for the Japanese navy and teacher at military and civilian music schools, he was among the most influential European musicians in Japan in the 1800s.

Eckert is widely considered the composer of Japan’s national anthem, Kimi ga yo, though he maintained that he merely arranged an old Japanese melody.

This according to “German military musicians in Japan during the early Meiji Era (since 1868)” by Wolfgang Suppan and Wilhelm Baethge (Journal of the World Association for Symphonic Bands and Ensembles III [1996] pp. 13-32). Below, Kimi ga yo as it was sung by Koyanagi Yuki and the audience when Japan played Trinidad and Tobago in 2006.

Related article: The Sultan’s bagpipes

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Filed under Asia, Romantic era

The Sultan’s bagpipes

When he came to power in 1970, Sultan Qaboos bin Said of Oman began efforts aimed at modernization and reversing isolationism. Having graduated from an English military academy and served in a Scottish regiment, he had developed a taste for Western military band and Scottish bagpipe music.

During the 1970s and 1980s several military wind bands and bagpipe bands were founded at his command, with only Omani musicians allowed. The pressure to perform well was intense, and a high standard of musicianship was attained in a fairly short time.

Increasingly, efforts are being made to include Arabic music in the repertoire; bagpipes are considered particularly suitable, as their intervals match some Arabic scales better than those of wind band instruments.

Below, the Royal Army of Oman‘s pipe and drum band.

Related article: The Sultan’s pipe organ

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Musical geographies of Central Asia

Academy-of-Maqam

For centuries Central Asia has been a crossroads of civilizations, peoples, and societies, a land in between East and West and a territory contested by political powers. Its modern history—from imperial and Soviet domination to the emergence of independent nation-states—has witnessed a profound transformation of its political and social geography, calling for a re-evaluation of Central Asia as a region, not least in terms of its expressive cultures and music.

Musical geographies of Central Asia presents abstracts and podcasts of papers and performances presented at the conference of the same name that was held at the University of London on 16 through 18 May 2012. This free Internet resource is published by the Agha Khan Development Network and sponsored by the Agha Khan Trust for Culture.

Above, a Tajik šašmaķom ensemble; below, an example of Tuvan höömej, often termed “throat singing” in English.

Related article: Two Rivers: A Journey Through Central Asia (newyorker.com)

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Thakur and Mussolini

thakur-mussolini

Near the end of his visit to Rome in 1933, the Hindustānī vocalist Omkarnath Thakur (1887–1968) received an invitation to dine with Mussolini; Il Duce had caught wind of Thakur’s theories and experiments regarding the inducement of emotional states by rāga performances, and he wanted a demonstration.

After a specially prepared vegetarian dinner, Thakur began with hindolam, which depicts valor. “When I was soaring in the high notes of the rāga,” he later recalled, “Mussolini suddenly said ‘Stop!’ I opened my eyes and found that he was sweating heavily. His face was pink and his eyes looked like burning coals. A few minutes later his visage gained normalcy and he said ‘A good experiment.’”

After Thakur brought him to tears with rāga chayanat, which is meant to depict pathos, Mussolini said, after taking some time to recover, “Very valuable and enlightening demonstration about the power of Indian music.”

Il Duce then returned the favor: Producing his violin, he treated Thakur to works by Paganini and Mozart. Again, both agreed on the music’s power to evoke emotion.

“I could not sleep at all the entire night,” the vocalist recalled, “wondering whether the meeting had really taken place; I thought it was a part of a dream.” The next day, two letters from Mussolini arrived—one thanking him and one appointing him as director of a newly formed university department to study the effect of music on the mind (an appointment that he was unable to accept).

This according to “Omkarnath Thakur & Benito Mussolini” by B.K.V. Sastry (Sruti 163 [April 1998] pp. 19–21; RILM Abstracts 1999-26342).

Although the exact date of this meeting is not recorded, we know that it took place in May 1933—80 years ago this month! Below, Thakur performs rāga bhairavi.

Related article: Rāgs and recipes

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Epic memories

Gesar

The Tibetan saga of King Gesar of Ling comprises some 120 epics; individuals have been documented performing as many as 40 of these, and some claim that they are able to perform all of them.

While most performers study and learn in the usual oral fashion, those known as ’babs-sgrung seem to have acquired the ability to reproduce them without effort: Often after a mysterious dream, they discover that they suddenly have the power to recite whole epics at will.

This according to “Bab sgrung: Tibetan epic singers” by Zhambei Gyaltsho (Oral tradition XVI/1 [2001] pp. 280-293). Above, a mural depicting King Gesar; below, a brief documentary on one of the genre’s practitioners.

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Filed under Asia, Literature

Marquis Yi’s instrumentarium

bronze-bells-marquis-yi-tomb

Dating from the 5th century B.C.E., the tomb of Marquis Yi of Zeng in Suizhou, Hubei, furnished some of China’s oldest musical instruments and earliest reliable musicological writings.

The instruments, found in two separate rooms, appear to represent two separate musical genres. Those in the large central chamber—65 bronze bells in graduated sizes ranging over more than five octaves, a large pole-drum and two smaller drums, seven large 25-string se (zithers), four sheng (mouth organs), two paixiao (panpipes), and two chi (transverse flutes)—match the description of a courtly ensemble described in the Shijing (551–479 B.C.);

The instruments in the smaller chamber containing the Marquis’s coffin—two mouth organs, one small frame drum, three se, and one five-stringed and one ten-stringed instrument—suggest a more intimate chamber genre such as that depicted in a 5th-century tomb in Shaoxing, Zhejiang. These two genres may correspond to the “old” music of the Zhou court (ca. 1050–256 B.C.) that Confucius preferred, and the “new” music of the surrounding states that he felt had a corrupting influence.

This according to “Different tunes, different strings: Court and chamber music in ancient China” by Jenny F. So (Orientations XXI/5 [May 2000] pp. 26–34). Above, replicas of the bells; below, a performance on the bell replicas and those of other instruments from the tomb.

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Varieties of love

krishna radha

Earlier treatises placed śngāra (love/the erotic) among the aesthetic qualities known as  rasas, but the 11th-century Śngāraprakāśa, attributed to Bhojarāja, King of Malwa (inset), was the first to assert its supreme importance.

RajaBhojThe treatise includes highly detailed typologies of love—for example, chapter 22 alone discusses 64 stages of love, each subdivided into 8 categories, each of which is then subdivided into 8 more categories, with hundreds of illustrations from poetic works in Prakrit and Sanskrit.

This according to “Bhoja’s Sringara prakasa: A landmark in the evolution of rasa theory” by V. Subramaniam (Sruti 190 [July 2000] pp. 37–41). Above, a classic image of Krishna and Radha in the moonlight; below, the legendary T. Balasaraswati’s depiction of Krishna’s childhood provides an embodiment of śṛngāra in bharata nāṭyam (filmed by Satyajit Ray).

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17th-century Persian music

Kaempfer

“Fifteen musicians sat in a crosswise position on both sides, and thus in a broken row divided into two groups; these in turn sounded together a strange tune with reed-instruments, cymbals and various stringed instruments; drums struck with a light finger, and less often the human voice, joined in with them.

Perhaps you expect my opinion about this ensemble? A noise rather than an ensemble, it was unencumbered by any rules of harmony, but nevertheless not confused nor disagreeable; in truth if I except the singer’s voice, it was pleasant enough, and subordinated to the extent that it did not disturb the conversations or the proceedings in the assembly, but rather with a certain strangeness in its varied but low-level sound caressed the ears and spirits of the seated company with its sweetness.”

So wrote Engelbert Kaempfer in Amoenitates Exoticae (1712), which documented his observations in Persia in the late 17th century. Excerpts from the book are translated in Time, place and music: An anthology of ethnomusicological observation c. 1550 to c. 1800 by Frank Harrison (Amsterdam: Fritz Knuf, 1973).

Above, a plate from the original publication; below, a modern-day performance of Persian court music.

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