Category Archives: Asia

by | August 25, 2012 · 1:00 am

Performing Islam

Launched by Intellect in 2012, Performing Islam is the first peer-reviewed interdisciplinary journal about Islam and performance and their related aesthetics. It focuses on the sociocultural, historical, and political contexts of artistic practices in the Muslim world.

The journal covers dance, ritual, theater, performing arts, visual arts and cultures, and popular entertainment in Islam-influenced societies and their diasporas. It promotes insightful research of performative expressions of Islam by performers and publics, and encompasses theoretical debates, empirical studies, postgraduate research, interviews with performers, research notes and queries, and reviews of books, conferences, festivals, events, and performances.

Below, UNESCO’s introduction to the semā ceremony of Turkey’s Mevlevi order.

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by | April 20, 2012 · 1:00 am

Kotas and cows

A black cow leads the members of a South Indian hill tribe, the Kotas, to the Nilgiri Hills and, with its hoof, indicates where to found each village. This footprint acts as a moral center of gravity, an important place for music making, dancing, and other rituals.

The Kotas anchor their musical and other activities around such places and significant moments in time and, in the process, constitute themselves as individuals and as a group.

This according to The black cow’s footprint: Time, space, and music in the lives of the Kotas of South India by Richard K. Wolf (Urbana: University of Illinois Press, 2006). Above, a Kota women’s festival dance; below, Kota men dancing at Kotagiri.

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by | April 5, 2012 · 1:00 am

Virtual Assyria

The ancient land of Assyria, long divided among modern nations, lives again—in cyberspace.

Exiled around the world, Assyrians have established an Internet homeland, Nineveh on line. This portal links to many other Assyrian websites and hosts articles about Assyrian concerns.

Music has proved to be a decisive factor in uniting this virtual community and its  corporeal counterparts. Assyrian songs have become powerful tools for shaping and communicating Assyrian identity—and even for learning the ancestral language.

This according to “Translocal communities: Music as an identity marker in the Assyrian disapora” by Dan Lundberg, an essay included in Music in motion: Diversity and dialogue in Europe (Bielefeld: Transcript Verlag, 2009) pp. 153–172.

Below, the Iranian singer Gaggi performs Assyrian pop.

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by | March 13, 2012 · 1:00 am

Indian stamps redux

The music philatelist S. Sankaranarayanan has produced monthly articles for the magazine Sruti almost without a break since April 2004.

Each article covers the issuance of a stamp (or group of stamps) by the Indian Department of Posts and includes a philatelic report along with a first day cover and background information on the stamp’s subject—these have included exponents of the Karnatak and Hindustani traditions as well as Indian folk musicians, dancers, musicologists, and patrons of the arts.

Above, a first day cover of a 1961 stamp honoring the Karnatak composer Tyāgarāja (1767–1847); Sankaranarayanan’s article about this stamp appeared in Sruti 269 (February 2007), pp. 40–41.

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by | January 4, 2012 · 1:00 am

A guqin resource

The open-access online resource John Thompson on the guqin silk string zither presents extensive materials on the guqin (古琴, “goo-chin”) including classic handbooks and commentaries; organological details; depictions of the guqin in art, poetry, and song; notation and sound files; playing instructions; analyses of performance practice; history and ideology; and links to other resources. Detailed information on the author is also included.

Below, Tao Zhusheng performs Guan shan yue (Moon over the mountain pass) in a 1977 film by Robert Garfias. The work is an evocation of the Tang-dynasty poem of the same title by Li Bai.

Related article: Robert Garfias: Ethnomusicology

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by | December 15, 2011 · 1:00 am

The mad mad Madras music season

The Tamil month of Mārkazhi (mid-December to mid-January) has been associated with Krishna since ancient times, and historical connections between that month and devotional music abound.

Against this traditional backdrop, in 1930 the newly founded Music Academy in Chennai (formerly Madras) began sponsoring an annual music and dance festival during that month. Over the years the festival has grown steadily in size; some music lovers call this winter whirlwind of activity “the mad mad Madras music season”.

This according to “The Madras music season: Its genesis” by Sriram Venkatakrishnan (writing under the pen name Sriram V; Sruti 225 [December 2005] pp. 19–24). For decades Sruti has published detailed reports on the season, providing a rich accumulation of data on its history and development. In addition, Venkatakrishnan has written retrospective reports for the magazine on the season in selected historical years.

Below, the Hyderabad Brothers perform during the 2019 music season.

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by | August 6, 2011 · 1:00 am

Carnatic Music Idol

The “Idol” television format has gone global, and since 2004 an Indian version has featured amateur singers of popular Indian film songs. Seeing this, the producer Subhashree Thanikachalam (left)—who had already pioneered three successful television series focused on Indian music—decided to try a version presenting young performers in the classical South Indian tradition.

The result, Carnatic Music Idol, has run for two highly successful seasons and is preparing a third one. The series has done much to raise awareness of the tradition and to help viewers to understand the technical intracacies of its performance. The final rounds even call for a full rāgam-tānam-pallavi, a tour de force that was formerly considered too esoteric for general audiences.

This according to “An idol among TV shows” by Gayathri Sundaresan (Sruti 321 [June 2011] pp. 55–58. Below, excerpts from the 2011 finals.

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by | July 17, 2011 · 1:00 am

Gazino aesthetics

The Turkish musical scene may be viewed in terms of three categories: alatürka, which refers to Turkish sociocultural practices; alafranga, which refers to Western ones; and arabesk, which denotes the culture of peripheral urban immigrants. The gazino, a type of nightclub, provides a common denominator for alatürka and arabesk music in an alafranga space.

While the gazino owner holds direct power over the content of the show, he may make changes on the basis of audience reaction. The performers also try to supply what the audience wants, and their aesthetics are further shaped among themselves when they perform backstage for each other. Vocal audience reactions also influence performers’ aesthetic decisions. The visual aesthetics of the gazino—the decor and the clothing of performers and audience members—provide the most significant alafranga elements.

This according to “Aesthetics and artistic criticism at the Turkish gazino” by Münir Nurettin Beken (Music & anthropology VII [2003]). Below, musicians and dancers perform at an urban gazino.

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by | November 3, 2010 · 6:55 am

Waiting for qi

Houqi (waiting for qi) was a technique employed by Chinese authorities in the fourteenth century to determine the onset of spring by measuring the emanations of qi, the active principal of life. A set of standard pitchpipes, each corresponding to a specific calendar period, was filled with ashes and buried in a sealed chamber; when the sun entered the second two-week period of a given month the seminal force of qi was supposed to rise and expel the ashes from the pipe that matched the calendar period.

Unfortunately, the method failed to produce the desired results, and a great deal of discussion over the millennia as to what kind of soil to use, where to place the pitchpipes, and so on, failed to improve it. Ultimately the great music theorist Zhu Zaiyu (朱載堉, 1536–1611) criticized houqi as a poor example of scientific method.

This according to “Origins of the controversy over the houqi method (候气法疑案之发端)” by Tang Jikai (唐继凯) in Jiaoxiang: Journal of Xi’an Conservatory of Music (交响：西安音乐学院学报), vol. 22, no. 3:101 (fall 2003), pp. 27–31. Above, a calligrapher’s rendition of the Chinese character for qi.

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by | April 6, 2010 · 12:18 pm

Rāgs and recipes

In “Why Hindustani musicians are good cooks: Analogies between music and food in North India” (Asian music XXV/1–2 (1993–94), pp. 69–80), Adrian McNeil notes that culinary topics are frequent—sometimes even favorite—subjects of conversation among Hindustani musicians, and that a notable number of top Indian musicians are also expert cooks. He attributes this phenomenon to the similarities between the cognitive and sensory aspects of the two activities, and proposes a “culinary perspective” on rāg.

Offering a basic “culinary recipe” alongside a basic “melodic recipe”, McNeil similarly juxtaposes, in a two-page spread, a photographic “depiction of potato with ginger and puris” with a rāgamālā “depiction of rāg sārant”. Further positing a “melodic conception of food”, he recounts examples of Indian musicians using culinary analogies to illustrate musical matters, and cites a use of the phrase biryāni chicken khā (eat chicken biryāni) to convey a rhythmic pattern to a hungry mrdangam player.

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