The First Book On Srutis.

The essays in New Mansions for Music: Performance, Pedagogy and Criticism look at one of the most ancient and rigorous classical musical traditions of India, the Karnatik music system, and the kind of changes it underwent once it was relocated from traditional spaces of temples and salons to the public domain. Nineteenth-century Madras led the way in the transformation that Karnatik music underwent as it encountered the forces of modernization and standardization. This study also contributes to our understanding of the experience of modernity in India through the prism of music. The role of Madras city as patron and custodian of the performing arts, especially classical music offers an invaluable perspective on the larger processes of modernization in India. As the title suggests, the areas of classical music, which were most influenced by these developments were pedagogy or modes of musical transmission, performance conventions and criticism or music appreciation. Once the urban elite demanded the widening of the teaching of classical music, traditional modes of music instruction underwent a major change involving a breakdown of the gurushishya parampara or the tradition wherein the teacher imparted knowledge to a chosen few. Caste and kinship were important determining factors for the selection of these shishyas or students, but in modern institutions like the universities these boundaries had to be demolished. Simultaneously, the public staging of music brought the performer into a new relationship with his audience, especially as the art form became subject to validation and criticism by the newly emerging music critic. In an immensely readable book peppered with anecdotes and conversations with leading musicians and critics of the day, as well as humorous visual representations, part caricature, part satirical, the author describes a rapidly changing society and its new look in early twentieth century Madras.

While Karnatic music, a form of Indian music based on the melodic principle of raga and time cycles called tala, is known today as South India’s classical music, its status as “classical” is an early-twentieth-century construct, one that emerged in the crucible of colonial modernity, nationalist ideology, and South Indian regional politics. As Amanda J. Weidman demonstrates, in order for Karnatic music to be considered classical music, it needed to be modeled on Western classical music, with its system of notation, composers, compositions, conservatories, and concerts. At the same time, it needed to remain distinctively Indian. Weidman argues that these contradictory imperatives led to the emergence of a particular “politics of voice,” in which the voice came to stand for authenticity and Indianness. Combining ethnographic observation derived from her experience as a student and performer of South Indian music with close readings of archival materials, Weidman traces the emergence of this politics of voice through compelling analyses of the relationship between vocal sound and instrumental imitation, conventions of performance and staging, the status of women as performers, debates about language and music, and the relationship between oral tradition and technologies of printing and sound reproduction. Through her sustained exploration of the way “voice” is elaborated as a trope of modern subjectivity, national identity, and cultural authenticity, Weidman provides a model for thinking about the voice in anthropological and historical terms. In so doing, she shows that modernity is characterized as much by particular ideas about orality, aurality, and the voice as it is by regimes of visuality.

In 1902 The Gramophone Company in London sent out recording experts on "expeditions" across the world to record voices from different cultures and backgrounds. All over India, it was women who embraced the challenge of overcoming numerous social taboos and aesthetic handicaps that came along with this nascent technology. Women who took the plunge and recorded largely belonged to the courtesan community, called tawaifs and devadasis, in North and South India, respectively. Recording brought with it great fame, brand recognition, freedom from exploitative patrons, and monetary benefits to the women singers. They were to become pioneers of the music industry in the Indian sub-continent. However, despite the pioneering role played by these women, their stories have largely been forgotten. Contemporaneous with the courtesan women adapting to recording technology was the anti-nautch campaign that sought to abolish these women from the performing space and brand them as common prostitutes. A vigorous renaissance and arts revival movement followed, leading to the creation of a new classical paradigm in both North Indian (Hindustani) and South Indian (Carnatic) classical music. This resulted in the standardization, universalization, and institutionalization of Indian classical music. This newly created classical paradigm impacted future recordings of The Gramophone Company in terms of a shift in genres and styles. Vikram Sampath sheds light on the role and impact of The Gramophone Company’s early recording expeditions on Indian classical music by examining the phenomenon through a sociocultural, historical and musical lens. The book features the indefatigable stories of the women and their experiences in adapting to recording technology. The artists from across India featured are: Gauhar Jaan of Calcutta, Janki Bai of Allahabad, Zohra Bai of Agra, Malka Jaan of Agra, Salem Godavari, Bangalore Nagarathnamma, Coimbatore Thayi, Dhanakoti of Kanchipuram, Bai Sundarabai of Pune, and Husna Jaan of Banaras.

When Men Dance explores the intersection of dance and perceptions of male gender and sexuality across history and different cultural contexts. Chapters tackle the history and dilemmas that revolve around dance and notions of masculinity from a variety of dance studies perspectives, and are accompanied by fascinating personal histories that complement their themes.

Over the past four decades, the "globalized" aspects of cultural circulation have received the majority of scholarly-and consumer-attention, particularly in the study of South Asian music. As a result, a broad range of community-based and other locally focused performance traditions in the regions of South Asia have remained relatively unexplored. Theorizing the Local provides a challenging and compelling counterperspective to the "globalized," arguing for the value of comparative microstudies that are not concerned primarily with the flow of capital and neoliberal politics. What does it mean for musical activities to be local in an increasingly interconnected world? To what extent can theoretical activity be localized to the very acts of making music, interacting, and composing? Theorizing the Local offers glimpses into rich musical worlds of south and west Asia, worlds which have never before been presented in a single volume. The authors cross the traditional borders of scholarship and region, exploring in unmatched detail a vast array of musical practices and significant ethnographic discoveries-from Nepal to India, India to Sri Lanka, Pakistan to Iran. Enriched by audio and video tracks on an extensive companion Web site, Theorizing the Local is an important study of South Asian musical traditions that offers a broader understanding of 21st-century music of the world.

This book presents a comprehensive overview of the basics of Hindustani music and the associated signal analysis and technological developments. It begins with an in-depth introduction to musical signal analysis and its current applications, and then moves on to a detailed discussion of the features involved in understanding the musical meaning of the signal in the context of Hindustani music. The components consist of tones, shruti, scales, pitch duration and stability, raga, gharana and musical instruments. The book covers the various technological developments in this field, supplemented with a number of case studies and their analysis. The book offers new music researchers essential insights into the use the automatic concept for finding and testing the musical features for their applications. Intended primarily for postgraduate and PhD students working in the area of scientific research on Hindustani music, as well as other genres where the concepts are applicable, it is also a valuable resource for professionals and researchers in musical signal processing.

This book looks at the life and music of Veena Dhanammal (1866–1938), considered the embodiment of ‘classicism’ in Karnatik music. It locates her art within the cultural, social and intellectual milieu she inhabited, allowing readers to track the changing musical landscape of southern India, as a process of urbanisation — beginning in the late nineteenth century — resulted in Karnatik music’s movement from a ritual and courtly location to a modern, secular form of entertainment in the city space.

With the onset of modernity in twentieth-century India, new social arrangements gave rise to new forms of music-making. The musicians were no longer performing exclusively in the princely courts or in the private homes of the wealthy. Not only did the act of listening to and appreciating music change, it became an important feature of public life, thus influencing how modernity shaped itself. This volume attempts to study the connections between music and the creation of new ideas of publicness during the early twentieth century. How was music labelled as folk or classical? How did music come to play such a catalytic role in forming identities of nationhood, politics, or ethnicity? And how did twentieth-century technologies of sound reproduction and commercial marketing contribute to changing notions of cultural distinction? Exploring these interdisciplinary questions across multiple languages, regions, and musical genres, the essays provide fresh perspectives on the history of musicians and migration in colonial India, the formation of modern spaces of performance, and the articulation of national as well as nationalist traditions.

This book is a study of the Bharata Natyam dance genre "padam" focusing on its patrons and composers and its formal structure, texts, and music. It examines the "rewriting" of South Indian dance and the decades-long debates over the classicization and ownership of South Indian music. The control over the representation of the arts is a subject that should resonate with scholars working in a wide variety of genres and across many countries. The study is diachronic (historical) and also synchronic (examining padams’ organizational structure as a system). Importantly, the text includes 30 Tamil language songs, minutely translated and annotated together with a documentation of their performance history in the 20th century. Classical and modern music composers and performers, ethnomusicologists, librettists, singers, choreographers, art historians, dancers, dance scholars, and dance teachers will find them useful in giving students a deep contextual understanding of Bharata Natyam. The book will find an enthusiastic readership with dance teachers who are actively training Bharata Natyam students. It will also attract a scholarly audience as an anthropological and historical study of an artistic form which has a high profile in South Asia and has become prominent in the growing fields of ethnomusicology, dance ethnography and "world dance."