Includes rhythm notations on Tabla.

Music of the Raj is a study of musical life in late eighteenth-century Anglo-Indian society, based on the unpublished correspondence of an extended network of families. The writers of these letters - amateurs with a passionate commitment to the art of music - provide a perceptive commentary on many of the major issues of the day: the stylistic change from Baroque to Galant, the replacement of the harpsichord with the pianoforte, the establishment of the musical canon, and the growing economic and cultural influence of women musicians. Among the topics discussed are the transport, tuning and maintenance of instruments, the relationship between amateur pupil and professional teacher, the conduct of the domestic musical soirée, the role of glee singing in courtship, and the musical education of children. An account is also given of the growth of an expatriate musical culture among the European inhabitants of early colonial Calcutta, and the musical tastes of major Anglo-Indian figures such as Robert Clive, Warren Hastings, and Sir William Jones are assessed. English attitudes to Indian music is an important theme, especially as manifested in the fashion for the Hindostannie airs, transcriptions of Indian melodies in European musical language. The study concludes with an examination of the musical lives of wealthy nabobs back in England, where they immersed themselves in Indian musical culture, taking the Grand Tour, supporting opera at the Kings Theatre, and employing fashionable Italian teachers for their children.

The essays inNew Mansions for Music: Performance, Pedagogy and Criticismlook 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 thegurushishya paramparaor the tradition wherein the teacher imparted knowledge to a chosen few. Caste and kinship were important determining factors for the selection of theseshishyasor 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.

Non-Aboriginal; based on papers presented at Ideas, Concepts and Personalities in the History of Ethnomusicology conference, Urbana, Illinois, April 1988.

Kathak, the classical dance of North India, combines virtuosic footwork and dazzling spins with subtle pantomime and soft gestures. As a global practice and one of India's cultural markers, kathak dance is often presented as heir to an ancient Hindu devotional tradition in which men called Kathakas danced and told stories in temples. The dance's repertoire and movement vocabulary, however, tell a different story of syncretic origins and hybrid history - it is a dance that is both Muslim and Hindu, both devotional and entertaining, and both male and female. Kathak's multiple roots can be found in rural theatre, embodied rhythmic repertoire, and courtesan performance practice, and its history is inextricable from the history of empire, colonialism, and independence in India. Through an analysis both broad and deep of primary and secondary sources, ethnography, iconography and current performance practice, Margaret Walker undertakes a critical approach to the history of kathak dance and presents new data about hereditary performing artists, gendered contexts and practices, and postcolonial cultural reclamation. The account that emerges places kathak and the Kathaks firmly into the living context of North Indian performing arts.

The music of north India has attained its world renown largely through its most prominent stringed instruments, the sitar and the sarod. This work bring together material from written, oral and pictorial sources to trace the early history of the instruments, their innovators and their music.

AcknowledgementsNote on TransliterationIntroduction1. `Wild by pleasing when understood.' Europeans and Indian music in the late eighteenth century2. `In short, almost everything Oriental appears to better advantage in European garb.' Indian music, notation, and nationalism in the nineteenth century3. `My naive heart ... ' Indian music in Western popular song4. `This talking machine is the marvel of the twentieth century.' The gramophone comes to India5. `Pomegranates with fingerboards added.' Three journeys to the West6. `We'll be able to get plastic sitars in our cornflakes soon.' Indian music in popular music and jazz7. `Listen to the story of an Asian man.' World Music and South Asian music in the WestAppendix : Selected discography for chapters 6 and 7List of Sources and BibliographyIndex.