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2012, Proceeding of Musik und kulturelle Identität global conference by German Musicological Society
https://doi.org/10.5281/zenodo.7151537…
5 pages
1 file
AI-generated Abstract
The paper explores the dynamics of musical talent promotion in India, identifying the gap between numerous skilled musicians and the relatively few who achieve stardom. It discusses the impact of historical and social changes on music styles, the evolution of music promotion from royal patronage to corporate sponsorship, and the role of impression management in the success of musicians. Emphasizing the changing musical values, it highlights concerns about the focus on technical performance over genuine musical expression, ultimately arguing that while promotion is key to becoming a music star, adherence to established musical values remains crucial for success.
The recent explosion of publications critical of Western classical music canon, specifically accusing it of Europocentricity and retrogression, prompted the creation of this paper. It addresses attempts of numerous scholars to formulate canons alternative to classical music and justify "de-canonization" of what appears to them as a vestige of old tradition.
2007
Based on a previous study by ethnomusicologist Daniel Neuman from the 1970s, my thesis is an ethnographic account of how a particular group of sārangi musicians have dealt with the socio-cultural complexities of music making in postmodern India. It is a report that deconstructs the social make-up of hereditary musicians, analyzes the character and significance of the gharānā system as a professional organization, and evaluates the efficacy of contemporary patronage avenues to provide a larger portrait of how Indian art music is cultivated today. My conclusions are based on research carried out during a six month stay as a study abroad student at Delhi University in 2006. Using established methods in Ethnomusicology, I focused on the various contexts within which musicians develop their technical abilities and musical acumen. In addition to extensive library research, I conducted my own fieldwork by interviewing musicians, establishing their genealogies, attending concerts, continuing to learn the tabla, and actively interacting with patrons and connoisseurs of North Indian art music.
2011
This dissertation is an ethnomusicological study of two musical performance models: Salon and Sammelan. During the period 1875-1950, Calcutta went through a series of social transformations which reflected in the efforts to communalize music, breaking through its earlier confinement. With the change in context from kothā to the conference, there is a drastic change in the consumers of ‘classical’ music. Middle class of the society appears as the new patrons of music replacing the wealthy class. Salon, being a women-dominated model gets replaced by the urban construction of music conferences. The bāijis, who remained at the centre of elite entertainment for a long time subsides into silence with the anti-nautch movement and gets replaced by the popularity of the ‘ustads’ as ‘stars’ on the concert stage. The music conference marks the rise of the middle-class men and women performers on the urban stage. Hindu and upper-castes emerge as the first-generation of non-hereditary musicians, and middle-class women performers, by adopting male repertoire, reconstruct the idea of middle-class values related to the social purity movement.
The phenomenon of spontaneous canonization is examined here in relation to the standards of listening to music, accepted as a norm within Western cultural establishment. The same self-organization of the music market that led to formation of canon in composition and performance affected the practice of consumption of music. The listener’s canon has been constructed and fixed through the interaction of professional criticism, music education, music journalism, and later, music records and radio broadcasting. This canon is documented in the music appreciation literature. More recent poll data suggests that the listener’s canon closely follows the performance canon. High degree of correspondence between the composer’s, performer’s and listener’s canons testifies to the futility of attempts to revise existing canons or introduce any new canons. This discussion is especially useful for understanding of the problems faced by concert agencies and record companies of today. The very same bug of “non-communication” that affects modern composition and modern performance is identified in modern practice of listening - as “non-communicative listening.” The roots of this problem are examined in light of cultural mismanagement of music by the record industry. Its ramifications in relation to both, classical and popular music are discussed.
This paper draws a perspective view on the position of Western classical music tradition in the world. It corrects a number of inaccuracies in modern scholarly views on Westernization of World music, and traces the historic development of music market from Middle Ages on, marking the most important achievements. The key notions that distinguish Western music from the rest of the world are identified and discussed in relation to their contribution to the world's culture. The role of Western popular music in Westernization is analyzed in comparison to the influence of Western classical music.
The concept of improvisation can refer to different aspects of a musical performance. The Wayne Shorter Quartet's music stands for a fascinating balance between composition and improvisation in which the latter seems to involve the whole musical dimension (melody, harmony, form, rhythm and dynamics). In the music of Shorter the performance process is strictly related with the author poetics: a piece of music is like a living organism, it is not possible to play it the same twice. In Shorter's own words: «Each song has a DNA. So you just do the DNA». The piece entitled Joy Ryder features a repeated rigid form often played with a high degree of variation in the thematic, harmonic and rhythmic contents. A comparison between different versions of the piece shows the elements which remain a constant point of reference in each performance, so highlighting the outcomes of the extemporary musical interaction. The Shorter's version of Arthur Penn's Smilin' Through is a significant case in point to illustrate how the melodic and formal dilatations take shape. It stands as a typical example of the group collective improvisation on vamps or chord changes sequences showing the wide dynamics range implied. The cover version of Mendelssohn's Auf Flügeln des Gesanges (On wings of Song) displays the extemporary creation of a structure and the degree of harmonic re-elaboration. The analysis raises relevant questions: which musical parameters are involved in the process of improvisation? Which are the improvisational strategies used? To what extent is it possible to analyse the degree of improvisation? The study tries to offer an answer through the examination of the relevant late artistic production of one of the most significant musicians and composers of the jazz tradition.
This book seeks to understand the complex history of the harmonium in North India, analyse the apparent conflict between musical theory and practice, and describe how the instrument is used in musical practice. Is the harmonium an instrument suitable for Indian music? Can it live up to the requirements of Indian music? These questions pervade the whole book, at the end of which, they appear in a whole new light.
As opposed to the reductionist views of time which include a linear approach, the Indian is a cyclic conception of time which events follow. According to this view the super-structure of time is cyclic; tangible and intangible events keep repeating in smaller cycles. The essence of Creation at a macro level and creativity at the micro or individual level is the fact that they appear differently to us. In north Indian art music (NIAM), I propose that Avartan is its “cyclicity” which is responsible for creativity. The heavy demand for extempore improvisation in NIAM, forces a performer to continually view immediate past musical act and improvise based on this. In this manner, the spiral of creativity is generated. Then, at a point of time one wants to break away from this cycle just as an aeroplane leaves its runway after gaining momentum. At a very secular level, this process replicates an urge for freedom from routines in life, but one cannot value freedom without being shackled and finding a tool to gain a threshold frequency for final release. Avartan as a tool provides a process of observation, retention, and recall; itself is a cyclical process. At an esoteric level, in India, the timeless Siva is the chief deity of time and hence He devours it. He is the Yogi (without categories/unity itself) blissful between two moments and full of potential creative energy. This situation is replicated in the sam of Avartan or the first beat (unity) in the cyclic meter. Sam is the pivotal aspect which is continually sought after by the artiste in an attempt to meet the Yogi sitting between moments. From this unity multiplicity is born giving birth to cyclic meter representing the infinitely diverse phenomenal world.
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