Anglo-Indian Identity, Knowledge, and Power
Anglo-Indian Identity, Knowledge, and Power Western Ballroom Music in Lucknow Bradley Shope Beginning in the first half of the 20th century, Western ballroom and dance music began to make its way into Lucknow in Uttar Pradesh, as well as other cities in North India. It was imported via gramophone disks, radio broadcasts, and sheet music coming from Europe and America. In the 1930s, an increasing number of dance halls, railway social institutes, auditoriums, and cafe´s were built to cater to a growing number of British and Americans in India, satisfying their nostalgia for the live performance of the foxtrot, the tango, the waltz, the rumba, big-band music, and Dixieland. Influenced by sound and broadcast technology, sheet music, instrument availability, the railway system, and con- vent schools teaching music, an appreciation for these styles of music was found in other communities. Especially involved were Portuguese Goans and Anglo-Indians, defined here as those of European and Indian descent who were born and raised in India.1 For these two groups, it served to assert their identities as distinct from other South Asians and highlighted that their taste for music reached beyond the geographical boundaries of India. Numerous types of media, institutions, and venues contributed to this vibrant Western music performance culture in Lucknow in the early 20th century. James Perry, an elderly Goan musician, and Mr. John Sebastian and Mr. Jonathan Taylor,2 two elderly Anglo-Indian ex-railway workers, were involved in its perfor- mance and appreciation.3 By drawing from multiple field interviews in North India conducted with these individuals between 1999 and 2001, and by de- scribing the character of the performance culture, I will highlight the role of music in creating socioeconomic mobility and a distinct identity among Anglo-Indians in Lucknow, and address issues of power relations and coloni- alism with reference to the consumption of the music.
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