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Folk Songs CLASS-II
Folk Songs CLASS-II 6 Notes FOLK SONGS A folk song is a song that is traditionally sung by the common people of a region and forms part of their culture. Indian folk music is diverse because of India's vast cultural diversity. It has many forms. The term folk music was originated in the 19th century, but is often applied to music older than that. The glimpse of rural world can be seen in the folk music of the villages. They are not only the medium of entertainment among the rural masses but also a reflection of the rural society. In this lesson we shall learn about the characteristics of folk songs and music and also about the various folk songs of India. OBJECTIVES After studying this lesson, you will be able to: • define folk songs; • list the characteristics of folk songs and folk music; • list some famous forms of folk song of our country; and • describe the importance of folk song in our culture. OBE-Bharatiya Jnana Parampara 65 Folk Songs CLASS-II 6.1 MEANING OF FOLK SONGS AND MUSIC Music has always been an important aspect in the lives of Indian Notes people. India's rich cultural diversity has greatly contributed to various forms of folk music. Almost every region in India has its own folk music, which reflects local cultures and way of life. Folk songs are important to music because they give a short history of the people involved in the music. Folk songs often pass important information from generation to generation as well. -
Indian Cultural Dance Logos Free Download Indian Cultural Dance Logos Non Watermarked Dance
indian cultural dance logos free download indian cultural dance logos non watermarked Dance. Information on North Central Zonal Cultural Centre (NCZCC) under the Ministry of Culture is given. Users can get details of various art forms of various states such as Uttar Pradesh, Bihar, Madhya Pradesh, Rajasthan, Haryana, Uttaranchal and Delhi. Get detailed information about the objectives, schemes, events of the centre. Links of other zonal cultural centers are also available. Website of Eastern Zonal Cultural Centre. The Eastern Zonal Cultural Center (EZCC) is one of the seven such Zonal Cultural Centers set up by the Ministry of Culture with a vision to integrate the states and union territories culturally. Users can get information about the objectives, infrastructure, events, revival projects, etc. Details about the member states and their activities to enhance the cultural integrity are also available. Website of Indira Gandhi National Centre for the Arts. The Indira Gandhi National Centre for the Arts (IGNCA) under the Ministry of Culture is functioning as a centre for research, academic pursuit and dissemination in the field of the arts. Information about IGNCA, its organizational setup, functions, functional units, regional centres, etc. is given. Details related to archeological sites, exhibitions, manuscripts catalogue, seminars, lectures. Website of Jaipur Kathak Kendra. Jaipur Kathak Kendra is a premier Institution working for Training, Promotion & Research of North Indian Classical Dance Kathak. It was established in the year 1978 by the Government of Rajasthan and formally started working from 19th May 1979. Website of North East Zone Cultural Centre. North East Zone Cultural Centre (NEZCC) under Ministry of Culture aims to preserve, innovate and promote the projection and dissemination of arts of the Zone under the broad discipline of Sangeet Natak, Lalit Kala and Sahitya. -
The Great Indian Epic : Mahabharat in Orissa, Assam and Bengal (Part-I) Dr
Orissa Review * November - 2008 The Great Indian Epic : Mahabharat in Orissa, Assam and Bengal (Part-I) Dr. Satyabrata Das Dr. Uday Nath Sahu Our ancient literature was essentially pan-Indian During his reign a celebrated Assamese poet in Character. As such, all Indian languages Madhava Kandali translated Valmiki's Ramayana descend from only two sources : the Indo-Aryan into Assamese while the versions of Ramayana in and the Dravidian. Obviously, both Oriya and Hindi, Bengali and Oriya appeared about a century Assamese share their common origin from the and a half later. Indo-Aryan stream. Further, as Dr. Grierson But as far as the regionalization of Vyasa's argues, Oriya, Bengali and Assamese are the three magnum opus, the Mahabharata, is concerned, languages those have emerged from one common the scenario changes sharply. While Sarala Dasa source: the Magadhan element, called Magadhi renders the original Mahabharata in Sanskrit into Apabhramsa. As Grierson asserts: Oriya in 15th Century; Rama Saraswati, the Each of the three descendants of Magadhi earliest and the foremost Vaisnavite poet in Apabhramsa (Oriya, Modern Bengali and Assam, translated the major portion (not Assamese) is equally and directly connected with complete) of the Mahabharata a full century later the common immediate parent. (Linguistic Survey i.e. in 16th Century. Both the Oriya and the of India, Vol. I, Part-I, quoted by B. Barua, 56). Assamese version of the Mahabharata by Sarala If we examine, we find "the vocabulary of Dasa and Rama Saraswati show brilliant parallels Assamese is largely derived from that of Sanskrit at multiple levels. -
3.Maheswar-Kalita-Article.Pdf
www.TLHjournal.com Literary Herald ISSN: 2454-3365 An International Refereed/Peer-reviewed English e-Journal Impact Factor: 4.727 (SJIF) Influence of Ramayana on Modern Assamese Poetry Dr. Maheswar Kalita Associate Professor in Assamese Cotton University, Guwahati, Assam Abstract The great Indian epic Ramayana was the origin source of the great tradition i.e. culture, not only of India but also of Nepal, Sri Lanka, Philippines, Thailand, Java, Cambodia and Indonesia. It is to be noted that the ‘culture’ may be described as the characteristics of a society. The ‘characteristics’ consist of every good work carried out by the human beings, i.e. language, literature, music, art, religion, cuisine and social habits. There are deep influences of Ramayana on Indian culture. Indian writers of different ages were influenced by the great epic. That was also seen in the writings of Assamese writers. Madhava Kandali, a famous Assamese poet of 14th century rendered the Ramayana to Assamese. That was not the beginning of the said influence on Assamese literature, as we have seen the influence on the Assamese oral literature also. The romantic and the modern poets had also great respect to Valmiki and to the Ramayana. The influential Assamese literary magazine Ramdhenu was republished in 1952 under the editorial leadership of Dr. Birendra Kumar Bhattacharya and had set trends in Assamese literature. Poets of Ramdhenu tried to combine the western literary styles with Indian ideals. They collected poetic elements from the Ramayana, Mahabharata and other Puranas. Thus, they were deeply influenced by the epics. This paper aims to analysis the influences of the Ramayana on the poetry of Ramdhenu age (1951-60) of Assamese literature. -
O G BAAJAA GAAJAA OPEN STAGE 1 – AAN Date: Feb 5, 2010 GAN Time Artiste Vocal/Instrument Genre/Notes 11 Am-11.30 Am Unmesh
BAAJAA GAAJAA OPEN STAGE 1 – AANGAN Date: Feb 5, 2010 Time Artiste Vocal/Instrument Genre/Notes Unmesh Khaire(harmonium)+Abhim 11 am-11.30 am anyu Herlekar (tabla) Harmonium solo Hindustani Classica 11.30 am-12.15 pm Darpana Academy Various Folk music of Gujarat 12.15 pm- 12.30 pm Bajrang Vasudeo Vocal Folk music of Maharashtra 12.30 pm- 1 pm Prakash Shejwal Pakhawaj solo Hindustani Classica Vocal: Dhananjay Hegde, Anant Terdal, Suvarny Nayak, Shantheri Kamath Tabla: T. Ranga Pai Harmonium: Shankar Shenoy Sitar:Shruti Dasarapadagalu-Kannada religious and 2 pm-2.45 pm Kamath Vocal folk songs Snehasish Mozumdar (mandolin)+Partha Sarathi 2.45 pm-3.30 pm Mukherjee (tabla) Mandolin Hindustani Classica 3.30 pm-4.15 pm Shahir Rangrao Patil, Rashtriya Shahiri, Bhedik 4.15 pm-5 pm Shahir Mahadeo Budake Shahiri and Dhangari ov Folk music of Maharashtra Arnab Chakrabarty (sarod)+Partha Sarathi 5 pm-5.45 pm Mukherjee (tabla) Sarod Hindustani Classica Dnyani Bhajan Mandal - Mahadeobuwa Shahabadkar (Koli) and 5.45 pm – 6.30 pm ensemble Vocal Religious TOTAL OPEN STAGE 1 Date: Feb 6, 2010 Time Artiste Vocal/Instrumental Genre/Notes 11 am-11.30 am 11.30 am-12.15 pm Milind Date Instrumental Fusion Band Marathi Bhav Sangeet played by T. Ranga Pai (Violin) and Shruti Kamath (Sitar) Tabla: 12.15 pm- 1 pm Shantanu Kinjavdekar Violin and sitar Popular music Hiros Nakagawa (bansuri) + 2 pm-2.45 pm Prafull Athalye (tabla) Bansuri Hindustani Classical 2.45 pm-3.15 pm Child artiste- Rajasthan Various Folk music of Rajasthan S. -
The Classical Tradition in the Vaisnava Music of Assam
The Classical Tradition in the Vaisnava Music of Assam Maheswar Neog --- www.atributetosankaradeva.org presents before the readers a pioneering paper on the Vaisnava music of Assam, authored by Dr. Maheswar Neog. It covers virtually every aspect of the music of the Sankaradeva Movement (and also touches upon other traditions of music in Assam). As is evidenced by some of its references, this paper was written in the early part of the latter half of the 20th century when Bargit research was still at a nascent stage. We have retained these references as they reflect the important milestones in the progress of research on the Sankaradeva Movement in Assam. The paper is redacted from the Journal of the Srimanta Sankaradeva Research Institute, Nagaon (2006). Editing note(s):- Diacritics has been used sparingly; only the long diacritic (macron) pertaining to a/A has been highlighted and that too, depending upon the context. --- We do not have any particular evidence to show what exact type of music was prevalent in Assam anterior to the spread of the wave of neo-Vaisnavism which was ushered into the valley of the Brahmaputra in the last decades of the 15th and the initial decades of the 16th century by Sankaradeva. We are left to our imagination in this matter; but this imagination can be based on the evidence of the writings of a few pre- Sankaradeva poets, and the song compositions of at least two poets, Mankara and Durgavara, who seem to have remained outside of the neo-Vaisnava circle of Sankaradeva. In the early period of Assamese literature preceding the neo-Vaisnava movement of the last part of the 15th century and the early part of the 16th, the Ramayana and portions of the Mahabharata were rendered into Assamese verse; and these verses were put to ragas or recited in simple tunes. -
Knowledge Management System of Srimanta Sankardeva and His Research Methods
KNOWLEDGE MANAGEMENT SYSTEM OF SRIMANTA SANKARDEVA AND HIS RESEARCH METHODS Dr. Hari Charan Das Chief Editor, Global Research Methodology Journal www.grmgrlaranya.com E-mail: [email protected] Abstract: Vaisnava Saint of Assam Srimanta Sankardeva (1449-1568) was not only the spiritual leader of Medieval Assam but also a Research Scholar. He searched knowledge by following methodologies like ‘literature search’, ‘observation’, ‘experimental method’, ‘analytical method’ etc. He applied his research findings in his creative works of literature, culture and social reform with spiritual as well as scientific attitude which is the back bone of today’s modern Assamese society. The ‘Satra’ and ‘Namghar’ established by Srimanta Sankardeva are not only religious institutions but also the institutions of Knowledge Management. The libraries of Satra institution still reflect the quality knowledge management system of Srimanta Sankardeva. The Main Points Srimanta Sankardeva was also a research scholar and knowledge manager He organized a Knowledge Management System which includes production, collection, dissemination and preservation of knowledge He followed the research methods like literature search, experimental method, observation method, survey method, case study method etc. He had clear objectives of his research with great social relevance He engineered his research findings in creative activities and social reform Srimanta Sankardeva’s Knowledge Management System is still relevant in modern society 1. Introduction “There is no other [thing] sacred than knowledge……. Everything starts from knowledge and everything ends in knowledge” (Bhagavad Gita). Knowledge is regarded as sacred by the Indian society and searching knowledge is regarded as most noble work. ‘Simple living and high thinking’ was the ideal attitude of knowledge activists of ancient time. -
A Study on Dr. Bhupen Hazarika's Art of Music Making
P: ISSN No. 2231-0045 RNI No. UPBIL/2012/55438 VOL.-IV, ISSUE-II, November-2015 E: ISSN No. 2349-9435 Periodic Research Relocating Assamese Folklore in the Contemporary Cultural Landscape: A Study on Dr. Bhupen Hazarika’s Art of Music Making Abstract Incorporating the elements of folklore and folk life in contemporary literary forms has emerged to be a very significant trend. Such innovative exercise and exploration of the old forms have resulted in a relocation of the folk traditions in the modern cultural landscape. In the arena of Assamese popular music, Bhupen Hazarika has experimented with the Assamese folk tradition reviving, preserving, popularizing and assigning them with new meaning in the new social context. This paper is a humble endeavour to analyze how the composer has handled the elements of Assamese folklore in his timeless creations and thereby has affected a shift from their triviality and plainness to new meaning and substance. Minakshi Bairagi Keywords: Assamese Folklore, Folk Music, Place Legends, Popular Associate Professor, Music, Mass Communication. Deptt. of English, Introduction D. K. Girls‟ College, Assam, the eastern most state of India has a rich and multihued folklore which has been the result of some historical, geographical and Mirza, Assam some complex social pattern. Folklore refers to the lore or knowledge that have been produced by a people through ages and that forms a continuum through the process of oral or verbal transmission. Folklore comprehends all knowledge that is transmitted by imitation and example as well as the products of such craft (Bascom, 1972). Archer Taylor puts forward a similar observation by defining it as the “material that is handed on by traditional either by word of mouth or by custom and practice. -
Saurabh Kumar Chaliha
PGEG S4 04 (B) Exam Code : NEL Literature From North-East India (In English And Translation) SEMESTER IV ENGLISH BLOCK 2 KRISHNA KANTA HANDIQUI STATE OPEN UNIVERSITY Fiction (Block 2) 95 Subject Experts Prof. Pona Mahanta, Former Head, Department of English, Dibrugarh University Prof. Ranjit Kumar Dev Goswami, Former Srimanta Sankardeva Chair, Tezpur University Prof. Bibhash Choudhury, Department of English, Gauhati University Course Coordinators : Dr. Prasenjit Das, Associate Professor, Department of English, KKHSOU SLM Preparation Team UNITS CONTRIBUTORS 6-7, 9 Dr. Prasenjit Das 8 Dr. Kalpana Bora Department of English, Cotton University 10 Dr. Merry Baruah Bora Department of English, Cotton University Editorial Team Content: Unit 6,7 : Prof. Bibhash Choudhury Unit 8-10: Dr. Manab Medhi, Department of English, Bodoland University Structure, Format & Graphics: Dr. Prasenjit Das FEBRUARY, 2019 ISBN: 978-93-87940-93-2 © Krishna Kanta Handiqui State Open University This Self Learning Material (SLM) of the Krishna Kanta Handiqui State University is made available under a Creative Commons Attribution-Non Commercial-ShareAlike4.0 License (International) : http.//creativecommons.org/licenses/by-nc-sa/4.0 Printed and published by Registrar on behalf of the Krishna Kanta Handiqui State Open University. Headquarters: Patgaon, Rani Gate, Guwahati-781017 City Office: Housefed Complex, Dispur, Guwahati-781006; Web: www.kkhsou.in The University acknowledges with strength the financial support provided by the 96 Fiction (Block 2) Distance Education -
Recording Release Forms 1 2 3 4 5 6 7 8 9 10
Recording Date of Release Last Name First Name or Group Date Signed Tape Forms Recording 1 Siddick (Siddiq) Mohammed Sep 11, 1963 1 Sep 28, 1963 2 Khan Ramzan Nov 17, 1963 2A Nov 17, 1963 3 Kader Razak Oct 1, 1963 3A Oct 1, 1963 4 Barve Manahar Oct 11, 1963 3C-F Oct 10-11, 1963 5 Feb 23-24, 1964 6 Nabibax Ziauddin Oct 3, 1963 4A Oct 3, 1963 7 Ahemad Rafique Oct 3, 1963 4A Oct 3, 1963 8 Ishaque Mohammed Oct 3, 1963 4A Oct 3, 1963 9 Surdas Shamrao Banshode Oct 4, 1963 5A Oct 4, 1963 10 Jaffar Khan Abdul Hamid Oct 6, 1963 6A, 6B-6F Oct 6, 1963 11 Barve Madhukar Manahar (Manhar) Oct 10, 1963 7C Oct 10, 1963 12 Damle Anant (Anand) Shankar Oct 11, 1963 7D Oct 10-11, 1963 13 Qawal (Qawall) Yacoob Oct 16, 1963 8A, 8D 3 and 16 Oct, 1963 14 Madhukar P. Oct 10, 1963 8B Oct 10, 1963 15 Ghaisas Vimal Oct 15, 1963 8C Oct 15, 1963 16 Sable Shahir Oct 10, 1963 9A Oct 10, 1963 17 Shijwadkar (Shejwadkar) Jayashree Oct 17, 1963 11A Oct 17, 1963 18 Damle Anant (Ananta ) Shankar Oct 17, 1963 11A Oct 17, 1963 19 Jaffar Ali Mohammad Ali Oct 18, 1963 11B Oct 18, 1963 20 Kumthekar Krishnarao S. Nov 8, 1963 11C Nov 8, 1963 21 Damle Anant Shankar Oct 21, 1963 12A Oct 21, 1963 22 Joglekar Yogini Oct 21, 1963 12B Oct 21, 1963 23 Kamat Ramdas Oct 21, 1963 13A Oct 21, 1963 24 Khadilkar Indirabai Oct 21, 1963 13B Oct 21, 1963 25 Nevrekar Shripad Oct 21, 1963 13C Oct 21, 1963 26 Pendharkar B.V. -
The Poetry of Sankaradeva
The Poetry of Sankaradeva Upendranath Sarma - The following is an extract from Upendranath Sarma’s ‘The Poetry of Sankaradeva’ (Forum for Sankaradeva Studies, September, 2000), an appreciation of the Literature of Sankaradeva. For more on the topic, see, e.g.: - http://www.atributetosankaradeva.org/Dasama.htm http://www.atributetosankaradeva.org/lit.htm - Sankaradeva is one of the greatest poets of India and one of her greatest reformers. He was a versatile genius. He was poet, playwright, composer, singer, choreographer, dancer, painter, instrumentalist and actor. Like Goethe (1749-1832), he was also an administrator, for he had to lead his people, the bāra bhuyāns and their dependents, in times of stress and strain. Sankaradeva’s reputation as a poet is often overshadowed by his greatness as a preacher and a religious reformer. His propagation of the Bhāgavati Vaisnava religion took deep roots in Assam, and transformed the Assamese society as a whole. As a social reformer, in Eastern India, his position is comparable to Martin Luther’s (1483-1564) in Germany. Like Luther again, he incurred the wrath of the orthodox, for his translations from the sacred texts. The guilt of translating the Dasama has since become proverbial. For art’s sake alone, Sankaradeva would not write a single line. Yet, he remains the greatest man of letters that Assam has ever produced and one of the greatest in India. His position is similar to that of George Bernard Shaw (1856-1950) who, though a propagator of ideas, was an artist of no mean order. Yet, paradoxically, it is Sankaradeva’s dedication of his art to the cause of Vaisnavism that has richly enhanced its strength and beauty. -
Indira Goswami - Poems
Classic Poetry Series Indira Goswami - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive Indira Goswami(14 November 1942 – 29 November 2011) Indira Goswami (Assamese: ??????? ????????, Hindi: ??????? ????????, Tamil: ??????? ????????), known by her pen name Mamoni Raisom Goswami and popularly as Mamoni Baideo, was an Assamese editor, poet, professor, scholar and writer. She was the winner of the Sahitya Akademi Award (1983), the Jnanpith Award (2001) and Principal Prince Claus Laureate (2008). A celebrated writer of contemporary Indian literature, many of her works have been translated into English from her native Assamese which include The Moth Eaten Howdah of the Tusker, Pages Stained With Blood and The Man from Chinnamasta. She was also well known for her attempts to structure social change, both through her writings and through her role as mediator between the armed militant group United Liberation Front of Asom and the Government of India. Her involvement led to the formation of the People's Consultative Group, a peace committee. She referred to herself as an "observer" of the peace process rather than as a mediator or initiator. Her work has been performed on stage and in film. The film Adajya is based on her novel won international awards. Words from the Mist is a film made on her life directed by Jahnu Barua. <b> Early Life and Dducation </b> Indira Goswami was born in Guwahati to Umakanta Goswami and Ambika Devi, a family that was deeply associated with Sattra life of the Ekasarana Dharma. She studied at Latashil Primary School, Guwahati; Pine Mount School, Shillong; and Tarini Charan Girls' School, Guwahati and completed Intermediate Arts from Handique Girls' College, Guwahati.