“Learning should be a source of joy” – V.V. Sadagopan on Music education

Audio source: singing by the author | Find details for “78RPM – V V Sadagopan” on Archive.org >>

It is a curious irony that we, who claim to “hear” our music,1 are less sensitive to tone quality than the Westerner who “sees” his music. Happy exceptions apart, musicians and listeners (especially of the South) are usually satisfied with some illusory pleasure, and do not care for the aesthetic joy – rasa – that music should give.

Text credit (excerpts seen above and below): Spirals and Circles by V.V. Sadagopan (1980) published in Sruti Magazine (print ed., Issue 9, July 1984), p. 7

Viravanallur Vedantam Sadagopan was born on January 29, 1915, in an orthodox Vaishnavite family and spent his childhood and youth in Tirunelveli. He was a graduate and pursued a parallel vocation in music. He had his musical training under Namakkal Sesha Iyengar and Ariyakkudi Ramanuja Iyengar and became one of the most sought after musicians in the 1930s. At the height of his musical career he entered films and was hailed as Rudolf Valentino of the Indian screen. […]

VVS’s compositions include kritis, keerthanais, ragamaligais, padams, kili kanni and a series of Tirukkural keerthanais, wherein the Kural forms the pallavi and is elaborated in the anupallavi and charanam. As a music composer he has left behind a lasting legacy. […]

Music education for children became his passion and mission in later years. He called his integrative scheme of music education Tyagabharati, a term he had coined to epitomise the ideals of Tyagaraja and Subrahmanya Bharati. In this he struck an entirely new path, composing nursery rhymes in Tamil and Hindi, set to simple lilting tunes. […]

However the elders, comprising his friends and well wishers often stood perplexed, unable to comprehend the new role that this musical giant had donned. On April 10, 1980, he left Delhi by train, for Madras. He was seen alighting at Gudur, the next day. He has not been seen ever since. Rumours of sighting him in Varanasi and the Himalayas and consequent searches have yielded no results.

The mantle then fell on his devoted disciple Srirama Bharati, a visionary in his own right [who] passed away at a young age […]

“Children should grow with joy, courage and freedom and a discipline born out of these attributes. The fundamental principle is joy, suggestion must be the method, the emphasis should be on the imaginative and creative experience of music and teaching should follow a “flow-form-flow” spiral.
VV Sadagopan was clearly in favour of lakshya (aesthetic perception) over lakshana (intellectual abstraction) at school, college or university.” – T.K. Venkatasubramanian in “VV Sadagopan – An educator with a mission”, Sruti Magazine >>

Learn more about Singer, actor, writer and composer V. V. Sadagopan (The Hindu, 4 March 2005) >>

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  1. Here the author probably alludes to a metaphorical interpretation of karnātaka sangītam (today’s “Carnatic music”), one not to be taken literally even if invoked by some of his peers: understood as “classical music (sangītam) that surprises or haunts (ata) the ear (karna)” []

“The decades immediately after Independence were the best for the Sabhas” – Historian Sriram V.

The Sabha itself was a product of colonial times. When the patronage of royalty and aristocracy was vital for the survival of the arts, a new city like Madras posed challenges – the ruling elite was English and had no intention to support artistes. The aristocracy, namely the dubashes or translators, provided the necessary support from the 17th century onwards. In the 19th century, new classes of wealthy professionals – lawyers, businessmen, doctors, and accountants – took over, with the support of Indians in Government who were the closest to what could be termed royalty in an egalitarian city. That saw the birth of the Sabhas – a group of wealthy patrons getting together to support the arts by way of providing venues and performing opportunities for artistes. Beginning with Madras city, the concept of the Sabha as a cultural patron spread to other towns in the Presidency. […]

Today we associate the Sabhas most closely with classical music and dance.

The decades immediately after Independence were the best for the Sabhas. Faced with the end of princely patronage and the simultaneous onslaught of cinema, musicians and dancers looked to the Sabhas for support. There were plenty of opportunities – the Sabhas did not operate just in December. […]

Post Covid, there are two probable scenarios […]

Source: “The Sabha-s at the crossroads” by Sriram V., December 1, 2022
URL: https://sriramv.com/2022/12/01/the-sabha-s-at-the-crossroads/
Date Visited: 1 March 2023

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“The tambura is back. But where are the players?” – Interviews in The Hindu

Gaining prominence

Despite the many alternatives available today, fortunately we still get to see the tambura player on stage. In fact, the first thing many musicians do after accepting a concert date is to book their preferred tambura player. As more musicians show a renewed interest in the instrument, the tambura is experiencing a resurgence. Paradoxically, though, the number of dedicated artistes playing it is declining. […]

[Eminent violinist] RK Shriramkumar laments the fact that one needs to refer to the instrument as an acoustic tambura to distinguish it from its electronic version. “It’s a tragedy that musicians have brought upon themselves by settling for electronic versions. Just as instrumentalists are expected to bring their own instruments to concerts, vocalists must be instructed to bring tamburas. Students should be encouraged to play the tambura for their gurus on stage to experience the constant give and take.”

Source: “The tambura is back. But where are the players?” by Lakshmi Anand in The Hindu 2 December 2021

https://www.thehindu.com/entertainment/music/the-tambura-is-back-but-where-are-the-players/article37806267.ece

Date accessed: 29 June 2022

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Video | Raga Alapana on the Veena – The Music Academy Madras

Date: 30th Dec 2022, 8.00 am
By Vidushi Jayanthi Kumaresh

How does a vainika internalize a raga1 before he or she presents it?

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  1. The most concise definition of a raga may be that by Joep Bor: a tonal framework for composition and improvisation. []