Time-of-day practices echo circadian physiological arousal: An enculturated embodied practice in Hindustani classical music

Traditionally, various Hindustani (North Indian) ragas have been performed at specific times of day, such as dawn, dusk, midday, and evening. Human physiology also exhibits common circadian patterns, with reduced arousal at night, rising during the morning, culminating in peak arousal, and then declining arousal towards the end of the day. This raises the question of how and whether the musical features of ragas for each time of day are related to these circadian patterns of arousal. We formally examined associations between traditionally designated time-of-day classifications and musical features from 65 Hindustani raga performances. Our results showed that only pitch-related features are predictive of time-of-day classifications. Surprisingly, non-pitch factors known to correlate with arousal, such as tempo, did not covary with raga time-of-day practices. In general, the results are consistent with rules for North Indian raga performances described by Vishnu Narayan Bhatkhande (1860–1936) that emphasize the presence or prevalence of particular tones in the raga. The results point to a combination of enculturated and embodied influences in conveying musical arousal. Specifically, they suggest that while time-of-day-related raga listening practices may have been initially influenced by embodied processes, they have ultimately been reshaped by pitch-related cultural norms.

Emotions and Their Intensity in Hindustani Classical Music Using Two Rating Interfaces

One of the very popular techniques of assessing music is using the dimensional model. Although it is used in numerous studies, the discrete model is of great importance in the Indian tradition. This study assesses two discrete interfaces for continuous rating of Hindustani classical music. The first interface, the Discrete emotion wheel (DEW), captures the range of eight aesthetic emotions relevant to Hindustani classical music and cited in Natyashastra. The second interface, the Intensity-rating emotion wheel (IEW), assesses the emotional arousal and identifies whether the additional cognitive load interferes with accurate rating. Forty-eight participants rated emotions expressed by five Western and six Hindustani classical clips. Results suggest that both the interfaces work effectively for both the music genres. The intensity-rating emotion wheel was able to capture arousal in the clips where they show higher intensities in the dominant emotions. Implications of the tool for assessing the relation between musical structures, emotions, and time are also discussed.

Hindustani Classical Music in Sri Lanka: A Dominating Minority Music or an Imposed Musical Ideology?

In Sri Lanka, the various groups of Tamils are jointly the largest minority group who migrated from different places of South India and in different time periods. South Indian music is widely appreciated and learnt by both the Sinhala including by large parts of the Tamil minority spread over Sri Lanka. Although a number of Sinhala people prefer and practice North Indian music geographically, and probably culturally, they are much closer to South India than to North India. Some historical sources report that Sinhalese are descendants of North Indians who are believed to be Aryans who migrated from Persia to the Northern part of India in the 13th century and later. Therefore, some scholarly authorities believe that the Sinhalese ‘naturally’ prefer North Indian music as they also continue the suggested Aryan heritage. Nevertheless, some other sources reveal that the North Indian music was spread in Sri Lanka during the British rule with the coming of the Parsi Theatre (Bombay theatre), which largely promoted Hindustani raga-based compositions. This paper explores selected literature and opinions of some interviewees and discusses what could be the reasons for preferences of North Indian music by the Sinhalese. The interviewees were chosen according to their professional profile and willingness to participate in this research. As a result, this paper will offer insights through analysing various opinions and statements made by a number of interviewees. The research also considered some theories which may relate to the case whether Hindustani classical music is due to these reasons a dominating minority culture or a rather self-imposed musical ideology. The latter would establish an aesthetic hierarchy, which is not reflected in the cultural reality of Sri Lanka. This is a new research scrutinizing a long-term situation of performing arts education in this country taking mainly interviews as a departing point.