Excavated Shellac

Over the next several months, you will see a few guests here at Excavated Shellac. I’ve asked a number of like-minded friends, whose collections are varied and excellent, to drop by and give us an example of a favorite piece of music of theirs that revolves at that fast speed. They have provided the words, image, and music. (I have provided the audio cleanup and mix, unless otherwise noted.)

Today’s guest is Ian Nagoski, the man behind the fine Dust-to-Digital release Black Mirror, and proprietor of the True Vine Record Shop in Baltimore. Enjoy! - JW

Generally regarded as one of the 20th century’s most important Hindustani classical singers, Abdul Karim Khan was born in 1872 into a family of musicians in the village of Kirana in Hayrana state in north-central India. The kirana gharana (school) of singing extends to his ancestors but it is most commonly associated with his style because of his (relatively) prolific teaching, performing and recording in the first part of the 20th century. A notable branch of the school was founded by his cousin, the brilliant, eccentric, hearing-impaired, opium-loving, Sufi-devoted Abdul Wahid Khan who was Pandit Pran Nath’s guru and therefore the originator of the kirana school as it exists in the post-psychedelic United States.

Abdul Karim Khan studied sarangi with his family before leaving his home, never to return, as a teenager, in search of a guru. During this time, he approached Bande Khan (grandfather to been player Zia Mohuiddin Dagar and singer Zia Fariduddin Dagar) in search of been lessons. (Sarangi was primarly an accompanist’s instrument and been was a soloist’s instrument.) Bande Khan told him to study singing. As a singing duo with his brother Abdul Haq, Abdul Karim Khan was appointed as a court musician by the raja of Baroda state in Northwest India, but when Abdul Karim fell in love with one of the prince’s daughters, Sardār Māruti Rāo Māne who was his student at the time, the class difference between the royalty and musician-servants forced the two lovers to abscond in order to stay together. They landed further south, in Bombay, where Abdul Karim taught, sang and, in 1905, recorded about thirty performances for the Gramophone company. That same year, his daughter Hirabai Badodekar (later a renowned singer herself) was born. (YouTube clip here.)

Over the next twenty years, his style was informed by a number of visits to Karnataka state in the South, close contact with singers in the gwalior gharana, and changes in the economics of music caused by the crumbling of the courts under British colonialism. Abdul Karim Khan saw that a musician could no longer simply inhabit a court as a paid servant, and became an innovator in charging admission for classical concerts. His family moved in 1913 to Pune, where he founded another music school. In 1922, his wife left him, also resulting in a split with Abdul Wahid Khan (who was related to Abdul Karim by marriage). The event is said to have marked a shift in his style to slower, more contemplative singing. Meanwhile, during the period of increasing modernization and the anti-colonial struggle lead by Ghandi (and radical politics generally), Abdul Karim Khan refused to record again until the mid-30s, when he accepted offers from the minor Ruby Company and the dominant and British-owned Gramophone company’s primary competitor, German-based Odeon. From 1934 until 1936, just a year before his death, he recorded several dozen pieces. La Monte Young said in the first issue of Halana that Abdul Karim Khan died on tour in a railway station by simply turning to the man next to him and saying “I’m going now,” then pulling down his turban and dying on the spot. For Young, it was an example of utter mastery and control.

Abdul Karim Khan’s voice, like his recorded output, is notable for just this sense of mastery, but both are filled with a lightness and sweetness which one does not often associate with the most serious musicians. He chose repeatedly to sing light pieces, bordering on the folksy, making his name as a singer of the relatively modern and fanciful khayal rather than the older and more devotional dhrupad, and he rarely gave in to the kind of heroic and almost macho qualities one hears in Abdul Wahid Khan’s very few recordings or the most ferocious recordings of Abdul Karim’s most renowned spiritual heir, the brilliant Bhimsen Joshi (YouTube clip here.). He was a noted and early classical exponent of romantic thumris. For me, there is something touchingly feminine about his voice. If you’ll forgive a level of psychological speculation, it feels as if within himself he was reconnecting with his lost daughter and wife (or evoking that kind of unifying bond to his listeners) even in the relatively austere classical performance presented here, made for the Ruby Record Company in March of 1934, just three years before his death, with Shankarrao Kapileshwari (harmonium), Shasuddin Khan (tabla) and Balkrishna Kapileshwari and Dashrath Buwa Mule (tambouras).

Ustad Abdul Karim Khan - Bhairavi thumri (adha tal) - Jamuna ke tira kanha

My copy of this record is a post-war (and probably post-Indian independence) repressing. (HMV acquired Ruby in 1946, so despite going with an indie label, the Brits wound up owning his voice anyway. Such is the music biz.) His music, or some part of it, has been reissued every decade or two since his death, but remains woefully under-heard and certainly under-appreciated in the West. A bio-discography, which I have not yet been able to lay hands on, was authored by Michael Kinnear and published a few years ago in Australia. I’m grateful that a summary of it was posted here.

“Ustad Abdul Karim Khan’s recording of the composition ‘Jamuna ke tir’ in Raga Bhairavi stands as one of the great masterpieces of music. When I first heard the recordings of Abdul Karim Khan I thought that perhaps it would be best if I gave up singing, got a cabin up in the mountains, stocked it with a record player and recordings of Abdul Karim Khan, and just listened for the rest of my life.” - La Monte Young
http://www.newmusicbox.org/page.nmbx?id=61hf15

The life and long career of renowned Khyal vocalist Pandit Omkarnath Thakur (1897-1967), or Pujya Pandit Shree Omkarnathji Thakur as the record label at right would have it, is documented colorfully elsewhere. Born in poverty, he eventually spent years in Pandit Vishnu Digambar’s music school in Bombay, and became the principal of a music school by age 20. By ca. 1934-1935, when this record was pressed in India, he was already recording masterworks.

Blessed with, according to legend, his father’s “precious mantra” written on his tongue, Thakur’s vocal style is immediately dramatic. He improvises and modulates his voice on lyrics and syllables in an almost dizzying fashion (most apparent in Part 2 of today’s post), known as bol taan in Indian classical music.

This well-known track was most likely released decades ago on LP - it was also released on a hard to locate Indian CD titled “Golden Milestones” but as far as I can tell, the sound quality on that CD is quite poor. Therefore, I offer both sides of this fine performance here.

For more Thakur music on the web, check this post on Mehfil-E-Mausiqi.

Omkarnath Thakur - Garawa Mayi Sang Lage, Pt. 1
Omkarnath Thakur - Garawa Mayi Sang Lage, Pt. 2

I’m returning to India for a track by Master Laloo, a singer from Gujarat, presumably. Collecting Indian music has always been daunting to me - I love it, but there are so many excellent artists out there, I’m overwhelmed. That said, I enjoy what I have, and what I continue to pick up. Hell, it’s all a giant experiment, for the most part, and that’s what continues to make it fun.

While Laloo doesn’t perform some of the same vocal gymnastics as other masters of Indian classical music, there’s something very appealing to me about the combination of voice, harmonium, and tabla. Basically, what I’m trying to say is that I enjoy listening to this record, which is what it’s all about. Judging by the label and the pressing (which was made in the Gramophone Company’s Indian plant, at Dum Dum), I would guess this stems from the early to mid-1930s.

I could find nothing on the Master in question, although I am in the process of trying to obtain a title translation. If anyone else can step up to the plate, please do! However, the label is quite difficult to read due to the gold on green background.

Master Laloo

On a side note, R. and I went to a concert of Central Asian music in Los Angeles the other night. I always feel nervous beforehand that a concert like that will be too faux world-y for me, but it was very good, and one artist stood out: the Kazakh singer and dombra player Ulzhan Baibussynova. Although she performed only three songs, they were riveting. She appears on the recent Smithsonian Folkways release Bardic Divas.

Some “light classical” music from India, for this week’s post.

This record was recorded in India on October 20, 1910 (thanks to reader Howard Friedman for the sleuthing). In 1908, the Gramophone Company opened a pressing plant in Calcutta, and this record was pressed there for local distribution.

Mr. Saheb was a contemporary of this singer featured in this article, and was also credited on other recordings as “Peara Sahib.” For a more detailed biography on Peara Saheb, I am indebted to Suresh Chandvankar of the Society of Indian Record Collectors in Mumbai, who has graciously allowed me to distribute a recent edition of their newsletter. The newsletter can be downloaded in .pdf format here, and the biography on Peara Saheb appears on pages 14-15.

Saheb’s lilting voice is accompanied here by harmonium and percussion, and he sings a ghazal, an ancient poetic form originally from Persia. Listen closely at the very end of the track for a common occurance in early Indian music: the singer announcing himself in English. It’s a beautiful piece of work.

Peara Saheb - Gazal

If you’re interested in more information on early recording in India, there’s this article. There is also the fine article by Gerry Farrell in the British Journal of Ethnomusicology (Vol. 2, 1993), titled The Early Days of the Gramophone Industry in India: Historical, Social and Musical Perspectives. There is also yeoman’s research by Michael Kinnear in his book The Gramophone Company’s First Indian Recordings (1899-190 .