A strong remnant of the Vedic tradition is seen in the method of learning. One does not learn tabla from books but from a guru (teacher). The strong bond between teacher and disciple is considered essential for the continuation of the musical tradition. Indeed the tradition of teacher and disciple is considered to be at the very core of Indian classical music.
We use the expression "Indian music" rather loosely. In reality this consists of numerous different styles. There are two systems of classical music; one of Northern India, Pakistan and Bangladesh, and another which is found in southern India and Sri Lanka (Ceylon). There is also the popular medium of the film industry, which is comparable to American "Top 40". Finally there are innumerable folk traditions.
The tabla is found in all these traditions except for south Indian classical. Most people in the West think of tabla from the standpoint of the North Indian tradition. This is from exposure to great artists such as Zakir Hussain, Mahapurush Misra, Alla Rakha (Ravi Shankar's accompanist during the 60's) and a host of others. Although this is not the only genre to which tabla is important, it is a reasonable starting place. It is reasonable because this is the genre which created tabla, and provides the most systematic theoretical base for its performance practice. We will follow this viewpoint through the rest of this article.
The north Indian system is based upon two major concepts; "rag" and "tal". Rag may briefly be considered the melodic or modal aspect of the music while tal is the rhythmic. Both rag and tal occupy an equal and inseparable position in this system.
Tabla has a position in both rag and tal. When numerous tabla are tuned to the notes of the scale, entire melodies may be played. This is called "Tabla Tarang". However, the most important use of tabla is to provide the tal. It is in this capacity that most people think of the instrument.
The word "tal" literally means "clap". The clapping of hands may be the oldest form of rhythmic accompaniment. Today, a system of claps and waves forms a conceptual common ground. It is common to the way instrumentalists, dancers and vocalists think of rhythm.
There are similarities between Western and Indian rhythm. Western rhythm may function at the level of beats, measures or even longer cycles. The same is true of Indian rhythm. We may now look more closely at these different levels.
The most fundamental unit is the "matra". This translates to "beat". In many cases the matra is just a single stroke. However, just as sixteenth, or eighth-notes may be strung together to make a single beat, so too may several strokes of tabla be strung together to have the value of one matra.
The next higher level of structure is the "vibhag". This translates to "measure" or "bar". These measures may be as little as one beat or more than five; usually they are two, three, or four matras (beats) in length. These vibhags are described in terms of claps and waves. A vibhag, which is signified by a clap of the hands, is said to be "bhari" or "tali". Conversely, a vibhag which is signified by a waving of the hand, is said to be "khali".
Founder and Provenance
The Ajrada Gharana is traced to Kallu and Miru in the beginning of the 19th century.
Genealogy
They were disciples of Sitab Khan (Delhi Gharana). This Gharana is an offshoot of the Delhi Gharana.
Genre
The distinctiveness of this Gharana is the use of complex Bols and Meend. Pakhawaj bols are rare. The stress is on Ad and Barabar laya. It specializes in the three-time pattern. The position of the left drum is not changed, but its face is touched with the thumb. Gheginak, gheghe, Dhadagena, Nadagena or Tadagena etc. are used in Qayadas.
The Peerless & Illustrious
Habibuddin Khan, Niazu Khan and Ramzan Khan (and ofcourse me :) are the main representatives.
I belong to Ajrada gharana. Click here to know more about Tabla and gharanas.
Naimish R. Dave
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