Ludwig Pesch speelde piano en orgel voor hij muziek en muziekwetenschap ging studeren, eerst in Freiburg (Duitsland). Belangstelling voor hedendaagse en “niet westerse” muziektradities werd de leidraad voor zijn professionele ontwikkeling tijdens zomercursussen (met name beïnvloed door Simha Arom en Manfred Junius). Hij studeerde Zuid-Indiase muziek aan de Kalakshetra kunstacademie in Chennai, waar hij zich specialiseerde in de bamboe dwarsfluit.
Samen met zijn leraar Ramachandra Shastry en als deel van andere ensembles nam hij deel aan concerten en festivals in en buiten India (Europa, Azië en Amerika); en aan ISME World Conferences for Music Education (International Society for Music Education) samen met collega musici en onderzoekers.
“Fluitist Ludwig Pesch speelde de composities en improvisaties met een grote souplesse, maar deed dat met een innemende vanzelfsprekendheid. … een prachtige introductie op muziek die veel bekender zou mogen zijn.” – Recensie door René van Peer (Eindhovens Dagblad)
In samenwerking met twee universiteiten ontwikkelde hij eLearning cursussen (carnaticstudent.org). Hij schreef het handboek The Oxford Illustrated Companion to South Indian Classical Music.
Samen met schooldocenten en ouders bedenkt hij programma’s die elementen uit de Indiase muziek makkelijk toepasbaar maken, met name oor_spel.
Wat is een raga? gepubliceerd in Preludium (Concertgebouw Amsterdam)
Publicaties
“Thinking and learning in South Indian Music” in Integrated Music Education – Challenges of Teaching and Teacher Training by Markus Cslovjecsek, Madeleine Zulauf (eds.) Peter Lang Publishers, Bern, 2018. 418 pp., 29 fig. b/w, 2 tables MOUSIKÆ PAIDEIA Music and Education/Musik und Bildung/Musique et Pédagogie. Vol. 1 pb. ISBN 978-3-0343-0388-0
Whatever we understand and enjoy in human products instantly becomes ours, wherever they might have their origin – Rabindranath Tagore*
During this presentation, musical figures from several distinct traditions were explored in a practice-oriented manner. The figures selected are appealing beyond South Asia where they originated many centuries ago and continue to play a key role in classical and applied music.
Our shared goal was to enable young and old to collaborate in a memorable learning process that blends seemlessly into any chosen subject, academic and otherwise.
The criteria for selecting a particular figure were (1) its flexibility as for combining it with another subject, for instance mathematics, geography or history; (2) its appeal going by prior experience with learners from different age groups; and (3) its scope for variation, movement, visualisation and analysis in accordance with learners’ specific needs and abilities.
View or download this lesson for free (PDF with mp3 audio and other links)
As part of integrated music education, Indian music enables even complete strangers to share a useful learning process. This calls for a natural and playful approach to melody, rhythm, hand signs and body movement. In this manner we are prepared to include newcomers – children and adults lacking a common language – to instantly participate in music.
Indian music is valued for fostering memory, analytical thinking, concentration, and cooperation among peers. Its basic concepts are exhilarating and liberating whether or not there is scope for studying Indian culture in its own right. This is a boon in circumstances where verbal or written instructions fail to engage learners. Rather than resigning in the face of such formidable challenges, educators are free to experiment and spread solidarity through instant inclusion – the essential joy of “creating” music oneself. This aspect addresses a common fear among learners, namely to be left behind (again!), be it in music or other subjects – a fear that is all too often justified in competitive modern society.
To help educators to overcome such fears, we build lessons around simple figures that bind tunes, rhythms and movements together into a rounded whole. Some of these may appear familiar enough to “break the ice” if needed; and others are so fresh and mind-boggling as to trigger further experimentation among peers in informal settings – anywhere and anytime. For this to happen, we dispense with technical resources of any kind.
Adaptation is the key to rapidly changing learning scenarios wherein cultural stereotyping, a known stumbling block for educators all over the world, must be overcome. This is easily achieved by integrating Indian music into discussions of academic concepts, or by letting its rhythms enrich social and outdoor activities. Such activities are by definition location specific and all-inclusive.
Educators from Canada, Finland, Germany, Hungary, India, Singapore and Switzerland were among the eleven participants in this one-hour session. They explored a time proven method suited to the needs of a wide range of abilities and learning goals; and this irrespective of participants’ cultural roots.
Date: 28 July 2016 | photos by courtesy of Dr. Tony Makarome, Yong Siew Toh Conservatory Singapore
Abstract ISME World Conference (Glasgow)
“Yours figuratively: Indian music in intercultural education””Yours figuratively: Indian music in intercultural education”
Music counts among the proverbial “64 arts and skills” of ancient India where it became synonymous with “leading a fulfilled life”. Thus, having evolved along with other pursuits, Indian music is an interdisciplinary concept that connects people irrespective of age and cultural background. It is in this context that we explore the world of musical figures: figures that convey subtle meaning while symbolizing the very joy of participating in music making of a high order. Rather than borrowing sounds from a supposedly exotic culture, we apply the building blocks of Indian music for several good reasons: for their accessibility in the context of intercultural education and, of course, for their intrinsic value and beauty.
Learners tap into the mind-boggling world of India’s musical ideas. Tiny musical figures are adapted in a manner that has stood the test of time. While being fun on first hearing they also lend themselves to being visualized and analyzed for non-musical purposes.
This teaching method lends itself to classroom and lifelong learning across the entire social spectrum: it adds colour to other school subjects like maths, languages, geography or physical fitness; and requiring no more than voices, hands and open-mindedness, it kindles communication where there is a lack of time and resources, or even a common language. Figuratively yours, ours truly!
Ludwig Pesch studied at Freiburg University from where he went to India in order to be trained and perform as bamboo flautist. Since then he develops intercultural activities that suit the needs of children, music students and teachers; and also for museum education (e.g. family programmes for Museum Rietberg Zurich in conjunction with Indian art exhibitions).
He authored The Oxford Illustrated Companion to South Indian Classical Music and among other writings, contributed to the journal of the Gesellschaft für Musikforschung (Goettingen University “Music | Musics. Structures and Processes“) and to Integrated Music Education. Challenges for Teaching and Teacher Training by M. Cslovjecsek and M. Zulauf, forthcoming). Among his research projects are “Sam, Reflection, Gathering Together!” (Bern University of the Arts in collaboration with Natanakairali, Research and Performing Center for Traditional Arts in Kerala). His ideas on collaborative work are summarized by the acronym AIUME for “Adapting Indian Universals in Music Education“.
Find publications by Ludwig Pesch on worldcat.org >>
A Musical Lotus Pond – ISME World Conference (Thessaloniki)
Purpose Probing the depths of Indian sounds and symbols both for their interdisciplinary potential and intrinsic value.
Content We pool musical, visual and numerical motifs. Sounds, hand gestures and movements link two school subjects within a single session; and more subjects wherever this approach lends itself to being integrated into a curriculum.
Method The “Musical Lotus Pond” is a biotope where beauty flourishes in unexpected ways. Each participant embellishes a sheet of paper containing numbers and shapes. These form the basis for musical activities. At the conclusion, the sheets are folded into small cones resembling the “school cones” traditionally used to entice European children to attend school. Children will spontaneously share their experiences with peers and family members.
Application for integrated education Analytical thinking, self-expression and teamwork are cultivated. For this purpose, motifs derived from Indian music are combined with those belonging to subjects as diverse as visual arts, geography, biology, physical education and maths.
Pure maths is a religion and in the East, valued for more than merely its technical application – Novalis (1799)
Background information Indian culture is permeated by synesthetic associations that make learning both enjoyable and (cost) effective. Moreover it fosters concentration and teamwork. It is therefore no coincidence that the ubiquitous lotus motif symbolizes the aspiration to rise above the ordinary and beyond predictability.
The presenters work with the motto “Adapting Indian Universals in Music Education”; and this in response to the needs of children and music students. Contributions to exhibitions (e.g. Museum Rietberg Zürich and Royal Tropical Museum Amsterdam) complement their artistic and scholarly pursuits: one is a singer, composer and multi-instrumentalist; the other trained and performed as flautist in India, and authored The Oxford Illustrated Companion to South Indian Classical Music.
I surely know the hundred petals of a lotus will not remain closed for ever and the secret recess of its honey will be bared. – from Gitanjali by Nobel Awardee Rabindranath Tagore
Indian music for all: Music at all ages: ISME World Conference (Bologna)
Date: 23 July 2008 9.00-10.00 – Venue: Academia Belle Arti, Bologna (GAC 1)
Workshop by Ludwig Pesch and Manickam Yogeswaran
In the Blue Rider Almanac, one of the most influential art publications of the 20th century, Nikolai Kulbin declares that “water, air and birds don’t sing according to our notes, but use all the notes that they find pleasure in – and with that, the laws of the natural music are observed exactly.” (Der Blaue Reiter, 1912) Minute intervals, such as those found in Indian music, not only lend “colour” to music, he continues. As they are not even difficult to discern, they provide the key to free and truly expressive music. But conventional signs cannot convey the required subtleties. They also stifle spontaneity and creativity.
Flexible methods are needed more than ever before wherever intercultural education is happening. We work with a “toolkit” that provides combinations of hand gestures and exercises based on sargam solmization. It is designed for classroom and workshop situations. In India’s arts – music, dance, drama, painting, sculpture and film – both these key concepts have been applied with success to express feelings and evoke specific moods. Having evolved since antiquity, these methods tend to be practiced separately and as part of some specialization or other, seldom by outsiders.
In tune with the ISME motto “Music at all ages”, we seek to fill every available moment with the joy of making music together irrespective of our cultural roots. Expressive gestures with matching sounds and rhythms serve to establish rapport, visualize tonal shades, improvize and express a particular feeling. They are invaluable for promoting learning progress beyond music in terms of concentration and memory training.
As specialized knowledge is not the issue here, immersion in Indian music is achieved in a hands-on manner using one’s natural voice and hands. An innovative adaptation of the Curwen / Kodaly method of hand signs is introduced. It facilitates the singing of notes associated with raga based tunes. A keen sense of timing is inculcated through “audible” and “silent” gestures based on tala cycles.
Indian music has always been associated with the celebration of life and beauty irrespective of one’s religious outlook. It is valued for fostering a spirit of sharing and scientific inquiry while stimulating the faculty of imagination. These values deserve to be rediscovered considering that Western interest tends to focus on exotic musical instruments and theories, mysticism or the training of prospective performers.
References Vaitari: A musical picture book from Kerala. A publication for children and educators; didactic concept and teachers’ companion by Ludwig Pesch. Amsterdam: Ekagrata Publications, 2006.
Sam, Reflection, Gathering Together! (*) is a music education research project initiated at the Bern University for the Arts (HKB, Switzerland) in collaboration with Natanakairali, an institution for the performing arts in Irinjalakuda (Kerala, India). It was first presented at the biannual conference of the International Society for Music Education held at Kuala Lumpur, Malaysia (ISME 2006) in order to explore the vast potential for applying Indian music in general education and music therapy.
The need for such an awareness stems from the fact that a majority of children in most countries have little or no opportunity to experience the joy of making music together. Members of the elites of every civilized country in the world are, however, fully aware of the scientifically proven benefits of music making, so much so as to ensure that their own children are musically educated in some way or other.
If you are interested in specific aspects not yet covered in the English section of this website, feel free to contact the project initiators for more information (see Contact on the left). >> About the word sam in project title >>
(*) Officially titled Sam, Sammlung, Zusammen! Stimmen und Hände im Umfeld des traditionellen indischen (Tanz-) Theaters; English subtitle: Voices and hands in traditional Indian (dance) theatre, January 2005 – December 2006
[ … ] Er is vast geen betere plek dan Israël om de onderlinge relaties tussen oosterse en westerse culturen te verkennen. Want daar komen drie krachtige stromingen bij elkaar: etnische groepen afkomstig uit Afrika, Azië en Europa. Ze geven een indruk van complexiteit en aantrekkingskracht, het resultaat van een wisselwerking tussen verschillende modellen. Daarom is dit boek meer dan een wetenschappelijk document, even actueel als boeiend, gebaseerd op eigen ervaring.
Europa heeft zijn wilskracht bijgedragen, en het vermogen om veel te synthetiseren wat zijn oorsprong in Azië heeft: van Mongolië in het noorden tot India in het zuiden, vervolgens in Hongarije verenigd in de muziek van de Magyaren en zigeuners [Sinti en Roma].1
[…] De opgave van onze tijd is een genuanceerd beeld van de onderlinge relaties door gebruik te maken van het vermogen waarover alle volkeren en culturen beschikken, namelijk de kracht om te geven en te nemen, van elkaar te leren; want we zullen elkaar altijd nodig hebben. Het vergt wel enige nederigheid om het best mogelijke te bereiken – en het ergste te voorkomen – in tijden van toenemende afhankelijkheid van elkaar. – Yehudi Menuhin (Londen, januari 1977)2
Vrij vertaald uit: Musik zwischen Orient und Okzident: Eine Kulturgeschichte der Wechselbeziehungen von Peter Gradenwitz S. 390-392 | Details: http://www.worldcat.org/oclc/1046379134
Toelichting voor de niet langer gebruikelijke, want denigrerende term “zigeuner” en de behoefte aan nuance, die pas na de publicatie van dit boek in 1977 tot verandering heeft geleid (hier vrij vertaald zoals volgt):
Wederzijdse muzikale beïnvloeding suggereert een bepaalde harmonische richting, die in strijd zou zijn met de strikte wetten van de harmonieleer: een soepele en melodieuze combinatie van zelfstandige stemmen (contrapunt).
“Zigeuner is een stereotiep woord, alleen gebruikt door de meerderheid, maar wordt door de minderheid als discriminerend afgewezen; want deze minderheden noemden zichzelf altijd Sinti en Roma. Dankzij de Duitse burgerrechtenbeweging vanaf de eind jaren zeventig werd een bewustzijn gecreëerd wat vooroordelen en uitsluitingsmechanismen betreft die met het woord “zigeuner” verbonden zijn. [ … ] De termen Sinti en Roma zijn geenszins “politiek correcte” uitvindingen van de burgerrechtenbeweging maar al in documenten uit de 18e eeuw aantoonbaar. [ … ] Dus het woord zigeuner zegt meer over de fantasieën, angsten en verlangens van degenen die het gebruiken dan over het leven van de Sinti en Roma.
“Humility is a quality often associated with self-deprecation. But by championing our achievements while also acknowledging our weaknesses, we could see benefits in many areas of our lives – and even increase our attractiveness.” – Introduction BBC podcast All in theMind (accessed 1 November 2023) [↩]
Max Mueller Bhavan (German Cultural Institute) in Chennai organised a clutch of cultural programmes and a seminar during 28-30 November 2000 to mark the death centenary of Max Mueller, a great Indologist. Born in 1823, Mueller died when he was 77.
Mueller is remembered for stimulating widespread interest in Indology, mythology, philosophy, comparative religion, linguistics and social criticism. The special cultural relations between India and Germany are largely attributed to his works.
Mueller never visited India. But, had he come to India, he would likely have sought the company of musicians and scholars in the field of the performing arts, considering that he wanted to become a musician and belonged to a family that considered music and poetry a way of life. His first love was indeed music which he would have taken up as a profession but for the unfavourable climate for such a pursuit in his days.
The famous Indologist is best known all over the world for the publication of the Sacred Books of the East (51 volumes), amongst several other works. He was an ardent promoter of Indian independence and cultural self-assertion.
Max Mueller Bhavan, Chennai, entrusted Ludwig Pesch, a German who has spent years learning and studying Carnatic music, with the task of planning a befitting programme of tribute in Chennai in the wider context of a major German festival under way in India. Hundreds of German artists and scholars are presently touring India but Pesch was to help mount a celebration of a different kind- primarily with and for South Indian participants.
Dr. Eleonore Rahimi (Institutsleiterin, Max Mueller Bhavan Chennai) & Ludwig Pesch
Ludwig Pesch felt that this presented him with an opportunity to highlight the manner in which Max Mueller would have wanted the manifestations and contributions of other civilizations to be recognised, and to explore cultural achievements connecting people from different periods and places. In the event, he sought and secured the cooperation of several renowned performers and scholars, and the students of Brhaddhvani, to be Max Mueller’s guides on ‘a cultural tour’ of South India.
The celebrations began with an invocation and ended with a Musical Journey, both presented by Brhaddhvani’s students.
The morning and afternoon sessions organised at the Max Mueller Bhavan consisted of lecture demonstrations by the artists of four public programmes held at the MMB and at the Bharatiya Vidya Bhavan auditorium.
There were also lectures and lecdems by several eminent scholars in accordance with their chosen fields of specialisation: Dr. K.V. Ramesh (Patronage in South Indian Performing Arts: Evidence from Epigraphical Records); Dr. Premeela Gurumurthy (Harikatha Kalakshepam: A popular multicultural art in the 19th and early 20th centuries); Nirmala Paniker with her daughter and disciple, Kapila (Mohini Attam: About the research conducted at Natanakairali); P. Nanda Kumar (Dance music in Kerala: edakka with mizhavu players of the Natanakairali ensemble); Dr. Prema Nandakumar (References to South Indian Performing arts in early literature); Dr. V.V. Srivatsa (Language in Indian Art); Vidya Shankar (Sanskrit and Music); Rajkumar Bharathi (Bharatiyar’s contribution to the South Indian music repertoire); T.R. Sundaresan with Pakala Ramdas (The beauty of Yati patterns); S. Rajam with disciples and T.R. Sundaresan (Max Mueller’s great musical contemporaries in different parts of South India: Parameswara Bhagavatar, Patnam Subramania Iyer, Ponniah Pillai, Vedanayakam Pillai, and Poochi Srinivasa Iyengar).
Considering that theatre was the original performing art which also comprised dance and music to varying degrees, the first day was entirely devoted to theatre and Harikatha. The second was devoted to dance, and the third to music to reflect the evolution of these arts in their own right.
G. Venu, Founder-Director, Natanakairali (Irinjalakuda) gave the opening lecture-demonstration titled ‘Koodiyattam, the Sanskrit theatre of Kerala: Research, training and presentation in the tradition of Guru Ammannur Madhava Chakyar’. The story of this small, but famous cultural centre is fascinating and unique in having quietly worked with minimum resources, but successfully so, for the revival of Kerala’s traditional performance traditions over a period of 25 years, this being the silver jubilee.
Source: HOMAGE TO MAX MUELLER IN CHENNAI: PRESENTATIONS OF MUSIC, DANCE & DRAMA Sruti, India’s premier music and dance magazine – Issue 197, February 2001 Read the full report:
London, Januar 1977 (aus dem Englischen übersetzt)1
Der Begriff “Wechselbeziehungen” schließt einen bestimmten harmonischen Verlauf in sich ein, der diejenigen strengen Gesetze der Harmonielehre verletzt, deren eigentlicher Sinn ein glatter und wohlklingender Verlauf der Stimmen im Kontrapunkt ist. Die Musik unserer Zeit befolgt diese Gesetze nicht mehr, noch waren Meister je von Regeln abhängig. […]
Es gibt keinen günstigeren Platz als Israel, um die gegenseitigen Beziehungen zwischen den östlichen und westlichen Kulturen zu erforschen. Israel ist nicht nur geographisch an genau der Stelle gelegen, wo sich drei kraftvolle Ströme begegnen: aus Afrika, Asien und Europa; die Volksgruppen, aus denen sich die Bevölkerung Israels zusammensetzt, zeigen selbst ein dynamisches und lebendiges Abbild der äußerst komplexen und reizvollen Modelle, welche der Wechselwirkung dieser verschiedenen Ströme entstammen. So ist dieses Buch über eine wissenschaftliche Studie hinaus in lebendiger Erfahrung verwurzelt und daher ein aktuelles und fesselndes Dokument.
Ein Hauptbeitrag Europas ist die Kraft, die Fähigkeit, der Wille zur Synthese. In Europa haben sich all diese großen Ströme zusammengefunden: aus Asien von der Mongolei im Norden bis Indien im Süden – in den Magyaren und Zigeunern [Sinti und Roma]2 Ungarns vereint […]
Es ist deshalb umso mehr die besondere Pflicht unseres Zeitalters zu versuchen, diese unendlich komplexen Wechselbeziehungen mit einer Mischung von Voraussicht und Vision zu verstehen und klarzulegen und dabei die große Fähigkeit zu nutzen, die wir wie alle Völker und Kulturen besitzen: die Kraft zu geben und zu nehmen, zu lehren und zu lernen; denn wir werden stets voneinander abhängig sein. Nur in solchem Geist der Demut3 können wir das Bestmögliche erreichen, oder zumindest dem Schlimmsten entgehen, das immer vielfältigere und bezwingende Verflechtungen uns zu bringen haben.
Mir bedeutet unendlich viel, an der Musik Indiens aktiv teilzunehmen: in immer neuen Sequenzen jede Note und jede Geste auszukosten; mit den flexiblen Spannungen von Ton und Rhythmus das Gehör zu schulen; die allgemeine Aufnahmefähigkeit zu steigern. Yehudi Menuhin in Unvollendete Reise Lebenserinnerungen (1976, S. 305-6)
Yehudi Menuhin in Musik zwischen Orient und Okzident: Eine Kulturgeschichte der Wechselbeziehungen von Peter Gradenwitz S. 390-392 | Details: http://www.worldcat.org/oclc/1046379134 [↩]
Zitat: Erläuterungen zum Begriff „Zigeuner“ über die Notwendigkeit einer differenzierteren Bezeichnung, die sich jedoch erst lange seit dem Erscheinen dieses Buchs im Jahre 1977 durchsetzen konnte: „Zigeuner“ ist eine von Klischees überlagerte Fremdbezeichnung der Mehrheitsgesellschaft, die von den meisten Angehörigen der Minderheit als diskriminierend abgelehnt wird – so haben sich die Sinti und Roma nämlich niemals selbst genannt. Die Durchsetzung der Eigenbezeichnung Sinti und Roma im öffentlichen Diskurs war von Anfang an ein zentrales Anliegen der Bürgerrechtsbewegung, die sich vor allem seit Ende der Siebzigerjahre in der Bundesrepublik formierte. Dadurch sollte zugleich ein Bewusstsein für jene Vorurteilsstrukturen und Ausgrenzungsmechanismen geschaffen werden, die im Stereotyp vom „Zigeuner“ ihre Wurzeln haben. […] Die Begriffe Sinti und Roma sind nicht, wie häufig unterstellt, „politisch korrekte“ Erfindungen der Bürgerrechtsbewegung, sondern tauchen in Quellen bereits seit dem 18. Jahrhundert auf. […] Als schillernde Projektionsfläche sagt es viel über die Fantasien, Ängste und Wünsche derer aus, die es benutzen. Mit der Lebensrealität der Sinti und Roma hat es schlicht nichts gemein. Zugriff: https://zentralrat.sintiundroma.de/sinti-und-roma-zigeuner/ [6. Juni 2022] Fettdruck zur Betonung hinzugefügt [↩]
“Humility is a quality often associated with self-deprecation. But by championing our achievements while also acknowledging our weaknesses, we could see benefits in many areas of our lives – and even increase our attractiveness.” – Introduction BBC podcast All in theMind(accessed 1 November 2023) [↩]
