Thursday, July 20, 2017

the conundrum of negative in mathematics

Mathematicians are intriguing, much like other religious believers. They demonstrate the existence of an equal and comparable counterpart in the negative realm, extending beyond the concept of nothing: zero. They do this with precision, employing signs and symbols grounded in axioms that hold validity solely in the positive physical world.


One may wonder if there were no religious notions of an afterlife, no concept of heaven and hell beyond the void (zero) for our earthly existence, would these mathematicians have conceived the idea of negative numbers?


Should we anticipate a division of negatives based on merits, somewhat akin to a "heavenly negative" and a "hellish negative"?


Or, perhaps worse, might these individuals discover negative numbers before fully comprehending the positive ones, resulting in a scenario where negatives exist both before and after positives, and they turn out to be distinct?

Nagarjuna and Aadi Shankara challenges special theory of relativity

Aadi Shankara accepted and turned Madhyamika Buddist's principle of "shunyatha" into "nirguna parabhrama" of Advitha. What Nagarjuna missed or deliberately avoided to reject Brahminical "soul" of eternity, Shankara appropriated (events almost sound like Poincare and Einstein's role in the making of the special theory of relativity) to point out "madhyamaka shunyatha is eternal in nature in their own argument". Also, he proves Nagarjuna's "dependent arise of validity" and "Advaita's validity and invalidity of cognisance" are only applicable in the veridical world or Maya.
Together Nagarjuna and Shankara pose a big challenge to the special theory of relativity.
They point out, dependency(relativity) can only be valid in a Veridical world or Maya and it can not be causal or consequential in the absolute universe.
Interestingly we still scout around something in physics that was settled 11 centuries ago or 16 centuries ago in philosophy.

cultural history during 7th -11th century

It is important to revisit the history of Hindu schools of philosophy and social situation in South India between 7th and 8th century. During this period Aadi Shankara from Kerala created a big challenge to orthodox Brahmanical hinduism by completely negating both orthodox Hinduism (read mimansa ritualistic Hinduism) and its plural Gods, by adopting Buddhist concept of sanyasa and sanga into Hinduism and introducing monotheistic Advaitha by creating a bridge between Hindu idea of God with Buddhist void through maya concept. Also, during this period we find the emergence of two saints from Dalit communities in both Shaivism and Vaishnavism who became important religious figures of Hinduism is a point that can not be overlooked. Nandanar from Shaivaite Nayanar saints, Tirupana Alvar from Vaishnavite Alvar saints are those saints. These all pointers indicate a period of sociopolitical upheaval and reformation in Hinduism and particularly in South India. One has to delve much deeper into this period to understand a period of socio-cultural reformation in Indian history that is covered up by both right and left wing factories of Indian history.

Art and the Question of Authorship and Ownership in the Internet Era

A couple of years ago, I received an odd request from an unknown person in New York, to authenticate two works of mine. The work looked like mine, except it had some colour fading. It also had my name on the left bottom part in English, as I often write. The only problem was I had no Idea of such a sale or transfer. On further inquiry, I learnt that he sourced the work from a struggling Indian art student. During those days, if anyone would image search my work, Google strangely enough, showed a popular Hollywood actress’s name! This Indian student smartly used that opportunity and somehow managed to convince this poor chap that this actress was a big collector of my work.  During that period, I also had a website where I occasionally published some of my explorations with the caption that ‘none of the works are for sale’. This smart student utilized all these to his advantage to fleece this investor – for a cool $4,800 - for the downloaded prints. But, once the collector began to have doubts about the signature in the authentication letter, he contacted me for verification. The entire episode filled me with mirth. I informed the buyer that there was a colour issue with the print and offered to send him a new set of prints of the same works with my pencil signature (courier costs to be borne by the collector). He happily agreed, and as I did not want the Indian student to get caught in a serious crime in the US, I left it that.

This entire episode provoked me into a deep philosophical question of authenticity of authorship and ownership of an artwork. History of art is filled with stories where the artists and their families died in poverty while their work, later on, made many others billionaires. 

If one would Google, one will find millions of photographs of the same artwork with million others’ copyright watermark on it. Cropped differently (composition) with altered colour schemes and digitally enhancements; most of them render the original work into oblivion. Before one jumps into an ethical or moral judgment about the entire affair, one may have to consider some serious philosophical artistic issues involved with image making in this entire affair. Allow me to explain in detail. 

What is original in art - Labour/craft or concept?


This is a complicated question. In Western art, from the days of guild during Renaissance to today’s postmodern artists, a large section of artists would not be able to claim authorship of the craft of labour. Most of them are made to order or are supervised. So, one may have to safely discount that claim from the originality of art. Then comes the conceptual authorship. Usually in an artwork, there are three ways an artist executes an artwork – translation, transformation and transgression. Considering these three areas are largely dealt by curatorial conceptualization in postmodern art, it leaves very little room for the authenticity of authorship of the artwork. Whereas in a film the director is only one of the authors in the creation of the film and due credit is given to others in the process of film making. In art, unfortunately, a single individual as the artist often claims the whole authorship. One would not hear the name of the craftsmen or other people involved in the execution of artworks. There are many conceptualizations involved in every artwork- technical, spatial, curatorial and finally aesthetical conceptualizations. In other words, it becomes a problematic argument when one considers the authenticity of authorship by a single individual. 

Work of art and its image reproductions


As I mentioned earlier, on the Internet one will find millions of image reproductions of the same artwork with hundreds of copyrights for photography. In other words, the authenticity of authorship gets separated from artwork in its image reproduction as a photograph. Considering both are artistic mediums and artists execute both, one cannot claim the authorship of the other. In other words, one has the artistic liberty for a selective recreation of another artwork in its image reproduction! 

From Greek time onward, this viewer prerogative to reinterpret an artwork as an observer in observer-observed and observation triangulation is already a settled subject. 

This makes the authenticity of authorship complex phenomena in art world. If an artist makes claim of authorship on a craftsman’s labour in transforming a media ( kindly note an artist is not selling art but sells its material transformation ) and a photographer claims authorship of its image reproduction and then a digital media artist claims authorship of reproduction’s reproduction, in today’s contemporary art world authenticity and authorship becomes a complex issue. 

From that US-based Indian student (although I do not know who this person is) I started experimenting with transgressing into master’s works to transform them into historical and theoretical artworks. Still, as I am an old school ethics follower, I do not claim ownership of these works. I only claim the viewer’s transformative inference authorship in such artworks. My experiments are still going on, getting more and more insights into this complex world of authorship and ownership. 

Considering no collector or buyer can claim ownership of art but can only claim the ownership of artwork, in today’s world these collectors cannot claim ownership of its image reproduction, unless and until they commission it or buy its rights. Considering artworks are reproduced in critique and reviews in textual format and it is legal, artists cannot take away the viewers inference right in image format as well. 

why do we teach art

Why do we teach art?
During the last Kochi Biennale, during one of the meetings, while my colleague was introduced to Bose Krishnamachari in connection with my colleague’s proposed upcoming exhibition, instead of sitting idle during their conversation, I had a chance to go through the huge pile of paintings by kids that were collated as part of the Kids paintings regularly conducted at the venue. After going through that large collection, what amazed me was the complete dislocation of these kids from the venue in their imagination and their preference for cliché images.
Most of the drawings were on the theme of village and almost all of them were similar with images of two hills, sunrise, a river with a pyramid structure house with a lady and a child or fish in the water or birds among the clouds. Otherwise, there were Kathakali, pet animals and Family: father, mother and children. There was hardly any work responding to the venue or artworks spread across. For that matter, none of them was responding to the beautiful location of the venue or the contemporary situations in the world or Kerala life. These were the Kids if I am correct were in the age group of 3 to 15/13.
Considering most of these visitors are from semi-urban villages of Kerala where the kind of village image they depicted is of non-existence, it is quite appalling to witness, how clichés are formulating the aesthetics of a large section of children in this highly educated Indian state. It is also worrisome to realise, how the observational skill systematically have got eroded from our society and our education system.
There are few important points to be noted here
1. The examples show that Children are largely subscribed to pre-defined visuals than individual observational engagement to describe a context
2. Children do not interrogate the validity of a prescribed aesthetic notion for a qualitative inference or development of individual perspective or awareness
3. Children do not locate oneself to develop an observational understanding to situate oneself in life and its contexts
4. The ability to imagine and translate or transform an imagination is largely dictated by predefined texts and its linearity. This also limits one’s own ability to experiment and explore to understand multiplicity of an image
5. Overall, this leads to the development/emergence of a generation with Orthodox /skewed worldview dictated by conventional visual culture and it can be foreseen
This is a highly problematic situation that our children are lead into, where their worldview and its influence on cognitive capabilities that will limit them or will incapacitate them to engage with changing world order or technical imaginations and visual culture. One can see the signs already at the horizon with the rising schisms in Kerala society. (as a sample of state of educated population in Indian state). Growing influences of sectarian religious forces of orthodox conventions and problematic gender discriminations are a few among them.
Considering these factors, it becomes a matter of utmost importance to teach students art from very young age to think beyond conventions to build a progressive tolerant society who can imagine and comprehend the multiplicity of life beyond a conventional linearity. Let there be the fishes climb on tree, trees grow on sky, sky lives in sea and sea is full of mind. Let us teach art. Let us aks them to understand questions as seeing, exploring as observing, engaging and expanding of memory as the way of living. Finally deriving joy in short life as art