Thursday, February 15, 2018

Nam June Paik : The Father of Video Art

Nam June Paik was a Korean-American artist and an emblematic figure for contemporary arts. He worked with a variety of media and is considered to be the founder of video art. Video art is an art form which relies on moving pictures in a visual and audio medium. Nam June Paik is hailed as the father of video art and is credited with the first use of the term "electronic superhighway" in the 1970s.
Nam June Paik

He was born in Seoul in 1932, the youngest of five siblings. In 1950, Paik and his family had to flee from their home in Korea, during the Korean War. His family first fled to Hong Kong, but later moved to Japan. Six years later he graduated from the University of Tokyo.

 In the University of Tokyo, he wrote a thesis on the composer Arnold Schoenberg (a Jewish Austrian composer, music theorist, and painter). While studying in Germany, Paik met Karlheinz Stockhausen (German composer) and John Cage (American composer, music theorist, writer, philosopher, and artist) and the conceptual artists George Maciunas, Joseph Beuys and Wolf Vostell (German painter and sculptor). He was a member of Fluxus (The Neo-Dada art movement). Fluxus is an international and interdisciplinary group of artists, composers, designers and poets that took shape the 1960s and 1970s.

Paik moved to New York in 1964, where he came into contact with the downtown art scene. In 1965, he began collaborating with cellist Charlotte Moorman, who would wear and perform Paik’s TV sculptures for many years; he also had a one-man show at the 57th Street Galeria Bonino, in which he exhibited modified or “prepared” television sets that upset the traditional TV-watching experience. One example is Magnet TV, in which an industrial magnet is placed on top of the TV set, distorting the broadcast image into abstract patterns of light. According to an oft-cited story, on October 4th of that same year, Paik purchased the first commercially-available portable video system in America, the Sony Portapak, and immediately used it to record the arrival of Pope Paul VI at St. Patrick’s Cathedral. Later that night, Paik showed the tape at the Café au Go Go in Greenwich Village, ushering in a new mode of video art based not on the subversion or distortion of television broadcasts, but on the possibilities of videotape. The evolution of these tendencies into a new movement was announced by a 1969 group show, “TV as a Creative Medium.” Held at the Howard Wise Gallery in New York, the show included one of Paik's interactive TVs, and also premiered another one of his collaborations with Moorman.
Artwork by Nam June Paik
In 1965, Sony introduced the Portapak, though it is said that Paik had a similar one before Sony released theirs. With this, Paik could both move and record things, for it was the first portable video and audio recorder. From there, Paik became an international celebrity, known for his creative and entertaining works.
In the same year in 1965, Magnet TV was developed relatively late by Paik. By then he had already engaged in numerous complex operations on the inner-workings of television sets, but was yet to consider how magnets applied from outside were also well-suited to altering the electromagnetic flow of electrons. At first, Paik worked with only a horseshoe-shaped electromagnet and a degasser, used by technicians to deactivate the television screen’s state of being charged. The magnet’s force of attraction hindered the cathode rays from filling the screen’s rectangular surface. This pushed the field of horizontal lines upward thus creating baffling forms within the magnet’s gravitational field. If the magnet maintained its position, the picture remained stable apart from minimal changes caused by fluctuations in the flow of electricity. Moving the magnet caused endless variations on the forms.

TV Buddha is one of Paik’s most well-known pieces, perhaps due to the fact that the Buddha Statue can ichnographically be easily identified and objected.  Yet, Paik does something that defies the East v. West symbolism and moves towards the surface. The Buddha statue is presented in a quiet meditation mudra; however, the video camera is simultaneously recording the statue and displaying the image on the television screen.  In this closed-circuit loop, the Buddha is sitting opposite his own projected image, disallowing his transcendence from his own physicality. Instead, he is caught in his own reflection, doomed to stay on the surface of reality.
Nam June Paik - Electronic Superhighway
In 1974, Nam June Paik submitted a report to the Art Program of the Rockefeller Foundation, one of the first organizations to support artists working with new media, including television and video. Entitled “Media Planning for the Post-Industrial Society - The 21st Century is now only 26 years away,” the report argued that media technologies would become increasingly prevalent in American society, and should be used to address pressing social problems, such as racial segregation, the modernization of the economy, and environmental pollution. Presciently, Paik’s report forecasted the emergence of what he called a “broadband communication network” or “electronic super highway” comprising not only television and video but also “audio cassettes, telex, data pooling, continental satellites, micro-fiches, private microwaves and eventually, fiber optics on laser frequencies.” By the 1990s, Paik’s concept of an information “superhighway” had become associated with a new “world wide web” of electronic communication then emerging just as he had predicted. About “Electronic Superhighway”. Paik said, "The building of new electronic super highways will become an even huger enterprise. Assuming we connect New York with Los Angeles by means of an electronic telecommunication network that operates in strong transmission ranges, as well as with continental satellites, waveguides, bundled coaxial cable, and later also via laser beam fiber optics: the expenditure would be about the same as for a Moon landing, except that the benefits in term of by-products would be greater."

At the age of 73, this avant-garde composer, performer, and artist widely considered the inventor of video art, died January 29, 2006 at his winter home in Miami Beach, Florida, United States.

Friday, February 9, 2018

Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb : The Sixth Mughal Emperor

"In the end, as recently recorded in Richard Eaton's careful tabulation, some 80 temples were demolished between 1192 and 1760 (15 in Aurangzeb's reign) and he compares this figure with the claim of 60,000 demolitions, advanced rather nonchalantly by 'Hindu nationalist' propagandists,' although even in that camp professional historians are slightly more moderate."
___Harbans Mukhia, “The Mughals of India”, p. 25.

Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb
Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb commonly known as Aurangzeb Alamgir or Aurangzeb, born on 14 October 1618, was considered as the last great Mughal emperor. He was the third son of Shah Jahan and Mumtaz Mahal. By the time he turned 16, Shah Jahan gave him the post of the governor of the Deccan. Aurangzeb moved to Kirki in the Deccan region, which he renamed, Aurangabad, after him. In 1637, he married Rabia Durrani.

Around this time Shah Jahan began to favour his eldest son, Dara Shikoh. Aurangzeb soon earned his father’s disfavour and was asked to step down from his post. However, after mending ties with his father, he was made governor of Gujarat where he did well and was rewarded.  By 1647, he was made governor of Balkh and Badakhshan (present day Afghanistan and Tajikistan), replacing his ineffective brother, Murad Baksh.

These areas were constantly attacked by rebels and Aurangzeb managed to quell them with his military skills. When he was appointed as the governor of Multan and Sindh, he engaged in a long battle in an effort to capture Kandahar from the Safavid army. Unfortunately, Aurangzeb failed to do so, and once again earned his father’s anger. Aurangzeb was once again appointed the governor of the Deccan. He set out to expand the Mughal Empire but was stopped by his father and eldest brother every time.


Soon after Shah Jahan fell ill, all his sons began to fight over the throne. Aurangzeb defeated his elder brother Dara’s armies and took his father as a prisoner. Dara was condemned to death by his own brother. He defeated his other brothers too, and soon after taking over the throne at Agra. Aurangzeb went on to rule for forty-nine years.

Although Aurangzeb’s predecessors were tolerant towards all religions, Aurangzeb enforced strict Islamic law called the Fatwa-e-Alamgiri.  He banned music, art and dance in his courts. He also destroyed images in art and architecture, as Muslim Law dictates. He destroyed many Hindu temples, prohibited religious meets and enforced unfair taxes on non-Muslims, which Akbar had removed. As emperor, Aurangzeb banned alcoholism, gambling, castration, servitude, eunuchs, music, natch, and narcotics in the Mughal Empire He also banned the practice of Sati and forced many to convert to Islam. 

Aurangzeb now had the freedom of expanding his kingdom with no one in his way. He extended the Empire, both in the Northwest and Northeast. His armies consisted of some 500,000 camp followers, 50,000 camels and 30,000 war elephants . In a quick span of time he invaded Punjab and Afghanistan and also tried to suppress territories owned by the Marathas in the west who were led by Shivaji. But these constant military campaigns drained his treasury. As a result, the peasants of the kingdom had to pay heavy taxes.

Because of his restrictive rule, Aurangzeb had many enemies, especially the Sikhs. When Aurangzeb insisted that all Kashmir Brahmins must convert to Islam, the hapless Kashmiris turned to the Sikh Guru, Tegh Bahadur, for help. Aurangzeb refused to listen to his pleas and insisted that he too must convert to Islam. When Tegh Bahadur refused, Aurangzeb had him executed, which triggered a rebellion from the Sikhs.


Aurangzeb’s army continued to weaken. It was at this time that his new enemies, the Marathas attacked him. For 27 years the two armies fought many battles, and only after Shivaji’s death in 1680, did Aurangzeb and his army get some respite.

This relief was short lived as the Rajputs of Jodhpur and Mewar joined forces and rebelled against Aurangzeb. They declared themselves independent of their rule. Aurangzeb, sent his son to quell their rebellions, only to learn later that his son would deceive him. Akbar, Aurangzeb’s son declared himself King and soon fled to the Deccan where he allied with Shivaji’s son, Sambhaji. Aurangzeb later sent his son into exile in Persia, from where he never returned. Aurangzeb then later captured Sambhaji and killed him.

The decline of the Empire, however had already begun. Aurangzeb’s political power had weakened because of the time he spent on military matters. His governors and generals became powerful and many declared themselves independent rulers. His harsh rule, alienated the Hindus and the peasants, who lived in utter poverty.

Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb breathed his last on 20 February 1707 at the age of 88. The Empire was no longer an effective force, though it officially came to an end in 1857 when Emperor Bahadur Shah Zafar was put on trial. It was at this time that the Mughal Empire was completely wiped out.

References:

Jacques Weber, Mogul Splendour: The Successors of Akbar (London: Anthem Press, 2004), p. 103.

John F. Richards, The Mughal Empire (United Kingdom: Cambridge University Press, 1996), pp. 132–133.

Can be accessed at: https://books.google.ca/books?id=2OJtAAAAMAAJ&dq=aurangzeb+banned+eunuch+gambling&focus=searchwithinvolume&q=He+curbed+evil+practices+of+gambling%2C+drinking+and+prostitution. Accessed on 25th Decembor.2015.

Taymiya R. Zaman, Inscribing Empire: Sovereignty and Subjectivity in Mughal Memoirs (United Stats: University of Michigan, 2007).

Stanley A Wolpert, New History of India, 7th ed. (Oxford: Oxford University Press, 2004).

Dennis Kincaid, The Grand Rebel: An Impression of Shivaji: Founder of the Maratha Empire (London: Collins, 1937), p. 283.