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HELLO FRIENDS!
Another week, another blog post! Many apologies for the lateness of this one. I expected to finish it on Friday after work but I just. Fell asleep. Oops.
Less pictures this time, I’m afraid, since I’ve been burying my head in research these past few days.
This is The Bridge™. I pass by it every day on my way to and from the city. I know it’s just a road, but I love this bit of the journey best.
I also apologize (but not really) to everyone who sits beside me on the train who catches me fumbling to take these pictures right after we leave Secaucus.
Bodhisattva, probably Avalokiteshvara (Guanyin), Northern Qi dynasty (550–577), China. ca. 550–560. Sandstone with pigment. The Sackler Collections, Purchase, The Sackler Fund, 1965 (65.29.4)
It is really bizarre to see this in a poorly lit, empty gallery. I felt like he was watching my every move, but like, in a comforting way.
THE WEEKLY SCOOP
The office was relatively empty this week, so I was able to do some sneaky side reading on religion and spirituality in South Asia, focusing on finding out more information on the ins and outs of both Buddhism and Hinduism. While my knowledge of Hinduism is more concrete - seeing as I technically grew up close to it - my knowledge of Buddhism is restricted to singular lessons from sixth grade social studies class. Needless to say, I needed a refresher. This is mostly because the texts I’ve been reading heavily refer to specific terms and practices and none of it really makes sense without actually reading up on the backstory of Buddhism.
As a kid, I would get these comics called Amar Chitra Kathas with illustrated comic book format narration of mythology, history, and folklore. (If you’re South Asian, you already know what I’m talking about) I had a rudimentary basis of knowledge of Buddhism as a result; the Buddha referred to commonly in these texts was Gautama Buddha, who sought to end the eternal cycle of suffering through meditation and shedding all earthly desires.
Through further research I’ve gotten to know the three major sects of Buddhism - Theravada, the oldest and most traditional; Mahayana, the largest and most popular sect; and Vajrayana, the newest and most tantric of the sects. Understanding each of these families of Buddhism and how they interact with their surroundings, specifically which images they choose to promote and how, is helping me understand the visual choices of ancient Buddhists in South India.
I’m still working out a logical conclusion to all this information I’m gathering, but it is still only week three. Give it some time, and I should have some kind of comprehensive thesis on what all this information leads to.
SIDEBAR
Speaking of theses… I’m beginning to consider pursuing a Master’s Degree, or perhaps even a PhD, in South Asian Art History…
Grad school is tough, and finding jobs within curatorial fields is perhaps even tougher, but I feel like if I want to continue studying and doing this kind of interesting, concrete work, then I really need to begin thinking of what my next steps should be. If I do pursue this, perhaps I may even stray from South Asian art and study all kinds of art history. I would love to actually learn as much as I can about ancient art and civilizations regardless of their countries of origin. (Yes, despite all my whining, I’m afraid this does include Europe)
Some topics surrounding South Asian art specifically that I’m interested in looking more into:
Queer South Asian history and art: What kinds of histories and narratives were written over or erased? Who erased them? Was it all an Anglo-Saxon, European effort or were there internal caste- and religion-based powers within India that led to the deconstruction of queer narratives and art?
Exploring trade routes and the spread of art, religion, and ideas across the Asian continent (and perhaps beyond): Specifically would focus on relations between India and the outside world, how faith and knowledge and visual language spread to and from the subcontinent to the rest of the world.
The visual language of religion: How did we acquire this visual dictionary of symbols, images, and narratives? How did some narratives overlap or gain importance, and what were the driving forces behind representing the idea of a higher power in the ways they were? Who decides on what stays and what goes? This isn’t central to Hinduism, Christianity, Buddhism, Islam, or any other spirituality, and rather would explore the similarities and differences between the representation systems each religion uses to define and visualize their version of God.
Some of the answers to these questions may come a bit easy to some of you, or appear obvious. But I want to discover the answers to these queries myself, in depth, in order to further apprehend my origins and the origins of the people around me, to acquire a complex but fundamental understanding of the structures that directly influenced these systems I call into question, and, to put it more simply, because I do what I want.
In addition to all this thinking, I also did a bunch more research on specific ancient Buddhist stupas and sites, but I forgot my notebook with all the tasty details at my desk at work. Bummer. I can tell you that I did a bunch of research on this site called Nagarjunakonda. Seriously wicked stuff. I’m so angry I don’t have a photographic memory and can’t spew all these cool things to you. URGH.
Next week! Mark my words, I’ll remember to bring my notebook home with me so I can actually give you guys some Real Information.
See you then!
Til next time,
Mallika